Today is Shabbat, Av 2, 5778 · July 14, 2018
Today's Laws & Customs
• Ethics of the Fathers: Chapter 2
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Two.
• "Nine Days'
During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or a siyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat[Torah] and its returnees with tzedakah," (Isaiah 1:27) the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charityduring this period.
Today in Jewish History
• Vel' d'Hiv Roundup (1942)
On the 2nd and 3rd of Av in the year 5702 from creation (1942 CE), more than 13,000 Jews were rounded up by French police and interred in the Vel' d'Hiv, an indoor bicycle stadium in the center of Paris. They were later transported to Auschwitz to be killed. Within days, the Vel' d'Hiv was cleaned up and ready for recreation.
Daily Torah Study
Chumash: Matot-Massei, 7th Portion Numbers 35:9-36:13 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 35
| 9The Lord spoke to Moses saying: | | טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 10Speak to the children of Israel and say to them, When you cross the Jordan to the land of Canaan, | | ידַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֥י אַתֶּ֛ם עֹֽבְרִ֥ים אֶת־הַיַּרְדֵּ֖ן אַ֥רְצָה כְּנָֽעַן: |
| 11you shall designate cities for yourselves; they shall be cities of refuge for you, and a murderer who killed a person unintentionally shall flee there. | | יאוְהִקְרִיתֶ֤ם לָכֶם֙ עָרִ֔ים עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶ֣ינָה לָכֶ֑ם וְנָ֥ס שָׁ֨מָּה֙ רֹצֵ֔חַ מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה: |
| you shall designate: [The expression] הַקְרָיָה can mean only preparation, as it says,“Because the Lord, your God, prepared it (הִקְרָה) before me” (Gen. 27:20) - [Sifrei Massei 3, Targum Onkelos]. | | והקריתם: אין הקרייה אלא לשון הזמנה וכן הוא אומר (בראשית כז, כ) כי הקרה ה' אלהיך לפני: |
| 12These cities shall serve you as a refuge from an avenger, so that the murderer shall not die until he stands in judgment before the congregation. | | יבוְהָי֨וּ לָכֶ֧ם הֶֽעָרִ֛ים לְמִקְלָ֖ט מִגֹּאֵ֑ל וְלֹ֤א יָמוּת֙ הָֽרֹצֵ֔חַ עַד־עָמְד֛וֹ לִפְנֵ֥י הָֽעֵדָ֖ה לַמִּשְׁפָּֽט: |
| from an avenger: From the avenger of the blood, a kinsman of the murder victim. — [Mak. 12a] | | מגאל: מפני גואל הדם שהוא קרוב לנרצח: |
| 13The cities that you provide shall serve as six cities of refuge for you. | | יגוְהֶֽעָרִ֖ים אֲשֶׁ֣ר תִּתֵּ֑נוּ שֵֽׁשׁ־עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶ֥ינָה לָכֶֽם: |
| six cities of refuge: [This] informs [us] that even though Moses designated three cities across the Jordan during his lifetime, they did not provide refuge until the three provided by Joshua in the land of Canaan were designated. — [Sifrei Massei 8, Mak. 9a] | | שש ערי מקלט: מגיד שאע"פ שהבדיל משה בחייו שלש ערים בעבר הירדן, לא היו קולטות עד שנבחרו שלש שנתן יהושע בארץ כנען: |
| 14You shall provide the three cities in trans Jordan and the three cities in the land of Canaan; they shall be cities of refuge. | | ידאֵ֣ת | שְׁל֣שׁ הֶֽעָרִ֗ים תִּתְּנוּ֙ מֵעֵ֣בֶר לַיַּרְדֵּ֔ן וְאֵת֙ שְׁל֣שׁ הֶֽעָרִ֔ים תִּתְּנ֖וּ בְּאֶ֣רֶץ כְּנָ֑עַן עָרֵ֥י מִקְלָ֖ט תִּֽהְיֶֽינָה: |
| the three cities: Although there were nine tribes in the land of Canaan, and here [across the Jordan] there were only two-and-a-half, He equalized the number of their refuge cities, because Gilead had many murderers, as it says,“Gilead, a city of workers of violence, who lurk to shed blood” (Hos. 6: 8). - [Mak. 10a, Sifrei Massei 6] | | את שלש הערים וגו': אף על פי שבארץ כנען תשעה שבטים וכאן אינן אלא שנים וחצי, השוה מנין ערי מקלט שלהם משום דבגלעד נפישי רוצחים, דכתיב (הושע ו, ח) גלעד קרית פועלי און עקובה מדם: |
| 15These six cities shall be a refuge for the children of Israel and for the proselyte and resident among them, so that anyone who unintentionally kills a person can flee there. | | טולִבְנֵ֣י יִשְׂרָאֵ֗ל וְלַגֵּ֤ר וְלַתּוֹשָׁב֙ בְּתוֹכָ֔ם תִּֽהְיֶ֛ינָה שֵֽׁשׁ־הֶֽעָרִ֥ים הָאֵ֖לֶּה לְמִקְלָ֑ט לָנ֣וּס שָׁ֔מָּה כָּל־מַכֵּה־נֶ֖פֶשׁ בִּשְׁגָגָֽה: |
| 16If he struck him with an iron instrument and he dies, he is a murderer, and the murderer shall be put to death. | | טזוְאִם־בִּכְלִ֨י בַרְזֶ֧ל | הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ: |
| If he struck him with an iron instrument: This does not refer to accidental manslaughter discussed nearby, but to premeditated murder, and it teaches us that the implement of murder has to be big enough to cause death, for regarding all the [other] cases it says, אֲשֶׁר יָמוּת בָּה, “which is deadly,” and the Targum [Onkelos] renders, “of a size capable of causing death,” except in the case of iron, since it is evident and known to the Holy One, blessed is He, that a small piece of iron can kill, even a needle (Sifrei Massei 6, Sanh. 76b). That is why [in the case of iron] the Torah did not specify a size and write “which is deadly.” If you say that Scripture refers to one who murders unintentionally, [this cannot be because], below it says, “or, with any stone which is deadly, and without seeing [his victim]…” (verse 23). This shows that in the cases mentioned before it, Scripture speaks of one who murders with intent. | | ואם בכלי ברזל הכהו: אין זה מדבר בהורג בשוגג הסמוך לו, אלא בהורג במזיד. ובא ללמד, שההורג בכל דבר צריך שיהא בו שיעור כדי להמית, שנאמר בכולם אשר ימות בו, דמתרגמינן דהיא כמסת דימות ביה, חוץ מן הברזל, שגלוי וידוע לפני הקב"ה שהברזל ממית בכל שהוא אפילו מחט, לפיכך לא נתנה בו תורה שיעור לכתוב בו אשר ימות בו. ואם תאמר בהורג בשוגג הכתוב מדבר, הרי הוא אומר למטה או בכל אבן אשר ימות בה בלא ראות וגו', למד על האמורים למעלה שבהורג במזיד הכתוב מדבר: |
| 17If he struck him with a fist sized stone which is deadly, and he dies, he is a murderer, and the murderer shall be put to death. | | יזוְאִ֡ם בְּאֶ֣בֶן יָד֩ אֲשֶׁר־יָמ֨וּת בָּ֥הּ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ: |
| with a fist-sized stone: [A stone] large enough to fill a hand. — [Onkelos] | | באבן יד: שיש בה מלא יד: |
| which is deadly: Which is large enough to cause death, as the Targum [Onkelos] renders. Since it [Scripture] says, “If one of them strikes the other with a stone” (Exod. 21:18), but it does not specify a size, I might think any size? Therefore it says, “which is deadly” - [Sifrei Massei 10] | | אשר ימות בה: שיש בה שיעור להמית, כתרגומו. לפי שנאמר (שמות כא, יח) והכה איש את רעהו באבן, ולא נתן בה שיעור, יכול כל שהוא, לכך נאמר אשר ימות בה: |
| 18Or with a fist sized wooden instrument which is deadly,and he dies, he is a murderer, and the murderer shall be put to death. | | יחא֡וֹ בִּכְלִ֣י עֵץ־יָד֩ אֲשֶׁר־יָמ֨וּת בּ֥וֹ הִכָּ֛הוּ וַיָּמֹ֖ת רֹצֵ֣חַ ה֑וּא מ֥וֹת יוּמַ֖ת הָֽרֹצֵֽחַ: |
| or with a fist-sized wooden instrument: Since it says, “If a man strikes his manservant or his maidservant with a rod” (Exod. 21:20), I might think any size? That is why with regard to wood it says,“which is deadly”-it must be a size capable of causing death. — [Sifrei Massei 11] | | או בכלי עץ יד: לפי שנאמר (שמות כא, כ) וכי יכה איש את עבדו או את אמתו בשבט, יכול כל שהוא, לכך נאמר בעץ אשר ימות בו, שיהא בו כדי להמית: |
| 19The blood avenger shall kill the murderer; he may kill him when he meets him. | | יטגֹּאֵ֣ל הַדָּ֔ם ה֥וּא יָמִ֖ית אֶת־הָֽרֹצֵ֑חַ בְּפִגְעוֹ־ב֖וֹ ה֥וּא יְמִתֶֽנּוּ: |
| when he meets him: Even in the cities of refuge. | | בפגעו בו: אפילו בתוך ערי מקלט: |
| 20If, out of hatred, he pushed him, or threw something at him with premeditation, and he died, | | כוְאִם־בְּשִׂנְאָ֖ה יֶהְדֳּפֶ֑נּוּ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו בִּצְדִיָּ֖ה וַיָּמֹֽת: |
| with premeditation: As the Targum [Onkelos] renders, בְּכַמְנָא, with ambush. | | בצדיה: כתרגומו בכמנא במארב: |
| 21or if he maliciously struck him with his hand and he died, the assailant shall be put to death; he is a murderer; the blood avenger may kill the murderer when he meets him. | | כאא֣וֹ בְאֵיבָ֞ה הִכָּ֤הוּ בְיָדוֹ֙ וַיָּמֹ֔ת מֽוֹת־יוּמַ֥ת הַמַּכֶּ֖ה רֹצֵ֣חַ ה֑וּא גֹּאֵ֣ל הַדָּ֗ם יָמִ֛ית אֶת־הָֽרֹצֵ֖חַ בְּפִגְעוֹ־בֽוֹ: |
| 22But if he pushed him accidentally, without malice, or threw an object at him without premeditation, | | כבוְאִם־בְּפֶ֥תַע בְּלֹֽא־אֵיבָ֖ה הֲדָפ֑וֹ אֽוֹ־הִשְׁלִ֥יךְ עָלָ֛יו כָּל־כְּלִ֖י בְּלֹ֥א צְדִיָּֽה: |
| accidentally: Heb. בְּפֶתַע, by accident, but the Targum renders בִּתְכֵף, “suddenly,” [meaning] that he was next to him and he had no time to take precautions against [killing] him. | | בפתע: באונס. ותרגומו בתכיף שהיה סמוך לו, ולא היה לו שהות להזהר עליו: |
| 23or, with any stone which is deadly, and without seeing [his victim] he threw it down at him and it killed him, but he was not his enemy and bore him no malice | | כגא֣וֹ בְכָל־אֶ֜בֶן אֲשֶׁר־יָמ֥וּת בָּהּ֙ בְּלֹ֣א רְא֔וֹת וַיַּפֵּ֥ל עָלָ֖יו וַיָּמֹ֑ת וְהוּא֙ לֹֽא־אוֹיֵ֣ב ל֔וֹ וְלֹ֥א מְבַקֵּ֖שׁ רָֽעָתֽוֹ: |
| or, with any stone which is deadly: he struck him. | | או בכל אבן אשר ימות בה: הכהו: |
| without seeing: He did not see him [while striking him]. | | בלא ראות: שלא ראהו: |
| he threw it down at him: From here they said that the one who kills by way of a falling action is exiled, but if [he kills] by means of an upward action is not exiled. — [Mak. 7b] | | ויפל עליו: מכאן אמרו ההורג דרך ירידה גולה, דרך עלייה אינו גולה: |
| 24Then the congregation shall judge between the assailant and the blood avenger, on the basis of these judgments. | | כדוְשָֽׁפְטוּ֙ הָֽעֵדָ֔ה בֵּ֚ין הַמַּכֶּ֔ה וּבֵ֖ין גֹּאֵ֣ל הַדָּ֑ם עַ֥ל הַמִּשְׁפָּטִ֖ים הָאֵֽלֶּה: |
| 25The congregation shall protect the murderer from the hand of the blood avenger, and the congregation shall return him to the city of refuge to which he had fled, and he shall remain there until the Kohen Gadol, who anointed him with the sacred oil, dies. | | כהוְהִצִּ֨ילוּ הָֽעֵדָ֜ה אֶת־הָֽרֹצֵ֗חַ מִיַּד֘ גֹּאֵ֣ל הַדָּם֒ וְהֵשִׁ֤יבוּ אֹתוֹ֙ הָֽעֵדָ֔ה אֶל־עִ֥יר מִקְלָט֖וֹ אֲשֶׁר־נָ֣ס שָׁ֑מָּה וְיָ֣שַׁב בָּ֗הּ עַד־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל אֲשֶׁר־מָשַׁ֥ח אֹת֖וֹ בְּשֶׁ֥מֶן הַקֹּֽדֶשׁ: |
| until the kohen gadol… dies: For he causes the Divine Presence to rest upon Israel and thus prolong their lives, whereas the murderer causes the Divine Presence to withdraw from Israel and thus shorten their lives. He is not worthy of standing before the Kohen Gadol [Sifrei Massei 20]. Another interpretation: Because the Kohen Gadol should have prayed that such a misfortune should not befall Israel during his lifetime [Mak. 11a]. | | עד מות הכהן הגדול: שהוא בא להשרות שכינה בישראל ולהאריך ימיהם, והרוצח בא לסלק את השכינה מישראל ומקצר את ימי החיים. אינו כדאי שיהא לפני כהן גדול. דבר אחר לפי שהיה לו לכהן גדול להתפלל שלא תארע תקלה זו לישראל בחייו: |
| who anointed him with the sacred oil: According to the literal meaning, this is one of the elliptical verses [in Scripture], as it does not reveal who anointed him; thus, it is like saying, “who was anointed by the one who anointed him with the sacred oil.” Our Rabbis expounded it in Tractate Makkoth (11b) as a verification of the law, to teach that if before sentence was passed, the Kohen Gadol died and they appointed another one in his stead, and afterwards sentence was passed, he [the murderer] can return home only after the second one has died, as it says, “who anointed him.” Did he anoint the kohen, or did the kohen anoint him? However, this includes the [case of a high kohen who was] anointed in his days [and thus, it is as if he had anointed the Kohen Gadol, so to speak], that he frees him through his death. | | אשר משח אותו בשמן הקדש: לפי פשוטו מן המקראות הקצרים הוא, שלא פירש מי משחו, אלא כמו אשר משחו המושח אותו בשמן הקדש. ורבותינו דרשוהו במסכת מכות (יא ב) לראיית דבר, ללמד שאם עד שלא נגמר דינו מת כהן גדול ומנו אחר תחתיו ולאחר מכאן נגמר דינו, חוזר במיתתו של שני, שנאמר אשר משח אותו, וכי הוא משחו לכהן או הכהן משח אותו, אלא להביא את הנמשח בימיו שמחזירו במיתתו: |
| 26But if the murderer goes beyond the border of the city of refuge to which he had fled, | | כווְאִם־יָצֹ֥א יֵצֵ֖א הָֽרֹצֵ֑חַ אֶת־גְּבוּל֙ עִ֣יר מִקְלָט֔וֹ אֲשֶׁ֥ר יָנ֖וּס שָֽׁמָּה: |
| 27and the blood avenger finds him outside the limits of his city of refuge, and the blood avenger slays the murderer, he has no blood. | | כזוּמָצָ֤א אֹתוֹ֙ גֹּאֵ֣ל הַדָּ֔ם מִח֕וּץ לִגְב֖וּל עִ֣יר מִקְלָט֑וֹ וְרָצַ֞ח גֹּאֵ֤ל הַדָּם֙ אֶת־הָ֣רֹצֵ֔חַ אֵ֥ין ל֖וֹ דָּֽם: |
| he has no blood: He is like one who kills a dead person, who has no blood. | | אין לו דם: הרי הוא כהורג את המת שאין לו דם: |
| 28For he shall remain in his city of refuge until the Kohen Gadol dies, and only after the Kohen Gadol has died, may the murderer return to the land which is his possession. | | כחכִּ֣י בְעִ֤יר מִקְלָטוֹ֙ יֵשֵׁ֔ב עַד־מ֖וֹת הַכֹּהֵ֣ן הַגָּדֹ֑ל וְאַֽחֲרֵי־מוֹת֙ הַכֹּהֵ֣ן הַגָּדֹ֔ל יָשׁוּב֙ הָֽרֹצֵ֔חַ אֶל־אֶ֖רֶץ אֲחֻזָּתֽוֹ: |
| 29These shall be for you a statute of justice for all your generations, in all your dwelling places. | | כטוְהָי֨וּ אֵ֧לֶּה לָכֶ֛ם לְחֻקַּ֥ת מִשְׁפָּ֖ט לְדֹרֹֽתֵיכֶ֑ם בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם: |
| in all your dwelling places: This teaches that the minor Sanhedrin functions outside the Land as long as there is one functioning in the Land of Israel [namely, while the Temple stood]. — [Mak. 7a, Sifrei Massei 25] | | בכל מושבתיכם: למד שתהא סנהדרין קטנה נוהגת בחוצה לארץ כל זמן שנוהגת בארץ ישראל: |
| 30Whoever [namely the blood avenger] kills a person, based on the testimony of witnesses, he shall slay the murderer. A single witness may not testify against a person so that he should die. | | לכָּל־מַ֨כֵּה־נֶ֔פֶשׁ לְפִ֣י עֵדִ֔ים יִרְצַ֖ח אֶת־הָֽרֹצֵ֑חַ וְעֵ֣ד אֶחָ֔ד לֹא־יַֽעֲנֶ֥ה בְנֶ֖פֶשׁ לָמֽוּת: |
| Whoever kills a person…: The one who comes to kill him because he murdered someone. | | כל מכה נפש וגו': הבא להרגו על שהכה את הנפש: |
| based on the testimony of witnesses: who testify that he murdered him intentionally, after he had been forewarned. [I.e., the blood avenger may not slay the murderer unless there are witnesses that he committed the murder.]- [Sifrei Massei 26] | | לפי עדים ירצח: שיעידו שבמזיד ובהתראה הרגו: |
| 31You shall not accept ransom for the life of a murderer, who is guilty of death, for he shall be put to death. | | לאוְלֹֽא־תִקְח֥וּ כֹ֨פֶר֙ לְנֶ֣פֶשׁ רֹצֵ֔חַ אֲשֶׁר־ה֥וּא רָשָׁ֖ע לָמ֑וּת כִּי־מ֖וֹת יוּמָֽת: |
| You shall not accept ransom: He cannot be acquitted in exchange for payment. — [Keth. 37b] | | ולא תקחו כפר: לא יפטר בממון: |
| 32You shall not accept ransom for one who has fled to his city of refuge, to allow him to return to live in the Land, before the kohen has died. | | לבוְלֹֽא־תִקְח֣וּ כֹ֔פֶר לָנ֖וּס אֶל־עִ֣יר מִקְלָט֑וֹ לָשׁוּב֙ לָשֶׁ֣בֶת בָּאָ֔רֶץ עַד־מ֖וֹת הַכֹּהֵֽן: |
| You shall not accept ransom for the one who has fled to his city of refuge: One who has fled to a city of refuge after he killed someone unintentionally cannot absolve himself from exile through payment by giving a ransom so that he can return to dwell in the Land before the kohen dies. — [Keth. 37b] | | ולא תקחו כפר לנוס אל עיר מקלטו: למי שנס אל עיר מקלטו שהרג בשוגג אינו נפטר מגלות בממון ליתן כופר לשוב לשבת בארץ בטרם ימות הכהן: |
| has fled: Heb. לָנוּס, is equivalent to לְנָס, “for the one who has fled.” Similarly,“those who returned (שׁוּבֵי) from the war” (Mich. 2:8). Similarly,“Those who are removed (נוּגֵי) from the appointed season” (Zeph. 3:18);“for [all the people…] were circumcised (מֻלִים)” (Josh. 5:5). Just as you say שׁוּב in reference to one who has already returned, and מוּל regarding one who is already circumcised, so will you say לָנוּס for one who has already fled. He is called נוּס, that is to say, ‘an escapee.’ If you say that לָנוּס means ‘to flee,’ and explain it thus: You shall not accept ransom for who must flee, in order to absolve him from exile, then I do not know how it can say,“to return to live in the Land” for if he has not yet fled, from where should he return? | | לנוס: כמו לנס, כמו (מיכה ב, ח) שובי מלחמה, ששבו מן המלחמה, וכן (צפניה ג, יח) נוגי ממועד, וכן (יהושע ה, ה) כי מולים היו, כאשר תאמר שוב על מי ששב כבר, ומול על מי שמל כבר, כן תאמר לנוס על מי שנס כבר, וקורהו נוס כלומר מוברח. ואם תאמר לנוס לברוח, ותפרשהו לא תקחו כופר למי שיש לו לברוח לפטרו מן הגלות, לא ידעתי היאך יאמר לשוב לשבת בארץ, הרי עדיין לא נס ומהיכן ישוב: |
| 33And you shall not corrupt the land in which you live, for the blood corrupts the land, and the blood which is shed in the land cannot be atoned for except through the blood of the one who shed it. | | לגוְלֹא־תַֽחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַֽחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹֽׁפְכֽוֹ: |
| And you shall not corrupt: Heb. ולֹא-תַחֲנִיפוּ, you shall not cause it to be wicked, as the Targum [Onkelos] renders, לֹא תְחַיְבוּן, you shall not make sinful." | | ולא תחניפו: ולא תרשיעו, כתרגומו ולא תחייבון: |
| 34And you shall not defile the land where you reside, in which I dwell, for I am the Lord Who dwells among the children of Israel. | | לדוְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֽשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתוֹכָ֑הּ כִּ֚י אֲנִ֣י יְהֹוָ֔ה שֹׁכֵ֕ן בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל: |
| in which I dwell: You should not cause me to dwell amidst its uncleanness. | | אשר אני שכן בתוכה: שלא תשכינו אותי בטומאתה: |
| for I am the Lord who dwells among the children of Israel: Even when they are unclean, the Divine Presence resides with them. — [Sifrei Massei 32] | | כי אני ה' שוכן בתוך בני ישראל: אף בזמן שהם טמאים שכינה ביניהם: |
Numbers Chapter 36
| 1The paternal heads of the family of the sons of Gilead the son of Machir the son of Manasseh of the families of the sons of Joseph approached and spoke before Moses and before the chieftains, the paternal heads of the children of Israel. | | אוַיִּקְרְב֞וּ רָאשֵׁ֣י הָֽאָב֗וֹת לְמִשְׁפַּ֤חַת בְּנֵֽי־גִלְעָד֙ בֶּן־מָכִ֣יר בֶּן־מְנַשֶּׁ֔ה מִמִּשְׁפְּחֹ֖ת בְּנֵ֣י יוֹסֵ֑ף וַיְדַבְּר֞וּ לִפְנֵ֤י משֶׁה֙ וְלִפְנֵ֣י הַנְּשִׂאִ֔ים רָאשֵׁ֥י אָב֖וֹת לִבְנֵ֥י יִשְׂרָאֵֽל: |
| 2They said, "The Lord commanded my master to give the Land as an inheritance through lot to the children of Israel, and our master was commanded by the Lord to give the inheritance of Zelophehad our brother to his daughters. | | בוַיֹּֽאמְר֗וּ אֶת־אֲדֹנִי֙ צִוָּ֣ה יְהֹוָ֔ה לָתֵ֨ת אֶת־הָאָ֧רֶץ בְּנַֽחֲלָ֛ה בְּגוֹרָ֖ל לִבְנֵ֣י יִשְׂרָאֵ֑ל וַֽאדֹנִי֙ צֻוָּ֣ה בַֽיהֹוָ֔ה לָתֵ֗ת אֶת־נַֽחֲלַ֛ת צְלָפְחָ֥ד אָחִ֖ינוּ לִבְנֹתָֽיו: |
| 3Now, if they marry a member of another tribe of the children of Israel, their inheritance will be diminished from the inheritance of our father, and it will be added to the inheritance of the tribe into which they marry, and thus, it will be diminished from the lot of our inheritance. | | גוְהָי֠וּ לְאֶחָ֞ד מִבְּנֵ֨י שִׁבְטֵ֥י בְנֵֽי־יִשְׂרָאֵל֘ לְנָשִׁים֒ וְנִגְרְעָ֤ה נַֽחֲלָתָן֙ מִנַּֽחֲלַ֣ת אֲבֹתֵ֔ינוּ וְנוֹסַ֕ף עַ֚ל נַֽחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּֽהְיֶ֖ינָה לָהֶ֑ם וּמִגֹּרַ֥ל נַֽחֲלָתֵ֖נוּ יִגָּרֵֽעַ: |
| and it will be added to the inheritance of the tribe: For her son inherits her, and the son’s pedigree follows his father’s tribe. | | ונוסף על נחלת המטה: שהרי בנה יורשה והבן מתיחס על שבט אביו: |
| 4Even if the children of Israel will have a Jubilee, their inheritance will be added to the inheritance of the tribe into which they marry, and their inheritance will be diminished from the inheritance of our father's tribe." | | דוְאִם־יִֽהְיֶ֣ה הַיֹּבֵל֘ לִבְנֵ֣י יִשְׂרָאֵל֒ וְנֽוֹסְפָה֙ נַֽחֲלָתָ֔ן עַ֚ל נַֽחֲלַ֣ת הַמַּטֶּ֔ה אֲשֶׁ֥ר תִּֽהְיֶ֖ינָה לָהֶ֑ם וּמִנַּֽחֲלַת֙ מַטֵּ֣ה אֲבֹתֵ֔ינוּ יִגָּרַ֖ע נַֽחֲלָתָֽן: |
| Even if the children of Israel will have a Jubilee: From here R. Judah said: The Jubilee is destined to cease. — [Torath Kohanim 13:1] | | ואם יהיה היובל: מכאן היה רבי יהודה אומר עתיד היובל שיפסוק: |
| will have a Jubilee: That is to say, this is not a form of sale, which returns [to the original owner] in the Jubilee [year], for inheritance does not return at the Jubilee. Even if the Jubilee occurs, the inheritance will not return to its tribe; hence, it is “added to the inheritance of the tribe into which they marry.” | | ואם יהיה היובל: כלומר אין זו מכירה שחוזרת ביובל, שהירושה אינה חוזרת, ואפילו אם יהיה היובל לא תחזור הנחלה לשבטו, ונמצא שנוספה על נחלת המטה אשר תהיינה להם: |
| 5Moses commanded the children of Israel according to the word of the Lord, saying, "The tribe of Joseph's descendants speak justly. | | הוַיְצַ֤ו משֶׁה֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל עַל־פִּ֥י יְהֹוָ֖ה לֵאמֹ֑ר כֵּ֛ן מַטֵּ֥ה בְנֵֽי־יוֹסֵ֖ף דֹּֽבְרִֽים: |
| 6This is the word that the Lord has commanded regarding Zelophehad's daughters. Let them marry whomever they please, but they shall marry only to the family of their father's tribe. | | וזֶ֣ה הַדָּבָ֞ר אֲשֶׁר־צִוָּ֣ה יְהֹוָ֗ה לִבְנ֤וֹת צְלָפְחָד֙ לֵאמֹ֔ר לַטּ֥וֹב בְּעֵֽינֵיהֶ֖ם תִּֽהְיֶ֣ינָה לְנָשִׁ֑ים אַ֗ךְ לְמִשְׁפַּ֛חַת מַטֵּ֥ה אֲבִיהֶ֖ם תִּֽהְיֶ֥ינָה לְנָשִֽׁים: |
| 7Thus, the inheritance of the children of Israel will not be transferred from tribe to tribe, for each person from the children of Israel will remain attached to the inheritance of his father's tribe. | | זוְלֹֽא־תִסֹּ֤ב נַֽחֲלָה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִמַּטֶּ֖ה אֶל־מַטֶּ֑ה כִּ֣י אִ֗ישׁ בְּנַֽחֲלַת֙ מַטֵּ֣ה אֲבֹתָ֔יו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל: |
| 8Every daughter from the tribes of the children of Israel who inherits property, shall marry a member of her father's tribe, so each one of the children of Israel shall inherit the property of his forefathers. | | חוְכָל־בַּ֞ת יֹרֶ֣שֶׁת נַֽחֲלָ֗ה מִמַּטּוֹת֘ בְּנֵ֣י יִשְׂרָאֵל֒ לְאֶחָ֗ד מִמִּשְׁפַּ֛חַת מַטֵּ֥ה אָבִ֖יהָ תִּֽהְיֶ֣ה לְאִשָּׁ֑ה לְמַ֗עַן יִֽירְשׁוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אִ֖ישׁ נַֽחֲלַ֥ת אֲבֹתָֽיו: |
| Every daughter…who inherits property: Because her father had no son. | | וכל בת ירשת נחלה: שלא היה בן לאביה: |
| 9And no inheritance will be transferred from one tribe to another tribe, for each person of the tribes of the children of Israel shall remain attached to his own inheritance." | | טוְלֹֽא־תִסֹּ֧ב נַֽחֲלָ֛ה מִמַּטֶּ֖ה לְמַטֵּ֣ה אַחֵ֑ר כִּי־אִישׁ֙ בְּנַ֣חֲלָת֔וֹ יִדְבְּק֕וּ מַטּ֖וֹת בְּנֵ֥י יִשְׂרָאֵֽל: |
| 10As the Lord had commanded Moses, so did Zelophehad's daughters do. | | יכַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶׁ֑ה כֵּ֥ן עָשׂ֖וּ בְּנ֥וֹת צְלָפְחָֽד: |
| 11Mahlah, Tirzah, Hoglah, Milcah, and Noah married their cousins. | | יאוַתִּֽהְיֶ֜ינָה מַחְלָ֣ה תִרְצָ֗ה וְחָגְלָ֧ה וּמִלְכָּ֛ה וְנֹעָ֖ה בְּנ֣וֹת צְלָפְחָ֑ד לִבְנֵ֥י דֹֽדֵיהֶ֖ן לְנָשִֽׁים: |
| Mahlah, Tirzah…: Here it enumerates them according to seniority over each other in age, and they were married in the order they were born. But throughout Scripture (26:33, 17:1, Josh. 17:3), it lists them in order of their intelligence and informs us that they were all equal. — [B.B. 120a] | | מחלה תרצה וגו': כאן מנאן לפי גדולתן זו מזו בשנים ונשאו כסדר תולדותן, ובכל המקרא מנאן לפי חכמתן ומגיד ששקולות זו כזו: |
| 12They married into the families of the sons of Manasseh the son of Joseph, and their inheritance remained with the tribe of their father's family. | | יבמִמִּשְׁפְּחֹ֛ת בְּנֵֽי־מְנַשֶּׁ֥ה בֶן־יוֹסֵ֖ף הָי֣וּ לְנָשִׁ֑ים וַתְּהִי֙ נַֽחֲלָתָ֔ן עַל־מַטֵּ֖ה מִשְׁפַּ֥חַת אֲבִיהֶֽן: |
| 13These are the commandments and the ordinances that the Lord commanded the children of Israel through Moses in the plains of Moab, by the Jordan at Jericho. | | יגאֵ֣לֶּה הַמִּצְוֹ֞ת וְהַמִּשְׁפָּטִ֗ים אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה בְּיַד־משֶׁ֖ה אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל בְּעַרְבֹ֣ת מוֹאָ֔ב עַ֖ל יַרְדֵּ֥ן יְרֵחֽוֹ |
Tehillim: Chapters 10 - 17
• Hebrew text
• English text
Daily Tehillim - Psalms
Chapters 10-17
Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain, that it flees like a bird?
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam, by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Igeret HaTeshuva, Chapter 12
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• Video ClassMenachem Av 2, 5778 · July 14, 2018
Today's Tanya Lesson
Igeret HaTeshuva , Chapter 12
The Alter Rebbe explained in the previous chapter that although a penitent should always remember his past sins, his recollection should not lead to a state of ongoing depression or shame; such an attitude would cripple the cardinal principle of serving G‑d with joy. Rather, he should recall his past misdeeds “from afar” — only insofar as they will teach him to be humble before all men.
Moreover, these memories will actually enhance the joy of his Divine service, for they will cause him to accept with happy equanimity all manner of pain and suffering, be it verbal or physical, whether visited upon him from Above or through mortal agents.
In this, the concluding chapter of Iggeret HaTeshuvah, the Alter Rebbe explains why these afflictions cause the penitent joy.
וטעם השמחה ביסורי הגוף
The reason for joy1 in the suffering of the body
לפי שהיא טובה גדולה ועצומה לנפש החוטאת
is that it is a great and potent2 favor for the sinning soul,
למרקה בעולם הזה
to cleanse it in This World,3
ולהצילה מהמירוק בגיהנם
and to spare it from being scoured in Gehinnom.4
(בפרט בדורותינו אלה
(5This is particularly true in these generations of ours,
שאין ביכולת להתענות כפי מספר כל הצומות שבתיקוני תשובה מהאריז"ל
when one cannot undertake all the fasts prescribed in the penances of the AriZal, as mentioned earlier on in chapter 3,
הצריכות למירוק הנפש, להצילה ממירוק בגיהנם)
fasts imperative for the cleansing of the soul, to rescue it from the cleansing of Gehinnom.)
וכמו שכתוב הרמב"ן ז"ל בהקדמה לפירוש לאיוב, שאפילו יסורים של איוב ע' שנה, אין להן ערך כלל ליסורי הנפש שעה אחת בגיהנם
As Nachmanides writes, in the Introduction to his Commentary on Job, that even the sufferings of Job for seventy years bear absolutely no comparison to the suffering of a soul for even one hour in Gehinnom,
כי אש אחד מששים וכו'
for6 “[physical] fire is but one sixtieth [of the fire of Gehinnom].”
אלא לפי שעולם הזה חסד יבנה
It is only that this7 “world is built by kindness,”
וביסורין קלין בעולם הזה, ניצול מדינים קשים של עולם הבא
for which reason through mild suffering in This World one is saved from severe judgments in the Coming World.
כמשל הילוך והעתקת הצל בארץ טפח
This is analogous to the movement of a shadow on earth of a handsbreadth,
לפי הילוך גלגל השמש ברקיע אלפים מילין וכו'
which equals the sun's movement in the heaven of thousands of miles…
I.e., the sun's movement of thousands of miles causes a corresponding movement of but a few inches of shadow].
ויתר על כן לאין קץ הוא בנמשל
Infinitely more so is this true in the parallel,
בבחינת השתלשלות העולמות מרום המעלות עד עולם הזה הגשמי
in the descent of the worlds from level to level, from the most exalted heights until this physical world.
The analogy may be understood as follows. Any event that transpires in this world results from a parallel but far more ethereal event that “previously” took place in the spiritually exalted worlds. Thus, the effect of an event in this physical world is much greater in those lofty worlds.
וכנודע ממה שכתוב בזהר הקדוש, מענין עליות עולמות העליונים
We see this in the teachings of the Zohar on the elevation of the higher worlds
באתערותא דלתתא, בהקרבת עוף אחד בן יונה או תור על גבי המזבח, או קומץ מנחה
as a result of the spiritual arousal initiated by man below through his offering of one fowl, a dove or pigeon, or a handful of meal, on the altar.
The Zohar teaches that offering but one such representative creature from the animal world or but one such representative item from the vegetative world, elevates all the spiritual realms.
וכן הוא בכל המצות מעשיות, כנודע מהאריז"ל
Such are the effects of all the commandments requiring practical performance, as is known from the AriZal.
Mitzvot performed in this world with physical objects, such as tzitzit made of wool or the passages of the tefillin written on parchment, set up far-reaching reverberations in the exalted spiritual worlds.
וזה שאמרו רז"ל על פסוק: והתקדשתם והייתם קדושים
This too is our Sages' comment8 on the verse,9“Sanctify yourselves and you shall be holy” —
אדם מקדש עצמו מעט מלמטה, מקדשין אותו הרבה מלמעלה וכו'
“Man sanctifies himself [only] a little i.e.,” comments the Rebbe, ‘in quantity’ below i.e.,“ comments the Rebbe, ‘in quality’, and he becomes sanctified in great measure from Above…”
(וכמו שכתוב לעיל בענין אשר קדשנו במצותיו וכו' בחינת סובב כל עלמין וכו')
(10It was thus noted above11 in reference to the phrase, “Who sanctified us with His commandments…,” [that Israel's sanctification through mitzvot is bound up with the Infinite life- force that] encompasses and transcends all worlds…)
Thus, the physical performance of a Divine commandment in this world, draws down upon the individual holiness not only from the most lofty spiritual worlds, but also from the degree of G‑dliness that transcends worlds.
וככה ממש הוא בענין שכר ועונש
Precisely so is it in reference to reward and punishment.
The reward for the performance of a mitzvah infinitely surpasses the physical deed itself; the punishment as well, suffered by an individual in this world for his sins, substitutes for a far greater measure of punishment that the person would have undergone had it been meted out in the Coming World.
כמאמר רז"ל: שכר מצוה מצוה וכו'
As our Sages say,12 “The reward of a mitzvah is the mitzvah…”;
[I.e., the reward is the spiritual illumination that is drawn down through the fulfillment of the mitzvah itself],
וכמו שכתוב במקום אחר
as discussed elsewhere.
Since it has just been explained that the performance of a mitzvah draws down as a reward Divine illumination that utterly transcends all worlds, it follows that the reward for the mitzvah in the loftier spiritual worlds is infinitely higher than the physical action performed here below.
ודעת לנבון נקל
This knowledge is elementary to the discerning,
ומשכיל על דבר ימצא טוב
and those with intelligence in this matter will discover good.
Rambam:
• Sefer Hamitzvot:
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Today's Mitzvah
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Menachem Av 2, 5778 · July 14, 2018
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A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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"You shall not waive a sickle to your neighbor's standing grain"—Deuteronomy 23:26.
[Though a worker may eat from the produce on which he is working (see Positive Commandment 201), this is subject to two rules: 1) If he is working on produce that is still attached to the ground, he may only eat from it after he has finished his work with that produce (e.g., once he has filled a basket with grapes that he is harvesting, he may eat of the grapes in there). 2) If he is working with already harvested produce, he may eat of the produce as long as he hasn't completely finished his work on the produce.]
It is forbidden for a worker to eat of produce he is working on [if it doesn't meet the two criteria established above, and it is also forbidden for him to take a break in order to eat from the produce, rather he must eat as he works].
A Worker Eating from the Employer's Crops while Working
Negative Commandment 267
The 267th prohibition is that a hired worker — who is working with produce attached to the ground — is forbidden from eating from the produce as he works.
The source of this prohibition is G‑d's statement (exalted be He), "[When you come (to work) in your neighbor's standing grain, you may take the ears with your hand.] However, you may not lift the sickle in your neighbor's grain."
Our Sages explained: "The word 'sickle' includes anyone holding a sickle and the time the sickle is used." This means that during the harvest, one is not allowed to harvest for oneself.
It is well known that this verse speaks only about a hired worker; the phrase "when you come" referring to the arrival of the worker, as indicated in the Targum, "when you are hired."
Our Sages said in the 7th chapter of Bava Metzia, "One who works with produce still attached to the ground is allowed by Torah law to eat upon conclusion of the work." The details of the mitzvah are explained there.
"You may eat your fill of grapes at your desire; but you shall not put in your container"—Deuteronomy 23:25.
[Though a worker may eat from the produce on which he is working (see Positive Commandment 201)], he may not take more than he eats while working [to bring home to eat later].
A Worker Eating More than Allowed from his Employer's Crops
Negative Commandment 268
The 268th prohibition is that a hired worker is forbidden from taking from the produce he is working with, more than he needs for his meal.
The source of this prohibition is G‑d's statement (exalted be He), "You may eat as many grapes as you desire to satisfy your hunger. However, you may not put any into your vessel."
The details of this mitzvah are explained in the 7th chapter of tractate Bava Metzia. There it is explained what one may eat, and what you may not eat, and that if you eat, you transgresses the prohibition, "You may not put any into your vessel."
• 1 Chapter A Day: Ma'achalot Assurot Ma'achalot Assurot - Chapter 10
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Ma'achalot Assurot - Chapter 10
1
All the prohibitions we mentioned involve living beings. There are also other Scriptural prohibitions that involve the produce of the earth. They include:chadash, kilai hakerem, tevel, and orlah.
א
כל איסורין שאמרנו הן במיני נפש חיה ויש איסורין אחרים של תורה בזרע הארץ והן החדש וכלאי הכרם והטבל והערלה:
2
What is meant by chadash? It is forbidden to partake of any of the five species of grain alone before the omeris offered on the sixteenth of Nisan, as [ Leviticus 23:14] states: "You may not partake of bread, roasted kernels, or fresh kernels."
Anyone who partakes of an olive-sized portion of fresh grain before the offering of the omer is liable for lashes. [This applies] in every place and at all times, whether in Eretz [Yisrael] or in the Diaspora, whether at the time of the Temple or when the Temple is no longer standing.
[The only difference in observance is that] while the Temple is standing, once the omer has been offered, it is permitted [to partake of] new grain in Jerusalem. Distant places are permitted [to partake of new grain] after midday. For the court will not be indolent with regard to [the offering of omer] beyond midday. [Now] when the Temple is no longer standing, the entire day is forbidden according to Scriptural Law. In the present age, in the places where the festivals are observed for two days, chadash is forbidden on the entire day of the seventeenth of Nisan until the evening according to Rabbinic Law.
ב
החדש כיצד כל אחד מחמשה מיני תבואה בלבד אסור לאכול מהחדש שלו קודם שיקרב העומר בט"ז בניסן שנאמר ולחם וקלי וכרמל לא תאכלו וכל האוכל כזית חדש קודם הקרבת העומר לוקה מן התורה בכל מקום ובכל זמן בין בארץ בין בחוצה לארץ בין בפני הבית בין שלא בפני הבית אלא שבזמן שיש מקדש משיקרב העומר הותר החדש בירושלים והמקומות הרחוקין מותרין אחר חצות שאין בית דין מתעצלין בו עד אחר חצות ובזמן שאין בית המקדש כל היום כולו אסור מן התורה ובזמן הזה במקומות שעושין שני ימים טובים החדש אסור כל יום י"ז בניסן עד לערב מדברי סופרים:
3
When a person partakes of an olive-sized portion of bread from each of roasted kernels, or fresh kernels [from chadash], he is liable for three sets of lashes, as [implied by the verse]: "You may not partake of bread, roasted kernels, or fresh kernels." According to the Oral Tradition, we learned that all three involve separate prohibitions.
ג
האוכל לחם וקלי וכרמל כזית מכל אחד ואחד לוקה שלש מלקיות שנאמר ולחם וקלי וכרמל לא תאכלו מפי השמועה למדו ששלשתן בלאוין חלוקין זה מזה:
4
Whenever grain took root before the offering of the omer, it is permitted to be eaten after the offering of the omerdespite the fact that it did not reach maturity until after that offering. Grain that took root after the offering of the omer is forbidden until the offering of that sacrifice the following year even though it was planted before that offering was brought. This law applies in every place and in every era according to Scriptural Law.
ד
כל תבואה שהשרישה קודם הקרבת העומר אף על פי שלא נגמרה אלא אחר שקרב מותרת באכילה משקרב העומר ותבואה שהשרישה אחר שקרב העומר אע"פ שהיתה זרועה קודם שקרב העומר הרי זו אסורה עד שיקרב העומר של שנה הבאה ודין זה בכל מקום ובכל זמן מן התורה:
5
[There is an unresolved halachic difficulty in the following situations:] Grain took root after the omer. One harvested it and sowed this wheat in the ground. Afterwards, the omer of the following year was offered, while these kernels of wheat were still in the ground.There is a doubt whether [the offering of] the omer caused [these kernels] to be permitted as if they had been stored in a jar or it did not cause them to be permitted, because they have been nullified in the ground. Therefore if a person collected them and partook of them, he is not liable for lashes, but [instead] is given stripes for rebellious conduct.
Similarly, when a stalk reached a third of its growth before the offering of the omer,one uprooted it and then replanted it after the offering of the omer, and it increased in size. There is a doubt whether it is forbidden because of the increase in size until the offering of the omer the following year or it is not forbidden because it took root before the offering of the omer.
ה
תבואה שהשרישה אחר העומר וקצרה וזרע מן החטים בקרקע ואחר כך קרב העומר הבא ועדיין החטים בקרקע הרי אלו ספק אם התירן העומר כאילו היו מונחין בכד או לא יתיר אותן מפני שבטלו בקרקע לפיכך אם לקט מהם ואכל אינו לוקה ומכין אותו מכת מרדות וכן שיבולת שהביאה שליש מלפני העומר ועקרה ושתלה אחר שקרב העומר והוסיפה הרי זו ספק אם תהיה אסורה מפני התוספת עד שיבא העומר הבא או לא תהיה אסורה שהרי השרישה קודם העומר:
6
What is meant by kilai hakerem?Sowing a species of grain or a type of vegetable together with a vine. [This applies] whether they were sown by a Jew or a non-Jew, whether they grew on their own, or whether one planted a vine among vegetables, we are prohibited against partaking and benefiting from both of them, as [ Deuteronomy 22:9] states: "Lest the fullness of the seed which you sowed and the produce of the vineyard become hallowed." ["Becom[ing] hallowed"] means being set apart and forbidden.
כלאי הכרם כיצד מין ממיני תבואה או מיני ירקות שנזרעו עם הגפן בין שזרע ישראל בין שזרע נכרי בין שעלו מאליהן בין שנטע הגפן בתוך הירק שניהם אסורין באכילה ובהנייה שנאמר פן תקדש המלאה הזרע אשר תזרע ותבואת הכרם כלומר פן תתרחק ותאסור שניהם:
7
One who eats an olive-sized portion from kilai hakerem, whether from the vegetables or from the grapes is liable for lashes according to Scriptural Law. The two can be combined to reach this measure.
ז
והאוכל כזית מכלאי הכרם בין מן הירק בין מן הענבים לוקה מן התורה ושניהם מצטרפין זה עם זה:
8
When does the above apply? When they were sown in Eretz Yisrael. In the Diaspora, by contrast, kilai hakerem are forbidden by Rabbinic decree.
In Hilchot Kelayim, it will be explained which species are forbidden as kilai hakerem and which are not forbidden, how they become forbidden, when they become forbidden, in which situations, produce causes vines to llowed," and when they do not cause them to become "hallowed."
ח
במה דברים אמורים שנזרעו בארץ ישראל אבל בחוצה לארץ כלאי הכרם מדברי סופרים ובהלכות כלאים יתבאר אי זה מין אסור בכלאי הכרם ואי זה מין אינו אסור והיאך יאסור ומתי יאסר ואי זה דבר מקדש ואי זה אינו מקדש:
9
What is meant by orlah? Whenever anyone plants a fruit tree, it is forbidden to partake of or benefit from all of the fruit the tree produces for three years after being planted, as [ Leviticus 19:23] states: "For three years, they shall be closed off for you, they may not be eaten." Whoever eats an olive-sized portion of such fruit is liable for lashes according to Scriptural Law.
הערלה כיצד כל הנוטע אילן מאכל כל פירות שעושה אותו אילן שלש שנים משנטע הרי הן אסורין באכילה ובהנאה שנאמר שלש שנים יהיה לכם ערלים לא יאכל וכל האוכל מהם כזית לוקה מן התורה:
10
When does this apply when one plants in Eretz Yisrael, as [the above] verse states: "When you enter the land...." With regard to the prohibition against orlah in the Diaspora, it is a halachah transmitted to Moses at Sinaithat fruit that is definitely orlah is forbidden. If there is a doubt regarding the matter, it is permitted. In Hilchot Ma'aaser Sheni,it will be explained which [growths] are forbidden as orlah and which are permitted.
י
בד"א בנוטע בארץ ישראל שנאמר כי תבאו אל הארץ וגו' אבל איסור ערלה בחוצה לארץ הלכה למשה מסיני שודאי הערלה בחוצה לארץ אסורה וספיקה מותר ובהלכות מעשר שני יתבאר דברים האסורין משום ערלה ודברים המותרין:
11
When there is a doubt whether produce is orlah or kilai hakerem in Eretz Yisrael, it is forbidden. In Syria, i.e., the lands that David conquered, it is permitted.
What is implied? If there was a vineyard [containing] orlah and grapes were being sold outside it, or there were vegetables sown inside it and vegetables were being sold outside it, [in which instance,] there is a doubt whether [the grapes or the vegetables] came from it or from another place, in Syria, they are permitted. In the Diaspora, even if one sees grapes being taken out from a vineyard that is orlah or vegetables being taken out from a vineyard, one may purchase them provided one does not actually see orlah being reaped or the vegetables being harvested [from the vineyard].
יא
ספק ערלה וכלאי הכרם בארץ ישראל אסור בסוריא והיא ארצות שכבש דוד מותר כיצד היה כרם וערלה וענבים נמכרות חוצה לו היה ירק זרוע בתוכו וירק נמכר חוצה לו שמא ממנו הוא זה שמא מאחר בסוריא מותר ובחוצה לארץ אפילו ראה הענבים יוצאות מכרם ערלה או ירק יוצא מן הכרם לוקח מהן והוא שלא יראה אותו בוצר מן הערלה או לוקט הירק בידו:
12
When there is a doubt whether a vineyard [contains] orlah or kilai hakerem, in Eretz Yisrael, it is forbidden. In Syria, it is permitted. Needless to say, that ruling prevails in the Diaspora.
יב
כרם שהוא ספק ערלה או ספק כלאים בארץ ישראל אסור ובסוריא מותר ואין צריך לומר בחוצה לארץ:
13
It is forbidden to drink a jug of wine that is found hidden in an orchard [whose produce is] orlah. It is permitted to benefit from it. [The rationale is] that a thief will not steal from a place and hide [what he stole] there. Grapes that are hidden there are forbidden, lest they have been harvested from there and stored away there.
יג
חבית יין הנמצאת טמונה בפרדס של ערלה אסורה בשתייה ומותרת בהנייה שאין הגנב גונב ממקום וטומן בו אבל ענבים הנמצאין טמונים שם אסורים שמא משם נלקטו והצניען שם:
14
[The following laws apply when] a gentile and a Jew are partners in planting [an orchard]. If at the beginning of the partnership, they agreed that the gentile would benefit from the produce during the years of orlah and the Jew would benefit from it for three years when the produce is permitted afterwards, it is permitted. If they did not make such an agreement at the outset, it is forbidden [to make one afterwards]. [Even when the agreement was made at the outset,] they may not make a reckoning.
What is meant [by making a reckoning]? I.e., to calculate the quantity of produce from which the gentile benefited in the years of orlah so that the Jew will benefit from exactly that amount. If they made such an agreement, it is forbidden, for this is exchanging the produce which is orlah.
יד
נכרי וישראל שהיו שותפין בנטיעה אם התנו מתחלת השותפות שיהיה הנכרי אוכל שני ערלה וישראל אוכל שלש שנים משני היתר כנגד שני הערלה הרי זה מותר ואם לא התנו מתחלה אסור ובלבד שלא יבאו לחשבון כיצד כגון שיחשוב כמה פירות אכל הנכרי בשני ערלה עד שיאכל ישראל כנגד אותן הפירות אם התנו כזה אסור שהרי זה כמחליף פירות ערלה:
15
It appears to me that the laws of neta reva'i do not apply in the Diaspora. Instead, one may eat the produce of the fourth year without redeeming it at all. Our Sages mentioned only orlah.
An extrapolation can be made from a more stringent instance to [this one] which is less stringent. In Syria, the laws governing the tithes and the Sabbatical year apply by Rabbinic decree, nevertheless, the laws governing neta reva'i do not apply, as will be explained in Hilchot Ma'aser Sheni. Thus, in the Diaspoa, how much more so should [we conclude] that the laws governing neta reva'i do not apply.
In Eretz Yisrael, however, these laws apply whether or not the Temple is standing.Some of the Geonim ruled that kerem reva'i alone must be redeemed in the Diaspora before it is permitted to be eaten. There is no basis for this [ruling].
טו
יראה לי שאין דין נטע רבעי נוהג בחוצה לארץ אלא אוכל פירות שנה רביעית בלא פדיון כלל שלא אמרו אלא הערלה וקל וחומר הדברים ומה סוריא שהיא חייבת במעשרות ובשביעית מדבריהם אינה חייבת בנטע רבעי כמו שיתבאר בהלכות מעשר שני חוצה לארץ לא כל שכן שלא יהיה נטע רבעי נוהג בה אבל בארץ ישראל נוהג בה בין בפני הבית בין שלא בפני הבית והורו מקצת גאונים שכרם רבעי לבדו פודין אותו בחוצה לארץ ואח"כ יהיה מותר באכילה ואין לדבר זה עיקר:
16
In Eretz Yisrael, it is forbidden to eat any of the produce of the fourth year until it is redeemed. In Hilchot Ma'aser Sheni, we will explain the laws governing the redemption [of the produce], how it should be eaten, and when we begin calculating the growth of a tree with regard to orlah and [netah] reva'i.
טז
פירות שנה רביעית כולה אסור לאכול מהן בארץ ישראל עד שיפדו ובהלכות מעשר שני יתבאר משפטי פדיונן ודין אכילתן ומאימתי מונין לערלה ולרבעי:
17
How is produce which is neta reva'iredeemed in the present age?After [the produce] is collected, one recites the blessing: Blessed are You, God, our Lord, King of the earth, who has sanctified us with His commandments and commanded us to redeem neta reva'i. Afterwards, one redeems the entire crop even with one p'rutah. This p'rutah is then cast into the Dead Sea.
Alternatively, one may transfer the holiness to other produce that is worth a p'rutah by saying: "The holiness of all of this produce is transferred to this wheat," "...to this barley," or the like. Afterwards, one burns the [latter quantity of produce] so that they will not cause difficulty to others. He may then partake of all the produce [he harvested].
יז
כיצד פודין פירות נטע רבעי בזמן הזה אחר שאוסף אותן מברך בא"י אמ"ה אקב"ו על פדיון נטע רבעי ואחר כך פודה את כולן ואפילו בפרוטה אחת ואומר הרי אלו פדויין בפרוטה זו ומשליך אותה פרוטה לים המלח או מחללן על שוה פרוטה מפירות אחרות ואומר הרי כל הפירות האלו מחוללין על חטים אלו או על שעורים אלו וכיוצא בהן ושורף אותן כדי שלא יהיו תקלה לאחרים ואוכל כל הפירות:
18
Some of the Geonim ruled that even though one redeemed the produce of the fourth year or transferred its holiness, it is forbidden to partake of it until the entrance of the fifth year. This ruling has no foundation. It appears to me that it is in error. [Although Leviticus 19:25] states: "And in the fifth year, you shall partake of its produce," the intent of the verse is that in the fifth year you will partake of its produce without redeeming it like any ordinary produce in the world. One should not heed the above ruling.
הורו מקצת הגאונים שאף על פי שפדה פירות שנה רביעית או חללן אסור לאכלן עד שתכנס שנה חמישית ודבר זה אין לו עיקר ויראה לי שזו שגגת הוראה והטעם לפי שכתוב ובשנה החמישית תאכלו את פריו ואין ענין הכתוב אלא שבשנה החמישית תאכלו פריו בלא פדיון ככל חולין שבעולם ואין ראוי לחוש להוראה זו:
19
What is meant by tevel? Any produce from which one is obligated to separate terumah and tithes is called tevel before one separates these portions. [In that state,] it is forbidden to partake of it, as [ Leviticus 22:16] states: "And they shall not desecrate the sacraments of the children of Israel which they will dedicate to God," i.e., one should not treat them in an ordinary manner while the sacred elements that will be separated in the future have not yet been separated.
When a person partakes of an olive-sized portion of tevel before he separates terumah gedolah and terumat ma'aser, he is liable for death by the hand of heaven, as [ Leviticus 22:15-16] states: "And they shall not desecrate the sacraments of the children of Israel... And they will bear the sin of guilt."
הטבל כיצד כל אוכל שהוא חייב להפריש ממנו תרומה ומעשרות קודם שיפריש ממנו נקרא טבל ואסור לאכול ממנו שנאמר ולא יחללו את קדשי בני ישראל את אשר ירימו לה' כלומר לא ינהגו בהן מנהג חולין ועדיין קדשים שעתידין להתרם לא הורמו והאוכל כזית מן הטבל קודם שיפריש ממנו תרומה גדולה ותרומת מעשר חייב מיתה בידי שמים שנאמר ולא יחללו את קדשי בני ישראל וגו' והשיאו אותם עון אשמה:
20
When, however, one partakes of food from which terumah gedolah and terumat ma'aser have been separated, but from which tithes - even the tithes of the poor have not been separated - he is worthy of lashes for partaking of tevel. He is not worthy of death. For only with regard to terumah gedolah and terumat ma'aser is the sin worthy of death.
כ
אבל האוכל מדבר שניטלה ממנו תרומה גדולה ותרומת מעשר ועדיין לא הפריש ממנו מעשרות ואפילו לא נשאר בו אלא מעשר עני הרי זה לוקה משום אוכל טבל ואין בו מיתה שאין עון מיתה אלא בתרומה גדולה ותרומת מעשר:
21
The warning against partaking of tevel from which tithes were not separated is included in [ Deuteronomy 12:17 which] states: "You may not eat the tithes of grain... in your gates."
In Hilchot Terumot and Hilchot Ma'aserot, it will be explained which produce is obligated to have terumah and the tithes [separated from it] and which is not, when does the obligation stem from Scriptural Law and when is it Rabbinic. When a person partakes of an olive-sized portion of produce that is tevel according to Rabbinic Law or kilai hakerem or orlahfrom the Diaspora,he is liable for stripes for rebellious conduct.
כא
אזהרה לאוכל טבל שלא הורמו ממנו מעשרות בכלל שנאמר לא תוכל לאכול בשעריך מעשר דגנך וגו' ובהלכות תרומות ומעשרות יתבאר איזה דבר חייב בתרומה ובמעשרות ואי זה דבר פטור ואי זה דבר הוא חייב מן התורה ואי זהו החייב מדברי סופרים והאוכל כזית מטבל של דבריהם או מכלאי הכרם וערלה של חוצה לארץ מכין אותו מכת מרדות:
22
The juices that come from produce that is tevel, chadash, consecrated to the Temple, growths of the Sabbatical year, kilayim, and orlah are forbidden as they are. One is not, however, liable for lashes for partaking of them. Exceptions are wine and oil that are orlah and wine that is kilai hakerem. One is liable for lashes for them just as one is liable for lashes for the olives and grapes,
כב
הטבל והחדש וההקדש וספיחי שביעית והכלאים והערלה משקין היוצאין מפירותיהן אסורים כמותן ואין לוקין עליהן חוץ מיין ושמן של ערלה ויין של כלאי הכרם שלוקין עליהן כדרך שלוקין על הזיתים ועל הענבים שלהן:
23
There are other prohibitions involving foods applicable to consecrated entities. They are all of Scriptural origin, e.g., there are prohibitions against partaking of terumot, the first fruits, challah, and the second tithe. And there are prohibitions involving sacrifices consecrated [to be offered] on the altar, e.g., piggul, sacrificial meat that remains past its time, and sacrifices that have become impure. All of these [prohibitions] will be explained in the appropriate place.
כג
ויש בקדשים איסורין אחרים במאכלות וכולן של תורה הן כגון איסורין שיש באכילת תרומות ובכורים וחלה ומעשר שני ואיסורין שיש בקדשי מזבח כגון פיגול ונותר וטמא וכל אחד מהן יתבאר במקומו:
24
The measure for which one is liable - whether for lashes or for kerait is an olive-sized portion. We have already explained the prohibition against [partaking of] leaven on Pesach and the [relevant] laws in Hilchot Chametz UMatzah. The prohibition against eating on Yom Kippur is a different type of prohibition. The prohibition against all products of the vine that applies to a Nazirite does not apply equally to all. Therefore, all of these prohibitions, the measure for which one is liable, and the [relevant] laws are explained in the appropriate place.
כד
ושיעור כל אכילה מהן כזית בין למלקות בין לכרת וכבר ביארנו איסור חמץ בפסח ודיניו בהלכות חמץ ומצה אבל איסור אכילה ביוה"כ איסור מין בפני עצמו וכן איסור יוצא מגפן על הנזיר אינו שוה בכל ולפיכך יתבאר איסור כל אחד מהן ושיעורו ודיניו במקומו הראוי לו:
• 3 Chapters A Day: Sechirut Sechirut - Chapter 10, Sechirut Sechirut - Chapter 11, Sechirut Sechirut - Chapter 12
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Sechirut - Chapter 10
1
The following rules apply when a person gives a loan to a colleague and takes security in return. He is considered to be a paid watchman. This applies regardless of whether he lent him money or lent him produce, and regardless of whether he took the security at the time when he gave him the loan or afterwards.
Accordingly, if the security is lost or stolen, he is responsible for its value. If the security was lost because of causes beyond the lender's control -e.g., it was taken by armed thieves or the like - the lender must take an oath that it was lost due to forces beyond his control, and the owner of the security must repay his debt until the last p'rutah.
א
המלוה את חבירו על המשכון בין שהלוהו מעות בין שהלוהו פירות בין שמשכנו בשעת הלואתו בין שמשכנו אחר שהלוהו הרי זה שומר שכר לפיכך אם אבד המשכון או נגנב חייב בדמיו ואם נאנס המשכון כגון שנלקח בלסטים מזויין וכיוצא בו משאר אונסין ישבע שנאנס וישלם בעל המשכון את חובו עד פרוטה אחרונה:
2
Whenever a person tells a colleague: "Watch my article for me and I will watch your article for you," it is considered as if the owner was employed by the watchman.
If, however, he tells his colleague: "Watch an article for me today, and I will watch an article for you tomorrow," "Lend an article to me today and I will lend an article to you tomorrow," "Watch an article for me today, and I will lend an article to you tomorrow," or "Lend an article to me today and I will watch an article for you tomorrow," they are each considered to be paid watchman for the other.
ב
כל האומר לחבירו שמור לי ואשמור לך הרי זה שמירה בבעלים אמר לו שמור לי היום ואשמור לך למחר השאילני היום ואני אשאילך למחר שמור לי היום ואשאילך למחר השאילני היום ואשמור לך למחר כולן נעשו שומרי שכר זה לזה:
3
All craftsmen are considered to be paid watchman. Whenever a craftsman says: "Take your article and pay for it," or "I have completed it," and the owner does not take the article, the craftsman is considered to be an unpaid watchman from that time onward.
If, however, the craftsman says: "Bring money and take your article," he is considered a paid watchman as before.
ג
כל האומנין שומרי שכר הן וכולן שאמרו טול את שלך והבא מעות או שאומר לו האומן גמרתיו ולא לקחו הבעלים את הכלי האומן שומר חנם אבל אם אמר האומן הבא מעות וטול שלך עדיין הוא נושא שכר כשהיה:
4
If a person gives an article to a craftsman to fix and the craftsman ruins it, the craftsman is liable to make restitution.
What is implied? If a person gives a carpenter a chest, a box or a closet to place a nail into, and he breaks the article he must make restitution. Similarly, if a person gives a carpenter the wood to make a chest, a box or a closet, and he breaks them after he completes making them, the carpenter must pay the employer for a chest, a box or a closet. The rationale is that the craftsman does not acquire a share in the increase in the value of the article.
If a person gives a craftsman wool to dye, and the vat in which he dyes it boils until the water evaporates, thus destroying the wool, the dyer must reimburse the owner for his wool.
The following rules apply in the ensuing situations: The dyer dyed the wool unattractively, the owner asked him to dye it red and he dyed it black, he asked him to dye it black and he dyed it red, or he gave wood to a carpenter to make an attractive chair, and he made a poor chair or a bench. In all these instances, if the increase in the value of the article exceeds the cost,' all the owner of the article is required to pay is the cost. If the cost exceeds the increase in the value of the article, all the owner of the article is required to pay is the increase in the value of the article.
If the owner of the article says: "I do not desire this dispensation. I would prefer that he give me the value of the wool or the value of the wood," we do not heed his request. Conversely, if the craftsman says: "Here is the cost of your wool or your wood, depart," he is not heeded. The rationale is that the craftsman does not acquire a share in the increase in the value of the article.
ד
נתן לאומנין לתקן וקלקלו חייבין לשלם כיצד נתן לחרש שידה תיבה ומגדל לקבוע בהן מסמר ושברו או שנתן לו את העצים לעשות מהן שידה תיבה ומגדל ונשברו אחר שנעשו משלם לו דמי שידה תיבה ומגדל שאין האומן קונה בשבח הכלי נתן צמר לצבע והקדיחתו יורה נותן לו דמי צמרו צבעו כעור או נתנו לו לצבעו אדום וצבעו שחור שחור וצבעו אדום נתן עצים לחרש לעשות מהן כסא נאה ועשה כסא רע או ספסל אם השבח יתר על ההוצאה נותן בעל הכלי את ההוצאה ואם ההוצאה יתירה על השבח נותן לו את השבח בלבד אמר בעל הכלי איני רוצה בתקנה זו אלא יתן לי דמי הצמר או דמי העצים אין שומעין לו וכן אם אמר האומן הא לך דמי צמרך או דמי עצך ולך אין שומעין לו שאין האומן קונה בשבח כלי שעשה:
5
When a person brings raw materials to a professional and he ruins them, the professional is liable to reimburse the owner for their value, for he is like a paid watchman. For example, a person gave wheat to a miller to grind and he did not soak it. Hence the flour came out as bran or coarse flour. A person gave flour to a baker and he made bread that crumbles, or a person brought an animal to a slaughterer and he slaughtered it unacceptably. They are all liable to make restitution.
Therefore, if an expert slaughterer slaughters an animal without charge and he caused it to be unacceptable, he is not liable to make restitution. If he is not an expert, even if he works without charge, he is required to make restitution.
Similar rules apply when a person shows a coin to a money changer and he says that it is acceptable, and it is discovered to be unacceptable. If he charged for his services, he is obligated to pay even though he is an expert and does not require further training. If he did not charge, he is not liable, provided he is an expert and does not require further training. If he is not an expert, he must reimburse the questioner even when he does not charge for his services.
The above applies when the questioner tells the money changer: "I am relying upon you," or it is obvious from the situation that he is relying on his opinion and is not seeking another opinion.
When a ritual slaughterer slaughtered an animal without charge, but rendered it unfit, a money changer said that a coin was acceptable, and it was not, or in any similar situation, the person who caused the damage must supply proof that he is an expert. If he cannot supply proof, he is required to make restitution.
ה
המוליך חטין לטחון ולא לתתן ועשאן סובין או מורסן נתן הקמח לנחתום ועשאו פת נפולין בהמה לטבח ונבלה חייבין לשלם דמיהן מפני שהן נושאי שכר לפיכך אם היה טבח מומחה ושחט בחנם פטור מלשלם ואינו מומחה אף על פי שהוא בחנם חייב לשלם וכן המראה דינר לשולחני ואמר לו יפה הוא ונמצא רע אם בשכר ראהו חייב לשלם אע"פ שהוא בקי ואינו צריך להתלמד ואם בחנם ראהו פטור והוא שיהיה בקי שאינו צריך להתלמד ואם אינו בקי חייב לשלם אף על פי שהוא בחנ' והוא שיאמר לשולחני עליך אני סומך או שהיו הדברים מראין שהוא סומך על ראייתו ולא יראה לאחרים טבח שעשה בחנם וניבל וכן שולחני שאמר יפה ונמצא רע וכן כל כיוצא בזה עליהן להביא ראייה שהן מומחין ואם לא הביאו ראייה משלמין:
6
The following rules apply in a place where it is customary for a person who plants trees to receive half of the increase in value, and for the owner of the land to receive half of the increase in value. If he planted trees in a portion of the land and increased the value, but planted other trees in another portion of the land and caused a loss, we calculate the half of the profit that is due the planter and deduct the entire loss he caused. He then receives the remainder. Even if he stipulated that if he causes a loss in a certain portion of the land, he will not receive any profit at all, his words are not heeded and only the loss he actually caused is deducted from his profits. The rationale is that this stipulation is an asmachta.
When the person who plants trees terminates his relationship with the owner before reaping the crop, he bears the responsibility for his actions. To illustrate this principle: The local custom is that the person who plants receives half of the profits and the owner of the land, the other half. A sharecropper receives a lesser share, one third of the crop. The person who planted the trees caused the land to increase in value and then wished to terminate his relationship with the owner, forcing the owner to employ a sharecropper. The owner of the land may employ a sharecropper. Even so, the owner of the land receives half of the profits; he does not suffer a loss.
The sharecropper receives a third and the remaining sixth is given to the person who planted the trees. Since he willingly terminated his relationship, he suffers the consequences.
ו
מקום שנהגו שיהיה הנוטע אילנות נוטל חצי השבח ובעל הקרקע חצי ונטע והשביח ונטע והפסיד מחשבין לו חצי השבח שיש לו ומנכין ממנו מה שהפסיד ונוטל השאר ואפילו התנה על עצמו שאם הפסיד לא יטול כלום ה"ז אסמכתא ואין מנכין לו אלא מה שהפסיד היה מנהגם שיטול הנוטע מחצה ובעל הקרקע מחצה [אם] היה מנהגם שיטול האריס שליש אם נטע הנוטע והשביח ורצה להסתלק שנמצא בעל הקרקע צריך להוריד לה אריס הרי בעל הקרקע מוריד אריס ויטול בעל הקרקע חציו ולא יפסיד בעל הקרקע כלום ויטול האריס שליש והשתות הנשאר של נוטע שהרי סילק עצמו ברצונו:
7
The following principle applies with regard to a person who plants trees on behalf of all the members of a city who caused a loss; similarly, a ritual slaughterer of a village who rendered an animal unacceptable for consumption, a blood-letter who caused an injury, a scribe who erred in composing a legal document, a teacher who was negligent with the children and did not teach them or taught them in error, or any other professional who made an error that cannot be corrected. They may be removed from their positions without warning, for the warning for them to perform their work carefully is self evident. They must faithfully apply themselves to their tasks, for they were appointed by the community to discharge this responsibility.
ז
הנוטע אילנות לבני המדינה שהפסיד וכן טבח של בני העיר שנבל הבהמות והמקיז דם שחבל והסופר שטעה בשטרות ומלמד תינוקות שפשע בתינוקות ולא למד או למד בטעות וכל כיוצא באלו האומנים שאי אפשר שיחזירו ההפסד שהפסידו מסלקין אותן בלא התראה שהן כמותרין ועומדין עד שישתדלו במלאכתן הואיל והעמידו אותן הצבור עליהם:
Sechirut - Chapter 11
1
It is a positive commandment to pay a worker his wage on time, as Deuteronomy 24:15 states: "On the day it is due, pay him his wage." If an employer delays payment, he violates a negative commandment, as that verse continues: "Do not let the sun set without him receiving it." Lashes are not given for the violation of this prohibition, for he is liable to pay.
This principle applies to the wage of a person or the fee for hiring an animal or a utensil. In all these instances, one is obligated to make payment when due, and if one delays payment, one violates a negative commandment.
The obligation to pay a wage when due applies to a resident alien, but one does not transgress a negative commandment if one delays paying him.
א
מצות עשה ליתן שכר השכיר בזמנו שנאמר ביומו תתן שכרו וגו' ואם איחרו לאחר זמנו עובר בל"ת שנאמר ולא תבוא עליו השמש ואין לוקין עליו שהרי הוא חייב לשלם אחד שכר האדם ואחד שכר הבהמה ואחד שכר הכלים חייב ליתן בזמנו ואם איחר לאחר זמן עובר בל"ת וגר תושב יש בו משום ביומו תתן שכרו ואם איחרו אינו עובר בל"ת:
2
Whenever a person withholds the payment of a worker's wage, it is as if he takes his soul from him, as Deuteronomy 24:16 continues: "Because of it, he puts his life in his hand." He violates four admonitions and a positive commandment: He transgresses the commandments not to oppress a colleague, not to steal, not to hold overnight the wage of a worker and not to allow the sun to set before having paid him, and the positive commandment to pay him on time.
When are a worker's wages due? A person who is hired to work during the day should collect his wages at any time throughout the following night. With regard to him, Leviticus 19:13 states: "Do not hold the wage of a worker in your possession overnight until the morning."
A person who is hired to work during the night should collect his wages at any time throughout the following day. Concerning him, it is written: "On the day it is due, pay him his wage."
A person who is hired to work several hours during the day should collect his wage during the remainder of the day. A person who is hired to work several hours during the night, should collect his wage during the remainder of the night.
The following principles apply with regard to a person hired for a week, for a month, for a year or for a seven-year period. If he leaves his work during the day, he should collect his wage during the remainder of the day. If he leaves his work during the night, he should collect his wage during the remainder of the night.
ב
כל הכובש שכר שכיר כאילו נטל נפשו ממנו שנאמר ואליו הוא נושא את נפשו ועובר בארבע אזהרות ועשה עובר משום בל תעשוק ומשום בל תגזול ומשום לא תלין פעולת שכיר ומשום לא תבא עליו השמש ומשום ביומו תתן שכרו אי זהו זמנו שכיר יום גובה כל הלילה ועליו נאמר לא תלין פעולת שכיר אתך עד בקר ושכיר לילה גובה כל היום ועליו נאמר ביומו תתן שכרו ושכיר שעות של יום גובה כל היום ושכיר שעות של לילה גובה כל הלילה שכיר שבת שכיר חדש שכיר שנה שכיר שבוע יצא ביום גובה כל היום יצא בלילה גובה כל (אותו) הלילה:
3
If a person gives his garment to a tailor, and the tailor completes it and notifies him, the owner does not transgress this commandment as long as the garment is in the possession of the tailor. This applies even if he delays paying him for ten days.
If the tailor returned it in the middle of the day, once the sun sets, the employer transgresses the commandment for holding the worker's wage past its due date. For contracting work is governed by the same laws as hired labor, and the craftsman must be paid when his wage is
ג
נתן טליתו לאומן וגמרה והודיעו אפילו איחרו עשרה ימים כל זמן שהכלי ביד האומן אינו עובר נתנה בחצי היום כיון ששקעה עליו חמה עובר משום בל תלין שהקבלנות כשכירות היא וחייב ליתן לו בזמנו:
4
The following rules apply when a person tells his agent: "Go out and hire workers for me," and the agent tells them: "The employer is responsible for your wages." They both do not transgress the prohibition against delaying payment of the worker's wages. The owner is not culpable, because he did not hire them, and the agent is not culpable, because he does not benefit from the workers' activity. If, however, the agent did not tell them: "The employer is responsible for your wages," the agent is considered to be transgressing the prohibition.
The employer does not transgress this prohibition unless the worker demanded payment and he did not give it to him. If, however, the worker did not demand payment or he demanded payment and the employer did not have the money to pay him, or he directed the worker to another person who accepted the responsibility of paying him, the employer is not culpable.
ד
האומר לשלוחו צא ושכור לי פועלים אמר להם שכרכם על בעה"ב שניהם אינן עוברין משום בל תלין זה לפי שלא שכרן וזה לפי שאין פעולתן אצלו ואם לא אמר להם שכרכם על בעל הבית השליח עובר אין השוכר עובר אלא בזמן שתבעו השכיר ולא נתן לו אבל אם לא תבעו או שתבעו ולא היה לו מה יתן לו או שהמחהו אצל אחר וקבל ה"ז פטור:
5
When a person delays payment of a worker's wages until after they are due, he is liable to pay him immediately, although he has already violated the positive and the negative commandment mentioned above. Throughout the time he delays payment, he transgresses a Rabbinic commandment, as alluded to by Proverbs 3:28: "Do not tell your colleague, 'Go and return for tomorrow I will pay.'
המשהה שכר שכיר עד אחר זמנו אע"פ שכבר עבר בעשה ול"ת ה"ז חייב ליתן מיד וכל עת שישהה עובר על לאו של דבריהם שנאמר אל תאמר לרעך לך ושוב:
6
The following rules apply whenever a worker who was hired in the presence of witnesses demands payment from his employer at the appointed time, the owner claims to have paid the wage, and the worker claims not to have received it. Our Sages ordained that, while holding a sacred object, the worker should take an oath that he did not receive his wage. He may then collect it according to the laws governing all those who take oaths and then collect their due.
The rationale for this ruling is that the employer is busy managing his workers and the worker is pinning his soul on his wage. Even if the worker is a minor, the worker may take an oath and collect his wage.
Different rules apply when the employer hired the worker without witnesses observing. Since the employer could say: "Such a thing never happened; I never hired you," we accept his claim when he says: "I hired you, and I paid you." Hence, the employer must take a sh'vuat hesset if he denies owing anything to the worker or a Scriptural oath if he admits a portion of his claim, as applies in all other suits. If there is one witness who testifies that the worker was hired, it is of no consequence.
Similarly, if the worker demands payment after the day on which his wage is due, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim." This applies even if there are witnesses that the employer hired him. If he does not prove his claim, the employer may support his claim with a sh'vuat hesset and be freed of liability. If the worker proves that he has been continually demanding payment, he may take an oath and collect his wage on the day on which he demands payment.
What is implied? The worker performed labor for the employer on Monday until the evening. The time he should be paid is Monday night. On Tuesday, he can no longer take an oath and collect his wage. If he brings witnesses who testify that he demanded his wage throughout Monday night, he may take an oath and collect his wage throughout the day on Tuesday, but from Tuesday night onward, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim."
Similarly, if he has witnesses who testify that he had demanded his wage until Thursday, he may take an oath and collect his wage throughout the day on Thursday.
ו
כל שכיר ששכרו בעדים ותבעו בזמנו ואמר בעל הבית נתתי לך שכרך והשכיר אומר לא נטלתי כלום תקנו חכמים שישבע השכיר בנקיטת חפץ ויטול כדין כל נשבע ונוטל מפני שבעל הבית טרוד בפועליו וזה השכיר נושא נפשו לזה אפילו היה השכיר קטן השכיר נשבע ונוטל שכרו שלא בעדים מתוך שיכול לומר לא היו דברים מעולם ולא שכרתיך נאמן לומר שכרתיך ונתתי לך שכרך וישבע בעל הבית היסת שנתן או שבועת התורה אם הודה במקצת כשאר הטענות היה לו עד אחד ששכרו אינו מועיל לו כלום וכן אם תבעו אחר זמנו אף על פי ששכרו בעדים המוציא מחבירו עליו הראייה ואם לא הביא ראייה ישבע בעל הבית היסת הביא ראייה שתבעו כל זמנו ה"ז נשבע ונוטל כל אותו היום של תביעה כיצד היה עושה עמו ביום שני עד הערב זמנו כל ליל שלישי וביום השלישי אינו נשבע ונוטל ואם הביא עדים שהיה תובעו כל ליל שלישי ה"ז נשבע ונוטל כל יום שלישי אבל מליל רביעי והלאה המוציא מחבירו עליו הראייה וכן אם הביא עדים שהיה תובעו והולך עד יום ה' ה"ז נשבע ונוטל כל יום ה':
7
The following rules apply when there is a difference between the employer and the worker with regard to the wage promised - e.g., the employer states "I promised you two zuz" and the worker states: "You promised me three."
In this instance, our Sages did not entitle the worker to support his claim with an oath. Instead, they applied the principle: "A person who wishes to expropriate money from a colleague must prove his claim," If the worker did not prove his claim, even though the employer already gave him the two zuz he admits owing him or says: "Here is your money," the employer must take an oath holding a sacred object. This oath was ordained by the Sages so that the worker will not depart with an unsatisfied soul.
When does the above apply? When the employer hired the worker in the presence of witnesses who did not know the wage they agreed on, and also when the worker demanded his wage on time. If, however, the employer hired the worker without this being observed by witnesses or the worker demanded payment after the time for payment passed, the employer is required to take only a sh'vuat hesset that he agreed to pay him no more than he already gave him or no more than he admits to owe him and told him that he was willing to pay, as is true with regard to all other claims.
ז
בעה"ב אומר שתים קצצתי לך והשכיר אומר שלש קצצת לי לא תקנו חכמים שישבע השכיר כאן אלא המוציא מחבירו עליו הראייה ואם לא הביא ראיה אע"פ שכבר נתן לו שתים או שאמר לו הילך הרי בעל הבית נשבע בנקיטת חפץ ודבר זה תקנת חכמים הוא כדי שלא ילך השכיר בפחי נפש במה דברים אמורים בששכרו בעדים ולא ידעו כמה פסק לו ותבעו בזמנו אבל אם שכרו שלא בעדים או שתבעו אחר זמנו ישבע בעה"ב היסת שלא קצץ לו אלא מה שכבר נתן לו או שלא נשאר לו אצלו אלא זה שאמר לו הילך כדין כל הטענות:
8
The following rules apply when a person gives a garment to a tailor to mend, and a difference of opinion arises concerning the payment due the tailor. The tailor says: "You promised me two zuz," and the owner says: "I promised to pay only one."
As long as the garment is in the possession of the tailor, and he would be able to claim that he purchased it, the tailor is given the opportunity of taking an oath while holding a sacred object and collecting the amount he claims. He may claim up to the amount of the article's worth as his wage. Once the garment has departed from his possession, or in a situation when we would not presume that he is the owner and he cannot claim that he purchased the garment, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim." If he does not bring proof of his claim, the owner of the garment is required to take a sh'vuat hesset if he denies owing the tailor anything more than he paid him or a Scriptural oath if he admits a portion of the tailor's claim, as is the law with regard to other claims. Such a situation is not governed by the special leniencies granted with regard to the laws applying to a worker.
ח
הנותן טליתו לאומן אומן אומר ב' קצצת לי והלה אומר לא קצצתי אלא אחד כל זמן שהטלית ביד האומן אם יכול לטעון שהיא לקוחה בידו הרי האומן נשבע בנקיטת חפץ ונוטל ויכול לטעון שהיא בשכרו עד כדי דמיה ואם יצאת טלית מתחת ידו או שאין לו בה חזקה ואינו יכול לטעון שהיא לקוחה בידו המוציא מחבירו עליו הראייה ואם לא הביא ראייה ישבע בעל הטלית היסת או שבועת התורה אם הודה במקצת כדין כל הטענות שאין זה כדין השכיר:
9
When a worker comes to take an oath, we do not deal severely with him, nor is he required to take an oath with regard to other claims based on the principle of gilgul sh'vuah. Instead, he takes an oath that he did not receive payment and collects his due.
We are not lenient with any other people who come to take oaths, with the exception of a worker. In his case, we are lenient and invite him to take the oath, saying: "Do not cause yourself exasperation. Take the oath and collect your due."
Even when his wage is only a p'rutah, if the owner claims to have paid him already, he should collect it only after taking an oath. Similarly, whenever a person takes an oath and collects his due, even if the claim is only one p'rutah, he may not collect it unless he takes an oath resembling one required by Scriptural Law.
ט
שכיר הבא להשבע אין מחמירין עליו ואין מגלגלין עליו כלל אלא נשבע שלא נטל ויטול ולכל הנשבעין אין מקילין חוץ מן השכיר שמקילין עליו ופותחין לו תחלה ואומרים לו אל תצער עצמך השבע וטול אפילו היה שכרו פרוטה אחת ובעה"ב אומר נתתיה לא יטול אלא בשבועה וכן כל הנשבע ונוטל אפילו לא יטעון אלא פרוטה אחת לא יטול אותה אלא בשבועה כעין של תורה:
Sechirut - Chapter 12
1
When workers are performing activities with produce that grows from the
earth,' but the work required for it has not been completed, and their actions bring the work to its completion, the employer is commanded to allow them to eat from the produce with which they are working. This applies whether they are working with produce that has been harvested or produce that is still attached to the ground.
This is derived from Deuteronomy 23:25, which states: "When you enter the vineyard of your colleague, you may eat grapes as you desire," and ibid.:26, which states: "When you enter the standing grain belonging to your colleague, you may break off stalks by hand." According to the Oral Tradition, we learned that these verses are speaking solely about a paid worker. For if the owner of the produce did not hire him, what right does the person have to enter his colleague's vineyard or standing grain without his permission? Instead, the interpretation of the verse is that when you enter the domain of your employer for work, you may eat.
הפועלים שהן עושין בדבר שגדולו מן הארץ ועדיין לא נגמרה מלאכתו בין בתלוש בין במחובר ויהיו מעשיהן גמירת המלאכה הרי על בעה"ב מצוה שיניח אותן לאכול ממה שהן עושין בו שנאמר כי תבא בכרם רעך וגו' וכתוב כי תבא בקמת רעך מפי השמועה למדו שאין הכתוב מדבר אלא בשכיר וכי אילו לא שכרו מי התיר לו שיבא בכרם רעהו בקמה שלו שלא מדעתו אלא כך הוא אומר כי תבא לרשות בעלים לעבודה תאכל:
2
What are the differences in the application of this mitzvah between a person who performs work with produce that has been reaped and one who works with produce that is still attached to the ground? A person who performs work with produce that has been reaped may partake of the produce as long as the work necessary for it has not been completed. Once the work necessary for it has been completed, he may not eat. By contrast, a person who performs work with produce that is still attached to the ground - e.g., a harvester of grapes or a reaper of grain - may not partake of the produce until he has completed his work.
For example, a person harvests grapes and puts them into a large basket. When the basket is filled, it is taken away and emptied in another place. According to Scriptural Law, the worker may eat only when the basket has been filled. Nevertheless, in order to prevent the owner from suffering a loss, the Sages ruled that the workers may eat while they are walking from one row to another and while they are returning from the vat, so that they will not neglect their work to sit down and eat. Instead, they were granted permission to eat while they are performing their work, so that they will not neglect it.
ב
מה בין העושה בתלוש לעושה במחובר שהעושה בתלוש אוכל בדבר עד שלא נגמר מלאכתו ומשתגמר מלאכתו אסור לו לאכול והעושה במחובר כגון בוצר וקוצר אינו אוכל אלא כשיגמור עבודתו כגון שיבצור ויתן בסל עד שימלאנו וינפץ הסל למקום אחר ויחזור ויבצור וימלאנו ואינו אוכל אלא עד אחר שימלא הסל אבל מפני השב אבידה לבעלים אמרו חכמים שיהיו הפועלין אוכלין בהליכתן מאומן לאומן ובחזירתן מן הגת כדי שלא יבטלו ממלאכתן וישבו לאכול אלא אוכלין בתוך המלאכה כשהן מהלכין ואינן מבטלין:
3
When a person neglects his work and eats or eats when he has not completed his work, he transgresses a negative commandment, as Deuteronomy 23:26 states: "You shall not lift a sickle against your colleague's standing grain."
According to the Oral Tradition, it is explained that as long as the worker is involved in reaping, he should not lift a sickle in order to partake of the produce himself. Similar laws apply in all analogous situations.
Similarly, a worker who carries home produce with which he had worked or who takes more than he can eat himself and gives to others transgresses a negative commandment, as ibid.:28 states: "You may not place in your containers." The violation of these two prohibitions is not punishable by lashes, because a person who ate when one should not have or took produce home is liable to make financial restitution.
ג
המבטל ממלאכתו ואכל או שאכל שלא בשעת גמר מלאכה הרי זה עובר בל"ת שנאמר וחרמש לא תניף וגו' מפי השמועה למדו שכל זמן שהוא עוסק בקצירה לא יניף חרמש לאכילתו וכן כל כיוצא בזה וכן פועל שהוליך בידו ממה שעשה או שלקח יתר על אכילתו ונותן לאחרים עובר בלא תעשה שנאמר ואל כליך לא תתן ואין לוקין על שני לאוין אלו שאם אכל או הוליך חייב לשלם:
4
A person who milks an animal, one who makes butter, and one who makes cheese may not partake of that food, for it is not a product of the earth.
When a person hoes around onion heads and garlic heads, even though he removes small ones from the larger ones, or the like, he may not partake of them, because this activity does not constitute the completion of the task.
Needless to say, watchmen over gardens, orchards and fields where any crops are grown - e.g., cucumber gardens and gourd gardens - may not partake of the produce growing there at all.
ד
החולב והמחבץ והמגבן אינו אוכל מפני שאינן גידולי קרקע המנכש בבצלים ובשומין אף על פי שתולשין קטנים מבין הגדולים וכל כיוצא בזה אינו אוכל מפני שאין מעשיהם גמר מלאכה ואין צ"ל שומרי גנות ופרדסים וכל דבר המחובר כמקשאות והמדלעות שאן אוכלין כלל:
5
A person who separates dates and figs at have already been harvested and are stuck together] may not partake of them, for the work that obligates the performance of the mitzvah of tithing has been completed.
A person who works with wheat and the like after they have been tithed - e.g., a person was hired to remove pebbles from grain, to sift the kernels or to grind them - may partake of them, for the work that obligates the performance of the mitzvah of challah has not been completed. When, however, a person kneads dough, bastes loaves or bakes, he may not partake of the food, because the work that obligates the performance of the mitzvah of challah has become completed. And a worker may not partake of produce except when the work that obligates the performance of the mitzvah of tithing or challah has not been completed.
ה
הבודל בתמרים ובגרוגרות אינו אוכל מפני שנגמרה מלאכתן למעשר העושה בחטים וכיוצא בהן אחר שעשו כגון ששכרן לבור צרורות או לנפח אותן או לטחון הרי אלו אוכלין שעדיין לא נגמרה מלאכתן לחלה אבל הלש והמקטף והאופה אינו אוכל מפני שנגמרה מלאכתן לחלה ואין הפועל אוכל אלא מדבר שעדיין לא נגמרה מלאכתו לחלה ולמעשר
6
If the cakes of figs belonging to a person become broken up, his barrels of wine become open, or his gourds become cut, and he hires workers to tend to the produce, they may not partake of it, for the work necessary for them has been completed and they have become obligated to be tithed. Indeed, they are tevel. If, however, the owner did not notify the workers, he must tithe the produce and allow them to partake of it.
Workers may not partake of the crops in a field that was consecrated to the Temple treasury. This is derived from Deuteronomy 23:25, which speaks of "your colleague's vineyard."
נתפרסו עגוליו ונתפתחו חביותיו [ונחתכו דלועיו] ושכרן לעשות בהן הרי אלו לא יאכלו שהרי נגמרו מלאכתן ונקבעו למעשר והרי הן טבל ואם לא הודיען מעשר ומאכילן אין הפועלים אוכלין בשל הקדש שנאמר בכרם רעך:
7
When a person hires workers to work with produce that is neta reva'i, they may not partake of it. If he did not inform them that it was neta reva'i, he must redeem it, and allow them to partake of it.
ז
שכר פועלין לעשות בנטע רבעי שלו הרי אלו לא יאכלו ואם לא הודיעם פודה ומאכילן:
8
Workers who reap, thresh, winnow, separate unwanted matter from food, harvest olives or grapes, tread grapes, or perform any other tasks of this nature are granted the right to partake of the produce with which they working by Scriptural Law.
ח
הקוצר והדש והזורה והבורר והמוסק והבוצר והדורך וכל כיוצא במלאכות אלו הרי הם אוכלין מן התורה:
9
Watchmen for vats, grain heaps and any produce that has been separated from the ground, for which the work that obligates tithing has not been completed may partake of the produce because of local convention. They are not granted this privilege according to Scriptural Law, because a watchman is not considered to be one who performs an action.
If, however, a person works with his limbs whether with his hands, his feet or even with his shoulders, he is entitled to partake of produce according to the Torah.
ט
שומרי גתות וערמות וכל דבר התלוש מן הקרקע שעדיין לא נגמרה מלאכתן למעשר אוכלין מהלכות מדינה שהשומר אינו כעושה מעשה אבל אם עשה באיבריו בין בידיו בין ברגליו אפילו בכתפיו הרי זה אוכל מן התורה:
10
A worker who is working with figs may not partake of grapes. One who is working with grapes may not partake of figs. These laws are derived from Deuteronomy 23:25, which states: "When you enter the vineyard of your colleague, you may eat grapes."
When a person is working with one vine, he may not eat from another vine. Nor may he partake of grapes together with other food; he should not partake of them together with bread or salt. If, however, the worker set a limit concerning the quantity that he may eat, he may eat the produce with salt, with bread or with any other food that he desires.
It is forbidden for a worker to suck the juice from grapes, for the verse states: "And you shall eat grapes." Neither the worker's sons nor his wife
may roast the kernels of grain in a fire for him. This is implied by the above verse, which states: "You may eat grapes as you desire." The implication is that you must desire the grapes as they are. Similar laws apply in all analogous situations.
י
היה עושה בתאנים לא יאכל בענבים בענבים לא יאכל בתאנים שנאמר בכרם ואכלת ענבים והעושה בגפן זו אינו אוכל בגפן אחרת ולא יאכל ענבים ודבר אחר ולא יאכל בפת ולא במלח ואם קצץ על בעל הבית על שיעור מה שיאכל אוכל אותו בין במלח בין בפת בין בכל דבר שירצה אסור לפועל למוץ בענבים שנאמר ואכלת ענבים ולא יהיו בניו או אשתו מהבהבין לו השבלין באור שנאמר ואכלת ענבים כנפשך ענבים כמות שהן וכן כל כיוצא בזה:
11
It is forbidden for a worker to eat an inordinate amount of the produce with which he is working. This is implied by the above verse, which states: "You may eat... as you desire, to your satisfaction." It is permitted, however, for him to delay eating until he reaches the place of higher quality grapes and eat there.
A worker may eat even a dinar's worth of cucumbers or dates even though he was hired to work only for a silver me'ah.Nevertheless, we teach a person not to be a glutton, so that he will not close the doors in his own face. if a person is guarding four or five grain heaps, he should not eat his fill from only one of them. Instead, he should eat an equal amount from each one.
יא
אסור לפועל לאכול ממה שהוא אוכל אכילה גסה שנאמר כנפשך שבעך ומותר לו למנוע את עצמו עד מקום היפות ואוכל ויש לו לאכול קישות אפילו בדינר וכותבת אפילו בדינר אע"פ ששכרו במעה כסף שנאמר כנפשך שבעך אבל מלמדין את האדם שלא יהיה רעבתן ויהיה סותם את הפתח בפניו היה משמר ד' או ה' ערמות לא ימלא כרסו מאחת מהן אלא אוכל מכל אחת ואחת לפי חשבון:
12
Workers who have not walked both lengthwise and laterally in a vat may eat grapes but may not drink wine, for at that time they are still working solely with grapes. When they have treaded in the vat and walked both lengthwise and laterally, they may eat grapes and drink the grape juice, for they are working with both the grapes and the wine.
יב
הפועלים שלא הלכו שתי וערב בגת אוכלין ענבים ואין שותין יין שעדיין אינן עושין אלא בענבים בלבד ומשידרכו בגת ויהלכו בה שתי וערב יש להן לאכול מן הענבים ולשתות מן התירוש שהרי הן עושין בענבים וביין:
13
When a worker says: "Give my wife and my children what I would eat," or "I will give a small amount of what I have taken to eat to my wife and my children," he is not given this prerogative. For the Torah has granted this right only to a worker himself. Even when a nazarite who is working with grapes says, "Give some to my wife and children," his words are of no consequence.
יג
פועל שאמר תנו לאשתי ובני מה שאני אוכל או שאמר הריני נותן מעט מזה שנטלתי לאכול לאשתי ובני אין שומעין לו שלא זכתה תורה אלא לפועל עצמו אפילו נזיר שהיה עושה בענבים ואמר תנו לאשתי ובני אין שומעין לו:
14
When a worker - and his wife, his children and his slaves - were all employed to work with produce, and the worker stipulated that they - neither he nor the members of his household - should not partake of the produce, they may not partake of it.
When does the above apply? When they are past majority, because they are intellectually mature, responsible for their decisions, and willingly gave up the right the Torah granted them. If, however, the children are minors, their father cannot pledge that they will not eat, for they are not eating from his property or from what the employer grants them, but rather from what they were granted by God.
יד
פועל שהיה עושה הוא ואשתו ובניו ועבדיו והתנה עם הבעה"ב שלא יאכלו ממה שהן עושין לא הוא ולא הם הרי אלו אינן אוכלין בד"א בגדולים מפני שיש בהם דעת והרי מחלו אבל קטנים אינו יכול לפסוק עליהם שלא יאכלו שאינן אוכלין משל אביהן או משל אדוניהם אלא משל שמים:
Hayom Yom:
• English Text | Video Class
| Tuesday | Menachem Av 2 | 5703 |
| Torah lessons: | Chumash: Devarim, Shlishi with Rashi. |
| Tehillim: 10-17. |
| Tanya: Since the tefilla (p. 379) ...teshuvah ila'a.) (p. 379). |
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A directive for all: A boy begins putting on tefillin two months before his Bar Mitzva; at first without the b'racha, then a few weeks later with the b'racha.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
"They shall make for Me a sanctuary, and I will dwell amidst them" (Exodus 25:8). The verse does not say, "and I will dwell within it," but "and I will dwell within them" -- within each and every one of them.
–Shelah (Rabbi Isaiah Horowitz, 1565-1630) )
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