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- ב"ה - Today in Judaism - Today is Monday, Elul 6, 5777 · August 28, 2017Torah Reading:
Ki Teitzei: Deuteronomy 21:10-21
Deuteronomy 21:10 “When you go out to war against your enemies, and Adonai your God hands them over to you, and you take prisoners, 11 and you see among the prisoners a woman who looks good to you, and you feel attracted to her and want her as your wife; 12 you are to bring her home to your house, where she will shave her head, cut her fingernails 13 and remove her prison clothing. She will stay there in your house, mourning her father and mother for a full month; after which you may go in to have sexual relations with her and be her husband, and she will be your wife. 14 In the event that you lose interest in her, you are to let her go wherever she wishes; but you may not sell her for money or treat her like a slave, because you humiliated her.
15 “If a man has two wives, the one loved and the other unloved, and both the loved and unloved wives have borne him children, and if the firstborn son is the child of the unloved wife; 16 then, when it comes time for him to pass his inheritance on to his sons, he may not give the inheritance due the firstborn to the son of the loved wife in place of the son of the unloved one, who is in fact the firstborn. 17 No, he must acknowledge as firstborn the son of the unloved wife by giving him a double portion of everything he owns, for he is the firstfruits of his manhood, and the right of the firstborn is his.
18 “If a man has a stubborn, rebellious son who will not obey what his father or mother says, and even after they discipline him he still refuses to pay attention to them; 19 then his father and mother are to take hold of him and bring him out to the leaders of his town, at the gate of that place, 20 and say to the leaders of his town, ‘This son of ours is stubborn and rebellious, he doesn’t pay attention to us, lives wildly, gets drunk.’ 21 Then all the men of his town are to stone him to death; in this way you will put an end to such wickedness among you, and all Isra’el will hear about it and be afraid.
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Today's Laws & Customs:
• Elul Observances
As 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 16
Chapter 17
Chapter 18
Psalms Chapter 16:1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17:1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Chapter 18:1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
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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
Daily Quote:
When you build a new house, you shall make a fence for your roof; lest you put blood in your house, when he who falls shall fall from it... [Deuteronomy 22:8]
Daily Torah Study:
Chumash: Ki Teitzei, 2nd Portion Deuteronomy 21:22-22:7 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 21
22If a man commits a sin for which he is sentenced to death, and he is put to death, you shall [then] hang him on a pole. כבוְכִי־יִֽהְיֶ֣ה בְאִ֗ישׁ חֵ֛טְא מִשְׁפַּט־מָ֖וֶת וְהוּמָ֑ת וְתָלִ֥יתָ אֹת֖וֹ עַל־עֵֽץ:
If a man commits a sin for which he is sentenced to death: The juxtaposition of these passages [i.e., this one and that of the wayward and rebellious son] teaches [us] that if his father and mother spare him, he will eventually lead an evil life style and commit [grave] sins for which he will be sentenced to death by the court. — [Tanchuma 1]
וכי יהיה באיש חטא משפט מות: סמיכות הפרשיות מגיד, שאם חסים עליו אביו ואמו, סוף שיצא לתרבות רעה ויעבור עבירות ויתחייב מיתה בבית דין:
you shall [then] hang him on a pole: Our Rabbis said: All who are stoned [by the court] must [afterwards] be hanged, for the verse (23) says,“a hanging [human corpse] is a blasphemy of God.” [Thus, we find that the sin of blasphemy is connected with hanging,] and a blasphemer is punished by stoning. [Consequently, our Rabbis taught that all those stoned must be hanged.]- [San. 45b]
ותלית אותו על עץ: רבותינו אמרו, כל הנסקלין, נתלין, שנאמר (פסוק כג) כי קללת אלהים תלוי. והמברך ה', בסקילה:
23But you shall not leave his body on the pole overnight. Rather, you shall bury him on that [same] day, for a hanging [human corpse] is a blasphemy of God, and you shall not defile your land, which the Lord, your God, is giving you as an inheritance. כגלֹֽא־תָלִ֨ין נִבְלָת֜וֹ עַל־הָעֵ֗ץ כִּֽי־קָב֤וֹר תִּקְבְּרֶ֨נּוּ֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־קִלְלַ֥ת אֱלֹהִ֖ים תָּל֑וּי וְלֹ֤א תְטַמֵּא֙ אֶת־אַדְמָ֣תְךָ֔ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַֽחֲלָֽה:
For a hanging [human corpse] is a blasphemy of God: Heb. קִלְלַת אלֹהִים. This is a degradation of the [Divine] King in Whose image Man is created, and the Israelites are God’s children. This is comparable to two identical twin brothers. One [of them] became king, while the other was arrested for robbery and hanged. Whoever saw him [the second brother, suspended on the gallows], would say,“The king is hanging!” [Therefore, the king ordered, and they removed him (Reggio ed.).] - [Sanh. 46b] Wherever [the term] קְלָלָה appears in Scripture, it means treating lightly (הָקֵל) and degrading. For example,“[And behold, you have with you Shimei the son of Gera…] and he cursed me with a severe curse (וְהוּא קִלְלַנִי קְלָלָה נִמְרֶצֶת)” (I Kings 2:8). - [See II Sam. 16:5-13]
כי קללת אלהים תלוי: זלזולו של מלך הוא, שאדם עשוי בדמות דיוקנו וישראל הם בניו. משל לשני אחים תאומים שהיו דומין זה לזה, אחד נעשה מלך, ואחד נתפס ללסטיות ונתלה, כל הרואה אותו אומר המלך תלוי. כל קללה שבמקרא לשון הקל וזלזול, כמו (מלכים א' ב, ח) והוא קללני קללה נמרצת:
Deuteronomy Chapter 22
1You shall not see your brother's ox or sheep straying, and ignore them. [Rather,] you shall return them to your brother. אלֹֽא־תִרְאֶה֩ אֶת־שׁ֨וֹר אָחִ֜יךָ א֤וֹ אֶת־שֵׂיוֹ֙ נִדָּחִ֔ים וְהִתְעַלַּמְתָּ֖ מֵהֶ֑ם הָשֵׁ֥ב תְּשִׁיבֵ֖ם לְאָחִֽיךָ:
and ignore them: [I.e.,] by covering one’s eyes, pretending not to see it.
והתעלמת: כובש עין כאלו אינו רואהו:
You shall not see… and ignore them: Heb. לֹא-תִרְאֶה וְהִתְעַלַּמְתָּ [lit., “You shall not see them… but rather, you shall ignore them!” What it really means is:] You shall not see them and ignore them [i.e., ignore your brother’s animals straying]; that is the simple meaning of the verse. Our Rabbis, however, explain that [although the verse clearly means that one must not ignore them, nevertheless, the verse is alluding to] situations when one is, in fact, permitted to ignore them [for example, if he is a kohen , and the animals have wandered into a cemetery, where kohanim may not enter, or if he is an honored sage, and it it is beneath his dignity to lead animals or carry packages in public places-he may “ignore” them, and he is not obligated to return them to his brother]. — [Sifrei 22:45, B.M. 30a]
לא תראה, והתעלמת: לא תראה אותו שתתעלם ממנו, זהו פשוטו. ורבותינו אמרו פעמים שאתה מתעלם וכו':
2But if your brother is not near you, or if you do not know him, you shall bring it into your house, and it shall be with you until your brother seeks it out, whereupon you shall return it to him. בוְאִם־לֹ֨א קָר֥וֹב אָחִ֛יךָ אֵלֶ֖יךָ וְלֹ֣א יְדַעְתּ֑וֹ וַֽאֲסַפְתּוֹ֙ אֶל־תּ֣וֹךְ בֵּיתֶ֔ךָ וְהָיָ֣ה עִמְּךָ֗ עַ֣ד דְּר֤שׁ אָחִ֨יךָ֙ אֹת֔וֹ וַֽהֲשֵֽׁבֹת֖וֹ לֽוֹ:
[And it shall be with you] until your brother seeks it out: Would you imagine that one should return it to him before he asks for it? Rather, [the meaning is that you must keep the animal] until you investigate him, [verifying] that he is is not a swindler [by demanding that he produce identifying signs]. - [B. M. 27b, Sifrei 22:47]
עד דרש אחיך: וכי תעלה על דעתך שיתנהו לו קודם שידרשהו, אלא דרשהו שלא יהא רמאי:
whereupon you shall return it to him: That there shall be something left in it to return, that it should not consume its [whole] value in your house, so you should claim it from him [from the owner]. From here, [the Rabbis] said: Any animal that works and eats, should work and eat [the proceeds of its work]; and [any animal] that does not work, yet still eats, should be sold [by the finder, and the money restored to the owner]. — [B.M. 28b]
והשבתו לו: שתהא בו השבה, שלא יאכל בביתך כדי דמיו ותתבעם ממנו. מכאן אמרו, כל דבר שעושה ואוכל יעשה ויאכל, ושאינו עושה ואוכל, ימכר:
3So shall you do with his donkey, and so shall you do with his garment, and so shall you do with any lost article of your brother which he has lost and you have found. You shall not ignore [it]. גוְכֵ֧ן תַּֽעֲשֶׂ֣ה לַֽחֲמֹר֗וֹ וְכֵ֣ן תַּֽעֲשֶׂה֘ לְשִׂמְלָתוֹ֒ וְכֵ֨ן תַּֽעֲשֶׂ֜ה לְכָל־אֲבֵדַ֥ת אָחִ֛יךָ אֲשֶׁר־תֹּאבַ֥ד מִמֶּ֖נּוּ וּמְצָאתָ֑הּ לֹ֥א תוּכַ֖ל לְהִתְעַלֵּֽם:
You shall not ignore [it]: You must not cover your eyes, pretending not to see it.
לא תוכל להתעלם: לכבוש עינך כאלו אינך רואה אותו:
4You shall not see your brother's donkey or his ox fallen [under its load] on the road, and ignore them. [Rather,] you shall pick up [the load] with him. דלֹֽא־תִרְאֶה֩ אֶת־חֲמ֨וֹר אָחִ֜יךָ א֤וֹ שׁוֹרוֹ֙ נֹֽפְלִ֣ים בַּדֶּ֔רֶךְ וְהִתְעַלַּמְתָּ֖ מֵהֶ֑ם הָקֵ֥ם תָּקִ֖ים עִמּֽוֹ:
You shall pick up [the load]: This is [the obligation of] טְעִינָה,“loading,” [i.e.,] to load up a burden that has fallen off it [the animal, as opposed to פְּרִיקָה, “unloading” a burden too heavy for the animal, delineated in Exod. 23:5]. — [B.M. 32a]
הקם תקים: זו טעינה. להטעין משאוי שנפל מעליו:
[You shall pick up (the load)] with him: [I.e.,] with the owner. However, if the owner walks away, sits down, and says, “Since the commandment is incumbent upon you, if you want to load, [go ahead and] load!” you are exempt. — [B.M. 32a]
עמו: עם בעליו, אבל אם הלך וישב לו, ואמר לו הואיל ועליך מצוה אם רצית לטעון טעון, פטור:
5A man's attire shall not be on a woman, nor may a man wear a woman's garment because whoever does these [things] is an abomination to the Lord, your God. הלֹא־יִֽהְיֶ֤ה כְלִי־גֶ֨בֶר֙ עַל־אִשָּׁ֔ה וְלֹֽא־יִלְבַּ֥שׁ גֶּ֖בֶר שִׂמְלַ֣ת אִשָּׁ֑ה כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶי֖ךָ כָּל־עֹ֥שֵׂה אֵֽלֶּה:
A man’s attire shall not be on a woman: making her appear like a man, thereby enabling her to go among men, for this can only be for the [purpose of] adultery. — [Nazir 59a]
לא יהיה כלי גבר על אשה: שתהא דומה לאיש כדי שתלך בין האנשים, שאין זו אלא לשם ניאוף:
nor may a man wear a woman’s garment: to go and abide among women. Another explanation: [In addition to not wearing a woman’s garment,] a man must also not remove his pubic hair or the hair of his armpits [for this is a practice exclusive to women]. — [Nazir 59a]
ולא ילבש גבר שמלת אשה: לילך ולישב בין הנשים. דבר אחר שלא ישיר שער הערוה ושער של בית השחי:
because… is an abomination: The Torah forbids only [the wearing of] clothes that would lead to abomination [i.e., immoral and illicit behavior]. — [Nazir 59a]
כי תועבת: לא אסרה תורה אלא לבוש המביא לידי תועבה:
6If a bird's nest chances before you on the road, on any tree, or on the ground, and [it contains] fledglings or eggs, if the mother is sitting upon the fledglings or upon the eggs, you shall not take the mother upon the young. וכִּ֣י יִקָּרֵ֣א קַן־צִפּ֣וֹר | לְפָנֶ֡יךָ בַּדֶּ֜רֶךְ בְּכָל־עֵ֣ץ | א֣וֹ עַל־הָאָ֗רֶץ אֶפְרֹחִים֙ א֣וֹ בֵיצִ֔ים וְהָאֵ֤ם רֹבֶ֨צֶת֙ עַל־הָֽאֶפְרֹחִ֔ים א֖וֹ עַל־הַבֵּיצִ֑ים לֹֽא־תִקַּ֥ח הָאֵ֖ם עַל־הַבָּנִֽים:
If a bird’s nest chances before you: This excludes [a bird nest that is] ready at hand. - [Chul. 139a, Sifrei 22:55]
כי יקרא: פרט למזומן:
you shall not take the mother: while she is on her young, [whereas if she is only hovering overhead, you may take her from upon her young]. - [Chul. 140b]
לא תקח האם: בעודה על בניה:
7You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days. זשַׁלֵּ֤חַ תְּשַׁלַּח֙ אֶת־הָאֵ֔ם וְאֶת־הַבָּנִ֖ים תִּקַּח־לָ֑ךְ לְמַ֨עַן֙ יִ֣יטַב לָ֔ךְ וְהַֽאֲרַכְתָּ֖ יָמִֽים:
in order that it should be good for you, [and you should lengthen your days]: If in the case of a commandment easy [to fulfill, like this one] for which there is no monetary expense, Scripture says,“[Do this] in order that it should be good for you, and that you should lengthen your days,” then how much greater is the reward for [the fulfillment of] commandments that are more difficult to observe [or for which there is a monetary expense]. — [Sifrei 22:64, Chul. 142a]
למען ייטב לך: אם מצוה קלה שאין בה חסרון כיס, אמרה תורה למען ייטב לך והארכת ימים, קל וחומר למתן שכרן של מצות חמורות:
Tehillim: Psalms Chapters 35 - 38
• 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 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
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 16, 17 and 18.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Tanya: Iggeret HaKodesh, beginning of Epistle 11
• English Text (Lessons in Tanya)
• Hebrew Text
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Monday, Elul 6, 5777 · August 28, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 11
AUDIO & VIDEO CLASSES
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Like most of the components of Iggeret HaKodesh, this pastoral letter too was addressed to the chassidic community as a whole. Why, then, echoing the words first addressed to Daniel (“To enlighten you with understanding”),1 does the Alter Rebbe open it in the singular?
In this letter the Alter Rebbe demands spiritual service of a caliber so seemingly formidable as to be attainable only by a chosen few. For in it he calls upon the reader not to desire physical things, even those things that are essential for his wellbeing and utilized in his service of G‑d.
Even such essentials, states the Alter Rebbe, should not be desired for their physicality but for their spirituality, for the spark of G‑dliness found within them. So much so, that even if a person finds that he is lacking (G‑d forbid) life’s essentials, he should not be pained by their absence; rather he should rejoice in his belief that this is indeed for his good, as shall soon be explained. Such a lofty response to deprivation would seem to be within the reach of only a very restricted elite.
The Alter Rebbe therefore begins this letter in the singular, indicating that every single individual can attain this level of divine service. For it requires only an absolute faith in G‑d, and this lies hidden within every Jew; let him but unveil this faith, and he will be able to live by it.
להשכילך בינה
“To enlighten you with understanding”
כי לא זו הדרך ישכון אור ה׳
that not by this path will the light of G‑d dwell within [one],2
להיות חפץ בחיי בשרים, ובני ומזוני
i.e., by desiring the3 “life of flesh,” and children, and sustenance,
The Alter Rebbe is negating a desire that emanates from a craving for pleasure, rather than a desire that results from purposeful need.
כי על זה אמרו רז״ל: בטל רצונך כו׳
for on this our Sages, of blessed memory, said,4 “Nullify your will [out of deference to His will].”
דהיינו, שיהיה רצונו בטל במציאות, ולא יהיה לו שום רצון כלל בעניני עולם הזה כולם
This means not that one should set aside his own will because it does not coincide with G‑d’s will, but that from the outset one’s will should be [so] nullified that he has no desire whatever for any worldly matters
הנכללים בבני, חיי ומזוני
that are incorporated within the three general categories of5 “children, life, and sustenance.”
Although these are essentials, and though they affect one’s divine service, they should be desired not for themselves, but only insofar as they further the accomplishment of one’s spiritual tasks.
The above directive to “nullify” thus implies bittul bimetziut, an utter nullification of the self. Confronted by a scholar of stature, a lesser scholar may experience self-effacement — but he still remains a self-assertive personality. Utter nullification, by contrast, means that this sensation of self ceases to exist. In similar vein, nullifying one’s own wishes before G‑d connotes the absence of any wishes other than G‑d’s.
וכמאמר רז״ל: שעל כרחך אתה חי
[One should thus live] in the spirit of the teaching of our Sages, of blessed memory, that6 “Against your will do you live.” I.e., one should view the corporeal aspects of his life as being contrary to his will, and surely so with regard to the corporeal aspects of children and sustenance.
The Alter Rebbe now goes on to explain how a Jew can achieve a total lack of yearning for the physicality of things, even things that are essential. According to the explanation that follows, it will be seen that one can go beyond this, and even not be pained by their absence. Indeed, this equanimity in the face of deprivation proves that he derives no pleasure from these things when he does have them.
For it is possible for a person not to derive (conscious) pleasure from something7 and still delight in it subconsciously; the proof of this is that he grieves mightily at its loss, and pain is the exact counterpart of pleasure.
וביאור הענין
The clarification of this matter, how one can achieve a state of not desiring the physicality of even those things most crucial to his existence, [is as follows]:
הוא רק אמונה אמיתית ביוצר בראשית
This [can be achieved] only [when there is] an absolute belief in the Yotzer Bereishit.
Literally, as in the opening words of the Aleinu prayer,8 this phrase refers to G‑d as “the One Who formed the first beginnings of Creation.” In the Kabbalistic lexicon, however, reishit also connotes the Sefirah called Chochmah (lit., “wisdom”). The Alter Rebbe hence uses this phrase here to allude to G‑d as “the One Who created [everything] by means of reishit,” i.e., by means of the Sefirah of Chochmah.
דהיינו שהבריאה יש מאין, הנקראת ראשית חכמה
This means that the creation of yesh (“that which exists”) out of the state of ayin (lit., “nothingness”) which is called reishit Chochmah,
Loosely, the phrase yesh me’ayin means “something from nothing,” i.e., creation ex nihilo. Here, however, the meaning of ayin is not “non-being” or “non-existence”, for we cannot say that the source of creation is “non-being” when9 “Everything is from You”: all of creation comes from G‑dliness, the only entity that has true existence. Rather, ayin here means “incomprehensible”, for that which a created being understands he terms “existing” while that which totally transcends his understanding he denotes as “non-existing”, inasmuch as it does not exist within the world of his understanding.
Yesh me’ayin thus describes the creation of something that comes into existence from the ayin of Chochmah. Chochmah in turn is known as reishit (lit., “first”), as in the verse,10 “Reishit chochmah....” The level of emanation called Chochmah is deemed to be “first” because it is the first of the Sefirot and as such serves as a source of creation, unlike the levels of Divinity preceding it which are too high, so to speak, to emanate down to the level of creation.
והיא חכמתו שאינה מושגת לשום נברא
i.e., the Divine [Sefirah of] Chochmah which is not apprehensible to any created being, and which is the level of Divinity described above as Yotzer Bereishit, that refers to G‑d as “the One Who created [everything] by means of reishit,” i.e., by means of the Sefirah of Chochmah, —
הבריאה הזאת היא בכל עת ורגע
this creation occurs at every time11 and moment
שמתהוים כל הברואים יש מאין
at which all created beings come into being ex nihilo (yesh me’ayin)
מחכמתו יתברך המחיה את הכל
through G‑d’s wisdom which animates everything.12
G‑d not only vitalizes all beings but also creates them, and since creation takes place ex nihilo it must occur constantly.
For it is explained at length in the teachings of Chassidut that the relationship between Creator and created differs from the ilah ve’alul (“cause and effect”) relationship of, for example, intellect and emotions. Once emotions are brought about by the intellect, they can then continue to exist independently, because in truth the intellect merely serves to reveal pre-existing emotions; it does not actually create them.
Creation ex nihilo however, involves creating a being that previously did not exist at all. The ayinthat creates must therefore continuously vest itself within the created being, so as to constantly effect the phenomenon of creation. (This is explained in Shaar HaYichud VeHaEmunah,13 a priori from the splitting of the Red Sea.)
This is also the meaning of the statement,14 “He Who in His goodness renews each day, continuously, the work of creation....” G‑d constantly creates the universe anew from the ayin of Chochmah.
וכשיתבונן האדם בעומק הבנתו
Now when a man will contemplate in the depths of his understanding
ויצייר בדעתו הווייתו יש מאין בכל רגע ורגע ממש
and will [moreover] picture in his mind how he comes into being ex nihilo at every single moment, so that he is affected at every moment of his existence by G‑d’s wisdom,
האיך יעלה על דעתו כי רע לו
how can he entertain the thought that he is suffering,
או שום יסורים מבני, חיי ומזוני
or has any afflictions related to “children, life, i.e., health, and sustenance,”
או שארי יסורין בעולם
or whatever other worldly sufferings?
הרי האין, שהיא חכמתו יתברך, הוא מקור החיים והטוב והעונג
For the ayin which is G‑d’s Chochmah is the source of life, goodness and delight.
והוא העדן שלמעלה מעולם הבא
It is the Eden that transcends the World to Come,
The World to Come — the Garden of Eden — is the most sublime form of bliss experienced by the soul in apprehending G‑dliness. This level, lofty as it may be, is however but a garden, a stage once removed from the spiritual delights which flow to it from the source which is called Eden. It is this level of Divinity that constantly creates and vitalizes all living beings.
רק מפני שאינו מושג, לכן נדמה לו רע או יסורים
except that, because it is not apprehensible, one imagines that he is suffering, or afflicted.
אבל באמת, אין רע יורד מלמעלה, והכל טוב
In truth, however,15 “No evil descends from above,” and everything is good,
רק שאינו מושג, לגודלו ורב טובו
though it is not apprehended [as such] because of its immense and abundant goodness, at a level which is inconceivable to man.
The life-force of all things, even those that we perceive as evil, as found within its source is truly good. In fact, it is such a lofty manner of good that it remains faithful to its source, and as such is not apprehensible to man as good. In this it differs from the other form of good that is able to descend to so low a level that even mortals can perceive its goodness. This higher form of goodness, because it retains its status at the outset of its revelation, is clothed in this world in a garb of pain and evil, inasmuch as its goodness has yet to be revealed to man.
This may be more fully understood in light of the Alter Rebbe’s explanation16 of the verse,17“Happy is the man whom You, G‑d, chasten.” (In the original of this verse in the Holy Tongue, the Divine Name is spelled with yud and hei, which are also the first two letters of the Four-Letter Divine Name.) The Alter Rebbe explains there that suffering stems from the revelation of these first two letters “in the hidden world” (i.e., on a plane which is hidden from our understanding), before the revelation of the latter two letters (vav and hei) descends into the “revealed world.” Thus, suffering as found within its source is truly good.
In this spirit, the Alter Rebbe explains18 the conduct of Nachum Ish Gamzu, whose response to all occurrences was the remark,19 Gam zu letovah — “This, too, is for the good.” This remark not only meant that an event that seemed to be evil would eventually evolve into good, but that the event itself, by virtue of its source, was good in its present form as well; its inherent goodness would be revealed at some later date.
וזהו עיקר האמונה שבשבילה נברא האדם
להאמין דלית אתר פנוי מיניה
to believe that22 “There is no place void of Him” — i.e., G‑d is everywhere —
ובאור פני מלך, חיים
and23 “In the light of the King’s countenance there is life.”
When one encounters the King face to face, he is granted life. If in this temporal world a man sentenced to death should encounter his king, his sentence may be commuted and he is granted life, for “In the light of the king’s countenance there is life.” The same is true Above: the omnipresence of G‑d, the King of the world, provides everything with life.
ועל כן עוז וחדוה במקומו
Accordingly,24 “Strength and gladness are in His place,”
The fact that G‑d is found everywhere should encourage a man by strengthening his trust, and thereby fill him with joy, for whatever predicament he finds himself in, G‑d is there too. And wherever G‑d is present, there is “strength and gladness.”
הואיל והוא רק טוב כל היום
because He is but good all the time.
| FOOTNOTES | |
| 1. | Daniel 9:22. |
| 2. | Cf. Iyov 38:19. |
| 3. | Cf. Mishlei 14:30. |
| 4. | Avot 2:4. |
| 5. | Cf. Moed Katan 28a. |
| 6. | Avot 4:22. |
| 7. | Note of the Rebbe: “In the words of the adage, ‘A constant delight is no delight.’” |
| 8. | Siddur Tehillat HaShem, p. 84. |
| 9. | I Divrei HaYamim 29:14. |
| 10. | Tehillim 111:10; Mishlei 4:7. |
| 11. | See footnote 25, below. |
| 12. | Note of the Rebbe: “As above in Shaar HaYichud Veha Emunah, ch. 2.” |
| 13. | Loc. cit. |
| 14. | Morning prayers; Siddur Tehillat HaShem, p. 44. |
| 15. | Cf. Bereishit Rabbah 51:3. |
| 16. | In ch. 26 of Part I, above. |
| 17. | Tehillim 94:12. |
| 18. | Likkutei Torah, Bamidbar 62a. |
| 19. | Taanit 21a. |
| 20. | Note of the Rebbe: “Cf. Raaya Mehemna, Zohar II, 25a; the beginning of the [Mishneh Torah of the] Rambam; and above, p. 83b [i.e., Shaar HaYichud VehaEmunah, ch. 7].” |
| 21. | Note of the Rebbe: “From this phrase one may understand that from here on the Alter Rebbe adds a vital emphasis regarding the conclusion drawn from the above contemplation: (a) it should affect one at every moment and hour, and (b) one should truly live with it.” |
| 22. | Tikkunei Zohar, Tikkun 57. |
| 23. | Mishlei 16:15. |
| 24. | I Divrei HaYamim 16:27. |
• Sefer Hamitzvot:
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Monday, Elul 6, 5777 · August 28, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 248
Laws of Inheritance
"If a man dies and he has no son..."—Numbers 27:8.
We are commanded regarding the laws of inheritance [to follow the inheritance laws detailed in the Torah]. Included in this mitzvah is that the firstborn receives a double portion from his father's estate.
Full text of this Mitzvah »
Laws of Inheritance
Positive Commandment 248
Translated by Berel Bell
The 248th mitzvah is that we are commanded regarding the laws of inheritance.
The source of this commandment is G‑d's statement1 (exalted be He), "If a man dies and has no son..."
This mitzvah undoubtedly includes the law that the firstborn son inherits a double portion,2 since this is part of the laws of inheritance.
The details of this mitzvah are explained in the 8th and 9th chapters of tractate Bava Basra.
FOOTNOTES
1.Num. 27:8.
2.Deut. 21:17.
Rambam:• 1 Chapter A Day: Mamrim Mamrim - Chapter 4
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMamrim - Chapter 4
1
A rebellious elder who differed with the Supreme Sanhedrin concerning a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. This applies whether the court forbids the matter and he permits it or the court permits the matter and he forbids it. Even if he bases his statements on the received tradition, saying: "This is the tradition I received from my masters," and they say: "This is what appears to us as appropriate on the basis of logical analysis," since he differs with their ruling and performs a deed or directs others to do so, he is liable. Needless to say, this applies if they also rule on the basis of their having received teachings through the Oral Tradition.
Similarly, he is liable for execution if he differs with them with regard to a decree that they issued to safeguard a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering is liable for execution. For example, if he permits the consumption of leaven on the fourteenth of Nissan during the sixth hour or forbids deriving benefit from it in the fifth hour, he is worthy of execution. Similar laws apply in all analogous situations.
א
זה שחלק על בית דין הגדול בדבר שחייבין על זדונו כרת ועל שגגתו חטאת בין שהיו הן אוסרים והוא מתיר בין שהיו הן מתירין והוא אוסר הרי זה חייב מיתה אפילו הוא היה אומר מפי הקבלה ואמר כך קבלתי מרבותי והן אומרים כך נראה בעינינו שהדין נותן הואיל ונשא ונתן עליהן בדבר ועשה או שהורה לעשות הרי זה חייב ואין צריך לומר אם הם מורים מפי הקבלה וכן אם חלק עליהם בגזרה מן הגזרות שגזרו בדבר שיש בשגגתו חטאת וזדונו כרת כגון שהתיר החמץ ביום ארבעה עשר בניסן בשעה ששית או אסרו בהנאה בשעה חמישית הרי זה חייב מיתה וכן כל כיוצא בזה:
2
The above applies whether the rebellious elder disputes a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering or he disputes a matter which leads to a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is implied? If they disputed whether relations with a woman are adulterous or incestuous, if a shade of blood would render a woman ritually impure or not, if a woman is impure because of birth or not, if a woman is a zavah or not, if this fat is forbidden or permitted and the like, their difference of opinion involves a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
What is meant by a matter that will lead to a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering. For example, the Sages differed concerning the declaration of a leap year, if the leap year must be declared before Purim or may be declared throughout Adar, he is liable. For this leads to partaking of chametz on Pesach. Similarly, if they differed with regard to a matter of financial law or with regard to the number of judges able to adjudicate matters of financial law, he is liable. For according to the opinion which maintains that the defendant is liable to the plaintiff, everything which he expropriated from him was expropriated according to law and according to the decisions of the court. But according to the opposing view, whatever he expropriated is stolen property. If he uses it to consecrate a woman, she is not consecrated. And yet according to the opinion that the person expropriated his own property, the consecration is valid. If another person engages in relations with her willfully, he is liable for kerait and if he engages in relations with her inadvertently, he is liable to bring a sin offering. Thus their difference of opinion led to a matter whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering.
Similarly, if their difference of opinion concerned lashes, if one person was liable to receive lashes or not, or they differed with regard to the number of judges in whose presence lashes must be administered, he is liable. For according to the opinion who says that he should not be lashed, the court is injuring him and the judges are liable to make financial restitution. Anything expropriated from them is taken according to law. But according to the opinion which says that he is liable for lashes, everything he expropriates from them is stolen property. If he uses it to consecrate a woman, she is not consecrated.
Similarly, if they differed with regard to whether or not a person is obligated to pay after making an endowment evaluations or interdicted property, he is liable. For according to the opinion that says that he is not liable to pay, if it is taken from him, it is stolen property and if it is used to consecrate a woman, the consecration is not valid.
Similarly, he is liable if he differed with the majority concerning the redemption of consecrated property, had they been redeemed or not. For according to the opinion that the redemption is invalid, if he used that article to consecrate a woman, the consecration is not valid.
Similarly, if they differed with regard to bringing an eglah arufah, whether a city is obligated to bring or not, he is liable. For according to those who say that city is obligated to bring the calf, it is forbidden to derive benefit from it and if he uses it to consecrate a woman, the consecration is not valid. Similar concepts apply if they differed with regard to orlah. And similar concepts apply with regard to leket, shichechah, and pe'ah, if they differ whether it belongs to the poor or to the owner, he is liable. For according to the opinion which says that it belongs to the owner, it is stolen property in the hands of the poor and if one consecrates a woman with it, she is not consecrated.
Similarly, if the rebellious elder differs with the court with regard to a category of factors that impart ritual impurity, e.g., blemishes on the skin, blemishes on homes, or blemishes on garments, he is liable. For according to the opinion that the person is pure, he is permitted to enter the Temple and partake of consecrated foods, but according to the opinion that he is impure, if he enters the Temple or partakes of consecrated food willfully, he is punishable by kerait, and if he does so inadvertently, he is liable for a sin offering. Similar concepts apply if they differed with regard to the purification of a person afflicted by tzara'at, if he can be purified or not.
Similarly, he is liable if they differ with regard to the obligation to make a sotah drink the water which conveys the curse: Is a woman required to drink the water or is she not required? For according to the person who says that she must drink, if her husband dies before she drinks, she is forbidden to her yevam, while according to the person who says that she is not required to drink, she may perform the rite of yibbum. Similar laws apply in all analogous situations.
It is necessary to investigate and examine whether a difference of opinion will lead to these consequences. If it will lead to another consequence - which after a series of even 100 consequences - that will bring about a situation involving a prohibition whose willful violation is punishable by kerait and whose inadvertent violation requires a sin offering, the rebellious elder is liable. This applies regardless of whether he ruled leniently and the others ruled stringently or he ruled stringently and they ruled leniently.
ב
אחד שנחלקו בדבר שחייבין על זדונו כרת ועל שגגתו חטאת או שנחלקו בדבר המביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת כיצד נחלקו באשה זו אם היא ערוה אם לאו אם מראה דם זה מטמא באשה או לא אם זו טמאה לידה או לא אם זו זבה או לא אם חלב זה אסור או מותר וכל כיוצא באלו הרי זה חולק בדבר שחייבין על זדונו כרת ועל שגגתו חטאת וכיצד דבר המביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת כגון שנחלקו בעיבור שנה אם מעברים עד הפורים או בכל אדר הרי זה חייב שזה מביא לידי חמץ בפסח וכן אם נחלקו בדין מדיני ממונות או במנין הדיינין שדנין דיני ממונות הרי זה חייב שהרי לדבריו של זה שאומר שזה חייב לזה כל שנטל ממנו כדין נטל וע"פ בית דין נטל ולדבריו של זה שאומר פטור או שאמר שאין אלו ראויין לדון כל שנטל גזל הוא בידו ואם קדש בו אשה אינה מקודשת ולדברי האומר שלא נטל הבא עליה במזיד ענוש כרת בשוגג חייב חטאת ונמצא הדבר מביא לידי דבר שחייבין על זדונו כרת ועל שגגתו חטאת וכן אם נחלקו בדיני מכות אם זה חייב מלקות או אינו או שחלק במנין הדיינים שלוקין בפניהם הרי זה חייב שהרי לדברי האומר אינו לוקה חובלין הם בו וחייבין לשלם וכל שיטול מהן כדין נוטל ולדברי האומר בן מלקות הוא כל שיטול מהן גזל הוא בידו ואם קדש בו אשה אינה מקודשת:
וכן אם נחלקו בערכין או בחרמין אם זה חייב ליתן או אינו הרי זה חייב שהרי לדברי האומר אינו חייב ליתן אם לקחו ממנו הרי זה גזל והמקדש בו אשה אינה מקודשת וכן אם חלק עליהן בפדיון קדשים אם נפדו או לא נפדו הרי זה חייב שהרי לדברי האומר אין זה פדיון אם קדש בו אשה אינה מקודשת וכן אם נחלקו בעריפת העגלה אם אלו חייבין להביא או לא הרי זה חייב שהרי לדברי האומר חייבים להביא הרי היא אסורה בהנאה והמקדש בו אשה אינה מקודשת וכן אם נחלקו בערלה וכן אם נחלקו בלקט שכחה ופאה אם זה לעניים או לבעל הבית הרי זה חייב שהרי לדברי האומר לבעל הבית הרי זה גזל ביד העני ואם קדש בו אשה אינה מקודשת וכן אם חלק עליהן באב מאבות הטומאה כגון נגעי בשר או נגעי בתים או נגעי בגדים הרי זה חייב שהרי לדברי האומר טהור מותר להכנס במקדש לאכול קדשים ולדברי האומר טמא אם נכנס או אכל במזיד ענוש כרת ובשוגג חייב חטאת וכן אם נחלקו בטהרת מצורע אם יש לזה טהרה או אין לו וכן אם נחלקו בהשקאת סוטה אם זו צריכה לשתות או אינה צריכה הרי זה חייב שהרי לדברי האומר צריכה אם מת הבעל קודם שתשתה הרי זו אסורה ליבמה ולדברי האומר אינה צריכה מתייבמת וכן כל כיוצא בזה צריכין לבדוק ולחקור אם היתה מחלוקת זו מביאה לידי דבר זה ודבר זה מביא לידי דבר שני אפילו אחר מאה דברים אם יבוא בסוף לדבר שזדונו כרת ושגגתו חטאת בין שהיה הזקן מיקל והן מחמירין בין שהיה הוא מחמיר והן מקילין חייב:
3
If the difference of opinion between the rebellious elder and the court will not lead to such a situation, the rebellious elder is not liable for execution unless the difference of opinion concerns tefillin.
What is implied? If the rebellious elder gave a directive to add a fifth compartment to tefillin or he himself made tefillin with five compartment, he is liable. This applies provided he first made four compartments as required by law and then made a fifth compartment and attached it to the outer compartment. For when an outer compartment is not exposed to the open space at all times, it is unacceptable.
The obligation of a rebellious elder in such a matter is a law transmitted by the Oral Tradition. If, however, they differed with regard to other mitzvot, e.g., he disputed one of the laws concerning a lulav, tzitzit, or a shofar, one claiming that it is unacceptable and the other claiming that it is acceptable, one claiming that the person fulfilled his obligation and the other claiming he did not fulfill his obligation, or one says: "He is pure," and the other says: "He is impure two degrees removed," the elder is not liable for execution. Similar laws apply in all analogous situations.
ג
ואם לא תביא המחלוקת לידי כך הרי זה פטור חוץ ממצות תפילין בלבד כיצד הורה להוסיף טוטפת חמישית בתפילין ויעשנה חמש טוטפות הרי זה חייב והוא שיעשה בתחילה ארבעה בתים כהלכתן זה ויביא חמישית וידבק בחיצון שהבית החיצון שאינו רואה את האויר תמיד פסול וחיוב זקן ממרא על דבר זה הלכה מפי הקבלה אבל אם נחלקו בשאר מצות כגון שחלק בדבר מדברי לולב או ציצית או שופר זה אומר פסול וזה אומר כשר זה אומר יצא ידי חובתו וזה אומר לא יצא זה אומר טהור וזה אומר שני לטומאה הרי זה פטור מן המיתה וכן כל כיוצא בזה:
Rambam:• 3 Chapters A Day: Nachalot Nachalot - Chapter 3, Nachalot Nachalot - Chapter 4, Nachalot Nachalot - Chapter 5
English Text | Hebrew Text
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1
A firstborn does not receive a double portion of property that will later accrue to his father's estate, only of that property that was in his father's possession and had already entered his domain at the time of his death. This is derived from Deuteronomy 21:17 which states: "of everything that he possesses."
What is implied? If one of the people whose estate the father would inherit dies after he did, the firstborn and an ordinary son receive equal shares. Similarly, if the father was owed a debt or he owned a ship at sea, all sons share the inheritance equally.
א
אין הבכור נוטל פי שנים בנכסים הראויין לבא לאחר מיתת אביו אלא בנכסים המוחזקין לאביו שבאו לרשותו שנאמר בכל אשר ימצא לו, כיצד אחד ממורישי אביו שמת לאחר מיתת אביו הבכור והפשוט יורשין כאחד, וכן אם היתה לאביו מלוה או היתה לו ספינה בים יורשין כאחד. 1
2
If the father left his sons a cow that was rented out, hired out, or that was pasturing in open territory and it gave birth, the firstborn receives a double share of it and its offspring.
ב
הניח להם פרה מושכרת או מוחכרת או שהיתה רועה באפר וילדה הבכור נוטל בה ובולדה פי שנים. 2
3
If one of the colleagues of a person's father slaughtered an animal and then the father died, the son is entitled to a double portion of the presents from that animal.
ג
שחט אחד ממכירי אביו בהמה ואחר כך מת אביו נוטל פי שנים במתנות של אותה בהמה.
4
A firstborn does not receive a double portion of an increase to the value of the estate that accrued after his father's death. Instead, he should have the value of that increase assessed, and he should give the financial equivalent of the difference to the ordinary sons.
The above applies provided the property undergoes a change, e.g., budding grain became ears, or budding dates became dates. If, however, the value of the land improved as a matter of course, without undergoing a change - e.g., a small tree grew taller and thicker, or sediment was washed up onto land, the firstborn receives a double portion of the increase in value. If the property increased in value because of investment, he does not receive a double portion.
ד
אין הבכור נוטל פי שנים בשבח ששבחו נכסים לאחר מיתת אביו אלא מעלה אותו השבח בדמים ונותן היתר לפשוט, והוא שישתנו הנכסים כגון כרמל שנעשו שבלים וכפניות שנעשו תמרים, אבל שבחו מחמת עצמן ולא נשתנו כגון אילן קטן שגדל ועבה וארץ שהעלתה שרטון הרי זה נוטל בשבח פי שנים, ואם מחמת הוצאה השביח אינו נוטל.
5
A firstborn does not receive a double share of a debt owed to his father. This applies even though the debt was supported by a promissory note and land was expropriated to pay the debt.
If the father was owed a debt by the firstborn, there is an unresolved doubt concerning the matter. It might be said that he should receive a double portion, because the money was in his possession. It could, however, be argued that he should not receive the extra amount, since he is inheriting it because of his father, and it did not enter his father's possession before his death. Therefore, he should take half of the firstborn's portion from it.
ה
אין הבכור נוטל פי שנים במלוה אע"פ שהוא בשטר אע"ג שגבו קרקע בחוב אביהם, היה לאב מלוה ביד הבכור הרי זה ספק אם נוטל בה פי שנים הואיל וישנה תחת ידו, או לא יטול הואיל ומחמת אביו יירשנה ועדיין לא באה לידו של אביו, לפיכך יטול ממנה חצי חלק בכורה.
6
When a firstborn sells his extra share of the inheritance before the estate is divided, the sale is binding. For the firstborn's extra share is distinct, even before the estate is divided. Therefore, if initially, the firstborn divides a portion of the estate, either landed property or movable property, and accepts the same portion as an ordinary son, he is considered to have waived his right to an extra portion with regard to the entire estate. He receives only an ordinary son's share of the remainder.
When does the above apply? When he did not protest. If, however, he protested against his brothers and said in the presence of two witnesses: "Although I am dividing these grapes equally with my brothers, I have not waived my right to the firstborn's share," his protest is significant and he is not considered to have waived his right to the other property.
Even if he protested with regard to the division of grapes while they were still attached to the earth, and yet agreed to divide them equally after the harvest, he is not considered to have waived his right to the other property. If, however, the grapes were pressed, and he divided the wine equally with them and did not issue a protest when the wine was made, he is considered to have waived his right to the other property. To what can the matter be compared? To a person who issued a protest when grapes were divided but then divided olives equally, in which instance he is considered to have waived his rights to an extra portion of the entire estate.
ו
בכור שמכר חלק בכורה קודם חלוקה ממכרו קיים מפני שיש לבכור חלק בכורה קודם חלוקה, לפיכך אם חלק עם אחיו קודם במקצת נכסים בין בקרקע בין במטלטלין ונטל חלק כפשוט ויתר בכל הנכסים אינו נוטל בשארן אלא כפשוט, במה דברים אמורים בשלא מיחה, אבל אם מיחה באחיו ואמר בפני שנים ענבים אלו שאני חולק עם אחי בשוה לא מפני שמחלתי בחלק בכורה הרי זה מחאה ולא ויתר בשאר נכסים, ואפילו מיחה בענבים כשהן מחוברים ובצרום וחלקום בשוה לא ויתר בשאר נכסים, אבל אם דרכום וחלק עמהן בשוה ביין ולא מיחה בהן משנעשה יין ויתר בשאר הנכסים, הא למה זה דומה למי שמיחה בענבים וחלק עמהם בשוה כזיתים שהרי ויתר בכל וכן כל כיוצא בזה. 3
7
The brother who performs the rite of yibbum, marrying his brother's childless widow, inherits all of the property in his estate at the time of his brother's death. With regard to any property that is fit to enter the deceased's estate afterwards, he receives the same share as the others. This concept is derived from the fact that the verse refers to him as a "firstborn," as Deuteronomy 25:6 states: "And the firstborn that she will bear will take the place of the brother who died, and thus his name will not be wiped out among Israel."
Just as the brother who performs the rite of yibbum does not acquire property that is fit to be acquired by the estate, in contrast to property that is within the estate; so, too, he does not acquire the increase in the estate's value.
To what does the latter phrase refer? To the increase in his deceased brother's share in his father's estate, which increased in value in the time between his father's death and the division of that estate among his brothers. Even if the property increased in value after he married his brother's widow, but before it was divided, he receives the same share of the increase as the other brothers. This applies despite the fact that he receives two shares of this property, his own share and the share of his brother whose widow he married. For the father died while they were all alive.
ז
מי שיבם אשת אחיו הוא יורש כל נכסי אחיו המוחזקים, וכל הראויין לבא לאחר מכאן הרי הוא בהן ככל האחים שהרי בכור קרא אותו הכתוב שנאמר והיה הבכור אשר תלד יקום על שם אחיו המת ולא ימחה שמו מישראל, וכשם שאינו נוטל ממנו בראוי כבמוחזק כך אינו נוטל בשבח ששבחו נכסים אחרי מות אביו משעת מיתה עד שעת חלוקתו עם אחיו בנכסי אביו, ואפילו השביחו נכסים אחר שיבם וקודם שיחלקו הרי הוא בשבח כאחד מן האחין, אע"פ שנוטל מן הנכסים אלו שני חלקים חלקו וחלק אחיו שיבם אשתו הואיל ומת האב בחיי כולן.
8
We already explained in Hilchot Shechenim that the firstborn is given his two portions of a field together. This does not apply with regard to a person who marries his brother's childless widow. He receives his portion and his brother's portion by lot. If it happens that he is allotted portions in two different places, these are the portions he receives.
ח
כבר ביארנו בהלכות שכנים שהבכור נוטל שני חלקים שלו כאחד במצר אחד, אבל היבם שחלק עם אחיו בנכסי אביו נוטל חלקו וחלק אחיו בגורל, ואם עלה גורלו בשני מקומות נוטל בשני מקומות.
9
The following laws apply when a childless widow who was waiting to be married by her deceased husband's brother dies. They apply even when one of the brothers designated her for marriage. Her family from her father's household inherit her nichsei m'log and half of her nichsei tzon barzel, and her husband's heirs inherit the money due her by virtue of her ketubah and the other half of her nichsei tzon barzel.
Since they inherit the money due her by virtue of her ketubah, her husband's heirs are obligated to bury her, as we have explained in the appropriate place.
ט
שומרת יבם שמתה אפילו עשה בה אחד מן האחים מאמר משפחת בית אביה יורשין בנכסי מלוג וחצי נכסי צאן ברזל, ויורשי הבעל יורשין כתובתה עם חצי נכסי צאן ברזל ויורשי הבעל חייבין בקבורתה הואיל והן יירשו כתובתה כמו שביארנו במקומו.
FOOTNOTES
1.וכן אם היתה לאביו מלוה וכו' עד יורשין אותה כאחד. א"א דבר זה למד ממשנת ערכין פ' השג יד עכ"ל.
2.הניח להם פרה מושכרת וכו' עד פי שנים. א"א זה המחבר פסק כרבי ואין הלכה כרבי עכ"ל.
3.ואפילו וכו' עד וכן כל כיוצא בזה. א"א יש לנו דרך אחרת בכל זה עכ"ל.
Nachalot - Chapter 4
1
When a person says: "This is my son," "This is my brother," "This is my uncle," or identifies a person as any of his other heirs, his word is accepted and that person inherits his estate. This applies even when he makes this acknowledgment concerning people who are not recognized to be his relatives. And it applies whether he made such a statement when he was healthy or when he is on his deathbed. Even if he lost his power of speech and identified a person as his heir in writing, his word is accepted, provided we test his powers of understanding as we test a man with regard to divorce.
א
האומר זה בני או זה אחי או זה אחי אבי או שאר היורשין אותו, אע"פ שהודה באנשים שאינן מוחזקין שהן קרוביו הרי זה נאמן ויירשנו בין שאמר כשהוא בריא בין שאמר כשהוא שכיב מרע, אפילו נשתתק וכתב בכתב ידו שזה יורשו בודקין אותו כדרך שבודקין לגיטין.
2
When one person is recognized to be another person's brother or cousin, and the latter says: "He is not my brother," or "He is not my cousin," his word is not accepted. His word is accepted, however, with regard to a person who is recognized to be his son. If he says he is not his son, he does not inherit his estate.
It appears to me that even if the son already fathered children - although at that point, the father's word is no longer acceptable with regard to the determination of his lineage, and we do not consider him a mamzer because of his father's statement - his father's word is, nevertheless, accepted with regard to the concept of inheritance. He should not inherit his father's estate.
ב
היינו מוחזקין בזה שהוא אחיו או בן דודו ואמר אינו אחי ואין בן דודי אינו נאמן, אבל נאמן הוא על מי שהוחזק שהוא בנו לומר אינו בני ולא יירשנו, ויראה לי שאפילו היו לבן בנים אע"פ שאינו נאמן עליו לומר אינו בני לענין יחוס ואין מחזיקין אותו ממזר על פיו, נאמן הוא לענין ירושה ולא יירשנו.
3
When a person states: "This is my son," and afterwards, says: "He is my servant," his latter statement is not accepted.
If he states: "He is my servant," and afterwards, says: "He is my son," his latter statement is accepted. This applies even though the "son" serves him like a servant. We interpret his statement that he is his servant to mean that he relies on him like a servant. Nevertheless, if people would call this individual "A slave worth 100 zuz" or the like - i.e., expressions that are appropriate only for servants - the deceased's retraction is not accepted.
ג
האומר זה בני וחזר ואמר עבדי הוא אינו נאמן, אמר עבדי וחזר ואמר בני אע"פ שהוא משמשו כעבד נאמן שזה שאמר עבדי כלומר שהוא לי כעבד, ואם היו קורין לו עבד בן מאה זוז וכיוצא בדברים אלו שאין אומרין אותן ביחוד אלא לעבדים הרי זה אינו נאמן.
4
If a person had to pass through customs and identified an individual as his son, but afterwards identified him as a servant, his later statement is accepted. We assume that he identified him as his son only to avoid paying customs duty. If, however, in customs, he identified a person as his servant, and afterwards identified him as his son, his word is not accepted.
ד
היה עובר על בית המכס ואמר בני הוא זה וחזר אחר כך ואמר עבדי נאמן, שלא אמר בני אלא להבריח מן המכס, אמר בבית המוכס עבדי הוא וחזר ואמר בני הוא אינו נאמן.
5
A person should not call a servant Papa Joe or a maidservant Mama Sarah lest this lead to an undesirable outcome and a blemish be placed on his lineage. Therefore, if there were servants or maidservants who were very distinguished personages, their reputations are well known, and everyone in the community recognizes them and the children and servants of their master - e.g., the servants of the nasi - it is permitted for the children of that household to refer to the servants in the above manner.
ה
העבדים והשפחות אין קורין להן אבא פלוני ואימא פלונית שלא יבא מן הדבר תקלה ונמצא זה הבן נפגם, לפיכך אם היו העבדים והשפחות חשובין ביותר ויש להן קול וכל הקהל מכירין אותן ואת בני ועבדי אדוניהם כגון עבדי הנשיא הרי אלו מותר לקרות להן אבא ואימא.
6
The following rules apply when a person had a maidservant and fathered a son with her, and he would treat the son as one treats a son or said: "He is my son and his mother was freed." If the person involved is a Torah scholar or an honorable person whose conduct has been scrutinized and he is found to be precise in the observance of the details of the mitzvot, the "son" may share in the inheritance of his estate. Nevertheless, this "son" may not marry a Jewish woman until he brings proof that his mother was freed before she gave birth. The rationale for this stringency is that it has been established for us that the woman is a maidservant. If the person is one of the ordinary people - and needless to say, if he is one of those who act loosely in this manner - the "son" is presumed to be a servant with regard to all matters. His paternal brothers may sell him. If his father does not have any children other than him, the father's wife must undergo the rite of yibbum.
This is the law as it appears to me, for it follows the fundamental principles of the received tradition. There are, however, authorities who do not make a distinction between honorable people and people at large, except with regard to the ruling that his brothers may not sell him. ' And there are others who rule that this "son" may even inherit his father's estate, so that a distinction is not made with regard to Jews. It is not appropriate to rely on this ruling.
ו
מי שהיתה לו שפחה והוליד ממנה בן והיה נוהג בו מנהג בנים, או שאמר בני הוא ומשוחררת היא אמו, אם תלמיד חכם הוא או אדם כשר שהוא בדוק בדקדוקי מצות הרי זה יירשנו, ואעפ"כ אינו נושא בת ישראל עד שיביא ראיה שנשתחררה אמו ואחר כך ילדה שהרי הוחזקה שפחה בפנינו, ואם משאר הדיוטות הוא ואין צריך לומר אם היה מן המפקירין עצמן לכך הרי זה בחזקת עבד לכל דבר ואחיו מאביו מוכרין אותו, ואם אין לאביו בן חוץ ממנו אשת אביו מתייבמת, וזה הוא הדין שיראה לי שהוא הולך על עיקרי הקבלה, ויש מי שלא חלק בין כשרים לשאר העם אלא לענין שלא ימכרוהו אחיו בלבד, ויש מי שהורה שאפילו ליורשו לא נחלוק בישראל ואין ראוי לסמוך על דבר זה. 1
7
All the heirs may inherit on the basis of the prevailing presumption that they are the deceased relatives. What is implied? When witnesses testify that the prevailing presumption is that a person is an individual's son or his brother, the former may inherit the latter's estate on the basis of this testimony, even though the witnesses do not testify concerning the person's lineage, nor do they possess indubitable knowledge concerning his lineage.
ז
כל היורשין יורשין בחזקה, כיצד עדים שהעידו שזה מוחזק לנו שהוא בנו של פלוני או אחיו, אע"פ שאינן עדי יחוס ולא ידעו אמתת היוחסין הרי אלו יורשין בעדות זו.
8
A person's statements regarding his relatives affect his share of an inheritance, but not that of his brothers. To illustrate by example: Jacob died and left two sons: Reuven and Shimon. The prevailing presumption was that he did not have any sons other than these two.
Reuven took Levi from among people at large and said: "He is also our brother." Shimon replied: "I don't know." Shimon is granted half the estate. Reuven is given a third, for he acknowledged that they are three brothers, and Levi is given a sixth.
If Levi dies, that sixth is returned to Reuven. If other property had been acquired by Levi, it should be divided between Reuven and Shimon, for Reuven acknowledges Shimon's claim to a portion of the estate, because Levi is their brother.
Different rules apply if the sixth that Levi was given increased in value on its own accord and then Levi died. If the increase were crops that were almost ready to be reaped - e.g., grapes that are ready to be harvested - they are considered to be property acquired from others and should be divided among the two brothers. If they are not ready to be reaped, they belong to Reuven alone.
If Shimon said explicitly: "Levi is not my brother," and Levi received part of Reuven's share, as explained above, and then died, Shimon should not inherit any part of his estate. Instead, Reuven should inherit both the sixth from his share and any other property that Levi left. These principles apply with regard to any other heirs when a portion of them acknowledge the existence of other heirs that the remaining portion do not acknowledge.
ח
יעקב שמת והניח ראובן ושמעון ולא הוחזק לו בן אלא שניהם, תפס ראובן לוי מן השוק ואמר גם זה אחינו הוא ושמעון אומר איני יודע, הרי שמעון נוטל חצי הממון וראובן שליש שהרי הודה שהם שלשה אחין ולוי נוטל שתות, מת לוי יחזור השתות לראובן, נפלו ללוי נכסים אחרים יחלקו אותן ראובן ושמעון שהרי ראובן מודה לשמעון שלוי זה אחיהן, השביח השתות מאליו ואחר כך מת לוי אם שבח מגיע לכתפים הוא כגון ענבים שהגיעו להבצר, הרי השבח הזה כנכסים שנפלו לו מאחרים ויחלקו בהן, ואם עדיין לא הגיעו להבצר הרי הן של ראובן לבדו, אמר שמעון אין לוי זה אחי ונטל לוי בחלק ראובן כמו שביארנו ואחר כך מת לוי לא יירש שמעון ממנו כלום אלא ראובן לבדו יירש השתות עם שאר נכסים אחרים שהניח לוי, והוא הדין בכל היורשין שיודו מקצתן ביורשין אחרים שלא יודו מקצתן.
FOOTNOTES
1.מי שהיתה לו שפחה וכו' עד על דבר זה. א"א בגמרא לא מצאנו בה עיקר דבר זה אבל קצת הגאונים מפולפלים חלקו בין שפחת אחרים לשפחה שלו וגאון אחר חולק עמו מכל מקום לא מצאנו חלוקתם אלא שבעל סתם אבל אם העיד עליו שאמרו משוחררת לא דברו ולענין ירושה יירשנו עכ"ל.
Nachalot - Chapter 5
1
The following principles apply with regard to questions concerning the right of inheritance: Whenever there are two prospective heirs, one who is definitely an heir and one whose right to inherit is a matter of question, the person whose right is in doubt does not receive anything. If there are two claimants whose rights are a matter of question, perhaps this one is an heir or perhaps the other is an heir, they divide the estate equally.
Accordingly, if a person died and left a son and a tumtuni or an androgynous? the son inherits the entire estate. For the status of the tumtum or the androgynous is a matter of question. If he left daughters and a tumtum or an androgynous, they share equally in the inheritance. The tumtum or androgynous is considered as one of the daughters.
א
זה הכלל ביורשין, כל שני יורשין שאחד מהן יורש ודאי והשני ספק אין לספק כלום, ואם היו שניהם ספק שמא זהו היורש או שמא זה היורש חולקין בשוה, לפיכך מי שמת והניח בן וטומטום או אנדרוגינוס הרי הבן יורש את הכל שהטומטום והאנדרוגינוס ספק, הניח בנות וטומטום ואנדרוגינוס יורשות בשוה והרי הוא כאחת מן הבנות.
2
In Hilchot Ishut, we explained the laws pertaining to the portions of an estate given to daughters from the sons' share to provide for the daughters' sustenance? and for their livelihood. There' we explained that the sustenance of the daughters is one of the provisions of the ketubah.
When the estate is ample," the daughters receive only their sustenance. The sons inherit everything, and they should give dowries to the daughters of a tenth of the estate each so that men will desire to marry them as husbands. When the estate is limited, the sons do not receive anything. Instead, everything is set aside for the daughters' sustenance.
Accordingly, the following rules apply when a person died and left sons, daughters and a tumtum or an androgynous. If the estate is ample, the sons inherit the estate and compel the tumtum to be treated as one of the daughters. He is given only his sustenance as they are. If the estate is limited, the daughters compel the tumtum to be treated as one of the sons. They tell him: "You are a male and hence you are not entitled to receive your sustenance as we are."
ב
כבר ביארנו בהלכות אישות דין הבנות עם הבנים במזונותיהן ובפרנסתן ושם בארנו שהמזונות מתנאי כתובה, בזמן שהנכסים מרובין אין לבנות אלא מזונותיהן והבנים יירשו הכל ויתפרנסו הבנות בעשור נכסים כדי שינשאו בו לבעליהן, ובזמן שהנכסים מועטין אין לבנים כלום אלא הכל למזון הבנות, לפיכך מי שמת והניח בנים ובנות וטומטום או אנדרוגינוס, בזמן שהנכסים מרובין הבנים יורשין ודוחין הטומטום אצל הבנות ונזון כמותן, ובזמן שהנכסין מועטין הבנות דוחות את הטומטום אצל הבנים ואומרות לו זכר אתה ואין לך עמנו מזונות.
3
The following rules apply when a woman did not wait three months after parting from her husband, but instead, married within that time and gave birth to a son. We do not know if the son was born after nine months and is her first husband's child or was born after seven months and was her second husband's son.
This son does not inherit the estate of either father, because his claim is doubtful. If this son dies, both of them inherit his estate, sharing it equally, because both of their claims are doubtful. Maybe this one is his father? Or maybe the other one?
ג
מי שלא שהתה אחר בעלה שלשה חדשים ונשאת וילדה בן ואין ידוע אם בן תשעה לראשון או בן שבעה לאחרון אין זה הבן יורש את אחד משניהם מפני שהוא ספק, ואם מת הבן שניהן יורשין אותו וחולקין בשוה מפני ששניהם ספק שמא זה אביו או זה אביו.
4
The following laws apply when a childless widow did not wait three months after her first husband's death, married her husband's brother and bore a son. We do not know if the son was born after nine months and is her first husband's child, or was born after seven months and was her second husband's son.
With regard to the inheritance of the estate of the woman's first husband, the son whose parentage is doubtful says: "Perhaps I am the son of the deceased, in which instance I would inherit my father's entire estate. You would not be fit to marry my mother, for she would not be required to perform the rite of yibbumP
The brother who married her says: "Perhaps you are my son and thus your mother was required to perform the rite of yibbwn. You have no right to my brother's estate."
Since not only the status of the "son," but also that of the brother who married the widow is doubtful, they share the estate equally. The same laws apply when this "son" whose status is doubtful and the other sons of the brother who married the widow come to divide the estate of the brother whose widow was married. They divide the estate equally. The "son" whose status is doubtful receives half, and the other sons of the brother who married the widow receive half.
If the brother who married the widow died after dividing the estate of his deceased brother with the son whose status is doubtful, the sons of that brother who are fit to inherit his estate are granted it. The son whose status is doubtful may feel entitled to claim: "If I am your brother, give me a share in this estate. And if I am not your brother, return to me the half of my father's estate that your father took." This claim is not accepted. Instead, the son whose status is doubtful is not given any share in the estate of the brother who married the widow; he does not expropriate property from them.
ד
יבמה שלא שהתה שלשה חדשים ונתיבמה בתוך שלשה חדשים וילדה בן ואין ידוע אם בן תשעה לראשון או בן שבעה לאחרון, זה הספק אומר שמא בן המת אני ואירש את נכסי אבי כולן ואין אתה ראוי ליבם אותה שאין אמי בת יבום והיבם אומר שמא בני אתה ואמך ראויה ליבם ואין לך בנכסי אחי כלום, הואיל וגם זה היבם ספק שמא יבם הוא או אינו יבם חולקין בשוה, וכן דין זה הספק עם בני היבם בנכסי המת שנתיבמה אשתו חולקין בשוה הספק נוטל מחצה ובני היבם מחצה, מת היבם אחר שחלק עם זה הספק ובאו בני היבם הראויים לירש אביהם אע"פ שיש לזה הספק לומר אם אחיכם אני תנו לי חלק בירושה זו ואם איני אחיכם החזירו לי החצי שלקח אביכם אין לזה הספק בנכסי אביהן עמהן כלום ואין מוציא מידן.
5
The following rules apply when the son whose status is doubtful and the brother who married the widow come to divide the estate of the father of the family. The brother who married the widow is definitely an heir. In this instance as well, there is a question concerning the rights of the son whose status is doubtful. If he is the son of the deceased brother, he receives half; if he is the son of the brother who married the widow, he does not receive anything. Therefore, the estate should be given to the brother and the son whose status is doubtful should be overlooked.
The following principles apply with regard to the inheritance of the grandfather's estate if the brother who married the widow left two sons whose lineage is definite and died. The son whose status is doubtful claims: "I am the son of the deceased brother. Hence, I should receive half and you two should receive half."
The two sons say: "You are our brother and the son of the brother who married the widow. Hence, you deserve only one third of the estate of our grandfather." ?
The two sons receive the half that the son whose status is doubtful acknowledges as belonging to them. The third that they acknowledge as belonging to him is given to him, and the remaining sixth is divided equally: he receives half of it and they receive half of it. ?
If the son whose status is doubtful dies, the brother who married the widow may claim: "Perhaps he is my son and I have the right to inherit his estate." His father may say: "Perhaps he is the son of my deceased son and I have the right to inherit his estate." In such a situation, they should divide the estate equally.
(If the son who married the widow died, the son whose status is doubtful may claim: "He is my father and I have the right to inherit his estate." His father may say: "Perhaps you are the son of my other son and this is your father's brother. Thus, I have the right to inherit his estate." In such a situation, they should divide the estate equally.)
ה
ספק והיבם שבאו לחלוק בנכסי האב הרי היבם יורש ודאי וזה הספק אם הוא בן המת יש לו חצי הממון ולזה היבם חצי, ואם הוא בן היבם אין לו כלום, לפיכך היבם יורש וידחה הספק, הניח היבם שני בנים ודאין ואחר כך מת היבם הרי הספק אומר אני בן המת ויש לי מחצה ולשניכם מחצה והשנים אומרים אתה אחינו ובן היבם אתה ואין לך אלא שליש בנכסי הזקן החצי שמודה להם בו נוטלין והשליש שמודין הן לו נוטל והשתות הנשאר חולקים אותו בשוה הוא נוטל חציו ושניהם חציו, מת הספק הרי היבם אומר שמא בני הוא ואני אירשנו ואבי היבם אומר שמא בן בני המת הוא ואני אירשנו חולקין בשוה (מת היבם הספק אומר בנו אני ואירשנו ואבי היבם אומר שמא בן בני האחר אתה וזה אחי אביך הוא ואני אירשנו חולקין בשוה).
6
The following rules apply when a house fell on a person and his wife and they both died. It is not known if the woman died first, in which instance the heirs of her husband inherit her entire estate, or the husband died first, and the woman's heirs inherit her estate.
How is the issue resolved? We consider the nichsei m'log to be in the possession of the woman's heirs. The money due her by virtue of her ketubah - both the essential obligation and the additional amount - are considered to be in the possession of her husband's heirs. Her nichsei tzon barzel are divided, half are given to the woman's heirs and half to the husband's heirs.
If a house fell on a person and his mother, the estate of the mother may be retained by her heirs from her father's household, for they are definitely heirs. The status of the heirs of the son, by contrast, is doubtful. For if the son died first, his paternal brothers do not have a share in the inheritance of his mother, as we have explained.
ו
מי שנפל הבית עליו ועל אשתו ואין ידוע אם האשה מתה תחלה ונמצאו יורשי הבעל יורשין כל נכסיה או הבעל מת תחלה ונמצאו יורשי האשה יורשין כל נכסיה כיצד דינם מעמידין נכסי מלוג בחזקת יורשי האשה והכתובה עיקר והתוספת בחזקת יורשי הבעל וחולקין בנכסי צאן ברזל יורשי האשה נוטלין חציין ויורשי הבעל חציין, אבל אם נפל הבית עליו ועל אמו מעמידין נכסי האם בחזקת יורשי האם שהם יורשין ודאין אבל יורשי הבן ספק הם שאם מת הבן תחלה אין לאחיו מאביו בנכסי אמן כלום כמו שביארנו.
7
The following rules apply if a house fell on a person and his daughter's son. If the father died first, his daughter's son would inherit his estate, and thus the estate would be given to the son's heirs. If his daughter's son died first, the son does not inherit his mother's estate after his death as we have explained. Thus, the estate would be given to the father's heirs. Since we do not know who died first, the father's heirs should divide his estate with the heirs of his daughter's son.
Similar rules apply if the father was taken captive and died while in captivity, and his daughter's son died in his city, or conversely, the son was taken captive and died while in captivity and his mother's father died in his city. Since we do not know who died first, the father's heirs should divide his estate with the heirs of his daughter's son.
ז
נפל הבית עליו ועל בן בתו אם האב מת תחלה בן בתו יירשנו ונמצאו הנכסים של יורשי הבן, ואם בן בתו מת תחלה אין הבן יורש את אמו בקבר כמו שביארנו ונמצאו הנכסים של יורשי האב, לפיכך יחלקו יורשי האב עם יורשי בן הבת, וכן אם [נשבה] האב ומת בן בתו במדינה או שנשבה הבן ומת אבי אמו במדינה יחלקו יורשי האב עם יורשי בן הבת.
8
The following rules apply if a house fell on a person and his father or on other person whose estates he would acquire, and the son was responsible for the money due his wife by virtue of her ketubah and other debts. The father's heirs claim that the son died first without leaving an estate. Hence, the debts will remain unpaid. The creditors maintain that the father died first, and thus the son acquired the inheritance. Hence, they have a source from which they can collect the debts owed them. The estate is considered to be in the possession of the heirs. The son's wife or the creditors must prove that the father died first, or they must depart without receiving anything.
ח
נפל עליו הבית ועל אביו או שאר מורישין ועליו כתובת אשה ובעלי חוב, יורשי האב אומרין מת הבן תחלה ולא הניח כלום ואבד החוב ובעלי חובות אומרים האב מת תחלה וזכה הבן בירושתו ויש לנו לגבות מחלקו, הרי הנכסים בחזקת היורשין ועל האשה ובעלי חובות להביא ראיה או ילכו להם בלא כלום.
9
The same laws apply to people who die in a landslide, were drowned at sea, fell into a fire, or died on the same day in different countries. For in all these and other analogous situations, we do not know who died first.
ט
דין אלו שמתו תחת המפולת, או שטבעו בים, או שנפלו לאש, או שמתו ביום אחד וזה במדינה זו והאחר במדינה אחרת דין אחד הוא שבכל אלו וכיוצא בהן אין יודעין מי הוא שמת תחלה.
Hayom Yom:
• English Text | Video Class
Elul 6, 5777 · 08/28/2017
"Today's Day"
Monday, Elul 6, 5703
Torah lessons: Chumash: Teitsei, Sheini with Rashi.
Tehillim: 35-38. Also 16-18.
Tanya: But the Holy One, (p. 449) ...blessed attributes. (p. 451).
The Tzemach Tzedek related: The Baal Shem Tov was very fond of light, and said, "Or ('light') is the numerical equivalent of raz ('secret').1 Whoever knows the 'secret' contained in every thing can bring illumination."
FOOTNOTES
1.Tikunei Zohar 19; Zohar III, p. 28b.
Daily Thought:
The Drama
All the cosmos came to be because G‑d chose to invest His very essence into a great drama: the drama of a lowly world becoming the home of an infinite G‑d. A marriage of opposites, the fusion of finite and infinite, light and darkness, heaven and earth.
We are the players in that drama, the cosmic matchmakers. With our every action, we have the power to marry our mundane world to the Infinite and Unknowable. [Sefer HaSichot 5750, vol. 1, pp. 103ff.]
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