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- ב"ה - Today in Judaism - Today is Tuesday, Elul 7, 5777 · August 28, 2017Today's Laws and Customs:
- Elul Observances
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 19 Chapter 20 Chapter 21
Psalms Chapter 19:1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer. Chapter 20:1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21:1. For the Conductor, a psalm by David.2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
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
- Sanctification of the Moon
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
Today in Jewish History:
- Moses' parents remarry (1394 BCE)
Links: Midrashic account of Amram and Jocheved's remarriage
- Spies die (1312 BCE)
Daily Quote:
The rationales of the mitzvot have not been revealed, for they are beyond reason and understanding. Also in those instances in which there has been revealed and explained a certain reason which is apparently comprehensible to us, this is not ... the ultimate reason, for within it is contained an inner, sublime wisdom that is beyond reason and understanding. [Rabbi Schneur Zalman of Liadi]
Daily Torah StudyChumash: Ki Teitzei, 3rd Portion Deuteronomy 22:8-23:7 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 22
8When you build a new house, you shall make a guard rail for your roof, so that you shall not cause blood [to be spilled] in your house, that the one who falls should fall from it [the roof]. חכִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַֽעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ:
When you build a new house, [you shall make a guard-rail for your roof]: If you have fulfilled the commandment of שִׁלּוּחַ הַקֵּן,“sending away [the mother bird from her] nest,” you will eventually build a new house and fulfill the commandment of מַעֲקֶה, guard-rail, because [the fulfillment of] one commandment pulls along with it [an opportunity to fulfill] another commandment [i.e., one commandment leads to another]. You will then come to [possess] a vineyard, a field, and fine clothes. Therefore, these passages are juxtaposed [that is, those just discussed, and the ensuing passages pertaining to vineyards, fields, and garments]. — [Tanchuma 1]
כי תבנה בית חדש: אם קיימת מצות שלוח הקן סופך לבנות בית חדש ותקיים מצות מעקה, שמצוה גוררת מצוה, ותגיע לכרם ושדה ולבגדים נאים. לכך נסמכו פרשיות הללו:
a guard-rail: Heb. מַעֲקֶה, a fence surrounding the roof. Onkelos renders: תְּיָקָא, like a sheath (תִּיק), which protects what is inside it.
מעקה: גדר סביב לגג, ואונקלוס תרגם תיקא כעין תיק שמשמר מה שבתוכו:
that the one who falls should fall: That one [who would fall] deserves to fall [to his death on account of his sins]; nevertheless, you should not be the one to bring about his death, for meritorious things are executed through meritorious people, while things of ill-fortune are executed through guilty people. — [Sifrei 22:68]
כי יפול הנופל: ראוי זה ליפול ואף על פי כן לא תתגלגל מיתתו על ידך, שמגלגלין זכות על ידי זכאי וחובה על ידי חייב:
9You shall not sow your vineyard [together with] a mixed variety of species, lest the increase, even the seed that you sow and the yield of the vineyard [both] become forbidden. טלֹֽא־תִזְרַ֥ע כַּרְמְךָ֖ כִּלְאָ֑יִם פֶּן־תִּקְדַּ֗שׁ הַֽמְלֵאָ֤ה הַזֶּ֨רַע֙ אֲשֶׁ֣ר תִּזְרָ֔ע וּתְבוּאַ֖ת הַכָּֽרֶם:
[You shall not sow your vineyard together with] a mixed variety of species: [For example,] sowing in the same hand-throw [of seeds] wheat and barley, [the sowing together of which already constitutes one prohibition of כִּלְאַיִם -“mixed variety of species” (see Lev. 19:19)], and grapeseeds [the total combination of which now constitutes an additional prohibition of sowing the two diverse species in a vineyard]. — [Ber. 22a]
כלאים: חטה ושעורה וחרצן במפולת יד:
lest… become forbidden: Heb. תִּקְדַּשׁ, as the Targum [Onkelos] renders: תִסְתָּאֵב, lit., become unclean. To anything repulsive to man, either in a positive sense, e.g., something holy, or in a negative sense, e.g., something forbidden, the term קָדוֹשׁ applies. For instance, “Do not come near me, lest I contaminate you (קְדַשְׁתִּיךָ)” (Isa. 65:5) [according to Rashi on Shevuoth 18b, or, according to Rabbi Joseph Kara on Isa. 65:5: “lest I become contaminated by you”].[See Maskil L’David, Be’er Basadeh, Yosef Hallel, and Leket Bahir.]
פן תקדש: כתרגומו תסתאב. כל דבר הנתעב על האדם, בין לשבח כגון הקדש, בין לגנאי כגון איסור, נופל בו לשון קדש, כמו (ישעיה סה, ה) אל תגע בי כי קדשתיך:
the increase: Heb. הַמְלֵאָה. This is the fullness מִלּוּי and increase, which a seed increases. - [See Pes. 25a]
המלאה: זה מילוי ותוספת שהזרע מוסיף:
10You shall not plow with an ox and a donkey together. ילֹא־תַֽחֲר֥שׁ בְּשֽׁוֹר־וּבַֽחֲמֹ֖ר יַחְדָּֽו:
You shall not plow with an ox and a donkey: The same law applies to any two species in the world. [Similarly,] this law applies [also] to [merely] leading them together when they are bound to each other as a pair, for transporting any load. — [Sifrei 22:79-80, Kilayim 8:2]
לא תחרוש בשור ובחמור: הוא הדין לכל שני מינים שבעולם, והוא הדין להנהיגם יחד קשורים זוגים בהולכת שום משא:
11You shall not wear a mixture of wool and linen together. יאלֹ֤א תִלְבַּשׁ֙ שַֽׁעַטְנֵ֔ז צֶ֥מֶר וּפִשְׁתִּ֖ים יַחְדָּֽו:
a mixture: Heb. שַׁעַטְנֵז An expression denoting a mixture. Our Rabbis explained [this term to be an acronym of the terms]: שׁוּעַ, combed, טָווּי, spun, and נוּז, woven. [Thus, our Rabbis explain that the Torah prohibition of שַׁעַטְנֵז applies only to materials combed, spun, and woven together.]- [Sifrei 22:81, Niddah 61b, see Rashi and Tos. .]
שעטנז: לשון עירוב. ורבותינו פירשו שוע טווי ונוז:
12You shall make yourself twisted threads, on the four corners of your garment with which you cover yourself. יבגְּדִלִ֖ים תַּֽעֲשֶׂה־לָּ֑ךְ עַל־אַרְבַּ֛ע כַּנְפ֥וֹת כְּסֽוּתְךָ֖ אֲשֶׁ֥ר תְּכַסֶּה־בָּֽהּ:
You shall make yourself twisted threads: even from a mixture [of wool and linen]. For this reason, Scripture juxtaposes them [these two commandments: sha’atnez and tzitzith]. — [Yev. 4a]
גדלים תעשה לך: אף מן הכלאים. לכך סמכן הכתוב:
13If a man takes a wife, is intimate with her and despises her, יגכִּֽי־יִקַּ֥ח אִ֖ישׁ אִשָּׁ֑ה וּבָ֥א אֵלֶ֖יהָ וּשְׂנֵאָֽהּ:
[If a man takes a wife,] is intimate with her, and despises her: in the end he will…
ובא אליה ושנאה: סופו:
14and he makes libelous charges against her and gives her a bad name, saying, "I took this woman, and when I came to her, I did not find any evidence of virginity for her." ידוְשָׂ֥ם לָהּ֙ עֲלִילֹ֣ת דְּבָרִ֔ים וְהוֹצִ֥א עָלֶ֖יהָ שֵׁ֣ם רָ֑ע וְאָמַ֗ר אֶת־הָֽאִשָּׁ֤ה הַזֹּאת֙ לָקַ֔חְתִּי וָֽאֶקְרַ֣ב אֵלֶ֔יהָ וְלֹֽא־מָצָ֥אתִי לָ֖הּ בְּתוּלִֽים:
make libelous charges against her: One sin leads to another sin. He transgressed [the negative commandment of]“You shall not hate [your brother in your heart]” (Lev. 19:17); so eventually he will come to [commit the sin of] slander (לָשׁוֹן הָרַע) . - [Sifrei 22:87]
ושם לה עלילות דברים: עבירה גוררת עבירה, עבר על לא תשנא (ויקרא יט, יז) סופו לבא לידי לשון הרע:
this woman: We learn from here that he says nothing except in the presence of his opponent. — [Sifrei 22:89]
את האשה הזאת: מכאן שאין אומר דבר אלא בפני בעל דין:
15Then the girl's father and her mother shall obtain evidence of the girl's virginity, and take it out to the elders of the city, to the gate. טווְלָקַ֛ח אֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) וְאִמָּ֑הּ וְהוֹצִ֜יאוּ אֶת־בְּתוּלֵ֧י הַנַּֽעֲרָ֛ה (כתיב הנער) אֶל־זִקְנֵ֥י הָעִ֖יר הַשָּֽׁעְרָה:
The girl’s father and her mother [shall obtain evidence…]: Let those who raised this evil offspring be disgraced because of her. — [Sifrei 22:90]
אבי הנערה ואמה: מי שגדלו גידולים הרעים יתבזו עליה:
16And the girl's father shall say to the elders, "I gave my daughter to this man as a wife, and he despised her; טזוְאָמַ֛ר אֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) אֶל־הַזְּקֵנִ֑ים אֶת־בִּתִּ֗י נָתַ֜תִּי לָאִ֥ישׁ הַזֶּ֛ה לְאִשָּׁ֖ה וַיִּשְׂנָאֶֽהָ:
And the girl’s father shall say [to the elders]: [The father, but not the mother.] This teaches us that a woman is not permitted to speak in the presence of her husband [when others are present]. — [Sifrei 22:91]
ואמר אבי הנערה: מלמד שאין רשות לאשה לדבר בפני האיש:
17And behold, he made libelous charges, saying, 'I did not find evidence of your daughter's virginity.' But this is the evidence of my daughter's virginity!' And they shall spread the garment before the elders of the city. יזוְהִנֵּה־ה֡וּא שָׂם֩ עֲלִילֹ֨ת דְּבָרִ֜ים לֵאמֹ֗ר לֹֽא־מָצָ֤אתִי לְבִתְּךָ֙ בְּתוּלִ֔ים וְאֵ֖לֶּה בְּתוּלֵ֣י בִתִּ֑י וּפָֽרְשׂוּ֙ הַשִּׂמְלָ֔ה לִפְנֵ֖י זִקְנֵ֥י הָעִֽיר:
and they shall spread the garment: This is a figurative expression, meaning: they shall clarify the matter as [“clear”] as a [new] garment. — [Sifrei 22:92, Keth. 46a]
ופרשו השמלה: הרי זה משל, מחוורין הדברים כשמלה:
18Then, the elders of that city shall take the man and chasten him. יחוְלָֽקְח֛וּ זִקְנֵ֥י הָֽעִיר־הַהִ֖וא אֶת־הָאִ֑ישׁ וְיִסְּר֖וּ אֹתֽוֹ:
and chasten him: [with] lashes. — [Sifrei 22:93, Keth. 46a]
ויסרו אותו: מלקות:
19And they shall fine him one hundred [shekels of] silver because he defamed a virgin of Israel, and he give it to the girl's father. And she shall be his wife; he shall not send her away all the days of his life. יטוְעָֽנְשׁ֨וּ אֹת֜וֹ מֵ֣אָה כֶ֗סֶף וְנָֽתְנוּ֙ לַֽאֲבִ֣י הַנַּֽעֲרָ֔ה כִּ֤י הוֹצִיא֙ שֵׁ֣ם רָ֔ע עַ֖ל בְּתוּלַ֣ת יִשְׂרָאֵ֑ל וְלוֹ־תִֽהְיֶ֣ה לְאִשָּׁ֔ה לֹֽא־יוּכַ֥ל לְשַׁלְּחָ֖הּ כָּל־יָמָֽיו:
20But if this matter was true: [indeed,] no evidence of the girl's virginity was found כוְאִם־אֱמֶ֣ת הָיָ֔ה הַדָּבָ֖ר הַזֶּ֑ה לֹֽא־נִמְצְא֥וּ בְתוּלִ֖ים לַנַּֽעֲרָֽה (כתיב לנער) :
But if this matter was true: [as corroborated] by witnesses, and there was warning, [proving] that she had committed adultery after her betrothal. — [Keth. 44b]
ואם אמת היה הדבר: בעדים והתראה שזנתה לאחר אירוסין:
21they shall take the girl out to the entrance of her father's house, and the men of her city shall pelt her with stones, and she shall die, for she did a disgraceful thing in Israel, to commit adultery [in] her father's house. So shall you clear away the evil from among you. כאוְהוֹצִ֨יאוּ אֶת־הַנַּֽעֲרָ֜ה (כתיב הנער) אֶל־פֶּ֣תַח בֵּֽית־אָבִ֗יהָ וּסְקָל֩וּהָ֩ אַנְשֵׁ֨י עִירָ֤הּ בָּֽאֲבָנִים֙ וָמֵ֔תָה כִּי־עָֽשְׂתָ֤ה נְבָלָה֙ בְּיִשְׂרָאֵ֔ל לִזְנ֖וֹת בֵּ֣ית אָבִ֑יהָ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
[they shall take the girl out] to the entrance of her father’s house: [as if to say:] “Look at the children you have reared!” - [Keth. 45a.]
אל פתח בית אביה: ראו גידולים שגדלתם:
the men of her city: [I.e.,] in the presence of all the men of her city. — [Sifrei 22:100]
וסקלוה אנשי עירה: במעמד כל אנשי עירה:
her father’s house: Heb. בֵּית אָבִיהָ, [to be understood as] בְּבֵית אָבִיהָ “in her father’s house.”
לזנות בית אביה: כמו בבית אביה:
22If a man is found lying with a married woman, even both of them shall die the man lying with the woman and the woman. So shall you clear away the evil from Israel. כבכִּֽי־יִמָּצֵ֨א אִ֜ישׁ שֹׁכֵ֣ב | עִם־אִשָּׁ֣ה בְעֻֽלַת־בַּ֗עַל וּמֵ֨תוּ֙ גַּם־שְׁנֵיהֶ֔ם הָאִ֛ישׁ הַשֹּׁכֵ֥ב עִם־הָֽאִשָּׁ֖ה וְהָֽאִשָּׁ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
both of them shall die: [The words “both of them” come] to exclude unnatural acts in which the man makes contact with the woman wihout intercourse], from which the woman derives no pleasure [thus not including“both of them” in the act]. — [Sifrei 22:102, San. 66b]
ומתו גם שניהם: להוציא מעשה חדודים שאין האשה נהנית מהם:
even: גַּם, lit., also. This comes to include those who have relations after them. [I.e., after these two people have already been tried and sentenced to death for adultery, and before they are put to death, other people commit further adultery with them, these new people are also to be put to death for adultery, and we do not consider this couple as dead people.] Another explanation [of the expression גַּם-שְׁנֵיהֶם]: To include the fetus. [I.e.,] if she was pregnant, they do not wait for her until she gives birth [but put her to death immediately, while still pregnant]. — [Arachin 7a]
גם: לרבות הבאים מאחריהם. דבר אחר גם שניהם לרבות את הולד, שאם היתה מעוברת אין ממתינין לה עד שתלד:
23If there is a virgin girl betrothed to a man, and [another] man finds her in the city, and lies with her, כגכִּ֤י יִֽהְיֶה֙ נַֽעֲרָ֣ה (כתיב נער) בְתוּלָ֔ה מְאֹֽרָשָׂ֖ה לְאִ֑ישׁ וּמְצָאָ֥הּ אִ֛ישׁ בָּעִ֖יר וְשָׁכַ֥ב עִמָּֽהּ:
And [another] man finds her in the city: Therefore, he lay with her. A breach [in a wall] invites a thief; had she remained at home, this would not have happened to her. — [Sifrei 22:103]
ומצאה איש בעיר: לפיכך שכב עמה, פרצה קוראה לגנב הא אילו ישבה בביתה לא אירע לה:
24you shall take them both out to the gate of that city, and you shall pelt them with stones, and they shall die: the girl, because she did not cry out [even though she was] in the city, and the man, because he violated his neighbor's wife. So shall you clear away the evil from among you. כדוְהֽוֹצֵאתֶ֨ם אֶת־שְׁנֵיהֶ֜ם אֶל־שַׁ֣עַר | הָעִ֣יר הַהִ֗וא וּסְקַלְתֶּ֨ם אֹתָ֥ם בָּֽאֲבָנִים֘ וָמֵ֒תוּ֒ אֶת־הַנַּֽעֲרָ֗ (כתיב הנער) עַל־דְּבַר֙ אֲשֶׁ֣ר לֹא־צָֽעֲקָ֣ה בָעִ֔יר וְאֶ֨ת־הָאִ֔ישׁ עַל־דְּבַ֥ר אֲשֶׁר־עִנָּ֖ה אֶת־אֵ֣שֶׁת רֵעֵ֑הוּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
25But if a man finds the betrothed girl in the field, and the man overpowers her and lies with her, then only the man who lay with her shall die. כהוְאִם־בַּשָּׂדֶ֞ה יִמְצָ֣א הָאִ֗ישׁ אֶת־הַנַּֽעֲרָ֙ה (כתיב הנער) הַֽמְאֹ֣רָשָׂ֔ה וְהֶֽחֱזִֽיק־בָּ֥הּ הָאִ֖ישׁ וְשָׁכַ֣ב עִמָּ֑הּ וּמֵ֗ת הָאִ֛ישׁ אֲשֶׁר־שָׁכַ֥ב עִמָּ֖הּ לְבַדּֽוֹ:
26Whereas to the girl, you shall do nothing the girl did not commit a sin deserving of death, for just as a man rises up against his fellow and murders him, so is this case. כווְלַנַּֽעֲרָ֙ה (כתיב ולנער) לֹא־תַֽעֲשֶׂ֣ה דָבָ֔ר אֵ֥ין לַנַּֽעֲרָ֖ה (כתיב לנער) חֵ֣טְא מָ֑וֶת כִּ֡י כַּֽאֲשֶׁר֩ יָק֨וּם אִ֤ישׁ עַל־רֵעֵ֨הוּ֙ וּרְצָח֣וֹ נֶ֔פֶשׁ כֵּ֖ן הַדָּבָ֥ר הַזֶּֽה:
for just as a man rises up [against his fellow and murders him, so is this case]: According to the simple meaning, this is the explanation: For she was coerced, and the man overpowered her, just like the case of someone who overpowers another person to kill him. Our Rabbis, however, interpreted it [as follows]: This one comes to teach, but instead he learns (San. 73a). [That is, it would seem at first glance, that the case of the murderer in the verse is cited in order to teach us something about the case of the betrothed girl who was raped, namely, that just as the murdered person was overpowered, so was this girl overpowered and coerced. However, with further examination, we learn something new from the case of this girl, which can be applied to the case of the murderer. And that is: just as in the case of the girl, we may save her from sin by killing her assailant, so it is, in the case of a murderer overpowering someone with the intent of murder, anyone is permitted to kill his assailant in order to save the life of the intended victim.]- [Sifrei 22:106]
כי כאשר יקום וגו': לפי פשוטו זהו משמעו, כי אנוסה היא ובחזקה עמד עליה כאדם העומד על חברו להרגו. ורבותינו דרשו בו הרי זה בא ללמד ונמצא למד וכו':
27Because he found her in the field. The betrothed girl had cried out, but there was no one to save her. כזכִּ֥י בַשָּׂדֶ֖ה מְצָאָ֑הּ צָֽעֲקָ֗ה הַנַּֽעֲרָ֙ה (כתיב הנער) הַֽמְאֹ֣רָשָׂ֔ה וְאֵ֥ין מוֹשִׁ֖יעַ לָֽהּ:
28If a man finds a virgin girl who was not betrothed, and seizes her and lies with her, and they are found, כחכִּֽי־יִמְצָ֣א אִ֗ישׁ נַֽעֲרָ֤ה (כתיב נער) בְתוּלָה֙ אֲשֶׁ֣ר לֹֽא־אֹרָ֔שָׂה וּתְפָשָׂ֖הּ וְשָׁכַ֣ב עִמָּ֑הּ וְנִמְצָֽאוּ:
29the man who lay with her shall give fifty [shekels of] silver to the girl's father, and she shall become his wife, because he violated her. He shall not send her away all the days of his life. כטוְנָתַ֠ן הָאִ֨ישׁ הַשֹּׁכֵ֥ב עִמָּ֛הּ לַֽאֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) חֲמִשִּׁ֣ים כָּ֑סֶף וְלוֹ־תִֽהְיֶ֣ה לְאִשָּׁ֗ה תַּ֚חַת אֲשֶׁ֣ר עִנָּ֔הּ לֹֽא־יוּכַ֥ל שַׁלְּחָ֖הּ כָּל־יָמָֽיו:
Deuteronomy Chapter 23
1A man shall not take his father's wife, nor shall he uncover the corner of his father's [cloak]. אלֹֽא־יִקַּ֥ח אִ֖ישׁ אֶת־אֵ֣שֶׁת אָבִ֑יו וְלֹ֥א יְגַלֶּ֖ה כְּנַ֥ף אָבִֽיו:
shall not take: [I.e.,] betrothal has no effect on her [even after the father’s death], and he cannot legally marry her. — [Kid. 67a]
לא יקח: אין לו בה לקוחין ואין קידושין תופסין בה:
nor shall he uncover the corner of his father’s [cloak]: [This seemingly superfluous phrase comes to include] the שׁוֹמֶרֶת יָבָם of his father [i.e., the widow of his father’s brother who died without children, who awaits (שׁוֹמֶרֶת) her brother-in-law (יָבָם) to either wed her or release her through the rite of חֲלִיצָה. See Deut. 25:5-10.] She is [thus] intended for his father [who is her brother-in-law]. But has he not already been admonished regarding her by [the verse] “[You shall not uncover] the nakedness of [i.e., commit incest with the wife of] your father’s brother” (Lev. 18:14)? However, [the prohibition is repeated here] to make the transgressor liable on her account for two negative commands (Yev. 4a), and to juxtapose it to“A bastard (מַמְזֵר) shall not enter [the assembly of the Lord,” to teach us that a מַמְזֵר,“bastard,” is only [a child of] a forbidden union punishable by כָּרֵת [“excision,” as is the case with a child born of one who takes his father’s שׁוֹמֶרֶת יָבָם]. All the more so [does it apply to one born] from a forbidden union punishable by the death sentence by the court, for in forbidden unions incurring the death penalty by the court, there is no case that does not [also] incur the penalty of כָּרֵת [Yev. 49a]
ולא יגלה כנף אביו: שומרת יבם של אביו הראויה לאביו. והרי כבר הוזהר עליה משום (ויקרא יח, יד) ערות אחי אביך, אלא לעבור על זו בשני לאוין ולסמוך לה (פסוק ג) לא יבא ממזר, ללמד שאין ממזר אלא מחייבי כריתות וקל וחומר מחייבי מיתות בית דין, שאין בעריות מיתת בית דין שאין בה כרת:
2[A man] with injured testicles or whose member is cut, may not enter the assembly of the Lord. בלֹֽא־יָבֹ֧א פְצֽוּעַ־דַּכָּ֛א וּכְר֥וּת שָׁפְכָ֖ה בִּקְהַ֥ל יְהֹוָֽה:
with injured testicles: [I.e.,] one whose testicles have been injured or crushed. — [Sifrei 23:111]
פצוע דכה: שנפצעו או שנדכאו ביצים שלו:
whose member is cut: Heb. וּכְרוּת שָׁפְכָה, one whose male organ is cut, [to the extent] that his semen no longer shoots forth in a continuous flow, but rather drips and trickles, and thus he cannot produce children. — [Yev. 75a]
וכרות שפכה: שנכרת הגיד ושוב אינו יורה קילוח זרע אלא שופך ושותת ואינו מוליד:
3A bastard shall not enter the assembly of the Lord; even the tenth generation shall not enter the assembly of the Lord. גלֹֽא־יָבֹ֥א מַמְזֵ֖ר בִּקְהַ֣ל יְהֹוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹֽא־יָבֹ֥א ל֖וֹ בִּקְהַ֥ל יְהֹוָֽה:
A bastard shall not enter the assembly of the Lord: [I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]
לא יבא ממזר בקהל ה': לא ישא ישראלית:
4An Ammonite or Moabite shall not enter the assembly of the Lord; even the tenth generation shall never enter the assembly of the Lord. דלֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמֽוֹאָבִ֖י בִּקְהַ֣ל יְהֹוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹֽא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יְהֹוָ֖ה עַד־עוֹלָֽם:
An Ammonite [or Moabite] shall not enter [the assembly of the Lord]: [I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]
לא יבא עמוני: לא ישא ישראלית:
5Because they did not greet you with bread and water on the way, when you left Egypt, and because he [the people of Moab] hired Balaam the son of Beor from Pethor in Aram Naharaim against you, to curse you. העַל־דְּבַ֞ר אֲשֶׁ֨ר לֹֽא־קִדְּמ֤וּ אֶתְכֶם֙ בַּלֶּ֣חֶם וּבַמַּ֔יִם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֣ם מִמִּצְרָ֑יִם וַֽאֲשֶׁר֩ שָׂכַ֨ר עָלֶ֜יךָ אֶת־בִּלְעָ֣ם בֶּן־בְּע֗וֹר מִפְּת֛וֹר אֲרַ֥ם נַֽהֲרַ֖יִם לְקַלְלֶֽךָּ:
Because: Heb. עַל-דְּבַר [lit., “because of the word,” i.e.,] because of the [word of] advice they gave you (sic), to cause you to sin. — [Sifrei 23:114]
על דבר: על העצה שיעצו אתכם להחטיאכם:
on the way: when you were in [a state of] extreme exhaustion. — [Sifrei 23:114]
בדרך: כשהייתם בטירוף:
6But the Lord, your God, did not want to listen to Balaam. So the Lord, your God, transformed the curse into a blessing for you, because the Lord, your God, loves you. ווְלֹֽא־אָבָ֞ה יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לִשְׁמֹ֣עַ אֶל־בִּלְעָ֔ם וַיַּֽהֲפֹךְ֩ יְהֹוָ֨ה אֱלֹהֶ֧יךָ לְּךָ֛ אֶת־הַקְּלָלָ֖ה לִבְרָכָ֑ה כִּ֥י אֲהֵֽבְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
7You shall not ever seek out their welfare or their good, all your days. זלֹֽא־תִדְר֥שׁ שְׁלֹמָ֖ם וְטֹֽבָתָ֑ם כָּל־יָמֶ֖יךָ לְעוֹלָֽם:
You shall not [ever] seek out their welfare [nor their good]: Since it says [in the case of a runaway slave], “He may reside with you in your midst” (verse 17), one might assume that this one [the Ammonite or the Moabite] is the same. Therefore, Scripture states: “You shall not [ever] seek out their welfare [or their good]” - [Sifrei 23:114. See Yalkut Shimoni , Mossad Harav Kook, fn. 54]
לא תדרוש שלומם: מכלל שנאמר (פסוק יז) עמך ישב בקרבך יכול אף זה כן, תלמוד לומר לא תדרוש שלומם:
Tehillim: Psalms Chapters 39 - 43
• Hebrew text
• English textSpecial 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 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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 19, 20 and 21.
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Tanya
Tanya: Iggeret HaKodesh, end of Epistle 11
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Tuesday, Elul 7, 5777 · August 29, 2017
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 11
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• Sefer Hamitzvot:
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Today's Mitzvah
Tuesday, Elul 7, 5777 · August 29, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 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 5
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Mamrim - Chapter 5
1
A person who curses his father and mother should be executed by stoning, as Leviticus 20:9 states: "He cursed his father and his mother; he is responsible for his death." He is stoned to death whether he curses them while alive or after they died. It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum and an androgynus, provided they reached majority, the age when they can be subjected to punishment.
א
המקלל אביו ואמו נסקל שנאמר אביו ואמו קלל דמיו בו ואחד המקלל בחייהן או לאחר מיתתן הרי זה נסקל וצריך עדים והתראה כשאר כל מחוייבי מיתות בית דין ואחד האיש ואחד האשה וכן הטומטום והאנדרוגינוס והוא שיהיו גדולים שהגיעו לכלל הענושין:
2
A person is not liable for execution by stoning unless he curses his parents with one of God's unique names. If he cursed them with another term used to refer to Him, he is not liable for execution by stoning. He should, however, be lashed, as he would be lashed for cursing any other proper Jew.
ב
אינו חייב סקילה עד שיקללם בשם מן השמות המיוחדין אבל אם קללם בכינוי פטור מן הסקילה ולוקה כדרך שלוקה על קללת כל אדם כשר מישראל:
3
Similarly, a person who curses his paternal and maternal grandfather is considered as if he cursed any other person.
ג
וכן המקלל אבי אביו ואבי אמו הרי זה כמקלל אחד משאר הקהל:
4
What is the source which serves as a warning against cursing one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Instead, it can be inferred from Leviticus 19:14: "Do not curse a deaf-mute." Since a person is warned not to curse any Jew, his father is also included, for he is also Jewish.
ד
אזהרה של מקלל אביו ואמו מנין עונש שמענו בפירוש אבל האזהרה הרי היא בכלל לא תקלל חרש הואיל והוא מוזהר שלא לקלל אדם מישראל הרי אביו בכלל ישראל:
5
A person who strikes his father or mother should be executed by strangulation, as Exodus 21:15 states: "One who strikes his father or his mother should certainly die." It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum, and an androgynus provided they reached majority, the age when they can be subjected to punishment.
A person is not liable for strangulation until he wounds his parents. If he does not wound them, it is as if he strikes another Jew. If he strikes them after their death, he is not liable.
ה
המכה אביו ואמו מיתתו בחנק שנאמר מכה אביו ואמו מות יומת וצריך עדים והתראה כשאר כל מחוייבי מיתת בית דין ואחד האיש ואחד האשה וכן הטומטום ואנדרוגינוס והוא שיגיעו לכלל עונשין אינו חייב חנק עד שיעשה בהן חבורה אבל אם לא עשה בהן חבורה הרי זה כמכה אחד מישראל והמכה אותן לאחר מיתה פטור:
6
When a person strikes his father on his ear and causes him to become deaf, he is liable for execution. The rationale is that it is impossible for him to become deaf without there being an internal wound. Instead, we can be certain that at least a drop of blood was released within the ear and that caused him to become deaf.
ו
מי שהכה את אביו על אזנו וחרשו חייב ונהרג שאי אפשר שיעשה חרש בלא חבורה אלא יצאת טיפת דם בפנים באוזן ונתחרש:
7
When a person lets blood for his father, or if he was a doctor and amputated flesh or a limb, he is not liable. Even though he is not liable, the initial and preferred option is for him not to perform the operation. Nor should he remove a thorn from the flesh of his father or mother lest he cause a bruise.
When does the above apply? When there is another person there who is capable of performing these actions. If, however, there is no one else there capable of doing this but him and they are suffering, he may let blood or amputate according to the license that they grant him.
ז
המקיז דם לאביו או שהיה רופא וחתך לו בשר או אבר פטור אף על פי שהוא פטור לכתחילה לא יעשה או להוציא סלון מבשר אביו או אמו לא יוציא שמא יעשה חבורה בד"א כשיש שם אחר לעשות אבל אם אין שם מי שיעשה אלא הוא והרי הן מצטערין הרי זה מקיז וחותך כפי מה שירשהו לעשות:
8
What is the source which serves as a warning against striking one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Since a person is warned not to strike any Jew, his father and mother are also included.
ח
אזהרה של מכה אביו מנין עונש שמענו אזהרה לא שמענו הואיל והוא מוזהר שלא להכות אדם מישראל הרי אביו ואמו בכלל:
9
A shituki is liable for cursing or striking his mother, but not his father. Although his mother is questioned and she says: "He is the son of so-and-so," he should not be executed by stoning or strangulation because of her testimony.
A person who is conceived through relations between a Jew and a maid-servant or a gentile woman, by contrast, is not liable for cursing or striking his father or his mother. Similarly, a convert - even if he was conceived outside the faith, but born within the faith - is not liable for cursing or striking his father.
ט
שתוקי חייב על אמו ואינו חייב על אביו אף על פי שנבדקה אמו ואמרה בן פלוני הוא אינו נסקל או נחנק על פיה אבל בנו מן השפחה ומן העכו"ם אינו חייב לא על אביו ולא על אמו וכן גר שהורתו שלא בקדושה אע"פ שלידתו בקדושה אינו חייב על מכת אביו וקללתו:
10
Just as such a person is not liable for cursing or striking his father, he is not liable for cursing or striking his mother. This is derived from Exodus 21:17: "One who curses his father and mother shall die." Implied is one who is liable for cursing his father is liable for cursing his mother. Since such a person is not liable for his father, he is not liable for his mother.
י
כשם שאינו חייב על אביו כך אינו חייב על אמו שנאמר ומקלל אביו ואמו את שהוא חייב על אביו חייב על אמו וזה שאינו חייב על אביו אינו חייב על אמו:
11
A convert is forbidden to curse or to strike his gentile father or to degrade him, so that people will not say: "They came from a more severe level of holiness to a lesser level of holiness, for this person degrades his father."66 Instead, he should offer him certain measures of honor.
A servant, by contrast, has no connection to his natural parents. His natural father is as if he was not his father with regard to all matters. This applies even if they were both freed.
יא
הגר אסור לקלל אביו העכו"ם ולהכותו ולא יבזהו כדי שלא יאמרו באו מקדושה חמורה לקדושה קלה שהרי זה מבזה אביו אלא נוהג בו מקצת כבוד אבל העבד אין לו ייחוס אלא הרי אביו כמי שאינו אביו לכל דבר אף על פי שנשתחררו:
12
When a person's father and mother are absolutely wicked and violate transgressions - even if they were sentenced to death and being taken to their execution - it is forbidden for a son to strike them or curse them. If he curses them or wounds them, however, he is not liable. If they repent, even if they are being taken to their execution, he is liable and is executed because of them.
To whom does the above apply? To the convicted person's son. If, however, an unrelated individual struck or cursed a person after he was sentenced to death, even though he repents, he is not liable, for that person will be executed. If, however, he embarrasses him, he is liable to pay a fine for embarrassing him.
יב
מי שהיו אביו ואמו רשעים גמורים ועוברי עבירות אפילו נגמר דינן להריגה והם יוצאים ליהרג אסור להכותן ולקללם ואם קלל או חבל בהן פטור ואם עשו תשובה הרי זה חייב ונהרג עליהן אע"פ שהרי הן יוצאין למיתה במה דברים אמורים בבנו אבל אחד שבא והכהו וקלל אחר שנגמר דינו אף על פי שעשה תשובה הרי זה פטור הואיל והוא הולך למיתה ואם ביישו חייב בקנס המבייש:
13
If a person's father or mother committed a transgression punishable by lashes and the son is a court attendant, he should not lash them. Similarly, if they were obligated to be placed under a ban of ostracism, he should not be the agent to apply this ban. Nor should he push them or degrade them while acting as the emissary of the court even though it is fit to do this to them and they have not repented.
יג
עבר אביו ואמו על עבירה שלוקין עליה והיה הוא חזן לפני הדיינים לא יכה אותם וכן אם נתחייב נידוי לא יהיה שליח לנדותם ולא ידחוף אותם ולא יבזה אותם בשליחות בית דין אע"פ שהן ראויין לכך ולא עשו תשובה:
14
A son should not serve as an agent to strike or curse his parents except if they entice others to worship idols. For concerning such a person, the Torah Deuteronomy 13:9 states: "Do not have pity and do not cover up for him."
יד
לכל אין הבן נעשה שליח להכותו ולקללו חוץ ממסית ומדיח שהרי אמרה תורה לא תחמול ולא תכסה עליו:
15
In any situation where a person is obligated to take an oath to his son, we always saw that he never obligated him to take an oath that involves a curse. Instead, he should have him take an oath that does not involve a curse.
We already explained, that when a father kills his son, none of the slain person's brothers becomes "the redeemer of the blood."
The Torah showed concern not only for striking or cursing one's parents, but also for shaming them. Anyone who shames his parents, even with words alone or merely with an insinuation, is cursed by the Almighty, as Deuteronomy 27:16 states: "Cursed be he who degrades his father and his mother." And Proverbs 30:17 states: "The eye that mocks a father and scorns the training of a mother, the ravens... will gouge it out." The court has the right to administer stripes for rebellious conduct because of this and to punish in the manner they see fit.
טו
מי שנתחייב שבועה לבנו כך ראינו בו תמיד שאינו משביעו בשבועת האלה שהרי זה בא לקללת אביו אלא משביעו שבועה שאין בה אלה וכבר בארנו שהאב שהרג את בנו אין אחד מאחיו של נהרג נעשה גואל הדם ולא על הכאה ולא על הקללה בלבד הקפידה תורה אלא אף על הבזיון שכל המבזה אביו או אמו אפילו בדברים ואפילו ברמיזה הרי זה ארור מפי הגבורה שנאמר ארור מקלה אביו ואמו והרי הוא אומר עין תלעג לאב ותבוז ליקהת אם וגו' ויש לבית דין להכות על זה מכת מרדות ולענוש כפי מה שיראו:
Rambam:
• 3 Chapters A Day: Nachalot Nachalot - Chapter 6, Nachalot Nachalot - Chapter 7, Nachalot Nachalot - Chapter 8
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Nachalot - Chapter 6
1
Although all that is involved is money, a person may not give property as an inheritance to a person who is not fit to inherit, nor may he exclude a rightful heir from inheriting. This is derived from the verse in the passage concerning inheritance, Numbers 27:11: "And it shall be for the children of Israel as a statute of judgment."
This verse implies that this statute will never change, and no stipulation can be made with regard to it. Whether a person made statements while he was healthy or on his deathbed, whether orally or in writing, they are of no consequence.
א
אין אדם יכול להוריש למי שאינו ראוי ליורשו ולא לעקור הירושה מן היורש אע"פ שזה ממון הוא, לפי שנאמר בפרשת נחלות והיתה לבני ישראל לחוקת משפט לומר שחוקה זו לא נשתנה ואין התנאי מועיל בה, בין שצוה והוא בריא בין שהיה שכיב מרע בין על פה בין בכתב אינו מועיל.
2
Therefore, if a person states: "So-and-so is my firstborn son, he should not receive a double portion," or "My son so-and-so should not inherit my estate together with his brothers," his statements are of no consequence. Similarly, if he says: "Let so-and-so inherit my estate" when the dying man has a daughter, or "Let my daughter inherit my estate" when he has a son, his statements are of no consequence. Similar laws apply in all analogous situations.
If, however, he had many heirs - e.g., many sons, brothers, or many daughters - and he says while on his deathbed: "Of all my brothers, only my brother so-and-so should inherit my estate," or "Of all my daughters, only my daughter so-and-so should inherit my estate," his words are binding. This applies whether he made these statements orally or in writing.
If, however, he states: "My son so-and-so should be my sole heir," different rules apply]. If he made this statement orally, his words are binding. If, however, he had a document composed stating that his entire estate should be given to one son, he is considered merely to have appointed him as a guardian, as explained.
ב
לפיכך האומר איש פלוני בני בכורי לא יטול פי שנים, איש פלוני בני לא יירש עם אחיו לא אמר כלום, איש פלוני יירשני במקום שיש לו בת, בתי תירשני במקום שיש לו בן לא אמר כלום וכן כל כיוצא בזה, אבל היו לו יורשין רבים כגון בנים רבים או אחים או בנות ואמר כשהוא שכיב מרע פלוני אחי יירשני מכלל אחי או בתי פלונית תירשני מכלל בנותי דבריו קיימין בין שאמר על פה בין שכתב בכתב, אבל אם אמר פלוני בני יירשני לבדו אם אמר על פה דבריו קיימין, אבל אם כתב כל נכסיו לבנו לא עשהו אלא אפוטרופוס כמו שביארנו.
3
If a person states: "So-and-so my son should inherit half my estate and my other sons should inherit the other half," his words are binding. If, however, he states: "My firstborn should inherit as an ordinary son," or "My firstborn should not receive a double portion among his brothers," his words are of no consequence. This is derived from Deuteronomy 21:16-17: "He cannot give the firstborn rights to the son of the beloved instead of the firstborn, the son of the hated. Instead, he shall recognize the firstborn, the son of the hated."i4
ג
אמר פלוני בני יירש חצי נכסי ושאר בני החצי דבריו קיימין, אבל אם אמר הבכור יירש כפשוט או שאמר לא יירש פי שנים עם אחיו לא אמר כלום שנאמר לא יוכל לבכר את בן האהובה על פני בן השנואה הבכור כי את הבכור בן השנואה יכיר.
4
If the person desiring to bequeath his estate was healthy, he may not increase or decrease either the portion of the firstborn or that of any other heirs.
ד
ואם היה בריא אינו יכול להוסיף ולא לגרוע לא לבכור ולא לאחד משאר היורשין.
5
When does the above apply? When the person making the bequest uses the expression "inherit." If, however, he gives a present, his statements are binding.
Accordingly, when a person apportions his estate verbally to his sons on his deathbed, his statements are binding even though he gave a greater portion to one, reduced the portion of another and equated the portion of the firstborn with that of his other sons. If, however, he used wording that speaks of "inheritance," his statements are of no consequence.
ה
במה דברים אמורים כשאמר בלשון ירושה, אבל אם נתן מתנה דבריו קיימין, לפיכך המחלק נכסיו על פיו לבניו כשהוא שכיב מרע ריבה לאחד ומיעט לאחד והשוה להן הבכור דבריו קיימין, ואם אמר משום ירושה לא אמר כלום.
6
If, when apportioning his estate, a person wrote that he is giving his estate as a present, whether at the beginning, the middle, or the end, his statement is binding even though he also spoke of an inheritance.
What is implied? The person said: "Have this-and-this field given to so-and-so, my son, and let him inherit it," "Let him inherit this-and-this field, have it given to him and let him inherit it," or "Let him inherit it and have it given to him." Since he mentioned a present, even though he spoke of an inheritance at the beginning and/or at the end of his statements, his words are binding.
Similarly, if he was apportioning three fields to three different heirs, and he said: "May so-and-so inherit this-and-this field. This-and-this field should be given to so-and-so, and so-and-so should inherit this-and-this field," the intended recipients acquire the gifts even though wording indicating an inheritance was used with regard to one individual, and wording indicating a present was used with regard to another.
This applies provided that the person making the bequest did not make a significant pause between his statements. If, however, he paused, he must mention giving a present with regard to all three individuals.
ו
כתב בין בתחלה בין באמצע בין בסוף משום מתנה אף על פי שהזכיר לשון ירושה בתחלה ובסוף דבריו קיימין, כיצד תנתן שדה פלוני לפלוני בני ויירשנה, או שאמר יירשנה ותנתן לו ויירשנה, או יירשנה ותנתן לו, הואיל ויש שם לשון מתנה אע"פ שהזכיר לשון ירושה בתחלה ובסוף דבריו קיימין, וכן אם היו שלש שדות לשלשה יורשין ואמר יירש פלוני שדה פלונית ותנתן לפלוני שדה פלונית ויירש פלוני שדה פלונית קנו, אע"פ שזה שאמר לו בלשון ירושה אינו זה שאמר לו בלשון מתנה, והוא שלא ישהה בין אמירה לאמירה כדי דבור, אבל אם שהה צריך שיהא לשון המתנה מעורב בשלשתן.
7
What is implied? If the wording mentioning a present was in the middle, he should say: "So-and-so, so-and-so, and so-and-so, should inherit this-and-this field, this-and-this field, and this-and-this field that I gave them as a present, and they should inherit it."
If the wording mentioning a present was in the beginning, he should say: "May this-and-this field, this-and-this field, and this-and-this field be given to so-and-so, so-and-so, and so-and-so, and they should inherit it."
If the wording mentioning a present was at the end, he should say: "May so-and-so, so-and-so, and so-and-so, inherit this-and-this field, this-and-this field, and this-and-this field that I gave to them as a present."
ז
כיצד אם היה לשון המתנה באמצע יאמר פלוני ופלוני יירשו שדה פלוני ופלוני שנתתים להן במתנה ויירשום, ואם היה לשון המתנה בתחלה יאמר תנתן שדה פלוני ופלוני לפלוני ופלוני ויירשום, ואם היה לשון המתנה בסוף יאמר יירש פלוני ופלוני (ופלוני) שדה פלוני ופלוני (ופלוני) שנתתים להן במתנה.
8
Although a husband's right to inherit his wife's estate is a Rabbinic decree, our Sages reinforced their words and gave them the strength of Scriptural Law. Hence, a stipulation in which the husband waives his right to her inheritance is not effective unless he made this stipulation while the woman was consecrated, as we have explained in Hilchot Ishut.
ח
ירושת הבעל אע"פ שהיא מדבריהם עשו חזוק לדבריהם כשל תורה, ואין התנאי מועיל בה אלא אם כן התנה עמה כשהיא ארוסה כמו שביארנו בהלכות אישות.
9
According to Scriptural Law, a gentile inherits his father's estate. With regard to other inheritances, we allow them to follow their own customs.
ט
העכו"ם יורש את אביו דבר תורה, אבל שאר ירושותיהן מניחין אותו לפי מנהגם.
10
A convert does not inherit the estate of his father, a gentile. Nevertheless, our Sages ordained that he be able to inherit the estate as he was entitled previously, lest he return to rebellion against God.
It appears to me that a stipulation can be made with regard to this inheritance, for a gentile is not obligated to accept our Sages' ordinances.
A gentile does not inherit the estate of his father, a convert, nor does one convert inherit another convert's estate, neither according to Scriptural Law nor according to Rabbinic Law.
י
והגר אינו יורש את אביו העכו"ם אלא מדבריהם תקנו לו שיירש כשהיה שמא יחזור למרדו, ויראה לי שתנאי מועיל בירושה זו הואיל ואין העכו"ם מחוייב לעמוד בתקנת חכמים, ואין העכו"ם יורש את אביו הגר ולא גר יורש את גר לא מדברי תורה ולא מדברי סופרים.
11
Our Sages did not derive satisfaction from a person who gives his property to others, taking it away from his heirs. This applies even when the heirs do not conduct themselves properly toward him. Nevertheless, the recipients acquire everything that was given to them.
It is an attribute of piety for a pious person not to act as a witness with regard to a will in which property is being taken from an heir. This applies even when the property is being taken from a son who does not conduct himself properly, and being given to a brother who is wise and who conducts himself properly.
יא
כל הנותן נכסיו לאחרים והניח היורשין, אע"פ שאין היורשין נוהגין (בו) כשורה אין רוח חכמים נוחה הימנו, וזכו האחרים בכל מה שנתן להן, מדת חסידות היא שלא יעיד אדם חסיד בצוואה שמעבירין בו הירושה מן היורש אפילו מבן שאינו נוהג כשורה לאחיו חכם ונוהג כשורה.
12
Although a Jew converts out of the faith, he retains the right to inherit the estates of his Jewish relatives as before. If, however, the court sees fit to make him forfeit his money and penalize him by preventing him from receiving the inheritance so as not to strengthen his hand, they have that power. If he has children " among the Jewish people, the inheritance due their father, the apostate, should be given to them. This is the custom that is always followed in the West.
יב
ישראל שהמיר יורש את קרוביו הישראלים כשהיה, ואם ראו בית דין לאבד את ממונו ולקנסו שלא יירש כדי שלא לחזק את ידיהם הרשות בידן, ואם יש לו בנים בישראל תנתן ירושת אביהן המומר להן, וכן המנהג תמיד במערב.
13
Our Sages commanded that a person should not differentiate between his children in his lifetime, even with regard to a small matter, lest this spawn competition and envy as happened with Joseph and his brothers.
יג
צוו חכמים שלא ישנה אדם בין הבנים בחייו אפילו בדבר מועט שלא יבואו לידי תחרות וקנאה כאחי יוסף עם יוסף.
Nachalot - Chapter 7
1
Heirs are not given their inheritance until they bring clear proof that the person whose estate they are inheriting did in fact die. Even if they heard that he died, or gentiles mentioned that he died in the course of conversation, despite the fact that this is sufficient for license to be given for the person's wife to remarry and to receive the money due her by virtue of her ketubah, the heirs do not receive their inheritance on this basis.
א
אין היורשין נוחלין עד שיביאו ראיה ברורה שמת מורישן, אבל אם שמעו בו שמת או שבאו עכו"ם משיחין לפי תומן, אע"פ שמשיאין את אשתו על פיהם ונוטל כתובתה אין היורשין נוחלין על פיהם.
2
When a woman comes and states: "My husband died," although her testimony is accepted and she is given license to remarry and to receive the money due her by virtue of her ketubah, the heirs do not receive their inheritance on this basis.
If she testifies: "My husband died," and is married by his brother, the brother receives the deceased's estate on the basis of her testimony. This is derived from Deuteronomy 25:6: "He will assume the name of his deceased brother," and he has assumed his position.
ב
האשה שבאת ואמרה מת בעלי אע"פ שהיא נאמנת ותנשא ותטול כתובתה אין היורשין נכנסין לנחלה על פיה, אמרה מת בעלי ונתייבמה הרי יבמה נכנס לנחלה על פיה שנאמר יקום על שם אחיו המת והרי קם.
3
When a person drowned in a body of water that has no end, and witnesses testify that he drowned in their presence and all traces of him were lost, his heirs may inherit his estate on the basis of their testimony, despite the fact that, at the outset, his wife is not permitted to remarry in this situation.
Similarly, if witnesses come and testify that they saw a person fall into a lions' or tigers' den, they saw him crucified with birds eating from his body, he was pierced in battle and died, or he was killed, but his face was not recognizable, but there were definitive signs on his body and they were identified - with regard to these and similar situations, if all traces of the person were lost afterwards, the heirs may assume possession of the inheritance because of such testimony, although the person's wife is not given license to marry.
I maintain that our Sages were stringent concerning these matters only because of the severity of the prohibition involving karet involved. With regard to financial matters, by contrast, if witnesses testify with regard to matters that we can presume will lead to death, saying that they saw these matters, all traces of the person are lost, and afterwards it is heard that he died, we allow the heirs to assume possession of the estate on this basis. This is the standard practice followed on an everyday basis in all courts of law. We have not heard about anyone who rules differently regarding this matter.
ג
מי שטבע במים שאין להם סוף ובאו עדים שטבע בפניהם ואבד זכרו, אע"פ שאין משיאין את אשתו לכתחלה הרי היורשין נוחלין על פיהם, וכן אם באו עדים שראוהו שנפל לגוב אריות ונמרים או שראוהו צלוב והעוף אוכל בו, או שנדקר במלחמה ומת או שנהרג ולא הכירו פניו אבל היו לו סימנים מובהקין בגופו והכירו אותם, בכל אלו הדברים וכיוצא בהן אם אבד זכרו אחר כך יורדין לנחלה בעדות זו אף על פי שאין משיאין את אשתו, שאני אומר שלא החמירו בדברים אלו אלא מפני איסור כרת אבל לענין ממון אם העידו העדים בדברים שחזקתן למיתה והעידו שראו אותן הדברים ואבד זכרו ואחר כך נשמע שמת הרי אלו נוחלין על פיהן, וכזה מעשים בכל יום בכל בתי דינין ולא שמענו מי שחלק בדבר זה. 1
4
When a report was heard that a person who had been captive died, and the heirs assumed possession of his estate and divided it among themselves, we do not expropriate it from their possession. A similar law applies when a report is heard about the death of a person who fled because of danger to his life."
If, however, a report was heard that a person who voluntarily left his city died, and the heirs assumed possession of his estate and divided it among themselves, we do expropriate it from their possession unless they bring proof that this person died.
ד
שבוי שנשבה ושמעו שמת וירדו יורשיו לנחלה וחלקו אותה ביניהם אין מוציאין אותה מידן, וכן הבורח מחמת סכנה, אבל היוצא לדעת ששמעו בו שמת וירדו יורשיו לנכסיו וחלקום מוציאין מידן עד שיביאו ראיה שמת מורישן. 2
5
The court is obligated to take responsibility for the property belonging to a person who was taken captive or one who fled because of mortal danger.
What do they do? They entrust all the movable property to a person deemed trustworthy by the court for safekeeping. They give possession of the landed property to relatives who are fit to inherit it, so that they would work the land and care for the property until they know whether the person died or he comes.
When the person who was taken captive or who fled comes, we evaluate the increase in value brought about by the relatives who were granted trusteeship and the benefit they received according to the norms applying to sharecroppers in that region.
Why does the court not appoint a guardian at all times, both for movable property and for landed property, until the owners come or until it is definitely known that they died? Because the court is not obligated to appoint guardians for adults who are intellectually mature.
ה
שבוי שנשבה וברח מחמת סכנת נפשות חייבין בית דין להתעסק בנכסיהן, כיצד עושין, כל המטלטלין יהיו מופקדין ביד נאמן על פי בית דין ומורידין לתוך הקרקעות קרובין הראויין לירושה כדי לעבוד את הקרקעות ולהתעסק בהן עד שיודע שמתו או עד שיבואו, ולכשיבוא השבוי והבורח שמין אלו הקרובים שהורדו מה שעשו ומה שאכלו כמנהג כל האריסין של אותה המדינה, ולמה לא יעמידו בית דין אפוטרופוס לעולם בין במטלטלים בין בקרקעות עד שיבואו הבעלים או עד שיודע בודאי שמתו, לפי שאין בית דין חייבין להעמיד אפוטרופוס לגדולים שהן בני דעת.
6
When a person was taken captive or fled because of danger and left standing grain to reap, or grapes, dates or olives to harvest, the court takes possession of their property and appoints a guardian who will reap or harvest this produce and sell it. The money is then entrusted to the court for safekeeping together with the remainder of the movable property. Afterwards, the relative is given possession of the property as stated in the previous halachah. This procedure is followed because if the relative were given the land at the outset, he might harvest this produce - for it is already as if it had been reaped - and consume it.
This concept also applies with regard to courtyards, inns and stores that are fit to be rented out, do not need work, for here is no difficulty in tending to them, and they are usually not given out in a sharecropping agreement. We do not place them in the possession of an heir, for he would collect the rent and consume it.
What is done instead? The court appoints a collector and has the rent placed in the court until the heir brings proof that the owner died or until the owner comes and takes his property.
ו
נשבה השבוי וברח המסוכן והניח קמה לקצור וענבים לבצור תמרים לגדור וזיתים למסוק, בית דין יורדים לנכסיו ומעמידין להן אפוטרופוס וקוצר ובוצר וגודר ומוסק ומוכר הפירות, ומניחין דמיהן עם שאר המטלטלין בבית דין ואחר כך מורידין הקרוב לנכסיו, שאם ירד תחלה שמא יתלוש אלו הפירות שהן כתלושין ויאכל אותן, והוא הדין בחצרות ופונדקיות וחנויות העשויות לשכר ואינן צריכין עבודה ולא טורח ואין אדם נותן אותן באריסות, אין מורידין להם יורש שהרי גובה השכר ואוכל, אלא כיצד עושין, בית דין מעמידין להן גבאי ויהיה השכר מונח בבית דין עד שיביא ראיה שמת או עד שיבא ויטול שלו.
7
A relative is never given possession of property other than fields, gardens, vineyards and the like. In these properties, he is considered as a sharecropper. This measure is instituted so that the properties will not be ruined and be left fallow and desolate.
ז
ואין מורידין הקרוב לעולם אלא לשדות ולגנות וכרמים וכיוצא בהן שיהיה בהן כאריס כדי שלא יפסדו ונמצאו בורים ונשמים. 3
8
The following laws apply when a person left his dwelling place voluntarily, abandoning his property, and we do not where he went or what happened to him. We do not give his property to a relative. If, however, a relative takes possession of it, we do not remove him from it. The court does not have the responsibility to tend to such a person's property and appoint a guardian, neither for the landed property nor for the movable property. The rationale is that he voluntarily departed and abandoned his property.
What are the laws governing this person's property? The movable property should remain in the possession of the person in whose domain it is found until this person comes and claims it or until he dies and it is claimed by heirs.
ח
מי שיצא לדעת והניח נכסיו ואין ידוע להיכן הלך ולא מה אירע לו, אין מורידין קרוב לנכסיו ואם ירד אין מסלקין אותו, ואין בית דין צריכין להטפל בו ולהעמיד לו אפוטרופוס לא לקרקע ולא למטלטלין שהרי לדעתו יצא והניח נכסיו, וכיצד יהיה דין נכסי זה, מטלטלין יעמדו ביד זה שהן תחת ידו עד שיבא זה ויתבע או עד שימות ויתבעו היורשין.
9
With regard to landed property in which he left someone dwelling, we do not collect rent from him. If there is a field or a vineyard left to a sharecropper, it should remain as he left it until he comes. If he left a field or a vineyard fallow, it should be left fallow. The rationale is that he willingly caused the loss of his property, and when a person willingly forfeits his property, we are not required to return it.
ט
והקרקעות מי שהניחו שכן אין לוקחין ממנו שכר, ושדה או כרם שהיה בהן אריס ישארו כמו שהניחו עד שיבוא, ושדה או כרם שהניחם בורים ישארו בורים שהרי הוא ברצונו אבד ממונו ואבדה לדעת אין אנו מצווין להחזירה.
10
If we hear a report that the person who had left voluntarily died, the court collects all the movable property belonging to him and entrusts it to a person whom they consider faithful. They give the fields and vineyards to a relative to care for as a sharecropper, until the heirs bring clear proof that the owner died or until the owner comes.
י
שמעו בו שמת הרי בית דין מוציאין כל המטלטלין ומניחין אותן אצל נאמן על פיהן ומורידין הקרוב לשדות ולכרמים בהן כאריס עד שיביא ראיה ברורה שמת או עד שיבוא.
FOOTNOTES
1.מי שטבע במים וכו' עד הרי היורשין נוחלין על פיהם. א"א ויש מי שאומר שהיא אינה נוטלת כתובתה שאין אני קורא בה כשתנשאי לאחר תטלי מה שכתוב ליכי עכ"ל.
2.שבוי שנשבה וכו'. א"א תמה אני על דבריו רבותינו אמרו אפילו בלא שמעו בו שמת מורידין קרוב לנכסיו והוא אומר אפילו בששמעו בו שמת אם ירדו לנחלה אין מוציאין מידם (ועוד ביוצא לדעת ששמעו בו שמת מנין לו שמוציאין אותם מידם) עכ"ל.
3.ואין מורידין וכו' עד בורים ונשמים. א"א אני איני אומר כן כשאמרו שמין להם כאריס לא אמרו אלא כשיבא וימצא שם פירות אבל כל מה שאכל עד שלא בא שלו הוא עכ"ל.
Nachalot - Chapter 8
1
When the fields of a person who was taken captive, or who fled, or who left voluntarily but was reported to have died are given to a relative in a share-cropping arrangement, we do not entrust them to a minor, lest he ruin the property.
Conversely, we do not give a minor's property to a relative in a share-cropping arrangement. This is a safeguard, lest that person claim that the property belongs to him, that it is his portion that he received through inheritance. The minor's property is not even given to a relative of a relative.
What is implied? There were two brothers, one older and one younger, and the younger was taken captive or fled, we do not give the younger brother's field to the older brother. For the younger brother will not be able to protest. Perhaps the older brother will take possession of the property and after many years, he will claim: "This is my portion that I received through inheritance; I took possession as an inheritance."
Even the son of the brother of the minor who was taken captive is not given the property in a share-cropping agreement, lest he claim: "I inherited this portion because of my father."
א
כשמורידין קרוב לנכסי השבוי או בורח או לנכסי היוצא לדעת ששמעו בו שמת, לא יורידו קטן שמא יפסיד הנכסים, ואין מורידין קרוב לנכסי קטן שמא יטעון ויאמר זה חלקי המגיע לי בירושתי ואפילו קרוב מחמת קרוב אין מורידין, כיצד היו שני אחים אחד גדול ואחד קטן ונשבה הקטן או ברח, אין מורידין הגדול לתוך שדהו מפני שהקטן אינו יכול למחות, ושמא יחזיק זה האח ולאחר שנים יאמר זה חלקי שהגיע לי בירושתי ומחמת ירושה באתי, ואפילו בן אחיו של זה הקטן הנשבה אין מורידין אותו לנכסיו שמא יאמר שמחמת אבי ירשתי חלק זה.
2
No relative is ever given possession of the property of a minor, not even a person whose family connection stems from one's maternal brother, who is not fit to inherit. This is an extra safeguard.
Even if there is a document recording the division of the estate, whether homes or courtyards, the property should not be given to the relative. Even if the relative states: "Write a document stating that I received the field as part of a sharecropping agreement," he should not be given the field. Perhaps the documents will be lost, and after a long period the person will claim that he received it as an inheritance, or that he received it as an inheritance from a relative who received it as an inheritance.
An incident once occurred concerning an old woman who had three daughters. The old woman and one daughter were taken captive. A second daughter died and left a son below the age of majority. The Sages said: We do not give the property to the remaining daughter in a sharecropping agreement, for perhaps the elderly woman died and thus one third of the estate would belong to the minor, and we do not give a relative property belonging to a minor. Similarly, we do not give the property to the minor. For perhaps the old woman is still alive, and the property of a person taken captive should not be given to a minor.
"What should be done instead? Since a guardian must be appointed for the half designated for the minor, we appoint a guardian for the old woman's entire estate."
Afterwards, it was reported that the older woman died. Our Sages said: "The remaining daughter should receive the third that is her portion of the inheritance. The minor should receive the third that is his portion of the older woman's estate. And a guardian should be appointed for the third that belongs to the daughter in captivity, because of the portion of it that the minor might receive. For if the daughter in captivity also dies, the minor would receive one half of her third." Similar principles apply in all analogous situations.
ב
לעולם אין מורידין קרוב לנכסי קטן אפילו קרוב מחמת אחי האם שאינן ראויין לירש, הרחקה יתירה היא זו ואפילו יש ביניהן שטר חלוקה בין בבתים בין בשדות לא ירד, ואפילו אמר כתבו עלי שטר אריסות לא ירד שמא יאבדו השטרות ויארכו הימים ויטעון ויאמר שזה חלק ירושה בא לו (מחמתו או) מחמת מורישיו, מעשה באשה אחת שהיו לה שלש בנות ונשבית הזקנה היא ובת אחת ומתה בת שניה והניחה בן קטן, ואמרו חכמים אין מורידין זו הבת הנשארה לנכסים שמא מתה הזקנה ונמצאו שליש נכסים אלו לקטן ואין מורידין קרוב לנכסי קטן, וכן אין מורידין לזה הקטן בנכסים שמא עדיין הזקנה בחיים ואין מורידין קטן לנכסי שבוי, אלא כיצד עושין, מתוך שצריך להעמיד אפוטרופוס לחצי של קטן מעמידין אפוטרופוס על כל נכסי הזקנה, אחר זמן שמעו שמתה הזקנה אמרו חכמים תרד הבת הנשארה לשליש הנכסים שהוא חלק ירושתה וירד הקטן לשליש שהוא חלקו מנכסי הזקנה, והשליש של בת השבויה מעמידין לו אפוטרופוס מפני חלק הקטן שמא מתה גם הבת השבויה ויש לזה הקטן חצי השליש שלה וכן כל כיוצא בזה.
Hayom Yom
Today's Hayom Yom
Hayom Yom:
• English Text | Video Class
Tuesday, Elul 7, 5777 · 29 August 2017
"Today's Day"
Tuesday, Elul 7, 5703
Torah lessons: Chumash: Teitsei, Shlishi with Rashi.
Tehillim: 39-43. Also 19-21.
Tanya: Now, the arousal (p. 451) ...from its midst. (p. 453).
The Alter Rebbe instructed that in the phrase p'tzua daka,1 the word daka be written (in the Torah scroll) with an alef at the end, not with a hay.
In Prague there is a Torah scroll which - according to local tradition - had been examined and emended by Ezra the Scribe. It is read only on Simchat Torah and is always rolled to the portion of sh'ma. When I was in Prague in 5668 (1908) I saw that scroll, and in it daka is spelled with an alef. So too when I was in Worms in 5667 (1907), I saw a sefer-Torah written - according to their tradition - by Rabbi Meir of Rotenberg, and there too the word daka was written with an alef. See also Sh'eirit Yehuda, (Yoreh De'a, 16) and Divrei Nechemya (Yoreh De'a, 22) Mishnat Avraham (Sect. 32) cites a number of works that deal with this subject.
FOOTNOTES
1.Devarim 23:2.
Daily Thought:
The Matching Game
Like a matching game, each act of beauty uncovers another face of the infinite. Each generation completes its part of the puzzle.
Until the table is set and prepared. Until all that remains is for the curtains to be raised, the clouds to dissipate, the sun to shine down on all our bruised and bloodied hands have planted, and let it blossom and bear fruit.
That is where we are now. We know a world in the process of becoming. Soon will be a world where each thing has arrived. [Tanya, chapters 36–37. See also 19 Kislev 5714:4].
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Daily Torah StudyChumash: Ki Teitzei, 3rd Portion Deuteronomy 22:8-23:7 with Rashi
• English / Hebrew Linear Translation
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• Daily Wisdom (short insight)
Deuteronomy Chapter 22
8When you build a new house, you shall make a guard rail for your roof, so that you shall not cause blood [to be spilled] in your house, that the one who falls should fall from it [the roof]. חכִּ֤י תִבְנֶה֙ בַּ֣יִת חָדָ֔שׁ וְעָשִׂ֥יתָ מַֽעֲקֶ֖ה לְגַגֶּ֑ךָ וְלֹֽא־תָשִׂ֤ים דָּמִים֙ בְּבֵיתֶ֔ךָ כִּֽי־יִפֹּ֥ל הַנֹּפֵ֖ל מִמֶּֽנּוּ:
When you build a new house, [you shall make a guard-rail for your roof]: If you have fulfilled the commandment of שִׁלּוּחַ הַקֵּן,“sending away [the mother bird from her] nest,” you will eventually build a new house and fulfill the commandment of מַעֲקֶה, guard-rail, because [the fulfillment of] one commandment pulls along with it [an opportunity to fulfill] another commandment [i.e., one commandment leads to another]. You will then come to [possess] a vineyard, a field, and fine clothes. Therefore, these passages are juxtaposed [that is, those just discussed, and the ensuing passages pertaining to vineyards, fields, and garments]. — [Tanchuma 1]
כי תבנה בית חדש: אם קיימת מצות שלוח הקן סופך לבנות בית חדש ותקיים מצות מעקה, שמצוה גוררת מצוה, ותגיע לכרם ושדה ולבגדים נאים. לכך נסמכו פרשיות הללו:
a guard-rail: Heb. מַעֲקֶה, a fence surrounding the roof. Onkelos renders: תְּיָקָא, like a sheath (תִּיק), which protects what is inside it.
מעקה: גדר סביב לגג, ואונקלוס תרגם תיקא כעין תיק שמשמר מה שבתוכו:
that the one who falls should fall: That one [who would fall] deserves to fall [to his death on account of his sins]; nevertheless, you should not be the one to bring about his death, for meritorious things are executed through meritorious people, while things of ill-fortune are executed through guilty people. — [Sifrei 22:68]
כי יפול הנופל: ראוי זה ליפול ואף על פי כן לא תתגלגל מיתתו על ידך, שמגלגלין זכות על ידי זכאי וחובה על ידי חייב:
9You shall not sow your vineyard [together with] a mixed variety of species, lest the increase, even the seed that you sow and the yield of the vineyard [both] become forbidden. טלֹֽא־תִזְרַ֥ע כַּרְמְךָ֖ כִּלְאָ֑יִם פֶּן־תִּקְדַּ֗שׁ הַֽמְלֵאָ֤ה הַזֶּ֨רַע֙ אֲשֶׁ֣ר תִּזְרָ֔ע וּתְבוּאַ֖ת הַכָּֽרֶם:
[You shall not sow your vineyard together with] a mixed variety of species: [For example,] sowing in the same hand-throw [of seeds] wheat and barley, [the sowing together of which already constitutes one prohibition of כִּלְאַיִם -“mixed variety of species” (see Lev. 19:19)], and grapeseeds [the total combination of which now constitutes an additional prohibition of sowing the two diverse species in a vineyard]. — [Ber. 22a]
כלאים: חטה ושעורה וחרצן במפולת יד:
lest… become forbidden: Heb. תִּקְדַּשׁ, as the Targum [Onkelos] renders: תִסְתָּאֵב, lit., become unclean. To anything repulsive to man, either in a positive sense, e.g., something holy, or in a negative sense, e.g., something forbidden, the term קָדוֹשׁ applies. For instance, “Do not come near me, lest I contaminate you (קְדַשְׁתִּיךָ)” (Isa. 65:5) [according to Rashi on Shevuoth 18b, or, according to Rabbi Joseph Kara on Isa. 65:5: “lest I become contaminated by you”].[See Maskil L’David, Be’er Basadeh, Yosef Hallel, and Leket Bahir.]
פן תקדש: כתרגומו תסתאב. כל דבר הנתעב על האדם, בין לשבח כגון הקדש, בין לגנאי כגון איסור, נופל בו לשון קדש, כמו (ישעיה סה, ה) אל תגע בי כי קדשתיך:
the increase: Heb. הַמְלֵאָה. This is the fullness מִלּוּי and increase, which a seed increases. - [See Pes. 25a]
המלאה: זה מילוי ותוספת שהזרע מוסיף:
10You shall not plow with an ox and a donkey together. ילֹא־תַֽחֲר֥שׁ בְּשֽׁוֹר־וּבַֽחֲמֹ֖ר יַחְדָּֽו:
You shall not plow with an ox and a donkey: The same law applies to any two species in the world. [Similarly,] this law applies [also] to [merely] leading them together when they are bound to each other as a pair, for transporting any load. — [Sifrei 22:79-80, Kilayim 8:2]
לא תחרוש בשור ובחמור: הוא הדין לכל שני מינים שבעולם, והוא הדין להנהיגם יחד קשורים זוגים בהולכת שום משא:
11You shall not wear a mixture of wool and linen together. יאלֹ֤א תִלְבַּשׁ֙ שַֽׁעַטְנֵ֔ז צֶ֥מֶר וּפִשְׁתִּ֖ים יַחְדָּֽו:
a mixture: Heb. שַׁעַטְנֵז An expression denoting a mixture. Our Rabbis explained [this term to be an acronym of the terms]: שׁוּעַ, combed, טָווּי, spun, and נוּז, woven. [Thus, our Rabbis explain that the Torah prohibition of שַׁעַטְנֵז applies only to materials combed, spun, and woven together.]- [Sifrei 22:81, Niddah 61b, see Rashi and Tos. .]
שעטנז: לשון עירוב. ורבותינו פירשו שוע טווי ונוז:
12You shall make yourself twisted threads, on the four corners of your garment with which you cover yourself. יבגְּדִלִ֖ים תַּֽעֲשֶׂה־לָּ֑ךְ עַל־אַרְבַּ֛ע כַּנְפ֥וֹת כְּסֽוּתְךָ֖ אֲשֶׁ֥ר תְּכַסֶּה־בָּֽהּ:
You shall make yourself twisted threads: even from a mixture [of wool and linen]. For this reason, Scripture juxtaposes them [these two commandments: sha’atnez and tzitzith]. — [Yev. 4a]
גדלים תעשה לך: אף מן הכלאים. לכך סמכן הכתוב:
13If a man takes a wife, is intimate with her and despises her, יגכִּֽי־יִקַּ֥ח אִ֖ישׁ אִשָּׁ֑ה וּבָ֥א אֵלֶ֖יהָ וּשְׂנֵאָֽהּ:
[If a man takes a wife,] is intimate with her, and despises her: in the end he will…
ובא אליה ושנאה: סופו:
14and he makes libelous charges against her and gives her a bad name, saying, "I took this woman, and when I came to her, I did not find any evidence of virginity for her." ידוְשָׂ֥ם לָהּ֙ עֲלִילֹ֣ת דְּבָרִ֔ים וְהוֹצִ֥א עָלֶ֖יהָ שֵׁ֣ם רָ֑ע וְאָמַ֗ר אֶת־הָֽאִשָּׁ֤ה הַזֹּאת֙ לָקַ֔חְתִּי וָֽאֶקְרַ֣ב אֵלֶ֔יהָ וְלֹֽא־מָצָ֥אתִי לָ֖הּ בְּתוּלִֽים:
make libelous charges against her: One sin leads to another sin. He transgressed [the negative commandment of]“You shall not hate [your brother in your heart]” (Lev. 19:17); so eventually he will come to [commit the sin of] slander (לָשׁוֹן הָרַע) . - [Sifrei 22:87]
ושם לה עלילות דברים: עבירה גוררת עבירה, עבר על לא תשנא (ויקרא יט, יז) סופו לבא לידי לשון הרע:
this woman: We learn from here that he says nothing except in the presence of his opponent. — [Sifrei 22:89]
את האשה הזאת: מכאן שאין אומר דבר אלא בפני בעל דין:
15Then the girl's father and her mother shall obtain evidence of the girl's virginity, and take it out to the elders of the city, to the gate. טווְלָקַ֛ח אֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) וְאִמָּ֑הּ וְהוֹצִ֜יאוּ אֶת־בְּתוּלֵ֧י הַנַּֽעֲרָ֛ה (כתיב הנער) אֶל־זִקְנֵ֥י הָעִ֖יר הַשָּֽׁעְרָה:
The girl’s father and her mother [shall obtain evidence…]: Let those who raised this evil offspring be disgraced because of her. — [Sifrei 22:90]
אבי הנערה ואמה: מי שגדלו גידולים הרעים יתבזו עליה:
16And the girl's father shall say to the elders, "I gave my daughter to this man as a wife, and he despised her; טזוְאָמַ֛ר אֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) אֶל־הַזְּקֵנִ֑ים אֶת־בִּתִּ֗י נָתַ֜תִּי לָאִ֥ישׁ הַזֶּ֛ה לְאִשָּׁ֖ה וַיִּשְׂנָאֶֽהָ:
And the girl’s father shall say [to the elders]: [The father, but not the mother.] This teaches us that a woman is not permitted to speak in the presence of her husband [when others are present]. — [Sifrei 22:91]
ואמר אבי הנערה: מלמד שאין רשות לאשה לדבר בפני האיש:
17And behold, he made libelous charges, saying, 'I did not find evidence of your daughter's virginity.' But this is the evidence of my daughter's virginity!' And they shall spread the garment before the elders of the city. יזוְהִנֵּה־ה֡וּא שָׂם֩ עֲלִילֹ֨ת דְּבָרִ֜ים לֵאמֹ֗ר לֹֽא־מָצָ֤אתִי לְבִתְּךָ֙ בְּתוּלִ֔ים וְאֵ֖לֶּה בְּתוּלֵ֣י בִתִּ֑י וּפָֽרְשׂוּ֙ הַשִּׂמְלָ֔ה לִפְנֵ֖י זִקְנֵ֥י הָעִֽיר:
and they shall spread the garment: This is a figurative expression, meaning: they shall clarify the matter as [“clear”] as a [new] garment. — [Sifrei 22:92, Keth. 46a]
ופרשו השמלה: הרי זה משל, מחוורין הדברים כשמלה:
18Then, the elders of that city shall take the man and chasten him. יחוְלָֽקְח֛וּ זִקְנֵ֥י הָֽעִיר־הַהִ֖וא אֶת־הָאִ֑ישׁ וְיִסְּר֖וּ אֹתֽוֹ:
and chasten him: [with] lashes. — [Sifrei 22:93, Keth. 46a]
ויסרו אותו: מלקות:
19And they shall fine him one hundred [shekels of] silver because he defamed a virgin of Israel, and he give it to the girl's father. And she shall be his wife; he shall not send her away all the days of his life. יטוְעָֽנְשׁ֨וּ אֹת֜וֹ מֵ֣אָה כֶ֗סֶף וְנָֽתְנוּ֙ לַֽאֲבִ֣י הַנַּֽעֲרָ֔ה כִּ֤י הוֹצִיא֙ שֵׁ֣ם רָ֔ע עַ֖ל בְּתוּלַ֣ת יִשְׂרָאֵ֑ל וְלוֹ־תִֽהְיֶ֣ה לְאִשָּׁ֔ה לֹֽא־יוּכַ֥ל לְשַׁלְּחָ֖הּ כָּל־יָמָֽיו:
20But if this matter was true: [indeed,] no evidence of the girl's virginity was found כוְאִם־אֱמֶ֣ת הָיָ֔ה הַדָּבָ֖ר הַזֶּ֑ה לֹֽא־נִמְצְא֥וּ בְתוּלִ֖ים לַנַּֽעֲרָֽה (כתיב לנער) :
But if this matter was true: [as corroborated] by witnesses, and there was warning, [proving] that she had committed adultery after her betrothal. — [Keth. 44b]
ואם אמת היה הדבר: בעדים והתראה שזנתה לאחר אירוסין:
21they shall take the girl out to the entrance of her father's house, and the men of her city shall pelt her with stones, and she shall die, for she did a disgraceful thing in Israel, to commit adultery [in] her father's house. So shall you clear away the evil from among you. כאוְהוֹצִ֨יאוּ אֶת־הַנַּֽעֲרָ֜ה (כתיב הנער) אֶל־פֶּ֣תַח בֵּֽית־אָבִ֗יהָ וּסְקָל֩וּהָ֩ אַנְשֵׁ֨י עִירָ֤הּ בָּֽאֲבָנִים֙ וָמֵ֔תָה כִּי־עָֽשְׂתָ֤ה נְבָלָה֙ בְּיִשְׂרָאֵ֔ל לִזְנ֖וֹת בֵּ֣ית אָבִ֑יהָ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
[they shall take the girl out] to the entrance of her father’s house: [as if to say:] “Look at the children you have reared!” - [Keth. 45a.]
אל פתח בית אביה: ראו גידולים שגדלתם:
the men of her city: [I.e.,] in the presence of all the men of her city. — [Sifrei 22:100]
וסקלוה אנשי עירה: במעמד כל אנשי עירה:
her father’s house: Heb. בֵּית אָבִיהָ, [to be understood as] בְּבֵית אָבִיהָ “in her father’s house.”
לזנות בית אביה: כמו בבית אביה:
22If a man is found lying with a married woman, even both of them shall die the man lying with the woman and the woman. So shall you clear away the evil from Israel. כבכִּֽי־יִמָּצֵ֨א אִ֜ישׁ שֹׁכֵ֣ב | עִם־אִשָּׁ֣ה בְעֻֽלַת־בַּ֗עַל וּמֵ֨תוּ֙ גַּם־שְׁנֵיהֶ֔ם הָאִ֛ישׁ הַשֹּׁכֵ֥ב עִם־הָֽאִשָּׁ֖ה וְהָֽאִשָּׁ֑ה וּבִֽעַרְתָּ֥ הָרָ֖ע מִיִּשְׂרָאֵֽל:
both of them shall die: [The words “both of them” come] to exclude unnatural acts in which the man makes contact with the woman wihout intercourse], from which the woman derives no pleasure [thus not including“both of them” in the act]. — [Sifrei 22:102, San. 66b]
ומתו גם שניהם: להוציא מעשה חדודים שאין האשה נהנית מהם:
even: גַּם, lit., also. This comes to include those who have relations after them. [I.e., after these two people have already been tried and sentenced to death for adultery, and before they are put to death, other people commit further adultery with them, these new people are also to be put to death for adultery, and we do not consider this couple as dead people.] Another explanation [of the expression גַּם-שְׁנֵיהֶם]: To include the fetus. [I.e.,] if she was pregnant, they do not wait for her until she gives birth [but put her to death immediately, while still pregnant]. — [Arachin 7a]
גם: לרבות הבאים מאחריהם. דבר אחר גם שניהם לרבות את הולד, שאם היתה מעוברת אין ממתינין לה עד שתלד:
23If there is a virgin girl betrothed to a man, and [another] man finds her in the city, and lies with her, כגכִּ֤י יִֽהְיֶה֙ נַֽעֲרָ֣ה (כתיב נער) בְתוּלָ֔ה מְאֹֽרָשָׂ֖ה לְאִ֑ישׁ וּמְצָאָ֥הּ אִ֛ישׁ בָּעִ֖יר וְשָׁכַ֥ב עִמָּֽהּ:
And [another] man finds her in the city: Therefore, he lay with her. A breach [in a wall] invites a thief; had she remained at home, this would not have happened to her. — [Sifrei 22:103]
ומצאה איש בעיר: לפיכך שכב עמה, פרצה קוראה לגנב הא אילו ישבה בביתה לא אירע לה:
24you shall take them both out to the gate of that city, and you shall pelt them with stones, and they shall die: the girl, because she did not cry out [even though she was] in the city, and the man, because he violated his neighbor's wife. So shall you clear away the evil from among you. כדוְהֽוֹצֵאתֶ֨ם אֶת־שְׁנֵיהֶ֜ם אֶל־שַׁ֣עַר | הָעִ֣יר הַהִ֗וא וּסְקַלְתֶּ֨ם אֹתָ֥ם בָּֽאֲבָנִים֘ וָמֵ֒תוּ֒ אֶת־הַנַּֽעֲרָ֗ (כתיב הנער) עַל־דְּבַר֙ אֲשֶׁ֣ר לֹא־צָֽעֲקָ֣ה בָעִ֔יר וְאֶ֨ת־הָאִ֔ישׁ עַל־דְּבַ֥ר אֲשֶׁר־עִנָּ֖ה אֶת־אֵ֣שֶׁת רֵעֵ֑הוּ וּבִֽעַרְתָּ֥ הָרָ֖ע מִקִּרְבֶּֽךָ:
25But if a man finds the betrothed girl in the field, and the man overpowers her and lies with her, then only the man who lay with her shall die. כהוְאִם־בַּשָּׂדֶ֞ה יִמְצָ֣א הָאִ֗ישׁ אֶת־הַנַּֽעֲרָ֙ה (כתיב הנער) הַֽמְאֹ֣רָשָׂ֔ה וְהֶֽחֱזִֽיק־בָּ֥הּ הָאִ֖ישׁ וְשָׁכַ֣ב עִמָּ֑הּ וּמֵ֗ת הָאִ֛ישׁ אֲשֶׁר־שָׁכַ֥ב עִמָּ֖הּ לְבַדּֽוֹ:
26Whereas to the girl, you shall do nothing the girl did not commit a sin deserving of death, for just as a man rises up against his fellow and murders him, so is this case. כווְלַנַּֽעֲרָ֙ה (כתיב ולנער) לֹא־תַֽעֲשֶׂ֣ה דָבָ֔ר אֵ֥ין לַנַּֽעֲרָ֖ה (כתיב לנער) חֵ֣טְא מָ֑וֶת כִּ֡י כַּֽאֲשֶׁר֩ יָק֨וּם אִ֤ישׁ עַל־רֵעֵ֨הוּ֙ וּרְצָח֣וֹ נֶ֔פֶשׁ כֵּ֖ן הַדָּבָ֥ר הַזֶּֽה:
for just as a man rises up [against his fellow and murders him, so is this case]: According to the simple meaning, this is the explanation: For she was coerced, and the man overpowered her, just like the case of someone who overpowers another person to kill him. Our Rabbis, however, interpreted it [as follows]: This one comes to teach, but instead he learns (San. 73a). [That is, it would seem at first glance, that the case of the murderer in the verse is cited in order to teach us something about the case of the betrothed girl who was raped, namely, that just as the murdered person was overpowered, so was this girl overpowered and coerced. However, with further examination, we learn something new from the case of this girl, which can be applied to the case of the murderer. And that is: just as in the case of the girl, we may save her from sin by killing her assailant, so it is, in the case of a murderer overpowering someone with the intent of murder, anyone is permitted to kill his assailant in order to save the life of the intended victim.]- [Sifrei 22:106]
כי כאשר יקום וגו': לפי פשוטו זהו משמעו, כי אנוסה היא ובחזקה עמד עליה כאדם העומד על חברו להרגו. ורבותינו דרשו בו הרי זה בא ללמד ונמצא למד וכו':
27Because he found her in the field. The betrothed girl had cried out, but there was no one to save her. כזכִּ֥י בַשָּׂדֶ֖ה מְצָאָ֑הּ צָֽעֲקָ֗ה הַנַּֽעֲרָ֙ה (כתיב הנער) הַֽמְאֹ֣רָשָׂ֔ה וְאֵ֥ין מוֹשִׁ֖יעַ לָֽהּ:
28If a man finds a virgin girl who was not betrothed, and seizes her and lies with her, and they are found, כחכִּֽי־יִמְצָ֣א אִ֗ישׁ נַֽעֲרָ֤ה (כתיב נער) בְתוּלָה֙ אֲשֶׁ֣ר לֹֽא־אֹרָ֔שָׂה וּתְפָשָׂ֖הּ וְשָׁכַ֣ב עִמָּ֑הּ וְנִמְצָֽאוּ:
29the man who lay with her shall give fifty [shekels of] silver to the girl's father, and she shall become his wife, because he violated her. He shall not send her away all the days of his life. כטוְנָתַ֠ן הָאִ֨ישׁ הַשֹּׁכֵ֥ב עִמָּ֛הּ לַֽאֲבִ֥י הַנַּֽעֲרָ֖ה (כתיב הנער) חֲמִשִּׁ֣ים כָּ֑סֶף וְלוֹ־תִֽהְיֶ֣ה לְאִשָּׁ֗ה תַּ֚חַת אֲשֶׁ֣ר עִנָּ֔הּ לֹֽא־יוּכַ֥ל שַׁלְּחָ֖הּ כָּל־יָמָֽיו:
Deuteronomy Chapter 23
1A man shall not take his father's wife, nor shall he uncover the corner of his father's [cloak]. אלֹֽא־יִקַּ֥ח אִ֖ישׁ אֶת־אֵ֣שֶׁת אָבִ֑יו וְלֹ֥א יְגַלֶּ֖ה כְּנַ֥ף אָבִֽיו:
shall not take: [I.e.,] betrothal has no effect on her [even after the father’s death], and he cannot legally marry her. — [Kid. 67a]
לא יקח: אין לו בה לקוחין ואין קידושין תופסין בה:
nor shall he uncover the corner of his father’s [cloak]: [This seemingly superfluous phrase comes to include] the שׁוֹמֶרֶת יָבָם of his father [i.e., the widow of his father’s brother who died without children, who awaits (שׁוֹמֶרֶת) her brother-in-law (יָבָם) to either wed her or release her through the rite of חֲלִיצָה. See Deut. 25:5-10.] She is [thus] intended for his father [who is her brother-in-law]. But has he not already been admonished regarding her by [the verse] “[You shall not uncover] the nakedness of [i.e., commit incest with the wife of] your father’s brother” (Lev. 18:14)? However, [the prohibition is repeated here] to make the transgressor liable on her account for two negative commands (Yev. 4a), and to juxtapose it to“A bastard (מַמְזֵר) shall not enter [the assembly of the Lord,” to teach us that a מַמְזֵר,“bastard,” is only [a child of] a forbidden union punishable by כָּרֵת [“excision,” as is the case with a child born of one who takes his father’s שׁוֹמֶרֶת יָבָם]. All the more so [does it apply to one born] from a forbidden union punishable by the death sentence by the court, for in forbidden unions incurring the death penalty by the court, there is no case that does not [also] incur the penalty of כָּרֵת [Yev. 49a]
ולא יגלה כנף אביו: שומרת יבם של אביו הראויה לאביו. והרי כבר הוזהר עליה משום (ויקרא יח, יד) ערות אחי אביך, אלא לעבור על זו בשני לאוין ולסמוך לה (פסוק ג) לא יבא ממזר, ללמד שאין ממזר אלא מחייבי כריתות וקל וחומר מחייבי מיתות בית דין, שאין בעריות מיתת בית דין שאין בה כרת:
2[A man] with injured testicles or whose member is cut, may not enter the assembly of the Lord. בלֹֽא־יָבֹ֧א פְצֽוּעַ־דַּכָּ֛א וּכְר֥וּת שָׁפְכָ֖ה בִּקְהַ֥ל יְהֹוָֽה:
with injured testicles: [I.e.,] one whose testicles have been injured or crushed. — [Sifrei 23:111]
פצוע דכה: שנפצעו או שנדכאו ביצים שלו:
whose member is cut: Heb. וּכְרוּת שָׁפְכָה, one whose male organ is cut, [to the extent] that his semen no longer shoots forth in a continuous flow, but rather drips and trickles, and thus he cannot produce children. — [Yev. 75a]
וכרות שפכה: שנכרת הגיד ושוב אינו יורה קילוח זרע אלא שופך ושותת ואינו מוליד:
3A bastard shall not enter the assembly of the Lord; even the tenth generation shall not enter the assembly of the Lord. גלֹֽא־יָבֹ֥א מַמְזֵ֖ר בִּקְהַ֣ל יְהֹוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹֽא־יָבֹ֥א ל֖וֹ בִּקְהַ֥ל יְהֹוָֽה:
A bastard shall not enter the assembly of the Lord: [I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]
לא יבא ממזר בקהל ה': לא ישא ישראלית:
4An Ammonite or Moabite shall not enter the assembly of the Lord; even the tenth generation shall never enter the assembly of the Lord. דלֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמֽוֹאָבִ֖י בִּקְהַ֣ל יְהֹוָ֑ה גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹֽא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יְהֹוָ֖ה עַד־עוֹלָֽם:
An Ammonite [or Moabite] shall not enter [the assembly of the Lord]: [I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]
לא יבא עמוני: לא ישא ישראלית:
5Because they did not greet you with bread and water on the way, when you left Egypt, and because he [the people of Moab] hired Balaam the son of Beor from Pethor in Aram Naharaim against you, to curse you. העַל־דְּבַ֞ר אֲשֶׁ֨ר לֹֽא־קִדְּמ֤וּ אֶתְכֶם֙ בַּלֶּ֣חֶם וּבַמַּ֔יִם בַּדֶּ֖רֶךְ בְּצֵֽאתְכֶ֣ם מִמִּצְרָ֑יִם וַֽאֲשֶׁר֩ שָׂכַ֨ר עָלֶ֜יךָ אֶת־בִּלְעָ֣ם בֶּן־בְּע֗וֹר מִפְּת֛וֹר אֲרַ֥ם נַֽהֲרַ֖יִם לְקַלְלֶֽךָּ:
Because: Heb. עַל-דְּבַר [lit., “because of the word,” i.e.,] because of the [word of] advice they gave you (sic), to cause you to sin. — [Sifrei 23:114]
על דבר: על העצה שיעצו אתכם להחטיאכם:
on the way: when you were in [a state of] extreme exhaustion. — [Sifrei 23:114]
בדרך: כשהייתם בטירוף:
6But the Lord, your God, did not want to listen to Balaam. So the Lord, your God, transformed the curse into a blessing for you, because the Lord, your God, loves you. ווְלֹֽא־אָבָ֞ה יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ לִשְׁמֹ֣עַ אֶל־בִּלְעָ֔ם וַיַּֽהֲפֹךְ֩ יְהֹוָ֨ה אֱלֹהֶ֧יךָ לְּךָ֛ אֶת־הַקְּלָלָ֖ה לִבְרָכָ֑ה כִּ֥י אֲהֵֽבְךָ֖ יְהֹוָ֥ה אֱלֹהֶֽיךָ:
7You shall not ever seek out their welfare or their good, all your days. זלֹֽא־תִדְר֥שׁ שְׁלֹמָ֖ם וְטֹֽבָתָ֑ם כָּל־יָמֶ֖יךָ לְעוֹלָֽם:
You shall not [ever] seek out their welfare [nor their good]: Since it says [in the case of a runaway slave], “He may reside with you in your midst” (verse 17), one might assume that this one [the Ammonite or the Moabite] is the same. Therefore, Scripture states: “You shall not [ever] seek out their welfare [or their good]” - [Sifrei 23:114. See Yalkut Shimoni , Mossad Harav Kook, fn. 54]
לא תדרוש שלומם: מכלל שנאמר (פסוק יז) עמך ישב בקרבך יכול אף זה כן, תלמוד לומר לא תדרוש שלומם:
Tehillim: Psalms Chapters 39 - 43
• Hebrew text
• English textSpecial 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 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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 19, 20 and 21.
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Tanya
Tanya: Iggeret HaKodesh, end of Epistle 11
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Tuesday, Elul 7, 5777 · August 29, 2017
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 11
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ועל כן, ראשית הכל, שישמח האדם ויגל בכל עת ושעה
ויחיה ממש באמונתו בה׳, המחיה ומטיב עמו בכל רגע
ומי שמתעצב ומתאונן
But he who is grieved and laments
מראה בעצמו שיש לו מעט רע ויסורין
demonstrates5 that he is undergoing some hardship and suffering,
וחסר לו איזה טובה
and lacks some goodness;
והרי זה ככופר, חס ושלום
he is (heaven forfend) like a heretic, who denies G‑d’s omnipresence.
For if he would truly believe, he would realize (as above) that “In the light of the King’s countenance there is life,” and “Strength and joy are in His place,” so that he indeed lacks nothing.
ועל כן הרחיקו מדת העצבות במאד חכמי האמת
This is why the Sages of Truth, the Kabbalists, strongly rejected the trait of sadness, for it contradicts a Jew’s true faith that “There is no place devoid of Him.”
אבל המאמין לא יחוש משום יסורין בעולם
The truly faithful, however, is not perturbed6 by any suffering whatever,
ובכל עניני העולם, הן ולאו שוין אצלו בהשוואה אמיתית
and with respect to all mundane matters, “yes” and “no” are all the same to him, in true equality.
ומי שאין שוין לו
But he to whom they are not the same,
מראה בעצמו שהוא מערב רב, דלגרמייהו עבדין
ואוהב את עצמו לצאת מתחת יד ה׳ ולחיות בחיי הגוים
he loves himself to the extent that9 he removes himself from under the hand (i.e., the authority) of G‑d, and lives the life of the gentiles, —
בשביל אהבת את עצמו
[all] because of his self-love.
ועל כן הוא חפץ בחיי בשרים ובני ומזוני
This is why he desires the “life of the flesh,”10 and “children and sustenance,”
כי זה טוב לו
for that is his good.
ונוח לו שלא נברא
[Indeed,] it would have been better for him had he not been created.
כי עיקר בריאת האדם בעולם הזה
For the main purpose of man’s creation in this world
הוא בשביל לנסותו בנסיונות אלו
is to test him by these trials and physical tribulations,
ולדעת את אשר בלבבו
to ascertain what is in his heart:11
אם יפנה לבבו אחרי אלהים אחרים
whether his heart will turn towards other gods,
שהם תאוות הגוף, המשתלשלים מסטרא אחרא, ובהם הוא חפץ
namely the passions of the body which evolve from the sitra achra, and desire these,
Since the kelipot and sitra achra, the forces of evil and unholiness, are termed “other gods,” the passions that they generate are likewise termed “other gods.”
או אם חפצו ורצונו לחיות חיים אמיתים, המשתלשלים מאלקים חיים
or whether his desire and wish is to live the true life which evolves from the living G‑d.12
ויאמין שבאמת הוא חי בהם
One must believe that he really lives it, i.e., the true life,
וכל צרכיו וכל עניניו משתלשלים באמת בפרטי פרטיותיהם שלא מסטרא אחרא
and that all his needs, and everything related to himself, truly evolve in all their details not from the sitra achra,
כי מה׳ מצעדי גבר כוננו
ואין מלה גו׳
and15 “While there is [yet] no word [on my tongue, You, G‑d, know it all].”
Thus, G‑d is aware of all man’s thoughts, words and deeds, even before man thinks, speaks or does them.
ואם כן, הכל טוב בתכלית, רק שאינו מושג
Accordingly, everything is absolutely good, except that it is not apprehended as such by man.
ובאמונה זו באמת, נעשה הכל טוב גם בגלוי
When one believes this truly, everything becomes good even on a revealed level.
שבאמונה זו, שמאמין שהרע הנדמה בגלוי
For by such a faith, in which one believes that what manifestly seems to be evil
כל חיותו הוא מטוב העליון
in fact receives its entire vitality from the Supreme Good,
שהיא חכמתו יתברך, שאינה מושגת
(i.e., from G‑d’s Chochmah which is not apprehensible,
שהיא העדן שלמעלה מעולם הבא
and which is the Eden that transcends the World to Come16), —
הרי באמונה זו נכלל ומתעלה באמת הרע המדומה בטוב העליון הגנוז
by this faith the imagined evil is truly absorbed and sublimated in the concealed Supreme Good, so that the good becomes palpably revealed to the physical eye.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “For, as explained above, we are speaking of the Yotzer Bereishit [‘the One Who formed the first beginnings of Creation’].” |
| 2. | Note of the Rebbe: “This may be seen as a hint that [one should maintain this happy frame of mind at all times, despite the vagaries of life’s] 28 different and opposite ‘times’ (as listed in Kohelet 3:2 ff.). The same hint may also be perceived at the beginning of the present Epistle (‘at every time and moment’).” |
| 3. | Note of the Rebbe: “Since it is for the sake of [his faith] that he was created — and he is alive at all times and hours.” |
| 4. | Note of the Rebbe: “This is another reason why [the above-described train of thinking] should be maintained at all times and hours.” |
| 5. | Note of the Rebbe: “[The second word in the Hebrew phrase מראה בעצמו (here translated “demonstrates”; lit., “shows concerning himself”)] is seemingly superfluous and also unexpected. Perhaps it suggests that [such a response to hardship] runs contrary to the very essence (עצם) of one’s creation and existence (for [a faith in G‑d’s ever-present goodness is] the purpose, as stated above, for which he was created).” |
| 6. | Note of the Rebbe: “This echoes Yeshayahu 28:16; see the Targum there [which translates לא יחיש as לא יזדעזעון — ‘...will not be agitated’]. In our text, too, the verb should perhaps be spelled thus [with a yud replacing the vav]. See also the Targum of Kohelet 2:25 [which translates ומי יחוש as דאית ליה חששא... — ‘...who is apprehensive’].” |
| 7. | Note of the Rebbe: “As above, footnote 29.” |
| 8. | Note of the Rebbe: “Tikkunei Zohar, Tikkun 6, end of p. 22a; cf. Iggeret HaKodesh, beginning of sec. 22; see also Part I [of Tanya], conclusion of ch. 1 (with regard to gentiles).” |
| 9. | The explanatory phrase “to the extent that” was inserted by the Rebbe. |
| 10. | Note of the Rebbe: “This [reason] was not stressed above for it is self-understood, and is the simple meaning of the expression as often quoted by our Sages. This, however, is not the case here: after the Alter Rebbe has focussed on life in the light of the King’s countenance, it is obvious that this is what should have been desired.” |
| 11. | Cf. Devarim 8:2. |
| 12. | In the text here follow the words, אף שאינו יכול — “though he is unable.” A gloss, inserted at this point by the original publishers of this Hebrew edition, notes the anomalous nature of this phrase and comments that it does not appear in some manuscripts. An alternative version reads, “...or whether his desire and wish — though he is unable [to actually do so] — is to live the true life.” According to this version the phrase is parenthetical. |
| 13. | Tehillim 37:23. |
| 14. |
Note of the Rebbe: “The choice of this particular verse here might appear problematic, when numerous verses about Divine Providence appear in Scripture before this one. [Its relevance to our context] becomes clear, however, in light of a comment of our Sages specifically on this verse (Chullin, end of p. 7b): [‘A man does not (even have something trivial happen to him, such as)] bruise [his finger, without its having been decreed from Above’].“
Here too, then, we observe the extreme precision of the Alter Rebbe’s writing, even with regard to words that might seem to be mere stylistic embellishments.”
|
| 15. | Tehillim 139:4. |
| 16. | Note of the Rebbe: “Cf. the teaching of our Sages in Berachot 34b.” |
• Sefer Hamitzvot:
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Tuesday, Elul 7, 5777 · August 29, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 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 5
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1
A person who curses his father and mother should be executed by stoning, as Leviticus 20:9 states: "He cursed his father and his mother; he is responsible for his death." He is stoned to death whether he curses them while alive or after they died. It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum and an androgynus, provided they reached majority, the age when they can be subjected to punishment.
א
המקלל אביו ואמו נסקל שנאמר אביו ואמו קלל דמיו בו ואחד המקלל בחייהן או לאחר מיתתן הרי זה נסקל וצריך עדים והתראה כשאר כל מחוייבי מיתות בית דין ואחד האיש ואחד האשה וכן הטומטום והאנדרוגינוס והוא שיהיו גדולים שהגיעו לכלל הענושין:
2
A person is not liable for execution by stoning unless he curses his parents with one of God's unique names. If he cursed them with another term used to refer to Him, he is not liable for execution by stoning. He should, however, be lashed, as he would be lashed for cursing any other proper Jew.
ב
אינו חייב סקילה עד שיקללם בשם מן השמות המיוחדין אבל אם קללם בכינוי פטור מן הסקילה ולוקה כדרך שלוקה על קללת כל אדם כשר מישראל:
3
Similarly, a person who curses his paternal and maternal grandfather is considered as if he cursed any other person.
ג
וכן המקלל אבי אביו ואבי אמו הרי זה כמקלל אחד משאר הקהל:
4
What is the source which serves as a warning against cursing one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Instead, it can be inferred from Leviticus 19:14: "Do not curse a deaf-mute." Since a person is warned not to curse any Jew, his father is also included, for he is also Jewish.
ד
אזהרה של מקלל אביו ואמו מנין עונש שמענו בפירוש אבל האזהרה הרי היא בכלל לא תקלל חרש הואיל והוא מוזהר שלא לקלל אדם מישראל הרי אביו בכלל ישראל:
5
A person who strikes his father or mother should be executed by strangulation, as Exodus 21:15 states: "One who strikes his father or his mother should certainly die." It is necessary that his act be observed by witnesses and they warn him as is required with regard to other individuals executed by the court.
The above applies to both a man and woman, and also to a tumtum, and an androgynus provided they reached majority, the age when they can be subjected to punishment.
A person is not liable for strangulation until he wounds his parents. If he does not wound them, it is as if he strikes another Jew. If he strikes them after their death, he is not liable.
ה
המכה אביו ואמו מיתתו בחנק שנאמר מכה אביו ואמו מות יומת וצריך עדים והתראה כשאר כל מחוייבי מיתת בית דין ואחד האיש ואחד האשה וכן הטומטום ואנדרוגינוס והוא שיגיעו לכלל עונשין אינו חייב חנק עד שיעשה בהן חבורה אבל אם לא עשה בהן חבורה הרי זה כמכה אחד מישראל והמכה אותן לאחר מיתה פטור:
6
When a person strikes his father on his ear and causes him to become deaf, he is liable for execution. The rationale is that it is impossible for him to become deaf without there being an internal wound. Instead, we can be certain that at least a drop of blood was released within the ear and that caused him to become deaf.
ו
מי שהכה את אביו על אזנו וחרשו חייב ונהרג שאי אפשר שיעשה חרש בלא חבורה אלא יצאת טיפת דם בפנים באוזן ונתחרש:
7
When a person lets blood for his father, or if he was a doctor and amputated flesh or a limb, he is not liable. Even though he is not liable, the initial and preferred option is for him not to perform the operation. Nor should he remove a thorn from the flesh of his father or mother lest he cause a bruise.
When does the above apply? When there is another person there who is capable of performing these actions. If, however, there is no one else there capable of doing this but him and they are suffering, he may let blood or amputate according to the license that they grant him.
ז
המקיז דם לאביו או שהיה רופא וחתך לו בשר או אבר פטור אף על פי שהוא פטור לכתחילה לא יעשה או להוציא סלון מבשר אביו או אמו לא יוציא שמא יעשה חבורה בד"א כשיש שם אחר לעשות אבל אם אין שם מי שיעשה אלא הוא והרי הן מצטערין הרי זה מקיז וחותך כפי מה שירשהו לעשות:
8
What is the source which serves as a warning against striking one's father and one's mother? We have heard the punishment explicitly stated, the warning, however, is not stated explicitly. Since a person is warned not to strike any Jew, his father and mother are also included.
ח
אזהרה של מכה אביו מנין עונש שמענו אזהרה לא שמענו הואיל והוא מוזהר שלא להכות אדם מישראל הרי אביו ואמו בכלל:
9
A shituki is liable for cursing or striking his mother, but not his father. Although his mother is questioned and she says: "He is the son of so-and-so," he should not be executed by stoning or strangulation because of her testimony.
A person who is conceived through relations between a Jew and a maid-servant or a gentile woman, by contrast, is not liable for cursing or striking his father or his mother. Similarly, a convert - even if he was conceived outside the faith, but born within the faith - is not liable for cursing or striking his father.
ט
שתוקי חייב על אמו ואינו חייב על אביו אף על פי שנבדקה אמו ואמרה בן פלוני הוא אינו נסקל או נחנק על פיה אבל בנו מן השפחה ומן העכו"ם אינו חייב לא על אביו ולא על אמו וכן גר שהורתו שלא בקדושה אע"פ שלידתו בקדושה אינו חייב על מכת אביו וקללתו:
10
Just as such a person is not liable for cursing or striking his father, he is not liable for cursing or striking his mother. This is derived from Exodus 21:17: "One who curses his father and mother shall die." Implied is one who is liable for cursing his father is liable for cursing his mother. Since such a person is not liable for his father, he is not liable for his mother.
י
כשם שאינו חייב על אביו כך אינו חייב על אמו שנאמר ומקלל אביו ואמו את שהוא חייב על אביו חייב על אמו וזה שאינו חייב על אביו אינו חייב על אמו:
11
A convert is forbidden to curse or to strike his gentile father or to degrade him, so that people will not say: "They came from a more severe level of holiness to a lesser level of holiness, for this person degrades his father."66 Instead, he should offer him certain measures of honor.
A servant, by contrast, has no connection to his natural parents. His natural father is as if he was not his father with regard to all matters. This applies even if they were both freed.
יא
הגר אסור לקלל אביו העכו"ם ולהכותו ולא יבזהו כדי שלא יאמרו באו מקדושה חמורה לקדושה קלה שהרי זה מבזה אביו אלא נוהג בו מקצת כבוד אבל העבד אין לו ייחוס אלא הרי אביו כמי שאינו אביו לכל דבר אף על פי שנשתחררו:
12
When a person's father and mother are absolutely wicked and violate transgressions - even if they were sentenced to death and being taken to their execution - it is forbidden for a son to strike them or curse them. If he curses them or wounds them, however, he is not liable. If they repent, even if they are being taken to their execution, he is liable and is executed because of them.
To whom does the above apply? To the convicted person's son. If, however, an unrelated individual struck or cursed a person after he was sentenced to death, even though he repents, he is not liable, for that person will be executed. If, however, he embarrasses him, he is liable to pay a fine for embarrassing him.
יב
מי שהיו אביו ואמו רשעים גמורים ועוברי עבירות אפילו נגמר דינן להריגה והם יוצאים ליהרג אסור להכותן ולקללם ואם קלל או חבל בהן פטור ואם עשו תשובה הרי זה חייב ונהרג עליהן אע"פ שהרי הן יוצאין למיתה במה דברים אמורים בבנו אבל אחד שבא והכהו וקלל אחר שנגמר דינו אף על פי שעשה תשובה הרי זה פטור הואיל והוא הולך למיתה ואם ביישו חייב בקנס המבייש:
13
If a person's father or mother committed a transgression punishable by lashes and the son is a court attendant, he should not lash them. Similarly, if they were obligated to be placed under a ban of ostracism, he should not be the agent to apply this ban. Nor should he push them or degrade them while acting as the emissary of the court even though it is fit to do this to them and they have not repented.
יג
עבר אביו ואמו על עבירה שלוקין עליה והיה הוא חזן לפני הדיינים לא יכה אותם וכן אם נתחייב נידוי לא יהיה שליח לנדותם ולא ידחוף אותם ולא יבזה אותם בשליחות בית דין אע"פ שהן ראויין לכך ולא עשו תשובה:
14
A son should not serve as an agent to strike or curse his parents except if they entice others to worship idols. For concerning such a person, the Torah Deuteronomy 13:9 states: "Do not have pity and do not cover up for him."
יד
לכל אין הבן נעשה שליח להכותו ולקללו חוץ ממסית ומדיח שהרי אמרה תורה לא תחמול ולא תכסה עליו:
15
In any situation where a person is obligated to take an oath to his son, we always saw that he never obligated him to take an oath that involves a curse. Instead, he should have him take an oath that does not involve a curse.
We already explained, that when a father kills his son, none of the slain person's brothers becomes "the redeemer of the blood."
The Torah showed concern not only for striking or cursing one's parents, but also for shaming them. Anyone who shames his parents, even with words alone or merely with an insinuation, is cursed by the Almighty, as Deuteronomy 27:16 states: "Cursed be he who degrades his father and his mother." And Proverbs 30:17 states: "The eye that mocks a father and scorns the training of a mother, the ravens... will gouge it out." The court has the right to administer stripes for rebellious conduct because of this and to punish in the manner they see fit.
טו
מי שנתחייב שבועה לבנו כך ראינו בו תמיד שאינו משביעו בשבועת האלה שהרי זה בא לקללת אביו אלא משביעו שבועה שאין בה אלה וכבר בארנו שהאב שהרג את בנו אין אחד מאחיו של נהרג נעשה גואל הדם ולא על הכאה ולא על הקללה בלבד הקפידה תורה אלא אף על הבזיון שכל המבזה אביו או אמו אפילו בדברים ואפילו ברמיזה הרי זה ארור מפי הגבורה שנאמר ארור מקלה אביו ואמו והרי הוא אומר עין תלעג לאב ותבוז ליקהת אם וגו' ויש לבית דין להכות על זה מכת מרדות ולענוש כפי מה שיראו:
Rambam:
• 3 Chapters A Day: Nachalot Nachalot - Chapter 6, Nachalot Nachalot - Chapter 7, Nachalot Nachalot - Chapter 8
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Audio: Listen | Download | Video ClassNachalot - Chapter 6
1
Although all that is involved is money, a person may not give property as an inheritance to a person who is not fit to inherit, nor may he exclude a rightful heir from inheriting. This is derived from the verse in the passage concerning inheritance, Numbers 27:11: "And it shall be for the children of Israel as a statute of judgment."
This verse implies that this statute will never change, and no stipulation can be made with regard to it. Whether a person made statements while he was healthy or on his deathbed, whether orally or in writing, they are of no consequence.
א
אין אדם יכול להוריש למי שאינו ראוי ליורשו ולא לעקור הירושה מן היורש אע"פ שזה ממון הוא, לפי שנאמר בפרשת נחלות והיתה לבני ישראל לחוקת משפט לומר שחוקה זו לא נשתנה ואין התנאי מועיל בה, בין שצוה והוא בריא בין שהיה שכיב מרע בין על פה בין בכתב אינו מועיל.
2
Therefore, if a person states: "So-and-so is my firstborn son, he should not receive a double portion," or "My son so-and-so should not inherit my estate together with his brothers," his statements are of no consequence. Similarly, if he says: "Let so-and-so inherit my estate" when the dying man has a daughter, or "Let my daughter inherit my estate" when he has a son, his statements are of no consequence. Similar laws apply in all analogous situations.
If, however, he had many heirs - e.g., many sons, brothers, or many daughters - and he says while on his deathbed: "Of all my brothers, only my brother so-and-so should inherit my estate," or "Of all my daughters, only my daughter so-and-so should inherit my estate," his words are binding. This applies whether he made these statements orally or in writing.
If, however, he states: "My son so-and-so should be my sole heir," different rules apply]. If he made this statement orally, his words are binding. If, however, he had a document composed stating that his entire estate should be given to one son, he is considered merely to have appointed him as a guardian, as explained.
ב
לפיכך האומר איש פלוני בני בכורי לא יטול פי שנים, איש פלוני בני לא יירש עם אחיו לא אמר כלום, איש פלוני יירשני במקום שיש לו בת, בתי תירשני במקום שיש לו בן לא אמר כלום וכן כל כיוצא בזה, אבל היו לו יורשין רבים כגון בנים רבים או אחים או בנות ואמר כשהוא שכיב מרע פלוני אחי יירשני מכלל אחי או בתי פלונית תירשני מכלל בנותי דבריו קיימין בין שאמר על פה בין שכתב בכתב, אבל אם אמר פלוני בני יירשני לבדו אם אמר על פה דבריו קיימין, אבל אם כתב כל נכסיו לבנו לא עשהו אלא אפוטרופוס כמו שביארנו.
3
If a person states: "So-and-so my son should inherit half my estate and my other sons should inherit the other half," his words are binding. If, however, he states: "My firstborn should inherit as an ordinary son," or "My firstborn should not receive a double portion among his brothers," his words are of no consequence. This is derived from Deuteronomy 21:16-17: "He cannot give the firstborn rights to the son of the beloved instead of the firstborn, the son of the hated. Instead, he shall recognize the firstborn, the son of the hated."i4
ג
אמר פלוני בני יירש חצי נכסי ושאר בני החצי דבריו קיימין, אבל אם אמר הבכור יירש כפשוט או שאמר לא יירש פי שנים עם אחיו לא אמר כלום שנאמר לא יוכל לבכר את בן האהובה על פני בן השנואה הבכור כי את הבכור בן השנואה יכיר.
4
If the person desiring to bequeath his estate was healthy, he may not increase or decrease either the portion of the firstborn or that of any other heirs.
ד
ואם היה בריא אינו יכול להוסיף ולא לגרוע לא לבכור ולא לאחד משאר היורשין.
5
When does the above apply? When the person making the bequest uses the expression "inherit." If, however, he gives a present, his statements are binding.
Accordingly, when a person apportions his estate verbally to his sons on his deathbed, his statements are binding even though he gave a greater portion to one, reduced the portion of another and equated the portion of the firstborn with that of his other sons. If, however, he used wording that speaks of "inheritance," his statements are of no consequence.
ה
במה דברים אמורים כשאמר בלשון ירושה, אבל אם נתן מתנה דבריו קיימין, לפיכך המחלק נכסיו על פיו לבניו כשהוא שכיב מרע ריבה לאחד ומיעט לאחד והשוה להן הבכור דבריו קיימין, ואם אמר משום ירושה לא אמר כלום.
6
If, when apportioning his estate, a person wrote that he is giving his estate as a present, whether at the beginning, the middle, or the end, his statement is binding even though he also spoke of an inheritance.
What is implied? The person said: "Have this-and-this field given to so-and-so, my son, and let him inherit it," "Let him inherit this-and-this field, have it given to him and let him inherit it," or "Let him inherit it and have it given to him." Since he mentioned a present, even though he spoke of an inheritance at the beginning and/or at the end of his statements, his words are binding.
Similarly, if he was apportioning three fields to three different heirs, and he said: "May so-and-so inherit this-and-this field. This-and-this field should be given to so-and-so, and so-and-so should inherit this-and-this field," the intended recipients acquire the gifts even though wording indicating an inheritance was used with regard to one individual, and wording indicating a present was used with regard to another.
This applies provided that the person making the bequest did not make a significant pause between his statements. If, however, he paused, he must mention giving a present with regard to all three individuals.
ו
כתב בין בתחלה בין באמצע בין בסוף משום מתנה אף על פי שהזכיר לשון ירושה בתחלה ובסוף דבריו קיימין, כיצד תנתן שדה פלוני לפלוני בני ויירשנה, או שאמר יירשנה ותנתן לו ויירשנה, או יירשנה ותנתן לו, הואיל ויש שם לשון מתנה אע"פ שהזכיר לשון ירושה בתחלה ובסוף דבריו קיימין, וכן אם היו שלש שדות לשלשה יורשין ואמר יירש פלוני שדה פלונית ותנתן לפלוני שדה פלונית ויירש פלוני שדה פלונית קנו, אע"פ שזה שאמר לו בלשון ירושה אינו זה שאמר לו בלשון מתנה, והוא שלא ישהה בין אמירה לאמירה כדי דבור, אבל אם שהה צריך שיהא לשון המתנה מעורב בשלשתן.
7
What is implied? If the wording mentioning a present was in the middle, he should say: "So-and-so, so-and-so, and so-and-so, should inherit this-and-this field, this-and-this field, and this-and-this field that I gave them as a present, and they should inherit it."
If the wording mentioning a present was in the beginning, he should say: "May this-and-this field, this-and-this field, and this-and-this field be given to so-and-so, so-and-so, and so-and-so, and they should inherit it."
If the wording mentioning a present was at the end, he should say: "May so-and-so, so-and-so, and so-and-so, inherit this-and-this field, this-and-this field, and this-and-this field that I gave to them as a present."
ז
כיצד אם היה לשון המתנה באמצע יאמר פלוני ופלוני יירשו שדה פלוני ופלוני שנתתים להן במתנה ויירשום, ואם היה לשון המתנה בתחלה יאמר תנתן שדה פלוני ופלוני לפלוני ופלוני ויירשום, ואם היה לשון המתנה בסוף יאמר יירש פלוני ופלוני (ופלוני) שדה פלוני ופלוני (ופלוני) שנתתים להן במתנה.
8
Although a husband's right to inherit his wife's estate is a Rabbinic decree, our Sages reinforced their words and gave them the strength of Scriptural Law. Hence, a stipulation in which the husband waives his right to her inheritance is not effective unless he made this stipulation while the woman was consecrated, as we have explained in Hilchot Ishut.
ח
ירושת הבעל אע"פ שהיא מדבריהם עשו חזוק לדבריהם כשל תורה, ואין התנאי מועיל בה אלא אם כן התנה עמה כשהיא ארוסה כמו שביארנו בהלכות אישות.
9
According to Scriptural Law, a gentile inherits his father's estate. With regard to other inheritances, we allow them to follow their own customs.
ט
העכו"ם יורש את אביו דבר תורה, אבל שאר ירושותיהן מניחין אותו לפי מנהגם.
10
A convert does not inherit the estate of his father, a gentile. Nevertheless, our Sages ordained that he be able to inherit the estate as he was entitled previously, lest he return to rebellion against God.
It appears to me that a stipulation can be made with regard to this inheritance, for a gentile is not obligated to accept our Sages' ordinances.
A gentile does not inherit the estate of his father, a convert, nor does one convert inherit another convert's estate, neither according to Scriptural Law nor according to Rabbinic Law.
י
והגר אינו יורש את אביו העכו"ם אלא מדבריהם תקנו לו שיירש כשהיה שמא יחזור למרדו, ויראה לי שתנאי מועיל בירושה זו הואיל ואין העכו"ם מחוייב לעמוד בתקנת חכמים, ואין העכו"ם יורש את אביו הגר ולא גר יורש את גר לא מדברי תורה ולא מדברי סופרים.
11
Our Sages did not derive satisfaction from a person who gives his property to others, taking it away from his heirs. This applies even when the heirs do not conduct themselves properly toward him. Nevertheless, the recipients acquire everything that was given to them.
It is an attribute of piety for a pious person not to act as a witness with regard to a will in which property is being taken from an heir. This applies even when the property is being taken from a son who does not conduct himself properly, and being given to a brother who is wise and who conducts himself properly.
יא
כל הנותן נכסיו לאחרים והניח היורשין, אע"פ שאין היורשין נוהגין (בו) כשורה אין רוח חכמים נוחה הימנו, וזכו האחרים בכל מה שנתן להן, מדת חסידות היא שלא יעיד אדם חסיד בצוואה שמעבירין בו הירושה מן היורש אפילו מבן שאינו נוהג כשורה לאחיו חכם ונוהג כשורה.
12
Although a Jew converts out of the faith, he retains the right to inherit the estates of his Jewish relatives as before. If, however, the court sees fit to make him forfeit his money and penalize him by preventing him from receiving the inheritance so as not to strengthen his hand, they have that power. If he has children " among the Jewish people, the inheritance due their father, the apostate, should be given to them. This is the custom that is always followed in the West.
יב
ישראל שהמיר יורש את קרוביו הישראלים כשהיה, ואם ראו בית דין לאבד את ממונו ולקנסו שלא יירש כדי שלא לחזק את ידיהם הרשות בידן, ואם יש לו בנים בישראל תנתן ירושת אביהן המומר להן, וכן המנהג תמיד במערב.
13
Our Sages commanded that a person should not differentiate between his children in his lifetime, even with regard to a small matter, lest this spawn competition and envy as happened with Joseph and his brothers.
יג
צוו חכמים שלא ישנה אדם בין הבנים בחייו אפילו בדבר מועט שלא יבואו לידי תחרות וקנאה כאחי יוסף עם יוסף.
Nachalot - Chapter 7
1
Heirs are not given their inheritance until they bring clear proof that the person whose estate they are inheriting did in fact die. Even if they heard that he died, or gentiles mentioned that he died in the course of conversation, despite the fact that this is sufficient for license to be given for the person's wife to remarry and to receive the money due her by virtue of her ketubah, the heirs do not receive their inheritance on this basis.
א
אין היורשין נוחלין עד שיביאו ראיה ברורה שמת מורישן, אבל אם שמעו בו שמת או שבאו עכו"ם משיחין לפי תומן, אע"פ שמשיאין את אשתו על פיהם ונוטל כתובתה אין היורשין נוחלין על פיהם.
2
When a woman comes and states: "My husband died," although her testimony is accepted and she is given license to remarry and to receive the money due her by virtue of her ketubah, the heirs do not receive their inheritance on this basis.
If she testifies: "My husband died," and is married by his brother, the brother receives the deceased's estate on the basis of her testimony. This is derived from Deuteronomy 25:6: "He will assume the name of his deceased brother," and he has assumed his position.
ב
האשה שבאת ואמרה מת בעלי אע"פ שהיא נאמנת ותנשא ותטול כתובתה אין היורשין נכנסין לנחלה על פיה, אמרה מת בעלי ונתייבמה הרי יבמה נכנס לנחלה על פיה שנאמר יקום על שם אחיו המת והרי קם.
3
When a person drowned in a body of water that has no end, and witnesses testify that he drowned in their presence and all traces of him were lost, his heirs may inherit his estate on the basis of their testimony, despite the fact that, at the outset, his wife is not permitted to remarry in this situation.
Similarly, if witnesses come and testify that they saw a person fall into a lions' or tigers' den, they saw him crucified with birds eating from his body, he was pierced in battle and died, or he was killed, but his face was not recognizable, but there were definitive signs on his body and they were identified - with regard to these and similar situations, if all traces of the person were lost afterwards, the heirs may assume possession of the inheritance because of such testimony, although the person's wife is not given license to marry.
I maintain that our Sages were stringent concerning these matters only because of the severity of the prohibition involving karet involved. With regard to financial matters, by contrast, if witnesses testify with regard to matters that we can presume will lead to death, saying that they saw these matters, all traces of the person are lost, and afterwards it is heard that he died, we allow the heirs to assume possession of the estate on this basis. This is the standard practice followed on an everyday basis in all courts of law. We have not heard about anyone who rules differently regarding this matter.
ג
מי שטבע במים שאין להם סוף ובאו עדים שטבע בפניהם ואבד זכרו, אע"פ שאין משיאין את אשתו לכתחלה הרי היורשין נוחלין על פיהם, וכן אם באו עדים שראוהו שנפל לגוב אריות ונמרים או שראוהו צלוב והעוף אוכל בו, או שנדקר במלחמה ומת או שנהרג ולא הכירו פניו אבל היו לו סימנים מובהקין בגופו והכירו אותם, בכל אלו הדברים וכיוצא בהן אם אבד זכרו אחר כך יורדין לנחלה בעדות זו אף על פי שאין משיאין את אשתו, שאני אומר שלא החמירו בדברים אלו אלא מפני איסור כרת אבל לענין ממון אם העידו העדים בדברים שחזקתן למיתה והעידו שראו אותן הדברים ואבד זכרו ואחר כך נשמע שמת הרי אלו נוחלין על פיהן, וכזה מעשים בכל יום בכל בתי דינין ולא שמענו מי שחלק בדבר זה. 1
4
When a report was heard that a person who had been captive died, and the heirs assumed possession of his estate and divided it among themselves, we do not expropriate it from their possession. A similar law applies when a report is heard about the death of a person who fled because of danger to his life."
If, however, a report was heard that a person who voluntarily left his city died, and the heirs assumed possession of his estate and divided it among themselves, we do expropriate it from their possession unless they bring proof that this person died.
ד
שבוי שנשבה ושמעו שמת וירדו יורשיו לנחלה וחלקו אותה ביניהם אין מוציאין אותה מידן, וכן הבורח מחמת סכנה, אבל היוצא לדעת ששמעו בו שמת וירדו יורשיו לנכסיו וחלקום מוציאין מידן עד שיביאו ראיה שמת מורישן. 2
5
The court is obligated to take responsibility for the property belonging to a person who was taken captive or one who fled because of mortal danger.
What do they do? They entrust all the movable property to a person deemed trustworthy by the court for safekeeping. They give possession of the landed property to relatives who are fit to inherit it, so that they would work the land and care for the property until they know whether the person died or he comes.
When the person who was taken captive or who fled comes, we evaluate the increase in value brought about by the relatives who were granted trusteeship and the benefit they received according to the norms applying to sharecroppers in that region.
Why does the court not appoint a guardian at all times, both for movable property and for landed property, until the owners come or until it is definitely known that they died? Because the court is not obligated to appoint guardians for adults who are intellectually mature.
ה
שבוי שנשבה וברח מחמת סכנת נפשות חייבין בית דין להתעסק בנכסיהן, כיצד עושין, כל המטלטלין יהיו מופקדין ביד נאמן על פי בית דין ומורידין לתוך הקרקעות קרובין הראויין לירושה כדי לעבוד את הקרקעות ולהתעסק בהן עד שיודע שמתו או עד שיבואו, ולכשיבוא השבוי והבורח שמין אלו הקרובים שהורדו מה שעשו ומה שאכלו כמנהג כל האריסין של אותה המדינה, ולמה לא יעמידו בית דין אפוטרופוס לעולם בין במטלטלים בין בקרקעות עד שיבואו הבעלים או עד שיודע בודאי שמתו, לפי שאין בית דין חייבין להעמיד אפוטרופוס לגדולים שהן בני דעת.
6
When a person was taken captive or fled because of danger and left standing grain to reap, or grapes, dates or olives to harvest, the court takes possession of their property and appoints a guardian who will reap or harvest this produce and sell it. The money is then entrusted to the court for safekeeping together with the remainder of the movable property. Afterwards, the relative is given possession of the property as stated in the previous halachah. This procedure is followed because if the relative were given the land at the outset, he might harvest this produce - for it is already as if it had been reaped - and consume it.
This concept also applies with regard to courtyards, inns and stores that are fit to be rented out, do not need work, for here is no difficulty in tending to them, and they are usually not given out in a sharecropping agreement. We do not place them in the possession of an heir, for he would collect the rent and consume it.
What is done instead? The court appoints a collector and has the rent placed in the court until the heir brings proof that the owner died or until the owner comes and takes his property.
ו
נשבה השבוי וברח המסוכן והניח קמה לקצור וענבים לבצור תמרים לגדור וזיתים למסוק, בית דין יורדים לנכסיו ומעמידין להן אפוטרופוס וקוצר ובוצר וגודר ומוסק ומוכר הפירות, ומניחין דמיהן עם שאר המטלטלין בבית דין ואחר כך מורידין הקרוב לנכסיו, שאם ירד תחלה שמא יתלוש אלו הפירות שהן כתלושין ויאכל אותן, והוא הדין בחצרות ופונדקיות וחנויות העשויות לשכר ואינן צריכין עבודה ולא טורח ואין אדם נותן אותן באריסות, אין מורידין להם יורש שהרי גובה השכר ואוכל, אלא כיצד עושין, בית דין מעמידין להן גבאי ויהיה השכר מונח בבית דין עד שיביא ראיה שמת או עד שיבא ויטול שלו.
7
A relative is never given possession of property other than fields, gardens, vineyards and the like. In these properties, he is considered as a sharecropper. This measure is instituted so that the properties will not be ruined and be left fallow and desolate.
ז
ואין מורידין הקרוב לעולם אלא לשדות ולגנות וכרמים וכיוצא בהן שיהיה בהן כאריס כדי שלא יפסדו ונמצאו בורים ונשמים. 3
8
The following laws apply when a person left his dwelling place voluntarily, abandoning his property, and we do not where he went or what happened to him. We do not give his property to a relative. If, however, a relative takes possession of it, we do not remove him from it. The court does not have the responsibility to tend to such a person's property and appoint a guardian, neither for the landed property nor for the movable property. The rationale is that he voluntarily departed and abandoned his property.
What are the laws governing this person's property? The movable property should remain in the possession of the person in whose domain it is found until this person comes and claims it or until he dies and it is claimed by heirs.
ח
מי שיצא לדעת והניח נכסיו ואין ידוע להיכן הלך ולא מה אירע לו, אין מורידין קרוב לנכסיו ואם ירד אין מסלקין אותו, ואין בית דין צריכין להטפל בו ולהעמיד לו אפוטרופוס לא לקרקע ולא למטלטלין שהרי לדעתו יצא והניח נכסיו, וכיצד יהיה דין נכסי זה, מטלטלין יעמדו ביד זה שהן תחת ידו עד שיבא זה ויתבע או עד שימות ויתבעו היורשין.
9
With regard to landed property in which he left someone dwelling, we do not collect rent from him. If there is a field or a vineyard left to a sharecropper, it should remain as he left it until he comes. If he left a field or a vineyard fallow, it should be left fallow. The rationale is that he willingly caused the loss of his property, and when a person willingly forfeits his property, we are not required to return it.
ט
והקרקעות מי שהניחו שכן אין לוקחין ממנו שכר, ושדה או כרם שהיה בהן אריס ישארו כמו שהניחו עד שיבוא, ושדה או כרם שהניחם בורים ישארו בורים שהרי הוא ברצונו אבד ממונו ואבדה לדעת אין אנו מצווין להחזירה.
10
If we hear a report that the person who had left voluntarily died, the court collects all the movable property belonging to him and entrusts it to a person whom they consider faithful. They give the fields and vineyards to a relative to care for as a sharecropper, until the heirs bring clear proof that the owner died or until the owner comes.
י
שמעו בו שמת הרי בית דין מוציאין כל המטלטלין ומניחין אותן אצל נאמן על פיהן ומורידין הקרוב לשדות ולכרמים בהן כאריס עד שיביא ראיה ברורה שמת או עד שיבוא.
FOOTNOTES
1.מי שטבע במים וכו' עד הרי היורשין נוחלין על פיהם. א"א ויש מי שאומר שהיא אינה נוטלת כתובתה שאין אני קורא בה כשתנשאי לאחר תטלי מה שכתוב ליכי עכ"ל.
2.שבוי שנשבה וכו'. א"א תמה אני על דבריו רבותינו אמרו אפילו בלא שמעו בו שמת מורידין קרוב לנכסיו והוא אומר אפילו בששמעו בו שמת אם ירדו לנחלה אין מוציאין מידם (ועוד ביוצא לדעת ששמעו בו שמת מנין לו שמוציאין אותם מידם) עכ"ל.
3.ואין מורידין וכו' עד בורים ונשמים. א"א אני איני אומר כן כשאמרו שמין להם כאריס לא אמרו אלא כשיבא וימצא שם פירות אבל כל מה שאכל עד שלא בא שלו הוא עכ"ל.
Nachalot - Chapter 8
1
When the fields of a person who was taken captive, or who fled, or who left voluntarily but was reported to have died are given to a relative in a share-cropping arrangement, we do not entrust them to a minor, lest he ruin the property.
Conversely, we do not give a minor's property to a relative in a share-cropping arrangement. This is a safeguard, lest that person claim that the property belongs to him, that it is his portion that he received through inheritance. The minor's property is not even given to a relative of a relative.
What is implied? There were two brothers, one older and one younger, and the younger was taken captive or fled, we do not give the younger brother's field to the older brother. For the younger brother will not be able to protest. Perhaps the older brother will take possession of the property and after many years, he will claim: "This is my portion that I received through inheritance; I took possession as an inheritance."
Even the son of the brother of the minor who was taken captive is not given the property in a share-cropping agreement, lest he claim: "I inherited this portion because of my father."
א
כשמורידין קרוב לנכסי השבוי או בורח או לנכסי היוצא לדעת ששמעו בו שמת, לא יורידו קטן שמא יפסיד הנכסים, ואין מורידין קרוב לנכסי קטן שמא יטעון ויאמר זה חלקי המגיע לי בירושתי ואפילו קרוב מחמת קרוב אין מורידין, כיצד היו שני אחים אחד גדול ואחד קטן ונשבה הקטן או ברח, אין מורידין הגדול לתוך שדהו מפני שהקטן אינו יכול למחות, ושמא יחזיק זה האח ולאחר שנים יאמר זה חלקי שהגיע לי בירושתי ומחמת ירושה באתי, ואפילו בן אחיו של זה הקטן הנשבה אין מורידין אותו לנכסיו שמא יאמר שמחמת אבי ירשתי חלק זה.
2
No relative is ever given possession of the property of a minor, not even a person whose family connection stems from one's maternal brother, who is not fit to inherit. This is an extra safeguard.
Even if there is a document recording the division of the estate, whether homes or courtyards, the property should not be given to the relative. Even if the relative states: "Write a document stating that I received the field as part of a sharecropping agreement," he should not be given the field. Perhaps the documents will be lost, and after a long period the person will claim that he received it as an inheritance, or that he received it as an inheritance from a relative who received it as an inheritance.
An incident once occurred concerning an old woman who had three daughters. The old woman and one daughter were taken captive. A second daughter died and left a son below the age of majority. The Sages said: We do not give the property to the remaining daughter in a sharecropping agreement, for perhaps the elderly woman died and thus one third of the estate would belong to the minor, and we do not give a relative property belonging to a minor. Similarly, we do not give the property to the minor. For perhaps the old woman is still alive, and the property of a person taken captive should not be given to a minor.
"What should be done instead? Since a guardian must be appointed for the half designated for the minor, we appoint a guardian for the old woman's entire estate."
Afterwards, it was reported that the older woman died. Our Sages said: "The remaining daughter should receive the third that is her portion of the inheritance. The minor should receive the third that is his portion of the older woman's estate. And a guardian should be appointed for the third that belongs to the daughter in captivity, because of the portion of it that the minor might receive. For if the daughter in captivity also dies, the minor would receive one half of her third." Similar principles apply in all analogous situations.
ב
לעולם אין מורידין קרוב לנכסי קטן אפילו קרוב מחמת אחי האם שאינן ראויין לירש, הרחקה יתירה היא זו ואפילו יש ביניהן שטר חלוקה בין בבתים בין בשדות לא ירד, ואפילו אמר כתבו עלי שטר אריסות לא ירד שמא יאבדו השטרות ויארכו הימים ויטעון ויאמר שזה חלק ירושה בא לו (מחמתו או) מחמת מורישיו, מעשה באשה אחת שהיו לה שלש בנות ונשבית הזקנה היא ובת אחת ומתה בת שניה והניחה בן קטן, ואמרו חכמים אין מורידין זו הבת הנשארה לנכסים שמא מתה הזקנה ונמצאו שליש נכסים אלו לקטן ואין מורידין קרוב לנכסי קטן, וכן אין מורידין לזה הקטן בנכסים שמא עדיין הזקנה בחיים ואין מורידין קטן לנכסי שבוי, אלא כיצד עושין, מתוך שצריך להעמיד אפוטרופוס לחצי של קטן מעמידין אפוטרופוס על כל נכסי הזקנה, אחר זמן שמעו שמתה הזקנה אמרו חכמים תרד הבת הנשארה לשליש הנכסים שהוא חלק ירושתה וירד הקטן לשליש שהוא חלקו מנכסי הזקנה, והשליש של בת השבויה מעמידין לו אפוטרופוס מפני חלק הקטן שמא מתה גם הבת השבויה ויש לזה הקטן חצי השליש שלה וכן כל כיוצא בזה.
Hayom Yom
Today's Hayom Yom
Hayom Yom:
• English Text | Video Class
Tuesday, Elul 7, 5777 · 29 August 2017
"Today's Day"
Tuesday, Elul 7, 5703
Torah lessons: Chumash: Teitsei, Shlishi with Rashi.
Tehillim: 39-43. Also 19-21.
Tanya: Now, the arousal (p. 451) ...from its midst. (p. 453).
The Alter Rebbe instructed that in the phrase p'tzua daka,1 the word daka be written (in the Torah scroll) with an alef at the end, not with a hay.
In Prague there is a Torah scroll which - according to local tradition - had been examined and emended by Ezra the Scribe. It is read only on Simchat Torah and is always rolled to the portion of sh'ma. When I was in Prague in 5668 (1908) I saw that scroll, and in it daka is spelled with an alef. So too when I was in Worms in 5667 (1907), I saw a sefer-Torah written - according to their tradition - by Rabbi Meir of Rotenberg, and there too the word daka was written with an alef. See also Sh'eirit Yehuda, (Yoreh De'a, 16) and Divrei Nechemya (Yoreh De'a, 22) Mishnat Avraham (Sect. 32) cites a number of works that deal with this subject.
FOOTNOTES
1.Devarim 23:2.
Daily Thought:
The Matching Game
Like a matching game, each act of beauty uncovers another face of the infinite. Each generation completes its part of the puzzle.
Until the table is set and prepared. Until all that remains is for the curtains to be raised, the clouds to dissipate, the sun to shine down on all our bruised and bloodied hands have planted, and let it blossom and bear fruit.
That is where we are now. We know a world in the process of becoming. Soon will be a world where each thing has arrived. [Tanya, chapters 36–37. See also 19 Kislev 5714:4].
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