Bava Metzia: 47a-b
Bava Metzia: 47a-b
Bava Metzia: 47a-b
Source: Bava Metzia: 47b - The Talmud (chabad.org)
ויש לו עליו אונאה
And if the sum of money is one-sixth lower than the value of the item, the seller of the item has a claim of exploitation against the buyer, who must pay the difference to the seller.
קנה אף על גב דלא משך דכיון דלא קפיד קנה דכי חליפין דמי ויש לו עליו אונאה דמכור לי באלו קאמר ליה רב אבא אמר רב הונא מכור לי באלו קנה ואין לו עליו אונאה
The Gemara elaborates: The buyer acquires the item even though he did not pull it, because since the seller is not particular about the sum, the buyer acquired the item, as it is similar to a transaction effected by means of exchange. And the seller has a claim of exploitation against the buyer because the buyer said to him: Sell me your item for these coins. The use of the language of sale indicates that it will be for an acceptable price. Rav Abba says that Rav Huna says that if the buyer said: Sell me your item for these coins, the buyer acquired the item; and the seller of the item has no claim of exploitation against the buyer, as it is a full-fledged transaction effected by means of exchange.
פשיטא דמים ואין מקפיד עליהן הא קאמרינן דקני דכחליפין דמו חליפין ומקפיד עליהן מאי
The Gemara analyzes these halakhot: It is obvious that in a case where there is a sale of an item for money and the seller is not particular about the sum, we say that the buyer acquires the item immediately upon receiving the money, as it is similar to a transaction effected by means of exchange. But if it is a transaction effected by means of exchange and one of the parties is particular that the value of the items is equal, what is the halakha ? Is its legal status that of a sale, or that of a transaction effected by means of exchange?
אמר רב אדא בר אהבה תא שמע הרי שהיה תופש פרתו ועומד ובא חבירו ואמר לו פרתך למה לחמור אני צריך יש לי חמור שאני נותן לך פרתך בכמה בכך וכך חמורך בכמה בכך וכך
Rav Adda bar Ahava says: Come and hear a resolution to the dilemma from a baraita: There is a case where one was grasping his cow and standing in place, and another came and said to him: Why is your cow standing here? The owner of the cow replied: I need a donkey, and I hope to exchange this cow for one. The other person said: I have a donkey that I can give you; for how much are you selling your cow? The owner of the cow responded: I am selling it for such and such a price. He then said: For how much are you selling your donkey? The owner of the donkey responded: I am selling it for such and such a price.
משך בעל החמור את הפרה ולא הספיק בעל הפרה למשוך את החמור עד שמת החמור לא קנה בעל החמור את הפרה
If, after this discussion, the owner of the donkey pulled the cow, but the owner of the cow did not manage to pull the donkey before the donkey died, the owner of the donkey did not acquire the cow, even though ostensibly this was a transaction effected by means of exchange, which is typically complete once one of the parties pulls the item he is acquiring.
Koren Talmud Bavli
שמע מינה חליפין ומקפיד עליהן לא קנה
The Gemara suggests: Learn from it that in a case where there is a transaction effected by means of exchange and one of the parties is particular that the value of the items is equal, he does not acquire the item immediately. In contrast to the standard case of exchange, the owners of the cow and donkey assessed the value of the animals before the transaction. Since they are particular about the price, the acquisition is not completed until each pulls the item he is acquiring.
אמר רבא אטו חליפין בשופטני עסקינן דלא קפדי אלא כל חליפין מיקפד קפדי וקנה והכא במאי עסקינן דאמר ליה חמור בפרה וטלה ומשך את הפרה ועדיין לא משך את הטלה דלא הוה ליה משיכה מעליא
Rava said: Is that to say that in a standard case of exchange we are dealing with fools, who are not particular about the value of the items that they are acquiring? Rather, in every case of exchange, the parties are particular about the value of the items, and when one party pulls an item the other party acquires the other item immediately and pays for it later. And with what are we dealing here? The case in the baraita is where one party said to the other party: Let us exchange a donkey for a cow and a lamb, and the owner of the donkey pulled the cow and did not yet pull the lamb, as in that case he has not performed a proper act of pulling.
אמר מר מכור לי באלו קנה ויש לו עליו אונאה לימא סבר רב הונא מטבע נעשה חליפין
The Master, Rav Huna, said above that if one said to another: Sell me your item for these coins, the buyer acquired the article, and if the sum of money is one-sixth lower than the value of the item, the seller of the item has a claim of exploitation against the buyer. The Gemara suggests: Let us say based on that halakha that Rav Huna holds that a coin can be an item used to effect exchange.
לא רב הונא סבר לה כרבי יוחנן דאמר דבר תורה מעות קונות ומפני מה אמרו משיכה קונה גזירה שמא יאמר לו נשרפו חטיך בעלייה מלתא דשכיחא גזרו בה רבנן ומלתא דלא שכיחא לא גזרו בה רבנן אמר ליה מר הונא בריה דרב נחמן לרב אשי אתון הכי מתניתו לה אנן הכי מתנינן לה וכן אמר רב הונא אין מטבע נעשה חליפין
The Gemara rejects this suggestion: No, Rav Huna holds in accordance with the opinion of Rabbi Yoḥanan, who says: By Torah law money effects acquisition. And for what reason did the Sages say that pulling acquires an item and money does not? This is a rabbinic decree lest the seller say to the buyer after receiving the money: Your wheat was burned in the upper story. And it is only with regard to a common matter that the Sages issued a decree, but with regard to an uncommon matter the Sages did not issue a decree. Therefore, in this case there is no decree, and the transaction is governed by Torah law. Mar Huna, son of Rav Naḥman, said to Rav Ashi: You teach this halakha in that manner; we teach it in this manner, not by inference but as an explicit ruling: And likewise, Rav Huna said: Money cannot be the item used to effect a transaction by means of exchange.
במה קונין
§ Above, the Gemara mentioned a form of exchange in which there are not two items of equal value being exchanged, but rather one person attempts to transfer possession of his item to the buyer by means of a symbolic exchange involving, e.g., a cloth. With regard to that symbolic transaction, the Gemara asks: With what vessel does one acquire the item in question, i.e., whose vessel is used in order to effect this symbolic transaction?
רב אמר בכליו של קונה דניחא ליה לקונה דלהוי מקנה קונה כי היכי דלגמר ולקני ליה ולוי אמר בכליו של מקנה כדבעינן למימר לקמן
Rav says: One effects the transaction with the vessels of the one acquiring the item, who effects the transaction by giving the vessels to the owner of the item. The moment that the owner pulls the vessel into his possession, the transaction is complete and ownership of the item in question is transferred to his counterpart. Rav explains that the one acquiring the item is amenable to having the one transferring ownership of the item acquire his vessel, so that he will resolve to transfer ownership to him. And Levi says: One effects the transaction by having the one acquiring the item pull the vessels of the one transferring ownership, as we seek to explain below.
אמר ליה רב הונא מדסקרתא לרבא וללוי דאמר בכליו של מקנה הא קא קני ארעא אגב גלימא אם כן הוו ליה נכסים שיש להן אחריות ונקנין עם נכסים שאין להן אחריות ואנן איפכא תנן נכסים שאין להן אחריות נקנין עם נכסים שיש להן אחריות
Rav Huna from Diskarta said to Rava: But according to Levi, who says that one effects the transaction with the vessels of the one transferring ownership, there is a difficulty. In a case where one acquires land by means of symbolic exchange where the item used is a cloak, it turns out that he is acquiring land by means of a cloak. If so, this is a case of property that is guaranteed, i.e., land, and it is acquired with movable property that is not guaranteed, by means of a transaction performed on the latter. And we learned the opposite in a mishna ( Kiddushin 26a): Property that is not guaranteed is acquired with property that is guaranteed, i.e., land, by means of a transaction performed on the latter.
אמר ליה אי הוה לוי הכא הוה מפיק לאפך פולסי דנורא מי סברת גלימא מקנה ליה בההיא הנאה דקא מקבל מיניה גמר ואקני ליה
Rava said to him: If Levi, whose opinion you questioned, were here, he would take out rods of fire before you and flog you for your unwarranted question. Do you maintain that he said that at the moment he transfers ownership of the cloak he transfers ownership of the land to him? That is not the case; rather, in exchange for that pleasure the owner of the item experiences from the fact that the one acquiring the cloak accepted it from him, he resolves to transfer ownership to him. This is unlike the acquisition of movable items by means of a transaction of land, where both are acquired simultaneously. Here, the transfer of ownership of the cloak effects the subsequent transfer of ownership of the land.
כתנאי (רות ד, ז) וזאת לפנים בישראל על הגאולה ועל התמורה לקיים כל דבר שלף איש נעלו ונתן לרעהו גאולה זו מכירה וכן הוא אומר (ויקרא כז, כ) לא יגאל תמורה זו חליפין וכן הוא אומר (ויקרא כז, י) לא יחליפנו ולא ימיר אותו
The Gemara comments: This dispute between Rav and Levi is parallel to a dispute between tanna’im. The verse states: “Now this was the custom in former time in Israel concerning redemption and concerning substitution, to confirm all matters; a man drew off his shoe, and gave it to his neighbor” (Ruth 4:7). The verse is interpreted: “Redemption”; that is a sale. And likewise it says: “Neither shall be sold nor shall be redeemed” ( Leviticus 27:28). “Substitution”; that is the transaction of exchange. And likewise it says: “He may neither exchange it nor substitute it” (Leviticus 27:10).
לקיים כל דבר שלף איש נעלו ונתן לרעהו מי נתן למי בועז נתן לגואל רבי יהודה אומר גואל נתן לבועז
With regard to the phrase “To confirm all matters; a man drew off his shoe, and gave it to his neighbor,” the baraita asks: Who gave the shoe to whom? Boaz gave his shoe to the redeemer, the closest relative of Elimelech, who had the right of first refusal to the land that Naomi, Elimelech’s widow, was planning to sell. The redeemer was transferring that right to the land to Boaz, who was acquiring it by means of his shoe. Rabbi Yehuda says: The redeemer gave his shoe to Boaz. The dispute between Rav and Levi is parallel to the dispute between the first tanna and Rabbi Yehuda.
תנא קונין בכלי אע"פ שאין בו שוה פרוטה אמר רב נחמן לא שנו אלא בכלי אבל בפירי לא רב ששת אמר אפילו בפירות מאי טעמא דרב נחמן אמר קרא נעלו נעל אין מידי אחרינא לא
§ It was taught: One can acquire property through a symbolic exchange by using a vessel, even if it does not have the value of one peruta. Rav Naḥman says: The Sages taught that this symbolic exchange can be effected only by using a vessel, but not by using produce, i.e., any item other than a vessel. Rav Sheshet says: It can be effected even by using produce. The Gemara explains: What is the reason for the opinion of Rav Naḥman? The verse states: “His shoe” (Ruth 4:7), from which it is derived: With regard to a shoe and any other item similar to a shoe, i.e., a vessel, yes, the symbolic exchange can be effected; with regard to any item other than a vessel, no, it cannot be effected.
מאי טעמיה דרב ששת אמר קרא לקיים כל דבר לרב נחמן נמי הכתיב לקיים כל דבר ההוא לקיים כל דבר דנקנין במנעל ורב ששת נמי הכתיב נעלו אמר לך רב ששת מה נעלו דבר המסויים אף כל דבר המסויים לאפוקי חצי רמון וחצי אגוז דלא
What is the reason for the opinion of Rav Sheshet? The verse in Ruth states: “To confirm all matters,” from which it is derived that all items, even if they are not vessels, can effect the exchange. The Gemara asks: According to Rav Naḥman as well, isn’t it written: “To confirm all matters”? The Gemara explains: In his opinion, that phrase: “To confirm all matters,” is referring to all items that can be acquired through an exchange effected by using a shoe. The Gemara asks: And according to Rav Sheshet as well, isn’t it written: “His shoe”? The Gemara explains: Rav Sheshet could have said to you that from that term it is derived: Just as his shoe is a complete item, so too, every complete item can effect a symbolic exchange, to exclude half a pomegranate and half a nut, which cannot effect a symbolic exchange. A whole pomegranate or nut can be used for that purpose.
אמר רב ששת בריה דרב אידי כמאן כתבינן האידנא במנא דכשר למקניא ביה במנא לאפוקי מדרב ששת דאמר קונין בפירות דכשר לאפוקי מדשמואל דאמר קונין
Rav Sheshet, son of Rav Idi, said: In accordance with whose opinion do we write today in documents that the transaction was effected with a vessel that is fit to acquire items with it? The Gemara explains: The term with a vessel serves to exclude the opinion of Rav Sheshet, who says: One acquires an item through a transaction of symbolic exchange by using produce. The term that is fit serves to exclude the opinion of Shmuel, who says: One acquires an item
b
במרוקא למקניא לאפוקי מדלוי דאמר בכליו של מקנה קמ"ל למקניא ולא לקנויי ביה רב פפא אמר למעוטי מטבע ורב זביד ואיתימא רב אשי אמר למעוטי איסורי הנאה
with date pits used for cleaning and smoothing parchment. The term to acquire items serves to exclude the opinion of Levi, who says that the symbolic exchange is effected by means of the vessels of the one transferring ownership of the item. This latter expression teaches us that the vessel is given to acquire and not to transfer ownership to the other. With regard to the term: With it, Rav Pappa said: It serves to exclude a coin, which cannot effect a symbolic exchange. And Rav Zevid, and some say Rav Ashi, said: It serves to exclude items from which deriving benefit is prohibited.
איכא דאמרי ביה אמר רב פפא למעוטי מטבע דכשר אמר רב זביד ואיתימא רב אשי למעוטי איסורי הנאה אבל מוריקא לא אצטריך:
Some say a different version of the dispute, as follows. With regard to the term: With it, Rav Pappa said: It serves to exclude a coin, which cannot effect a symbolic exchange. With regard to the term: That is fit, Rav Zevid, and some say Rav Ashi, said: It serves to exclude items from which deriving benefit is prohibited. But according to this version, a verse to exclude date pits is not necessary, as they are of no significance at all.
אסימון קונה את המטבע וכו': מאי אסימון אמר רב מעות הניתנות בסימן לבית המרחץ
§ The Gemara returns to an analysis of a passage in the mishna . When one party takes possession of an asimon, the other party acquires the minted coin. The Gemara asks: What is an asimon? Rav said: It is one of the coins given as a token to gain entry into the bathhouse, for which the bathers would pay later.
מיתיבי אין מחללין מעשר שני על אסימון ולא על מעות הניתנות בסימן לבית המרחץ מכלל דאסימון לאו מעות הניתנות בסימן לבית המרחץ וכי תימא פרושי קמפרש והא לא תנא הכי מחללין מעשר שני על אסימון דברי רבי דוסא וחכמים אומרים אין מחללין ושוין שאין מחללין על מעות הניתנות בסימן לבית המרחץ
The Gemara raises an objection from a baraita: One desacralizes second-tithe produce neither with an asimon nor with one of the coins given as a token to gain entry into the bathhouse. This proves by inference that an asimon is not one of the coins given as tokens in a bathhouse. And if you would say the tanna is explaining the meaning of the term asimon, there is a difficulty with that explanation. But wasn’t it taught in another baraita like this: One desacralizes second-tithe produce with an asimon; this is the statement of Rabbi Dosa. And the Rabbis say: One does not desacralize second-tithe produce with an asimon. And they agree that one does not desacralize the second-tithe produce by transferring its sanctity onto one of the coins given as a token to gain entry into the bathhouse. It is clear from this baraita that an asimon is not a token given in a bathhouse.
אלא אמר רבי יוחנן מאי אסימון פולסא ואזדא רבי יוחנן לטעמיה דאמר ר' יוחנן רבי דוסא ורבי ישמעאל אמרו דבר אחד רבי דוסא הא דאמרן רבי ישמעאל מאי היא דתניא (דברים יד, כה) וצרת הכסף בידך לרבות כל דבר הנצרר ביד דברי רבי ישמעאל רבי עקיבא אומר לרבות כל דבר שיש עליו צורה:
Rather, Rabbi Yoḥanan said: What is an asimon? It is a blank, i.e., a piece of metal in the shape of a coin that was not yet imprinted. The Gemara comments: And Rabbi Yoḥanan follows his standard line of reasoning, as Rabbi Yoḥanan said: Rabbi Dosa and Rabbi Yishmael said the same thing. Rabbi Dosa, as we stated, said that the legal status of an asimon is that of a coin. With regard to Rabbi Yishmael, what is his statement? It is as it is taught in a baraita: “And you shall bind up [vetzarta] the money in your hand” ( Deuteronomy 14:25). This serves to include any type of money that is bound [hanitzrar] in one’s hand, i.e., that has monetary value; this is the statement of Rabbi Yishmael. Rabbi Akiva says: It serves to include any type of money that has an imprint [tzura]. Rabbi Akiva requires a minted coin in order to desacralize a second-tithe produce coin, while Rabbi Yishmael says that a blank can be used as well.
Koren Talmud Bavli
כיצד משך הימנו פירות ולא נתן לו מעות אינו יכול לחזור בו וכו': אמר ר' יוחנן דבר תורה מעות קונות ומפני מה אמרו משיכה קונה גזירה שמא יאמר לו נשרפו חטיך בעלייה
§ The mishna teaches: How so? If the buyer pulled produce from the seller, but the buyer did not yet give the seller their value in coins, he cannot renege on the transaction, but if the buyer gave the seller coins, but did not yet pull produce from him, he can renege on the transaction, as the transaction is not yet complete. By Torah law money effects acquisition, i.e., when one pays money he acquires the item, even if he has not yet performed another act of acquisition. And for what reason did the Sages say that pulling acquires an item and money does not? This is a rabbinic decree lest the seller say to the buyer after receiving the money: Your wheat was burned in the upper story. If a fire breaks out or some other mishap occurs after a seller receives the money, he will not bother to save the goods in his house because they no longer belong to him, and the buyer may incur a loss.
סוף סוף מאן דשדא דליקה בעי שלומי אלא גזירה שמא תפול דליקה באונס אי מוקמת להו ברשותיה מסר נפשיה טרח ומציל ואי לא לא מסר נפשיה טרח ומציל
The Gemara asks: Ultimately, the one who ignited the fire is required to pay for the damage caused, and the one who purchased the movable items with money will be reimbursed for his loss, so why was there a need to issue this decree? Rather, it is a rabbinic decree lest a fire be ignited spontaneously due to circumstances beyond one’s control, where no one is liable to pay for the damage caused. If you establish the purchase item in the possession of the seller, he will expend great effort, exert himself, and rescue the item, as it is still his own property. But if you do not establish the purchase item in the possession of the seller, he will not expend great effort, exert himself, and rescue the item. That is the opinion of Rabbi Yoḥanan.
ריש לקיש אמר משיכה מפורשת מן התורה מאי טעמא דריש לקיש אמר קרא (ויקרא כה, יד) וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך דבר הנקנה מיד ליד
Reish Lakish says: The act of acquisition of pulling is explicit in the Torah, and it is not merely by rabbinic decree that payment of money does not effect acquisition of movable property. The Gemara asks: What is the reason for the opinion of Reish Lakish? He derives it from the Torah, as the verse states: “And if you sell to your colleague an item that is sold, or acquire from your colleague’s hand, you shall not exploit his brother” ( Leviticus 25:14), and the reference is to an item that is acquired from hand to hand, i.e., by means of pulling.
ורבי יוחנן אמר מיד למעוטי קרקע דלית ביה אונאה
And Rabbi Yoḥanan said: The term “from your colleague’s hand” is not teaching that an item can be acquired by pulling. Rather, it serves to exclude land, which is not subject to the halakha of exploitation because it is not physically handed over from one to another.
וריש לקיש א"כ לכתוב קרא וכי תמכרו ממכר מיד עמיתך אל תונו או קנה למה לי שמע מינה למשיכה
The Gemara asks: And how does Reish Lakish respond to that explanation? The Gemara answers: Reish Lakish agrees that the verse serves to exclude land from the halakha of exploitation. But if it is so that this was its only purpose, let the verse write: And if you sell, from your colleague’s hand, an item that is sold, you shall not exploit. Why do I need the additional phrase “or acquire”? Learn from it that acquisition by Torah law is effected by means of pulling.
ור' יוחנן או קנה מאי עביד ליה מיבעי ליה לכדתניא וכי תמכרו ממכר אל תונו אין לי אלא שנתאנה לוקח נתאנה מוכר מנין תלמוד לומר או קנה אל תונו
The Gemara asks: And as for Rabbi Yoḥanan, what does he do with the phrase “or acquire”? What halakha does he derive? The Gemara answers: He requires that phrase for that which is taught in a baraita: From the phrase in the verse: “And if you sell to your colleague an item that is sold…you shall not exploit,” I have derived only a case where the buyer was exploited. From where is it derived that the halakha is the same in a case where the seller was exploited? The verse states: “Or acquire…you shall not exploit,” indicating that it is prohibited for the one who acquires the item to exploit the seller.
וריש לקיש תרתי גמר מיניה
The Gemara asks: And from where does Reish Lakish derive this halakha? He derives two halakhot from the phrase “or acquire from your colleague’s hand.” He derives that it is prohibited to exploit the seller and that movable items are acquired by means of pulling.
תנן ר"ש אומר כל שהכסף בידו ידו על העליונה מוכר הוא דמצי הדר ביה לוקח לא מצי הדר ביה אי אמרת בשלמא מעות קונות משום הכי מוכר מצי הדר ביה לוקח לא מצי הדר ביה אלא אי אמרת מעות אינן קונות לוקח נמי ליהדר ביה
We learned in the mishna that Rabbi Shimon says: Anyone who has the money in his possession has the advantage. It is the seller who can retract from the transaction; the buyer cannot retract from the transaction. The Gemara asks: Granted, if you say that giving money effects acquisition of movable property, it is due to that reason that the seller can retract from the transaction and the buyer cannot retract from the transaction. Rabbi Yoḥanan explained that the Sages instituted pulling to complete the transaction for the benefit of the buyer so that the seller will expend great effort and rescue the item, as it is still his own property. But the seller acquires the money immediately. But if you say in general that giving money does not effect acquisition of movable property, let the buyer also renege on the transaction.
אמר לך ריש לקיש אליבא דרבי שמעון לא קאמינא כי קאמינא אליבא דרבנן
The Gemara answers: Reish Lakish could have said to you: I did not state my opinion in accordance with the opinion of Rabbi Shimon; when I stated my opinion it was in accordance with the opinion of the Rabbis.
בשלמא לריש לקיש היינו דאיכא בין ר' שמעון לרבנן אלא לרבי יוחנן מאי איכא בין ר"ש לרבנן איכא בינייהו דרב חסדא דאמר רב חסדא כדרך שתקנו משיכה במוכרין כך תקנו משיכה בלקוחות ר"ש לית ליה דרב חסדא רבנן אית להו דרב חסדא
The Gemara asks: Granted, according to Reish Lakish, that is the dispute between the opinions of Rabbi Shimon and the Rabbis, as Rabbi Shimon holds that money effects acquisition of the item and the Rabbis hold that only pulling the item effects its acquisition. But according to Rabbi Yoḥanan, what difference is there between the opinion of Rabbi Shimon and that of the Rabbis? The Gemara responds: The difference between them is with regard to the statement of Rav Ḥisda, as Rav Ḥisda says: Just as the Sages instituted pulling for the sellers, likewise, they instituted pulling for the buyers. Until the item is pulled, the buyer can also renege on the transaction. Rabbi Shimon does not hold in accordance with the statement of Rav Ḥisda, and the Rabbis hold in accordance with the statement of Rav Ḥisda.
תנן אבל אמרו מי שפרע מדור המבול הוא עתיד ליפרע ממי שאינו עומד בדיבורו אי אמרת בשלמא מעות קונות משום הכי קאי באבל אלא אי אמרת מעות אינן קונות אמאי קאי באבל משום דברים
We learned in the mishna: But the Sages said: He Who exacted payment from the people of the generation of the flood, and from the generation of the dispersion, will in the future exact payment from whoever does not stand by his statement. Granted, if you say that giving money effects acquisition of movable property, it is due to that reason that one who reneges on the transaction after the money is paid stands subject to the curse: But the Sages said: He Who exacted payment. But if you say that giving money does not effect acquisition of movable property, why does one who reneges after the money is paid stand subject to the curse: But the Sages said: He Who exacted payment? The Gemara answers: It is due to the fact that he reneged on a statement of his committing himself to buy the item.
ובדברים מי קאי באבל והתניא
The Gemara asks: And does one who reneged on a statement of commitment stand subject to the curse: But the Sages said: He Who exacted payment? But isn’t it taught in a baraita:
Source: Bava Metzia: 47b - The Talmud (chabad.org)
Everyone, with whatever background Christians, Muslims, Hindus etc. if they like the do Teshuva out of the feeling that they feel so much home with the Jews, to be with the Jews we invite to join us?
Bet Yisrael has 'no problem' if people study learns from the NT. As long they put away 'Avoda Zara' complete. Believe the most important person of the NT is a Tsaddik.
What Is a Tzaddik?
Being human all the way
By Tzvi Freeman
Or believe he is the Tzaddik HaDor of the generation of the time of the NT.
When we, Jews and Ephraim, do real Teshuva the Chesed, it is pure Love, the base of our being shall bring unity. Read YeshaYahu 11.....?
Beit Yisrael International.
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Shulchan Aruch Harav
The Alter Rebbe's Shulchan Aruch - Code of Jewish Law
Tehillim Ohel Yosef Yitzchak
A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
click:
A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
42 Journeys of the Soul
The Messianic age will elevate the entire universe, including all the spiritual realms.
Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
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And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
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What Is Chassidut?
Teachings from the core essence
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What Is Chabad?
Do-It-Yourself Judaism
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What Is a Tzaddik?
Being human all the way
The Tzaddik HaDor
And…… to all Jews and Ephraimites:
Pirkei Avot 6:10
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."
כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.
עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':
That may come in fulfillment in our days:
Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.Rashi: knowledge of the Lord: [lit.] to know the Lord.10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.over the river: The Euphrates River, for the exiles from Assyria to cross.with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.and He shall lead: the exiles within it.with shoes: on dry land.16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you." | | כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם: |
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred. | | עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו': |
That may come in fulfillment in our days:
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
click: Welcome To Beit Yisrael
click: Welcome To Beit Yisrael
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
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CHABAD LUBAVITCHAbout Chabad-LubavitchThe RebbeThe OhelChabad-Lubavitch NewsChabad Locator
When you give to Sefaria, you’re powering a living library of more than 3,000 years of Jewish texts. Donate today and support the future of Jewish learning, innovation, and conversation.
About Chabad-LubavitchThe RebbeThe OhelChabad-Lubavitch NewsChabad Locator
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LEARN HOW TO READ THE BIBLE IN HEBREW ONCE AND FOR ALL
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Petition click: 1 Million for a Jewish Temple Mount!
It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
Petition click: 1 Million for a Jewish Temple Mount!
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