| |||||
- 
- ב"ה - Today in Judaism - Today is Thursday, Elul 9, 5777 · August 31, 2017Torah Reading:
Ki Teitzei: Deuteronomy 21:10-21
Deuteronomy 21:10 “When you go out to war against your enemies, and Adonai your God hands them over to you, and you take prisoners, 11 and you see among the prisoners a woman who looks good to you, and you feel attracted to her and want her as your wife; 12 you are to bring her home to your house, where she will shave her head, cut her fingernails 13 and remove her prison clothing. She will stay there in your house, mourning her father and mother for a full month; after which you may go in to have sexual relations with her and be her husband, and she will be your wife. 14 In the event that you lose interest in her, you are to let her go wherever she wishes; but you may not sell her for money or treat her like a slave, because you humiliated her.
15 “If a man has two wives, the one loved and the other unloved, and both the loved and unloved wives have borne him children, and if the firstborn son is the child of the unloved wife; 16 then, when it comes time for him to pass his inheritance on to his sons, he may not give the inheritance due the firstborn to the son of the loved wife in place of the son of the unloved one, who is in fact the firstborn. 17 No, he must acknowledge as firstborn the son of the unloved wife by giving him a double portion of everything he owns, for he is the firstfruits of his manhood, and the right of the firstborn is his.
18 “If a man has a stubborn, rebellious son who will not obey what his father or mother says, and even after they discipline him he still refuses to pay attention to them; 19 then his father and mother are to take hold of him and bring him out to the leaders of his town, at the gate of that place, 20 and say to the leaders of his town, ‘This son of ours is stubborn and rebellious, he doesn’t pay attention to us, lives wildly, gets drunk.’ 21 Then all the men of his town are to stone him to death; in this way you will put an end to such wickedness among you, and all Isra’el will hear about it and be afraid.
-------
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 25 Chapter 26 Chapter 27
Psalms Chapter 25:1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions. Chapter 26:1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord. Chapter 27:1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
1
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
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
Jewish History:
- Nachmanides Renews Jerusalem community (1267)
Daily Quote:
Extending a loan to a fellow is greater than giving charity [Talmud, Shabbat 63a]
Daily Torah Study:
Chumash: Ki Teitzei, 5th Portion Deuteronomy 23:25-24:4 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 23
25When you enter your neighbor's vineyard, you may eat as many grapes as you desire, until you are sated, but you shall not put [any] into your vessel. כהכִּ֤י תָבֹא֙ בְּכֶ֣רֶם רֵעֶ֔ךָ וְאָֽכַלְתָּ֧ עֲנָבִ֛ים כְּנַפְשְׁךָ֖ שָׂבְעֶ֑ךָ וְאֶל־כֶּלְיְךָ֖ לֹ֥א תִתֵּֽן:
When you enter your neighbor’s vineyard: Scripture is speaking of a worker [who enters his employer’s vineyard to work there]. — [B.M. 87b]
כי תבא בכרם רעך: בפועל הכתוב מדבר:
as you desire: As many as you wish.
כנפשך: כמה שתרצה:
until you are sated: But not excessive eating. — [B.M. 87b]
שבעך: ולא אכילה גסה:
you shall not place [any] into your vessel: From here [we learn that] Scripture is referring only to the period of the vintage, when you place [grapes] into the owner’s vessel (B.M. 87b). However, if the worker is entering [the vineyard] in order to hoe or or cover the exposed roots [with earth], he may not eat [any of the grapes]. — [B.M. 89b]
ואל כליך לא תתן: מכאן שלא דברה תורה אלא בשעת הבציר, בזמן שאתה נותן לכליו של בעל הבית, אבל אם שכרו לעדור ולקשקש, אינו אוכל:
26When you enter your neighbor's standing grain, you may pick the ears with your hand, but you shall not lift a sickle upon your neighbor's standing grain. כוכִּ֤י תָבֹא֙ בְּקָמַ֣ת רֵעֶ֔ךָ וְקָֽטַפְתָּ֥ מְלִילֹ֖ת בְּיָדֶ֑ךָ וְחֶרְמֵשׁ֙ לֹ֣א תָנִ֔יף עַ֖ל קָמַ֥ת רֵעֶֽךָ:
When you enter your neighbor’s standing grain: This [verse] too, is speaking of a worker [who enters his employer’s grain field, to work there]. — [B.M. 87b]
כי תבא בקמת רעך: אף זו בפועל הכתוב מדבר:
Deuteronomy Chapter 24
1When a man takes a wife and is intimate with her, and it happens that she does not find favor in his eyes because he discovers in her an unseemly [moral] matter, and he writes for her a bill of divorce and places it into her hand, and sends her away from his house, אכִּֽי־יִקַּ֥ח אִ֛ישׁ אִשָּׁ֖ה וּבְעָלָ֑הּ וְהָיָ֞ה אִם־לֹ֧א תִמְצָא־חֵ֣ן בְּעֵינָ֗יו כִּי־מָ֤צָא בָהּ֙ עֶרְוַ֣ת דָּבָ֔ר וְכָ֨תַב לָ֜הּ סֵ֤פֶר כְּרִיתֻת֙ וְנָתַ֣ן בְּיָדָ֔הּ וְשִׁלְּחָ֖הּ מִבֵּיתֽוֹ:
[When a man takes a wife… that she does not find favor in his eyes] because he discovers in her an unseemly [moral] matter: [In this case] he has an obligation to divorce her, lest she find favor in his eyes [and he might consequently wish to keep her, which he must not do, since she had committed an act of impropriety]. — [Gittin 90b]
כי מצא בה ערות דבר: מצוה עליו [לגרשה] שלא תמצא חן בעיניו:
2and she leaves his house and goes and marries another man, בוְיָֽצְאָ֖ה מִבֵּית֑וֹ וְהָֽלְכָ֖ה וְהָֽיְתָ֥ה לְאִֽישׁ־אַחֵֽר:
[and goes and marries] another man: who differs from her first husband, for that one sent the evil woman out of his home, whereas this [man] has taken her in[to his home]. — [Gittin 90b]
לאיש אחר: אין זה בן זוגו של ראשון, הוא הוציא רשעה מתוך ביתו וזה הכניסה:
3if the latter husband hates her and writes her a bill of divorce, and places it into her hand and sends her away from his house, or if the latter husband who took her as a wife, dies גוּשְׂנֵאָהּ֘ הָאִ֣ישׁ הָֽאַחֲרוֹן֒ וְכָ֨תַב לָ֜הּ סֵ֤פֶר כְּרִיתֻת֙ וְנָתַ֣ן בְּיָדָ֔הּ וְשִׁלְּחָ֖הּ מִבֵּית֑וֹ א֣וֹ כִ֤י יָמוּת֙ הָאִ֣ישׁ הָאַֽחֲר֔וֹן אֲשֶׁר־לְקָחָ֥הּ ל֖וֹ לְאִשָּֽׁה:
if the latter husband hates her: Scripture informs him that eventually he will [come to] despise her, and if not, she will bury him, for it says, “or if the latter husband… dies.”- [Sifrei 24:135]
ושנאה האיש האחרון: הכתוב מבשרו שסופו לשנאותה, ואם לאו קוברתו, שנאמר או כי ימות:
4her first husband, who had sent her away, may not take her again to be his wife, since she was defiled [to him], for that is an abomination before the Lord, and you shall not bring sin to the land the Lord, your God, gives you for an inheritance. דלֹֽא־יוּכַ֣ל בַּעְלָ֣הּ הָֽרִאשׁ֣וֹן אֲשֶׁר־שִׁ֠לְּחָ֠הּ לָשׁ֨וּב לְקַחְתָּ֜הּ לִֽהְי֧וֹת ל֣וֹ לְאִשָּׁ֗ה אַֽחֲרֵי֙ אֲשֶׁ֣ר הֻטַּמָּ֔אָה כִּי־תֽוֹעֵבָ֥ה הִ֖וא לִפְנֵ֣י יְהֹוָ֑ה וְלֹ֤א תַֽחֲטִיא֙ אֶת־הָאָ֔רֶץ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ נֹתֵ֥ן לְךָ֖ נַֽחֲלָֽה:
since she was defiled [to him]: [This unusual expression comes] to include a sotah [a woman suspected of adultery] because she secluded herself [with another man]. [Until her trial ceremony takes place (see Num. 5:11-31) and it is yet unknown whether she has indeed committed adultery, he may not have relations with her.] - [Sifrei 24:136]
אחרי אשר הטמאה: לרבות סוטה שנסתרה:
Daily Tehillim: Psalms Chapters 49 - 54
• Hebrew text
• English text
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
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 25, 26 and 27.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust1
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
Tanya: Iggeret HaKodesh, middle of Epistle 12
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Thursday, Elul 9, 5777 · August 31, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 12
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3
והנה אתערותא דלעילא, לעורר גילוי הארה רבה והשפעה עצומה הנ״ל מאור אין סוף ברוך הוא
Now, the arousal from above, that elicits a manifestation of this great illumination and immense diffusion from the [infinite] Ein Sof-light
לעשות שלום הנ״ל
in order to bring about the above-mentioned peace,
היא באתערותא דלתתא
is effected by an arousal from below —
במעשה הצדקה
by the act of charity,
והשפעת חיים חן וחסד ורחמים
and by the benevolent bestowal by one man to another of “life, graciousness, kindness and compassion”1
למאן דלית ליה מגרמיה כלום
to him who has nothing of his own,
ולהחיות רוח שפלים כו׳
thereby “to revive the spirit of the lowly, [and to revive the heart of the downcast].”2
When one gives tzedakah to a pauper3 “while raising his spirits” with a few warm and supportive words, so that he is given not only “life” but “graciousness, kindness and compassion” as well, then this arousal from below results in an arousal from above. This releases an intense illumination of the infinite Ein Sof-light into the Supernal Attributes, thereby making peace between them, and tempering and sweetening the Gevurot in the Chassadim.
The Alter Rebbe will now go on to explain the effect of the “act” of tzedakah upon the individual benefactor himself, in terms of his battle with the evil of his animal soul.
The animal soul may be refined, and the good within it separated and elevated from its evil, in one of two ways:
One possible direction of attack is “from below to above” (milmatah lemaalah), whereby each attribute of the divine soul does battle with its counterpart in the animal soul, seeking to refine and elevate it. For example: the divine soul’s love for G‑d seeks to purify the animal soul’s attribute of Chesed with its fleshly desires; the divine soul’s fear of G‑d seeks to refine the animal soul’s evil kinds of fear; and so on.
Then there is a manner of purification that proceeds “from above to below” (milmaalah lematah), whereby one draws down a Divine light upon oneself so that the attributes of the animal soul spontaneously become purified and elevated within this light.
This approach anticipates the Time to Come, when the world as a whole will become purified of all evil through the G‑dliness that will then be manifest, until ultimately,4 “I shall remove the spirit of impurity from the earth.”
A similar manner of refining the animal soul exists today. It is accomplished through studying Torah lishmah, “for its own sake.” By studying in this way — altruistically, without thought of even spiritual gain — the individual draws down a G‑dly illumination that enables him not only to overwhelm the evil within him, but also to sift out the good within his animal soul from the evil in which it had been encumbered.
In the same way, when a Jew practices the “act” of tzedakah he draws down upon himself a G‑dly enlightenment that becomes revealed within him during prayer, and this enables him to extract the good within his animal soul from the surrounding evil and to elevate it.
ומודעת זאת מה שאמרו רז״ל על העוסק בתורה לשמה
It is well-known that our Sages, of blessed memory, said5 of a person who engages in the study of Torah for its own sake,
משים שלום בפמליא של מעלה ובפמליא של מטה
that “he makes peace within the heavenly retinue and within the terrestial retinue.”
פמליא של מעלה, הם השרים והמדות הנ״ל
The “heavenly retinue” comprises the above-mentioned “princes” and attributes,
שהן ההיכלות עליונים בעולם הבריאה שבזהר הקדוש
for these are the supernal heichalot (lit., “chambers”) in the World of Beriah, as stated in the sacred Zohar.
Peace there consists of the harmonious relationship that is established when Gevurah merges into Chesed and becomes sweetened and tempered by it.
ופמליא של מטה, הן ההיכלות התחתונים
The “terrestial retinue” comprises the lower heichalot,
ובפרט עולם הזה השפל
and especially this lowly world
המעורב טוב ורע מחטא אדם הראשון
which, since the sin of Adam, is mingled of good and evil,
As a result of Adam’s sin, there is no good in this world without evil and no evil without good.
והרע שולט על הטוב
and the evil rules over the good,
כמו שכתוב: אשר שלט האדם באדם גו׳
as it is written,6 “While man rules over man....” I.e., the “man of wickedness,” representing the forces of kelipah, rules over the “man of holiness” — and harms him, too, as the verse concludes.
ולאום מלאום יאמץ
[It is also written],7 “And nation will overpower nation,” as the balance of power fluctuates between the forces of good and the forces of evil.
וכנראה בחוש באדם התחתון, הנקרא בשם עולם קטן
This is empirically evident with terrestrial man, who is called a microcosm,8
שלפעמים הטוב גובר, ולפעמים להיפך, חס ושלום
for sometimes the good [within him] prevails, and sometimes the reverse, heaven forfend.
ואין שלום בעולם עד עת קץ
Therefore there will be no peace in the world until the ultimate time (lit., “the time of the End”), when evil will cease to exist,
שיתברר הטוב מהרע
when the good shall be refined from the evil
לידבק בשרשו ומקורו, מקור החיים ברוך הוא
in order to cleave to its root and source, the Divine Source of Life.
ואזי יתפרדו כל פועלי און, ורוח הטומאה יעבור מן הארץ
At that time9 “all evildoers shall be scattered,” and10 the spirit of impurity shall pass from the earth,
כשיתברר מתוכו בחינת הטוב המחייהו
when the element of the good which sustains it will be extracted from its midst.
Evil will then cease to exist as a matter of course, for its entire existence is dependent on the good found within it.
ובירור זה יהיה גם כן על ידי גילוי אלקותו למטה
This refinement itself, of the good from the evil, will also take place through a manifestation of Divinity below,
For just as the refinement as a whole is accomplished through our actions and efforts throughout the time of exile,11 so, too, the actual refinement will result from the revelation of G‑dliness in this world.
בהארה רבה והשפעה עצומה
with a great illumination and immense effulgence,
כמו שכתוב: כי מלאה הארץ דעה את ה׳
as it is written,12 “For the earth shall be filled with the knowledge of G‑d,”
ונגלה כבוד ה׳ גו׳
and13 “The glory of G‑d shall be revealed....”
וזהו בכללות העולם לעתיד
Now, this is as regards the future of the world, in general.
In the Time to Come the good will be refined and elevated from the evil through the revelation of G‑dliness that will then be manifest.
אך באדם התחתון
But as regards terrestrial man,
בכל עת מצוא
at every “time of finding,” every propitious time for finding G‑d,14
זו תפלה
meaning prayer,15
או שאר עתים מזומנים להתבודד עם קונו
or at other times designated for secluding oneself with one’s Maker,
כל אחד לפי מעשיו זוכה למעין בירור זה, על ידי עסק התורה לשמה
every individual, in proportion to his deeds, is granted a foretaste of this refinement by engaging in the study of Torah for its own sake.
The Divine revelation that permeates his soul enables him to refine and elevate the good from the evil.
וכן על ידי הצדקה
The same is accomplished by means of charity,
כמו שכתוב: ר׳ אליעזר יהיב פרוטה לעני, והדר מצלי
as it is related,16 “R. Eliezer would give a coin to a poor man, and then pray,
דכתיב: אני בצדק אחזה פניך
for it is written,17 ‘Through tzedek will I behold Your Countenance.”’
The Hebrew צדק literally means “righteousness”, but shares a common root with tzedakah (“charity”). By prefacing prayer with tzedek, one is granted during prayer a spiritual perception that penetrates to the innermost aspect of G‑dliness — “Your Countenance” (for the Hebrew פנים connotes both “face” and “interior”).
היא בחינת גילוי הארה והשפעת הדעת והתבונה
This [revelation during prayer] is a manifest illumination and effusion of knowledge and understanding,
להתבונן בגדולת ה׳
[enabling one] to meditate on the greatness of G‑d,
ולהוליד מזה דחילו ורחימו שכליים
in order to beget thereby an intellectually-generated awe and love,
כנודע
as is known.
ועל ידי זה, נברר הטוב לה׳, ונפרד הרע
And through this the good is extracted for G‑d and elevated to Him, and the evil is separated,
כמו שכתוב: מצרף לכסף וכור לזהב, ואיש לפי מהללו
as it is written,18 “The crucible is for [refining] silver and the melting-pot is for gold, and man [is refined] according to his praise.”
פירוש: לפי הילולו את ה׳ בעומק הדעת
This means, “according to his praise of G‑d” during prayer with profound knowledge
להוליד דחילו ורחימו
in order to beget awe and love.19
ככה נברר הטוב ונפרד הרע
In this way the good is extracted and the evil is separated,
כבירור ופירוד הסיגים מכסף וזהב במצרף וכור
just as dross is separated from silver and gold in a crucible or melting-pot.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “Significantly, [these are the very blessings requested in the final benediction of Shemoneh Esreh,] the one beginning with the words, Sim Shalom” (Siddur Tehillat HaShem, p. 60). |
| 2. | Yeshayahu 57:15. |
| 3. | Bava Batra 9b. |
| 4. | Cf. Zechariah 13:2. |
| 5. | Note of the Rebbe: “Sanhedrin 99b. See Likkutei Torah, Mattot, s.v. Heichaltzu.” |
| 6. | Kohelet 8:9. See also Epistle 25 below, et al. |
| 7. | Bereishit 25:23. |
| 8. | Tanchuma, Pekudei 3; Tikkunei Zohar, Tikkun 69 (pp. 100b-101a). |
| 9. | Tehillim 92:10. |
| 10. | Cf. Zechariah 13:2. |
| 11. | See above, Tanya, Part I, beginning of ch. 37. |
| 12. | Yeshayahu 11:9. |
| 13. | Ibid. 40:5. |
| 14. | Note of the Rebbe: “Commentaries on Tehillim 32:6.” |
| 15. | Note of the Rebbe: “Iggeret HaKodesh, Epistle 25, at length.” |
| 16. | Bava Batra 10a. |
| 17. | Tehillim 17:15. |
| 18. | Mishlei 17:3. |
| 19. | Note of the Rebbe: “For these are spiritual gold and silver (Torah Or, beginning of Parshat Vayeishev, et al.).” |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassToday's Mitzvah
Thursday, Elul 9, 5777 · August 31, 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
Positive Commandment 176
Establishing a Judicial System
"Appoint judges and officers in all your gates"—Deuteronomy 16:18.
We are commanded to appoint judges who will implement the Torah's commandments, and compel those who stray from the true path to follow the mitzvot. They will command regarding the performance of the good, and warn against doing evil, and will implement punishments against those who transgress. This in order that the observance of the commandments and prohibitions of the Torah not be given to the discretion of each individual.
Included in this mitzvah is the establishment of a judicial hierarchy.
A court of 23 judges is established in every city that meets a minimum population requirement. This court, called a sanhedrei ketanah (a "small court"), convenes at the gate of the city. A city that does not have sufficient population to warrant a 23-member court, should at the very least have a 3-member court, which presides over minor matters, and forwards larger matters to a court above them.
The local courts appoint inspectors to monitor the markets and ensure that people conduct business with honesty, so that not even slight injustices are perpetrated.
Every tribe has its own "supreme court."
In Jerusalem sits the beit din hagadol (the "high court") consisting of 70 judges in addition to the chief presiding justice. This individual is also known as the Nasi. This court gathers in the location designated for them [in a chamber in the Holy Temple].
Full text of this Mitzvah »
Establishing a Judicial System
Positive Commandment 176
Translated by Berel Bell
The 176th mitzvah is that we are commanded to appoint judges1 to implement the Torah's commands; to force those who have turned away from the path of truth to return to it; to command the performance of good and the avoidance of bad; and to carry out the punishment of transgressors, so that the positive commandments of the Torah and their prohibitions should not be dependent on the desire of every individual.
Included in this mitzvah is that these judges be appointed in a hierarchy. In an appropriate2 city, 23 judges are appointed who meet together by the gate to the city. This is a "small Sanhedrin." In Jerusalem, the High Court of 70 judges is appointed. One — the Rosh Yeshivah, also called the Nasi by the Sages — is appointed over these 70. They gathered together in the place singled out for them.3 In a place where the population is too small for a "small Sanhedrin," three judges are nevertheless appointed to carry out minor judgments, and to pass along more major cases to the next highest court.
In addition, inspectors are appointed to visit the markets and inspect peoples' business practices, in order to insure that even the slightest injustice does not occur.
The source of this prohibition is G‑d's statement,4 "Appoint yourselves judges and police for all your settlements [that G‑d your L‑rd is giving you for your tribes, and they shall judge the people...]."
In the words of the Sifri: "What is the source for the law that one court is appointed over the entire Jewish people? From the verse, 'Appoint yourselves judges and police.' How do we know that one is appointed over everyone? From the phrase, 'Appoint yourselves.' How do we know that a court must be appointed for each tribe? From the phrase, 'for all your settlements.' Rabbi Shimon ben Gamliel said, 'The phrase "for your tribes, and they shall judge [the people]" indicates that each tribe has the responsibility to judge the members of its tribe. The phrase, "and they shall judge the people," implies that they should do so even against their will.' "
The commandment to appoint 70 judges is repeated elsewhere in the Torah, in G‑d's statement5 (exalted be He), to Moshe, "Assemble 70 men for Me from the elder of Israel." Our Sages explained,6 "Anytime the phrase 'for Me' is used, it implies that it will last forever, such as,7 'Sanctify them to Me as priests.' " This means that this commandment was not just temporary but eternal for all generations.
You should be aware that all these appointments, i.e. the great Sanhedrin, the small Sanhedrin, the court of three, and all other appointments, only take place in Israel. There is no ordination outside of Israel. But when ordination is in effect in Israel, those who were already ordained are allowed to judge both in Israel and outside of Israel.
However, cases involving capital punishment may not be judged — neither inside nor outside Israel — unless the Holy Temple is standing, as we explained in the Introduction to this work.
On G‑d's statement8 (exalted be He) regarding a person who killed accidentally, "They shall be for you as an eternal law for all your generations, wherever you may live," the Sifri said, "The phrase, 'wherever you may live,' means both inside Israel and outside of Israel. One might think that there should be cities of refuge outside of Israel; the verse therefore says, 'they' — the laws9 הַדַיָנִין are in effect both inside Israel and outside of Israel, but the cities of refuge are only inside Israel."
All the details of this mitzvah are explained in tractate Sanhedrin.
FOOTNOTES
1.Although the verse mentions judges and police, the Rambam mentions only judges. See Kapach, 5731, footnote 76. Likkutei Sichos, Vol. 34, p. 98ff; Sefer HaSichos 5751, Vol. II, pp. 781-2.
2.Having at least 120 inhabitants. See Sanhedrin 2b.
3.The Lishkas Hagazis in the Temple.
4.Deut. 16:18.
5.Num. 11:16.
6.Sifri, Behaaloscha.
7.Ex. 28:41.
8.Num. 35:29.
9.I.e. the other laws regarding the accidental murderer, with the exception of those laws relating to the cities of refuge.
Negative Commandment 284Appointing an Unqualified Judge
"Do not respect persons in judgment"—Deuteronomy 1:17.
It is forbidden for the Rabbinic Supreme Court or the Exilarch to appoint a judge who is not versed in Torah wisdom, though the individual possesses other qualities.
For example, one may not say, "I'll appoint this individual because he is handsome, powerful, related to me, lent me money, or proficient in many languages." Such an appointee is liable to pervert justice—not out of maliciousness, but out of ignorance.
Rather, with regards to all Torah appointments, we only consider the candidate's proficiency in Torah and knowledge of its commands and prohibitions, and that his personal behavior should be in concordance with this knowledge.
Full text of this Mitzvah »
Appointing an Unqualified Judge
Negative Commandment 284
Translated by Berel Bell
The 284th prohibition is that the High Court or the Rosh Golus1 are forbidden from relying on an individual's [other] qualities and appointing him as judge although he is not expert in the Torah's wisdom. In all appointments regarding Torah, we may look only at the person's expertise in the Torah's wisdom, knowledge of its positive commandments and prohibitions, and behavior suitable to [that knowledge].
The source of this prohibition to make an appointment based on other factors is G‑d's statement2 (exalted be He), "Do not give anyone special consideration regarding judgment."
the words of the Sifri: "The verse, 'Do not give anyone special consideration regarding judgment' refers to the one who appoints judges." This means that this prohibition only applies to the person who has the ability to appoint judges. This person is forbidden from making such an appointment based on other considerations, as mentioned above. Our Sages said: "One should not say, 'I will appoint this person as a judge because he is attractive'; 'I will appoint this person as a judge because he is strong'; 'I will appoint this person as a judge because he is my relative'; 'I will appoint this person as a judge because he lent me money'; 'I will appoint this person as a judge because he knows all languages.' " He will end up acquitting the guilty and convicting the innocent— not because he is wicked but because of his ignorance. Therefore the Torah says, "Do not give anyone special consideration regarding judgment."
FOOTNOTES
1.The head of Babylonian Jewry.
2.Deut. 1:17.
Positive Commandment 175Abiding by the Majority Decision
"To follow the majority"—Exodus 23:2.
We are commanded to follow the opinion of the majority in case of disagreement between the sages with regards to any Torah law. This mitzvah also applies to adjudication between litigants, if there is no consensus amongst the local judges regarding which party is in the right and which is in the wrong.
Full text of this Mitzvah »Abiding by the Majority Decision
Positive Commandment 175
Translated by Berel Bell
The 175th mitzvah is that we are commanded to follow majority rule when the Sages disagree about a particular law of the Torah. The same applies to a particular case: if, for example, the judges of the city disagree regarding a case between Reuven and Shimon as to which one owes money, they must follow majority rule.
The source of this prohibition is G‑d's statement1 (exalted be He), "A case must be decided based on majority rule."
Our Sages said explicitly,2 "Majority rule is mid'oraisa.3
The details of this mitzvah are explained in many passages of tractate Sanhedrin.
FOOTNOTES
1.Ex. 23:2.
2.Chullin 11a.
3.Of Torah law, rather than of Rabbinic origin. This statement shows that this mitzvah counts among the 613.
Rambam:
• 1 Chapter A Day: Mamrim Mamrim - Chapter 7
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMamrim - Chapter 7
INTRODUCTION
Deuteronomy 21:18-21 states:
If a person will have a wayward and rebellious son who does not heed the voice of his father or the voice of his mother and they chastise him, but he does not heed them. His father and mother shall take hold of him and bring him out to the elders of his city and to the gate of his place. They say to the elders of his city: "This son of ours is wayward and rebellious. He does not heed our voice; he is gluttonous and a lush." All of the men of his city will clout him with stones, killing him, and you shall remove evil from your midst. All Israel shall hear and fear.
Our Sages (primarily in Sanhedrin 68b ff) interpret this passage precisely, explaining how each term used in the passage teaches us a different concept. In the chapter that follows, the Rambam summarizes and organizes their teachings, giving us a clear-cut picture of the requirements of the mitzvah. It is important to emphasize that there is a difference of opinion among our Sages if the judgment of "a wayward and rebellious son" ever took place (Sanhedrin 71a). Some maintain that such a judgment was never issued. Indeed, from all the particulars mentioned by the Rambam, one can understand that it could be impossible for such a judgment to have been issued. Others maintain that they know of an instance where an individual was executed because of this transgression.
Sanhedrin 72a asks: Is eating the gluttonous meal (to be described by the Rambam) a sufficient cause for a person to be executed? In resolution, our Sages explain that the Torah considered the ultimate fate of such a person. He will be drawn after his natural tendencies and continue to steal and eat gluttonously. Ultimately, he will become a robber and slay people in order to support his habit. It is preferable, the Torah maintains, for him to be executed early in life, before he commits such severe sins.
1
It is explicitly stated that the wayward and rebellious son described in the Torah should be stoned to death. Now the Torah does not administer a punishment unless a warning was issued first. Where was the warning issued? In Leviticus 19:26: "Do not eat upon the blood," which can be interpreted to mean: "Do not partake of food that will lead to the shedding of blood." This refers to the meal eaten by the wayward and rebellious son who is executed only because of the hateful feast of which he partook as Deuteronomy 21:20 states: "He is gluttonous and a lush." According to the Oral Tradition, we learned that this was interpreted to mean that he ate meat and drank wine in a ravenous manner.
א
בן סורר ומורה האמור בתורה הרי נתפרשה בו סקילה ולא ענש הכתוב אלא אם כן הזהיר והיכן הזהיר לא תאכלו על הדם לא תאכל אכילה המביאה לידי שפיכות דמים וזו אכילת בן סורר ומורה שאינו נהרג אלא על אכילה מכוערת שאכל שנאמר זולל וסובא מפי השמועה למדו שזולל הוא האוכל בשר ברעבתנות וסובא השותה יין ברעבתנות:
2
There are many particulars involved in the meal for which he is liable for eating. All of these are conveyed by the Oral Tradition. He is not liable for stoning until he steals from his father and buys meat and wine at a cheap price. He must then eat it outside his father's domain, together with a group that are all empty and base. He must eat meat that is raw, but not entirely raw, cooked but not entirely cooked, as is the practice of thieves. He must drink the wine as it is thinned as the alcoholics drink. He must eat a quantity of meat weighing 50 dinarim in one sitting, and drink half a log of this wine at one time.
If he stole from his father and partook of such a meal inside his father's domain, or stole from others and partook of this hateful meal in his father's domain or in another's domain, he is not liable. If the meal involves a mitzvah, even a mitzvah of Rabbinic origin, or the meal involves a transgression, even a transgression of Rabbinic origin, he is not liable. This may be inferred from the phrase (Ibid.): "He does not heed our voice"; i.e., through eating this meal, he violates only his parents' command. This excludes one who through this meal violates the words of the Torah or who partakes of it for the sake of a mitzvah.
What is implied? If he partook of such a hateful meal together with a wicked company for the sake of a mitzvah, or he partook of the second tithe in Jerusalem, even if they eat a meal comforting the bereaved which is a mitzvah of Rabbinic origin, he is not liable. Similarly, if he ate meat from animals that were not ritually slaughtered or which were trefe, teeming animals or crawling animals, and even if he ate on a communal fast day, a transgression of Rabbinic origin, he is not liable for execution.
ב
אכילה זו שהוא חייב עליה דברים הרבה יש בהם והן כולן הלכה מפי הקבלה אינו חייב סקילה עד שיגנוב משל אביו ויקנה בשר בזול ויין בזול ויאכל וישתה חוץ מרשות אביו בחבורה שכולן ריקנין ופחותין ויאכל הבשר חי ואינו חי מבושל ואינו מבושל כדרך שהגנבים אוכלים וישתה היין מזוג כדרך שהגרגרנים שותים והוא שיאכל משקל חמשים דינרין מבשר זה במלוגמא אחת וישתה חצי לוג מיין זה בבת אחת גנב משל אביו ואכל אכילה זו ברשות אביו או שגנב משל אחרים ואכל אכילה זו המכוערת בין ברשות אביו בין ברשות אחרים הרי זה פטור וכן אם גנב משל אביו ואכל אכילה מכוערת כזו ברשות אחרים והיתה אכילת מצוה אפילו מדבריהם [או אכילת עבירה אפילו מדבריהם] פטור שנאמר איננו שומע בקולנו שאינו עובר באכילה זו אלא על קולם יצא זה שעבר בה על דברי תורה או שאכלה בדבר מצוה כיצד אכל אכילה זו המכוערת עם החבורה הרעה שאוכל עמהם בדבר מצוה או שאכלו מעשר שני בירושלים אפילו אכלו בתנחומי אבלים שהיא מצוה מדבריהם הרי זה פטור וכן אם אכלה מנבלות וטריפות שקצים ורמשים אפילו אכל בתענית צבור שהיא עבירה מדבריהם הרי זה פטור מן המיתה:
3
If he partook of any type of food, but did not partake of meat, even if he partook of fowl, he is not liable. If he partook of this meal from meat, but reached the sum of 50 dinarim by including fowl, he is liable. If he drank other beverages, but did not drink wine, he is not liable.
ג
אכל כל מאכל ולא אכל בשר בהמה אע"פ שאכל אכילה זו מבשר העוף פטור ואם אכל אכילה זו מבשר בהמה והשלים החמשים דינרים מבשר העוף חייב שתה כל משקה ולא שתה יין פטור:
4
When he ate raw meat and undiluted wine, he is not liable. The rationale is that this is an occasional occurrence and not something that a person will be drawn after. Similarly, if he ate this meal of salted meat on the third day after it was salted, or drank fresh grape juice, he is not liable. For a person will not be drawn after such matters.
ד
אכל בשר חי ושתה יין חי פטור שזה קרי הוא ואין אדם יכול להמשך בזה וכן אם אכל בשר מליח ביום השלישי למליחתו או שתה יין מגתו פטור שאין אדם יכול להמשך בזה:
5
For this transgression, the Torah does not punish a child who has not come to the age where he is responsible for the observance of mitzvot. Similarly, a man who has matured and is independent is not stoned to death, because he ate and drank such a hateful meal.
What is implied? According to the Oral Tradition, we learned that this law concerns a youth of thirteen between the time he grew two pubic hairs and the time at which his entire male organ is surrounded by pubic hair. After the entire male organ is surrounded by pubic hair, he is considered as independent and is not executed by stoning.
ה
לא ענש הכתוב קטן שלא בא לכלל המצות וכן איש שגדל והרי הוא ברשות עצמו אינו נסקל מפני שגנב ואכל ושתה אכילה זו המכוערת הא כיצד מפי השמועה למדו שאין דין זה אלא בבן שלש עשרה שנה ויום אחד שהביא שתי שערות עד שיקיף כל הגיד ואחר שיקיף השיער כל הגיד הרי הוא ברשות עצמו ואינו נסקל:
6
The entire period for which a "wayward and rebellious son" is liable is only three months from the time he manifests signs of physical maturity. For it is possible that his wife will conceive and her fetus will be recognizable within three months. This is derived from Deuteronomy 21:18: "If a person will have a wayward and rebellious son..."; a son, and not a "wayward and rebellious father."
Thus one may conclude that if one's pubic hair surrounds the entire organ before the three months are completed, he is not liable.
ו
כל ימיו של בן סורר ומורה אינן אלא שלשה חדשים מאחר שיביא שתי שערות לפי שאפשר שתתעבר אשתו ויהיה עוברה ניכר בשלשה חדשים ונאמר כי יהיה לאיש בן סורר ומורה ולא אב סורר ומורה הא למדת שאם הקיף השיער את כל הגיד קודם שישלים שלשה חדשים הרי זה פטור:
7
How is the judgment of a "wayward and rebellious son" adjudicated? First, his father and mother bring him to a court of three judges and tell them: "Our son is wayward and rebellious." They bring two witnesses who testify that he stole from his father and bought meat and wine with what he stole and partook of the meal described above after being warned. This is the first testimony.
He receives lashes as are administered to all of those who are obligated to be lashed, as Deuteronomy 21:20 states: "they chastise him, but he does not heed them." Should he steal from his father a second time and partake of such a meal, his father and mother bring him to a court of 23 judges. They bring two witnesses who testify that he stole and partook of this meal after being warned. This is the second testimony. It is acceptable if the first two witnesses also deliver the latter testimony.
After their testimony is heard, the youth is examined to see if his pubic hair surrounded his entire male organ. If that is not the case and it is not three months after he became thirteen, he complete the judgment against him as is done with all those executed by the court and he is stoned to death. He is not stoned to death unless the three judges who originally sentenced him to be lashed are present. This is implied by the phrase: "This son of ours," i.e., the one that was lashed in your presence."
ז
כיצד דנין בן סורר ומורה מביאין אותו אביו ואמו תחילה לבית דין של שלשה ואומרין להן בננו זה סורר ומורה ומביאין שני עדים שגנב משל אביו וקנה בשר ויין במה שגנב ואכל אותה אכילה האמורה אחר ההתראה וזו היא עדות הראשונה ומלקין אותו כשאר חייבי מלקות שנאמר ויסרו אותו ולא ישמע אליהם חזר וגנב משל אביו ואכל אכילה זו אביו ואמו מביאין אותו לבית דין של שלשה ועשרים ומביאין שני עדים ומעידין עליו שגנב ואכל אכילה זו האמורה אחר שהתרו בו וזו היא עדות אחרונה אפילו היו השנים הראשונים הם האחרונים ואחר שמקבלין עדותן בודקין אותו שמא הקיף השער את כל הגיד אם לא הקיף ולא שלמו לו שלשה חדשים גומרין דינו כדרך כל הרוגי בית דין וסוקלין אותו ואינו נסקל עד שיהו שם שלשה הראשונים שנאמר בננו זה זהו שלקה בפניכם:
8
If his father and his mother forgave him before he was sentenced, he is not liable.
ח
ואם מחלו לו אביו ואמו קודם שיגמר דינו פטור:
9
If he fled before he was sentenced to death and afterwards, his pubic hair surrounded his organ, he is not liable. If he fled after he was sentenced, even if he grows old, whenever he is discovered, he should be stoned to death. For whenever a person has been sentenced to death, it is as if he has already been slain and he has no blood.
ט
ברח עד שלא נגמר דינו ואח"כ הקיף השער מלמטה פטור ואם משנגמר דינו ברח אפילו הזקין כל עת שימצא יסקל שכל מי שנגמר דינו הרי הוא כהרוג ואין לו דם:
10
If his father desires to convict him and his mother does not desire, or his mother desires and his father does not desire, he is not judged as a "wayward and rebellious son," as implied by Deuteronomy 21:19: "His father and mother shall take hold of him."
If one of the parents has had his arm amputated, was lame, dumb, blind, or deaf, the son is not judged as a "wayward and rebellious son." These concepts are derived as follows: "His father and mother shall take hold of him" - This excludes parents with amputated arms" "And bring him out" - this excludes the lame. "They say" - this excludes the dumb. "This son of ours" - This excludes the blind. "He does not heed our voice" - This excludes the dumb.
י
היה אביו רוצה ואמו אינה רוצה אמו רוצה ואביו אינו רוצה אינו נעשה בן סורר ומורה שנאמר ותפשו בו אביו ואמו היה אחד מהן גדם או חגר או אלם או סומא או חרש אינו נעשה בן סורר ומורה שנאמר ותפשו בו ולא גדמים והוציאו אותו ולא חגרים ואמרו ולא אלמים בננו זה ולא סומים איננו שומע בקולנו ולא חרשים:
11
There is a Scriptural decree that a "wayward and rebellious son" should be stoned to death. A daughter, by contrast, is not judged in this manner. The rationale is that she does not have the tendency to become habituated to eating and drinking. For this reason, the Torah states: "A son," i.e., and not a daughter. A tumtum and an adrogynus are also excluded.
יא
גזירת הכתוב הוא שיסקל בן סורר ומורה אבל הבת אינה נידונית בדין זה שאין דרכה להמשך באכילה ושתיה כאיש שנאמר בן ולא בת ולא טומטום ואנדרוגינוס:
12
When an operation is performed on a tumtum and it is discovered that he is a male, he is not judged as a "wayward and rebellious son." The rationale is Deuteronomy 21:18 states: "If a person will have a wayward and rebellious son...." Implied is that he must be a son at the time he receives the warning.
יב
טומטום שנקרע ונמצא זכר אינו נעשה בן סורר ומורה שנאמר כי יהיה לאיש בן סורר ומורה עד שיהיה בן משעת התראה:
13
An announcement must be made concerning the execution of a "wayward and rebellious son." What type of announcement is made? A declaration is written and sent to the entire Jewish people: "In this-and-this court, we stoned so-and-so because he was a "wayward and rebellious son.'
יג
בן סורר ומורה צריך הכרזה כיצד מכריזין עליו כותבין לכל ישראל בבית דין פלוני סקלנו פלוני מפני שהיה בן סורר ומורה:
14
A "wayward and rebellious son" is like all others executed by the court; their estate is inherited by their heirs. Even though the person's father caused him to be stoned to death, the father inherits all of his possessions.
Blessed be God who grants assistance.
יד
בן סורר ומורה הרי הוא ככל הרוגי בית דין שממונם ליורשיהן שאף על פי שאביו גרם לו סקילה הרי הוא יורש כל נכסיו:
Rambam:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassMamrim - Chapter 7INTRODUCTION
Deuteronomy 21:18-21 states:
If a person will have a wayward and rebellious son who does not heed the voice of his father or the voice of his mother and they chastise him, but he does not heed them. His father and mother shall take hold of him and bring him out to the elders of his city and to the gate of his place. They say to the elders of his city: "This son of ours is wayward and rebellious. He does not heed our voice; he is gluttonous and a lush." All of the men of his city will clout him with stones, killing him, and you shall remove evil from your midst. All Israel shall hear and fear.
Our Sages (primarily in Sanhedrin 68b ff) interpret this passage precisely, explaining how each term used in the passage teaches us a different concept. In the chapter that follows, the Rambam summarizes and organizes their teachings, giving us a clear-cut picture of the requirements of the mitzvah. It is important to emphasize that there is a difference of opinion among our Sages if the judgment of "a wayward and rebellious son" ever took place (Sanhedrin 71a). Some maintain that such a judgment was never issued. Indeed, from all the particulars mentioned by the Rambam, one can understand that it could be impossible for such a judgment to have been issued. Others maintain that they know of an instance where an individual was executed because of this transgression.
Sanhedrin 72a asks: Is eating the gluttonous meal (to be described by the Rambam) a sufficient cause for a person to be executed? In resolution, our Sages explain that the Torah considered the ultimate fate of such a person. He will be drawn after his natural tendencies and continue to steal and eat gluttonously. Ultimately, he will become a robber and slay people in order to support his habit. It is preferable, the Torah maintains, for him to be executed early in life, before he commits such severe sins.
1
It is explicitly stated that the wayward and rebellious son described in the Torah should be stoned to death. Now the Torah does not administer a punishment unless a warning was issued first. Where was the warning issued? In Leviticus 19:26: "Do not eat upon the blood," which can be interpreted to mean: "Do not partake of food that will lead to the shedding of blood." This refers to the meal eaten by the wayward and rebellious son who is executed only because of the hateful feast of which he partook as Deuteronomy 21:20 states: "He is gluttonous and a lush." According to the Oral Tradition, we learned that this was interpreted to mean that he ate meat and drank wine in a ravenous manner.
א
בן סורר ומורה האמור בתורה הרי נתפרשה בו סקילה ולא ענש הכתוב אלא אם כן הזהיר והיכן הזהיר לא תאכלו על הדם לא תאכל אכילה המביאה לידי שפיכות דמים וזו אכילת בן סורר ומורה שאינו נהרג אלא על אכילה מכוערת שאכל שנאמר זולל וסובא מפי השמועה למדו שזולל הוא האוכל בשר ברעבתנות וסובא השותה יין ברעבתנות:
2
There are many particulars involved in the meal for which he is liable for eating. All of these are conveyed by the Oral Tradition. He is not liable for stoning until he steals from his father and buys meat and wine at a cheap price. He must then eat it outside his father's domain, together with a group that are all empty and base. He must eat meat that is raw, but not entirely raw, cooked but not entirely cooked, as is the practice of thieves. He must drink the wine as it is thinned as the alcoholics drink. He must eat a quantity of meat weighing 50 dinarim in one sitting, and drink half a log of this wine at one time.
If he stole from his father and partook of such a meal inside his father's domain, or stole from others and partook of this hateful meal in his father's domain or in another's domain, he is not liable. If the meal involves a mitzvah, even a mitzvah of Rabbinic origin, or the meal involves a transgression, even a transgression of Rabbinic origin, he is not liable. This may be inferred from the phrase (Ibid.): "He does not heed our voice"; i.e., through eating this meal, he violates only his parents' command. This excludes one who through this meal violates the words of the Torah or who partakes of it for the sake of a mitzvah.
What is implied? If he partook of such a hateful meal together with a wicked company for the sake of a mitzvah, or he partook of the second tithe in Jerusalem, even if they eat a meal comforting the bereaved which is a mitzvah of Rabbinic origin, he is not liable. Similarly, if he ate meat from animals that were not ritually slaughtered or which were trefe, teeming animals or crawling animals, and even if he ate on a communal fast day, a transgression of Rabbinic origin, he is not liable for execution.
ב
אכילה זו שהוא חייב עליה דברים הרבה יש בהם והן כולן הלכה מפי הקבלה אינו חייב סקילה עד שיגנוב משל אביו ויקנה בשר בזול ויין בזול ויאכל וישתה חוץ מרשות אביו בחבורה שכולן ריקנין ופחותין ויאכל הבשר חי ואינו חי מבושל ואינו מבושל כדרך שהגנבים אוכלים וישתה היין מזוג כדרך שהגרגרנים שותים והוא שיאכל משקל חמשים דינרין מבשר זה במלוגמא אחת וישתה חצי לוג מיין זה בבת אחת גנב משל אביו ואכל אכילה זו ברשות אביו או שגנב משל אחרים ואכל אכילה זו המכוערת בין ברשות אביו בין ברשות אחרים הרי זה פטור וכן אם גנב משל אביו ואכל אכילה מכוערת כזו ברשות אחרים והיתה אכילת מצוה אפילו מדבריהם [או אכילת עבירה אפילו מדבריהם] פטור שנאמר איננו שומע בקולנו שאינו עובר באכילה זו אלא על קולם יצא זה שעבר בה על דברי תורה או שאכלה בדבר מצוה כיצד אכל אכילה זו המכוערת עם החבורה הרעה שאוכל עמהם בדבר מצוה או שאכלו מעשר שני בירושלים אפילו אכלו בתנחומי אבלים שהיא מצוה מדבריהם הרי זה פטור וכן אם אכלה מנבלות וטריפות שקצים ורמשים אפילו אכל בתענית צבור שהיא עבירה מדבריהם הרי זה פטור מן המיתה:
3
If he partook of any type of food, but did not partake of meat, even if he partook of fowl, he is not liable. If he partook of this meal from meat, but reached the sum of 50 dinarim by including fowl, he is liable. If he drank other beverages, but did not drink wine, he is not liable.
ג
אכל כל מאכל ולא אכל בשר בהמה אע"פ שאכל אכילה זו מבשר העוף פטור ואם אכל אכילה זו מבשר בהמה והשלים החמשים דינרים מבשר העוף חייב שתה כל משקה ולא שתה יין פטור:
4
When he ate raw meat and undiluted wine, he is not liable. The rationale is that this is an occasional occurrence and not something that a person will be drawn after. Similarly, if he ate this meal of salted meat on the third day after it was salted, or drank fresh grape juice, he is not liable. For a person will not be drawn after such matters.
ד
אכל בשר חי ושתה יין חי פטור שזה קרי הוא ואין אדם יכול להמשך בזה וכן אם אכל בשר מליח ביום השלישי למליחתו או שתה יין מגתו פטור שאין אדם יכול להמשך בזה:
5
For this transgression, the Torah does not punish a child who has not come to the age where he is responsible for the observance of mitzvot. Similarly, a man who has matured and is independent is not stoned to death, because he ate and drank such a hateful meal.
What is implied? According to the Oral Tradition, we learned that this law concerns a youth of thirteen between the time he grew two pubic hairs and the time at which his entire male organ is surrounded by pubic hair. After the entire male organ is surrounded by pubic hair, he is considered as independent and is not executed by stoning.
ה
לא ענש הכתוב קטן שלא בא לכלל המצות וכן איש שגדל והרי הוא ברשות עצמו אינו נסקל מפני שגנב ואכל ושתה אכילה זו המכוערת הא כיצד מפי השמועה למדו שאין דין זה אלא בבן שלש עשרה שנה ויום אחד שהביא שתי שערות עד שיקיף כל הגיד ואחר שיקיף השיער כל הגיד הרי הוא ברשות עצמו ואינו נסקל:
6
The entire period for which a "wayward and rebellious son" is liable is only three months from the time he manifests signs of physical maturity. For it is possible that his wife will conceive and her fetus will be recognizable within three months. This is derived from Deuteronomy 21:18: "If a person will have a wayward and rebellious son..."; a son, and not a "wayward and rebellious father."
Thus one may conclude that if one's pubic hair surrounds the entire organ before the three months are completed, he is not liable.
ו
כל ימיו של בן סורר ומורה אינן אלא שלשה חדשים מאחר שיביא שתי שערות לפי שאפשר שתתעבר אשתו ויהיה עוברה ניכר בשלשה חדשים ונאמר כי יהיה לאיש בן סורר ומורה ולא אב סורר ומורה הא למדת שאם הקיף השיער את כל הגיד קודם שישלים שלשה חדשים הרי זה פטור:
7
How is the judgment of a "wayward and rebellious son" adjudicated? First, his father and mother bring him to a court of three judges and tell them: "Our son is wayward and rebellious." They bring two witnesses who testify that he stole from his father and bought meat and wine with what he stole and partook of the meal described above after being warned. This is the first testimony.
He receives lashes as are administered to all of those who are obligated to be lashed, as Deuteronomy 21:20 states: "they chastise him, but he does not heed them." Should he steal from his father a second time and partake of such a meal, his father and mother bring him to a court of 23 judges. They bring two witnesses who testify that he stole and partook of this meal after being warned. This is the second testimony. It is acceptable if the first two witnesses also deliver the latter testimony.
After their testimony is heard, the youth is examined to see if his pubic hair surrounded his entire male organ. If that is not the case and it is not three months after he became thirteen, he complete the judgment against him as is done with all those executed by the court and he is stoned to death. He is not stoned to death unless the three judges who originally sentenced him to be lashed are present. This is implied by the phrase: "This son of ours," i.e., the one that was lashed in your presence."
ז
כיצד דנין בן סורר ומורה מביאין אותו אביו ואמו תחילה לבית דין של שלשה ואומרין להן בננו זה סורר ומורה ומביאין שני עדים שגנב משל אביו וקנה בשר ויין במה שגנב ואכל אותה אכילה האמורה אחר ההתראה וזו היא עדות הראשונה ומלקין אותו כשאר חייבי מלקות שנאמר ויסרו אותו ולא ישמע אליהם חזר וגנב משל אביו ואכל אכילה זו אביו ואמו מביאין אותו לבית דין של שלשה ועשרים ומביאין שני עדים ומעידין עליו שגנב ואכל אכילה זו האמורה אחר שהתרו בו וזו היא עדות אחרונה אפילו היו השנים הראשונים הם האחרונים ואחר שמקבלין עדותן בודקין אותו שמא הקיף השער את כל הגיד אם לא הקיף ולא שלמו לו שלשה חדשים גומרין דינו כדרך כל הרוגי בית דין וסוקלין אותו ואינו נסקל עד שיהו שם שלשה הראשונים שנאמר בננו זה זהו שלקה בפניכם:
8
If his father and his mother forgave him before he was sentenced, he is not liable.
ח
ואם מחלו לו אביו ואמו קודם שיגמר דינו פטור:
9
If he fled before he was sentenced to death and afterwards, his pubic hair surrounded his organ, he is not liable. If he fled after he was sentenced, even if he grows old, whenever he is discovered, he should be stoned to death. For whenever a person has been sentenced to death, it is as if he has already been slain and he has no blood.
ט
ברח עד שלא נגמר דינו ואח"כ הקיף השער מלמטה פטור ואם משנגמר דינו ברח אפילו הזקין כל עת שימצא יסקל שכל מי שנגמר דינו הרי הוא כהרוג ואין לו דם:
10
If his father desires to convict him and his mother does not desire, or his mother desires and his father does not desire, he is not judged as a "wayward and rebellious son," as implied by Deuteronomy 21:19: "His father and mother shall take hold of him."
If one of the parents has had his arm amputated, was lame, dumb, blind, or deaf, the son is not judged as a "wayward and rebellious son." These concepts are derived as follows: "His father and mother shall take hold of him" - This excludes parents with amputated arms" "And bring him out" - this excludes the lame. "They say" - this excludes the dumb. "This son of ours" - This excludes the blind. "He does not heed our voice" - This excludes the dumb.
י
היה אביו רוצה ואמו אינה רוצה אמו רוצה ואביו אינו רוצה אינו נעשה בן סורר ומורה שנאמר ותפשו בו אביו ואמו היה אחד מהן גדם או חגר או אלם או סומא או חרש אינו נעשה בן סורר ומורה שנאמר ותפשו בו ולא גדמים והוציאו אותו ולא חגרים ואמרו ולא אלמים בננו זה ולא סומים איננו שומע בקולנו ולא חרשים:
11
There is a Scriptural decree that a "wayward and rebellious son" should be stoned to death. A daughter, by contrast, is not judged in this manner. The rationale is that she does not have the tendency to become habituated to eating and drinking. For this reason, the Torah states: "A son," i.e., and not a daughter. A tumtum and an adrogynus are also excluded.
יא
גזירת הכתוב הוא שיסקל בן סורר ומורה אבל הבת אינה נידונית בדין זה שאין דרכה להמשך באכילה ושתיה כאיש שנאמר בן ולא בת ולא טומטום ואנדרוגינוס:
12
When an operation is performed on a tumtum and it is discovered that he is a male, he is not judged as a "wayward and rebellious son." The rationale is Deuteronomy 21:18 states: "If a person will have a wayward and rebellious son...." Implied is that he must be a son at the time he receives the warning.
יב
טומטום שנקרע ונמצא זכר אינו נעשה בן סורר ומורה שנאמר כי יהיה לאיש בן סורר ומורה עד שיהיה בן משעת התראה:
13
An announcement must be made concerning the execution of a "wayward and rebellious son." What type of announcement is made? A declaration is written and sent to the entire Jewish people: "In this-and-this court, we stoned so-and-so because he was a "wayward and rebellious son.'
יג
בן סורר ומורה צריך הכרזה כיצד מכריזין עליו כותבין לכל ישראל בבית דין פלוני סקלנו פלוני מפני שהיה בן סורר ומורה:
14
A "wayward and rebellious son" is like all others executed by the court; their estate is inherited by their heirs. Even though the person's father caused him to be stoned to death, the father inherits all of his possessions.
Blessed be God who grants assistance.
יד
בן סורר ומורה הרי הוא ככל הרוגי בית דין שממונם ליורשיהן שאף על פי שאביו גרם לו סקילה הרי הוא יורש כל נכסיו:
Rambam:
• 3 Chapters A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 1, Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 2, Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Sanhedrin veha`Onashin haMesurin lahem - Chapter 1Introduction to Hilchos
"Open your mouth, judge righteously, and render justice for the poor and indigent" Proverbs 31:9
The fourteenth book,
Sefer Shoftim
The Book of Judges
It contains five halachot. They are: Hilchot Sanhedrin V'HaOnshin Hamesurim Lahem - The laws of the courts and the penalties placed under their jurisdiction
Hilchot Edut - The laws of witnesses
Hilchot Mamrim - The laws of the rebellious ones
Hilchot Evel - The laws of mourning
Hilchot Melachim UMilchamotehem - The laws of kings and their wars
Introduction to Hilchos Sanhedrin veha`Onashin haMesurin lahem
These laws contain 30 mitzvot: Ten positive commandments and twenty negative commandments. They are:
1. To appoint judges,
2. Not to appoint a judge who does not know the proper manner of judgment
3. To follow the majority if there is a difference of opinion among the judges
4. Not to issue a death sentence if there is a majority of only one condemning the defendant; rather, a majority of at least two is necessary,
5. For a judge who argued in favor of acquittal in a capital case not to argue for a conviction,
6. To execute by stoning the condemned to death,
7. To execute by burning the condemned to death,
8. To execute by decapitation,
9. To execute by strangulation,
10. To hang the corpses of certain sinners who were executed,
11. To bury the executed person on the day of his execution,
12. Not to allow his corpse to remain unburied overnight,
13. Not to allow a sorcerer to live,
14. To punish a sinner with lashes,
15. Not to add blows when lashing a sinner,
16. Not to punish a person forced to commit a sin,
17. Not to kill an innocent person based on an apparent conclusion,
18. Not to have mercy on a person who killed or injured a colleague,
19. Not to have mercy on a poor person in judgment,
20. Not to honor a man of stature in judgment,
21. Not to pervert judgment against a sinner even though he is known to be a transgressor,
22. Not to act deceitfully in judgment,
23. Not to pervert the justice due converts or orphans,
24. To render a righteous judgment,
25. For a Judge not to fear rendering a just judgment because of a powerful person,
26. Not to accept a bribe,
27. Not to curse the judges,
28. Not to accept a false report,
29. Not to curse the nasi,
30. Not to curse any other Jew of moral repute.
The explanation of these mitzvot is found in the coming chapters.
הלכות סנהדרין פרק ראשון - הקדמה
הלכות סנהדרין והעונשין המסורין להם יש בכללן שלשים מצות עשר מצות עשה ועשרים מצות לא תעשה וזה הוא פרטן:
(א) למנות שופטים
(ב) שלא למנות דיין שאינו יודע דרך המשפט
(ג) לנטות אחרי רבים אם נחלקו השופטים
(ד) שלא להרוג אם רבו המחייבין באיש אחד עד שיהיו יתר שנים
(ה) שלא ילמד חובה מי שלמד זכות בדיני נפשות
(ו) להרוג בסקילה
(ז) להרוג בשריפה
(ח) להרוג בסייף
(ט) להרוג בחנק
(י) לתלות
(יא) לקבור הנהרג ביום הריגתו
(יב) שלא תלין נבלתו
(יג) שלא להחיות מכשף
(יד) להלקות הרשע
(טו) שלא יוסיף בהכאת הלוקה
(טז) שלא לענוש אנוס
(יז) שלא להרוג דם נקי באומד הדעת
(יח) שלא לחוס על הורג חבירו או חובל בו
(יט) שלא לרחם את הדל בדין
(כ) שלא להדר גדול בדין
(כא) שלא להטות הדין על בעלי עבירות אע"פ שהוא חוטא
(כב) שלא לעוות משפט
(כג) שלא להטות משפט גר ויתום
(כד) לשפוט בצדק
(כה) שלא לירא בדין מאיש זרוע
(כו) שלא ליקח שוחד
(כז) שלא לקלל הדיינים
(כח) שלא לישא שמע שוא
(כט) שלא לקלל הנשיא
(ל) שלא לקלל אדם משאר בני ישראל הכשרים
וביאור מצות אלו בפרקים אלו:
1
It is a positive Scriptural commandment to appoint judges and enforcement officers in every city and in every region, as Deuteronomy 16:18 states: "Appoint judges and enforcement officers in all your gates."
"Judges" refers to magistrates whose attendance is fixed in court, before whom the litigants appear. "Enforcement officers" refers to those equipped with a billet and a lash who stand before the judges and patrol the market places and the streets to inspect the stores and to regulate the prices and the measures. They inflict corporal punishment on all offenders. Their deeds are controlled entirely by the judges.
Whenever a person is seen perpetrating injustice, they should bring his to the court, where he will be judged according to his wickedness.
א
מצות עשה של תורה למנות שופטים ושוטרים בכל מדינה ומדינה ובכל פלך ופלך שנאמר שופטים ושוטרים תתן לך בכל שעריך שופטים אלו הדיינים הקבועין בבית דין ובעלי דינין באים לפניהם שוטרים אלו בעלי מקל ורצועה והם עומדים לפני הדיינין המסבבין בשווקים וברחובות ועל החנויות לתקן השערים והמדות ולהכות כל מעוות וכל מעשיהם ע"פ הדיינים וכל שיראו בו עוות דבר מביאין אותו לבית דין ודנין אותו כפי רשעו:
2
We are obligated to appoint courts in every region and in every city only in Eretz Yisrael. In the diaspora, by contrast, we are not obligated to appoint courts in every region. This is derived from the continuation of the above verse: "Appoint...in all your gates which God your Lord is giving you for your tribes."
ב
אין אנו חייבין להעמיד בתי דינים בכל פלך ופלך ובכל עיר ועיר אלא בארץ ישראל בלבד אבל בחוצה לארץ אינן חייבין להעמיד בית דין בכל פלך ופלך שנאמר תתן לך בכל שעריך אשר ה' אלהיך נותן לך לשבטיך:
3
How many established courts should there be among the Jewish people and how many judges should there be in each court?
First, a supreme court is established in the Temple. This is called the Great Sanhedrin. It was composed of 71 judges. This is derived from Numbers 11:16 which states: "Gather for Me seventy men from the elders of Israel." And Moses presided over them, as the verse continues: "And they shall stand there with you." Thus there are 71.
The one who is of greatest knowledge is placed as the head over them. He acts as the Rosh Yeshivah. And he is called the nasi by the Sages in all sources. He assumes the position of Moses our teacher.
The greatest among the remaining 70 is appointed as an assistant to the head. He sits at his right and is called av beit din. The remaining judges from the 70 sit before them and are seated according to their age and according to their stature. Whoever possesses greater wisdom than his colleague is seated closer than his colleagues to the nasi on his left. The members of the Sanhedrin sit in a semi-circle so that the nasi and the av beit din can see all of them.
In addition, two courts of 23 judges each are appointed. One holds sessions at the entrance to the Temple courtyard. and the other at the entrance to the Temple Mount.
In addition, in every city in Israel in which their are 120 or more adult males, we appoint a minor Sanhedrin. They hold court at the entrance to the city, as implied by Amos 5:15: "And you shall present judgment in your gates." How many judges should be in such a court? 23. The one who possesses the greatest wisdom is the chief justice and the remainder sit in a semi-circle so that the chief justice can see all of them.
ג
כמה בתי דינין קבועין יהיו בישראל וכמה יהיה מניינן קובעין בתחלה בית דין הגדול במקדש והוא הנקרא סנהדרי גדולה ומניינם שבעים ואחד שנאמר אספה לי שבעים איש מזקני ישראל ומשה על גביהן שנאמר והתיצבו שם עמך הרי שבעים ואחד הגדול בחכמה שבכולן מושיבין אותו ראש עליהן והוא ראש הישיבה והוא שקורין אותו החכמים נשיא בכל מקום והוא העומד תחת משה רבינו ומושיבין הגדול שבשבעים משנה לראש ויושב מימינו והוא הנקרא אב בית דין ושאר השבעים יושבין לפניו כפי שניהם וכפי מעלתם כל הגדול מחבירו בחכמה יהיה קרוב לנשיא משמאלו יותר מחבירו והם יושבין בכמו חצי גורן בעיגול כדי שיהיה הנשיא עם אב בית דין רואין כולן ועוד מעמידין שני בתי דינין של עשרים ושלשה עשרים ושלשה אחד על פתח העזרה ואחד על פתח הר הבית ומעמידין בכל עיר ועיר מישראל שיש בה מאה ועשרים או יותר סנהדרי קטנה ויושבת בשער העיר שנאמר והציגו בשער משפט וכמה יהיה מניינם עשרים ושלשה דיינים והגדול בחכמה שבכולן ראש עליהן והשאר יושבין בעיגול כמו חצי גורן כדי שיהא הראש רואה את כולן:
4
When there are less than 120 adult males in a city, we appoint a court of three judges. For a court should never be less than three. In that way, there will be a majority and a minority if there is a difference of opinion in any particular judgment.
ד
עיר שאין בה מאה ועשרים מעמידין בה שלשה דיינים שאין בית דין פחות משלשה כדי שיהא בהן רוב ומיעוט אם היתה ביניהן מחלוקת בדין מן הדינין:
5
When a city does not possess two sages of great knowledge - 0ne fit to teach and issue rulings with regard to the entire Torah and one who knows how to listen diligently and knows how to raise questions and arrive at solutions - a court should not be appointed for it even though thousands of Jews live there.
ה
כל עיר שאין בה שני חכמים גדולים אחד ראוי ללמד ולהורות בכל התורה כולה ואחד יודע לשמוע ויודע לשאול ולהשיב אין מושיבין בה סנהדרין אף על פי שיש בה אלפים מישראל:
6
When a court has two judges of this caliber: one capable of listening with regard to the entire Torah, and one capable of expounding, it is a valid court. If there are three, it is of intermediate esteem. If the court possess four judges who can expound upon the entire Torah, it is a wise court.
ו
סנהדרין שיש בה שנים אלו אחד ראוי לשמוע ואחד ראוי לדבר הרי זו סנהדרין היו בה שלשה הרי זו בינונית היו בה ארבעה יודעים לדבר הרי זו סנהדרי חכמה:
7
We sit three rows of Torah scholars before every minor Sanhedrin. In each row, there are 23 men. The first row is seated next to the Sanhedrin, the second row below it, and the third row below it. In each row, the scholars are seated in the order of their level of wisdom.
ז
כל סנהדרי קטנה מושיבין לפניהן שלש שורות של תלמידי חכמים בכל שורה ושורה עשרים ושלשה איש שורה ראשונה קרובה לסנהדרין ושורה שנייה למטה הימנה ושלישית למטה הימנה וכל שורה ושורה יושבין בה לפי מעלתן בחכמה:
8
If there is a difference of opinion among the judges and it is necessary to grant semichah to one student to add to the number, the scholar of the greatest stature from the first row is granted semichah. The first scholar in the second row advances and sits in the first row to make up for the lack, and the first scholar in the third row advances and sits in the second row to make up for the lack. One of the remaining people is chosen and is seated in the third row. Similarly, if they must grant semichah to a second or third judge, they follow this pattern.
ח
אם נחלקו הסנהדרין והוצרכו לסמוך אחד להוסיף על מניינן סומכין מן הראשונה גדול שבה והראשון שבשורה שנייה בא ויושב בסוף שורה הראשונה כדי למלאות חסרונה והראשון שבשלישית בא ויושב בסוף שורה שנייה ובוררין להן אחד משאר הקהל ומושיבין אותו בסוף שורה שלישית וכן אם צרכו לסמוך שני או שלישי על הסדר הזה הם עושים:
9
Whenever a Sanhedrin functions, two legal scribes should stand before them: one at the right and one at the left. One writes the arguments of those who seek to hold the defendant liable, and one writes the arguments of those who seek to exonerate him.
ט
כל מקום שיש בו סנהדרין יהיו שם שני סופרי דיינים עומדין לפניהם אחד מן הימין ואחד מן השמאל אחד כותב דברי המחייבין ואחד כותב דברי המזכים:
10
Why is a Sanhedrin appointed only in a city with a population of 120? So that there will be a Sanhedrin of 23 judges, three rows of 23 students each, ten sitters in the synagogue, two scribes, two court officers, two litigants, two witnesses, two witnesses who seek to invalidate the testimony of the witnesses, two witnesses who seek to invalidate the testimony of the second pair of witnesses and restore the validity of the first, two charity collectors, and a third to distribute these collections, a doctor who is a bloodletter, a scribe, and a teacher for young children. This reaches a total of 120.
י
ולמה אין סנהדרין אלא בעיר שיש בה מאה ועשרים כדי שיהיה מהן סנהדרין של עשרים ושלשה ושלש שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת ושני סופרים ושני חזנים ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ועוד אחד כדי שיהיו שלשה לחלק צדקה ורופא אומן ולבלר ומלמד תינוקות הרי מאה ועשרים:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 2
1
We appoint to a Sanhedrin - both to the Supreme Sanhedrin and to a minor Sanhedrin - only men of wisdom and understanding, of unique distinction in their knowledge of the Torah and who possess a broad intellectual potential. They should also have some knowledge concerning other intellectual disciplines, e.g., medicine, mathematics, the fixation of the calendar, astronomy, astrology, and also the practices of fortune-telling, magic, sorcery, and the hollow teachings of idolatry, so that they will know how to judge them.
We appoint to the Sanhedrin only priests, Levites, and Israelites of lineage of fine repute who can marry into the priesthood. This is derived from Number 11:16: "And they shall stand there with you." Implied is that they should resemble you, Moses in wisdom, the fear of heaven, and in lineage.
א
אין מעמידין בסנהדרין בין בגדולה בין בקטנה אלא אנשים חכמים ונבונים מופלגין בחכמת התורה בעלי דיעה מרובה יודעים קצת משאר חכמות כגון רפואות וחשבון ותקופות ומזלות ואיצטגנינות ודרכי המעוננים והקוסמים והמכשפים והבלי ע"ז וכיוצא באלו כדי שיהיו יודעים לדון אותם ואין מעמידין בסנהדרין אלא כהנים לויים וישראלים המיוחסים הראויים להשיא לכהונה שנאמר והתיצבו שם עמך בדומין לך בחכמה וביראה וביחס:
2
It is a mitzvah for there to be priests and Levites in the Supreme Sanhedrin, as Deuteronomy 17:9 states: "And you shall come to the priests and to the Levites. If appropriate ones are not found, it is permissible for all the judges to be Israelites.
ב
ומצוה להיות בסנהדרין גדולה כהנים ולויים שנאמר ובאת אל הכהנים הלוים ואם לא מצאו אפילו היו כולם ישראלים הרי זה מותר:
3
We should not appoint to a Sanhedrin a man of very old age or one who does not possess male physical attributes, for they possess the trait of cruelty, nor a man who is childless, so that the judges should be merciful.
ג
אין מעמידין בכל הסנהדרין לא זקן מופלג בשנים ולא סריס מפני שיש בהן אכזריות ולא מי שאין לו בנים כדי שיהא רחמן:
4
A king of Israel may not be included in the Sanhedrin, for we are forbidden to disagree with him and repudiate his words. The High Priest, by contrast, may be included in the Sanhedrin if his knowledge makes him fitting.
ד
ואין מושיבין מלך ישראל בסנהדרין שאסור לחלוק עליו ולמרות את דברו אבל מושיבין כהן גדול אם היה ראוי בחכמה:
5
Although the kings of the House of David may not be included in the Sanhedrin, they may sit in judgment over the people. Conversely, they may be called to judgment if a person has a complaint against them. The Kings of Israel, by contrast, may not serve as judges, nor may they be called to judgment. The rationale is that they do not humble themselves before the words of the Torah, and letting them serve as a judge or issuing a judgment against them may lead to a disaster.
ה
מלכי בית דוד אע"פ שאין מושיבין אותם בסנהדרין יושבין ודנים הם את העם ודנים אותם אם יש עליהן דין אבל מלכי ישראל אין דנין ואין דנין אותם לפי שאין נכנעים לדברי תורה שמא תבא מהן תקלה:
6
Just as the judges of a court must be on the highest level of righteousness; so, too, must they be unsullied by any physical blemishes.
An effort should be made that they all be white-haired, of impressive height, of dignified appearance, men who understand whispered matters, who understand many different languages so that the Sanhedrin will not need to hear testimony from an interpreter.
ו
כשם שבית דין מנוקין בצדק כך צריכין להיות מנוקין מכל מומי הגוף וצריך להשתדל ולבדוק ולחפש שיהיו כולן בעלי שיבה בעלי קומה בעלי מראה נבוני לחש ושידעו ברוב הלשונות כדי שלא תהא סנהדרין שומעת מפי התורגמן:
7
We are not careful to demand that a judge for a court of three possess all these qualities. He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation.
All of these qualities are mentioned explicitly in the Torah. When relating Moses' statements concerning the appointment of judges, Deuteronomy 1:13 mentions: "Men of wisdom and understanding." This refers to wisdom.
The verse continues: "Beloved by your tribes." This refers to those who are appreciated by people at large. What will make them beloved by people? Conducting themselves with a favorable eye and a humble spirit, being good company, and speaking and conducting their business with people gently.
When relating Jethro's advice to Moses to appoint judges, Exodus 18:21 speaks of "men of power." This refers to people who are mighty in their observance of the mitzvot, who are very demanding of themselves, and who overcome their evil inclination until they possess no unfavorable qualities, no trace of an unpleasant reputation, even during their early manhood, they were spoken of highly. The phrase "men of power" also implies that they should have a courageous heart to save an oppressed person from the one oppressing him, as Exodus 2:17 states: "And Moses arose and delivered them."
Just as we see that Moses was humble; so, too, every judge should be humble. Exodus 18:21 continues: "God-fearing" - the intent is obvious. It mentions: "men who hate profit," i.e., people who do not become overly concerned even about their own money. They do not pursue the accumulation of money, for anyone who is overly concerned about wealth will ultimately be overcome by want.
The verse continues: "men of truth," i.e., people who pursue justice because of their own inclination; they love truth, hate crime, and flee from all forms of crookedness.
ז
בית דין של שלשה אף על פי שאין מדקדקין בהן בכל אלו הדברים צריך שיהא בכל אחד מהן שבעה דברים ואלו הן: חכמה וענוה ויראה ושנאת ממון ואהבת האמת ואהבת הבריות להן ובעלי שם טוב וכל אלו הדברים מפורשין הן בתורה הרי הוא אומר אנשים חכמים ונבונים הרי בעלי חכמה אמור וידועים לשבטיכם אלו שרוח הבריות נוחה מהם ובמה יהיו אהובים לבריות בזמן שיהיו בעלי עין טובה ונפש שפלה וחברתן טובה ודבורן ומשאן בנחת עם הבריות ולהלן הוא אומר אנשי חיל אלו שהן גבורים במצות ומדקדקים על עצמם וכובשין את יצרן עד שלא יהא להן שום גנאי ולא שם רע ויהא פרקן נאה ובכלל אנשי חיל שיהיה להן לב אמיץ להציל עשוק מיד עושקו כענין שנאמר ויקם משה ויושיען ומה משה רבינו עניו אף כל דיין צריך להיות עניו יראי אלהים כמשמעו שונאי בצע אף ממון שלהם אינן נבהלין עליו ולא רודפין לקבץ הממון שכל מי שהוא נבהל להון חסר יבואנו אנשי אמת שיהיו רודפין אחר הצדק מחמת עצמן בדעתן אוהבין את האמת ושונאין את החמס ובורחין מכל מיני העול:
8
Our Sages relate: From the Supreme Sanhedrin, they would send emissaries throughout the entire land of Israel to seek out judges. Whenever they found a person who was wise, sin-fearing, humble, modest, with a good reputation, and beloved by people at large, they have him appointed as a judge in his own city. From there, they promote him to the court which holds sessions at the entrance to the Temple Mount. From there, he is promoted to the court which holds sessions at the entrance to the Temple Courtyard, and from there, to the Supreme Sanhedrin.
ח
אמרו חכמים שמבית דין הגדול היו שולחים בכל ארץ ישראל ובודקין כל מי שימצאוהו חכם וירא חטא ועניו ושפוי ופרקו נאה ורוח הבריות נוחה הימנו עושין אותו דיין בעירו ומשם מעלין אותו לפתח הר הבית ומשם מעלין אותו לפתח העזרה ומשם מעלין אותו לבית דין הגדול:
9
When one of the judges of a court of three is a convert, the court is disqualified. His mother must be a native-born Jewess. If, by contrast, one of the judges is a mamzer, even if all three of them are mamzerim, they are acceptable to pass judgment.
Similarly, if all of the members of a court of three were blind in one eye, it is acceptable. This does not apply with regard to a Sanhedrin. If, however, a judge is blind in both eyes, he is unacceptable to serve on all courts.
ט
בית דין של שלשה שהיה אחד מהן גר הרי זה פסול עד שתהיה אמו מישראל היה אחד ממזר אפילו שלשתן ממזרים הרי אלו כשירין לדון וכן אם היה כל אחד מהם סומא באחד מעיניו כשר מה שאין כן בסנהדרין אבל הסומא בשתי עיניו פסול לכל:
10
Although a court requires no less than three judges, it is permissible for one judge to adjudicate a case according to Scriptural Law, as Leviticus 19:15 states: "Judge your fellow countryman with righteousness." According to Rabbinic Law, however, there should be three judges. When two judges adjudicate a case, their ruling is not binding.
י
אף על פי שאין בית דין פחות משלשה מותר לאחד לדון מן התורה שנאמר בצדק תשפוט עמיתך ומדברי סופרים עד שיהיו שלשה ושנים שדנו אין דיניהן דין:
11
When a judge is an expert and he is known by many to possess such knowledge or if he was granted permission by the court, he may adjudicate a case alone. Nevertheless, he is not considered as a court.
Even though it is permitted for such a person to issue judgments alone, it is a mitzvah from the Sages for him to have others sit in judgment with him, for our Sages said: "Do not act as a judge alone, for there is only One who judges alone."
יא
אחד שהיה מומחה לרבים או שנטל רשות מבית דין הרי זה מותר לו לדון יחידי אבל אינו חשוב בית דין ואע"פ שהוא מותר מצות חכמים הוא שמושיב עמו אחרים שהרי אמרו אל תהי דן יחידי שאין דן יחידי אלא אחד:
12
A person may execute judgment himself if he has the power to do so. If he acts according to the dictates of our faith and according to law, he is not obligated to take the trouble to come to the court. This applies even if he would not suffer any financial loss if he would delay and bring the matter to the court.
Consequently, should the other litigant lodge a complaint against him and bring him to court, if the court investigates and discovers that he acted according to law, i.e., the decision which he arrived at was true, we do not abrogate his decision.
יב
יש לאדם לעשות דין לעצמו אם יש בידו כח הואיל וכדת וכהלכה הוא עושה אינו חייב לטרוח ולבוא לבית דין אע"פ שלא היה שם הפסד בנכסיו אילו נתאחר ובא לבית דין לפיכך אם קבל עליו בעל דינו והביאו לבית דין ודרשו ומצאו שעשה כהלכה ודין אמת דן לעצמו אין סותרין את דינו:
13
Although a court of three is considered as a complete entity, whenever there are more judges, it is praiseworthy. It is preferable to make a decision with 11 judges than with ten. All the judges who sit in court must be Torah scholars and of appropriate character.
יג
אף על פי שבית דין של שלשה בית דין שלם הוא כל זמן שהן רבים הרי זה משובח ומוטב שיחתך הדין באחד עשר יותר מעשרה וצריכין שיהיו היושבים כולם שם בבית דין תלמידי חכמים וראויין:
14
It is forbidden for a wise man to sit in judgment until he knows with whom he will be sitting. This restraint is observed lest he be coupled with men who are unsuitable. Thus he will be part of "a band of traitors," and not part of a court.
יד
ואסור לאדם חכם שישב בדין עד שידע עם מי ישב שמא יצטרף עם אנשים שאינן הגונים ונמצא בכלל קשר בוגדים לא בכלל בית דין:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
1
Until when should the judges hold session? A minor Sanhedrin and a court of three should hold sessions from after the morning service until the end of the sixth hour of the day. The supreme Sanhedrin, by contrast, would hold sessions from the time of the slaughter of the morning sacrifice until the offering of the afternoon sacrifice. On Sabbaths and on festivals they would hold sessions in the House of Study on the Temple Mount.
א
עד אימתי יושבין הדיינים בדין סנהדרי קטנה ובית דין של שלשה יושבין מאחר תפלת השחר עד סוף שש שעות ביום אבל בית דין הגדול היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות וימים טובים היו יושבין בבית המדרש שבהר הבית:
2
The High Court of 71 judges was not required to sit all together in their place in the Temple. Instead, when it was necessary for them to gather together, they would all gather together. At other times, whoever had private affairs would tend to his concerns and then return.
The above applies provided there would be no less than 23 judges in attendance whenever they were sitting. If a judge needs to leave, he should look at his colleagues who remain. If there are 23 remaining, he may leave. If not, he should not leave until another comes.
ב
אין בית דין של שבעים ואחד צריכין שיהיו יושבין כולן כאחד במקומן שבמקדש אלא בעת שיהו צריכין להתקבץ מתקבצין כולן ובשאר העתות כל מי שהיה לו עסק יצא לעשות חפצו וחוזר והוא שלא יפחתו מעשרים ושלשה יושבין תמיד כל זמן ישיבתן הוצרך אחד מהן לצאת הרי זה מסתכל בחביריו הנשארים אם ישארו שם עשרים ושלשה יצא ואם לאו לא יצא עד שיבא אחר:
3
A court should not begin adjudicating a case at night. According to the Oral Tradition, this concept was derived as follows: Based on Deuteronomy 21:5 which mentions: "Every dispute and every blemish," an equation is established between the adjudication of disputes and blemishes. Just as blemishes are viewed only during the day; so, too, disputes should be adjudicated only during the day.
ג
אין מתחילין את הדינין בלילה מפי השמועה למדו שהדינין כנגעים שנאמר כל ריב וכל נגע מה ראיית נגעים ביום בלבד אף הדינין ביום בלבד:
4
Similarly, we do not listen to the testimony of witnesses or validate the authenticity of legal documents at night. With regard to cases involving monetary law, if the judges began hearing the matter during the day, it is permitted for them to conclude the judgment at night.
ד
וכן אין מקבלין עדות ואין מקיימין שטרות בלילה ובדיני ממונות אם התחילו ביום מותר לגמור הדין בלילה:
5
The division of an inheritance resembles a judgment, for with regard to them, Numbers 35:29 states: "For the statutes of judgment." Therefore inheritances are not divided at night.
ה
הנחלות כדינין שנאמר בהן לחוקת משפט לפיכך אין מפילין נחלות בלילה:
6
When two people enter to visit a person who is deathly ill, if he makes statements dividing his estate in their presence, they may record his statements, but they may not adjudicate the division of the estate. They were three, if they desire, they may record his statements, or they may adjudicate the division of the estate.
When does the above apply? During the day. During the night, they may record his statements, but they may not adjudicate the division of the estate.
ו
שנים שנכנסו לבקר את החולה וצוה בפניהם כותבים ואין עושים דין ואם היו שלשה רצו כותבין רצו עושין דין בד"א ביום אבל בלילה כותבין ואין עושין דין:
7
Whenever a suitable court among the Jewish people sits in judgment, the Divine Presence rests among them. Accordingly, the judges must sit in awe and fear, wrapped in tallitot, and conduct themselves with reverence. It is forbidden to act frivolously, to joke, or to speak idle matters in court. Instead, one may speak only words of Torah and wisdom.
ז
כל בית דין של ישראל שהוא הגון שכינה עמהם לפיכך צריכין הדיינים לישב באימה ויראה ועטיפה וכובד ראש ואסור להקל ראש או לשחק או לספר בשיחה בטילה בבית דין אלא בדברי תורה וחכמה:
8
Whenever a Sanhedrin, a king, or an exilarch appoints a judge who is not fitting and/or is not learned in the wisdom of the Torah and is not suitable to be a judge - even if he is entirely a delight and possesses other positive qualities - the person who appoints him violates a negative commandment, as Deuteronomy 1:17 states: "Do not show favoritism in judgment." According to the Oral Tradition, we learned that this command is addressed to those who appoint judges.
Our Sages declare: "Perhaps a person will say: 'So and so is attractive, I will appoint him as a judge,' 'So and so is strong, I will appoint him as a judge,' 'So and so is my relative, I will appoint him as a judge,' or "So and so knows all the languages, I will appoint him as a judge.' This will lead to those who are liable being vindicated and those who should be vindicated held liable, not because the judge is wicked, but because he does not know Torah law. Therefore the Torah states: "Do not show favoritism in judgment."
Our Sages also declare: "Whoever appoints a judge who is not appropriate for the Jewish people is considered as if he erected a monument, as implied by Deuteronomy 16:22: "Do not erect a monument which is hated by God, your Lord." If he is appointed instead of a Torah scholar, it is as if one planted an asherah, as Ibid.:21 states: "Do not plant an asherah or any other tree next to God's altar."
And our Sages interpreted Exodus 20:20: "Do not make gods of silver and gods of gold together with Me" to mean "Do not appoint a judge because of silver and gold." This refers to a judge who was appointed because of his wealth alone.
ח
כל סנהדרין או מלך או ראש גולה שהעמידו להן לישראל דיין שאינו הגון ואינו חכם בחכמת התורה וראוי להיות דיין אף על פי שהוא כולו מחמדים ויש בו טובות אחרות הרי זה שהעמידו עובר בלא תעשה שנאמר לא תכירו פנים במשפט מפי השמועה למדו שזה מדבר כנגד הממונה להושיב דיינין אמרו חכמים שמא תאמר איש פלוני נאה אושיבנו דיין איש פלוני גבור אושיבנו דיין איש פלוני קרובי אושיבנו דיין איש פלוני יודע בכל לשון אושיבנו דיין נמצא מזכה את החייב ומחייב את הזכאי לא מפני שהוא רשע אלא מפני שאינו יודע לכך נאמר לא תכירו פנים במשפט ועוד אמרו כל המעמיד לישראל דיין שאינו הגון כאילו הקים מצבה שנאמר ולא תקים לך מצבה אשר שנא ה' אלהיך ובמקום תלמידי חכמים כאילו נטע אשירה שנאמר לא תטע לך אשירה כל עץ אצל מזבח ה' אלהיך וכן אמרו חכמים לא תעשון אתי אלהי כסף אלוה הבא בשביל כסף וזהב זה הדיין שמינוהו מפני עשרו בלבד:
9
Whenever a judge pays money in order to be appointed, it is forbidden to stand in his presence. Our Sages commanded that he be denigrated and derided. And our Sages declare: "Consider the tallit with which he wraps himself as the saddle blanket of a donkey."
ט
כל דיין שנתן ממון כדי שיתמנה אסור לעמוד מפניו וצוו חכמים להקל אותו ולזלזל בו ואמרו חכמים שהטלית שמתעטף בה תהי בעיניך כמרדעת של חמור:
10
This was the manner of conduct of the sages of the previous generations. They would flee from being appointed to a court and would undergo extreme pressure not to sit in judgment until they knew that there was no other person as appropriate as they were and that if they would refrain from participating in the judgment the quality of the legal system would be impaired. Even so, they would not sit in judgment until the people at large and the elders would compel them and implore them to do so.
י
כך היה דרך חכמים הראשונים בורחין מלהתמנות ודוחקין עצמן הרבה שלא ישבו בדין עד שידעו שאין שם ראוי כמותם ושאם ימנעו מן הדין תקלקל השורה אעפ"כ לא היו יושבין בדין אלא עד שמכבידין עליהם את העם והזקנים ופוצרים בהן:
Hayom Yom:
Today's Hayom Yom
• English Text | Video ClassThursday, Elul 9, 5777 · 31 August 2017
"Today's Day"
Thursday, Elul 9, 5703
Torah lessons: Chumash: Teitsei, Chamishi with Rashi.
Tehillim: 49-54. Also 25-27.
Tanya: Now, it is (p. 453) ...a hundred times." (p. 455).
My grandfather said in reference to hitbon'nut, the profoundly concentrated contemplation on a subject extremely difficult to comprehend: If the subject is of deep personal concern, the person will come to understand and comprehend it very well. The proof of this is in the Torah, in laws involving women, etc., and the ingenious arguments that they may put forth on their own behalf. These arguments are discussed by Tanaim, Amoraim and Gaonim, all exceptionally brilliant minds, and the Torah is the Torah of Truth.1 Yet this woman is far removed, intellectually, from being able to devise such (ingenious, brilliant) claims. But the truth is that when a subject is of deep concern to a person, even those of weak intellect will come up with profound concepts.
FOOTNOTES
1.In Talmudic discussion of arguments which litigants may offer on their own behalf, some arguments would appear to be too involved and ingenious for the layman, so how could these claims possibly occur to the litigants? And since these arguments are suggested in the Torah of Truth, they must be accessible to these litigants!
Daily Thought:
Completion
Through many journeys through many lives, each of us will find and redeem all the divine sparks in our share of the world.
Then the darkness that holds such mastery, such cruelty, such irrational evil that it contains no redeeming value—all this will simply vanish like a puff of steam in the midday air.
As for that which we salvaged and used for good, it will shine an awesome light never known before.
The world will have arrived. [Tanya, chapter 37.]
-------
English Text | Hebrew Text
Audio: Listen | Download | Video ClassSanhedrin veha`Onashin haMesurin lahem - Chapter 1Introduction to Hilchos
"Open your mouth, judge righteously, and render justice for the poor and indigent" Proverbs 31:9
The fourteenth book,
Sefer Shoftim
The Book of Judges
It contains five halachot. They are: Hilchot Sanhedrin V'HaOnshin Hamesurim Lahem - The laws of the courts and the penalties placed under their jurisdiction
Hilchot Edut - The laws of witnesses
Hilchot Mamrim - The laws of the rebellious ones
Hilchot Evel - The laws of mourning
Hilchot Melachim UMilchamotehem - The laws of kings and their wars
Introduction to Hilchos Sanhedrin veha`Onashin haMesurin lahem
These laws contain 30 mitzvot: Ten positive commandments and twenty negative commandments. They are:
1. To appoint judges,
2. Not to appoint a judge who does not know the proper manner of judgment
3. To follow the majority if there is a difference of opinion among the judges
4. Not to issue a death sentence if there is a majority of only one condemning the defendant; rather, a majority of at least two is necessary,
5. For a judge who argued in favor of acquittal in a capital case not to argue for a conviction,
6. To execute by stoning the condemned to death,
7. To execute by burning the condemned to death,
8. To execute by decapitation,
9. To execute by strangulation,
10. To hang the corpses of certain sinners who were executed,
11. To bury the executed person on the day of his execution,
12. Not to allow his corpse to remain unburied overnight,
13. Not to allow a sorcerer to live,
14. To punish a sinner with lashes,
15. Not to add blows when lashing a sinner,
16. Not to punish a person forced to commit a sin,
17. Not to kill an innocent person based on an apparent conclusion,
18. Not to have mercy on a person who killed or injured a colleague,
19. Not to have mercy on a poor person in judgment,
20. Not to honor a man of stature in judgment,
21. Not to pervert judgment against a sinner even though he is known to be a transgressor,
22. Not to act deceitfully in judgment,
23. Not to pervert the justice due converts or orphans,
24. To render a righteous judgment,
25. For a Judge not to fear rendering a just judgment because of a powerful person,
26. Not to accept a bribe,
27. Not to curse the judges,
28. Not to accept a false report,
29. Not to curse the nasi,
30. Not to curse any other Jew of moral repute.
The explanation of these mitzvot is found in the coming chapters.
הלכות סנהדרין פרק ראשון - הקדמה
הלכות סנהדרין והעונשין המסורין להם יש בכללן שלשים מצות עשר מצות עשה ועשרים מצות לא תעשה וזה הוא פרטן:
(א) למנות שופטים
(ב) שלא למנות דיין שאינו יודע דרך המשפט
(ג) לנטות אחרי רבים אם נחלקו השופטים
(ד) שלא להרוג אם רבו המחייבין באיש אחד עד שיהיו יתר שנים
(ה) שלא ילמד חובה מי שלמד זכות בדיני נפשות
(ו) להרוג בסקילה
(ז) להרוג בשריפה
(ח) להרוג בסייף
(ט) להרוג בחנק
(י) לתלות
(יא) לקבור הנהרג ביום הריגתו
(יב) שלא תלין נבלתו
(יג) שלא להחיות מכשף
(יד) להלקות הרשע
(טו) שלא יוסיף בהכאת הלוקה
(טז) שלא לענוש אנוס
(יז) שלא להרוג דם נקי באומד הדעת
(יח) שלא לחוס על הורג חבירו או חובל בו
(יט) שלא לרחם את הדל בדין
(כ) שלא להדר גדול בדין
(כא) שלא להטות הדין על בעלי עבירות אע"פ שהוא חוטא
(כב) שלא לעוות משפט
(כג) שלא להטות משפט גר ויתום
(כד) לשפוט בצדק
(כה) שלא לירא בדין מאיש זרוע
(כו) שלא ליקח שוחד
(כז) שלא לקלל הדיינים
(כח) שלא לישא שמע שוא
(כט) שלא לקלל הנשיא
(ל) שלא לקלל אדם משאר בני ישראל הכשרים
וביאור מצות אלו בפרקים אלו:
1
It is a positive Scriptural commandment to appoint judges and enforcement officers in every city and in every region, as Deuteronomy 16:18 states: "Appoint judges and enforcement officers in all your gates."
"Judges" refers to magistrates whose attendance is fixed in court, before whom the litigants appear. "Enforcement officers" refers to those equipped with a billet and a lash who stand before the judges and patrol the market places and the streets to inspect the stores and to regulate the prices and the measures. They inflict corporal punishment on all offenders. Their deeds are controlled entirely by the judges.
Whenever a person is seen perpetrating injustice, they should bring his to the court, where he will be judged according to his wickedness.
א
מצות עשה של תורה למנות שופטים ושוטרים בכל מדינה ומדינה ובכל פלך ופלך שנאמר שופטים ושוטרים תתן לך בכל שעריך שופטים אלו הדיינים הקבועין בבית דין ובעלי דינין באים לפניהם שוטרים אלו בעלי מקל ורצועה והם עומדים לפני הדיינין המסבבין בשווקים וברחובות ועל החנויות לתקן השערים והמדות ולהכות כל מעוות וכל מעשיהם ע"פ הדיינים וכל שיראו בו עוות דבר מביאין אותו לבית דין ודנין אותו כפי רשעו:
2
We are obligated to appoint courts in every region and in every city only in Eretz Yisrael. In the diaspora, by contrast, we are not obligated to appoint courts in every region. This is derived from the continuation of the above verse: "Appoint...in all your gates which God your Lord is giving you for your tribes."
ב
אין אנו חייבין להעמיד בתי דינים בכל פלך ופלך ובכל עיר ועיר אלא בארץ ישראל בלבד אבל בחוצה לארץ אינן חייבין להעמיד בית דין בכל פלך ופלך שנאמר תתן לך בכל שעריך אשר ה' אלהיך נותן לך לשבטיך:
3
How many established courts should there be among the Jewish people and how many judges should there be in each court?
First, a supreme court is established in the Temple. This is called the Great Sanhedrin. It was composed of 71 judges. This is derived from Numbers 11:16 which states: "Gather for Me seventy men from the elders of Israel." And Moses presided over them, as the verse continues: "And they shall stand there with you." Thus there are 71.
The one who is of greatest knowledge is placed as the head over them. He acts as the Rosh Yeshivah. And he is called the nasi by the Sages in all sources. He assumes the position of Moses our teacher.
The greatest among the remaining 70 is appointed as an assistant to the head. He sits at his right and is called av beit din. The remaining judges from the 70 sit before them and are seated according to their age and according to their stature. Whoever possesses greater wisdom than his colleague is seated closer than his colleagues to the nasi on his left. The members of the Sanhedrin sit in a semi-circle so that the nasi and the av beit din can see all of them.
In addition, two courts of 23 judges each are appointed. One holds sessions at the entrance to the Temple courtyard. and the other at the entrance to the Temple Mount.
In addition, in every city in Israel in which their are 120 or more adult males, we appoint a minor Sanhedrin. They hold court at the entrance to the city, as implied by Amos 5:15: "And you shall present judgment in your gates." How many judges should be in such a court? 23. The one who possesses the greatest wisdom is the chief justice and the remainder sit in a semi-circle so that the chief justice can see all of them.
ג
כמה בתי דינין קבועין יהיו בישראל וכמה יהיה מניינן קובעין בתחלה בית דין הגדול במקדש והוא הנקרא סנהדרי גדולה ומניינם שבעים ואחד שנאמר אספה לי שבעים איש מזקני ישראל ומשה על גביהן שנאמר והתיצבו שם עמך הרי שבעים ואחד הגדול בחכמה שבכולן מושיבין אותו ראש עליהן והוא ראש הישיבה והוא שקורין אותו החכמים נשיא בכל מקום והוא העומד תחת משה רבינו ומושיבין הגדול שבשבעים משנה לראש ויושב מימינו והוא הנקרא אב בית דין ושאר השבעים יושבין לפניו כפי שניהם וכפי מעלתם כל הגדול מחבירו בחכמה יהיה קרוב לנשיא משמאלו יותר מחבירו והם יושבין בכמו חצי גורן בעיגול כדי שיהיה הנשיא עם אב בית דין רואין כולן ועוד מעמידין שני בתי דינין של עשרים ושלשה עשרים ושלשה אחד על פתח העזרה ואחד על פתח הר הבית ומעמידין בכל עיר ועיר מישראל שיש בה מאה ועשרים או יותר סנהדרי קטנה ויושבת בשער העיר שנאמר והציגו בשער משפט וכמה יהיה מניינם עשרים ושלשה דיינים והגדול בחכמה שבכולן ראש עליהן והשאר יושבין בעיגול כמו חצי גורן כדי שיהא הראש רואה את כולן:
4
When there are less than 120 adult males in a city, we appoint a court of three judges. For a court should never be less than three. In that way, there will be a majority and a minority if there is a difference of opinion in any particular judgment.
ד
עיר שאין בה מאה ועשרים מעמידין בה שלשה דיינים שאין בית דין פחות משלשה כדי שיהא בהן רוב ומיעוט אם היתה ביניהן מחלוקת בדין מן הדינין:
5
When a city does not possess two sages of great knowledge - 0ne fit to teach and issue rulings with regard to the entire Torah and one who knows how to listen diligently and knows how to raise questions and arrive at solutions - a court should not be appointed for it even though thousands of Jews live there.
ה
כל עיר שאין בה שני חכמים גדולים אחד ראוי ללמד ולהורות בכל התורה כולה ואחד יודע לשמוע ויודע לשאול ולהשיב אין מושיבין בה סנהדרין אף על פי שיש בה אלפים מישראל:
6
When a court has two judges of this caliber: one capable of listening with regard to the entire Torah, and one capable of expounding, it is a valid court. If there are three, it is of intermediate esteem. If the court possess four judges who can expound upon the entire Torah, it is a wise court.
ו
סנהדרין שיש בה שנים אלו אחד ראוי לשמוע ואחד ראוי לדבר הרי זו סנהדרין היו בה שלשה הרי זו בינונית היו בה ארבעה יודעים לדבר הרי זו סנהדרי חכמה:
7
We sit three rows of Torah scholars before every minor Sanhedrin. In each row, there are 23 men. The first row is seated next to the Sanhedrin, the second row below it, and the third row below it. In each row, the scholars are seated in the order of their level of wisdom.
ז
כל סנהדרי קטנה מושיבין לפניהן שלש שורות של תלמידי חכמים בכל שורה ושורה עשרים ושלשה איש שורה ראשונה קרובה לסנהדרין ושורה שנייה למטה הימנה ושלישית למטה הימנה וכל שורה ושורה יושבין בה לפי מעלתן בחכמה:
8
If there is a difference of opinion among the judges and it is necessary to grant semichah to one student to add to the number, the scholar of the greatest stature from the first row is granted semichah. The first scholar in the second row advances and sits in the first row to make up for the lack, and the first scholar in the third row advances and sits in the second row to make up for the lack. One of the remaining people is chosen and is seated in the third row. Similarly, if they must grant semichah to a second or third judge, they follow this pattern.
ח
אם נחלקו הסנהדרין והוצרכו לסמוך אחד להוסיף על מניינן סומכין מן הראשונה גדול שבה והראשון שבשורה שנייה בא ויושב בסוף שורה הראשונה כדי למלאות חסרונה והראשון שבשלישית בא ויושב בסוף שורה שנייה ובוררין להן אחד משאר הקהל ומושיבין אותו בסוף שורה שלישית וכן אם צרכו לסמוך שני או שלישי על הסדר הזה הם עושים:
9
Whenever a Sanhedrin functions, two legal scribes should stand before them: one at the right and one at the left. One writes the arguments of those who seek to hold the defendant liable, and one writes the arguments of those who seek to exonerate him.
ט
כל מקום שיש בו סנהדרין יהיו שם שני סופרי דיינים עומדין לפניהם אחד מן הימין ואחד מן השמאל אחד כותב דברי המחייבין ואחד כותב דברי המזכים:
10
Why is a Sanhedrin appointed only in a city with a population of 120? So that there will be a Sanhedrin of 23 judges, three rows of 23 students each, ten sitters in the synagogue, two scribes, two court officers, two litigants, two witnesses, two witnesses who seek to invalidate the testimony of the witnesses, two witnesses who seek to invalidate the testimony of the second pair of witnesses and restore the validity of the first, two charity collectors, and a third to distribute these collections, a doctor who is a bloodletter, a scribe, and a teacher for young children. This reaches a total of 120.
י
ולמה אין סנהדרין אלא בעיר שיש בה מאה ועשרים כדי שיהיה מהן סנהדרין של עשרים ושלשה ושלש שורות של עשרים ושלשה ועשרה בטלנין של בית הכנסת ושני סופרים ושני חזנים ושני בעלי דינין ושני עדים ושני זוממין ושני זוממי זוממין ושני גבאי צדקה ועוד אחד כדי שיהיו שלשה לחלק צדקה ורופא אומן ולבלר ומלמד תינוקות הרי מאה ועשרים:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 2
1
We appoint to a Sanhedrin - both to the Supreme Sanhedrin and to a minor Sanhedrin - only men of wisdom and understanding, of unique distinction in their knowledge of the Torah and who possess a broad intellectual potential. They should also have some knowledge concerning other intellectual disciplines, e.g., medicine, mathematics, the fixation of the calendar, astronomy, astrology, and also the practices of fortune-telling, magic, sorcery, and the hollow teachings of idolatry, so that they will know how to judge them.
We appoint to the Sanhedrin only priests, Levites, and Israelites of lineage of fine repute who can marry into the priesthood. This is derived from Number 11:16: "And they shall stand there with you." Implied is that they should resemble you, Moses in wisdom, the fear of heaven, and in lineage.
א
אין מעמידין בסנהדרין בין בגדולה בין בקטנה אלא אנשים חכמים ונבונים מופלגין בחכמת התורה בעלי דיעה מרובה יודעים קצת משאר חכמות כגון רפואות וחשבון ותקופות ומזלות ואיצטגנינות ודרכי המעוננים והקוסמים והמכשפים והבלי ע"ז וכיוצא באלו כדי שיהיו יודעים לדון אותם ואין מעמידין בסנהדרין אלא כהנים לויים וישראלים המיוחסים הראויים להשיא לכהונה שנאמר והתיצבו שם עמך בדומין לך בחכמה וביראה וביחס:
2
It is a mitzvah for there to be priests and Levites in the Supreme Sanhedrin, as Deuteronomy 17:9 states: "And you shall come to the priests and to the Levites. If appropriate ones are not found, it is permissible for all the judges to be Israelites.
ב
ומצוה להיות בסנהדרין גדולה כהנים ולויים שנאמר ובאת אל הכהנים הלוים ואם לא מצאו אפילו היו כולם ישראלים הרי זה מותר:
3
We should not appoint to a Sanhedrin a man of very old age or one who does not possess male physical attributes, for they possess the trait of cruelty, nor a man who is childless, so that the judges should be merciful.
ג
אין מעמידין בכל הסנהדרין לא זקן מופלג בשנים ולא סריס מפני שיש בהן אכזריות ולא מי שאין לו בנים כדי שיהא רחמן:
4
A king of Israel may not be included in the Sanhedrin, for we are forbidden to disagree with him and repudiate his words. The High Priest, by contrast, may be included in the Sanhedrin if his knowledge makes him fitting.
ד
ואין מושיבין מלך ישראל בסנהדרין שאסור לחלוק עליו ולמרות את דברו אבל מושיבין כהן גדול אם היה ראוי בחכמה:
5
Although the kings of the House of David may not be included in the Sanhedrin, they may sit in judgment over the people. Conversely, they may be called to judgment if a person has a complaint against them. The Kings of Israel, by contrast, may not serve as judges, nor may they be called to judgment. The rationale is that they do not humble themselves before the words of the Torah, and letting them serve as a judge or issuing a judgment against them may lead to a disaster.
ה
מלכי בית דוד אע"פ שאין מושיבין אותם בסנהדרין יושבין ודנים הם את העם ודנים אותם אם יש עליהן דין אבל מלכי ישראל אין דנין ואין דנין אותם לפי שאין נכנעים לדברי תורה שמא תבא מהן תקלה:
6
Just as the judges of a court must be on the highest level of righteousness; so, too, must they be unsullied by any physical blemishes.
An effort should be made that they all be white-haired, of impressive height, of dignified appearance, men who understand whispered matters, who understand many different languages so that the Sanhedrin will not need to hear testimony from an interpreter.
ו
כשם שבית דין מנוקין בצדק כך צריכין להיות מנוקין מכל מומי הגוף וצריך להשתדל ולבדוק ולחפש שיהיו כולן בעלי שיבה בעלי קומה בעלי מראה נבוני לחש ושידעו ברוב הלשונות כדי שלא תהא סנהדרין שומעת מפי התורגמן:
7
We are not careful to demand that a judge for a court of three possess all these qualities. He must, however, possess seven attributes: wisdom, humility, the fear of God, a loathing for money, a love for truth; he must be a person who is beloved by people at large, and must have a good reputation.
All of these qualities are mentioned explicitly in the Torah. When relating Moses' statements concerning the appointment of judges, Deuteronomy 1:13 mentions: "Men of wisdom and understanding." This refers to wisdom.
The verse continues: "Beloved by your tribes." This refers to those who are appreciated by people at large. What will make them beloved by people? Conducting themselves with a favorable eye and a humble spirit, being good company, and speaking and conducting their business with people gently.
When relating Jethro's advice to Moses to appoint judges, Exodus 18:21 speaks of "men of power." This refers to people who are mighty in their observance of the mitzvot, who are very demanding of themselves, and who overcome their evil inclination until they possess no unfavorable qualities, no trace of an unpleasant reputation, even during their early manhood, they were spoken of highly. The phrase "men of power" also implies that they should have a courageous heart to save an oppressed person from the one oppressing him, as Exodus 2:17 states: "And Moses arose and delivered them."
Just as we see that Moses was humble; so, too, every judge should be humble. Exodus 18:21 continues: "God-fearing" - the intent is obvious. It mentions: "men who hate profit," i.e., people who do not become overly concerned even about their own money. They do not pursue the accumulation of money, for anyone who is overly concerned about wealth will ultimately be overcome by want.
The verse continues: "men of truth," i.e., people who pursue justice because of their own inclination; they love truth, hate crime, and flee from all forms of crookedness.
ז
בית דין של שלשה אף על פי שאין מדקדקין בהן בכל אלו הדברים צריך שיהא בכל אחד מהן שבעה דברים ואלו הן: חכמה וענוה ויראה ושנאת ממון ואהבת האמת ואהבת הבריות להן ובעלי שם טוב וכל אלו הדברים מפורשין הן בתורה הרי הוא אומר אנשים חכמים ונבונים הרי בעלי חכמה אמור וידועים לשבטיכם אלו שרוח הבריות נוחה מהם ובמה יהיו אהובים לבריות בזמן שיהיו בעלי עין טובה ונפש שפלה וחברתן טובה ודבורן ומשאן בנחת עם הבריות ולהלן הוא אומר אנשי חיל אלו שהן גבורים במצות ומדקדקים על עצמם וכובשין את יצרן עד שלא יהא להן שום גנאי ולא שם רע ויהא פרקן נאה ובכלל אנשי חיל שיהיה להן לב אמיץ להציל עשוק מיד עושקו כענין שנאמר ויקם משה ויושיען ומה משה רבינו עניו אף כל דיין צריך להיות עניו יראי אלהים כמשמעו שונאי בצע אף ממון שלהם אינן נבהלין עליו ולא רודפין לקבץ הממון שכל מי שהוא נבהל להון חסר יבואנו אנשי אמת שיהיו רודפין אחר הצדק מחמת עצמן בדעתן אוהבין את האמת ושונאין את החמס ובורחין מכל מיני העול:
8
Our Sages relate: From the Supreme Sanhedrin, they would send emissaries throughout the entire land of Israel to seek out judges. Whenever they found a person who was wise, sin-fearing, humble, modest, with a good reputation, and beloved by people at large, they have him appointed as a judge in his own city. From there, they promote him to the court which holds sessions at the entrance to the Temple Mount. From there, he is promoted to the court which holds sessions at the entrance to the Temple Courtyard, and from there, to the Supreme Sanhedrin.
ח
אמרו חכמים שמבית דין הגדול היו שולחים בכל ארץ ישראל ובודקין כל מי שימצאוהו חכם וירא חטא ועניו ושפוי ופרקו נאה ורוח הבריות נוחה הימנו עושין אותו דיין בעירו ומשם מעלין אותו לפתח הר הבית ומשם מעלין אותו לפתח העזרה ומשם מעלין אותו לבית דין הגדול:
9
When one of the judges of a court of three is a convert, the court is disqualified. His mother must be a native-born Jewess. If, by contrast, one of the judges is a mamzer, even if all three of them are mamzerim, they are acceptable to pass judgment.
Similarly, if all of the members of a court of three were blind in one eye, it is acceptable. This does not apply with regard to a Sanhedrin. If, however, a judge is blind in both eyes, he is unacceptable to serve on all courts.
ט
בית דין של שלשה שהיה אחד מהן גר הרי זה פסול עד שתהיה אמו מישראל היה אחד ממזר אפילו שלשתן ממזרים הרי אלו כשירין לדון וכן אם היה כל אחד מהם סומא באחד מעיניו כשר מה שאין כן בסנהדרין אבל הסומא בשתי עיניו פסול לכל:
10
Although a court requires no less than three judges, it is permissible for one judge to adjudicate a case according to Scriptural Law, as Leviticus 19:15 states: "Judge your fellow countryman with righteousness." According to Rabbinic Law, however, there should be three judges. When two judges adjudicate a case, their ruling is not binding.
י
אף על פי שאין בית דין פחות משלשה מותר לאחד לדון מן התורה שנאמר בצדק תשפוט עמיתך ומדברי סופרים עד שיהיו שלשה ושנים שדנו אין דיניהן דין:
11
When a judge is an expert and he is known by many to possess such knowledge or if he was granted permission by the court, he may adjudicate a case alone. Nevertheless, he is not considered as a court.
Even though it is permitted for such a person to issue judgments alone, it is a mitzvah from the Sages for him to have others sit in judgment with him, for our Sages said: "Do not act as a judge alone, for there is only One who judges alone."
יא
אחד שהיה מומחה לרבים או שנטל רשות מבית דין הרי זה מותר לו לדון יחידי אבל אינו חשוב בית דין ואע"פ שהוא מותר מצות חכמים הוא שמושיב עמו אחרים שהרי אמרו אל תהי דן יחידי שאין דן יחידי אלא אחד:
12
A person may execute judgment himself if he has the power to do so. If he acts according to the dictates of our faith and according to law, he is not obligated to take the trouble to come to the court. This applies even if he would not suffer any financial loss if he would delay and bring the matter to the court.
Consequently, should the other litigant lodge a complaint against him and bring him to court, if the court investigates and discovers that he acted according to law, i.e., the decision which he arrived at was true, we do not abrogate his decision.
יב
יש לאדם לעשות דין לעצמו אם יש בידו כח הואיל וכדת וכהלכה הוא עושה אינו חייב לטרוח ולבוא לבית דין אע"פ שלא היה שם הפסד בנכסיו אילו נתאחר ובא לבית דין לפיכך אם קבל עליו בעל דינו והביאו לבית דין ודרשו ומצאו שעשה כהלכה ודין אמת דן לעצמו אין סותרין את דינו:
13
Although a court of three is considered as a complete entity, whenever there are more judges, it is praiseworthy. It is preferable to make a decision with 11 judges than with ten. All the judges who sit in court must be Torah scholars and of appropriate character.
יג
אף על פי שבית דין של שלשה בית דין שלם הוא כל זמן שהן רבים הרי זה משובח ומוטב שיחתך הדין באחד עשר יותר מעשרה וצריכין שיהיו היושבים כולם שם בבית דין תלמידי חכמים וראויין:
14
It is forbidden for a wise man to sit in judgment until he knows with whom he will be sitting. This restraint is observed lest he be coupled with men who are unsuitable. Thus he will be part of "a band of traitors," and not part of a court.
יד
ואסור לאדם חכם שישב בדין עד שידע עם מי ישב שמא יצטרף עם אנשים שאינן הגונים ונמצא בכלל קשר בוגדים לא בכלל בית דין:
Sanhedrin veha`Onashin haMesurin lahem - Chapter 3
1
Until when should the judges hold session? A minor Sanhedrin and a court of three should hold sessions from after the morning service until the end of the sixth hour of the day. The supreme Sanhedrin, by contrast, would hold sessions from the time of the slaughter of the morning sacrifice until the offering of the afternoon sacrifice. On Sabbaths and on festivals they would hold sessions in the House of Study on the Temple Mount.
א
עד אימתי יושבין הדיינים בדין סנהדרי קטנה ובית דין של שלשה יושבין מאחר תפלת השחר עד סוף שש שעות ביום אבל בית דין הגדול היו יושבין מתמיד של שחר עד תמיד של בין הערבים ובשבתות וימים טובים היו יושבין בבית המדרש שבהר הבית:
2
The High Court of 71 judges was not required to sit all together in their place in the Temple. Instead, when it was necessary for them to gather together, they would all gather together. At other times, whoever had private affairs would tend to his concerns and then return.
The above applies provided there would be no less than 23 judges in attendance whenever they were sitting. If a judge needs to leave, he should look at his colleagues who remain. If there are 23 remaining, he may leave. If not, he should not leave until another comes.
ב
אין בית דין של שבעים ואחד צריכין שיהיו יושבין כולן כאחד במקומן שבמקדש אלא בעת שיהו צריכין להתקבץ מתקבצין כולן ובשאר העתות כל מי שהיה לו עסק יצא לעשות חפצו וחוזר והוא שלא יפחתו מעשרים ושלשה יושבין תמיד כל זמן ישיבתן הוצרך אחד מהן לצאת הרי זה מסתכל בחביריו הנשארים אם ישארו שם עשרים ושלשה יצא ואם לאו לא יצא עד שיבא אחר:
3
A court should not begin adjudicating a case at night. According to the Oral Tradition, this concept was derived as follows: Based on Deuteronomy 21:5 which mentions: "Every dispute and every blemish," an equation is established between the adjudication of disputes and blemishes. Just as blemishes are viewed only during the day; so, too, disputes should be adjudicated only during the day.
ג
אין מתחילין את הדינין בלילה מפי השמועה למדו שהדינין כנגעים שנאמר כל ריב וכל נגע מה ראיית נגעים ביום בלבד אף הדינין ביום בלבד:
4
Similarly, we do not listen to the testimony of witnesses or validate the authenticity of legal documents at night. With regard to cases involving monetary law, if the judges began hearing the matter during the day, it is permitted for them to conclude the judgment at night.
ד
וכן אין מקבלין עדות ואין מקיימין שטרות בלילה ובדיני ממונות אם התחילו ביום מותר לגמור הדין בלילה:
5
The division of an inheritance resembles a judgment, for with regard to them, Numbers 35:29 states: "For the statutes of judgment." Therefore inheritances are not divided at night.
ה
הנחלות כדינין שנאמר בהן לחוקת משפט לפיכך אין מפילין נחלות בלילה:
6
When two people enter to visit a person who is deathly ill, if he makes statements dividing his estate in their presence, they may record his statements, but they may not adjudicate the division of the estate. They were three, if they desire, they may record his statements, or they may adjudicate the division of the estate.
When does the above apply? During the day. During the night, they may record his statements, but they may not adjudicate the division of the estate.
ו
שנים שנכנסו לבקר את החולה וצוה בפניהם כותבים ואין עושים דין ואם היו שלשה רצו כותבין רצו עושין דין בד"א ביום אבל בלילה כותבין ואין עושין דין:
7
Whenever a suitable court among the Jewish people sits in judgment, the Divine Presence rests among them. Accordingly, the judges must sit in awe and fear, wrapped in tallitot, and conduct themselves with reverence. It is forbidden to act frivolously, to joke, or to speak idle matters in court. Instead, one may speak only words of Torah and wisdom.
ז
כל בית דין של ישראל שהוא הגון שכינה עמהם לפיכך צריכין הדיינים לישב באימה ויראה ועטיפה וכובד ראש ואסור להקל ראש או לשחק או לספר בשיחה בטילה בבית דין אלא בדברי תורה וחכמה:
8
Whenever a Sanhedrin, a king, or an exilarch appoints a judge who is not fitting and/or is not learned in the wisdom of the Torah and is not suitable to be a judge - even if he is entirely a delight and possesses other positive qualities - the person who appoints him violates a negative commandment, as Deuteronomy 1:17 states: "Do not show favoritism in judgment." According to the Oral Tradition, we learned that this command is addressed to those who appoint judges.
Our Sages declare: "Perhaps a person will say: 'So and so is attractive, I will appoint him as a judge,' 'So and so is strong, I will appoint him as a judge,' 'So and so is my relative, I will appoint him as a judge,' or "So and so knows all the languages, I will appoint him as a judge.' This will lead to those who are liable being vindicated and those who should be vindicated held liable, not because the judge is wicked, but because he does not know Torah law. Therefore the Torah states: "Do not show favoritism in judgment."
Our Sages also declare: "Whoever appoints a judge who is not appropriate for the Jewish people is considered as if he erected a monument, as implied by Deuteronomy 16:22: "Do not erect a monument which is hated by God, your Lord." If he is appointed instead of a Torah scholar, it is as if one planted an asherah, as Ibid.:21 states: "Do not plant an asherah or any other tree next to God's altar."
And our Sages interpreted Exodus 20:20: "Do not make gods of silver and gods of gold together with Me" to mean "Do not appoint a judge because of silver and gold." This refers to a judge who was appointed because of his wealth alone.
ח
כל סנהדרין או מלך או ראש גולה שהעמידו להן לישראל דיין שאינו הגון ואינו חכם בחכמת התורה וראוי להיות דיין אף על פי שהוא כולו מחמדים ויש בו טובות אחרות הרי זה שהעמידו עובר בלא תעשה שנאמר לא תכירו פנים במשפט מפי השמועה למדו שזה מדבר כנגד הממונה להושיב דיינין אמרו חכמים שמא תאמר איש פלוני נאה אושיבנו דיין איש פלוני גבור אושיבנו דיין איש פלוני קרובי אושיבנו דיין איש פלוני יודע בכל לשון אושיבנו דיין נמצא מזכה את החייב ומחייב את הזכאי לא מפני שהוא רשע אלא מפני שאינו יודע לכך נאמר לא תכירו פנים במשפט ועוד אמרו כל המעמיד לישראל דיין שאינו הגון כאילו הקים מצבה שנאמר ולא תקים לך מצבה אשר שנא ה' אלהיך ובמקום תלמידי חכמים כאילו נטע אשירה שנאמר לא תטע לך אשירה כל עץ אצל מזבח ה' אלהיך וכן אמרו חכמים לא תעשון אתי אלהי כסף אלוה הבא בשביל כסף וזהב זה הדיין שמינוהו מפני עשרו בלבד:
9
Whenever a judge pays money in order to be appointed, it is forbidden to stand in his presence. Our Sages commanded that he be denigrated and derided. And our Sages declare: "Consider the tallit with which he wraps himself as the saddle blanket of a donkey."
ט
כל דיין שנתן ממון כדי שיתמנה אסור לעמוד מפניו וצוו חכמים להקל אותו ולזלזל בו ואמרו חכמים שהטלית שמתעטף בה תהי בעיניך כמרדעת של חמור:
10
This was the manner of conduct of the sages of the previous generations. They would flee from being appointed to a court and would undergo extreme pressure not to sit in judgment until they knew that there was no other person as appropriate as they were and that if they would refrain from participating in the judgment the quality of the legal system would be impaired. Even so, they would not sit in judgment until the people at large and the elders would compel them and implore them to do so.
י
כך היה דרך חכמים הראשונים בורחין מלהתמנות ודוחקין עצמן הרבה שלא ישבו בדין עד שידעו שאין שם ראוי כמותם ושאם ימנעו מן הדין תקלקל השורה אעפ"כ לא היו יושבין בדין אלא עד שמכבידין עליהם את העם והזקנים ופוצרים בהן:
Hayom Yom:
Today's Hayom Yom
• English Text | Video ClassThursday, Elul 9, 5777 · 31 August 2017
"Today's Day"
Thursday, Elul 9, 5703
Torah lessons: Chumash: Teitsei, Chamishi with Rashi.
Tehillim: 49-54. Also 25-27.
Tanya: Now, it is (p. 453) ...a hundred times." (p. 455).
My grandfather said in reference to hitbon'nut, the profoundly concentrated contemplation on a subject extremely difficult to comprehend: If the subject is of deep personal concern, the person will come to understand and comprehend it very well. The proof of this is in the Torah, in laws involving women, etc., and the ingenious arguments that they may put forth on their own behalf. These arguments are discussed by Tanaim, Amoraim and Gaonim, all exceptionally brilliant minds, and the Torah is the Torah of Truth.1 Yet this woman is far removed, intellectually, from being able to devise such (ingenious, brilliant) claims. But the truth is that when a subject is of deep concern to a person, even those of weak intellect will come up with profound concepts.
FOOTNOTES
1.In Talmudic discussion of arguments which litigants may offer on their own behalf, some arguments would appear to be too involved and ingenious for the layman, so how could these claims possibly occur to the litigants? And since these arguments are suggested in the Torah of Truth, they must be accessible to these litigants!
Daily Thought:
Completion
Through many journeys through many lives, each of us will find and redeem all the divine sparks in our share of the world.
Then the darkness that holds such mastery, such cruelty, such irrational evil that it contains no redeeming value—all this will simply vanish like a puff of steam in the midday air.
As for that which we salvaged and used for good, it will shine an awesome light never known before.
The world will have arrived. [Tanya, chapter 37.]
-------
No comments:
Post a Comment