| |||||
- 
- ב"ה - Today in Judaism - Today is Wednesday, Elul 8, 5777 · August 30, 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 22 Chapter 23 Chapter 24
Psalms Chapter 22:1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation. Chapter 23:1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years. Chapter 24:1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
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
Today in Jewish History:
- Washington Responds to Newport Jews (1790)
On August 18, 1790, President Washington responded:
The Citizens of the United States of America have a right to applaud themselves for having given to mankind examples of an enlarged and liberal policy: a policy worthy of imitation. All possess alike liberty of conscience and immunities of citizenship. It is now no more that toleration is spoken of, as if it was by the indulgence of one class of people, that another enjoyed the exercise of their inherent natural rights. For happily the Government of the United States, which gives to bigotry no sanction, to persecution no assistance, requires only that they who live under its protection should demean themselves as good citizens, in giving it on all occasions their effectual support.
...May the Children of the Stock of Abraham, who dwell in this land, continue to merit and enjoy the good will of the other Inhabitants; while every one shall sit in safety under his own vine and figtree, and there shall be none to make him afraid...
Daily Quote:
Fundamental to Judaism is the belief in One G-d, and the quest to seek unity in all things... What is truly remarkable is that this idea has also gained prominence in the sciences, particularly in recent years. Increasingly, scientific theory and research is focusing on the endeavor to express all physical phenomena in a single formula and, more importantly, to discover the singular unifying force which underlies all other forces, so that all other forces are shown to be aspects and outgrowths of this singular force... [The Lubavitcher Rebbe]
Daily Torah Study:
Chumash: Ki Teitzei, 4th Portion Deuteronomy 23:8-23:24 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Daily Study
Chumash with Rashi
Parshat Ki Teitzei
Parshat Ki Teitzei, 4th Portion (Deuteronomy 23:8-23:24)
Deuteronomy Chapter 23
8You shall not despise an Edomite, for he is your brother. You shall not despise an Egyptian, for you were a sojourner in his land. חלֹֽא־תְתַעֵ֣ב אֲדֹמִ֔י כִּ֥י אָחִ֖יךָ ה֑וּא לֹֽא־תְתַעֵ֣ב מִצְרִ֔י כִּי־גֵ֖ר הָיִ֥יתָ בְאַרְצֽוֹ:
You shall not despise an Edomite: Completely, [but only the first two generations,] even though it is appropriate for you to despise him, because he went forth against you with the sword (see Num. 20:18-21).
לא תתעב אדומי: לגמרי ואף על פי שראוי לך לתעבו שיצא בחרב לקראתך:
You shall not despise an Egyptian: Absolutely, [but only the first two generations,] even though they cast your male [infants] into the Nile. What is the reason [that you may not despise them]? Because they hosted you in a time of dire need; therefore:
לא תתעב מצרי: מכל וכל אף על פי שזרקו זכוריכם ליאור. מה טעם, שהיו לכם אכסניא בשעת הדחק. לפיכך:
9Children who are born to them [in] the third generation may enter the assembly of the Lord. טבָּנִ֛ים אֲשֶׁר־יִוָּֽלְד֥וּ לָהֶ֖ם דּ֣וֹר שְׁלִישִׁ֑י יָבֹ֥א לָהֶ֖ם בִּקְהַ֥ל יְהֹוָֽה:
Children who are born to them in the third generation: But other nations, are allowed [to marry Jews] immediately [after their conversion]. Thus, you learn from here that someone who causes a person to sin does worse to him than one who kills him, for one who kills him, kills him [only] in this world, whereas one who leads him to sin removes him from [both] this world and from the world-to-come. Therefore, Edom, who came forth against them with the sword was not [completely] despised. Similarly, Egypt, who drowned them. These, however, who caused them to sin, were [completely] despised. — [Sifrei 23:117]
בנים אשר יולדו להם דור שלישי: ושאר האומות מותרין מיד. הא למדת שהמחטיא לאדם קשה לו מן ההורגו, שההורגו הורגו בעולם הזה, והמחטיאו מוציאו מן העולם הזה ומן העולם הבא, לפיכך אדום שקדמם בחרב לא נתעב וכן מצרים שטבעום, ואלו שהחטיאום נתעבו:
10When a camp goes out against your enemies, you shall beware of everything evil. יכִּֽי־תֵצֵ֥א מַֽחֲנֶ֖ה עַל־אֹֽיְבֶ֑יךָ וְנִ֨שְׁמַרְתָּ֔ מִכֹּ֖ל דָּבָ֥ר רָֽע:
When a camp goes forth [against your enemies], you shall beware: for Satan accuses in time of danger [thus extra care must be taken in time of war, when danger prevails]. — [Yerushalmi Shab. 2:6; Tanchuma, Vayiggash 1]
כי תצא וגו' ונשמרת: שהשטן מקטרג בשעת הסכנה:
11If there is among you a man who is unclean because of a nocturnal emission, he shall go outside the camp. He shall not come within the camp. יאכִּי־יִֽהְיֶ֤ה בְךָ֙ אִ֔ישׁ אֲשֶׁ֛ר לֹא־יִֽהְיֶ֥ה טָה֖וֹר מִקְּרֵה־לָ֑יְלָה וְיָצָא֙ אֶל־מִח֣וּץ לַמַּֽחֲנֶ֔ה לֹ֥א יָבֹ֖א אֶל־תּ֥וֹךְ הַמַּֽחֲנֶֽה:
[If there is among you a man who is unclean] because of a nocturnal emission: Scripture is speaking here in terms of that which usually occurs. [Emissions usually occur at night. However, the law applies equally if it occurs during the day.]- [Sifrei 23: 120]
מקרה לילה: דבר הכתוב בהווה:
he shall go outside the camp: This is a positive commandment;
ויצא אל מחוץ למחנה: זו מצות עשה:
He shall not come within the camp: This is a negative commandment. He is forbidden to come within the camp of the Levites, and all the more so, to the camp of the Shechinah, [comprised by the Mishkan and its courtyard]. — [Sifrei 23:120, Pes. 68a]
לא יבא אל תוך המחנה: זו מצות לא תעשה. ואסור ליכנס למחנה לויה, וכל שכן למחנה שכינה:
12And it shall be, towards evening, he shall bathe in water, and when the sun sets, he may come within the camp. יבוְהָיָ֥ה לִפְנֽוֹת־עֶ֖רֶב יִרְחַ֣ץ בַּמָּ֑יִם וּכְבֹ֣א הַשֶּׁ֔מֶשׁ יָבֹ֖א אֶל־תּ֥וֹךְ הַמַּֽחֲנֶֽה:
And it will be, towards evening: He should immerse [in the mikvah] close to sunset, since he does not become clean without the sunset. — [Sifrei 23:121]
והיה לפנות ערב: סמוך להערב שמשו יטבול, שאינו טהור בלא הערב שמש:
13And you shall have a designated place outside the camp, so that you can go out there [to use it as a privy]. יגוְיָד֙ תִּֽהְיֶ֣ה לְךָ֔ מִח֖וּץ לַמַּֽחֲנֶ֑ה וְיָצָ֥אתָ שָׁ֖מָּה חֽוּץ:
And you shall have a designated place: Heb. יָד, as the Targum [Onkelos] renders: [וַאֲתַר, a place], like“each man in his place (יָדוֹ)” (Num. 2:17).
ויד תהיה לך: כתרגומו [ואתר], כמו (במדבר ב, יז) איש על ידו:
outside the camp: [I.e.,] outside the cloud [which surrounded the camp].
מחוץ למחנה: חוץ לענן:
14And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement. ידוְיָתֵ֛ד תִּֽהְיֶ֥ה לְךָ֖ עַל־אֲזֵנֶ֑ךָ וְהָיָה֙ בְּשִׁבְתְּךָ֣ ח֔וּץ וְחָֽפַרְתָּ֣ה בָ֔הּ וְשַׁבְתָּ֖ וְכִסִּ֥יתָ אֶת־צֵֽאָתֶֽךָ:
in addition to your weapons: Heb. עַל-אֲזֵנֶךָ. [I.e.,] besides your other items of equipment.
על אזנך: לבד משאר כלי תשמישך:
your weapons: Heb. אֲזֵנֶךָ, like כְּלֵי זַיְנְךָ, your weapons.
אזנך: כמו כלי זיינך:
15For the Lord, your God, goes along in the midst of your camp, to rescue you and to deliver your enemies before you. [Therefore,] your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you. טוכִּי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ מִתְהַלֵּ֣ךְ | בְּקֶ֣רֶב מַֽחֲנֶ֗ךָ לְהַצִּֽילְךָ֙ וְלָתֵ֤ת אֹֽיְבֶ֨יךָ֙ לְפָנֶ֔יךָ וְהָיָ֥ה מַחֲנֶ֖יךָ קָד֑וֹשׁ וְלֹֽא־יִרְאֶ֤ה בְךָ֙ עֶרְוַ֣ת דָּבָ֔ר וְשָׁ֖ב מֵאַֽחֲרֶֽיךָ:
so that He will not see: [That is,] the Holy One, Blessed is He, [will not see] anything unseemly.
ולא יראה בך: הקב"ה ערות דבר:
16You shall not deliver a slave to his master if he seeks refuge with you from his master. טזלֹֽא־תַסְגִּ֥יר עֶ֖בֶד אֶל־אֲדֹנָ֑יו אֲשֶׁר־יִנָּצֵ֥ל אֵלֶ֖יךָ מֵעִ֥ם אֲדֹנָֽיו:
You shall not deliver a slave: As the Targum [Onkelos] renders it [עֲבַד עַמְמִין, a Jewish servant who had been sold to a gentile] (Gittin 45a). Another explanation: even a Canaanite servant of an Israelite who fled from outside the land to the Land of Israel. — [Gittin 45a]
לא תסגיר עבד: כתרגומו. דבר אחר אפילו עבד כנעני של ישראל שברח מחוצה לארץ לארץ ישראל:
17[Rather,] he shall [be allowed to] reside among you, wherever he chooses within any of your cities, where it is good for him. You shall not oppress him. יזעִמְּךָ֞ יֵשֵׁ֣ב בְּקִרְבְּךָ֗ בַּמָּק֧וֹם אֲשֶׁר־יִבְחַ֛ר בְּאַחַ֥ד שְׁעָרֶ֖יךָ בַּטּ֣וֹב ל֑וֹ לֹ֖א תּוֹנֶֽנּוּ:
18There shall not be a prostitute of the daughters of Israel, and there shall not be a male prostitute of the sons of Israel. יחלֹא־תִֽהְיֶ֥ה קְדֵשָׁ֖ה מִבְּנ֣וֹת יִשְׂרָאֵ֑ל וְלֹא־יִֽהְיֶ֥ה קָדֵ֖שׁ מִבְּנֵ֥י יִשְׂרָאֵֽל:
There shall not be a prostitute: Heb. קְדֵשָׁה, one who is unbridled, prepared (מְקֻדֶּשֶׁת), and ready for prostitution.
לא תהיה קדשה: מופקרת, מקודשת ומזומנת לזנות:
and there shall not be a male prostitute: Heb. קָדֵשׁ, one [i.e., a male] ready for homosexual relations. - [Kid. 68b] Onkelos , however, renders: “A woman of the daughters of Israel shall not become a wife to a slave.” [Nevertheless, Onkelos 's explanation does not contradict that given above, for] such [a woman] is also susceptible to illicit relations, since this sort of marriage [between a Jewess and a slave] is not legally binding. For [slaves] are compared to donkeys, as it says,“Stay here with the donkey (עִם-הַחֲמוֹר)” (Gen. 22:5). [The choice of the word] עִם [rather אֶת [denotes] those compared to a donkey. - [Kid. 68a] [Abraham said this to his lads when he left them to take Isaac to offer him as a sacrifice. The lads were both slaves, both Eliezer and Ishmael, the son of his handmaid, Hagar. Similarly, the second half of the verse is rendered by Onkelos as follows:]“And no Israelite man shall take a maidservant as a wife,” since he too, becomes a קָדֵשׁ [“one reserved for illicit relations”] through her, because every time he cohabits with her, it is considered prostitution, since his marriage to her is not binding. — [See Pes. 88b]
ולא יהיה קדש: מזומן למשכב זכר. ואונקלוס תרגם לא תהא אתתא מבנת ישראל לגבר עבדא, שאף זו מופקרת לבעילת זנות היא, מאחר שאין קדושין תופסין לו בה, שהרי הוקשו לחמור, שנאמר (בראשית כב, ה) שבו לכם פה עם החמור, עם הדומה לחמור. ולא יסב גברא מבני ישראל אתתא אמא, שאף הוא נעשה קדש על ידה, שכל בעילותיו בעילות זנות שאין קדושין תופסין לו בה:
19You shall not bring a prostitute's fee or the price of a dog, to the House of the Lord, your God, for any vow, because both of them are an abomination to the Lord, your God. יטלֹֽא־תָבִיא֩ אֶתְנַ֨ן זוֹנָ֜ה וּמְחִ֣יר כֶּ֗לֶב בֵּ֛ית יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְכָל־נֶ֑דֶר כִּ֧י תֽוֹעֲבַ֛ת יְהֹוָ֥ה אֱלֹהֶ֖יךָ גַּם־שְׁנֵיהֶֽם:
a prostitute’s fee: [For example,] if one gave her a lamb as her fee, it is unfit to be offered up as a sacrifice. — [Sifrei 23:127]
אתנן זונה: נתן לה טלה באתננה פסול להקרבה:
the price of a dog: If one exchanged a dog for a lamb [this lamb is unfit for a sacrifice]. — [Sifrei 23:127; Temurah 29a]
ומחיר כלב: החליף שה בכלב:
because both of them [are an abomination to the Lord, your God]: Heb. גַּם הֵם. [The extra word גַּם, lit.“also,” comes] to include [a prostitute’s fee or the price of a dog, which has been] converted [to another form]. For example, wheat, which he (sic) made into flour. — [Temurah 30b] [Sefer Yereim ch. 207 reads: which she made into flour.]
גם שניהם: לרבות שינוייהם, כגון חטים ועשאן סלת:
20You shall not give interest to your brother, [whether it be] interest on money, interest on food or interest on any [other] item for which interest is [normally] taken. כלֹֽא־תַשִּׁ֣יךְ לְאָחִ֔יךָ נֶ֥שֶׁךְ כֶּ֖סֶף נֶ֣שֶׁךְ אֹ֑כֶל נֶ֕שֶׁךְ כָּל־דָּבָ֖ר אֲשֶׁ֥ר יִשָּֽׁךְ:
You shall not give interest: Heb. לֹא-תַשִּׁיךְ. This is an admonition to the borrower that he should not pay interest to the lender. Afterwards is the admonition to the lender, [in the verse:] “You shall not give him your money with interest” (Lev. 25:37). - [See Sifrei 23:128] [In some editions, the word “afterwards,” is omitted, because that verse does not appear after this one, but in Leviticus (Leket Bahir).
לא תשיך: אזהרה ללוה שלא יתן רבית למלוה, ואחר כך אזהרה למלוה (ויקרא כה לז) את כספך לא תתן לו בנשך:
21You may [however,] give interest to a gentile, but to your brother you shall not give interest, in order that the Lord, your God, shall bless you in every one of your endeavors on the land to which you are coming to possess. כאלַנָּכְרִ֣י תַשִּׁ֔יךְ וּלְאָחִ֖יךָ לֹ֣א תַשִּׁ֑יךְ לְמַ֨עַן יְבָֽרֶכְךָ֜ יְהֹוָ֣ה אֱלֹהֶ֗יךָ בְּכֹל֙ מִשְׁלַ֣ח יָדֶ֔ךָ עַל־הָאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ:
You may [however,] give interest to a gentile: But not to your brother. A negative commandment that is derived by inference from a positive commandment [such as this,] is considered a positive commandment. [Thus, in this passage we have the positive commandment (born out of the inference: “to a gentile,” i.e., but not to your brother, plus two negative commandments: 1) “You shall not give interest to your brother” (verse 20), and 2) “but to your brother you shall not give interest” (verse 21). Hence, one who borrows from a Jew with interest] transgresses two negative commandments and one positive commandment. — [B.M. 70b]
לנכרי תשיך: ולא לאחיך. לאו הבא מכלל עשה, עשה, לעבור עליו בשני לאוין ועשה:
22When you make a vow to the Lord, your God, you shall not delay in paying it, for the Lord, your God, will demand it of you, and it will be [counted as] a sin for you. כבכִּֽי־תִדֹּ֥ר נֶ֨דֶר֙ לַֽיהֹוָ֣ה אֱלֹהֶ֔יךָ לֹ֥א תְאַחֵ֖ר לְשַׁלְּמ֑וֹ כִּֽי־דָר֨שׁ יִדְרְשֶׁ֜נּוּ יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ מֵֽעִמָּ֔ךְ וְהָיָ֥ה בְךָ֖ חֵֽטְא:
[When you make a vow…] you shall not delay in paying it: for three Festivals. Our Rabbis learned this from a Scriptural verse [see Deut. 16:16]. — [R.H. 4b]
לא תאחר לשלמו: שלשה רגלים. ולמדוהו רבותינו מן המקרא:
23But if you shall refrain from making vows, you will have no sin. כגוְכִ֥י תֶחְדַּ֖ל לִנְדֹּ֑ר לֹא־יִֽהְיֶ֥ה בְךָ֖ חֵֽטְא:
24Observe and do what is emitted from your lips just as you have pledged to the Lord, your God, as a donation, which you have spoken with your mouth. כדמוֹצָ֥א שְׂפָתֶ֖יךָ תִּשְׁמֹ֣ר וְעָשִׂ֑יתָ כַּֽאֲשֶׁ֨ר נָדַ֜רְתָּ לַֽיהֹוָ֤ה אֱלֹהֶ֨יךָ֙ נְדָבָ֔ה אֲשֶׁ֥ר דִּבַּ֖רְתָּ בְּפִֽיךָ:
Observe [and do] what is emitted from your lips: This adds a positive commandment [i.e., to pay one’s vows in time,] to the [aforementioned] negative commandment [expressed in verse 22, namely,“you shall not delay in paying it”].
מוצא שפתיך תשמר ועשית: ליתן עשה על לא תעשה:
Tehillim: Chapters 44 - 48
• Hebrew text
• English text
Daily Tehillim - Psalms
Chapters 44-48
Chapters 44-48
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 44The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
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 22, 23 and 24.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Chapter 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Tanya: Iggeret HaKodesh, beginning of Epistle 12
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Tanya
Iggeret HaKodesh, beginning of Epistle 12
Wednesday, Elul 8, 5777 · August 30, 2017
Today's Tanya Lesson
Iggeret HaKodesh, beginning of Epistle 12
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
והיה מעשה הצדקה שלום, ועבודת הצדקה השקט ובטח עד עולם
“And [the reward for] the act of tzedakah will be peace, and [the reward for] the service of tzedakah [will be] quietness and surety forever.”1
Some commentaries explain that “act” (מעשה) and “service” (עבודה) are one and the same; the verse merely reiterates the same theme in different words. Targum Yonatan, however, writes that “act” and “service” indicate two different forms of charity: the reward for the “act” of tzedakah is peace; the reward for the “service” of tzedakah is eternal quietness and surety.
להבין ההפרש שבין מעשה לעבודה, ובין שלום להשקט ובטח
The difference between [the] “act” and “service” of tzedakah, and the difference between the rewards of “peace” and “quietness and surety,” will be understood
על פי מה שאמרו רז״ל על פסוק: עושה שלום במרומיו
כי מיכאל שר של מים וגבריאל שר של אש, ואין מכבין זה את זה
“Michael is the prince of water and Gabriel is the prince of fire, yet they do not extinguish one another.”
Though water seeks to quench fire and fire endeavors to vaporize water, and “Michael is the prince of water and Gabriel is the prince of fire,” nevertheless they do not extinguish one another.
כלומר
This means to say, not that Michael’s substance derives from the spiritual element of water and Gabriel’s substance derives from the spiritual element of fire, but that
שמיכאל שר של חסד
Michael is the prince of Chesed (“kindness”),
הנקרא בשם מים, היורדים ממקום גבוה למקום נמוך
which is called “water”, because it descends from a high place to a low place.
והוא בחינת ההשפעה והתפשטות החיות מעולמות עליונים לתחתונים
In spiritual terms this [descent] means: the bestowal and diffusion of the [Divine] life-force from the higher to the lower worlds.
ובחינת אש, שטבעה לעלות למעלה, היא בחינת הגבורה, והסתלקות השפעת החיות ממטה למעלה
Fire, whose nature is to soar aloft, represents spiritually the thrust of Gevurah (“severity”), and the upward withdrawal of the flow of life-force,
שלא להשפיע רק בצמצום עצום ורב
in order not to bestow [it] except by way of an intense and immense contraction.
והן מדות נגדיות זו לזו
Now these attributes are in conflict, Chesed representing unlimited effusion, and Gevurah representing limitation and contraction,
והיינו, כשהן בבחינת מדות לבדן
but only when they are in their pristine state as attributes.
Inasmuch as the attributes are inherently limited (and indeed the very word middah means “measure”), each of them is confined to its innate characteristics, Chesed to expansiveness, Gevurah to withdrawal.
אך הקב״ה עושה שלום ביניהם
But the Holy One, blessed be He, makes peace between them, so that they should not oppose one another,
על ידי גילוי, שמתגלה בהן הארה רבה והשפעה עצומה מאד מאור אין סוף ברוך הוא
through a revelation — so that an immense illumination and an intense effusion from the [infinite] Ein Sof-light is revealed within them.
אשר כשמו כן הוא
For like His Name (viz., Ein Sof — “the Infinite One”), so is He.
שאינו בבחינת מדה, חס ושלום
He is not, Heaven forfend, on the [measured] plane of an attribute,
אלא למעלה מעלה, עד אין קץ
but transcends exceedingly, ad infinitum,
אפילו מבחינת חב״ד, מקור המדות
even the rank of [the intellectual faculties of] ChaBaD, which is the source of the attributes, and surely He transcends the attributes themselves.
ואזי המדות נגדיות של מיכאל וגבריאל נכללות במקורן ושרשן
And then, when G‑d’s infinite light is revealed within the attributes, the opposing attributes of Michael and Gabriel (Chesed and Gevurah) are absorbed in their source and root,
והיו לאחדים ממש
and they become truly unified,
ובטלים באורו יתברך, המאיר להם בבחינת גילוי
and are nullified in His light, which radiates to them in a manifest way.
Once their individuality is nullified, they no longer oppose each other.
By way of analogy: The intense enmity of two high officials dissolves, in the presence of their sovereign, into friendship. It is because of their joint nullification before the king that this unity comes about. So, too, the defined bounds of the various attributes dissipate in the face of the limitless revelation of the infinite light.
ואזי מתמזגות ומתמתקות הגבורות בחסדים
The Gevurot are thereby tempered and mellowed (lit., “sweetened”) in the Chassadim, and are transformed into good and kindness,
על ידי בחינה ממוצעת, קו המכריע ומטה כלפי חסד
by a mediary, the determining factor between Chesed and Gevurah, which leans towards Chesed,
היא מדת הרחמים
i.e., the attribute of Rachamim (“mercy”).
When Chesed does not insist (so to speak) on an unlimited revelation of kindness (but is satisfied to reveal the G‑dly illumination in a finite manner), and Gevurah insists only on witholding the revelation from those who are unworthy of receiving it (but does not insist on blocking the revelation altogether, even from the worthy — then the mediating attribute of mercy, which leans toward kindness, declares that while a particular recipient may not be strictly worthy of the kindness to be shown, he is at least worthy of being granted it out of compassion.
הנקראת בשם תפארת, בדברי חכמי האמת
This attribute of Rachamim is called Tiferet (“beauty”) in the terminology of the Kabbalists (lit., “the scholars of truth”),
לפי שהיא כלולה מב׳ גוונין, לובן ואודם
because it is made up of the two colors white and red,
המרמזים לחסד וגבורה
which allude to Chesed and Gevurah, respectively.
Rachamim is therefore called Tiferet, because there is beauty in the harmony of diverse colors.
ולכן סתם שם הוי׳ ברוך הוא שבכל התורה, מורה על מדת התפארת
The Divine Name Havayah (the Tetragrammaton), as it appears unqualified throughout the Torah, therefore indicates the attribute of Tiferet,
כמו שכתוב בזהר הקדוש
as is stated in the sacred Zohar.4
Each of the Divine Names indicates one of the Supernal Attributes: the Name E-l, for example, indicates Chesed; Elokim indicates Gevurah; and any unqualified appearance of the ultimate Divine Name — Havayah, which is known as Shem HaEtzem (“the Essential Name”) — alludes to the attribute of Tiferet. Why is this the case?
לפי שכאן הוא בחינת גילוי אור אין סוף ברוך הוא, הארה רבה
For here, in Tiferet, the [infinite] Ein Sof-light becomes manifest in an immense illumination,
ביתר שאת משאר מדותיו הקדושות יתברך
surpassing that of the other Divine attributes.
This, then, is the meaning of the above quotation, that “He makes peace in His high places”: The revelation of G‑d’s infinite light “makes peace” between Michael and Gabriel, who represent Chesed and Gevurah.
| FOOTNOTES | |
| 1. | Yeshayahu 32:17. |
| 2. | See Devarim Rabbah 5:12; Tanchuma, Vayigash 6. |
| 3. | Iyov 25:2. |
| 4. | Note of the Rebbe: “Vayikra 11:1.” |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassRambam:
Sefer Hamitzvot
Today's Mitzvah
Wednesday, Elul 8, 5777 · August 30, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
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.
• 1 Chapter A Day: Mamrim Mamrim - Chapter 6
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Rambam - 1 Chapter a Day
Mamrim - Chapter 6
1 Chapter
Mamrim - Chapter 6
English Text | Hebrew Text
Audio: Listen | Download | Video ClassRambam - 1 Chapter a Day
Mamrim - Chapter 6
1 Chapter
Mamrim - Chapter 6
1
Honoring one's father and mother is a positive commandment of great importance, as is fearing one's father and mother. The Torah equates the honor and fear of one's parents with the honor and fear of God Himself. Exodus 20:12 states: "Honor your father and your mother," and Proverbs 3:9 states: "Honor God from your wealth." Similarly, with regard to one's father and mother, Leviticus 19:3 states: "A person must fear his mother and father," and Deuteronomy 6:13 states: "And you shall fear God, your Lord." Just as He commands us to honor and fear His great name; so, too, He commands us to honor and fear our parents."
א
כבוד אב ואם מצות עשה גדולה וכן מורא אב ואם שקל אותן הכתוב בכבודו ובמוראו כתוב כבד את אביך ואת אמך וכתוב כבד את ה' מהונך ובאביו ואמו כתוב איש אמו ואביו תיראו וכתוב את ה' אלהיך תירא כדרך שצוה על כבוד שמו הגדול ומוראו כך צוה על כבודם ומוראם:
2
A person who curses his father or mother is executed by stoning and a person who blasphemes God is executed by stoning. Thus the punishment for the two is equated.
A father is mentioned before a mother with regard to honor and a mother is mentioned before a father with regard to fear to teach that they are both equal with regard to fear and honor.
ב
המקלל אביו או אמו בסקילה והמגדף בסקילה הנה השוה אותן בעונש הקדים אב לאם לכבוד והקדים אם לאב למורא ללמד ששניהם שוים בין למורא בין לכבוד:
3
What is meant by fear and what is meant by honor? Fear is expressed by not standing in his place, not sitting in his place, not contradicting his words, nor offering an opinion that outweighs his.
He should not call him by name, neither during his lifetime or after his death. Instead, he should say: "My father and my master." If his father or his teacher had the same name as others, he should call those other people by a different name. It appears to me that one should be careful only with regard to this matter with regard to a name that is unusual which is not used frequently by people. With regard to the names which people are generally called, by contrast, e.g., Abraham, Isaac, Jacob, Moses, and the like, one can call others by that name in any language and at any time outside his father's presence without thinking anything of the matter.
What is meant by honoring them? One should bring them food and drink, clothe them and cover them from their resources. If a father does not have financial resources and a son does, the son is compelled to sustain his father and his mother according to his capacity. He should bring him out and bring him home and serve him in all the ways one serves a teacher. Similarly, he should stand before him as one stands before a teacher.
ג
אי זהו מורא ואי זהו כבוד מורא לא עומד במקומו ולא יושב במקומו ולא סותר את דבריו ולא מכריע את דבריו ולא יקרא לו בשמו לא בחייו ולא במותו אלא אומר אבא מרי היה שם אביו או שם רבו כשם אחרים משנה את שמם יראה לי שאין נזהר בכך אלא בשם שהוא פלא שאין הכל דשין בו אבל השמות שקוראים בהן את העם כגון אברהם יצחק ויעקב משה וכיוצא בהן בכל לשון ובכל זמן קורא בהן לאחרים שלא בפניו ואין בכך כלום אי זהו כבוד מאכיל ומשקה מלביש ומכסה משל האב ואם אין ממון לאב ויש ממון לבן כופין אותו וזן אביו ואמו כפי מה שהוא יכול ומוציא ומכניס ומשמשו בשאר הדברים שהשמשים משמשים בהן את הרב ועומד מפניו כדרך שהוא עומד מפני רבו:
4
When a father was the student of his son, the father need not stand in the presence of the son. The son, by contrast, must stand before his father even if he is his student.
A son is obligated to honor his father in other matters when he is carrying out his business and seeing to his concerns. What is implied? If a person went to a place because of his father's words, he should not say: "Hurry and free me on my own account," or "Let me go on my own account," instead "Hurry and free me because of my father," "Let me go because of my father." Similar laws apply in all analogous situations. He should always include in his words statements that indicate that he is concerned with his father's honor and that he fears him.
ד
והאב שהיה תלמיד בנו אין האב עומד מפני הבן אבל הבן עומד מפני אביו אף על פי שהוא תלמידו וחייב לכבדו בשאר דרכיו בשעת עשיית משאו ומתנו ועשיית חפציו כיצד הנשמע בדבר אביו למקום לא יאמר מהרוני בשביל עצמי פטרוני בשביל עצמי אלא מהרוני בשביל אבא פטרוני בשביל אבא וכן כל כיוצא בזה לעולם יכלול בכלל דבריו שהוא חושש בכבוד אביו ושמתירא ממנו:
5
A son is obligated to honor his father even after his death. What is implied? If he repeats a teaching in his father's name, he should not say: "This is what my father said." Instead, he should say: "This is what my father, and teacher - may I serve as atonement for him - said."
When does the above apply? Within twelve months of his passing. After twelve months, he says of him: "May he be remembered for the life of the world to come."
ה
וחייב לכבדו אפילו לאחר מותו כיצד היה אומר דבר שמועה מפיו לא יאמר כך אמר אבא אלא אומר כך אמר אבא מרי אני כפרת משכבו במה דברים אמורים בתוך שנים עשר חדש שלאחר מיתתו אבל לאחר שנים עשר חדש אומר זכרונו לחיי העולם הבא:
6
Both a man and a woman are obligated to honor and fear their parents. It is only that the man has the capacity to do this and a woman is subject to another's influence. Therefore if she is divorced or widowed, they are both equal.
ו
אחד האיש ואחד האשה חייבין במורא וכבוד אלא שהאיש יש בידו לעשות והאשה אין בידה לעשות שהרי רשות אחרים עליה לפיכך אם נתגרשה או נתאלמנה הרי שניהם שוים:
7
To what degree does the mitzvah of honoring one's father and mother extend? Even if one's parent takes his purse of gold and throws it into the sea in his presence, he should not embarrass them, shout, or vent anger at them. Instead, he should accept the Torah's decree and remain silent.
To what degree does the mitzvah of fearing them extend? Even if one was wearing fine garments and sitting at the head of the community, if one's father and mother came, ripped the clothes, struck him on the head, and spit in his face, he should not embarrass them. Instead, he should remain silent and fear the King of kings who commanded him to conduct himself in this manner. Were a mortal king to decree something which would cause him even more suffering he would not be able to move a limb in protest. Certainly, this applies when the command emanates from He who spoke and caused the world to come into existence as He desired it.
ז
עד היכן הוא כיבוד אב ואם אפילו נטלו כיס של זהובים שלו והשליכו בפניו לים לא יכלימם ולא יצער בפניהם ולא יכעוס כנגדם אלא יקבל גזירת הכתוב וישתוק ועד היכן מוראן אפילו היה לובש בגדים חמודות ויושב בראש בפני הקהל ובא אביו ואמו וקרעו בגדיו והכוהו בראשו וירקו בפניו לא יכלימם אלא ישתוק ויירא ויפחד ממלך מלכי המלכים שצוהו בכך שאילו מלך בשר ודם גזר עליו דבר שהוא מצער יתר מזה לא היה יכול לפרכס בדבר קל וחומר למי שאמר והיה העולם כרצונו:
8
Although these commands have been issued, a person is forbidden to lay a heavy yoke on his sons and be particular about their honoring him to the point that he presents an obstacle to them. Instead, he should forgo his honor and ignore any affronts. For if a father desires to forgo his honor, he may.
ח
אע"פ שבכך נצטוינו אסור לאדם להכביד עולו על בניו ולדקדק בכבודו עמהם שלא יביאם לידי מכשול אלא ימחול ויתעלם שהאב שמחל על כבודו כבודו מחול:
9
A person who strikes a son who has attained majority should be placed under a ban of ostracism, for he is transgressing the charge, Leviticus 19:14: "Do not place a stumbling block in front of the blind."
ט
והמכה בנו גדול מנדין אותו שהרי הוא עובר על ולפני עור לא תתן מכשול:
10
When a person's father or mother lose control of their mental faculties, their son should try to conduct his relationship with them according to their mental condition until God has mercy upon them. If it is impossible for him to remain with them because they have become very deranged, he should leave them, depart, and charge others with caring for them in an appropriate manner.
י
מי שנטרפה דעתו של אביו או של אמו משתדל לנהוג עמהם כפי דעתם עד שירוחם עליהן ואם אי אפשר לו לעמוד מפני שנשתטו ביותר יניחם וילך לו ויצוה אחרים להנהיגם כראוי להם:
11
A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated many transgressions, he must honor him and fear him.
If he sees his father violate Torah law, he should not tell him: 'Father, you transgressed Torah law.' Instead, he should tell him: 'Father, is not such-and-such written in the Torah?', as if he is asking him, rather than warning him.
יא
הממזר חייב בכבוד אביו ומוראו אע"פ שהוא פטור על מכתו וקללתו עד שיעשה תשובה אפילו היה אביו רשע ובעל עבירות מכבדו ומתיירא ממנו ראהו עובר על דברי תורה לא יאמר לו אבא עברת על דברי תורה אלא יאמר לו אבא כתוב בתורה כך וכך כאילו הוא שואל ממנו ולא כמזהירו:
12
When a person's father tells him to violate the words of the Torah - whether he tells him to transgress a negative commandment or not to fulfill a positive commandment, even if all that is involved is a point of Rabbinic Law - he should not listen to him, as can be inferred from Leviticus 19:3: 'A person must fear his mother and his father and keep My Sabbaths.' Implied is that all are obligated in honoring Me.
יב
מי שאמר לו אביו לעבור על דברי תורה בין שאמר לו לעבור על מצות לא תעשה או לבטל מצות עשה אפילו של דבריהם הרי זה לא ישמע לו שנאמר איש אמו ואביו תיראו ואת שבתותי תשמורו כולכם חייבין בכבודי:
13
The following laws apply when a person's father tells him: 'Draw water for me,' and he has the opportunity to perform a mitzvah. If it is possible for the mitzvah to be performed by others, they should perform it and he should concern himself with honoring his father. For we do not negate the observance of one mitzvah, because of the observance of another mitzvah. If there are no others able to perform the other mitzvah, he should perform the mitzvah and neglect his father's honor. For he and his father are obligated to perform the mitzvah.
Torah study surpasses honoring one's father and mother.
יג
אמר לו אביו השקני מים ויש בידו לעשות מצוה אם אפשר למצוה שתעשה על ידי אחרים תעשה ויתעסק בכבוד אביו שאין מבטלין מצוה מפני מצוה ואם אין שם אחרים לעשותה יתעסק במצוה ויניח כבוד אביו שהוא ואביו חייבים בדבר מצוה ותלמוד תורה גדול מכבוד אב ואם:
14
If a person's father tells him: 'Bring me a drink of water,' and his mother tells him: 'Bring me a drink of water,' he should overlook his mother's honor and honor his father first. For both he and his mother are obligated to honor his father.
יד
אמר לו אביו השקני מים ואמרה לו אמו השקני מים מניח כבוד אמו ועוסק בכבוד אביו תחילה מפני שהוא ואמו חייבין בכבוד אביו:
15
A person is obligated to honor his father's wife even though she is not his mother throughout his father's lifetime, for this is included in honoring his father. Similarly, he should honor his mother's husband throughout her lifetime. After her death, however, he is not obligated to honor her.
It is a Rabbinical decree that a person is obligated to honor his oldest brother as he is obligated to honor his father.
טו
חייב אדם לכבד את אשת אביו אף על פי שאינה אמו כל זמן שאביו קיים שזה בכלל כבוד אביו וכן מכבד בעל אמו כל זמן שאמו קיימת אבל לאחר מיתתה אינו חייב ומדברי סופרים שיהיה אדם חייב בכבוד אחיו הגדול ככבוד אביו:
• 3 Chapters A Day: Nachalot Nachalot - Chapter 9, Nachalot Nachalot - Chapter 10, Nachalot Nachalot - Chapter 11
English Text | Hebrew Text
Audio: Listen | Download | Video ClassRambam - 3 Chapters a Day
Nachalot - Chapter 9, Nachalot - Chapter 10, Nachalot - Chapter 11
3 Chapters
Nachalot - Chapter 9
• 3 Chapters A Day: Nachalot Nachalot - Chapter 9, Nachalot Nachalot - Chapter 10, Nachalot Nachalot - Chapter 11
English Text | Hebrew Text
Audio: Listen | Download | Video ClassRambam - 3 Chapters a DayNachalot - Chapter 9, Nachalot - Chapter 10, Nachalot - Chapter 11
3 Chapters
Nachalot - Chapter 9
1
When brothers have not yet divided the inheritance they received from their father, but instead all use the estate together, they are considered partners with regard to all matters. Similarly, all the other heirs are considered partners with regard to the estate of the person they inherited. Whenever any of them does business with the resources of this estate, the profits are split equally.
א
האחין שעדיין לא חלקו ירושת אביהן אלא כולן משתמשין ביחד במה שהניח להן הרי הן כשותפין לכל דבר, וכן בשאר היורשין הרי הן שותפין בנכסי מורישן וכל שנשא ונתן כל אחד מהן בממון זה השכר לאמצע.
2
When there were heirs above majority and others below majority, and those above majority improved the estate, the increment is split equally. If they said: "See the estate that our father left us. We will work it and benefit from the increase," the persons who brought about the increase are entitled to it. This applies provided the increase comes about because of the expenses undertaken by those persons. If the value of the estate increased on its own accord, that increase is shared equally.
ב
היו היורשין גדולים וקטנים והשביחו הגדולים את הנכסים השביחו לאמצע, אמרו ראו מה שהניח לנו אבא והרי אנו עושין ואוכלין השבח של משביח והוא שיהיה השבח מחמת הוצאה שהוציא המשביח, אבל שבחו נכסים מחמת עצמן השבח לאמצע. 1
3
Similar laws apply if the wife of the deceased was also his relative and had a right to inherit the estate together with her sisters or her cousins. If she increased the value of the estate, the increase is shared equally. If she said: "See the estate that my husband left me. I will work it and benefit from the increase," should she increase the value of the estate through investments she made, the increase belongs to her.
ג
וכן אם היתה אשתו של מת היא היורשת בכלל אחיותיה או בכלל בנות דודיה והשביחה הנכסים השבח לאמצע, ואם אמרה ראו מה שהניח לי בעלי והריני עושה ואוכלת השביח הנכסים מחמת הוצאה הרי השבח שלה.
4
The following rules apply when a person inherits his father's estate, improves its value by planting trees and building structures, and afterwards he discovers that he has brothers in another country. If they are minors, the increase in value is divided equally. If they are above majority, since he did not know that he had brothers, he is given a portion as if he was a sharecropper."
Similarly, if a brother took possession of property belonging to a minor and improved it, he is not given a portion as if he were a sharecropper. Instead, the increase of the entire estate is divided equally, because he did not have permission to make use of the property.
ד
מי שירש את אביו והשביח הנכסים ונטע ובנה ואחר כך נודע שיש לו אחין במדינה אחרת, אם קטנים הן השבח לאמצע ואם היו גדולים הואיל ולא נודע שיש לו אחין שמין לו כאריס, וכן אח שירד לנכסי קטן והשביח אין שמין לו כאריס, אלא השבח לאמצע שהרי לא ברשות ירד. 2
5
The following rule applies when one of the brothers took money from the inheritance and engaged in commerce with it. If he is a great Torah scholar who ordinarily does not abandon his Torah study for one moment, the profits are given to him. For he would not abandon his Torah studies to engage in commerce for the sake of his brothers.
ה
אחד מן האחין שלקח מעות ועשה בהן סחורה אם היה תלמיד חכם גדול שאינו מניח תורתו שעה אחת, הרי השכר שלו שאין זה מניח תורתו ומתעסק לצורך אחיו.
6
The following laws apply when a king appoints one of the brothers who share in the father's estate as a tax collector, an accountant who supervises the influx and efflux of the king's monies, or to another one of the positions in the king's service. If the son was appointed for his father's sake - i.e., his father was renowned for this skill, and the king said: "Let us appoint his son in his stead in order to act graciously to the orphans," the portion that the son who receives the appointment receives and any wages he earns in this task should be shared among all the brothers. This ruling applies even if that son is very wise and fit to be appointed on his own merit. If the king appointed him on his own merit, his wages are his alone.
ו
אחד מן האחין שמנהו המלך גבאי או סופר שמכניס ומוציא בממון המלך וכן כל כיוצא בזה מעבודת המלכים, אם מחמת אביהן מנהו כגון שהיה אביהן ידוע בדבר זה ואמר נעמיד תחתיו בנו כדי לעשות חסד עם היתומים, הפרס שיטול וכל השכר שישתכר בעבודה לכל האחין, ואפילו היה חכם ביותר וראוי למנותו, ואם מחמת עצמו מנוהו הרי זה לעצמו.
7
The following laws apply when one of the brothers was carrying out transactions on behalf of the household and purchased servants as his own individual property, or lent money to others and had the promissory note written to him alone. If he says: "The money that I lent or with which I purchased the servants is my own. It came to me as an inheritance from my maternal grandfather, I found an ownerless object, or a present was given to me," he is required to verify the authenticity of his statements.
Similar laws apply when a married woman was carrying out transactions on behalf of the household and deeds of purchase of servants and promissory notes were composed in her own name. If she says: "The money belonged to me. I received it as an inheritance from my father's family," she is required to verify the authenticity of her statements. Similar laws apply when a widow was carrying out transactions with funds belonging to orphans, and deeds of purchase and promissory notes were circulated in her personal name. If she claimed them as her own, saying: "It came to me as an inheritance, I found an ownerless object, or a present was given to me," she is required to verify the authenticity of her statements.
If she said: "I took them from the resources of my dowry," her word is accepted. If, however, she does not have a dowry, or in the situation described in the previous clauses, she did not bring proof of her statement, everything is assumed to be owned by the heirs.
ז
אחד מן האחין שהיה נושא ונותן בתוך הבית וקנה עבדים בשמו לבדו, הלוה לאחרים והיה שטר החוב בשמו לבדו, ואמר מעות אלו שהלויתי או שקניתי בהן עבדים אלו שלי לבדי הן שנפלו לי מבית אבי אמי, או מציאה מצאתי או מתנה ניתנה לי, עליו להביא ראיה שנפלה לו ירושה אחרת, או מצא מציאה, או זכה במתנה, וכן האשה שהיתה נושאת ונותנת בתוך הבית והיו אונות שהן שטרי ממכר עבדים ושטרי חובות יוצאות על שמה, ואמרה שלי הן שנפלו לי מבית אבותי עליה להביא ראיה שנפלו לה לירושה, וכן אלמנה שהיתה נושאת ונותנת בנכסי יתומים והיו אונות ושטרות יוצאות על שמה ואמרה מירושה נפלו לי או מציאה מצאתי או מתנה ניתנה לי עליה להביא ראיה, ואם יש לה נדוניא ואמרה מנדונייתי לקחתי נאמנת אבל אם אין לה נדוניא ולא הביאה ראיה הרי הכל בחזקת היורשין.
8
When does the above apply? When the brothers or the widow do not eat separately. When, however, they eat separately, we suspect that they saved from their food allowance. Hence, the other brothers must prove that the money was taken from the estate. Similarly, if the brother who was managing the funds died, the other brothers are required to bring proof that the money was taken from the estate, even though they did not eat separately.
ח
במה דברים אמורים באחים ובאלמנה שאין חלוקין בעיסתן, אבל אם היו חלוקין בעיסתן שמא מעיסתו קמץ ועל האחין להביא ראיה שהן משל אמצע, וכן אם מת זה הנותן והנושא בתוך הבית על האחין להביא ראיה אע"פ שלא היו חלוקין בעיסתן. 3
9
The following laws apply when one of the brothers is in possession of a promissory note owed to his father. He is obligated to bring proof that his father gave him the note, signing and transferring a document attesting to the fact that the note was given as a gift, or that, at the time of his death, the father commanded that it be given to that brother. If the brother in possession does not bring proof of this nature, the note must be shared equally as part of the estate.
ט
אחד מן האחין ששטר חוב יוצא מתחת ידו עליו להביא ראיה שאביו נתנו לו בכתיבה ומסירה, או שצוה לו בו כשהוא שכיב מרע ואם לא הביא ראיה הרי הוא לאמצע.
10
When does the above apply? With regard to brothers, because the prevailing assumption is that they take from each other. When, however, a promissory note is in the possession of another person who claims that the creditor gave it to him or that he purchased it from him, he may collect the debt. He is not required to bring proof of his claim.
י
במה דברים אמורים באחין מפני שחזקתן שומטין זה מזה, אבל אחר שטען שנתן לו או שקנהו מבעליו גובה בו ואינו צריך להביא ראיה.
11
If one of the brothers took 200 zuz from his share of the estate to study Torah or to study a profession, the other brothers may tell him: "If you do not live together with us, we will not give you a food allocation beyond what it would cost were you living with us." For the food expenses incurred by an individual living alone are much higher than they would be were he to live with others.
יא
אחד מן האחין שנטל מאתים זוז ללמוד תורה או ללמוד אומנות יכולין האחין לומר לו אם אין אתה אצלנו אין לך מזונות אלא לפי ברכת הבית, שאין הוצאת מזונות האחד לבדו כהוצאת מזונותיו בין רבים.
12
When a person died, leaving sons past majority and under majority, the older sons cannot be required to receive only what is allocated for the younger sons' living expenses. Nor may younger sons be required to receive only what is allocated for the older sons' food expenses. Instead, the estate should be divided equally.
If the older brothers married after their father's death using the funds of the estate, the younger brothers may marry using the funds of the estate, and then divide it. If the older brothers married during their father's lifetime, we do not heed the requests of the younger brothers who say: "Let us marry using the funds of the estate, as you married." Instead, whatever the father gave the older brothers is considered as a present.
יב
מי שמת והניח בנים גדולים וקטנים אין הגדולים מתפרנסים פרנסת הקטנים ולא הקטנים נזונים מזונות הגדולים אלא חולקים בשוה, נשאו גדולים לאחר מיתת אביהן ישאו הקטנים כן מכלל הנכסים ואחר כך יחלוקו, נשאו הגדולים בחיי אביהן ואמרו הקטנים לאחר מיתת אביהן הרי אנו נושאין כדרך שנשאתם אתם, אין שומעין להן אלא מה שנתן להם אביהם נתן.
13
The following laws apply when a father married off one of his sons and made a feast for him, paying for the expenses himself. If a wedding gift was sent to this son during the father's lifetime, should the wedding gift have to be repaid after the father's death, it should be repaid by the estate as a whole. If, however, the brother paid for the expenses of the wedding feast from his own resources, the brother who received the gift must repay it from his portion alone.
יג
השיא האב את בנו ועשה לו משתה והיתה ההוצאה משל אב ונשתלחה שושבינות לזה הבן בחיי האב, כשהיא חוזרת לאחר מיתת האב חוזרת לאמצע, אבל הוציא הבן במשתה משלו אינה חוזרת אלא מחלק הבן שנשתלחה לו בלבד. 4
14
When the father sent a wedding gift to a friend in the name of one of his sons, when that wedding gift is repaid to that son, it is his alone. If, however, the father sent the wedding gift in the name of his sons without making any specification, when it is repaid, it should be repaid to the estate as a whole.
The person to whom the wedding gift was sent is not required to return it unless all the brothers rejoice together with him, for they are all members of the wedding party and the gift was sent in all of their names. Therefore, if he rejoiced with only several of them, he need return only the portion appropriate for those with whom he rejoiced. The money he repays is shared by the estate as a whole.
יד
האב ששלח שושבינות בשם אחד מבניו כשתחזור השושבינות לאותו הבן הרי היא שלו, אבל אם שלחה האב בשם בניו סתם כשתחזור תחזור לאמצע, ואין זה שנשתלחה לו חייב להחזירה עד שישמחו עמו הבנים כולן, שהרי כולן שושבינין שבשם כולן נשתלחה, לפיכך אם שמח במקצתן מחזיר חלק זה ששמח עמו בלבד והרי הוא לאמצע.
15
When the oldest of the brothers dresses and garbs himself in fine raiment, he may purchase these garments from the funds of the estate if this brings his brothers benefit, i.e., because of his fine clothing, his words are heeded by other people.
טו
גדול האחין שהיה לובש ומתכסה מלבושין נאים אם יש לאחים הנאה ממנו כדי שיהיו דבריו נשמעין הרי זה לובש מתפיסת הבית.
FOOTNOTES
1.אמרו ראו מה שהניח וכו' עד השבח לאמצע. א"א אין זו הגירסא שלנו ולא של הרב ז"ל וזה שבוש הוא עכ"ל.
2.מי שירש את אביו וכו' עד שמין לו כאריס. א"א ואם ידע מה בכך הלא מורידין קרוב לנכסי שבוי קטן אא"כ יצא לדעת ולא צוה דהיינו רטושין עכ"ל.
3.בד"א באחים ובאלמנה וכו' עד ואין צריך להביא ראיה. א"א והיאך גובה בו והא קי"ל דבעינן כתיבה ומסירה, והנה הוא הולך על דרך פירוש רבו שמפרש אינו צריך ראיה דמצי למימר שטר היה לי ואבד והאי פירושא לא דייק מגופא דהא שמעתא ומשמעתא דסנהדרין במעשה דההיא סבתא דנפק שטרא מתותי ידה עכ"ל.
4.השיא האב את בנו וכו' עד והרי הוא לאמצע. א"א זה לא ידעתי מהו ולמה לאמצע והלא אינו מחזיר לו אלא חלקו וכשישאו האחרים נשים יחזיר להם חלקם עכ"ל.
Nachalot - Chapter 10
1
When two brothers divided an estate and then a third brother came from overseas, or when three brothers divided an estate and then a creditor came and expropriated the portion of one of them, the division is nullified. They should return and divide the remainder equally. This applies even if originally one brother took land and the other cash.
א
שני אחים שחלקו ובא להן אח ממדינת הים, וכן שלשה אחין שחלקו ובא בעל חוב ונטל חלקו של אחד מהן אפילו נטל זה קרקע וזה כספים בטלה מחלוקת וחוזרין וחולקין השאר בשוה.
2
When, before his death, a person commanded that so-and-so be given a palm tree or a field from his property, but the brothers divided the estate without giving that person anything, their division is negated. What should they do? The entity concerning which the deceased commanded should be given to that person, and then they should divide the estate anew.
ב
מי שצוה בשעת מיתתו שיתנו לפלוני דקל או שדה מנכסיו וחלקו האחין ולא נתנו לפלוני כלום, הרי המחלוקת בטלה, וכיצד עושין נותנין מה שצוה מורישן ואחר כך חוזרין וחולקין כתחלה.
3
When brothers divide an estate, we evaluate the clothes they are wearing. We do not evaluate the clothes that their sons and daughters are wearing that they purchased with the funds of the estate. Similarly, the clothes that their wives are wearing are considered as if they have already been acquired by them.
When does the above apply? With regard to weekday garments. With regard to Sabbath and festival garments, we evaluate what the women and children are wearing.
ג
האחין שחלקו שמין להן מה שעליהן, אבל מה שעל בניהן ובנותיהן שקנו להן מתפיסת הבית אין שמין, וכן מה שעל נשותיהן שכבר זכו בהן לעצמן, במה דברים אמורים בבגדי חול, אבל בבגדי שבת ומועד שמין מה שעליהן.
4
The following law applies when a person died leaving some orphans who are past majority, and others who are below majority. If they desired to divide their father's estate so that the older brothers could receive their portion, the court appoints a guardian for the minors and chooses a good portion for them. Once they come of age, they may not protest the division, because it was made by the court. If, however, the court erred in its evaluation of the estate's worth and reduced their portion by a sixth, they may issue a protest. In that instance, a new division is made after they come of age.
ד
מי שהניח יתומים מקצתן גדולים ומקצתן קטנים ורצו לחלוק בנכסי אביהן כדי שיטלו הגדולים חלקן, מעמידין בית דין אפוטרופוס לקטנים ובורר להן החלק היפה, ואם הגדילו אינן יכולין למחות שהרי על פי בית דין חלקו להם, ואם טעו בית דין בשומא ופחתו שתות, יכולין למחות וחולקין חלוקה אחרת אחר שהגדילו.
5
When a person dies, leaving some orphans who are past majority and others who are below majority, he must appoint a guardian before his death, who will care for the portion of the minors until they come of age." If the father does not appoint such a guardian, the court is obligated to appoint a guardian for them until they come of age. For the court acts as the parents of the orphans.
ה
מי שמת והניח יורשין גדולים וקטנים צריך למנות אפוטרופוס שיהיה מתעסק בחלק הקטן עד שיגדיל, ואם לא מנה חייבין בית דין להעמיד להן אפוטרופוס עד שיגדילו שבית דין הוא אביהן של יתומים. 1
6
If the dying person ordered: "Give the minor's portion of my estate to him. Let him do whatever he wants with it," he has the license to deal with his own estate in this manner."
Similarly, if the dying person appointed a minor, a woman or a servant as the guardian for the minors, he has the license to deal with his own estate in this manner. A court, by contrast, should not appoint a woman, a servant, a minor or an unlearned person who is suspect to violate the Torah's prohibitions' as a guardian.
Instead, they should seek out a faithful and courageous person who knows how to advance the claims of the orphans and bring arguments on their behalf, one who is capable with regard to worldly matters to protect their property and secure a profit for them. Such a person is appointed a guardian over the minors whether or not he is related to them. If he is a relative, however, he should not take control of the landed property.
ו
צוה המוריש ואמר ינתן חלק הקטן לקטן ומה שירצה יעשה בה הרשות בידו, וכן אם מנה המוריש אפוטרופוס על הקטנים קטן או אשה או עבד הרשות בידו, אבל אין בית דין ממנין אפוטרופוס לא אשה ולא עבד ולא קטן ולא עם הארץ, שהוא בחזקת חשוד על העבירות, אלא בודקין על אדם נאמן ואיש חיל ויודע להפך בזכות היתומים וטוען טענתם ושיש לו כח בעסקי העולם כדי לשמור נכסים ולהרויח בהן ומעמידין אותו על הקטנים, בין שיהיה רחוק בין שיהיה קרוב לקטן אלא שאם היה קרוב לא ירד לקרקעות.
7
When the court appointed a guardian and afterwards heard that he was eating, drinking and making other expenses beyond what he could be expected to, they should suspect that he is using the resources of the orphans. They should remove him from his position and appoint someone else.
If, however, the guardian was appointed by the orphan's father, he should not be removed in such a situation; it is possible that he found an ownerless article. If, however, witnesses come and testify that he is ruining the orphans' estate, he is removed from his position.The Geonim agreed that he should be required to take an oath in such a situation, for he is causing the orphans a loss.
Similarly, when a guardian was appointed by the orphans' father who had a praiseworthy reputation, was known to be upright and to pursue the mitzvot, and he became a glutton and a drunkard and began following paths that arouse suspicion, or became reckless with regard to vows and the shade of theft, the court is required to remove him from his position and require him to take an oath. Afterwards, they appoint an appropriate guardian. These matters are dependent on the perception of the local judge. For each and every court must act as the parents of the orphans.
ז
בית דין שהעמידו אפוטרופוס ושמעו עליו שהוא אוכל ושותה ומוציא הוצאות יתר מדבר שהיה אמור בו יש להן לחוש לו שמא מנכסי יתומים הוא אוכל ומסלקין אותו ומעמידין אחר, אבל אם מנהו אבי יתומים אין מסלקין אותו שמא מציאה מצא, אבל אם באו עדים שהוא מפסיד נכסי יתומים מסלקין אותו וכבר הסכימו הגאונים שמשביעין אותו הואיל ומפסיד, והוא הדין לאפוטרופוס שמנהו אבי יתומים והיתה שמועתו טובה והיה ישר ורודף מצות וחזר להיות זולל וסובא והולך בדרכי החשד או שפרץ בנדרים ובאבק גזל בית דין חייבים לסלק אותו ולהשביעו, ולמנות להן אפוטרופוס כשר, וכל הדברים האלו כפי מה שיראה לדיין שכל בית דין ובית דין הוא אביהן של יתומים.
8
When a minor attains majority, even if he eats and drinks excessively, ruins his estate and follows an undesirable path, the court does not withhold his property from him, nor does it appoint a guardian, unless his father or the person whose property he inherited ordered that the property not be given to him unless he conducts himself uprightly and successfully, or that it not be given to him until later.
A person who is mentally or emotionally unstable or a deaf-mute are considered as minors, and a guardian should be appointed for them.
ח
קטן שהגדיל אפילו היה אוכל ושותה יותר מדאי ומפסיד והולך בדרך רעה אין בית דין מונעין ממנו ממונו ואין מעמידין לו אפוטרופוס, אלא אם כן צוה אביו או מורישו שלא יתנו לו אלא אם כן יהיה כשר ומצליח או שלא יתנו לו עד זמן מרובה, והשוטה והחרש הרי הן כקטנים ומעמידין להן אפוטרופוס.
FOOTNOTES
1.מי שמת והניח יורשים גדולים וכו' עד שיגדיל. א"א והוא שחלק להם בחייו שאם לא חלק יניח הכל ביד הגדולים והם ישביחו לאמצע וטוב להם עכ"ל.
Nachalot - Chapter 11
1
Money belonging to orphans that was left to them by their father does not require a guardian. What, instead, is done with it?
We search for a person who owns property that can be expropriated by a creditor and that is of high quality. This person should be trustworthy, one who heeds the laws of the Torah, and who was never placed under a ban of ostracism. He is given the money in the presence of the court to invest in a manner that will most likely lead to a profit and will not likely lead to loss. Thus, the orphans will derive benefit from the investment of the money.
Similarly, if such a person does not have landed property, he should give bars of gold that do not have any identifying marks as security. The court takes the security and gives him the money to invest in a manner that will most likely lead to a profit and will not likely lead to loss.
Why does he not give golden utensils or golden jewelry as security? For perhaps these articles belong to another person. We fear that in the event of the investor's death, that other person will claim these articles by identifying them with signs. They will then be given to him if the judge knows that the investor was unlikely to possess such articles.
How much should be given to the orphans as profit? As the judges determine, a third of the profits, half of them, or even a fourth of them; if the judges ascertain that this is in the best interests of the orphans, such an arrangement is followed.
If the court cannot find a person to give the money to invest in a manner that will not likely lead to loss and will most likely lead to a profit, they should use a small amount of the money to provide the orphans with their livelihood until they use the money to purchase land that they entrust to a guardian whom they appoint.
א
מעות של יתומים שהניח להן אביהן אינן צריכין אפוטרופוס, אלא כיצד עושין בהן, בודקין על מי שיש לו נכסים שיש להם אחריות ויהיו עדית ויהיה איש נאמן ושומע דיני תורה ומעולם לא קבל עליו נדוי, ונותנין לו המעות בבית דין קרוב לשכר ורחוק להפסד ונמצאו היתומים נהנין משכר המעות, וכן אם אין לו קרקע ינתן להן משכון זהב שבור שאין בו סימן ונוטלין בית דין המשכון ונותנין לו המעות קרוב לשכר ורחוק להפסד, ולמה לא יקחו משכון כלים של זהב או חלי של זהב, שמא של אחרים הוא ויתנו סימן ויטלוהו אחר מותו אם ידע הדיין שאין זה אמוד, וכמה יפסקו בשכר כפי מה שיראו הדיינין, או שליש השכר או חציו אפילו רביע השכר ליתומים אם ראו שזו תקנה להם עושין, לא מצאו אדם שיתנו לו המעות רחוק להפסד וקרוב לשכר הרי אלו מוציאין מהן מזונות מעט, עד שיקנו להן במעות קרקע וימסרו אותו ביד אפוטרופוס שיעמידו להן.
2
Movable property inherited by orphans should be evaluated and sold in the presence of a court. If the marketplace is close to their city of residence, we have the articles brought to the marketplace. They are sold and the proceeds added to the financial resources of the orphans."
ב
כל המטלטלין של יתומים שמין אותן ומוכרין אותן בבית דין, ואם היה השוק קרוב למדינה, מוליכין אותן לשוק ומוכרין אותן ויצטרפו דמיהן עם המעות של יתומים.
3
The following principle applies when a person possesses beer belonging to orphans and he is beset by a quandary: If he leaves it in its place until it is sold it might sour, and if he brings it to the marketplace it might become lost because of factors beyond his control. Our Sages ruled that he should do as he would do with his own beer. Similar laws apply in all analogous situations.
ג
מי שהיה בידו שכר של יתומים אם יניחו כאן עד שימכר שמא יחמיץ, ואם יוליכו לשוק שמא יארעו אונס בדרך, הרי זה עושה בו כדרך שהוא עושה בשלו וכן כל כיוצא בזה.
4
When the court appoints a guardian, he is given all the property of the minor: the landed property and the movable property that was not sold. He sells and purchases whatever he determines is necessary; he builds and he destroys; he rents, plants, sows and does whatever he thinks is in the best interests of the orphans. He should provide them with food and drink and provide them with their expenses according to their financial capacity and their social standing. He should not be overly generous with them, nor should he be overly parsimonious.
ד
כשמעמידין בית דין להן אפוטרופוס מוסרין לו כל נכסי הקטן הקרקע והמטלטלין שלא נמכרו, והוא מוציא ומכניס ובונה וסותר ושובר ונוטע וזורע ועושה כפי מה שיראה שזה טוב ליתומים ומאכילן ומשקן ונותן להן כל ההוצאה כפי הממון וכפי הראוי להן ולא ירויחו להן יותר מדאי ולא יצמצם עליהם יתר מדאי.
5
When the orphans come of age, the guardian should give them the property of the person whose estate they inherited. He does not have to give them an account of what he purchased and what he sold. Instead, he tells them: "This is what remains," and takes an oath holding a sacred article that he did not steal anything from them.
When does this apply? When the guardian was appointed by the court. When, however, the guardian was appointed by the orphans' father or other relatives, he is not required to take an oath because of an indefinite claim.
A guardian may dress and garb himself in a distinguished manner using the fund belonging to the orphans, so that he will be esteemed and his words will be heeded, provided that the orphans will benefit from the fact that he is esteemed and his words are heeded.
ה
כשיגדילו היתומים נותן להם ממון מורישן ואינו צריך לעשות להן חשבונות מה שהכניס והוציא אלא אומר להן זה הנשאר, ונשבע בנקיטת חפץ שלא גזלן כלום, במה דברים אמורים כשמנוהו בית דין אבל אפוטרופוס שמנהו אבי יתומים וכן שאר המורישן אינו נשבע על טענת ספק, יש לאפוטרופוס ללבוש ולהתכסות מנכסי יתומים כדי שיהיה מכובד ויהיו דבריו נשמעין והוא שיהיה ליתומים הנאה בנכסיהן בהיות דבריו נשמעין.
6
A guardian may sell animals, servants, maidservants, fields and vineyards belonging to the estate to provide sustenance for the orphans. He may not sell these assets and hoard the money. Nor may he sell fields to purchase servants, nor sell servants to purchase fields, for perhaps he will not be successful. He may, however, sell fields to purchase oxen to work other fields, for oxen are the fundamental element of the fields one possesses.
ו
יש לאפוטרופוס למכור בהמה ועבדים שפחות שדות וכרמים להאכיל ליתומים, אבל אין מוכרין ומניחין המעות ואין מוכרין שדות ליקח עבדים ולא עבדים ליקח שדות שמא לא יצליח, אבל מוכרין שדה ליקח שוורים לעבודת שדות אחרות שהשוורים הן עקר כל נכסי שדות.
7
The guardian is not permitted to sell a field located far from the city and purchase a field close to the city, nor may he sell a poor field and purchase a good field, for perhaps his purchases will not be successful.
Similarly, a guardian may not enter into a lawsuit to argue on behalf of the orphans with regard to a claim registered against them, with the intent of benefiting them. The rationale is that he may not be successful, and the claim against them will be substantiated.
ז
אין האפוטרופין רשאין למכור ברחוק ולגאול בקרוב למכור ברעה ולגאול ביפה, שמא לא יצליח זה שקנו, ואין רשאין לדון ולחוב על מנת לזכות ליתומים שמא לא יזכו ונמצא החוב קיים. 1
8
The guardians are not permitted to grant Canaanite servants their freedom. They may not even take money from the servant so that he will be released. Instead, they sell the servants to others and take the money from them with the intent that they grant them their freedom. It is those purchasers who release the servants.
ח
אין האפוטרופין רשאין להוציא עבדים לחירות אפילו ליקח מן העבד דמים שיצא לחירות, אבל מוכרין אותן לאחרים ולוקחין מהן הדמים על מנת שיוציאוהו לחירות ואותן האחרים הן שמשחררין אותם. 2
9
The guardians should separate terumah and the tithes from the crops of the orphans so that they can provide them with food. . For we may not feed the orphans forbidden substances. They may not, however, tithe or separate terumah so that the produce will be ready for use. Instead, they should sell it as tevel. Those who desire to make it ready for use will do so.
ט
האפוטרופין תורמין ומעשרין נכסי יתומים כדי להאכילן, שאין מאכילין את היתומים דבר האסור, אבל לא יעשרו ולא יתרומו כדי להניח פירות מתוקנין אלא ימכרו אותן טבל והרוצה לתקן יתקן. 3
10
The guardians must make a lulav, a sukkah, tzitzit, a shofar, a Torah scroll, tefillin, mezuzot and a megillah on behalf of the orphans. The general principle is: All mitzvot that have a fixed measure - whether of Scriptural or Rabbinic origin - should be made available for them, although they are obligated in these mitzvot only as part of their education. We do not, however, levy charitable assessments against their property, even for the sake of the redemption of captives. The rationale is that such mitzvot have no limit to them.
י
האפוטרופין עושין לקטנים לולב וסוכה וציצית ושופר ספר תורה ותפילין ומזוזות ומגילה, כללו של דבר כל מצות עשה שיש להם קצבה בין שהוא מדברי תורה בין שהוא מדברי סופרים, עושין להם אף על פי שאינן חייבין במצוה מכל אלו המצות אלא כדי לחנכן, אבל אין פוסקין עליהן צדקה ואפילו לפדיון שבוים, מפני שמצות אלו אין להן קצבה.
11
When a person loses his intellectual faculties or becomes a deaf-mute, the court levies charitable assessments against his property if he has the means.
יא
ומי שנשתטה או שנתחרש בית דין פוסקין עליו צדקה אם היה ראוי.
12
Although a guardian does not have to make an accounting, as mentioned above, he must keep a personal account, being extremely precise, so as not to incur the wrath of the Father of these orphans, He who rides upon the heavens, as Psalms 68:5-6 states: "Make a path for He who rides upon the heavens... the Father of orphans."
יב
אע"פ שאין האפוטרופוס צריך לעשות חשבון כמו שביארנו, צריך לחשב בינו לבין עצמו לדקדק ולהזהר הרבה מאביהן של אלו היתומים שהוא רוכב ערבות שנאמר סלו לרוכב בערבות וגו' אבי יתומים וגו'.
FOOTNOTES
1.ואין רשאין וכו' עד ונמצא חוב קיים. א"א לא זו הדרך אלא שהוא דן לזכות ואם זכה זכו בו היתומים ואם חב לא חב ליתומים שאין להם רשות לאפוטרופסים לחוב ליתומים לא לכתחלה ולא דיעבד עכ"ל.
2.אין האפוטרופין רשאין להוציא וכו' עד שמשחררין. א"א יש מי שאומר הלכה כרבי דאמר אף הוא נותן דמי עצמו ויוציא דבהא פליגי דת"ק סבר אין כסף גומר בה ור' סבר גומר וקי"ל גומר הלכך הלכתא כר' עכ"ל.
3.האפוטרופין תורמין וכו' עד והרוצה לתקן יתקן. א"א אין הדעת נוחה הימנו שיהא האפוטרופוס חבר מוכר טבל להכשיל בני אדם בנכסי היתומים, אבל יניח המותר על מזונותיהם לשנה עד שיראה מקום ריוח במכירתם, ואחר ימכור והטעם שאינו שליח אלא לצורך שעה עכ"ל.
Hayom Yom:
• English Text | Video Class
When brothers have not yet divided the inheritance they received from their father, but instead all use the estate together, they are considered partners with regard to all matters. Similarly, all the other heirs are considered partners with regard to the estate of the person they inherited. Whenever any of them does business with the resources of this estate, the profits are split equally.
א
האחין שעדיין לא חלקו ירושת אביהן אלא כולן משתמשין ביחד במה שהניח להן הרי הן כשותפין לכל דבר, וכן בשאר היורשין הרי הן שותפין בנכסי מורישן וכל שנשא ונתן כל אחד מהן בממון זה השכר לאמצע.
2
When there were heirs above majority and others below majority, and those above majority improved the estate, the increment is split equally. If they said: "See the estate that our father left us. We will work it and benefit from the increase," the persons who brought about the increase are entitled to it. This applies provided the increase comes about because of the expenses undertaken by those persons. If the value of the estate increased on its own accord, that increase is shared equally.
ב
היו היורשין גדולים וקטנים והשביחו הגדולים את הנכסים השביחו לאמצע, אמרו ראו מה שהניח לנו אבא והרי אנו עושין ואוכלין השבח של משביח והוא שיהיה השבח מחמת הוצאה שהוציא המשביח, אבל שבחו נכסים מחמת עצמן השבח לאמצע. 1
3
Similar laws apply if the wife of the deceased was also his relative and had a right to inherit the estate together with her sisters or her cousins. If she increased the value of the estate, the increase is shared equally. If she said: "See the estate that my husband left me. I will work it and benefit from the increase," should she increase the value of the estate through investments she made, the increase belongs to her.
ג
וכן אם היתה אשתו של מת היא היורשת בכלל אחיותיה או בכלל בנות דודיה והשביחה הנכסים השבח לאמצע, ואם אמרה ראו מה שהניח לי בעלי והריני עושה ואוכלת השביח הנכסים מחמת הוצאה הרי השבח שלה.
4
The following rules apply when a person inherits his father's estate, improves its value by planting trees and building structures, and afterwards he discovers that he has brothers in another country. If they are minors, the increase in value is divided equally. If they are above majority, since he did not know that he had brothers, he is given a portion as if he was a sharecropper."
Similarly, if a brother took possession of property belonging to a minor and improved it, he is not given a portion as if he were a sharecropper. Instead, the increase of the entire estate is divided equally, because he did not have permission to make use of the property.
ד
מי שירש את אביו והשביח הנכסים ונטע ובנה ואחר כך נודע שיש לו אחין במדינה אחרת, אם קטנים הן השבח לאמצע ואם היו גדולים הואיל ולא נודע שיש לו אחין שמין לו כאריס, וכן אח שירד לנכסי קטן והשביח אין שמין לו כאריס, אלא השבח לאמצע שהרי לא ברשות ירד. 2
5
The following rule applies when one of the brothers took money from the inheritance and engaged in commerce with it. If he is a great Torah scholar who ordinarily does not abandon his Torah study for one moment, the profits are given to him. For he would not abandon his Torah studies to engage in commerce for the sake of his brothers.
ה
אחד מן האחין שלקח מעות ועשה בהן סחורה אם היה תלמיד חכם גדול שאינו מניח תורתו שעה אחת, הרי השכר שלו שאין זה מניח תורתו ומתעסק לצורך אחיו.
6
The following laws apply when a king appoints one of the brothers who share in the father's estate as a tax collector, an accountant who supervises the influx and efflux of the king's monies, or to another one of the positions in the king's service. If the son was appointed for his father's sake - i.e., his father was renowned for this skill, and the king said: "Let us appoint his son in his stead in order to act graciously to the orphans," the portion that the son who receives the appointment receives and any wages he earns in this task should be shared among all the brothers. This ruling applies even if that son is very wise and fit to be appointed on his own merit. If the king appointed him on his own merit, his wages are his alone.
ו
אחד מן האחין שמנהו המלך גבאי או סופר שמכניס ומוציא בממון המלך וכן כל כיוצא בזה מעבודת המלכים, אם מחמת אביהן מנהו כגון שהיה אביהן ידוע בדבר זה ואמר נעמיד תחתיו בנו כדי לעשות חסד עם היתומים, הפרס שיטול וכל השכר שישתכר בעבודה לכל האחין, ואפילו היה חכם ביותר וראוי למנותו, ואם מחמת עצמו מנוהו הרי זה לעצמו.
7
The following laws apply when one of the brothers was carrying out transactions on behalf of the household and purchased servants as his own individual property, or lent money to others and had the promissory note written to him alone. If he says: "The money that I lent or with which I purchased the servants is my own. It came to me as an inheritance from my maternal grandfather, I found an ownerless object, or a present was given to me," he is required to verify the authenticity of his statements.
Similar laws apply when a married woman was carrying out transactions on behalf of the household and deeds of purchase of servants and promissory notes were composed in her own name. If she says: "The money belonged to me. I received it as an inheritance from my father's family," she is required to verify the authenticity of her statements. Similar laws apply when a widow was carrying out transactions with funds belonging to orphans, and deeds of purchase and promissory notes were circulated in her personal name. If she claimed them as her own, saying: "It came to me as an inheritance, I found an ownerless object, or a present was given to me," she is required to verify the authenticity of her statements.
If she said: "I took them from the resources of my dowry," her word is accepted. If, however, she does not have a dowry, or in the situation described in the previous clauses, she did not bring proof of her statement, everything is assumed to be owned by the heirs.
ז
אחד מן האחין שהיה נושא ונותן בתוך הבית וקנה עבדים בשמו לבדו, הלוה לאחרים והיה שטר החוב בשמו לבדו, ואמר מעות אלו שהלויתי או שקניתי בהן עבדים אלו שלי לבדי הן שנפלו לי מבית אבי אמי, או מציאה מצאתי או מתנה ניתנה לי, עליו להביא ראיה שנפלה לו ירושה אחרת, או מצא מציאה, או זכה במתנה, וכן האשה שהיתה נושאת ונותנת בתוך הבית והיו אונות שהן שטרי ממכר עבדים ושטרי חובות יוצאות על שמה, ואמרה שלי הן שנפלו לי מבית אבותי עליה להביא ראיה שנפלו לה לירושה, וכן אלמנה שהיתה נושאת ונותנת בנכסי יתומים והיו אונות ושטרות יוצאות על שמה ואמרה מירושה נפלו לי או מציאה מצאתי או מתנה ניתנה לי עליה להביא ראיה, ואם יש לה נדוניא ואמרה מנדונייתי לקחתי נאמנת אבל אם אין לה נדוניא ולא הביאה ראיה הרי הכל בחזקת היורשין.
8
When does the above apply? When the brothers or the widow do not eat separately. When, however, they eat separately, we suspect that they saved from their food allowance. Hence, the other brothers must prove that the money was taken from the estate. Similarly, if the brother who was managing the funds died, the other brothers are required to bring proof that the money was taken from the estate, even though they did not eat separately.
ח
במה דברים אמורים באחים ובאלמנה שאין חלוקין בעיסתן, אבל אם היו חלוקין בעיסתן שמא מעיסתו קמץ ועל האחין להביא ראיה שהן משל אמצע, וכן אם מת זה הנותן והנושא בתוך הבית על האחין להביא ראיה אע"פ שלא היו חלוקין בעיסתן. 3
9
The following laws apply when one of the brothers is in possession of a promissory note owed to his father. He is obligated to bring proof that his father gave him the note, signing and transferring a document attesting to the fact that the note was given as a gift, or that, at the time of his death, the father commanded that it be given to that brother. If the brother in possession does not bring proof of this nature, the note must be shared equally as part of the estate.
ט
אחד מן האחין ששטר חוב יוצא מתחת ידו עליו להביא ראיה שאביו נתנו לו בכתיבה ומסירה, או שצוה לו בו כשהוא שכיב מרע ואם לא הביא ראיה הרי הוא לאמצע.
10
When does the above apply? With regard to brothers, because the prevailing assumption is that they take from each other. When, however, a promissory note is in the possession of another person who claims that the creditor gave it to him or that he purchased it from him, he may collect the debt. He is not required to bring proof of his claim.
י
במה דברים אמורים באחין מפני שחזקתן שומטין זה מזה, אבל אחר שטען שנתן לו או שקנהו מבעליו גובה בו ואינו צריך להביא ראיה.
11
If one of the brothers took 200 zuz from his share of the estate to study Torah or to study a profession, the other brothers may tell him: "If you do not live together with us, we will not give you a food allocation beyond what it would cost were you living with us." For the food expenses incurred by an individual living alone are much higher than they would be were he to live with others.
יא
אחד מן האחין שנטל מאתים זוז ללמוד תורה או ללמוד אומנות יכולין האחין לומר לו אם אין אתה אצלנו אין לך מזונות אלא לפי ברכת הבית, שאין הוצאת מזונות האחד לבדו כהוצאת מזונותיו בין רבים.
12
When a person died, leaving sons past majority and under majority, the older sons cannot be required to receive only what is allocated for the younger sons' living expenses. Nor may younger sons be required to receive only what is allocated for the older sons' food expenses. Instead, the estate should be divided equally.
If the older brothers married after their father's death using the funds of the estate, the younger brothers may marry using the funds of the estate, and then divide it. If the older brothers married during their father's lifetime, we do not heed the requests of the younger brothers who say: "Let us marry using the funds of the estate, as you married." Instead, whatever the father gave the older brothers is considered as a present.
יב
מי שמת והניח בנים גדולים וקטנים אין הגדולים מתפרנסים פרנסת הקטנים ולא הקטנים נזונים מזונות הגדולים אלא חולקים בשוה, נשאו גדולים לאחר מיתת אביהן ישאו הקטנים כן מכלל הנכסים ואחר כך יחלוקו, נשאו הגדולים בחיי אביהן ואמרו הקטנים לאחר מיתת אביהן הרי אנו נושאין כדרך שנשאתם אתם, אין שומעין להן אלא מה שנתן להם אביהם נתן.
13
The following laws apply when a father married off one of his sons and made a feast for him, paying for the expenses himself. If a wedding gift was sent to this son during the father's lifetime, should the wedding gift have to be repaid after the father's death, it should be repaid by the estate as a whole. If, however, the brother paid for the expenses of the wedding feast from his own resources, the brother who received the gift must repay it from his portion alone.
יג
השיא האב את בנו ועשה לו משתה והיתה ההוצאה משל אב ונשתלחה שושבינות לזה הבן בחיי האב, כשהיא חוזרת לאחר מיתת האב חוזרת לאמצע, אבל הוציא הבן במשתה משלו אינה חוזרת אלא מחלק הבן שנשתלחה לו בלבד. 4
14
When the father sent a wedding gift to a friend in the name of one of his sons, when that wedding gift is repaid to that son, it is his alone. If, however, the father sent the wedding gift in the name of his sons without making any specification, when it is repaid, it should be repaid to the estate as a whole.
The person to whom the wedding gift was sent is not required to return it unless all the brothers rejoice together with him, for they are all members of the wedding party and the gift was sent in all of their names. Therefore, if he rejoiced with only several of them, he need return only the portion appropriate for those with whom he rejoiced. The money he repays is shared by the estate as a whole.
יד
האב ששלח שושבינות בשם אחד מבניו כשתחזור השושבינות לאותו הבן הרי היא שלו, אבל אם שלחה האב בשם בניו סתם כשתחזור תחזור לאמצע, ואין זה שנשתלחה לו חייב להחזירה עד שישמחו עמו הבנים כולן, שהרי כולן שושבינין שבשם כולן נשתלחה, לפיכך אם שמח במקצתן מחזיר חלק זה ששמח עמו בלבד והרי הוא לאמצע.
15
When the oldest of the brothers dresses and garbs himself in fine raiment, he may purchase these garments from the funds of the estate if this brings his brothers benefit, i.e., because of his fine clothing, his words are heeded by other people.
טו
גדול האחין שהיה לובש ומתכסה מלבושין נאים אם יש לאחים הנאה ממנו כדי שיהיו דבריו נשמעין הרי זה לובש מתפיסת הבית.
FOOTNOTES
1.אמרו ראו מה שהניח וכו' עד השבח לאמצע. א"א אין זו הגירסא שלנו ולא של הרב ז"ל וזה שבוש הוא עכ"ל.
2.מי שירש את אביו וכו' עד שמין לו כאריס. א"א ואם ידע מה בכך הלא מורידין קרוב לנכסי שבוי קטן אא"כ יצא לדעת ולא צוה דהיינו רטושין עכ"ל.
3.בד"א באחים ובאלמנה וכו' עד ואין צריך להביא ראיה. א"א והיאך גובה בו והא קי"ל דבעינן כתיבה ומסירה, והנה הוא הולך על דרך פירוש רבו שמפרש אינו צריך ראיה דמצי למימר שטר היה לי ואבד והאי פירושא לא דייק מגופא דהא שמעתא ומשמעתא דסנהדרין במעשה דההיא סבתא דנפק שטרא מתותי ידה עכ"ל.
4.השיא האב את בנו וכו' עד והרי הוא לאמצע. א"א זה לא ידעתי מהו ולמה לאמצע והלא אינו מחזיר לו אלא חלקו וכשישאו האחרים נשים יחזיר להם חלקם עכ"ל.
Nachalot - Chapter 10
1
When two brothers divided an estate and then a third brother came from overseas, or when three brothers divided an estate and then a creditor came and expropriated the portion of one of them, the division is nullified. They should return and divide the remainder equally. This applies even if originally one brother took land and the other cash.
א
שני אחים שחלקו ובא להן אח ממדינת הים, וכן שלשה אחין שחלקו ובא בעל חוב ונטל חלקו של אחד מהן אפילו נטל זה קרקע וזה כספים בטלה מחלוקת וחוזרין וחולקין השאר בשוה.
2
When, before his death, a person commanded that so-and-so be given a palm tree or a field from his property, but the brothers divided the estate without giving that person anything, their division is negated. What should they do? The entity concerning which the deceased commanded should be given to that person, and then they should divide the estate anew.
ב
מי שצוה בשעת מיתתו שיתנו לפלוני דקל או שדה מנכסיו וחלקו האחין ולא נתנו לפלוני כלום, הרי המחלוקת בטלה, וכיצד עושין נותנין מה שצוה מורישן ואחר כך חוזרין וחולקין כתחלה.
3
When brothers divide an estate, we evaluate the clothes they are wearing. We do not evaluate the clothes that their sons and daughters are wearing that they purchased with the funds of the estate. Similarly, the clothes that their wives are wearing are considered as if they have already been acquired by them.
When does the above apply? With regard to weekday garments. With regard to Sabbath and festival garments, we evaluate what the women and children are wearing.
ג
האחין שחלקו שמין להן מה שעליהן, אבל מה שעל בניהן ובנותיהן שקנו להן מתפיסת הבית אין שמין, וכן מה שעל נשותיהן שכבר זכו בהן לעצמן, במה דברים אמורים בבגדי חול, אבל בבגדי שבת ומועד שמין מה שעליהן.
4
The following law applies when a person died leaving some orphans who are past majority, and others who are below majority. If they desired to divide their father's estate so that the older brothers could receive their portion, the court appoints a guardian for the minors and chooses a good portion for them. Once they come of age, they may not protest the division, because it was made by the court. If, however, the court erred in its evaluation of the estate's worth and reduced their portion by a sixth, they may issue a protest. In that instance, a new division is made after they come of age.
ד
מי שהניח יתומים מקצתן גדולים ומקצתן קטנים ורצו לחלוק בנכסי אביהן כדי שיטלו הגדולים חלקן, מעמידין בית דין אפוטרופוס לקטנים ובורר להן החלק היפה, ואם הגדילו אינן יכולין למחות שהרי על פי בית דין חלקו להם, ואם טעו בית דין בשומא ופחתו שתות, יכולין למחות וחולקין חלוקה אחרת אחר שהגדילו.
5
When a person dies, leaving some orphans who are past majority and others who are below majority, he must appoint a guardian before his death, who will care for the portion of the minors until they come of age." If the father does not appoint such a guardian, the court is obligated to appoint a guardian for them until they come of age. For the court acts as the parents of the orphans.
ה
מי שמת והניח יורשין גדולים וקטנים צריך למנות אפוטרופוס שיהיה מתעסק בחלק הקטן עד שיגדיל, ואם לא מנה חייבין בית דין להעמיד להן אפוטרופוס עד שיגדילו שבית דין הוא אביהן של יתומים. 1
6
If the dying person ordered: "Give the minor's portion of my estate to him. Let him do whatever he wants with it," he has the license to deal with his own estate in this manner."
Similarly, if the dying person appointed a minor, a woman or a servant as the guardian for the minors, he has the license to deal with his own estate in this manner. A court, by contrast, should not appoint a woman, a servant, a minor or an unlearned person who is suspect to violate the Torah's prohibitions' as a guardian.
Instead, they should seek out a faithful and courageous person who knows how to advance the claims of the orphans and bring arguments on their behalf, one who is capable with regard to worldly matters to protect their property and secure a profit for them. Such a person is appointed a guardian over the minors whether or not he is related to them. If he is a relative, however, he should not take control of the landed property.
ו
צוה המוריש ואמר ינתן חלק הקטן לקטן ומה שירצה יעשה בה הרשות בידו, וכן אם מנה המוריש אפוטרופוס על הקטנים קטן או אשה או עבד הרשות בידו, אבל אין בית דין ממנין אפוטרופוס לא אשה ולא עבד ולא קטן ולא עם הארץ, שהוא בחזקת חשוד על העבירות, אלא בודקין על אדם נאמן ואיש חיל ויודע להפך בזכות היתומים וטוען טענתם ושיש לו כח בעסקי העולם כדי לשמור נכסים ולהרויח בהן ומעמידין אותו על הקטנים, בין שיהיה רחוק בין שיהיה קרוב לקטן אלא שאם היה קרוב לא ירד לקרקעות.
7
When the court appointed a guardian and afterwards heard that he was eating, drinking and making other expenses beyond what he could be expected to, they should suspect that he is using the resources of the orphans. They should remove him from his position and appoint someone else.
If, however, the guardian was appointed by the orphan's father, he should not be removed in such a situation; it is possible that he found an ownerless article. If, however, witnesses come and testify that he is ruining the orphans' estate, he is removed from his position.The Geonim agreed that he should be required to take an oath in such a situation, for he is causing the orphans a loss.
Similarly, when a guardian was appointed by the orphans' father who had a praiseworthy reputation, was known to be upright and to pursue the mitzvot, and he became a glutton and a drunkard and began following paths that arouse suspicion, or became reckless with regard to vows and the shade of theft, the court is required to remove him from his position and require him to take an oath. Afterwards, they appoint an appropriate guardian. These matters are dependent on the perception of the local judge. For each and every court must act as the parents of the orphans.
ז
בית דין שהעמידו אפוטרופוס ושמעו עליו שהוא אוכל ושותה ומוציא הוצאות יתר מדבר שהיה אמור בו יש להן לחוש לו שמא מנכסי יתומים הוא אוכל ומסלקין אותו ומעמידין אחר, אבל אם מנהו אבי יתומים אין מסלקין אותו שמא מציאה מצא, אבל אם באו עדים שהוא מפסיד נכסי יתומים מסלקין אותו וכבר הסכימו הגאונים שמשביעין אותו הואיל ומפסיד, והוא הדין לאפוטרופוס שמנהו אבי יתומים והיתה שמועתו טובה והיה ישר ורודף מצות וחזר להיות זולל וסובא והולך בדרכי החשד או שפרץ בנדרים ובאבק גזל בית דין חייבים לסלק אותו ולהשביעו, ולמנות להן אפוטרופוס כשר, וכל הדברים האלו כפי מה שיראה לדיין שכל בית דין ובית דין הוא אביהן של יתומים.
8
When a minor attains majority, even if he eats and drinks excessively, ruins his estate and follows an undesirable path, the court does not withhold his property from him, nor does it appoint a guardian, unless his father or the person whose property he inherited ordered that the property not be given to him unless he conducts himself uprightly and successfully, or that it not be given to him until later.
A person who is mentally or emotionally unstable or a deaf-mute are considered as minors, and a guardian should be appointed for them.
ח
קטן שהגדיל אפילו היה אוכל ושותה יותר מדאי ומפסיד והולך בדרך רעה אין בית דין מונעין ממנו ממונו ואין מעמידין לו אפוטרופוס, אלא אם כן צוה אביו או מורישו שלא יתנו לו אלא אם כן יהיה כשר ומצליח או שלא יתנו לו עד זמן מרובה, והשוטה והחרש הרי הן כקטנים ומעמידין להן אפוטרופוס.
FOOTNOTES
1.מי שמת והניח יורשים גדולים וכו' עד שיגדיל. א"א והוא שחלק להם בחייו שאם לא חלק יניח הכל ביד הגדולים והם ישביחו לאמצע וטוב להם עכ"ל.
Nachalot - Chapter 11
1
Money belonging to orphans that was left to them by their father does not require a guardian. What, instead, is done with it?
We search for a person who owns property that can be expropriated by a creditor and that is of high quality. This person should be trustworthy, one who heeds the laws of the Torah, and who was never placed under a ban of ostracism. He is given the money in the presence of the court to invest in a manner that will most likely lead to a profit and will not likely lead to loss. Thus, the orphans will derive benefit from the investment of the money.
Similarly, if such a person does not have landed property, he should give bars of gold that do not have any identifying marks as security. The court takes the security and gives him the money to invest in a manner that will most likely lead to a profit and will not likely lead to loss.
Why does he not give golden utensils or golden jewelry as security? For perhaps these articles belong to another person. We fear that in the event of the investor's death, that other person will claim these articles by identifying them with signs. They will then be given to him if the judge knows that the investor was unlikely to possess such articles.
How much should be given to the orphans as profit? As the judges determine, a third of the profits, half of them, or even a fourth of them; if the judges ascertain that this is in the best interests of the orphans, such an arrangement is followed.
If the court cannot find a person to give the money to invest in a manner that will not likely lead to loss and will most likely lead to a profit, they should use a small amount of the money to provide the orphans with their livelihood until they use the money to purchase land that they entrust to a guardian whom they appoint.
א
מעות של יתומים שהניח להן אביהן אינן צריכין אפוטרופוס, אלא כיצד עושין בהן, בודקין על מי שיש לו נכסים שיש להם אחריות ויהיו עדית ויהיה איש נאמן ושומע דיני תורה ומעולם לא קבל עליו נדוי, ונותנין לו המעות בבית דין קרוב לשכר ורחוק להפסד ונמצאו היתומים נהנין משכר המעות, וכן אם אין לו קרקע ינתן להן משכון זהב שבור שאין בו סימן ונוטלין בית דין המשכון ונותנין לו המעות קרוב לשכר ורחוק להפסד, ולמה לא יקחו משכון כלים של זהב או חלי של זהב, שמא של אחרים הוא ויתנו סימן ויטלוהו אחר מותו אם ידע הדיין שאין זה אמוד, וכמה יפסקו בשכר כפי מה שיראו הדיינין, או שליש השכר או חציו אפילו רביע השכר ליתומים אם ראו שזו תקנה להם עושין, לא מצאו אדם שיתנו לו המעות רחוק להפסד וקרוב לשכר הרי אלו מוציאין מהן מזונות מעט, עד שיקנו להן במעות קרקע וימסרו אותו ביד אפוטרופוס שיעמידו להן.
2
Movable property inherited by orphans should be evaluated and sold in the presence of a court. If the marketplace is close to their city of residence, we have the articles brought to the marketplace. They are sold and the proceeds added to the financial resources of the orphans."
ב
כל המטלטלין של יתומים שמין אותן ומוכרין אותן בבית דין, ואם היה השוק קרוב למדינה, מוליכין אותן לשוק ומוכרין אותן ויצטרפו דמיהן עם המעות של יתומים.
3
The following principle applies when a person possesses beer belonging to orphans and he is beset by a quandary: If he leaves it in its place until it is sold it might sour, and if he brings it to the marketplace it might become lost because of factors beyond his control. Our Sages ruled that he should do as he would do with his own beer. Similar laws apply in all analogous situations.
ג
מי שהיה בידו שכר של יתומים אם יניחו כאן עד שימכר שמא יחמיץ, ואם יוליכו לשוק שמא יארעו אונס בדרך, הרי זה עושה בו כדרך שהוא עושה בשלו וכן כל כיוצא בזה.
4
When the court appoints a guardian, he is given all the property of the minor: the landed property and the movable property that was not sold. He sells and purchases whatever he determines is necessary; he builds and he destroys; he rents, plants, sows and does whatever he thinks is in the best interests of the orphans. He should provide them with food and drink and provide them with their expenses according to their financial capacity and their social standing. He should not be overly generous with them, nor should he be overly parsimonious.
ד
כשמעמידין בית דין להן אפוטרופוס מוסרין לו כל נכסי הקטן הקרקע והמטלטלין שלא נמכרו, והוא מוציא ומכניס ובונה וסותר ושובר ונוטע וזורע ועושה כפי מה שיראה שזה טוב ליתומים ומאכילן ומשקן ונותן להן כל ההוצאה כפי הממון וכפי הראוי להן ולא ירויחו להן יותר מדאי ולא יצמצם עליהם יתר מדאי.
5
When the orphans come of age, the guardian should give them the property of the person whose estate they inherited. He does not have to give them an account of what he purchased and what he sold. Instead, he tells them: "This is what remains," and takes an oath holding a sacred article that he did not steal anything from them.
When does this apply? When the guardian was appointed by the court. When, however, the guardian was appointed by the orphans' father or other relatives, he is not required to take an oath because of an indefinite claim.
A guardian may dress and garb himself in a distinguished manner using the fund belonging to the orphans, so that he will be esteemed and his words will be heeded, provided that the orphans will benefit from the fact that he is esteemed and his words are heeded.
ה
כשיגדילו היתומים נותן להם ממון מורישן ואינו צריך לעשות להן חשבונות מה שהכניס והוציא אלא אומר להן זה הנשאר, ונשבע בנקיטת חפץ שלא גזלן כלום, במה דברים אמורים כשמנוהו בית דין אבל אפוטרופוס שמנהו אבי יתומים וכן שאר המורישן אינו נשבע על טענת ספק, יש לאפוטרופוס ללבוש ולהתכסות מנכסי יתומים כדי שיהיה מכובד ויהיו דבריו נשמעין והוא שיהיה ליתומים הנאה בנכסיהן בהיות דבריו נשמעין.
6
A guardian may sell animals, servants, maidservants, fields and vineyards belonging to the estate to provide sustenance for the orphans. He may not sell these assets and hoard the money. Nor may he sell fields to purchase servants, nor sell servants to purchase fields, for perhaps he will not be successful. He may, however, sell fields to purchase oxen to work other fields, for oxen are the fundamental element of the fields one possesses.
ו
יש לאפוטרופוס למכור בהמה ועבדים שפחות שדות וכרמים להאכיל ליתומים, אבל אין מוכרין ומניחין המעות ואין מוכרין שדות ליקח עבדים ולא עבדים ליקח שדות שמא לא יצליח, אבל מוכרין שדה ליקח שוורים לעבודת שדות אחרות שהשוורים הן עקר כל נכסי שדות.
7
The guardian is not permitted to sell a field located far from the city and purchase a field close to the city, nor may he sell a poor field and purchase a good field, for perhaps his purchases will not be successful.
Similarly, a guardian may not enter into a lawsuit to argue on behalf of the orphans with regard to a claim registered against them, with the intent of benefiting them. The rationale is that he may not be successful, and the claim against them will be substantiated.
ז
אין האפוטרופין רשאין למכור ברחוק ולגאול בקרוב למכור ברעה ולגאול ביפה, שמא לא יצליח זה שקנו, ואין רשאין לדון ולחוב על מנת לזכות ליתומים שמא לא יזכו ונמצא החוב קיים. 1
8
The guardians are not permitted to grant Canaanite servants their freedom. They may not even take money from the servant so that he will be released. Instead, they sell the servants to others and take the money from them with the intent that they grant them their freedom. It is those purchasers who release the servants.
ח
אין האפוטרופין רשאין להוציא עבדים לחירות אפילו ליקח מן העבד דמים שיצא לחירות, אבל מוכרין אותן לאחרים ולוקחין מהן הדמים על מנת שיוציאוהו לחירות ואותן האחרים הן שמשחררין אותם. 2
9
The guardians should separate terumah and the tithes from the crops of the orphans so that they can provide them with food. . For we may not feed the orphans forbidden substances. They may not, however, tithe or separate terumah so that the produce will be ready for use. Instead, they should sell it as tevel. Those who desire to make it ready for use will do so.
ט
האפוטרופין תורמין ומעשרין נכסי יתומים כדי להאכילן, שאין מאכילין את היתומים דבר האסור, אבל לא יעשרו ולא יתרומו כדי להניח פירות מתוקנין אלא ימכרו אותן טבל והרוצה לתקן יתקן. 3
10
The guardians must make a lulav, a sukkah, tzitzit, a shofar, a Torah scroll, tefillin, mezuzot and a megillah on behalf of the orphans. The general principle is: All mitzvot that have a fixed measure - whether of Scriptural or Rabbinic origin - should be made available for them, although they are obligated in these mitzvot only as part of their education. We do not, however, levy charitable assessments against their property, even for the sake of the redemption of captives. The rationale is that such mitzvot have no limit to them.
י
האפוטרופין עושין לקטנים לולב וסוכה וציצית ושופר ספר תורה ותפילין ומזוזות ומגילה, כללו של דבר כל מצות עשה שיש להם קצבה בין שהוא מדברי תורה בין שהוא מדברי סופרים, עושין להם אף על פי שאינן חייבין במצוה מכל אלו המצות אלא כדי לחנכן, אבל אין פוסקין עליהן צדקה ואפילו לפדיון שבוים, מפני שמצות אלו אין להן קצבה.
11
When a person loses his intellectual faculties or becomes a deaf-mute, the court levies charitable assessments against his property if he has the means.
יא
ומי שנשתטה או שנתחרש בית דין פוסקין עליו צדקה אם היה ראוי.
12
Although a guardian does not have to make an accounting, as mentioned above, he must keep a personal account, being extremely precise, so as not to incur the wrath of the Father of these orphans, He who rides upon the heavens, as Psalms 68:5-6 states: "Make a path for He who rides upon the heavens... the Father of orphans."
יב
אע"פ שאין האפוטרופוס צריך לעשות חשבון כמו שביארנו, צריך לחשב בינו לבין עצמו לדקדק ולהזהר הרבה מאביהן של אלו היתומים שהוא רוכב ערבות שנאמר סלו לרוכב בערבות וגו' אבי יתומים וגו'.
FOOTNOTES
1.ואין רשאין וכו' עד ונמצא חוב קיים. א"א לא זו הדרך אלא שהוא דן לזכות ואם זכה זכו בו היתומים ואם חב לא חב ליתומים שאין להם רשות לאפוטרופסים לחוב ליתומים לא לכתחלה ולא דיעבד עכ"ל.
2.אין האפוטרופין רשאין להוציא וכו' עד שמשחררין. א"א יש מי שאומר הלכה כרבי דאמר אף הוא נותן דמי עצמו ויוציא דבהא פליגי דת"ק סבר אין כסף גומר בה ור' סבר גומר וקי"ל גומר הלכך הלכתא כר' עכ"ל.
3.האפוטרופין תורמין וכו' עד והרוצה לתקן יתקן. א"א אין הדעת נוחה הימנו שיהא האפוטרופוס חבר מוכר טבל להכשיל בני אדם בנכסי היתומים, אבל יניח המותר על מזונותיהם לשנה עד שיראה מקום ריוח במכירתם, ואחר ימכור והטעם שאינו שליח אלא לצורך שעה עכ"ל.
Hayom Yom:
• English Text | Video Class
Hayom Yom
Today's Hayom Yom
Cutting Off the Supply
To fight evil face-to-face is futile. But we can cut off its supply.
Between good and evil lies a neutral ground, a battlefield—the realm of all things permissible. All supplies to the enemy must pass through this realm. Because evil has no power of its own—it lives entirely off the scraps thrown to it from above.
By taking all that is permissible and using it only for good, honestly and uprightly, with purpose that transcends our own selves, the supply lines are broken.
When every activity of life becomes a way to know G‑d, evil simply withers away and dies. [Tanya, chapter 37]
-------.
Today's Hayom Yom
Elul 8, 5777 · 08/30/2017
"Today's Day"
Wednesday, Elul 8, 5703
Torah lessons: Chumash: Teitsei, Revi'i with Rashi.
Tehillim: 44-48. Also 22-24.
Tanya: This disencumberment (p. 453) ...crucible and furnace.(p. 453).
The Tzemach Tzedek listed three things by whose virtue he was successful at the Rabbinical Convention in Petersburg in 5603 (1843). One of these was the merit of the thirty-two thousand hours that he labored over the Alter Rebbe's discourses over the span of the thirty years from 5564 to 5594. (In 5564 - 1804 - he designated a special period to study the Alter Rebbe's discourses, and in 5594 - 1834 - work was begun on their publication.1
FOOTNOTES
1.See Sh'vat 3. and 14 Adar I.
Daily Thought:Cutting Off the Supply
To fight evil face-to-face is futile. But we can cut off its supply.
Between good and evil lies a neutral ground, a battlefield—the realm of all things permissible. All supplies to the enemy must pass through this realm. Because evil has no power of its own—it lives entirely off the scraps thrown to it from above.
By taking all that is permissible and using it only for good, honestly and uprightly, with purpose that transcends our own selves, the supply lines are broken.
When every activity of life becomes a way to know G‑d, evil simply withers away and dies. [Tanya, chapter 37]
-------.
No comments:
Post a Comment