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- ב"ה - Today in Judaism - Today is Monday, Elul 20, 5777 · September 11, 2017Torah Reading:
Nitzavim: Deuteronomy 29:9-28
Deuteronomy 29:9 (10) “Today you are standing, all of you, before Adonai your God — your heads, your tribes, your leaders and your officers — all the men of Isra’el, 10 (11) along with your little ones, your wives and your foreigners here with you in your camp, from the one who chops your wood to the one who draws your water. 11 (12) The purpose is that you should enter into the covenant of Adonai your God and into his oath which Adonai your God is making with you today, (LY: ii) 12 (13) so that he can establish you today for himself as a people, and so that for you he will be God — as he said to you and as he swore to your ancestors, to Avraham, Yitz’chak and Ya‘akov.
13 (14) “But I am not making this covenant and this oath only with you. 14 (15) Rather, I am making it both with him who is standing here with us today before Adonai our God and also with him who is not here with us today. (LY: iii) 15 (16) For you know how we lived in the land of Egypt and how we came directly through the nations you passed through; 16 (17) and you saw their detestable things and their idols of wood, stone, silver and gold that they had with them. 17 (18) So let there not be among you a man, woman, family or tribe whose heart turns away today from Adonai our God to go and serve the gods of those nations. Let there not be among you a root bearing such bitter poison and wormwood. 18 (19) If there is such a person, when he hears the words of this curse, he will bless himself secretly, saying to himself, ‘I will be all right, even though I will stubbornly keep doing whatever I feel like doing; so that I, although “dry,” [sinful,] will be added to the “watered” [righteous].’ 19 (20) But Adonai will not forgive him. Rather, the anger and jealousy of Adonai will blaze up against that person. Every curse written in this book will be upon him. Adonai will blot out his name from under heaven. 20 (21) Adonai will single him out from all the tribes of Isra’el to experience what is bad in all the curses of the covenant written in this book of the Torah.
21 (22) “When the next generation, your children who will grow up after you, and the foreigner who arrives from a distant land, see the plagues of that land and the diseases with which Adonai has made it sick, 22 (23) and that the whole land has become burning sulfur and salt, that it isn’t being sown or bearing crops or even producing grass — like the overthrow of S’dom, ‘Amora, Admah and Tzvoyim, which Adonai overthrew in his furious anger — 23 (24) then all the nations will ask, ‘Why did Adonai do this to this land? What is the meaning of such frenzied, furious anger?’ 24 (25) People will answer, ‘It’s because they abandoned the covenant of Adonai, the God of their fathers, which he made with them when he brought them out of the land of Egypt. 25 (26) They went and served other gods, prostrating themselves before them, gods they had not known and which he had not assigned them. 26 (27) For this reason, the anger of Adonai blazed up against this land and brought upon it every curse written in this book; 27 (28) and Adonai, in anger, fury and incensed with indignation, uprooted them from their land and threw them out into another land — as it is today.’
28 (29) “Things which are hidden belong to Adonai our God. But the things that have been revealed belong to us and our children forever, so that we can observe all the words of this Torah.
Today's Laws & Customs:
• Elul Observances
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 58 Chapter 59 Chapter 60
Psalms Chapter 58:1. 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 59:1. 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. Chapter 60:1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Daily Quote:
Six years you shall sow your field, and six years you shall prune your vineyard, and gather in its fruit. But in the seventh year shall be a sabbath of solemn rest for the land, a sabbath for G‑d . . . [Leviticus 25:3–4]
Daily Torah Study:
Chumash: Nitzavim-Vayelech, 2nd Portion Deuteronomy 30:1-30:6 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Deuteronomy Chapter 30
1And it will be, when all these things come upon you the blessing and the curse which I have set before you that you will consider in your heart, among all the nations where the Lord your God has banished you, אוְהָיָה֩ כִֽי־יָבֹ֨אוּ עָלֶ֜יךָ כָּל־הַדְּבָרִ֣ים הָאֵ֗לֶּה הַבְּרָכָה֙ וְהַקְּלָלָ֔ה אֲשֶׁ֥ר נָתַ֖תִּי לְפָנֶ֑יךָ וַֽהֲשֵֽׁבֹתָ֙ אֶל־לְבָבֶ֔ךָ בְּכָ֨ל־הַגּוֹיִ֔ם אֲשֶׁ֧ר הִדִּיחֲךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:
2and you will return to the Lord, your God, with all your heart and with all your soul, and you will listen to His voice according to all that I am commanding you this day you and your children, בוְשַׁבְתָּ֞ עַד־יְהֹוָ֤ה אֱלֹהֶ֨יךָ֙ וְשָֽׁמַעְתָּ֣ בְקֹל֔וֹ כְּכֹ֛ל אֲשֶׁר־אָֽנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם אַתָּ֣ה וּבָנֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ:
3then, the Lord, your God, will bring back your exiles, and He will have mercy upon you. He will once again gather you from all the nations, where the Lord, your God, had dispersed you. גוְשָׁ֨ב יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־שְׁבֽוּתְךָ֖ וְרִֽחֲמֶ֑ךָ וְשָׁ֗ב וְקִבֶּצְךָ֙ מִכָּל־הָ֣עַמִּ֔ים אֲשֶׁ֧ר הֱפִֽיצְךָ֛ יְהֹוָ֥ה אֱלֹהֶ֖יךָ שָֽׁמָּה:
The Lord, your God, will bring back your exiles: Heb. וְשָׁב, lit., The Lord, your God, will (Himself) return (with) your exiles. [That is, the verb שָׁב is in the simple conjugation. Now, since we understand the verse to mean: “The Lord your God will bring back your exiles,”] Scripture should have written, וְהֵשִׁיב ה׳ אֶת שְׁבוּתְךָ [with the verb וְהֵשִׁיב being in the causative conjugation, meaning “to bring back”]. But [although the meaning of the verse is indeed, “The Lord, your God, will bring back your exiles,”] our Rabbis learned from [the simple conjugation of the verb] here [which alludes to God Himself returning], that the Shechinah resides among Israel, as it were, in all the misery of their exile, and when the Jews are redeemed [from their exile], God writes [in Scripture an expression of] redemption for Himself [to allude to the fact that He has also been redeemed, as it were,] so that He Himself returns along with Israel’s exiles (Meg. 29a). A further [lesson] may be learned [from the unusual form of the verb which expresses “to bring back the exiles”]: The day on which Israel’s exiles will be gathered is so monumental and [this ingathering] will be such a difficult [procedure, as it were], that it is as though God Himself must literally take each individual Jew with His very hands, [taking him] out of his place [in exile. We see] the same concept [brought up in Scripture,] when the verse says, “And you will be gathered up, one by one, O children of Israel” (Isa. 27:12). [That verse refers to the ingathering of Israel’s exiles from Babylon. However,] we find this [idea] also regarding the [ingathering of] exiles from the other nations, as the verse says, “And I shall bring back the exiles of Moab (וְשַׁבְתִּי שְׁבוּת מוֹאָב)” (Jer. 48:47).
ושב ה' אלהיך את שבותך: היה לו לכתוב והשיב את שבותך, רבותינו למדו מכאן שהשכינה כביכול שרויה עם ישראל בצרת גלותם, וכשנגאלין הכתיב גאולה לעצמו, שהוא ישוב עמהם. ועוד יש לומר, שגדול יום קבוץ גליות ובקושי, כאלו הוא עצמו צריך להיות אוחז בידיו ממש איש איש ממקומו, כענין שנאמר (ישעיה כז, יב) ואתם תלקטו לאחד אחד בני ישראל, ואף בגליות שאר האומות מצינו כן (ירמיהו מח מז) ושבתי שבות מואב:
4Even if your exiles are at the end of the heavens, the Lord, your God, will gather you from there, and He will take you from there. דאִם־יִֽהְיֶ֥ה נִדַּֽחֲךָ֖ בִּקְצֵ֣ה הַשָּׁמָ֑יִם מִשָּׁ֗ם יְקַבֶּצְךָ֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ וּמִשָּׁ֖ם יִקָּחֶֽךָ:
5And the Lord, your God, will bring you to the land which your forefathers possessed, and you [too] will take possession of it, and He will do good to you, and He will make you more numerous than your forefathers. הוֶֽהֱבִֽיאֲךָ֞ יְהֹוָ֣ה אֱלֹהֶ֗יךָ אֶל־הָאָ֛רֶץ אֲשֶׁר־יָֽרְשׁ֥וּ אֲבֹתֶ֖יךָ וִֽירִשְׁתָּ֑הּ וְהֵיטִֽבְךָ֥ וְהִרְבְּךָ֖ מֵֽאֲבֹתֶֽיךָ:
6And the Lord, your God, will circumcise your heart and the heart of your offspring, [so that you may] love the Lord your God with all your heart and with all your soul, for the sake of your life. ווּמָ֨ל יְהֹוָ֧ה אֱלֹהֶ֛יךָ אֶת־לְבָֽבְךָ֖ וְאֶת־לְבַ֣ב זַרְעֶ֑ךָ לְאַֽהֲבָ֞ה אֶת־יְהֹוָ֧ה אֱלֹהֶ֛יךָ בְּכָל־לְבָֽבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ לְמַ֥עַן חַיֶּֽיךָ:
Tehillim: Psalms Chapters 97 - 103
• 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 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
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 58, 59 and 60.
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.
Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Tanya: Iggeret HaKodesh, middle of Epistle 15
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Monday, Elul 20, 5777 · September 11, 2017
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 15
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והנה כל זה הוא רק על דרך משל לבד
Now all this — the above-mentioned effect of the emotive traits upon the resultant teaching or influence — is only by way of allegory, and does not provide a completely true picture of the Sefirot as they exist within man’s soul,
כי כל זה הוא בנפש השכלית, התחתונה שבאדם, הבאה מקליפת נוגה
for all this applies to the rational soul, which is the lower one in man, and derives from kelipat nogah.
This “lower soul” naturally inclines to “lower” (i.e., corporeal) matters, so that even its intellect goes only as far as understanding the composition and so on, of mundane things. For although the kelipah which is the source of this soul is kelipat nogah, a kelipah whose darkness is relieved by a ray of good, nevertheless it is wholly bound up with mundanity.
אך באמת לאמיתו, בנפש העליונה האלקית, שהיא חלק אלוה ממעל
But in true fact, with regard to [the Sefirot in] the higher, divine soul, which is a “part of G‑d above,”1
כל המדות פנימיות וחיצוניות הן לה׳ לבדו
all the internal and external attributes are [directed] to G‑d alone: the divine soul is concerned with spiritual things alone, so that both its (internal) love and (external)Chesed are concentrated purely on G‑dliness.
כי מחמת אהבת ה׳, ומרוב חפצו לדבקה בו
For because of one’s love of G‑d and because of one’s great desire to cleave unto Him,
הוא חפץ חסד, כדי לידבק במדותיו
he desires with all his being [to practice] Chesed, in order to cleave to His attributes.
כמאמר רז״ל על פסוק, ולדבקה בו: הדבק במדותיו
This accords with the teaching of our Sages, of blessed memory, on the verse,2 “And to cleave unto Him”: “Cleave unto His attributes.”3
Just as G‑d is compassionate so should mortal man be compassionate; just as G‑d has an innate desire to practice kindness, so should a person’s inner desire to practice kindness be motivated by a desire to cleave to G‑d.
As to the attribute of Chesed, then, both its internal aspect (love) and its external aspect (kindness) are directed purely to G‑dly things.
וכן במדת הגבורה
It is likewise with the attribute of Gevurah, whose internal aspect is fear; it, too, is experienced only for G‑dly causes:
להפרע מן הרשעים, ולענשם בעונשי התורה
for example, to punish and chastise the wicked with the punishments of the Torah;
וכן להתגבר על יצרו, ולקדש את עצמו במותר לו
and also, to prevail over one’s [evil] inclination and to4 “Sanctify himself in that which is permitted to him,”
ולעשות גדר וסייג לתורה
and to5 put up a fence and a hedge around the Torah,
מפני פחד ה׳ ויראתו, פן יבוא לידי חטא, חס ושלום
because of the dread and fear of G‑d, lest he might come to sin, heaven forfend.
In order to ensure that he will not come to sin, a person may thus choose to sanctify himself and refrain from6 “one hundred portals of the permissible, so as not to transgress in one portal of the prohibited.”
To summarize the above conclusions regarding the first two of the seven middot, or spiritual emotions: Not only is a man’s attribute of Chesed directed to G‑dly matters, but so too is his attribute of Gevurah — both in its internal aspect, viz., the fear of G‑d, and in its external manifestations in his rigorous observance of the Torah and its mitzvot.
וכן לפאר את ה׳ ותורתו בכל מיני פאר
Likewise, by exercising the attribute of Tiferet (lit., “beauty”), [a man seeks] to glorify G‑d and His Torah in all ways possible, such as by possessing a beautifulsefer Torah, beautiful tefillin and the like,
ולדבקה בשבחיו בכל בחינות נפשו
and to cleave to His praises [by praising G‑d] with all the faculties of his soul:
דהיינו, בהתבוננות שכלו ומחשבתו
that is, by intellectual and thoughtful meditation on the greatness of G‑d, which blossoms into the singing of His praises;
גם בדיבורו
and likewise when he speaks, his praises are not empty words, but grow out of his preparatory meditation.
“[Praising G‑d] with all the faculties of his soul” thus means that the worshiper utilizes his intellect and emotions as well as all three “garments” of his soul (i.e., the soul’s media of self-expression), viz., thought, speech and action (for speech constitutes7 “mini-action”). Alternatively, “[praising G‑d] with all the faculties of his soul” may mean: all those aspects of the soul that relate to praise, i.e., intellect, thought and speech.
וכן לעמוד בנצחון נגד כל מונע מעבודת ה׳ ומלדבקה בו
Likewise, by exercising the attribute of Netzach, [a man seeks] to prevail triumphantly against anything that would restrain [him] from the service of G‑d and from cleaving unto Him,
ונגד כל מונע מלהיות כבוד ה׳ מלא את כל הארץ
and against anything that would restrain [the state of revelation in which]8the entire earth is filled with the glory of G‑d,
כמלחמות ה׳ אשר נלחם דוד המלך, עליו השלום
like the wars for G‑d fought by King David, peace to him, which derived from his attribute of Netzach.
וכן להשתחוות ולהודות לה׳
Likewise, by exercising the attribute of Hod,9 which implies self-abnegation, and acknowledging the transcendence of that which defies his mortal understanding, [a man seeks] to prostrate himself and to [self-effacingly] praise G‑d
אשר מחיה ומהוה את הכל, והכל בטל במציאות אצלו, וכולא קמיה כלא חשיב, וכאין ואפס ממש
Who animates and creates everything, and before Whom everything is essentially non-existent and esteemed as truly nothing and null.
ואף שאין אנו משיגים איך הוא הכל אפס ממש קמיה
Though we cannot apprehend just how everything is truly as null before Him,
אף על פי כן מודים אנחנו, בהודאה אמיתית, שכן הוא באמת לאמיתו
nevertheless, we acknowledge and genuinely concede that in absolute truth such is the case.
From the very depths of his soul the Jew acknowledges that G‑d’s “Supernal Daat” and knowledge that everything is essentially non-existent before Him is true, and that the mortal understanding of our “inferior Daat” — that creation does indeed exist, except that it is nullified to Him — results from the limited compass of our earthbound perspective.10 This acknowledgement results from the self-abnegation expressed by the attribute of Hod.
ובכלל זה גם כן להודות לה׳ על כל הטובות אשר גמלנו
This [attribute] also includes the expression of gratitude11 to G‑d for all the favors that He has bestowed upon us,
ולא להיות כפוי טובה, חס ושלום
so that [we] should not be ungrateful, G‑d forbid.
ובכלל זה להודות על כל שבחיו ומדותיו ופעולותיו באצילות ובריאות עליונים ותחתונים
This [attribute of Hod] also includes the offering of thanks to G‑d for all His praiseworthy [deeds], and His attributes and His workings in the emanation and creation of the upper and lower worlds,
שהם משובחים עד אין תכלית חקר
for they are praiseworthy to no end,12
ונאים וראוים אליו, יתברך ויתעלה
and are becoming and befitting Him, blessed and exalted be He.
והוא מלשון הוד והדר
The term [Hod is here to be understood] as in the phrase,13 Hod vehadar(“majesty and splendor”).
וכן במדת צדיק יסוד עולם
And likewise [engaged in one’s divine service is] the attribute of [Yesod (lit., “foundation”), as in the phrase],14 “The tzaddik is the foundation of the world.”
In the above analogy, it was by means of the attribute of Yesod that the father communicated with his son and disciple through bonds of desire and pleasure. So, too, in the realm of divine service, the attribute of Yesod involves cleaving to G‑d with intense desire and pleasure,
להיות נפשו קשורה בה׳, חיי החיים
so that one’s soul is bound up with G‑d, the Fountain-head of Life,
ולדבקה בו בדביקה וחשיקה, בחשק ותענוג נפלא
cleaving to Him with an attachment and a desire, out of a wondrous love and delight, all of which are expressions of the attribute of Yesod.
ובמדת מלכות, לקבל עליו עול מלכותו ועבודתו
And as for the [divine soul’s] attribute of Malchut, [the worshiper seeks thereby] to accept upon himself the yoke of G‑d’s sovereignty and of His service,
כעבודת כל עבד לאדונו, באימה וביראה
like the service of any servant to his master, i.e., out of awe and fear.
* * *
| FOOTNOTES | |
| 1. | See Tanya, Part I, beginning of ch. 2. |
| 2. | Devarim 11:22. |
| 3. | Sifri (sec. 49) on the above verse; Sotah 14a. |
| 4. | Cf. Yevamot 20a. |
| 5. | Cf. Avot 1:1. |
| 6. | Reishit Chochmah, Shaar HaKedushah, ch. 15, et al. |
| 7. | Sanhedrin 65a. |
| 8. | Cf. Yeshayahu 6:3. |
| 9. | The Hebrew root of this word comprises three meanings — to praise, to thank and to acknowledge. |
| 10. | Note of the Rebbe: “See Likkutei Torah, Vaetchanan, p. 4a ff.” |
| 11. | The Hebrew root of this word comprises three meanings — to praise, to thank and to acknowledge. |
| 12. | According to an alternative reading, “...beyond searching.” |
| 13. | Tehillim 104:1. |
| 14. | Mishlei 10:25. |
• Sefer Hamitzvot:
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Monday, Elul 20, 5777 · September 11, 2017
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 288
Punishing a Defendant Based on the Testimony of a Single Witness
"One witness shall not rise up against a man for any iniquity or for any sin"—Deuteronomy 19:15.
It is forbidden for the courts to execute punishments or expropriate money based on the testimony provided by a single witness—even if that witness is completely trustworthy.
Though courts cannot punish or expropriate money based on the testimony of one witness, they can obligate the defendant to declare his innocence under oath based on such testimony.
Full text of this Mitzvah »
Punishing a Defendant Based on the Testimony of a Single Witness
Negative Commandment 288
Translated by Berel Bell
The 288th prohibition is that we are forbidden from inflicting punishment or taking money from someone on the testimony of a single witness, even if he is perfectly acceptable.
The source of this prohibition is G‑d's statement1 (exalted be He), "One witness must not testify against a person to inflict any punishment or penalty." Our Sages explained,2 "He must not testify "to inflict any punishment or penalty; but he may testify to require an oath."3
The details of this mitzvah are explained in various passages in tractates Yevamos, Kesuvos, Sotah, Gittin, Kiddushin, and a number of places in Seder Nezikin.
FOOTNOTES
1.Deut. 19:15.
2.Sifri, Parshas Shoftim; Kesuvos 87b.
3.If even one witness testifies that a person owes money, for example, he cannot be forced to pay. However, he is forced to swear in order to deny the witness' testimony.
Rambam:
• 1 Chapter A Day: Avel Avel - Chapter 11
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1
Although the mourning rites are not observed at all during the festival, one should rend his garments because of his dead on a festival and uncover his shoulder. Similarly, we bring the mourners bread of comfort during a festival. All of the above applies during Chol HaMoed. On a festival, even the second day of a festival, one should not rend his garments, uncover a shoulder, or bring bread of comfort.
א
אף על פי שאין אבלות במועד קורע על מתו במועד וחולץ כתיפו ומברין את האבלים לחם במועד כל אלו בחולו של מועד אבל ביום טוב אפילו ביום טוב שני אין קורעין ולא חולצין ולא מברין:
2
We rend our garments and uncover our shoulders during a festival only for the relatives for whom we are obligated to mourn, for a sage, an upright person, or for a person when one was present at the time his soul expired.
Everyone brings the meal of comfort to his colleague for a sage during a festival in the main street of the city in the way the meal of comfort is brought for mourners. For everyone is a mourner because of him.
ב
אין קורעין במועד ולא חולצין אלא הקרובים שחייבין באבל או הקורע והחולץ על החכם או על אדם כשר או מי שהיה עומד בשעת יציאת נשמה ומברין הכל על החכם במועד לתוך הרחבה כדרך שמברין את האבלים שהכל אבלים עליו:
3
When we bring mourners the meal of comfort during a festival, we serve them while they are sitting on upright couches. We do not recite the mourning blessing during a festival. We do however stand in a line, comfort the mourners, and take leave of them.
We do not leave the bier in the public thoroughfare lest that encourage the delivery of a eulogy. For it is forbidden to deliver eulogies and to fast during a festival. Similarly, one should not gather the bones of one's father and mother during a festival for this evokes mourning for the person. Needless to say, this applies with regard to one's other relatives.
Similarly, we do not eulogize the dead on Chanukah, Purim, or Rosh Chodesh. We do, however, observe all the rites of mourning on those days. It is permitted to deliver eulogies on the days which precede and which follow Chanukah and Purim.
ג
כשמברין את האבלים במועד אין מברין אלא על מטות זקופות ואין אומרין ברכת אבלים במועד אבל עומדין בשורה ומנחמין ופוטרין ואין מניחין את המטה ברחוב שלא להרגיל את ההספד שהמועד אסור בהספד ובתענית וכן אין מלקטים עצמות אביו ואמו במועד שאבל הוא לו ואין צריך לומר שאר קרובים וכן אין מספידין את המת בחנוכה ובפורים ולא בראשי חדשים אבל נוהגין בהן כל דברי אבלות ומותר לספוד לפני חנוכה ופורים ולאחריהן:
4
During a festival, the woman may lament, but they do not pound their hands together in grief. On Rosh Chodesh, Chanukah, and Purim, they may both lament and pound their hands together in grief; they may not, however, recite dirges on any of these days. Once the dead has been buried, they should neither lament, nor pound their hands together.
ד
הנשים במועד מענות אבל לא מטפחות ובראשי חדשים ובחנוכה ובפורים מענות ומטפחות אבל אין מקוננות לא בזה ולא בזה נקבר המת לא מענות ולא מטפחות:
5
What is meant by lamenting? That all raise their voices in mourning together. By reciting dirges? That one recites a dirge and all respond in lament, as implied by Jeremiah 9:19: "to teach your daughters mourning and a woman, her friends, a dirge."
When do all the above restrictions apply? When ordinary people die. When, however, a Torah scholar dies, he is eulogized during a festival. Needless to say, this applies on Chanukah, Purim, and Rosh Chodesh. This does not apply on the second day of a holiday.
On the days when a eulogy is permitted, it is permitted only in the deceased's presence. Once he is buried, a eulogy is forbidden. On the day when one hears a report of his death, it is as if one is in his presence and he may be eulogized even if it is a distant report.
ה
אי זהו ענוי שכולן עונות כאחת קינה שאחת אומרת וכולן עונות אחריה שנאמר ולמדנה בנותיכם נהי ואשה רעותה קינה במה דברים אמורים בשאר העם שמתו אבל תלמיד חכם שמת סופדים אותו במועד ואין צריך לומר בחנוכה ובפורים וראשי חדשים אבל לא ביום טוב שני ואין סופדין אותו בימים אלו אלא בפניו נקבר אסורין בהספד ויום שמועתו כבפניו הוא וסופדין אותו אף על פי שהיא רחוקה:
6
A woman should not have a eulogy recited for a deceased person within 30 days so that the festival will not arrive when they are grieving. For a deceased person will not be forgotten in less than 30 days. When does the above apply? With regard to a person who died previously. If, however, a person died within 30 days of a festival, a eulogy may be recited.
ו
לא תעורר אשה על מת שלה שלשים יום קודם לחג כדי שלא יבא החג והם דוים שאין המת משתכח מן הלב שלשים יום בד"א במת ישן אבל אם מת בתוך שלשים יום סמוך לחג מעוררת:
7
The seven days of the wedding celebrations are comparable to a festival. Thus if a close relative of a person - even his father or mother - dies in the middle of these days of celebration, he should complete the seven days of celebration and then observe the seven days of mourning. He also counts the 30 days of mourning from the conclusion of the days of celebration.
ז
שבעת ימי החתנות הרי הן כרגל ומי שמת לו מת בתוך ימי המשתה אפילו אביו ואמו משלים שבעת ימי השמחה ואח"כ נוהג שבעת ימי אבלות ומונה השלשים מאחר ימי השמחה:
8
The following rules apply when one prepared all the necessities for the wedding feast, baked his bread, slaughtered his animals to enter the celebration, and then one of his close relatives died before he began the celebration. If he did not place the meat in water, he should sell the meat and the bread, observe the seven days of mourning, and then observe the seven days of the wedding celebrations.
If he already placed the meat in water - in which instance, it cannot be resold - the corpse is placed inside a room and the groom and the bride are taken to the wedding canopy. Afterwards, he should engage in the marital relations which are a mitzvah, and then separate from his wife. He should observe the seven days of celebration and then the seven days of mourning.
Throughout the seven days of celebration, he must observe the private aspects of the laws of mourning as is required on the Sabbath. Therefore he should sleep together with other men and his wife should sleep with other women so that they do not engage in relations. For these 30 days, the bride should not be prevented from wearing jewelry.
In a place where it is possible to sell the meat even though it was placed in water, it should be sold and the mourning period observed first. In a place where it is impossible to sell the meat even though it was not placed in water, the wedding celebrations should be observed first.
When does the above apply? When the father of the groom or the mother of the bride die. For if this feast is spoiled, they have no one to work to prepare another for them. If, however, the father of the bride, the mother of the groom, or other relatives die, one should observe the mourning period first. Only afterwards, should he enter the marriage canopy and observe the seven days of wedding celebrations.
ח
הכין כל צרכי הסעודה ואפה פתו וטבח טבחו כדי שיכנסו לשמחה ומת לו מת קודם שיכנסו לשמחה אם לא נתן מים על גבי בשר מוכר הבשר והפת ונוהג שבעת ימי אבלות ואחר כך נוהג שבעת ימי המשתה ואם נתן מים על גבי בשר שהרי אי אפשר למוכרו מכניסין את המת לחדר ואת החתן ואת הכלה לחופה ובועל בעילת מצוה ופורש ונוהג שבעת ימי המשתה ואח"כ נוהג שבעת ימי אבלות וכל אותן הימים נוהג בדברים שבצנעה כשבת לפיכך הוא ישן בין האנשים ואשתו ישנה בין הנשים כדי שלא ישמש מטתו ואין מונעין תכשיטין מן הכלה כל שלשים יום היו במקום שאפשר למכור הבשר אע"פשנתן עליו מים מוכר ונוהג אבילות תחלה היו במקום שאי אפשר למכור הבשר אע"פ שלא נתן עליו מים נוהג שבעת ימי המשתה תחלה במה דברים אמורים כשמת אביו של חתן או אמה של כלה שאם יפסידו סעודה זו אין להם מי שיטרח להם אבל אם מת אביה של כלה או אמו של חתן או שאר קרוביהם נוהגין שבעת ימי האבל תחילה ואחר כך תכנס לחופה וינהגו שבעת ימי המשתה:
Rambam:
• 3 Chapters A Day: Edut Edut - Chapter 8, Edut Edut - Chapter 9, Edut Edut - Chapter 10
English Text | Hebrew Text
Audio: Listen | Download | Video ClassEdut - Chapter 8
1
The following law applies when a person signed on a promissory note and comes to testify with regard to his signature in a court of law. If he recognizes that the signature is definitely his, but does not remember the matter of concern at all and does not have any recollection that this person ever borrowed from the other, it is forbidden for him to testify with regard to his signature in court. For a person is not testifying about his signature, but instead about the money mentioned in the legal document, that one person is obligated to the other. His signature serves merely to remind him of the matter. If he does not remember, he may not testify.
א
מי שחתם על השטר ובא להעיד על כתב ידו בבית דין והכיר כתב ידו שזהו בודאי אבל אינו זוכר העדות כלל ולא ימצא בלבו זכרון כלל שזה לוה מזה לעולם הרי זה אסור להעיד על כתב ידו שהוא זה בבית דין שאין אדם מעיד על כתב ידו שהוא זה אלא על הממון שבשטר הוא מעיד שזה חייב לזה וכתב ידו הוא כדי להזכירו הדבר אבל אם לא נזכר לא יעיד:
2
Whether a person remembers his testimony at the outset, remembers it after seeing his signature, or remembers it after being reminded by others - even if he is reminded by the other witness - if he in truth remembers, he may testify. If, however, it is the plaintiff who reminds him, he may not testify. For it appears to the other litigant that he is testifying falsely about a matter which he does not know.
ב
אחד הזוכר את העדות ואחד שראה כתב ידו או שהזכירוהו אחרים ונזכר אפילו הזכירו העד השני שהעיד אם נזכר הרי זה מעיד אבל אם הזכיר אותו התובע עצמו אף על פי שנזכר אינו מעיד מפני שזה דומה בעיני בעל דין כאילו העיד שקר בדבר שלא ידע:
3
Accordingly, if the plaintiff was a Torah scholar and the plaintiff reminded the witness of the matter, he may testify. The rationale is that a Torah scholar knows that if the witness did not remember the matter, he would not testify. This is a leniency which was granted with regard to cases involving financial law. Even though a witness forgot a matter for many years and it was the written record that reminded him, he may testify.
ג
לפיכך אם היה התובע תלמיד חכם והזכיר התובע הזה את העד ונזכר הרי זה יעיד לו שתלמיד חכם יודע שאילו לא זכר הדבר לא היה מעיד וקל הוא שהקלו בדיני ממונות שאע"פ ששכח הדבר מכמה שנים והכתב הוא שהזכירו הרי זה מעיד:
4
Since this is true, the following law applies when a legal document is presented to the court and the witnesses come and say: "These are our signatures, but we never knew anything about this matter. We do not remember that this person borrowed anything from the other or sold anything to him." The legal document is not validated; the witnesses are considered as deaf-mutes unless they remember their testimony. Whoever does not rule in this manner does not know between his right hand and his left hand with regard to matters of financial law.
If, however, there was other evidence of their signatures or there were other witnesses who recognize their signatures, we pay no attention to their statements that they do not remember the matter stated in the document. We suspect that they may desire to retract their testimony and they say: "We don't remember," in order to nullify the legal document. This is just as if they said: "We were minors," or "We were not acceptable witnesses." Their testimony is not accepted, and the legal document is validated independent of their testimony.
For this reason, we validate all legal documents without calling the witnesses and asking them if they remember the matter or not. Even if they say: "We do not remember the matter," we do not heed their statements since it is possible to validate the legal document without their testimony.
ד
הואיל והדבר כן שטר שיצא לבית דין ובאו עדים ואמרו כתב ידינו הוא זה אבל מעולם לא ידענו עדות זו ואין אנו זוכרים שזה לוה מזה או מכר לו לא נתקיים השטר והרי הן כחרשים עד שיזכרו עדותן וכל מי שאינו דן כן לא ידע בדיני ממונות בין ימינו לשמאלו אבל אם היה כתב ידן יוצא ממקום אחר או שהיו שם עדים שזה כתב ידן מקיימין את השטר ואין משגיחין על דבריהן שאומרין אין אנו זוכרין עדות זו שמא חזרו בהן וזה שאמרו אין אנו זוכרין כדי לבטל השטר וכאילו אמרו קטנים היינו פסולי עדות היינו שאינן נאמנים הואיל ומתקיים השטר שלא על פיהם ומפני טעם זה מקיימין כל השטרות ואין אנו צריכין להביא עדים ולשאול אותם אם הם זוכרים עדות זו או אינם זוכרים אותה שאפילו באו ואמרו אין אנו זוכרים אותה אין שומעין להן הואיל ואפשר לקיימו שלא מפיהן:
5
The following laws apply whether a person writes his testimony as a legal document or merely finds a note in his records in his handwriting, stating: "So-and-so had me observe testimony concerning him on this-and-this date with regard to these-and-these matters." If he remembers the matter on his own initiative or if others remind him and he remembers, he may testify. If not, he may not testify. The situation is comparable to one in which a trustworthy person tells him: "So-and-so owes so-and-so such-and-such an amount," and the listener goes and testified that one borrowed from the other although he has no firsthand knowledge of the matter, but instead merely heard from another person and testified.
ה
אחד הכותב עדותו על השטר או שנמצא אצלו כתוב בפנקסו בכתב ידו פלוני העיד אותי עליו ביום פלוני בכך וכך אם זכר מעצמו או הזכירוהו אחרים ונזכר מעיד ואם לאו אסור להעיד שאין זה דומה אלא למי שאמר לו אדם נאמן פלוני יש לו אצל פלוני כך וכך והעיד הוא שיש לזה אצל זה והוא אינו יודע מן הדבר כלום אלא מפי האחר שמע והעיד:
Edut - Chapter 9
1
There are ten categories of disqualifications. Any person belonging to one of them is not acceptable as a witness. They are:
a) women;
b) servants;
c) minors;
d) mentally or emotionally unstable individuals;
e) deaf-mutes;
f) the blind;
g) the wicked; h) debased individuals;
i) relatives;
j) people who have a vested interest in the matter; a total of ten.
א
עשרה מיני פסלות הם כל מי שנמצא בו אחד מהן הרי הוא פסול לעדות ואלו הן: הנשים והעבדים והקטנים והשוטים והחרשים והסומים והרשעים והבזויין והקרובין והנוגעין בעדותן הרי אלו עשרה:
2
Women are unacceptable as witnesses according to Scriptural Law, as Deuteronomy 17:6 states: "According to the testimony of two witnesses." The verse uses a male form and not a female form.
ב
נשים פסולות לעדות מן התורה שנאמר על פי שנים עדים לשון זכר ולא לשון נקבה:
3
A tumtum and an androgynus are also unacceptable, for there is an unresolved doubt whether they are considered as women. Whenever there is an unresolved doubt whether or not a person is acceptable as a witness, he is not accepted. The rationale is that a witness is coming to expropriate money from a defendant based on his testimony or to cause a defendant to be held liable for punishment. And according to Scriptural Law, money may not be expropriated when there is a doubt involved, nor do we inflict punishment when there is a doubt involved.
ג
וכן הטומטום והאנדרוגינוס פסולין מפני שהן ספק אשה וכל מי שהוא ספק כשר ספק פסול הרי הוא פסול שאין העד בא אלא להוציא ממון על פיו או לחייב על פיו ואין מוציאין ממון מספק ואין עונשין מספק דין תורה:
4
Servants are not acceptable to offer testimony according to Scriptural Law, as can be inferred from Deuteronomy 19:19: "And you shall do unto him as he conspired to do unto his brother." Implied is that his brother is like him. Just as his brother is a member of the covenant; so, too, the witness must be a member of the covenant.
By extension, we can infer that a gentile is certainly not acceptable. If servants who are obligated in certain mitzvot are unacceptable, certainly, this would apply with regard to gentiles.
ד
העבדים פסולין לעדות מן התורה שנאמר ועשיתם לו כאשר זמם לעשות לאחיו מכלל שאחיו כמוהו מה אחיו בן ברית אף העד בן ברית קל וחומר לעכו"ם אם עבדים שהן במקצת מצות פסולין העכו"ם לא כל שכן:
5
A person who is half a servant and half a free man is not acceptable as a witness.
ה
מי שחציו עבד וחציו בן חורין פסול:
6
Whenever a servant has been freed, but he has not been given his bill of release, he is not acceptable as a witness. Only after the bill of release reaches his hand, he immerses himself in the mikveh, and he becomes a member of the covenant may he give testimony.
ו
כל מי שנשתחרר והרי הוא מחוסר גט שחרור פסול עד שיגיע גט לידו ויעשה מכלל בני ברית ואחר כך יעיד:
7
Minors are unacceptable as witnesses according to Scriptural Law. This concept is derived as follows: With regard to witnesses, Deuteronomy 19:17 states: "And the two men will stand." Implied is "men," and not minors. Even if the minor was understanding and wise, he is not acceptable until he manifests signs of physical maturity after completing thirteen full years of life.
If he reached the age of 20 without manifesting signs of physical maturity and on the contrary manifests physical signs of a lack of sexual potency, he is classified as a eunuch and may testify. If he does not manifest such signs, he may not testify until he completes the majority of his life, as we explained in Hilchot Ishut.
ז
הקטנים פסולין לעדות מן התורה שנאמר בעדים ועמדו שני האנשים אנשים ולא קטנים אפילו היה הקטן נבון וחכם הרי הוא פסול עד שיביא שתי שערות אחר שלש עשרה שנה גמורות ואם הגיע לעשרים שנה ולא הביא שתי שערות ונולד בו סימן מסימני סירוס הרי זה סריס ויעיד ואם לא נולד בו לא יעיד עד רוב שנותיו כמו שבארנו בהלכות אישות:
8
When a minor passes the age of thirteen and manifest signs of physical maturity in his upper body, he need not be checked to see whether he manifested signs of physical maturity in his lower body. If he does not manifest the upper signs of maturity, we do not accept him as a witness until he is inspected. When a child is thirteen years and one day and manifests signs of physical maturity, but is not very familiar with business dealings, his testimony is not accepted with regard to landed property. The rationale is that he is not precise about such matters because of his unfamiliarity. With regard to movable property, we accept his testimony since he has reached majority.
ח
קטן שהגיע לכלל שנותיו שנראו בו סימני בגרות מלמעלה אינו צריך בדיקה ואם לאו אין מקבלין עדותו עד שיבדק ובן שלש עשרה שנה ויום אחד שהביא שתי שערות ואינו יודע בטיב משא ומתן אין עדותו עדות בקרקעות מפני שאינו מדקדק בדברים שהרי אינו יודע אבל בעדות מטלטלין מקבלין עדותו הואיל והוא גדול:
9
A person who is mentally or emotionally unstable is not acceptable as a witness according to Scriptural Law, for he is not obligated in the mitzvot. We are not speaking about only an unstable person who goes around naked, destroys utensils, and throws stones. Instead, it applies to anyone whose mind is disturbed and continually confused when it comes to certain matters although he can speak and ask questions to the point regarding other matters. Such a person is considered unacceptable and is placed in the category of unstable people.
An epileptic in the midst of a seizure is unacceptable as a witness. When he is healthy, he is acceptable. This applies both with regard to an epileptic who has seizures only infrequently and one who continuously has seizures without having a fixed time for them, provided his mind is not continuously confused. For there are epileptics whose minds are disturbed even when they are healthy. One must ponder much before accepting testimony from epileptics.
ט
השוטה פסול לעדות מן התורה לפי שאינו בן מצות ולא שוטה שהוא מהלך ערום ומשבר כלים וזורק אבנים בלבד אלא כל מי שנטרפה דעתו ונמצאת דעתו משובשת תמיד בדבר מן הדברים אף על פי שהוא מדבר ושואל כענין בשאר דברים הרי זה פסול ובכלל שוטים יחשב הנכפה בעת כפייתו פסול ובעת שהוא בריא כשר ואחד הנכפה מזמן לזמן או הנכפה תמיד בלא עת קבוע והוא שלא תהיה דעתו משובשת תמיד שהרי יש שם נכפים שגם בעת בריאותם דעתם מטרפת עליהם וצריך להתיישב בעדות הנכפין הרבה:
10
People who are very feeble-witted who do not understand that matters contradict each other and are incapable of comprehending a concept as it would be comprehended by people at large are considered among those mentally unstable. This also applies to the people who are continually unsettled, tumultuous, and deranged. This matter is dependent on the judgment of the judge. It is impossible to describe the mental and emotional states of people in a text.
י
הפתאים ביותר שאין מכירין דברים שסותרין זה את זה ולא יבינו עניני הדבר כדרך שמבינין שאר עם הארץ וכן המבוהלים והנחפזים בדעתם והמשתגעים ביותר הרי אלו בכלל השוטים ודבר זה לפי (מה) שיראה הדיין שאי אפשר לכוין הדעת בכתב:
11
A deaf-mute is equivalent to a mentally unstable person, for he is not of sound mind and is therefore not obligated in the observance of the mitzvot. Both a deaf person who can speak and a person who can hear, but is mute is unacceptable to serve as a witness. Even though he sees excellently and his mind is sound, he must deliver testimony orally in court or be fit to deliver testimony orally and must be fit to hear the judges and the warning they administer to him.
Similarly, if a person loses the ability to speak, even though his intellectual faculties have been checked as a husband is checked with regard to a bill of divorce, he testifies in writing, and his testimony is to the point, it is not accepted at all, except with regard to releasing a women from marriage, for leniency was granted so that women will not be forced to live alone.
יא
החרש כשוטה שאין דעתו נכונה ואינו בן מצות ואחד חרש מדבר ואינו שומע או שומע ואינו מדבר אע"פ שראייתו ראייה מעולה ודעתו נכונה צריך להעיד בבית דין בפיו או שיהיה ראוי להעיד בפיו ויהיה ראוי לשמוע הדיינים והאיום שמאיימין עליו וכן אם נשתתק אף על פי שנבדק בדרך שבודקין לענין גיטין ונמצאת עדותו מכוונת והעיד בפנינו בכתב ידו אינו עדות כלל חוץ מעדות אשה לפי שבעיגונה הקילו:
12
The blind, although they can recognize the voices of the litigants and know their identities, are not acceptable as witnesses according to Scriptural Law. This is derived from Leviticus 5:1: "And he witnessed or saw," which implies that one who can see may serve as a witness.
A person who is blind in one eye is fit to serve as a witness.
יב
הסומים אע"פ שמכירין הקול וידעו האנשים הרי אלו פסולין מן התורה שנאמר והוא עד או ראה מי שהוא ראוי לראות הוא שמעיד והסומא באחת מעיניו כשר להעיד:
Edut - Chapter 10
1
The wicked are unacceptable as witnesses according to Scriptural Law, as Exodus 23:1 states: "Do not join hands with a wicked person to be a corrupt witness." The Oral Tradition interprets this as meaning: "Do not allow a wicked person to serve as a witness."
Even when an acceptable witness knows that his colleague is "wicked," but the judges are unaware of his wickedness, it is forbidden for him to offer testimony together with him even though he knows that the testimony is true, for, by doing so, he is joining together with him. Thus the acceptable witness "joined hands" with the wicked person, enabling his testimony to be accepted. Needless to say, it is forbidden for an acceptable witness who knows testimony concerning a colleague to testify when he knows that the other witness who testifies with him is giving false testimony. This is also implied by the verse: "Do not join hands with a wicked person."
א
הרשעים פסולין לעדות מן התורה שנאמר אל תשת ידך עם רשע להיות עד חמס מפי השמועה למדו אל תשת רשע עד ואפילו עד כשר שיודע בחבירו שהוא רשע ואין הדיינים מכירין רשעו אסור לו להעיד עמו אף על פי שהוא עדות אמת מפני שמצטרף עמו ונמצא זה הכשר השית ידו עם הרשע עד שנתקבלה עדותו ואין צריך לומר עד כשר שהוא יודע בעדות לחבירו וידע שהעד השני עמו עד שקר שאסור לו להעיד שנאמר אל תשת ידך עם רשע:
2
What is meant by "a wicked person"? Anyone who violates a prohibition punishable by lashes is considered wicked and is unacceptable as a witness. For the Torah referred to a person obligated to receive lashes with the term "wicked," as Deuteronomy 25:2 states: "If the wicked person is liable to be beaten." Needless to say, a person who is obligated to be executed by the court is unacceptable, for Numbers 35:31 states: "He is a wicked person who is sentenced to die."
ב
אי זהו רשע כל שעבר עבירה שחייבין עליה מלקות זהו רשע ופסול שהרי התורה קראה למחוייב מלקות רשע שנאמר והיה אם בן הכות הרשע ואין צריך לומר מחוייב מיתת בית דין שהוא פסול שנאמר אשר הוא רשע למות:
3
When a person commits a transgression for which he is liable to receive lashes according to Scriptural Law, he is disqualified as a witness according to Scriptural Law. When the prohibition is Rabbinical in origin, he is disqualified by Rabbinic decree.
What is implied? A person who ate the meat of an animal cooked in milk, carrion, a teeming animal, or the like is not acceptable as a witness according to Scriptural Law. This applies whether he transgressed because of appetite or with the intent of angering God. The same law also applies if he desecrates the sanctity of the first day of a festival or wears a garment that is shaatnez, i.e., combed, spun, or woven with wool and linen. If he eat the meat of fowl cooked in milk, he desecrated the second day of a festival observed in the diaspora, or wore a woolen garment in which a strand of linen was lost or the like, he is disqualified by Rabbinic decree. We have already enumerated all the transgressions for which one is punished by lashes. And with regard to each and every mitzvah, we have already explained which matters are forbidden by Scriptural Law and which are forbidden by Rabbinic decree.
ג
עבר עבירה שחייבין עליה מלקות מן התורה הרי זה פסול מן התורה ואם היה החיוב שבה מדבריהם הרי זה פסול מדבריהם כיצד אכל בשר בהמה בחלב או שאכל נבלות ושקצים וכיוצא בהן בין לתיאבון בין להכעיס או שחלל את יום טוב הראשון או שלבש שעטנז שהוא שוע או טווי או נוז הרי זה פסול לעדות מן התורה אבל אם אכל בשר עוף בחלב או שחלל יום טוב שני של גליות או שלבש בגד צמר שאבד בו חוט של פשתן וכיוצא בו הרי הוא פסול מדבריהם וכבר מנינו כל עבירה שחייבין עליה מלקות וכבר נתבאר בכל מצוה ומצוה דברים שאסורים מן התורה ודברים שאסורין מדבריהם:
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There are other wicked persons who are not acceptable as witnesses even though they are required to make financial restitution and are not punished by lashes. Since they take money that does not belong to them lawlessly, they are unacceptable, as Deuteronomy 19:16 states: "When a lawless witness rises up against a person...." For example, thieves and people who seize property, even though they make restitution, they are no longer acceptable as witnesses from the time they stole or robbed onward.
Similarly, a lying witness, even though his testimony was disproved with regard to financial matters and he made restitution, he is still unacceptable as a witness according to Scriptural Law for all matters. From when is he disqualified? From the time he testified falsely in court, even though his testimony was not disproved until several days later.
Similarly, when people are involved with loans at interest - both the borrower and the lender - if fixed interest is involved, both are disqualified according to Scriptural Law. If the shade of interest is involved, they are both disqualified by Rabbinic decree. Similarly, a person who transgresses the Rabbinic decrees against theft is disqualified by Rabbinic decree.
What is implied? People who seize property - either landed property or movable property - without the consent of the owners, even though they pay its worth, are disqualified by Rabbinic decree. Similarly, herders of their own animals - both of small animals and of large animals - are disqualified, for it can be assumed that they take liberty and steal by allowing their animals to pasture in fields and orchards belonging to other people. Therefore, an ordinary herder is disqualified.
People who raise small animals in Eretz Yisrael are not acceptable as witnesses. In the diaspora, by contrast, they are acceptable. It is permissible to raise a large animal in every place.
Generally, the collectors of the king's duty are not acceptable, because it is assumed that they will collect more than what is required by the king's decree and keep the extra portion for themselves. Tax collectors, by contrast, are generally considered to be acceptable. If, however, it is known that they took more than is required to collect, even once, they are disqualified.
Similarly, those who guide the flight of doves in a settled area are disqualified, because we assume that they will steal doves belonging to others without paying for them. This ruling also applies to merchants of produce in the Sabbatical year, i.e., people who generally are idle but when the Sabbatical year arrives, they begin to do business with produce. It can be assumed that they collect the produce of the Sabbatical year and do business with it.
Similarly, dice-players are disqualified if this is their only occupation. Since such a person does not involve himself in ordinary business pursuits, it can be assumed that his livelihood is dependent on his gambling, which is forbidden as "the shade of robbery." The above applies not only to dice-players, but also to all those who gamble with the shells of nuts or the shells of pomegranates. Similarly, our Sages did not disqualify only those who train doves, but also those who gamble with other animals, beasts, and fowl, saying the owner of the one that will outrace the other or vanquish the other will acquire the stakes put up by both. Similarly, other analogous types of gamblers are disqualified, provided they do not derive their livelihood from a source other than gambling. All of the above are disqualified according to Rabbinic decree.
ד
ועוד יש שם רשעים שהן פסולין לעדות אע"פ שהן בני תשלומין ואינן בני מלקות הואיל ולוקחים ממון שאינו שלהם בחמס פסולין שנאמר כי יקום עד חמס באיש כגון הגנבים והחמסנים אף על פי שהחזיר פסול לעדות מעת שגנב או גזל וכן עד זומם אע"פ שהוזם בעדות ממון ושלם הרי זה פסול מן התורה לכל עדות ומאימתי הוא נפסל מעת שהעיד בבית דין אף על פי שלא הוזם על אותה עדות אלא אחר כמה ימים וכן המלוה ברבית אחד המלוה ואחד הלוה שניהם פסולין לעדות אם רבית קצוצה עשו הרי הן פסולין מן התורה ואם אבק רבית עשו הרי הן פסולין מדבריהם וכן כל העובר על גזל של דבריהם הרי הוא פסול מדבריהם כיצד החמסנים והם הלוקחים קרקע או מטלטלין שלא ברצון הבעלים אע"פ שנותנין הדמים הרי אלו פסולין מדבריהם וכן הרועים אחד רועי בהמה דקה ואחד רועי בהמה גסה של עצמן הרי הן פסולין שחזקתן פושטין ידיהן בגזל ומניחים בהמתן לרעות בשדות ופרדסים של אחרים ולפיכך סתם רועה פסול ומגדלי בהמה דקה בארץ ישראל פסולין אבל בחוצה לארץ כשרין ומותר לגדל בהמה גסה בכ"מ וכן המוכסין סתמן פסולין מפני שחזקתן ליקח יותר מדבר הקצוב להם בדין המלכות ולוקחין היתר לעצמן אבל גבאי מנת המלך סתמן כשרין ואם נודע שלקחו אפילו פעם אחת יתר מן הראוי להם לגבות הרי אלו פסולין: וכן מפריחי יונים ביישוב פסולין מפני שחזקתן שגוזלים יונים של אחרים בחנם וכן סוחרי שביעית והם בני אדם שיושבין בטלים וכיון שבאה שביעית פושטים ידיהן ומתחילין לישא וליתן בפירות שחזקת אלו שהן אוספין פירות שביעית ועושין בהן סחורה וכן משחק בקוביא והוא שלא תהיה לו אומנות אלא הוא הואיל ואינו עוסק ביישובו של עולם הרי זה בחזקת שאוכל מן הקוביא שהוא אבק גזל ולא בקוביא בלבד אלא אפילו משחקים בקליפי אגוזים וקליפי רמונים וכן לא יונים בלבד אמרו אלא אפילו המשחקים בבהמה חיה ועוף ואומר כל הקודם את חבירו או כל הנוצח את חבירו יטול בעליו את שניהן וכן כל כיוצא בשחוק זה והוא שלא תהיה לו אומנות אלא שחוק זה הרי הוא פסול וכל אלו פסולין מדבריהם:
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The fact that a sharecropper takes a small amount of the produce which sprouts in Nisan and in Tishrei before the harvest is finished without the knowledge of the owner of the field does not cause him to be considered as a thief and he is acceptable as a witness. The rationale is that the owner of the field is not concerned with such a small quantity of produce. Similar principles apply in all analogous situations.
ה
אריס שלקח דבר מועט מן הפירות שבכרו בימי ניסן וימי תשרי קודם שתגמר מלאכתן אף על פי שלקח שלא מדעת בעל השדה אינו גנב וכשר לעדות שאין בעל השדה מקפיד עליו וכן כל כיוצא בזה:
Hayom Yom:
• English Text | Video Class
Monday, Elul 20, 5777 · 11 September 2017
"Today's Day"
Monday, Elul 20, 5703
Torah lessons: Chumash: Nitzavim-Vayeilech, Sheini with Rashi.
Tehillim: 97-103. Also 58-60.
Tanya: Now, (all) this (p. 479) ...heart and soul. (p. 481).
One who is lowly and crass does not sense his own crassness and lowliness.
Daily Thought:
The Promise Inside
No matter how much you distrust your own sincerity or question your motives, there is no trace of doubt that at your core lives a divine soul, pure and sincere.
You provide the actions and the deed—just do what is good.
She needs no more than a pinhole through which to break out and fill those deeds with divine power.
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