| |||||
Today's Laws & Customs:
• End of "Nine Days"
In commemoration of the burning of the Temple which lasted into the 10th day of Av, we continue the mourning practices of the "Nine Days" (abstaining from meat and wine, music, recreational bathing, etc.--see "Laws and Customs" for "Av 1) until after mid-day.
Today in Jewish History:
• Holy Temple Burns (69)
The Romans set the Temple aflame on the afternoon of Av 9 (see yesterday's Today in Jewish History and it continued to burn through Av 10. For this reasons, some of the mourning practices of the "Nine Days" are observed through the morning hours of Av 10 (see "Laws and Customs" below)
• AMIA Bombing (1994)
Arab terrorists exploded a bomb in the the Jewish community center (AMIA) in Buenos Aires, Argentina, killing 86 and wounding more than 300, in the most lethal attack against any diaspora Jewish community since the Holocaust.
Link: Terrorism
• Expulsion from Gaza (2005)
More than 8,500 Jewish residents were forcefully expelled from their homes in 25 towns and settlements in the Gaza Strip (including 16 settlements in the flourishing "Gush Katif" belt) and Northern Shomron in the summer of 2005, as part of the Israeli government's ill-fated "Disengagement Plan."
Av 10 was the deadline set by the governments for all Jews to leave their homes in these areas. Two days later, tens of thousands of soldiers and police officers began the forceful removal of the thousands who refused to leave willingly. The removal of all Jewish residents from Gush Katif and the Gaza Strip was completed by Av 17, and from Northern Samaria a day later. The army completed its withdrawal from these areas on the 8th of Elul, after bulldozing all the hundreds of homes and civic buildings in the settlements. The Jewish dead were disinterred and removed from the cemeteries. Only the synagogues were left standing.
The government's hopes that the "disengagement" would open "new opportunities" in relations with the Palestinian Arabs were bitterly disappointed. No sooner had the last Israeli soldiers departed from the Gaza Strip that Arab mobs began looting, desecrating and tourching the synagogues. The vacated settlements became the staging grounds for terrorist attacks against Israel, including the unremitting rocket fire on the nearby Israeli town of Sederot and the cities and settlements of the Western Negev.
Links: The Gaza "Disengagement"
Daily Quote:
When a man has taken a new wife, he shall not go out to war, neither shall he be charged with any business; but he shall be free at home for one year, and make happy his wife [Deuteronomy 24:5]
Daily Torah Study:
Chumash: Va'etchanan, 4th Portion Deuteronomy 5:1-5:18 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
• Hebrew text
• English text
• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Wednesday, Menachem Av 10, 5777 · August 2, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 4
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3ומה שאין כל אדם זוכה למדרגה זו, לעבודה שבלב מעומקא דליבא בבחינת פנימיות
The reason that not every person merits this rank in the service of the heart — service from the depth of the heart in a state of pnimiyut —
היינו לפי שבחינה זו היא אצלו בבחינת גלות ושביה
is that within him this faculty is in a state of exile and captivity.
והיא בחינת גלות השכינה ממש
And this is actually the state of the exile of the Shechinah,
כי היא היא בחינת ניצוץ האלקות שבנפשו האלקית
for it is precisely the [Shechinah] which is the spark of Divinity that is in one’s Divine soul.
Thus, when the “spark” is in exile, the Shechinah is in exile as well. Moreover, being in exile, the spark cannot rouse the soul to serve G‑d with the loftier manner of love that stems from the innermost depths of the heart.
וסבת הגלות הוא מאמר רז״ל: גלו לבבל, שכינה עמהם
The cause of the exile of the Divine spark of the soul is,1 as in the words of our Sages, of blessed memory:2 “When [the Jewish people] were exiled to Babylon, the Shechinahwent with them.”
In terms of the individual sparks of the soul this means that when a spark is in a state of “Babylon” — i.e., when an individual acts in a “Babylonian” manner — then the Shechinah is in exile together with him.
דהיינו, מפני שהלביש בחינת פנימית נקודת לבבו בזה לעומת זה
This is so because he has vested the innermost point of his heart in [that aspect of the universe which is] the opposing counterpart [to holiness],
דהיינו, בלבושים צואים דמילי דעלמא ותאות עולם הזה, הנקרא בשם בבל
namely, in the soiled garments — mundane matters and worldly desires — which are known as “Babylon”.
He has thereby banished the Divine spark within his soul — the personal Shechinah within himself, so to speak — to this all-pervasive “Babylon”.
והיא בחינת ערלה המכסה על הברית ונקודה הפנימית שבלב
This [exile] corresponds to the “foreskin” that covers the covenant and the innermost point of the heart.
ועל זה נאמר: ומלתם את ערלת לבבכם
Of this it is written,3 “And you shall excise the foreskin of your heart.”
In principle, the spiritual service of circumcision is that of repentance.4 With regard to exile our Sages teach that5 “if Israel repent they will be immediately redeemed.” Repentance thus leads to the redemption (on a personal scale) of the Divine spark within each individual soul, and (on a cosmic scale) of the Shechinah, from their respective exiles. In spiritual terms, the act of circumcision likewise removes a veil of concealment, and allows the innermost point of the heart to be revealed.
והנה במילה יש שני בחינות: מילה ופריעה
Now, in circumcision there are two stages: milah (“excision”) and periah(“uncovering”),
שהן ערלה גסה וקליפה דקה
[which remove respectively] the coarse foreskin and the thin membrane.
וכן בערלת הלב יש גם כן תאות גסות ודקות
With respect to the “foreskin” of the heart, which the Torah commands us similarly to circumcise, there are likewise coarse and subtle desires, corresponding to the two grades of skin.
מילה ופריעה
[These two grades of worldly desire respectively require] milah and periah,
ומל ולא פרע כאלו לא מל
and6 “if one performed milah (‘circumcision’) without periah (‘uncovering’), it is as if he had not circumcised,”
Just as this is the law with regard to actual circumcision, so too is it true when it comes to circumcising the desires of the heart: if a person removes only his coarse desires and does not proceed to remove the subtler ones as well, it is as if he had not circumcised his heart at all,
מפני שסוף סוף עדיין נקודת פנימית הלב היא מכוסה בלבוש שק דק
because, after all is said and done, the innermost point of the heart is still covered by a garment of thin sackcloth [of kelipah];
בבחינת גלות ושביה
it is in a state of exile and captivity.
And there it will remain — until the individual redeems it by performing a spiritual periah, and removing his subtler desires as well.
והנה על מילת הערלה ממש, כתיב: ומלתם את ערלת לבבכם, אתם בעצמכם
Now, concerning the excision of the foreskin itself it is written: “And you — yourselves — shall excise the foreskin of your heart.”
Each and every Jew is able to remove this himself, for repentance tears down the veil with which his desires obscure the innermost point of his heart.
אך להסיר הקליפה הדקה, זהו דבר הקשה על האדם
But the removal of the thin membrane is a difficult matter for man,
ועל זה נאמר בביאת המשיח: ומל ה׳ אלקיך את לבבך גו׳, לאהבה את ה׳ אלקיך בכל לבבך ובכל נפשך למען חייך
and of this it is written7 that with the coming of Mashiach, “The L‑rd your G‑d will circumcise your heart, to love the L‑rd your G‑d with all your heart and all your soul, for the sake of your life,”
כלומר, למען כי ה׳ לבדו הוא כל חייך ממש
because G‑d alone is literally your whole life.
In this state, the individual’s love of G‑d will not be a mere manifestation of his soul, but a love that constitutes his very life. And just as a person does not regard his life as being something apart from himself, so too will this love not be sensed as a distinct entity, but as an intrinsic component of himself.
שלכן אהבה זו היא מעומקא דליבא, מנקודה פנימית ממש כנ״ל, ולמעלה מבחינת הדעת
That is why this love, the love that follows the Divine excision of the heart’s thin membrane,stems from the depth of the heart, from the truly innermost point, as mentioned above, and transcends the faculty of Daat.
ולכן משיח בא בהיסח הדעת לכללות ישראל
Therefore, too, Mashiach will come when Israel in general are8 “caught unawares.”
והיא גילוי בחינת נקודה פנימית הכללית
[His coming] is the manifestation of the innermost point which is universal [to all Jews],
ויציאת השכינה הכללית מהגלות והשביה, לעד ולעולמי עולמים
and [likewise] the emergence of the universal Shechinah [of the entire community of Israel] from exile and captivity forever more.
Just as each individual’s Divine spark — his personal Shechinah, so to speak — is redeemed from captivity through means that transcend reason and Daat, in such a manner too will the universal Shechinah, and with it the entire House of Israel, be redeemed.
Thus, the ultimate circumcision of the heart, and in its wake the ultimate manifestation of the love of G‑d, will take place when Mashiach comes. Nevertheless, it is possible even now to liberate one’s personal Shechinah — one’s Divine spark — at least on a temporary basis, during the time of prayer. This the Alter Rebbe now goes on to say.
וכן כל ניצוץ פרטי מהשכינה שבנפש כל אחד מישראל
Similarly, every particular spark of the Shechinah, inherent in the soul of every individual Jew,
יוצאת מהגלות והשביה לפי שעה
emerges for the moment from exile and captivity
בחיי שעה, זו תפלה
during that9 “momentary life which is prayer” —
ועבודה שבלב מעומקא דלבא
during the service of his heart, from the depth of his heart,
מבחינת נקודה הפנימית הנגלית מהערלה
from the innermost point which becomes divested of the [concealing] “foreskin”—
ועולה למעלה לדבקה בו בתשוקה עזה
and soars upwards to cleave to Him with a fierce passion,
בבחינת למען חייך
in the spirit of the phrase, “for the sake of your life,” for the individual senses that G‑dliness is his entire life.
והוא גם כן בבחינת היסח דעת האדם
And [in] this, too — in this momentary deliverance of the innermost point of the heart during the service of prayer — a man may be considered to be in a state of hessech daat, “unaware” or “absentminded”, so to speak,
כי בחינה זו היא למעלה מדעת האדם והתבוננותו בגדולת ה׳
for this state, the state in which the Divine spark within man, his personal Shechinah, is momentarily revealed, transcends the Daat of man and his meditation on the greatness of G‑d.
רק היא בחינת מתנה נתונה מאת ה׳ מן השמים
Rather, it is a kind of gift granted by G‑d from heaven
מהארת בחינת פנים העליונים
from the radiation of the Supernal Countenance,
שכתוב: יאר ה׳ פניו אליך
as it is written,10 “May G‑d make His countenance shine upon you,”
וכמו שכתוב: ומל ה׳ אלקיך גו׳
and as it is written, “And the L‑rd, your G‑d, will circumcise i.e., remove the insensitivity of [your heart]” — and this is a state which exists even now on a temporary basis.
FOOTNOTES
1. “It would seem that the text should read, כמאמר — ‘as our Sages.’ ” ( — Note of the Rebbe.)
2. Megillah 29a.
3. Devarim 10:16. The same Hebrew word means both “excision” and “circumcision”.
4. See Sefer HaLikkutim Dach: Tzemach Tzedek, s.v. Milah.
5. Sanhedrin 98a; Rambam, Hilchot Teshuvah 7:5.
6. Mishnah, Shabbat 137b.
7. Devarim 30:6.
8. Sanhedrin 97a. The phrase היסח הדעת commonly implies that Daat is absent because it has been forgotten; the Alter Rebbe’s interpretation makes Daat absent because it has been transcended.
9. See Shabbat 10a.
10. Bamidbar 6:25.
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Wednesday, Menachem Av 10, 5777 · August 2, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 245
Transactions
"And if you sell something to your neighbor..."—Leviticus 25:14.
We are commanded regarding the various methods that effect transactions, i.e., the ways to transfer property from one individual to another (or, in the case of a guardian of an object, the transfer of jurisdiction).
Full text of this Mitzvah »
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 5
1And Moses called all Israel and said to them, "Hear, O Israel, the statutes and ordinances which I speak in your ears this day, and learn them, and observe [them] to do them. אוַיִּקְרָא משֶׁה אֶל כָּל יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם שְׁמַע יִשְׂרָאֵל אֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי דֹּבֵר בְּאָזְנֵיכֶם הַיּוֹם וּלְמַדְתֶּם אֹתָם וּשְׁמַרְתֶּם לַעֲשֹׂתָם:
2The Lord our God made a covenant with us in Horeb. ביְהֹוָה אֱלֹהֵינוּ כָּרַת עִמָּנוּ בְּרִית בְּחֹרֵב:
3Not with our forefathers did the Lord make this covenant, but with us, we, all of whom are here alive today. גלֹא אֶת אֲבֹתֵינוּ כָּרַת יְהֹוָה אֶת הַבְּרִית הַזֹּאת כִּי אִתָּנוּ אֲנַחְנוּ אֵלֶּה פֹה הַיּוֹם כֻּלָּנוּ חַיִּים:
Not with our forefathers: Alone did the Lord make [this covenant], but with us.
לא את אבתינו: בלבד כרת ה' וגו' כי אתנו:
4Face to face, the Lord spoke with you at the mountain out of the midst of the fire: דפָּנִים | בְּפָנִים דִּבֶּר יְהֹוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ:
Face to face: Rabbi Berechiah said, “So said Moses: 'Do not say that I am misleading you about something that does not exist, as an agent does, acting between the seller and the buyer, [because] behold, the seller Himself is speaking with you.’” (Pesikta Rabbathi).
פנים בפנים: אמר ר' ברכיה כך אמר משה אל תאמרו אני מטעה אתכם על לא דבר, כדרך שהסרסור עושה בין המוכר ללוקח, הרי המוכר עצמו מדבר עמכם:
5(and I stood between the Lord and you at that time, to tell you the word of the Lord, for you were afraid of the fire, and you did not go up on the mountain) saying, האָנֹכִי עֹמֵד בֵּין יְהֹוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת דְּבַר יְהֹוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא עֲלִיתֶם בָּהָר לֵאמֹר:
saying: This refers back to (verse 4), “the Lord spoke with you at the mountain out of the midst of the fire… saying, ‘I am the Lord…,’ and I stood between the Lord and you”.
לאמר: מוסב על (פסוק ד) דבר ה' עמכם בהר מתוך האש לאמר אנכי ה' וגו' ואנכי עומד בין ה' וביניכם:
6"I am the Lord your God, Who took you out of the land of Egypt, out of the house of bondage. ואָנֹכִי יְהֹוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים:
7You shall not have the gods of others in My presence. זלֹא יִהְיֶה לְךָ אֱלֹהִים אֲחֵרִים עַל פָּנָי:
in My presence: Heb. עַל-פָּנָי, lit. before Me, i.e., wherever I am, and that is the entire world. Another explanation: As long as I exist [i.e., forever] (Mechilta). I have already explained the Ten Commandments (see Exodus 20:1-14).
על פני: בכל מקום אשר אני שם וזהו כל העולם. דבר אחר כל זמן שאני קיים. עשרת הדברות כבר פירשתים:
8You shall not make for yourself a graven image, or any likeness which is in the heavens above, which is on the earth below, or which is in the water beneath the earth. חלֹא תַעֲשֶׂה לְךָ פֶסֶל כָּל תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ:
9You shall not prostrate yourself before them, nor worship them, for I, the Lord your God, am a zealous God, visiting the iniquity of the fathers upon the sons, upon the third and the fourth generations of those who hate Me. טלֹא תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהֹוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֹן אָבוֹת עַל בָּנִים וְעַל שִׁלֵּשִׁים וְעַל רִבֵּעִים לְשׂנְאָי:
10And [I] perform loving kindness to thousands [of generations] of those who love Me and to those who keep My commandments. יוְעֹשֶׂה חֶסֶד לַאֲלָפִים לְאֹהֲבַי וּלְשֹׁמְרֵי מִצְוֹתָי (כתיב מצותו) :
11You shall not take the name of the Lord, your God, in vain, for the Lord will not hold blameless anyone who takes His name in vain. יאלֹא תִשָּׂא אֶת שֵׁם יְהֹוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהֹוָה אֵת אֲשֶׁר יִשָּׂא אֶת שְׁמוֹ לַשָּׁוְא:
12Keep the Sabbath day to sanctify it, as the Lord your God commanded you. יבשָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהֹוָה אֱלֹהֶיךָ:
Keep [the Sabbath day]: But in the first set [of Ten Commandments] (in Exod. 20) it says: “Remember [the Sabbath day]!” The explanation is: Both of them (“Remember” and “Keep”) were spoken simultaneously as one word and were heard simultaneously. (Mechilta 20:8)
שמור: ובראשונות הוא אומר (שמות כ, ז) זכור שניהם בדבור אחד ובתיבה אחת נאמרו ובשמיעה אחת נשמעו:
just as [the Lord your God] commanded you: Before the giving of the Torah, at Marah (Shab. 87b).
כאשר צוך: קודם מתן תורה במרה:
13Six days may you work, and perform all your labor, יגשֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ:
14but the seventh day is a Sabbath to the Lord your God; you shall perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your ox, your donkey, any of your livestock, nor the stranger who is within your cities, in order that your manservant and your maidservant may rest like you. ידוְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהֹוָה אֱלֹהֶיךָ לֹא תַעֲשֶׂה כָל מְלָאכָה אַתָּה | וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתֶךָ וְשׁוֹרְךָ וַחֲמֹרְךָ וְכָל בְּהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ לְמַעַן יָנוּחַ עַבְדְּךָ וַאֲמָתְךָ כָּמוֹךָ:
15And you shall remember that you were a slave in the land of Egypt, and that the Lord your God took you out from there with a strong hand and with an outstretched arm; therefore, the Lord, your God, commanded you to observe the Sabbath day. טווְזָכַרְתָּ כִּי עֶבֶד הָיִיתָ בְּאֶרֶץ מִצְרַיִם וַיֹּצִאֲךָ יְהֹוָה אֱלֹהֶיךָ מִשָּׁם בְּיָד חֲזָקָה וּבִזְרֹעַ נְטוּיָה עַל כֵּן צִוְּךָ יְהֹוָה אֱלֹהֶיךָ לַעֲשׂוֹת אֶת יוֹם הַשַּׁבָּת:
And you shall remember that you were a slave…: God redeemed you on the condition that you will be His slave and keep His commandments.
וזכרת כי עבד היית וגו': על מנת כן פדאך שתהיה לו עבד ותשמור מצותיו:
16Honor your father and your mother as the Lord your God commanded you, in order that your days be lengthened, and that it may go well with you on the land that the Lord, your God, is giving you. טזכַּבֵּד אֶת אָבִיךָ וְאֶת אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהֹוָה אֱלֹהֶיךָ לְמַעַן | יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ:
as the Lord your God commanded you: Also regarding the honoring of father and mother they were commanded at Marah, as it is said: (Exod. 15:25),“There He gave them a statute and an ordinance.” (San. 56b)
כאשר צוך: אף על כבוד אב ואם נצטוו במרה שנאמר (שמות טו כה) שם שם לו חוק ומשפט:
17You shall not murder. And you shall not commit adultery. And you shall not steal. And you shall not bear false witness against your neighbor. יזלֹא תִרְצַח ס וְלֹא תִנְאָף ס וְלֹא תִגְנֹב ס וְלֹא תַעֲנֶה בְרֵעֲךָ עֵד שָׁוְא:
And you shall not commit adultery: Adultery applies only [to relations] with a married woman.
ולא תנאף: אין לשון ניאוף אלא באשת איש:
18And you shall not covet your neighbor's wife, nor shall you desire your neighbor's house, his field, his manservant, his maidservant, his ox, his donkey, or anything that belongs to your neighbor. יחוְלֹא תַחְמֹד אֵשֶׁת רֵעֶךָ ס וְלֹא תִתְאַוֶּה בֵּית רֵעֶךָ שָׂדֵהוּ וְעַבְדּוֹ וַאֲמָתוֹ שׁוֹרוֹ וַחֲמֹרוֹ וְכֹל אֲשֶׁר לְרֵעֶךָ:
nor shall you desire: Heb. וְלֹא תִתְאַוֶּה. [As the Targum [Onkelos] renders:] וְלֹא תֵרוֹג,“you shall not desire.” This too is an expression of coveting (חֶמְדָּה) , just as“pleasant (נֶחְמָד) to see” (Gen. 2:9), which the Targum [Onkelos] interprets as“desirable (דִּמִרַגֵּג) to see.”
ולא תתאוה: לא תירוג אף הוא לשון חמדה, כמו (בראשית ב, ט) נחמד למראה, דמתרגמינן דמרגג למחזי:
Tehillim: Psalms Chapters 55 - 59• Hebrew text
• English text
Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Iggeret HaKodesh, middle of Epistle 4• English Text (Lessons in Tanya)
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Wednesday, Menachem Av 10, 5777 · August 2, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 4
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Yehoshua B. Gordon Watch • Listen
• AUDIO CLASS: Rabbi Manis Freidman Listen • Download MP3ומה שאין כל אדם זוכה למדרגה זו, לעבודה שבלב מעומקא דליבא בבחינת פנימיות
The reason that not every person merits this rank in the service of the heart — service from the depth of the heart in a state of pnimiyut —
היינו לפי שבחינה זו היא אצלו בבחינת גלות ושביה
is that within him this faculty is in a state of exile and captivity.
והיא בחינת גלות השכינה ממש
And this is actually the state of the exile of the Shechinah,
כי היא היא בחינת ניצוץ האלקות שבנפשו האלקית
for it is precisely the [Shechinah] which is the spark of Divinity that is in one’s Divine soul.
Thus, when the “spark” is in exile, the Shechinah is in exile as well. Moreover, being in exile, the spark cannot rouse the soul to serve G‑d with the loftier manner of love that stems from the innermost depths of the heart.
וסבת הגלות הוא מאמר רז״ל: גלו לבבל, שכינה עמהם
The cause of the exile of the Divine spark of the soul is,1 as in the words of our Sages, of blessed memory:2 “When [the Jewish people] were exiled to Babylon, the Shechinahwent with them.”
In terms of the individual sparks of the soul this means that when a spark is in a state of “Babylon” — i.e., when an individual acts in a “Babylonian” manner — then the Shechinah is in exile together with him.
דהיינו, מפני שהלביש בחינת פנימית נקודת לבבו בזה לעומת זה
This is so because he has vested the innermost point of his heart in [that aspect of the universe which is] the opposing counterpart [to holiness],
דהיינו, בלבושים צואים דמילי דעלמא ותאות עולם הזה, הנקרא בשם בבל
namely, in the soiled garments — mundane matters and worldly desires — which are known as “Babylon”.
He has thereby banished the Divine spark within his soul — the personal Shechinah within himself, so to speak — to this all-pervasive “Babylon”.
והיא בחינת ערלה המכסה על הברית ונקודה הפנימית שבלב
This [exile] corresponds to the “foreskin” that covers the covenant and the innermost point of the heart.
ועל זה נאמר: ומלתם את ערלת לבבכם
Of this it is written,3 “And you shall excise the foreskin of your heart.”
In principle, the spiritual service of circumcision is that of repentance.4 With regard to exile our Sages teach that5 “if Israel repent they will be immediately redeemed.” Repentance thus leads to the redemption (on a personal scale) of the Divine spark within each individual soul, and (on a cosmic scale) of the Shechinah, from their respective exiles. In spiritual terms, the act of circumcision likewise removes a veil of concealment, and allows the innermost point of the heart to be revealed.
והנה במילה יש שני בחינות: מילה ופריעה
Now, in circumcision there are two stages: milah (“excision”) and periah(“uncovering”),
שהן ערלה גסה וקליפה דקה
[which remove respectively] the coarse foreskin and the thin membrane.
וכן בערלת הלב יש גם כן תאות גסות ודקות
With respect to the “foreskin” of the heart, which the Torah commands us similarly to circumcise, there are likewise coarse and subtle desires, corresponding to the two grades of skin.
מילה ופריעה
[These two grades of worldly desire respectively require] milah and periah,
ומל ולא פרע כאלו לא מל
and6 “if one performed milah (‘circumcision’) without periah (‘uncovering’), it is as if he had not circumcised,”
Just as this is the law with regard to actual circumcision, so too is it true when it comes to circumcising the desires of the heart: if a person removes only his coarse desires and does not proceed to remove the subtler ones as well, it is as if he had not circumcised his heart at all,
מפני שסוף סוף עדיין נקודת פנימית הלב היא מכוסה בלבוש שק דק
because, after all is said and done, the innermost point of the heart is still covered by a garment of thin sackcloth [of kelipah];
בבחינת גלות ושביה
it is in a state of exile and captivity.
And there it will remain — until the individual redeems it by performing a spiritual periah, and removing his subtler desires as well.
והנה על מילת הערלה ממש, כתיב: ומלתם את ערלת לבבכם, אתם בעצמכם
Now, concerning the excision of the foreskin itself it is written: “And you — yourselves — shall excise the foreskin of your heart.”
Each and every Jew is able to remove this himself, for repentance tears down the veil with which his desires obscure the innermost point of his heart.
אך להסיר הקליפה הדקה, זהו דבר הקשה על האדם
But the removal of the thin membrane is a difficult matter for man,
ועל זה נאמר בביאת המשיח: ומל ה׳ אלקיך את לבבך גו׳, לאהבה את ה׳ אלקיך בכל לבבך ובכל נפשך למען חייך
and of this it is written7 that with the coming of Mashiach, “The L‑rd your G‑d will circumcise your heart, to love the L‑rd your G‑d with all your heart and all your soul, for the sake of your life,”
כלומר, למען כי ה׳ לבדו הוא כל חייך ממש
because G‑d alone is literally your whole life.
In this state, the individual’s love of G‑d will not be a mere manifestation of his soul, but a love that constitutes his very life. And just as a person does not regard his life as being something apart from himself, so too will this love not be sensed as a distinct entity, but as an intrinsic component of himself.
שלכן אהבה זו היא מעומקא דליבא, מנקודה פנימית ממש כנ״ל, ולמעלה מבחינת הדעת
That is why this love, the love that follows the Divine excision of the heart’s thin membrane,stems from the depth of the heart, from the truly innermost point, as mentioned above, and transcends the faculty of Daat.
ולכן משיח בא בהיסח הדעת לכללות ישראל
Therefore, too, Mashiach will come when Israel in general are8 “caught unawares.”
והיא גילוי בחינת נקודה פנימית הכללית
[His coming] is the manifestation of the innermost point which is universal [to all Jews],
ויציאת השכינה הכללית מהגלות והשביה, לעד ולעולמי עולמים
and [likewise] the emergence of the universal Shechinah [of the entire community of Israel] from exile and captivity forever more.
Just as each individual’s Divine spark — his personal Shechinah, so to speak — is redeemed from captivity through means that transcend reason and Daat, in such a manner too will the universal Shechinah, and with it the entire House of Israel, be redeemed.
Thus, the ultimate circumcision of the heart, and in its wake the ultimate manifestation of the love of G‑d, will take place when Mashiach comes. Nevertheless, it is possible even now to liberate one’s personal Shechinah — one’s Divine spark — at least on a temporary basis, during the time of prayer. This the Alter Rebbe now goes on to say.
וכן כל ניצוץ פרטי מהשכינה שבנפש כל אחד מישראל
Similarly, every particular spark of the Shechinah, inherent in the soul of every individual Jew,
יוצאת מהגלות והשביה לפי שעה
emerges for the moment from exile and captivity
בחיי שעה, זו תפלה
during that9 “momentary life which is prayer” —
ועבודה שבלב מעומקא דלבא
during the service of his heart, from the depth of his heart,
מבחינת נקודה הפנימית הנגלית מהערלה
from the innermost point which becomes divested of the [concealing] “foreskin”—
ועולה למעלה לדבקה בו בתשוקה עזה
and soars upwards to cleave to Him with a fierce passion,
בבחינת למען חייך
in the spirit of the phrase, “for the sake of your life,” for the individual senses that G‑dliness is his entire life.
והוא גם כן בבחינת היסח דעת האדם
And [in] this, too — in this momentary deliverance of the innermost point of the heart during the service of prayer — a man may be considered to be in a state of hessech daat, “unaware” or “absentminded”, so to speak,
כי בחינה זו היא למעלה מדעת האדם והתבוננותו בגדולת ה׳
for this state, the state in which the Divine spark within man, his personal Shechinah, is momentarily revealed, transcends the Daat of man and his meditation on the greatness of G‑d.
רק היא בחינת מתנה נתונה מאת ה׳ מן השמים
Rather, it is a kind of gift granted by G‑d from heaven
מהארת בחינת פנים העליונים
from the radiation of the Supernal Countenance,
שכתוב: יאר ה׳ פניו אליך
as it is written,10 “May G‑d make His countenance shine upon you,”
וכמו שכתוב: ומל ה׳ אלקיך גו׳
and as it is written, “And the L‑rd, your G‑d, will circumcise i.e., remove the insensitivity of [your heart]” — and this is a state which exists even now on a temporary basis.
FOOTNOTES
1. “It would seem that the text should read, כמאמר — ‘as our Sages.’ ” ( — Note of the Rebbe.)
2. Megillah 29a.
3. Devarim 10:16. The same Hebrew word means both “excision” and “circumcision”.
4. See Sefer HaLikkutim Dach: Tzemach Tzedek, s.v. Milah.
5. Sanhedrin 98a; Rambam, Hilchot Teshuvah 7:5.
6. Mishnah, Shabbat 137b.
7. Devarim 30:6.
8. Sanhedrin 97a. The phrase היסח הדעת commonly implies that Daat is absent because it has been forgotten; the Alter Rebbe’s interpretation makes Daat absent because it has been transcended.
9. See Shabbat 10a.
10. Bamidbar 6:25.
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Today's Mitzvah
Wednesday, Menachem Av 10, 5777 · August 2, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
• AUDIO CLASS: Rabbi Berel Bell Listen • MP3 Download
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 245
Transactions
"And if you sell something to your neighbor..."—Leviticus 25:14.
We are commanded regarding the various methods that effect transactions, i.e., the ways to transfer property from one individual to another (or, in the case of a guardian of an object, the transfer of jurisdiction).
Full text of this Mitzvah »
Transactions
Positive Commandment 245
Translated by Berel Bell
The 245th mitzvah is that we are commanded regarding the laws of buying and selling, i.e. the ways in which purchases and sales between the buyers and the sellers become legally binding.
The Torah taught about one method in G‑d's statement1 (exalted be He), "When you sell something to your neighbor, [or buy something from your neighbor's hand...]" Our Sages said,2 "[The word 'hand' teaches that the sale] refers to something which can pass from one hand to another," i.e. meshichah [physically moving the object].
It is explained that in Biblical law, transfer of money is sufficient to complete the transaction, and meshichah is necessary only by Rabbinic decree, as is mesirah [giving the vehicle of control, e.g. the reins of a horse, to the buyer] and hagba'ah [lifting the object].
The Gemara3 explicitly says, "Just as our Sages enacted a requirement of meshichah in order for a sale to be valid, so too they required meshichah in order for a watchman relationship to become valid." It is therefore clear that the requirement of meshichah in buying and selling is of Rabbinic origin, as explained in the relevant place.
However, other methods of acquiring land, etc., i.e. by means of a document or chazakah4 are traced5 to Biblical verses [and are therefore of Biblical, not Rabbinic, origin].
The details of this mitzvah — i.e. the manners of finalizing a sale in each category — are explained in the 1st chapter of tractate Kiddushin, the 4th and 8th chapters of Bava Metzia, and the 3rd, 4th, 5th, 6th, and 7th chapters of Bava Basra.
FOOTNOTES
1.Lev. 25:14.
2.Bava Metzia 47b.
3.Ibid., 99a.
4.Such as building something on the land.
5.See Kiddushin 26a.
• 1 Chapter A Day: Sanhedrin veha`Onashin haMesurin lahem Sanhedrin veha`Onashin haMesurin lahem - Chapter 26
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Rambam:English Text | Hebrew Text
Audio: Listen | Download | Video Class
Sanhedrin veha`Onashin haMesurin lahem - Chapter 26
1
Anyone who curses one of the judges of Israel transgresses a negative commandment, as Exodus 22:27 states: "Do not curse a judge." Similarly, if a person curses a nasi, whether the head of the Supreme Sanhedrin or a king, he transgresses a negative commandment, as the verse continues: "Do not curse a prince among your nation."
This prohibition does not apply only to a judge or a nasi. Instead, anyone who curses any other Jew receives lashes, as Leviticus 19:14 states: "Do not curse a deaf-mute." Why does the verse mention a deaf-mute? To teach you that even when a person who cannot hear and thus will not be bothered by being cursed, the person pronouncing the curse is lashed. It appears to me that a person who curses a child who is embarrassed receives lashes; the child resembles a deaf-mute.
א
כל המקלל דיין מדייני ישראל עובר בלא תעשה שנאמר אלהים לא תקלל וכן אם קלל הנשיא אחד ראש סנהדרי גדולה או המלך הרי זה עובר בלא תעשה שנאמר ונשיא בעמך לא תאור ולא דיין ונשיא בלבד אלא כל המקלל אחד מישראל לוקה שנאמר לא תקלל חרש ולמה נאמר חרש שאפילו זה שהוא אינו שומע ולא נצטער בקללה זו לוקה על קללתו ויראה לי שהמקלל את הקטן הנכלם לוקה (הרי הוא כחרש):
2
A person who curses a deceased person is not liable.
Since a person who curses any Jewish person is liable, why did the Torah set aside a special prohibition for a judge and for a nasi? For the person to be liable for two transgressions. Thus we learn that a person who curses any Jew, whether a man, woman, or child receives one set of lashes. If he curses a judge, he receives two sets of lashes. If he curses a nasi, he receives three sets of lashes. And if the son of a nasi curses his father, he is liable for four transgression, the three for which all others are liable and one for cursing his father.
ב
המקלל את המת פטור הואיל ומקלל כל אדם מישראל חייב למה ייחד לאו על דיין ולאו על נשיא לחייבו שתים נמצאת למד שהמקלל אחד מישראל בין איש בין אשה בין גדול בין קטן לוקה אחת ואם קלל דיין לוקה שתים ואם קלל נשיא לוקה שלש וכן נשיא שקלל אביו חייב משום ארבעה שמות שלשה של כל אדם ואחד משום האב:
3
A person who curses himself receives lashes just as one who curses others, as Deuteronomy 4:9 states: "Take heed and guard your soul."
Whether a person curses himself, a colleague, a nasi, or a judge, he does not receive lashes unless he curses using one of God's names: Yaw, Elohim, Shaddai, or the like, or with one of the descriptive terms used to characterize God, e.g., the Merciful One, the Vengeful One, or the like. Since a person is liable if he cursed a colleague with any of these descriptive terms, he is also liable if he cursed him in any other language. For the names with which the gentiles refer to the Holy One, blessed be He, are comparable to all of these descriptive terms.
The term arur ("cursed") can imply an oath, a curse, and a ban of ostracism.
ג
המקלל עצמו לוקה כמו שקלל אחרים שנאמר השמר לך ושמור נפשך ואחד המקלל עצמו או חבירו או נשיא או דיין אינו לוקה עד שיקלל בשם מן השמות כגון יה ואלהים ושדי וכיוצא בהן או בכנוי מן הכנויים כגון חנון וקנא וכיוצא בהן הואיל והוא חייב אם קלל בכל הכנויים כך אם קלל בכל לשון חייב שהשמות שקוראין בהן הגוים להקדוש ברוך הוא הרי הן ככל הכנויים וארור בו שבועה בו קללה בו נדוי:
4
A person is not punished by lashing unless he is given a warning in the presence of two witnesses as applies with regard to the transgression of any other negative commandment. If, however, a warning was not issued, a curse was uttered without mentioned God's name or a descriptive term, e.g., he said merely: "Cursed be so-and-so," the curse was uttered indirectly, e.g., he said: "May so-and-so not be blessed unto God," or "May God not bless so-and-so," or the like, he is not lashed.
ד
אינו לוקה עד שיתרו בו בפני עדים כשאר כל חייבי לאוין אבל אם לא היתה שם התראה או שקלל בלא שם ובלא כינוי כגון שאמר ארור פלוני או שהיתה הקללה באה מכלל הדברים כגון שאמר אל יהי פלוני ברוך לה' או אל יברכהו אל וכיוצא בדברים אלו אינו לוקה:
5
Even though he is not lashed, a person who curses a Torah scholar is placed under a ban of ostracism. And if the judges desire to have "stripes for rebellious conduct" administered to him, they can have him beaten and punished as they see fit, for he disgraced a learned elder.
If he denounces a common person, the judges may punish him as they see necessary according to the needs of the situation, depending on the person who gave the verbal abuse and the one who receives it.
ה
אע"פ שאינו לוקה אם חרף תלמיד חכם מנדין אותו ואם רצו הדיינים להכותו מכת מרדות מכין ועונשין אותו כפי מה שיראו שהרי בזה את הזקן ואם חרף עם הארץ עונשין הדיינים בדבר כפי מה שהשעה צריכה לו לפי המחרף ולפי זה שנתחרף:
6
Although a judge or a nasi has the right to look past affronts to his honor, he cannot look past being cursed. Similarly, with regard to other people, even though the person who was cursed is prepared to look past the matter, the person who uttered the curse is lashed, for he committed a transgression and incurred liability.
If, however, a person is obligated to be placed under a ban of ostracism, because he conducted himself in an unbridled manner in court, and the judges desire to look past the affront to their honor and not impose a ban of ostracism, they have that license, provided it will not lead to a decline in the honor of the Creator. For example, people at large were repudiating the words of the Torah and the judges. Since the people overstepped the bounds, the court must act firmly and punish as they see necessary.
ו
אף על פי שיש לו לדיין או לנשיא למחול על כבודו אינו יכול למחול על קללתו וכן שאר העם אע"פ שמחל המקולל מלקין את המקלל שכבר חטא ונתחייב אבל מי שנתחייב נידוי מפני שהפקיר בבית דין ורצו בית דין למחול על כבודן ולא נדוהו הרשות בידן והוא שלא יהיה בדבר הפסד בכבוד הבורא כגון שהיו העם מבעטין בדברי תורה ובדיינים הואיל ופקרו העם בדבר צריכין לחזק ולענוש כפי מה שיראה להם:
7
When any person has a judgment adjudicated by gentile judges and their courts, he is considered a wicked person. It is as if he disgraced, blasphemed, and lifted up his hand against the Torah of Moses our teacher. This applies even if their laws are the same as the laws of the Jewish people. This is indicated by Exodus 21:1: "These are the judgments that you shall place before them." "Before them" and not before gentiles; "before them" and not before ordinary people.
The following procedure should be carried out if the gentiles have a powerful law enforcement system and the opposing litigant is a stubborn and powerful person from whom one cannot expropriate property through the judicial system of the Jewish people. One should summon him before the Jewish judges first. If he did not desire to come, one may receive license from the court and salvage one's property from the litigant by having the case tried in a gentile court.
ז
כל הדן בדייני עכו"ם ובערכאות שלהן אף על פי שהיו דיניהם כדיני ישראל הרי זה רשע וכאילו חרף וגדף והרים יד בתורת משה רבינו שנאמר ואלה המשפטים אשר תשים לפניהם לפניהם ולא לפני עכו"ם לפניהם ולא לפני הדיוטות היתה יד העכו"ם תקיפה ובעל דינו אלם ואינו יכול להוציא ממנו בדייני ישראל יתבענו לדייני ישראל תחלה אם לא רצה לבא נוטל רשות מבית דין ומציל בדיני עכו"ם מיד בעל דינו:
• 3 Chapters A Day: Sheluchin veShuttafin Sheluchin veShuttafin - Chapter Eight, Sheluchin veShuttafin Sheluchin veShuttafin - Chapter Nine, Sheluchin veShuttafin Sheluchin veShuttafin - Chapter Ten
English Text | Hebrew Text
Audio: Listen | Download | Video Class
English Text | Hebrew Text
Audio: Listen | Download | Video Class
Sheluchin veShuttafin - Chapter Eight
1
When a person gives eggs to a chicken farmer with the intent that the chicken farmer have chickens sit on the eggs until they hatch, and then for the chicken farmer to raise the chicks with the profits to be divided between them, the owner of the eggs must provide the chicken farmer with a wage for his work and sustenance.
Similarly, when a person evaluates calves and ponies and then entrusts them to a caretaker with the intent that he tend to them until they grow into large animals with the profits to be divided between them, the owner of the animals must provide the caretaker with a wage for his work and sustenance for every day, like an unemployed worker. He must raise calves until they are three years old, and a donkey until it is capable of bearing a burden. He cannot sell the animal without the consent of his partner until this time.
Similarly, if one evaluates animals and then entrusts them to a caretaker to fatten them, with the profits to be divided between them, the owner of the animals must provide the caretaker with a wage for his work, like an unemployed worker. If the owner tells the caretaker: "Take the head and the fat tail for yourself in exchange for your work, aside from your share of the profits," it is permitted.
If the caretaker has other animals that he was also working to fatten in addition to this one that was evaluated, and similarly, if one has other calves, ponies or eggs, since he is caring for his own at the same time as he is caring for his colleagues', even if the owner gives him only a small amount as a wage for the entire period of the partnership, it is acceptable, and they may divide the profits equally. If the caretaker was already employed as the owner's sharecropper and he is taking care of animals belonging to both himself and the owner of the field, the owner does not have to pay him anything as a wage.
א
הנותן ביצים לבעל התרנגולים להושיב התרנגולים עליהן עד שיצאו האפרוחים ויגדל אותן בעל התרנגולים ויהיה הריוח ביניהם צריך להעלות שכר עמלו ומזונו וכן השם עגלים וסייחים על הרועה להיות מתעסק בהן שיגדילו והשכר לאמצע חייב להעלות לו שכר עמלו ומזונו בכל יום כפועל בטל ומגדל אותן עד שיהיו העגלים בני שלש שנים והחמור עד שתהא טוענת ואינו יכול למכור שלא מדעת חבירו בתוך זמן זה וכן השם בהמה על המפטם להיות מפטם אותה והשכר לאמצע צריך ליתן עמלו כפועל בטל ואם אמר לו הרי הראש והאליה שלך בעמלך יתר על מחצית השכר מותר היו למפטם בהמות אחרות שמפטם אותם עם זו השומא אצלו וכן אם היו לו עגלים וסייחין אחרים או ביצים אחרות שלו הואיל והוא מתעסק בשלו ובשל חבירו אפילו לא העלה לו אלא דבר מועט בכל ימי השותפות הזאת דיו וחולק בשכר בשוה ואם היה אריסו הואיל והוא מטפל בשלו ובשל בעל השדות אין צריך להעלות לו כלום:
2
When a person has calves or ponies evaluated, he has chickens sit on eggs, or he has an animal evaluated to be fattened with the profits to be divided between them and he does not pay a wage to the caretaker, the laws that govern such a relationship are the same as those that govern an investment of money. We see how much the animals or the eggs were evaluated for and how much profit was made, and the caretaker is given two thirds of the profit. If there is a loss, he is required to bear one third of the loss.
ב
השם עגלים או סייחין או הושיב תרנגולים או שם בהמה על הפטם למחצית שכר ולא העלה לו שכר הרי דינו כדין העסק של מעות רואין בכמה שמין הבהמות או הביצים וכמה הרויחו ונוטל המתעסק שני שלישי השכר ואם הפסידו משלם שליש ההפסד:
3
We evaluate a cow, a donkey and any other animal that usually performs work and eats, and the profits are divided between the owner and the caretaker. For although care is required, the caretaker is able to derive other profit for himself because of the work of the animals. For he may hire them or work with them himself and benefit from the fee or their work.
One should not evaluate a calf together with its mother, or a pony with its mother. For the calf or the pony does not perform any work, and yet it requires care.
ג
שמין פרה וחמור וכל דבר שדרכו לעשות ולאכול ויהיה השכר לאמצע אף על פי שזה מתעסק הרי יש לו ריוח אחר לעצמו בעבודת הבהמות שהרי שוכר אותה או עובד בה ונהנה בשכרה ובעבודתה ואין שמין עגל עם אמו ולא סייח עם אמו שהעגל והסייח אינו עושה כלום ויש בו עסק:
4
When a person has an animal evaluated and entrusts it to a colleague, until when is the colleague obligated to care for it? For a female donkey, 18 months. For an animal that lives in a corral - e.g., sheep or cattle - 24 months. If the owner desires to divide the profits within this period, the caretaker can prevent him from doing so, because they entered into a partnership without making any stipulations.
We set these rules because the care and profit ratio for an animal for the first year cannot be compared to that of the second year. In the first year, it requires much care and brings little profit, because at the beginning it becomes heavier only with much difficulty. In the second year, by contrast, it requires little care and there is much profit, because it becomes much heavier, gaining every day. Therefore, the caretaker may prevent him from dissolving the partnership until the end of the second year.
If the animal that was evaluated gives birth while in the possession of the caretaker, the calf is considered part of the profit and is divided between them. In a place where the custom is that the caretaker raises the offspring, he should raise them and afterwards sell them. In a place where it is not customary that the caretaker raise the offspring, he is nevertheless required to care for the offspring for a limited period. For a lightweight animal, he is required to care for it for 30 days. For a large animal, he is required to care for it for 50 days. Afterwards, the offspring is sols and the profits are divided.
If the caretaker desires to care for them longer than this period, he should evaluate them before three men on the thirtieth or fiftieth day. Afterwards, any profit that is made should be divided between them as follows: The caretaker should receive three fourths of the profit, and his partner, one fourth. The rationale is that the caretaker owns half of the offspring and because he cares for the half belonging to his colleague, he is given half of that half - i.e., a total of three fourths. If the caretaker did not make such a stipulation in the presence of three witnesses, he is considered to have waived this extra profit, and the offspring are divided equally among them.
In a place where it is customary to figure in a porter's fee to the money invested, that fee should be added. The entire fee that the administrator receives for carrying the merchandise should be figured into the profit on the investment. Similarly, if it is the local custom to add an extra fee for handling an animal, it should be added. In a place where it is customary to add an extra fee to the caretaker's wages for handling offspring, it should be added. Whenever a person enters into an investment or partnership agreement, he should not deviate from the local business practices.
ד
השם בהמה לחבירו עד מתי חייב לטפל בה באתונות שמנה עשר חדש ובגודרות והן הצאן והבקר ארבעה ועשרים חדש ואם בא לחלוק בתוך זמן זה חבירו מעכב עליו מפני שנשתתפו סתם לפי שאינו דומה טפילה של שנה ראשונה שהיא מרובה והריוח מועט שאינה משתמנת בתחלה אלא בקושי לטפילה של שנה האחרת שהיא מועט והריוח מרובה שהרי היא משתמנת הרבה ומוספת בכל יום לפיכך מעכב עליו עד סוף שנה שנייה ילדה הבהמה השומה אצלו הרי הולד מכלל הריוח לאמצע מקום שנהגו לגדל ולדותם יגדלו ואחר כך ימכרו מקום שנהגו שלא לגדל חייב המתעסק להטפל בולדות בדקה שלשים יום ובגסה חמשים יום וחולקין רצה להטפל בהן יתר על זמן זה שם אותן בפני שלשה ביום שלשים וביום החמשים וכל שירויחו אחר כך יטול המתעסק שלשה חלקים וחבירו רביע הריוח שהרי יש לו חצי הולד ומפני שנתעסק בחצי של חבירו נוטל חצי אותו החצי הרי שלשה רבעים ואם לא התנה כן בפני שלשה הרי מחל והולדות ביניהן בשוה כמות שהן מקום שנהגו להעלות שכר כתף למעות העסק מעלין ויהיה כל השכר שנוטל המתעסק בשכר שנושא על כתפו בכלל שכר המעות וכן אם דרכן להעלות שכר בהמה מעלין לו מקום שנהגו להעלות שכר ולדות בשכר עמלו מעלין וכל המתעסק או המשתתף סתם לא ישנה ממנהג המדינה:
5
The following rules apply when Reuven owns a field and invites Shimon to till it, to sow it or to plant within it, to manage the expenses spent on its account, to sell the produce, and to divide between them the profit that exceeds the cost. Whether they agreed to divide the profits equally or they agreed that Reuven would receive a larger share, whether all the expenses were undertaken by Reuven or by Shimon, any such arrangement is permitted. Even "the shade of interest" is not involved.
Shimon, who takes care of working the land, managing the expenses and selling the produce, is called a sharecropper. If the sharecropper claims: "I agreed to till the field for half the profits," but the owner of the field claims that they agreed on a third, we follow the local custom. The one whose claim departs from the local custom must bring proof to support his position.
ה
ראובן שהיתה לו שדה והוריד שמעון לתוכה לזרעה או לנטעה ולהוציא עליה הוצאות ולמכור הפירות וכל היתר על ההוצאה יהיה ביניהם בין שהתנו שיחלקו בשוה בין שהתנו שיטול ראובן יתר בין שהיתה ההוצאה כולה משל ראובן בין שהיתה משל שמעון בכל זה מותר ואין כאן אבק ריבית ושמעון המטפל בעבודת הארץ ובהוצאה ובמכירת הפירות הוא הנקרא אריס אריס אומר למחצה ירדתי ובעל השדה אומר לשליש הורדתיו הולכין אחר מנהג המדינה וזה שטען שלא כמנהג עליו להביא ראיה:
6
The following laws apply when a husband hires sharecroppers to till property belonging to his wife, and then he divorces her. If the husband is himself a sharecropper, since the husband does not have any connection to the property any longer, the sharecroppers' connection also ceases. If the value of the field increases, they are granted only the share of their expenses equal to the field's increase in value. And they must support their claim with an oath.
If the husband is not a sharecropper, we assume that the sharecroppers were hired according to the custom of the land, and they are given the share granted to other sharecroppers.
ו
בעל שהוריד אריסין בנכסי אשתו וגרשה אם היה הבעל אריס הואיל ונסתלק בעל נסתלקו הם ואין להם מן ההוצאה אלא שיעור השבח ובשבועה ואם אין הבעל אריס על דעת [מנהג] הארץ ירדו ושמין להם כאריס:
7
When brothers or other heirs do not divide the estate of their benefactor, but instead, they all use it together, they are considered partners in all matters.
If one of a group of brothers or one of a group of partners was appointed to the service of the king, the profit he receives is divided among them. If one of them becomes ill and is cured, the expenses required for his cure should be shared. If, however, he became sick because of his own negligence, he went out in the snow, or in the sun during the summer until he became ill or the like, he is responsible for bearing the expenses for his cure by himself.
ז
האחין או שאר היורשין שלא חלקו ירושת מורישן אלא כולן משתמשין בה ביחד הרי הן כשותפין לכל דבר אחד מן האחין או מן השותפין שנפל לאומנות המלך הריוח לאמצע חלה אחד מהן ונתרפא נתרפא מן האמצע ואם חלה בפשיעה כגון שהלך בשלג או בחמה בימי החום עד שחלה וכיוצא בזה הרי זה מתרפא משל עצמו:
Sheluchin veShuttafin - Chapter Nine
1
The following - all types of partners, sharecroppers, guardians of orphans who were appointed by the court, a woman who does business in the family home or who was charged by her husband to serve as a storekeeper, and a member of the household - are all required by Rabbinic Law to take an oath, despite the fact that the claimant does not have a certain claim against them, lest they may have stolen something from their colleague while performing business on his behalf, or perhaps they were not exact when making a reckoning.
Why did the Sages ordain this oath? Because these people give themselves license, thinking that they are deserving of whatever they will take from the property of the owner, since they do business and work on his behalf. Therefore, the Sages ordained that they are required to take an oath despite the fact that the claimant does not have a certain claim against them, so that they will perform all their deeds justly and in good faith.
א
השותפין כולן והאריסין והאפוטרופין שמינו אותם ב"ד על היתומים והאשה שהיא נושאת ונותנת בתוך הבית או שהושיבה בעלה חנוונית ובן הבית כל אחד מאלו נשבע מדבריהם בטענת ספק שמא גזל חבירו במשא ומתן או שמא לא דקדק בחשבון שביניהם ולמה תקנו חכמים שבועה זו מפני שאלו מורין לעצמן שכל מה שיקחו מנכסי בעל המעות ראוי הוא להם מפני שנושאין ונותנין וטורחין לפיכך תקנו להם חכמים שחייבין שבועה בטענת ספק כדי שיעשו כל מעשיהן בצדק ואמונה:
2
None of the above are required to take an oath because of an indefinite claim until the plaintiff suspects them of taking two silver pieces - i.e., two silver me'ah, as will be explained. If, however, they are suspected of taking less than this amount, they are not required to take an oath.
ב
ואין כל אחד מאלו נשבע בטענת ספק עד שיחשוד המשביע אותן בשתי כסף שהן שתי מעין של כסף כמו שיתבאר אבל אם חושדין בפחות מזה אינם נשבעין:
3
Based on this, my teachers ruled that if one partner died, the heirs cannot compel their father's partners to take an oath concerning an indefinite claim. For they are not knowledgeable about their father's affairs and do not know for certain that their father suspected the partner of wrongdoing so that it can be said that the heirs suspect the partner of taking two silver me'ah.
There are, however, others who rule that the heir may require him to take an oath despite the fact that his claim is indefinite. It is proper to rule in this manner. For we see that the heirs may require a widow who became a guardian during the lifetime of her husband to take an oath.
ג
מכאן הורו רבותי שאם מת השותף האחד אין היורש יכול להשביע שותפו של אביו בטענת שמא שהרי אינו יודע הדבר שחשדו בו אביו בודאי כדי שיחשוד אותו זה היורש בשתי כסף ויש מי שהורה שמשביע אותו היורש בטענת שמא וכזה ראוי לדון שהרי היורשין משביעין את האשה שנעשת אפוטרופא בחיי בעלה:
4
Although there are no witnesses that a person was his colleague's sharecropper or partner, but rather he himself admits to this fact, saying: "I am his partner, sharecropper or member of his household - but I did not steal anything from him," he must take an oath while holding a sacred article. The rationale is that we do not employ the principle of migo to free a person from the responsibility of taking an oath, but only to free him from a financial commitment.
Which member of the household can be required to take an oath because of an indefinite claim? One who brings workers in and leads workers out, who brings produce in and takes produce out. When, however, a member of the household is not involved in the business affairs of the household, but merely enters and leaves, he cannot be required to take an oath because of an indefinite claim.
Similarly, a guardian appointed by the father of orphans before his death cannot be required by the orphans to take an oath because of an indefinite claim. Similarly, a woman who did not serve as a guardian in her husband's lifetime, and did not do business with the property of the estate after her husband's burial cannot be required to take an oath because of an indefinite claim.
Similarly, if she did business with the property of the estate between her husband's death and burial, she is not required to take an oath regarding the transactions conducted during this period. For if she were required to take an oath, she would not sell any property in order to make the burial possible, and the deceased would become loathsome.
ד
אע"פ שאין שם עדים שזה אריסו או שותפו אלא הוא מודה מפי עצמו ואמר שותפו או אריסו או בן ביתו אני אבל לא גזלתי כלום הרי זה נשבע בנקיטת חפץ שאין אומרים מיגו לפוטרו שבועה אלא לפוטרו ממון איזהו בן הבית שיש לו להשביע בטענת ספק זה שמכניס פועלים ומוציא פועלים ומכניס לו פירות ומוציא לו פירות אבל בן הבית שאינו נושא ונותן אלא נכנס ברגלו ויוצא בלבד אינו יכול להשביע מספק וכן אפוטרופוס שמינהו אבי יתומים אין היתומים משביעין אותו בטענת ספק וכן האשה שלא נעשת אפוטרופא בחיי בעלה ולא נשאה ולא נתנה לאחר קבורת בעלה אין משביעין אותה מספק וכן אם נשאה ונתנה בין מיתה וקבורה אין משביעין על זה שנשתמש בין מיתה לקבורה שאם אתה אומר שתשבע על זה לא תמכור לקבורה ונמצא המת מתנוול:
5
When a person sends an article with a colleague to sell, or sends money with him to purchase produce or merchandise for him, even though the principal did not pay the agent a wage, and the agent does not own any portion of the merchandise nor derive any benefit from it, since he did business with his colleague's money, he is considered a member of his household. Even though the principal has merely an indefinite claim, the agent can be required to take an oath that he did not steal anything from him when he brought him the merchandise that he purchased or a portion of it, or the money from the sale he conducted for him.
ה
המשלח ביד חבירו חפץ למכרו או ששלח מעות בידו לקנות לו פירות או סחורה אף על פי שלא נתן לו שכר על זה ואין לו חלק ולא הנאה בשליחות זו הואיל ונשא ונתן בממון חבירו הרי זה כבן בית ויש לו להשביע מספק שלא גזל לו כלום בעת שהביא לו הסחורה שקנה או מקצתה או המעות שמכר לו מהן:
6
When both partners are involved in the business of the partnership or the one who is involved in the business entrusts the merchandise - or a portion of the merchandise - or the funds belonging to the partnership without weighing, measuring or counting them, there is a doubt concerning both of them, and either one can require the other to take the oath required of a partner. If, however, only one of the partners does business and the other is not involved in the business dealings at all, only the former can be required to take this oath.
ו
השותפין שנושאין ונותנין ביחד או שהיה האחד נושא ונותן ומפקיד הסחורה או מקצתה או המעות עם השני בלא משקל ולא מדה ולא מניין הרי שניהם נכנסין לספק ויש לכל אחד מהן להשביע את חבירו שבועת השותפין אבל אם היה האחד הוא שנושא ונותן והשני לא נתעסק עמו כלל אין נשבע אלא זה שנשא ונתן:
7
The above oath can be administered when the initial relationship is still current. If, however, the partners or the sharecroppers dissolved their relationship, the woman was divorced, the member of the household went elsewhere, or the agent brought the principal the merchandise he purchased for him or the money from the merchandise he sold for him, the principal remained silent without making a claim against the other party, and the other party departed, the principal is not able to require that other party to take an oath because of an indefinite claim afterwards. If, however, the principal has a definite claim against him, he can require him to take an oath, and then require him to take additional oaths concerning anything he desires.
Similarly, if at a later time, the other person is required to take an oath to the principal - whether required by Scriptural Law or by Rabbinic Law - e.g., he became a partner or a member of the person's household again - the principal can require him to take an oath that he did not steal anything during their present partnership or while he was his partner, sharecropper, member of his household or guardian previously. Similar laws apply in all analogous situations.
ז
חלקו השותפין והאריסין ונתגרשה האשה ונפרד מעליו בן הבית והביא לו השליח סחורה שקנה לו או מעות שמכר לו בהן ושתק והלכו להם ולא תבעם מיד אינו יכול לחזור ולהשביעו בטענת ספק אבל אם היתה לו טענת ודאי משביעו עליה ומגלגל בה כל מה שירצה וכן אם נתחייב לו שבועה אחר זמן בין של תורה בין של דבריהם כגון שנעשה לו שותף או בן בית פעם אחרת הרי זה יכול לגלגל עליו שלא גזלתני בשותפות זו שבינינו ולא כשהיית שותפי או אריסי או בן ביתי או אפוטרופי בראשונה וכן כל כיוצא בזה:
8
When partners have dissolved their partnership, but the partnership is still owed debts by others, the partners cannot require each other to take an oath because of an indefinite claim, for they have already divided the partnership's resources. The debts that remain are not significant in this context, for they are matters of public knowledge. When any portion of the debt is repaid, they will each take their appropriate portion of the debt.
Similar concepts apply if it has been made known that cash remains in the coffers of the partnership, but the partners have not taken their portion of that cash. Neither may require an oath of the other, because cash is considered as if it is already divided.
Similarly, if a reckoning was made of the assets of the partnership possessed by all the partners, and it was determined that one partner was holding a specific and known entity belonging to another, it is considered as if the assets were divided, even though he had not taken it as of that time.
If, however, any of the produce belonging to the partnership remained, and it had not been divided or weighed, or any dimension of the partnership remained concerning which an accounting had not been made and thus, neither of them knew the extent of the portion that is due him, the partnership is still considered viable, and either may require the other to take the oath mentioned above.
ח
השותפים שחלקו ונשאר להם חובות אצל אחרים אינן יכולין להשביע זה את זה מספק שהרי חלקו והחוב שנשאר דבר ידוע הוא בכל מה שיפרעו יקח זה חלקו מן החוב וזה חלקו מן החוב ובן אם נשאר להם מעות בכיס וכבר ידעו אותן ועדיין לא נטלו כל אחד חלקו אין משביעין זה את זה שהמעות כחלוקין הם וכן אם עשו חשבון כל השותפין ונשאר לאחד מהן אצל חבירו דבר קצוב וידוע אע"פ שעדיין לא נטלו הרי חלקו אבל אם נשאר ביניהם כל שהוא מן הפירות ועדיין לא חלקו אותן ולא ידעו משקלם או שנשאר ביניהם צד מן השותפות שלא עשו בו חשבון ולא ידע כל אחד מהן כמה חלקו המגיעו הרי השותפות קיימת עדיין ומשביעין זה את זה:
9
When a person issues a claim against a colleague after the dissolution of a partnership, he cannot compel him to take an oath except through the convention of gilgul sh'vuah, as explained above. He may, however, have a ban of ostracism issued against anyone who stole from his colleague while he was his partner, sharecropper or member of his household, and does not admit that he stole.
ט
מי שתבע את חבירו אחר חלוקה אינו יכול להשביעו אלא ע"י גלגול כמו שביארנו אבל יש לו להחרים סתם על מי שגזלו כלום כשהיה שותפו או אריסו או בן ביתו ולא יודה במה שגזל:
Sheluchin veShuttafin - Chapter Ten
1
The following law applies when a partner claims that the partnership relationship with his colleague involved a certain stipulation, and the colleague denies that such a stipulation ever existed or admits the existence of a stipulation, but claims it was for a lesser amount than the plaintiff claims. The plaintiff may determine the oath the defendant takes.
The same ruling applies if the plaintiff asks that property belonging to the partnership be returned to him, and the defendant claims to have given it to him, but the plaintiff claims that he never received it, or the defendant claims that merchandise was his, while the plaintiff claims that it belongs to the partnership, or with regard to any other claims of this type.
What is implied? If the plaintiff desires not to require the partner to take the oath required of partners, but instead to require him to take merely a sh'vuat hesset on the claim he denies and does not admit to have taken place, he may require him to take only the lesser oath. If he desires, he can include all the claims in the oath required of a partner. Although he has an indefinite claim, he will require the partner to take an oath that he did not steal anything throughout the duration of the partnership, that these and these stipulations existed between the partners, that the merchandise was his, or that he paid this and this amount. The same principles apply in all analogous situations.
א
שותף שטען על חבירו שכך היה תנאי ביניהם והלה אומר לא היה תנאי זה מעולם או שטען שהקרן שלי היה כך וכך והלה אומר אינו אלא פחות מזה או שטען שכבר נתתי לך השותפות והלה אומר לא לקחתי או שסחורה זו משלי היה והלה אומר משל אמצע וכל כיוצא בטענות אלו הרשות ביד התובע בשבועה כיצד אם רצה התובע שלא ישבע השותף שבועת השותפין וישבעו היסת על הטענה שכופר בה ואומר לא היו דברים מעולם הרי זה משביעו ואם רצה מגלגל עליו כל אלו הדברים בשבועת השותפין ומשביעו בטענת ספק שלא גזלת כלום כל ימי השותפות ושהיה בינינו תנאי כך ושזו הסחורה שלך ושנתת לי כך וכך וכן כל כיוצא בזה:
2
The following rule applies when a person lodges a claim against a partner with the intent of obligating him to take the oath required of partners, the defendant claims: "We have already divided the assets of the partnership, and nothing that belongs to you remains in my possession," and the plaintiff differs, maintaining that the assets were not divided, nor was a reckoning made. The defendant cannot be required to take an oath because of an indefinite claim. [This ruling also applies when the plaintiff admits dividing the assets, but claims that the division was made with the stipulation that the defendant take the oath required of partners whenever the plaintiff demanded, and the defendant has constantly been procrastinating.
This ruling applies even when the defendant admits that after the division of the assets, he owed the plaintiff something, but claims that the plaintiff agreed to consider that as a debt, or considered it as an object entrusted to the defendant for safekeeping.
Even if there are witnesses that the two were once partners, the plaintiff cannot require an oath with an indefinite claim. Nor may the plaintiff require the defendant to take a sh'vuat hesset that they divided the assets or that they were never partners. The rationale is that a sh'vuat hesset is never required, nor even is a claim included in an oath using the convention of gilgul sh'vuah, unless the claim is such that if the defendant admitted it, he would be liable to pay money. If, however, the claim is one that if the defendant admitted it, he would be required only to take an oath, he may not be required to take an oath on the indefinite claim, even because of the convention of gilgul sh'vuah. Geonim, who are masters of instruction, ruled in this manner.
ב
התובע שותפו להשביעו שבועת השותפין הנתבע אומר כבר חלקנו ולא נשאר לך אצלי כלום והתובע אומר עדיין לא חלקנו ולא עשינו חשבון או שאמר התובע חלקנו על מנת שאשביע אותך שבועת השותפין בכל עת שארצה ועדיין לא נשבעת ואתה מדחה אותי מיום ליום אינו יכול להשביעו בטענת ספק אפילו אמר הנתבע כן חלקנו ונשאר לך אצלי וזה הנשאר אינו אלא חוב שזקפתו עלי או פקדון הנחת אצלי אף על פי שיש עדים שהיה שותפו אינו יכול להשביעו בטענת ספק ואינו יכול להשביע היסת שכבר חלקו או שלא נשתתפו מעולם ואפילו על ידי גלגול לפי שאין משביעין היסת ואין מגלגלין אלא אם טענו דבר שאם יודה בה יהיה חייב לשלם ממון אבל דבר שאפילו הודה בו אינו חייב אלא שבועה אינו נשבע עליו ואפילו ע"י גלגול וכזה הורו הגאונים בעלי הוראה:
3
The following rule applies if the plaintiff claims: "You are still my partner, and property belonging to me worth such and such remains in your possession,"and the defendant counters, by claiming: "We already divided the assets of the partnership, and I no longer have anything belonging to you in my possession," or "I was never your partner." The defendant must take a sh'vuat hesset that he does not possess anything belonging to the plaintiff, and because of the convention of gilgul sh'vuah, he must include in the oath that he did not steal anything from him. The defendant need not include in the oath that he was not his partner or that they already divided the assets of the partnership, for the reason explained above.
ג
טען שעדיין שותפי אתה ונשאר לי אצלך כך וכך וזה אומר כבר חלקנו ולא נשאר לך אצלי כלום או לא היית שותפי מעולם הרי הנתבע נשבע היסת שאין לו בידו כלום ומגלגל עליו שלא גזלתני כלום מעולם ואינו מגלגל עליו שלא היו שותפו או שכבר חלקנו מן הטעם שביארנו:
4
The following rule applies when the plaintiff claims that he and the defendant are still partners, and that he therefore has the right to require him to take an oath because of an indefinite claim, while the defendant denies ever becoming the plaintiff's partner. If the plaintiff brings witnesses who testify that the defendant was his partner, and the defendant then claims: "We divided the assets of the partnership," his claim is not accepted. The rationale is that he was proven to be a liar with regard to this oath. Therefore, he is required to take the oath required of a partner. Similar laws apply in all analogous situations.
ד
טען שעדיין שותפין אנחנו ויש לי להשביעך בטענת ספק והלה אומר לא נשתתפנו מעולם והביא התובע עדים שהיה שותפו וחזר הנתבע אח"כ ואמר חלקנו אין שומעין לו שהרי הוחזק כפרן לשבועה זו וישבע שבועת השותפין וכן כל כיוצא בזה:
5
The convention of gilgul sh'vuah is also relevant in the following situation. Reuven placed 400 dinarim in the coffers of the partnership, while Shimon invested 200 dinarim. They worked as partners and did business together, but all the money was held by Reuven. If Reuven claimed that there was a loss of 500 dinarim, Reuven may not take the oath required of partners that he suffered such a loss to require Shimon to pay 50 dinarim from his own funds. Instead, Reuven should take the oath required of partners that there was a loss. He should take the maneh that is in his possession, but Shimon is not required to pay anything.
If Reuven claims that Shimon has definite knowledge of the loss, he may require Shimon to take the oath required of partners, and based on the convention of gilgul sh'vuah, he may compel him to include that he does not have definite knowledge of this loss.
Different rules apply if Shimon was not at all involved in the work of the partnership. Shimon should take a sh'vuat hesset that he does not have definite knowledge of the loss, and he is then freed of liability. Moreover, if the maneh that remains was in Shimon's possession, it should be divided equally between them. The rationale is that a partner is not one of those who is required to take an oath and then collect money from the defendant. Instead, the oath he takes enables him merely to be freed of responsibility or to assume ownership of property in his possession. Be careful with regard to this law, for even masters of instruction have erred with regard to it.
ה
ראובן שהטיל לכיס ארבע מאות דינרים והטיל שמעון מאתים ונשתתפו ונשאו ונתנו ביחד והרי הממון כולו ביד ראובן וטען ראובן שפחת מן הקרן חמש מאות דינרין אין אומרים ישבע ראובן שבועת השותפין שפחתו כך וישלם שמעון חמשים מביתו אלא ישבע ראובן שבועת השותפין שפחתו וילך במנה שבידו בלבד ולא ישלם שמעון כלום טען ראובן ששמעון יודע בודאי בפחת זו שפחתו יגלגל על שמעון שאינו יודע בודאי סכום הפחת הזה ואם לא נתעסק שמעון בשותפות זו כלל ישבע שמעון היסת שאינו יודע בודאי בזה ההפסד ויפטר ולא עוד אלא אם היה זה המנה הנשאר ביד שמעון חולקים אותו בשוה שאין השותף מן הנשבעין ונוטלין כדי שישבע ויטול מה שביד חבירו אלא נשבע ונפטר או נוטל מדבר שהוא תחת ידו והזהר בדין זה שכבר טעו בו בעלי הוראה:
6
The following law also involves the division of the assets of a partnership. Shimon claims that he owes Levi a maneh because of this partnership. If he has resources of the partnership in his possession that are sufficient to pay the debt, and he can give them to Levi, his word is accepted. He should repay the debt, and afterwards he and Reuven should calculate how the assets should be divided.
If Shimon does not have funds from the partnership in his possession, we do not rely upon his word to expropriate money from Reuven or merchandise known to belong to the partnership, lest Shimon and Levi are perpetrating deception, seeking to obtain Reuven's property. Even if the loan is recorded in a promissory note, Reuven is not required to pay any portion of it.
If Shimon claims that Reuven has definite knowledge that the debt Shimon incurred came as a result of the partnership, and should be borne by both of them, Reuven is required to take a sh'vuat hesset that he does not know that the partnership has incurred this debt - or because of the convention of gilgul sh'vuah, he should include this statement in the oath he takes as required of partners. Afterwards, Shimon should pay the debt from his own funds.
Similarly, if there is a promissory note stating that, due to Shimon, Levi owes the partnership 100 dinarim, and Shimon claims: "I received payment and returned the money to the coffers of the partnership," or "I extended credit to him for a two- or three-year period," his word is not accepted, lest he be perpetrating deception, seeking to obtain Reuven's property.
How should this case be adjudicated? Levi was already freed from obligation through Shimon's admission. If Shimon does not bring proof of his claim, Shimon must pay Reuven's share from his own funds. He should then demand payment from Levi at the end of the time span he mentioned. Similar principles apply in all analogous situations.
ו
טען שמעון שיש ללוי עליו חוב בזו השותפות מנה אם היה בידו כדי החוב והיה יכול ליתנו ללוי נאמן ונותנין החוב ואחר כך מחשבין ואם אין בידו ליתן אינו נאמן להוציא מיד ראובן או מן הסחורה הידועה לשותפות שמא קנוניא הם עושין שמעון ולוי על נכסי ראובן אפילו היתה המלוה בשטר אין ראובן חייב לשלם ממנה כלום אבל אם טען שמעון שראובן יודע בודאי שזה החוב שעלי מחמת השותפות הוא והחוב אצלנו הוא ישבע ראובן היסת או על ידי גלגול שאינו יודע שחוב זה אצלנו וישלם שמעון החוב משלו וכן אם יצא שטר חוב על לוי בשם שמעון במאה דינרין מממון השותפות ואמר שמעון נפרעתי והחזרתי לכיס או שאמר שמעון קבעתי לו זמן לשנה או לשתים אינו נאמן שמא קנוניא הוא עושה על נכסי ראובן וכיצד דנין בדין זה לוי כבר נפטר בהודאת שמעון ואם לא הביא שמעון ראיה ישלם מביתו ויתבע את לוי בסוף זמן שאמר וכן כל כיוצא בזה:
Hayom Yom:
• English Text | Video Class
• English Text | Video Class
Wednesday, Menachem Av 10, 5777 · 02 August 2017
"Today's Day"
Wednesday, Menachem Av 10, 5703
Torah lessons: Chumash: Va'etchanan, Revi'i with Rashi.
Tehillim: 55-59.
Tanya: Upon his arrival (p. 395) ...the face..." (p. 397).
From what my grandfather related:
a) Originally the epistle Katonti1 ended with the words "restrained spirit etc." Later, our Great Rabbi (the Alter Rebbe) delivered the maamar "As water reflects the face etc." three times in Lyozna, following the interpretation of Rashi2 and not of Targum.3 After that he made an addition to the epistle Katonti as follows: And maybe, through all that, G-d will give it into the heart of their brethren that "as water (reflects) the face" etc. With this he implanted fine character traits in the chassidim.
b) Had the Rebbe not inserted the three words b'midat emet leYaakov ("according to the attribute of Truth unto Yaakov")4, he would have attracted fifty thousand more chassidim. But the Rebbe demands the trait of truth.
FOOTNOTES
1."I have become small..."; second letter in Igeret Hakodesh, written by the Alter Rebbe on his return from his arrest in Petersburg (in 5559).
2.Mishlei 27:19. As water reflects the face so one's heart reflects the feelings of the other's heart.
3.Ibid. As waters differ so do men's hearts.
4.Following the exhortation to the chassidim that "they are to subdue their spirit and heart before everyone."
Daily Thought:
Satisfaction
You did some wonderful things. It’s okay to tell yourself that. Sometimes you have to take a step back and allow yourself some nachas* from your accomplishments.
Now you get to do even better. [
-------
From a private audience.,
*nachas: Hebrew/Yiddish. The feeling of deep satisfaction when someone you have invested yourself in, like a child or a student, has done good. If there were a word in English, I would use it.]
No comments:
Post a Comment