Today in Judaism: Today is: Friday, 9 Shevat 5774 · 10 January 2014

Today in Judaism: Today is: Friday, 9 Shevat 5774 · 10 January 2014

Today in Jewish History:

• "Moshiach's Torah Scroll" completed (1970)

The writing of the "Sefer Torah for the Greeting of Moshiach," initiated at the behest of the 6th Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, in 1942, was concluded 28 years later at a special gathering convened by the Lubavitcher Rebbe on Friday afternoon, the 9th of Shevat, on the eve of the 20th anniversary of Rabbi Yosef Yitzchak's passing.

Links: Moshiach: an Anthology

Daily Quote:

Just as it is incumbent upon every Jew to put on tefillin every day, so is there an unequivocal duty which rests upon every individual, from the greatest scholar to the most simple of folk, to set aside a half-hour each day in which to think about the education of his children. (Rabbi Sholom DovBer of Lubavitch (1860-1920))

Daily Study:

Chitas and Rambam for today:

Chumash: Parshat Beshalach, 6th Portion (Exodus 16:11-16:36) with Rashi

•  Chapter 16

11. The Lord spoke to Moses, saying,      יא. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:

12. I have heard the complaints of the children of Israel. Speak to them, saying, In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God.        יב. שָׁמַעְתִּי אֶת תְּלוּנּת בְּנֵי יִשְׂרָאֵל דַּבֵּר אֲלֵהֶם לֵאמֹר בֵּין הָעַרְבַּיִם תֹּאכְלוּ בָשָׂר וּבַבֹּקֶר תִּשְׂבְּעוּ לָחֶם וִידַעְתֶּם כִּי אֲנִי יְהֹוָה אֱלֹהֵיכֶם:

13. It came to pass in the evening that the quails went up and covered the camp, and in the morning there was a layer of dew around the camp.      יג. וַיְהִי בָעֶרֶב וַתַּעַל הַשְּׂלָו וַתְּכַס אֶת הַמַּחֲנֶה וּבַבֹּקֶר הָיְתָה שִׁכְבַת הַטּל סָבִיב לַמַּחֲנֶה:

the quails: Heb. הַשְׂלָיו, a species of bird that is very fat. -[from Yoma 75b]

השלו: מין עוף ושמן מאד:

there was a layer of dew: The dew lay on the manna. But elsewhere it states: “When the dew descended [on the camp at night, the manna would descend upon it]” (Num. 11:9). [The explanation of the matter is that] the dew would descend on the earth, then the manna would descend upon it, and then [more] dew would descend upon the manna, and it was as if [the manna] was stored in a box.

היתה שכבת הטל: הטל שוכב על המן ובמקום אחר הוא אומר (במדבר יא ט) וברדת הטל וגו' הטל יורד על הארץ והמן יורד עליו, וחוזר ויורד טל עליו והרי הוא כמונח בקופסא:

14. The layer of dew went up, and behold, on the surface of the desert, a fine, bare [substance] as fine as frost on the ground.        יד. וַתַּעַל שִׁכְבַת הַטָּל וְהִנֵּה עַל פְּנֵי הַמִּדְבָּר דַּק מְחֻסְפָּס דַּק כַּכְּפֹר עַל הָאָרֶץ:

The layer of dew went up, etc.: When the sun would shine, the dew upon the manna would rise toward the sun, as it is natural for dew to rise toward the sun. [This is similar to] even if you fill an egg shell with dew, close up its opening, and place it in the sun, it [the egg shell] will rise by itself in the air (Yoma 75b, Rashi s.v. כתיב ). Our Rabbis, however, explained that the dew would rise from the earth (into the air) (Mechilta verse 4; Tanchuma, Beshallach 20; Exod. Rabbah 38:4), and when the layer of dew rose, the manna was revealed, “and they saw, and behold, on the surface of the desert, etc.”

ותעל שכבת הטל וגו': כשהחמה זורחת עולה הטל שעל המן לקראת החמה, כדרך טל עולה לקראת החמה, אף אם תמלא שפופרת של ביצה טל, ותסתום את פיה ותניחה בחמה, היא עולה מאליה באויר. ורבותינו דרשו שהטל עולה מן הארץ באויר, וכעלות שכבת הטל נתגלה המן וראו והנה על פני המדבר וגו':

fine: Something thin.

דק: דבר דק:

bare: Heb. מְחֻסְפָּס, [which means bare] but there is no similarity to it [this word] in the Bible. It may be said that מְחֻסְפָּס is an expression related to חִפִיסָה “a leather bag and a case דְּלֻסְקְמָא” [found] in the language of the Mishnah (B.M. 1:8). When it [the manna] was uncovered [by the ascension] of the layer of dew, they saw that there was something thin encased in its midst [as a leather bag encases something] between the two layers of dew. Onkelos, however, rendered: מְקַלַּף, peeled, an expression derived from “baring (מַחְשׂף) the white” (Gen. 30:37).

מחספס: מגולה, ואין דומה לו במקרא. ויש לפרש מחוספס לשון חפיסא ודלוסקמא שבלשון משנה. כשנתגלה משכבת הטל ראו שהיה דבר דק מחוספס בתוכו בין שתי שכבות הטל. ואונקלוס תרגם מקלף, לשון (בראשית ל לז) מחשוף הלבן:

as fine as frost: Heb. כַּכְּפֹר. כְּפֹר means gelede in Old French [meaning frost]. [Onkelos renders:] [hoarfrost] which was as fine as “gir,” [as in the phrase:] “like stones of gir” (Isa. 27:9). That is a type of black dye, as we say [in the Talmud] regarding covering the blood [of a slaughtered fowl or beast, i.e., the substances that we may use are:] “Gir and orpiment” (Chul. 88b). Which was thin as “gir,” like hoarfrost on the earth. [Onkelos explains:] it [the manna] was as fine as “gir” and lay congealed like frost on the earth. This is its meaning: It was as fine as hoarfrost, spread out thin, and joined together like hoarfrost. דַּק means tenves in Old French, [meaning thin] for it had a thin crust on the top. The words “like gir’” that Onkelos translated are added to the Hebrew text, but they have no [corresponding] word in the verse.

ככפר: כפור ייליד"ה בלעז [שכבה קפואה] דעדק כגיר (ישעיהו כז ט) כאבני גיר והוא מין צבע שחור, כדאמרינן גבי כסוי הדם (חולין פח ב) הגיר והזרניך. דעדק כגיר כגלידא על ארעא, דק היה כגיר ושוכב מוגלד כקרח על הארץ. וכן פירוש דק ככפור, שטוח קלוש ומחובר כגליד. דק טינבי"ש בלעז [דק], שהיה מגליד גלד דק מלמעלה. וכגיר שתרגם אונקלוס, תוספת הוא על לשון העברית, ואין לו תיבה בפסוק:

15. When the children of Israel saw [it], they said to one another, It is manna, because they did not know what it was, and Moses said to them, It is the bread that the Lord has given you to eat.         טו. וַיִּרְאוּ בְנֵי יִשְׂרָאֵל וַיֹּאמְרוּ אִישׁ אֶל אָחִיו מָן הוּא כִּי לֹא יָדְעוּ מַה הוּא וַיֹּאמֶר משֶׁה אֲלֵהֶם הוּא הַלֶּחֶם אֲשֶׁר נָתַן יְהֹוָה לָכֶם לְאָכְלָה:

It is manna: Heb. מָן הוּא. It is a preparation of food, like “The king allotted (וַיְמַן) them” (Dan. 1:5).

מן הוא: הכנת מזון הוא, כמו (דניאל א ה) וימן להם המלך:

because they did not know what it was: that they were able to call it by its name.

כי לא ידעו מה הוא: שיקראוהו בשמו:

16. This is the thing that the Lord has commanded, Gather of it each one according to his eating capacity, an omer for each person, according to the number of persons, each one for those in his tent you shall take.        טז. זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה לִקְטוּ מִמֶּנּוּ אִישׁ לְפִי אָכְלוֹ עֹמֶר לַגֻּלְגֹּלֶת מִסְפַּר נַפְשֹׁתֵיכֶם אִישׁ לַאֲשֶׁר בְּאָהֳלוֹ תִּקָּחוּ:

an omer: The name of a measure.

עמר: שם מדה:

according to the number of persons: According to the number of people that a person has in his tent, they should take one omer per person.

מספר נפשתיכם: כפי מנין נפשות שיש לאיש באהלו תקחו עומר לכל גולגולת:

17. And the children of Israel did so: they gathered, both the one who gathered much and the one who gathered little.      יז. וַיַּעֲשׂוּ כֵן בְּנֵי יִשְׂרָאֵל וַיִּלְקְטוּ הַמַּרְבֶּה וְהַמַּמְעִיט:

both the one who gathered much and the one who gathered little: Some gathered [too] much [manna] and some gathered [too] little, but when they came home, they measured with an omer, each one what he had gathered, and they found that the one who had gathered [too] much had not exceeded an omer for each person who was in his tent, and the one who had gathered [too] little did not find less than an omer for each person. This was a great miracle that occurred with it [the manna].

המרבה והממעיט: יש שלקטו הרבה ויש שלקטו מעט וכשבאו לביתם ומדדו בעומר, איש איש מה שלקטו, ומצאו שהמרבה ללקוט לא העדיף על עומר לגולגולת אשר באהלו, והממעיט ללקוט לא מצא חסר מעומר לגולגולת, וזהו נס גדול שנעשה בו:

18. And they measured [it] with an omer, and whoever gathered much did not have more, and whoever gathered little did not have less; each one according to his eating capacity, they gathered.         יח. וַיָּמֹדּוּ בָעֹמֶר וְלֹא הֶעְדִּיף הַמַּרְבֶּה וְהַמַּמְעִיט לֹא הֶחְסִיר אִישׁ לְפִי אָכְלוֹ לָקָטוּ:

19. And Moses said to them, Let no one leave over [any] of it until morning       יט. וַיֹּאמֶר משֶׁה אֲלֵהֶם אִישׁ אַל יוֹתֵר מִמֶּנּוּ עַד בֹּקֶר:

20. But [some] men did not obey Moses and left over [some] of it until morning, and it bred worms and became putrid, and Moses became angry with them.         כ. וְלֹא שָׁמְעוּ אֶל משֶׁה וַיּוֹתִרוּ אֲנָשִׁים מִמֶּנּוּ עַד בֹּקֶר וַיָּרֻם תּוֹלָעִים וַיִּבְאשׁ וַיִּקְצֹף עֲלֵהֶם משֶׁה:

men: [Specifically these were] Dathan and Abiram. -[from Jonathan and Exod. Rabbah 25:10]

ויותרו אנשים: דתן ואבירם:

and it bred worms: Heb. וַיָּרֻם ךְתּוֹלָעִים, an expression derived from רִמָה, worm. — [from Onkelos, Jonathan]

וירם תולעים: לשון רמה:

and became putrid: This verse is transposed, because first it became putrid and later it bred worms, as it says: “and it did not become putrid, and not a worm was in it” (verse 24), and such is the nature of all things that become wormy. — [from Mechilta]

ויבאש: הרי זה מקרא הפוך, שתחלה הבאיש ולבסוף התליע, כענין שנאמר (פסוק כד) ולא הבאיש ורמה לא היתה בו, וכן דרך כל המתליעים:

21. They gathered it morning by morning, each one according to his eating capacity, and [when] the sun grew hot, it melted.        כא. וַיִּלְקְטוּ אֹתוֹ בַּבֹּקֶר בַּבֹּקֶר אִישׁ כְּפִי אָכְלוֹ וְחַם הַשֶּׁמֶשׁ וְנָמָס:

and [when] the sun grew hot, it melted: What remained [of the manna] in the field melted and became streams from which deer and gazelles drank. And the nations of the world would hunt some of them [these animals] and taste in them the flavor of manna and know how great Israel’s praise was. — [from Mechilta]

וחם השמש ונמס: הנשאר בשדה נמוח ונעשה נחלים, ושותין ממנו אילים וצבאים, ואומות העולם צדין מהם וטועמין בהם טעם מן, ויודעין מה שבחן של ישראל. ותרגומו של נמס פשר, לשון פושרין, על ידי השמש מתחמם ומפשיר דישטיפרי"ר [להפשיר] ודוגמתו בסנהדרין בסוף ארבע מיתות [סז]:

it melted: Heb. וְנָמָס. [Onkelos renders:] פָּשָׁר, an expression of lukewarm water (פּוֹשְׁרִים). Through the sun, it [the manna] would warm up and melt.

:it melted: Heb. וְנָמָס, [French] destemprer, [meaning] to melt, thaw out. There is a similarity to it [the word פָּשָׁר] in [tractate] Sanhedrin, at the end of [the chapter beginning with the words:] “Four death penalties” (67b).

:22. It came to pass on the sixth day that they gathered a double portion of bread, two omers for [each] one, and all the princes of the community came and reported [it] to Moses.      כב. וַיְהִי | בַּיּוֹם הַשִּׁשִּׁי לָקְטוּ לֶחֶם מִשְׁנֶה שְׁנֵי הָעֹמֶר לָאֶחָד וַיָּבֹאוּ כָּל נְשִׂיאֵי הָעֵדָה וַיַּגִּידוּ לְמשֶׁה:

they gathered a double portion of bread: When they measured in their tents what they had gathered, they discovered [it was] double, two omers for [each] one. The aggadic midrash, [however, explains it as] לֶחֶם מְֹשֻנֶּה, unusual bread. That day it was favorably different in its aroma and its flavor (Mechilta on verse 5). [Because if it [the Torah] means only to inform us that there were two [measures], is it not written "two omers for each one"? Rather, it means “different” in flavor and aroma.]-[also form Tanchuma Buber, Beshallach 24, and Mechilta d’Rabbi Shimon ben Yochai on verse 5]

לקטו לחם משנה: כשמדדו את לקיטתם באהליהם מצאו כפלים שני העומר לאחד. ומדרש אגדה לחם משנה משונה. אותו היום נשתנה לשבח בריחו וטעמו:

and reported [it] to Moses: They asked him, “Why is this day different from other days?” From here we can deduce that Moses had not yet told them the section regarding the Sabbath that he was commanded to tell them, [namely:] “And it will come about on the sixth day that they shall prepare, etc.” (verse 5) until they asked him this [question]. [At that point] he said to them, “That is what the Lord spoke,” (verse 23) which I was commanded to tell you. Therefore, [because Moses had waited to convey this commandment,] Scripture punished him that He said to him “How long will you refuse [to observe My commandments…]” (verse 28) and [in saying this He] did not exclude him [Moses] from the general community [of sinners]. — [from Exod. Rabbah 25:17]

ויגידו למשה: שאלוהו מה היום מיומים, ומכאן יש ללמוד שעדיין לא הגיד להם משה פרשת שבת שנצטווה לומר להם (פסוק ה) והיה ביום הששי והכינו וגו', עד ששאלו את זאת, אמר להם (פסוק כג) הוא אשר דבר ה', שנצטויתי לומר לכם, ולכך ענשו הכתוב, שאמר לו (פסוק כח) עד אנה מאנתם, ולא הוציאו מן הכלל:

23. So he said to them, That is what the Lord spoke, Tomorrow is a rest day, a holy Sabbath to the Lord. Bake whatever you wish to bake, and cook whatever you wish to cook, and all the rest leave over to keep until morning.      כג. וַיֹּאמֶר אֲלֵהֶם הוּא אֲשֶׁר דִּבֶּר יְהֹוָה שַׁבָּתוֹן שַׁבַּת קֹדֶשׁ לַיהֹוָה מָחָר אֵת אֲשֶׁר תֹּאפוּ אֵפוּ וְאֵת אֲשֶׁר תְּבַשְּׁלוּ בַּשֵּׁלוּ וְאֵת כָּל הָעֹדֵף הַנִּיחוּ לָכֶם לְמִשְׁמֶרֶת עַד הַבֹּקֶר:

Bake whatever you wish to bake: Whatever you wish to bake in an oven, bake everything today for two days, and whatever [amount] of it you need to cook in water, cook today. [The word] אִפִיָה, baking applies to bread and the expression בִּשׁוּל to cooked dishes.

את אשר תאפו אפו: מה שאתם רוצים לאפות בתנור, אפו היום, הכל לשני ימים, ומה שאתם צריכים לבשל ממנו במים, בשלו היום. לשון אפייה נופל בלחם, ולשון בישול בתבשיל:

to keep: for storage.

למשמרת: לגניזה:

24. So they left it over until morning, as Moses had commanded, and it did not become putrid, and not a worm was in it.        כד. וַיַּנִּיחוּ אֹתוֹ עַד הַבֹּקֶר כַּאֲשֶׁר צִוָּה משֶׁה וְלֹא הִבְאִישׁ וְרִמָּה לֹא הָיְתָה בּוֹ:

25. And Moses said, Eat it today, for today is a Sabbath to the Lord; today you will not find it in the field.       כה. וַיֹּאמֶר משֶׁה אִכְלֻהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַיהֹוָה הַיּוֹם לֹא תִמְצָאֻהוּ בַּשָּׂדֶה:

And Moses said, “Eat it today, etc.”: In the morning, when they were accustomed to go out and gather, they came to ask, “Shall we go out or not?” He [Moses] said to them, “What you have in your possession eat.” In the evening, they came before him again and asked him whether they could go out. He said to them, “Today is the Sabbath.” He saw that they were concerned that perhaps the manna had ceased, and would no longer come down. [So] he said to them, “Today you will not find it.” What is the meaning of "today"? [This implies that] today you will not find it, but tomorrow you will find it. — [from Mechilta]

ויאמר משה אכלהו היום כי שבת היום: שחרית שהיו רגילים לצאת וללקוט, באו לשאול אם נצא אם לאו, אמר להם את שבידכם אכלו. לערב חזרו לפניו ושאלוהו מהו לצאת, אמר להם שבת היום. ראה אותם דואגים שמא פסק המן ולא ירד עוד, אמר להם היום לא תמצאוהו. מה תלמוד לומר היום, היום לא תמצאוהו אבל מחר תמצאוהו:

26. Six days you shall gather it, but on the seventh day [which is the] Sabbath on it there will be none      כו. שֵׁשֶׁת יָמִים תִּלְקְטֻהוּ וּבַיּוֹם הַשְּׁבִיעִי שַׁבָּת לֹא יִהְיֶה בּוֹ:

but on the seventh day [which is the] Sabbath: It is a Sabbath; on it [this day] there will be no manna. This verse comes only to include Yom Kippur and [the] festivals [that no manna will fall on those days as well]. — [from Mechilta]

וביום השביעי שבת: שבת הוא, המן לא יהיה בו, ולא בא הכתוב אלא לרבות יום הכיפורים וימים טובים:

27. It came about that on the seventh day, [some] of the people went out to gather [manna], but they did not find [any].     כז. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי יָצְאוּ מִן הָעָם לִלְקֹט וְלֹא מָצָאוּ:

28. The Lord said to Moses, How long will you refuse to observe My commandments and My teachings?        כח. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה עַד אָנָה מֵאַנְתֶּם לִשְׁמֹר מִצְו‍ֹתַי וְתוֹרֹתָי:

How long will you refuse: It is a common proverb: Along with the thorn, the cabbage is torn. Through the wicked, the good suffer disgrace. [from B.K. 92a]

עד אנה מאנתם: משל הדיוט הוא, בהדי הוצא לקי כרבא, על ידי הרשעים מתגנין הכשרין:

29. See that the Lord has given you the Sabbath. Therefore, on the sixth day, He gives you bread for two days. Let each man remain in his place; let no man leave his place on the seventh day       כט. רְאוּ כִּי יְהֹוָה נָתַן לָכֶם הַשַּׁבָּת עַל כֵּן הוּא נֹתֵן לָכֶם בַּיּוֹם הַשִּׁשִּׁי לֶחֶם יוֹמָיִם שְׁבוּ | אִישׁ תַּחְתָּיו אַל יֵצֵא אִישׁ מִמְּקֹמוֹ בַּיּוֹם הַשְּׁבִיעִי:

See: with your own eyes that the Lord in His glory warns you about the Sabbath, for this miracle was performed every Sabbath eve, to give you bread for two days.

ראו: בעיניכם כי ה' בכבודו מזהיר אתכם על השבת, שהרי נס נעשה בכל ערב שבת לתת לכם לחם יומים:

Let each man remain in his place: From here the Sages supported [the law of] four cubits for one who leaves the Sabbath limits [i.e., the 2,000 cubits from one’s city that one is permitted to walk and no more than four cubits from one’s place], three [cubits] for his body and one [cubit] to stretch his hands and feet. — [from Er. 51b]

שבו איש תחתיו: מכאן סמכו חכמים ארבע אמות ליוצא חוץ לתחום:

let no man leave, etc.: These are the 2,000 cubits of the Sabbath limits (Mechilta), but this is not explicit, for [the laws of Sabbath] limits are only Rabbinic enactments [lit., from the words of the scribes] (Sotah 30b), and the essence of the verse was stated regarding those who gathered the manna.

אל יצא איש ממקמו: אלו אלפים אמה של תחום שבת, ולא במפורש, שאין תחומין אלא מדברי סופרים, ועיקרו של מקרא על לוקטי המן נאמר:

30. So the people rested on the seventh day.        ל. וַיִשְׁבְּתוּ הָעָם בַּיּוֹם הַשְּׁבִעִי:

31. The house of Israel named it manna, and it was like coriander seed, [it was] white, and it tasted like a wafer with honey.        לא. וַיִּקְרְאוּ בֵית יִשְׂרָאֵל אֶת שְׁמוֹ מָן וְהוּא כְּזֶרַע גַּד לָבָן וְטַעְמוֹ כְּצַפִּיחִת בִּדְבָשׁ:

and it was like coriander seed, [it was] white: Heb. גַּד, an herb named coliyandre [in Old French]. Its seed is round but it is not white. The manna, however, was white, and it is not compared to coriander seed except for its roundness. It was like coriander seed, and it was white (Yoma 75a).

והוא כזרע גד לבן: עשב ששמו אליינדר"א [כוסבר] וזרע שלו עגול ואינו לבן, והמן היה לבן, ואינו נמשל לזרע גד אלא לענין העגול כזרע גד היה, והוא לבן:

like a wafer: Dough that is fried in honey, and it is called “iskeritin” in the language of the Mishnah (Challah 1:4), and that is the translation of Onkelos.

כצפיחת: בצק שמטגנין אותו בדבש וקורין לו אסקריטין בלשון משנה והוא תרגום של אונקלוס:

32. Moses said, This is the thing that the Lord commanded: Let one omerful of it be preserved for your generations, in order that they see the bread that I fed you in the desert when I took you out of the land of Egypt.       לב. וַיֹּאמֶר משֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה יְהֹוָה מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם לְמַעַן | יִרְאוּ אֶת הַלֶּחֶם אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם:

preserved: for safekeeping.

למשמרת: לגניזה:

for your generations: In the days of Jeremiah, when Jeremiah rebuked them, [saying] “ Why do you not engage in the Torah?” They would say, “Shall we leave our work and engage in the Torah? From what will we support ourselves?” He brought out to them the jug of manna. He said to them, “You see the word of the Lord” (Jer. 2:31). It does not say ‘hear’ but ‘see.’ With this, your ancestors supported themselves. The Omnipresent has many agents to prepare food for those who fear Him."-[from Mechilta]

לדרותיכם: בימי ירמיהו כשהיה ירמיהו מוכיחם, למה אין אתם עוסקים בתורה והם אומרים נניח מלאכתנו ונעסוק בתורה, מהיכן נתפרנס, הוציא להם צנצנת המן ואמר להם (ירמיהו ב לא) הדור אתם ראו דבר ה', שמעו לא נאמר אלא ראו, בזה נתפרנסו אבותיכם, הרבה שלוחין יש לו למקום להכין מזון ליראיו:

33. And Moses said to Aaron, Take one jug and put there an omerful of manna, and deposit it before the Lord to be preserved for your generations         לג. וַיֹּאמֶר משֶׁה אֶל אַהֲרֹן קַח צִנְצֶנֶת אַחַת וְתֶן שָׁמָּה מְלֹא הָעֹמֶר מָן וְהַנַּח אֹתוֹ לִפְנֵי יְהֹוָה לְמִשְׁמֶרֶת לְדֹרֹתֵיכֶם:

jug: Heb. צִּנְצֶנֶת, an earthenware jug, as the Targum [Onkelos] renders. — [from Mechilta]

צנצנת: צלוחית של חרס, כתרגומו:

and deposit it before the Lord: Before the Ark. This verse was not said until the Tent of Meeting was built, but it was written here in the section dealing with the manna. —

והנח אתו לפני ה': לפני הארון, ולא נאמר מקרא זה עד שנבנה אהל מועד, אלא שנכתב כאן בפרשת המן:

34. As the Lord had commanded Moses, Aaron deposited it before the testimony to be preserved.       לד. כַּאֲשֶׁר צִוָּה יְהֹוָה אֶל משֶׁה וַיַּנִּיחֵהוּ אַהֲרֹן לִפְנֵי הָעֵדֻת לְמִשְׁמָרֶת:

35. And the children of Israel ate the manna for forty years until they came to an inhabited land. They ate the manna until they came to the border of the land of Canaan.         לה. וּבְנֵי יִשְׂרָאֵל אָכְלוּ אֶת הַמָּן אַרְבָּעִים שָׁנָה עַד בֹּאָם אֶל אֶרֶץ נוֹשָׁבֶת אֶת הַמָּן אָכְלוּ עַד בֹּאָם אֶל קְצֵה אֶרֶץ כְּנָעַן:

forty years: Now were not thirty days missing? The manna first fell on the fifteenth of Iyar, and on the fifteenth of Nissan it stopped, as it is said: “And the manna ceased on the morrow” (Josh. 5:12). Rather [this] tells [us] that in the cakes the Israelites took out of Egypt they tasted the flavor of manna. — [from Kid. 38a]

ארבעים שנה: והלא חסר שלושים יום, שהרי בחמישה עשר באייר ירד להם המן תחלה, ובחמישה עשר בניסן פסק, שנאמר (יהושע ה יב) וישבות המן ממחרת, אלא מגיד שהעוגות שהוציאו ישראל ממצרים טעמו בהם טעם מן:

to an inhabited land: After they crossed the Jordan (Other editions: For that [land] on the other side of the Jordan was inhabited and good, as it is said: “Let me now cross and see the good land on the other side of the Jordan” (Deut. 3:25). The Targum of נוֹשָׁבֶת is יָתְבָתא, inhabited, Old Rashi). — [from Kid. 38a]

אל ארץ נושבת: לאחר שעברו את הירדן שאותה שבעבר הירדן מיושבת וטובה, שנאמר (דברים ג כה) אעברה נא ואראה את הארץ הטובה אשר בעבר הירדן, ותרגום של נושבת יתבתא, רצה לומר מיושבת:

to the border of the land of Canaan: At the beginning of the border, before they crossed the Jordan, which is the plains of Moab. We find [the two clauses] contradicting each other. Rather, [it means that] in the plains of Moab, when Moses died on the seventh of Adar, the manna stopped coming down. They supplied themselves with the manna that they had gathered on that day until they sacrificed the omer on the sixteenth of Nissan, as it is said: “And they ate of the grain of the land on the morrow of the Passover” (Josh. 5:11). — [from Kid. 38a]

אל קצה ארץ כנען: בתחלת הגבול, קודם שעברו את הירדן, והוא ערבות מואב. נמצאו מכחישין זה את זה, אלא בערבות מואב כשמת משה בשבעה באדר פסק המן מלירד, ונסתפקו ממן שלקטו בו ביום עד שהקריבו העומר בששה עשר בניסן, שנאמר (יהושע ה יא) ויאכלו מעבור הארץ ממחרת הפסח:

36. The omer is one tenth of an ephah.     לו. וְהָעֹמֶר עֲשִׂרִית הָאֵיפָה הוּא:

one tenth of an ephah: The ephah equals three se’ahs, and the se’ah equals six kavs, and the kav equals four logs, and the log equals six eggs. [Hence, an ephah equals 3 x 6 x 4 x 6 = 432 eggs. I.e., the space displaced by 432 eggs.] We find that a tenth of an ephah equals forty-three and a fifth [43.2] eggs. This is the amount for challah [the minimum amount of flour that requires the separation of challah] and for meal offerings. — [from Eruvin 38b]

עשרית האיפה: האיפה שלש סאין, והסאה ששה קבין והקב ארבעה לוגין והלוג שש ביצים נמצא עשירית האיפה ארבעים ושלוש ביצים וחומש ביצה והוא שיעור לחלה ולמנחות:

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Tehillim Psalm Chapters 49-54

• Chapter 49

This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.

1. For the Conductor, by the sons of Korach, a psalm.

2. Hear this, all you peoples; listen, all you inhabitants of the world;

3. sons of common folk and sons of nobility, rich and poor alike.

4. My mouth speaks wisdom, and the thoughts of my heart are understanding.

5. I incline my ear to the parable; I will unravel my riddle upon the harp.

6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.

7. There are those who rely on their wealth, who boast of their great riches.

8. Yet a man cannot redeem his brother, nor pay his ransom to God.

9. The redemption of their soul is too costly, and forever unattainable.

10. Can one live forever, never to see the grave?

11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-

12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.

13. But man will not repose in glory; he is likened to the silenced animals.

14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.

15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.

16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.

17. Do not fear when a man grows rich, when the glory of his house is increased;

18. for when he dies he will take nothing, his glory will not descend after him.

19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.

20. He will come to the generation of his forefathers; they shall not see light for all eternity.

21. Man [can live] in glory but does not understand; he is likened to the silenced animals.

Chapter 50

This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.

1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.

2. Out of Zion, the place of perfect beauty, God appeared.

3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.

4. He will call to the heavens above, and to the earth, to avenge His people:

5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”

6. Then the heavens declared His righteousness, for God is Judge forever.

7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.

8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.

9. I do not take oxen from your house, nor goats from your pens;

10. for every beast of the forest is Mine, the cattle of a thousand mountains.

11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.

12. Were I hungry, I would not tell you, for the world and everything in it is mine.

13. Do I eat the flesh of bulls, or drink the blood of goats?

14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,

15. and call to Me on the day of distress; I will free you, and you will honor Me.

16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?

17. For you hate discipline, and throw My words behind you.

18. When you see a thief you run with him, and your lot is with adulterers.

19. You sent forth your mouth for evil, and attach your tongue to deceit.

20. You sit down to talk against your brother; your mother's son you defame.

21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.

22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.

23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."

Chapter 51

This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.

1. For the Conductor, a psalm by David,

2. when Nathan the prophet came to him after he had gone to Bathsheba.

3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.

4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.

5. For I acknowledge my transgressions, and my sin is always before me.

6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.

7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.

8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.

9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.

10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.

11. Hide Your face from my sins, and erase all my trespasses.

12. Create in me a pure heart, O God, and renew within me an upright spirit.

13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.

14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.

15. I will teach transgressors Your ways, and sinners will return to You.

16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.

17. My Lord, open my lips, and my mouth shall declare Your praise.

18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.

19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.

20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.

21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.

Chapter 52

David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.

1. For the Conductor, a maskil by David,

2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”

3. Why do you boast with evil, O mighty one? God's kindness is all day long.

4. Your tongue devises treachery; like a sharpened razor it works deceit.

5. You love evil more than good, falsehood more than speaking righteousness, Selah.

6. You love all devouring words, a deceitful tongue.

7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.

8. The righteous will see it and be awed, and they will laugh at him:

9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”

10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.

11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.

Chapter 53

This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).

1. For the Conductor, on the machalat,1 a mas-kil2 by David.

2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.

3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.

4. But they all regressed together; they have become corrupt; there is none who does good, not even one.

5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.

6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.

7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.

Chapter 54

A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.

1. For the Conductor, with instrumental music, a maskil by David,

2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”

3. O God, deliver me by Your Name, and vindicate me by Your might.

4. God, hear my prayer, listen to the words of my mouth.

5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.

6. Behold, God is my helper; my Lord is with those who support my soul.

7. He will repay the evil of my watchful enemies; destroy them by Your truth.

8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.

9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.

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Today in Tanya: Likutei Amarim, end of Chapter 18

• Friday, 9 Shevat 5774 – 10 January 2014

• Lessons in Tanya

• Likutei Amarim, end of Chapter 18

הנה החכמה היא מקור השכל וההבנה

Now Chochmah which, as explained in ch. 3, is the initial flash of intellect, the nebulous, seminal glimmer of an idea, is the source of intelligence and comprehension which first begin to emerge in the faculty of Binah, for, as explained there, Binah represents the ability to grasp an idea in all its details and ramifications;

והיא למעלה מהבינה, שהוא הבנת השכל והשגתו

it is higher than Binah, which is the faculty of understanding an idea and grasping it.

והחכמה היא למעלה מההבנה וההשגה, והיא מקור להן

So that in its relation to the soul’s lower faculties, this single level of Chochmah comprises two opposite aspects: On one hand Chochmah is above comprehension and understanding — thus it transcends the lower faculties of the soul, and it is this aspect of Chochmah which enables it to be the recipient of the light of the Ein Sof, as will soon be explained; while on the other hand Chochmah is the source of intelligence and comprehension and is thus connected to the lower faculties.

It is this latter aspect of Chochmah which enables it to suffuse the entire soul (as stated earlier), and, in its active state, to affect even one’s thought, speech and action (which are even lower than the soul’s lowest faculties, being merely the “garments”, the organs of expression, for the soul), as will be stated further, in ch. 19.

וזהו לשון חכמה כ״ח מ״ה, שהוא מה שאינו מושג ומובן ואינו נתפס בהשגה עדיין

The etymological composition of the word Chochmah indicates this dual nature. Chochmah contains two words: כ׳׳ח מ׳׳ה — “the faculty of the unknown.” (Literally, מה means “What?” — as one would ask of something he cannot comprehend, “What is it?”) Hence, while it is an intellectual faculty (and thus related to the other, lower faculties, yet it is a faculty which cannot as yet be comprehended or grasped by the intellect, and is therefore also above and beyond the others.1

ולכן מתלבש בה אור אין סוף ברוך הוא, דלית מחשבה תפיסא ביה כלל

For this reason, the light of the Ein Sof, blessed be He, who can in no way be comprehended by any thought, is vested in Chochmah.

Those faculties whose functions are intelligence and comprehension cannot serve as receptacles for the light of the Ein Sof, for knowledge cannot grasp the unknowable. Only Chochmah, which itself is higher than comprehension, can receive this light.

ולכן כל ישראל אפילו הנשים ועמי הארץ הם מאמינים בה׳, שהאמונה היא למעלה מן הדעת וההשגה

Hence all Jews, even the women and the illiterate, who have no knowledge of G‑d’s greatness, believe in G‑d, since faith is beyond understanding and comprehension; i.e., faith represents the ability to grasp that which the intellect cannot.

כי פתי יאמין לכל דבר, וערום יבין וגו׳

For, as Scripture states:2 “The fool believes everything, but the clever man understands.”

That is, the fool, lacking understanding, grasps every subject through the medium of faith, while the clever man’s grasp is based on reason. However, this derogation of the fool for approaching every idea with faith, can apply only where the subject of his belief is within the grasp of reason. In this case, the basis for his faith is his own lack of understanding, and he is therefore called a fool. When dealing with G‑dliness, however, which is essentially beyond comprehension, there is no other approach, as the Alter Rebbe goes on to say:

ולגבי הקב״ה, שהוא למעלה מן השכל והדעת, ולית מחשבה תפיסא ביה כלל, הכל כפתיים אצלו יתברך

In relation to the Almighty, Who is beyond intelligence and knowledge, and Who can in no way be comprehended by any thought — all men are like fools before Him, and they can therefore grasp Him only through faith.

כדכתיב: ואני בער ולא אדע, בהמות הייתי עמך, ואני תמיד עמך וגו׳

As it is written,3 “I am foolish and ignorant, I am as a beast before You — and I am constantly with You…,”

כלומר שבזה שאני בער ובהמות, אני תמיד עמך

meaning that “because I approach You as a fool and a beast — i.e., through the irrational power of faith — precisely therefore and thereby am I constantly with You.”

ולכן אפילו קל שבקלים ופושעי ישראל מוסרים נפשם על קדושת ה׳ על הרוב, וסובלים עינוים קשים, שלא לכפור בה׳ אחד

Therefore, as a rule, even the most worthless of the worthless and the sinners among Israel sacrifice their lives for the sanctity of G‑d’s Name and suffer harsh torture rather than deny G‑d’s unity,

ואף אם הם בורים ועמי הארץ ואין יודעים גדולת ה׳

even if they be boors and illiterates who are ignorant of G‑d’s greatness.

וגם במעט שיודעים אין מתבוננים כלל, ואין מוסרים נפשם מחמת דעת והתבוננות בה׳ כלל

Even the little knowledge that they do possess is not what motivates them, for they do not delve into it at all; so that by no means does their self-sacrifice result from any knowledge or contemplation of G‑d.

אלא בלי שום דעת והתבוננות, רק כאלו הוא דבר שאי אפשר כלל לכפור בה׳ אחד

Rather, they are prepared to sacrifice their lives without any knowledge or reflection, but as though it were absolutely impossible to renounce the one G‑d,

בלי שום טעם וטענה ומענה כלל

without any reason or rational argument whatsoever.

Were their readiness to face martyrdom intellectually motivated, the benefits and costs of the act would first be carefully weighed. But in fact we see that the decision to sacrifice oneself is not based on such rational arguments, stemming instead from a non-intellectual resolve that it is simply impossible to do otherwise.

והיינו משום שה׳ אחד מאיר ומחיה כל הנפש

This is so because the one G‑d illuminates and animates the entire soul,

על ידי התלבשותו בבחינת חכמה שבה, שהיא למעלה מן הדעת והשכל המושג ומובן

through being clothed in its faculty of Chochmah, which is beyond any graspable knowledge or intelligence.

Since the light of the Ein Sof is vested in every Jew’s soul, everyone, regardless of his level of knowledge, is prepared to sacrifice his life for his faith in G‑d.

——— ● ———

FOOTNOTES

1. Our interpretation of the foregoing passage follows a comment by the Rebbe where the Rebbe dismisses the notion that the Alter Rebbe speaks here of two sub-levels within Chochmah. The Rebbe maintains that neither the context nor the wording permit such an interpretation.

2. Mishlei 14:14.

3. Tehillim 73:22-23.

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Rambam:

• Daily Mitzvah Sefer Hamitzvos:

Rambam’s Introduction

Maimonides' Introduction to Sefer Hamitzvot

In Maimonides' introduction to the Sefer Hamitzvot ("The Book of Commandments"), he states the goal he set to accomplish with authoring this work.

The Talmud (end of Tractate Makkot) tells us that there are 613 biblical precepts—248 of which are "positive commandments," i.e., mitzvot that require an action on our part, and 365 "negative commandments," i.e., prohibitions. The 248 positive commandments correspond to the 248 limbs in the human body, each limb, as it were, demanding the observance of one commandment. The 365 negative commandments correspond to the 365 days of the solar year, each day enjoining us not to transgress a certain prohibition.

While the Talmud gives us these precise numbers, it does not list the 248 positive commandments or the 365 negative ones. Thus, numerous "mitzvah counters" have arisen throughout the generations – many who preceded Maimonides – each one attempting to provide a comprehensive listing of the mitzvot, each one's list differing slightly from all others'.

Maimonides prefaces his Sefer Hamitzvot with fourteen guiding principles that allow us to determine which Torah precepts are included in the count, and which are not. He then references these principles throughout the work, and thus arrives at precisely 248 positive commandments and 365 negative ones.

Maimonides explains in his introduction that the objective of the Sefer Hamitzvot is not to explain or elaborate upon the commandments. In an instance where he does speak about the details of a particular mitzvah, the intention is simply to identify which mitzvah he is referring to. The only goal of this work is to enumerate the biblical commandments and to provide explanation as to why certain precepts are counted while others are not.

The following are the fourteen principles (they will be explained at length in the following chapter):

Do not count Rabbinic Commandments in this list.

Do not include laws which are derived from one of the Thirteen Principles of Torah Exegesis.

Do not count mitzvot which are not binding on all generations.

We do not include "encompassing" directives in the count.

The reason for a mitzvah is not counted on its own.

A mitzvah that has both negative and positive components is counted as two.

The different applications of a mitzvah are not individually counted.

Do not count a negative statement amongst the prohibitions.

Do not count the number of times a commandment is mentioned in the Torah, only the act which is prohibited or commanded.

Do not count a preparatory act as an independent mitzvah.

If a mitzvah is comprised of a number of elements, do not count them separately.

When commanded to do a certain action, do not count each part of the action separately.

We do not count the amount of days a mitzvah is performed.

We do not count the punishment administered for each transgression.

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Rambam:

• 1 Chapter: Tum'at Okhalin Chapter 10

Chapter 10

Halacha 1

We already explained that there are only seven liquids that contract impurity and make foods susceptible to impurity. Other liquids are referred to as fruit juices and they neither contract impurity, nor make foods susceptible to impurity. The derivatives of the seven liquids that we mentioned are governed by the same laws as they are.

Halacha 2

The derivatives of water are: fluids secreted by the eye, the ear, the nose, and the mouth, and human urine whether from adults or minors. Anything excreted by man is considered as a liquid whether it was excreted consciously or unconsciously. The urine of animals and salt that was liquefied are considered as fruit juices. They neither contract impurity, nor make substances susceptible to impurity.

Halacha 3

The blood that is counted as a liquid is the blood that flows from a kosher domesticated or undomesticated animal or fowl at the end of its slaughter. Blood that flows at the beginning of the slaughter, by contrast, does not make food susceptible to ritual impurity, because the animal is still alive. It resembles the blood of a wound or blood that is let.

When a person slaughters an animal and its blood sputters on to food, but that blood is cleaned between the slitting of one of the signs and the other, there is a doubt concerning the matter. Therefore the ruling is held in abeyance. The food is neither eaten, nor is it burnt.

A derivative of blood is blood let by a human being that was released with the intent of it being drunk. If, however, it was released as a medical treatment, it is pure and it does not make foods susceptible to impurity. Similarly, the blood released during the slaughter of non-kosher domesticated or undomesticated animal or fowl, the blood that is released with mucous or with feces, or the blood of boils, blisters, and blood concentrated in flesh, all neither contract impurity, nor make substances susceptible to impurity. Instead, they are like other fruit juices.

The blood of a crawling animal is like its flesh, it imparts impurity, but does not make foods susceptible to impurity. There are no entities analogous to it.

Halacha 4

Whey is considered like milk. Human milk that is not needed is not placed in the halachic category of a liquid. It does not make foods susceptible to impurity, nor does it contract impurity. Therefore, milk excreted by a male is not placed in the halachic category of a liquid. This also applies to the milk of a domesticated or undomesticated animal that was released without human intent, e.g., it flowed out from the animal's teats spontaneously or it was milked without intent. The milk of a woman, whether it was released intentionally or unintentionally, is generally placed in the halachic category of a liquid. It makes foods susceptible to impurity and it can contract impurity, because it is fit to be drunk by an infant.

Halacha 5

Liquids released by those impure people whose impurity causes these liquids to be considered as a primary source of impurity, impart impurity even though the foods had not been made susceptible to ritual impurity beforehand. For the food's susceptibility to impurity and that impurity come simultaneously. They are: the secretion of a zav, his semen, and his urine, a revi'it of blood from a human corpse, and the blood of a nidah.

Similarly, the blood of the wound of a zav and others like him, the milk of such a woman, their tears and the other derivatives of water that they release impart impurity like impure liquids which impart impurity without any specific intent. For impure liquids impart impurity when they are brought into contact with food intentionally or when they come into contact unintentionally. Accordingly, if milk drips from the breast of a nidah or a zavah into the inner space of an oven, the oven and all its contents contract impurity.

Halacha 6

We have already explained that the liquids released by a person who immersed that day do not impart impurity. Therefore, even if they fall on a loaf of bread that is terumah, it does not become susceptible to impurity unless they fall on it intentionally, as is the law regarding other pure liquids which do not make food susceptible to impurity unless they fall on it intentionally.

Halacha 7

Sweat, pus or vomit, feces, the liquids released by a fetus born in the eighth month, the diarrhea of a person who drank the waters of the hot springs of Tiberias or the like, even if it is clear, are all not placed in the halachic category of liquids. They do not contract impurity, nor do they make foods susceptible to impurity.

Halacha 8

When a person drinks other liquids and releases them, they are considered liquids as they were previously, for other liquids do not regain purity in a person's body.

What is implied? If one drank impure water and then regurgitated it, it is still impure. It did not become purified when released. If one drank impure water, immersed in a mikveh and then regurgitated it, or it became loathsome and then he regurgitated it, or it was released as urine, even if he did not immerse himself, it is pure.

If one drank other impure liquids or ate other impure foods, even though he immersed and then regurgitated them, they are still impure. They do not become purified in a person's body. If they became loathsome or were released as urine or as feces, they are pure.

Halacha 9

We already explained that sweat is not placed in the halachic category of liquids. Even if a person drank impure liquids and excreted them by sweating, his sweat is pure. If, however, a person bathes in drawn water and then sweated, his sweat is impure. If he dried himself from the water and then sweated, his sweat is pure.

Halacha 10

Moisture that collects on the walls of homes, trenches, caves, and cisterns is not placed in the halachic category of liquids. Even if the house is impure, the moisture that collects is pure. The moisture that collects in a bathhouse, by contrast, is considered as water. If water in the bathhouse was impure, the moisture that collects there is also impure. If one brought produce into such a house and moisture collects upon it, it becomes susceptible to impurity. If he brings containers there and moisture collects upon them, the moisture is considered as separated intentionally and it makes foods susceptible to impurity.

Halacha 11

When there is a pool in a house and moisture collects on the walls of the house because of it, if the pool contains impure water, all the moisture that collects in the house because of it is impure.

Halacha 12

When there are two pools in a house, one containing impure water and one containing pure water, if moisture collects close to the impure pool, it is impure. If it collects close to the pure one, it is pure. If it is equidistant from the two of them, it is impure.

Halacha 13

The black liquid that flows from olives without their being pressed is considered like oil. The liquid that drips from the baskets of olives and grapes when they are harvested is not placed in the halachic category of liquids. It does not contract impurity, nor does it make foods susceptible to impurity unless it is collected in a container.

Halacha 14

When a person weighs grapes in a weighing pan, the wine left in the weighing pan is not placed in the halachic category of liquids unless it is poured into a container. It resembles the liquid that drips from the baskets of olives and grapes mentioned in the previous halachah.

Halacha 15

When a person pushes grapes that are terumah into a jug, even though the wine flows over his hands, everything is pure.

Halacha 16

The liquids that flow in the butchering area in the Temple Courtyard, i.e., the blood of the sacrificial animals and the water used to clean them, are always considered as pure. They do not contract impurity, nor do they make foods susceptible to ritual impurity. This matter is a halachah conveyed by the Oral Tradition. Therefore all the blood of the sacrificial animals is not susceptible to ritual impurity, nor does it make foods susceptible to ritual impurity.

Since the blood of the sacrificial animals does not make food susceptible to ritual impurity, the sacrificial animals that were slaughtered in the Temple Courtyard were not made susceptible to ritual impurity through the blood of their slaughter. The meat of these sacrificial animals does not become susceptible to ritual impurity unless liquids other than those of the butchering area of the Temple come into contact with them.

Halacha 17

When a cow that was consecrated as a sacrificial animal was made to cross a river and was then slaughtered while it still had tangible moisture on it, it has become susceptible to impurity. Therefore, if an impure pin was found in its flesh, the meat is impure.

Similarly, if the cow's mouth was sealed closed outside of Jerusalem, even though the status of the pin found in its meat is unknown, the meat is impure. The rationale is that it touched implements outside of Jerusalem. If the pin was found in its wastes, the meat is pure. In either instance, the hands of the people involved in cutting up the animal are pure, because the decree involving the impurity of hands does not apply in the Temple, as we explained. In which context does the above apply? For the meat to be considered impure according to Scriptural Law. To incur impurity of Rabbinic origin, by contrast, consecrated food does not require exposure to liquids to make it susceptible to ritual impurity. Instead, the cherished nature of consecrated foods itself makes the meat susceptible to impurity. If any impurity, whether minor or severe, touches it, it becomes disqualified, even though it was not exposed to liquids, as we explained.

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Rambam:

• 3 Chapters: Introduction to Mishneh Torah Part 1, Introduction to Mishneh Torah Part 2, Introduction to Mishneh Torah Part 3

Part 1

The Rambam's Introduction¹
to the Mishneh Torah

Preface

"In the name of God, Lord of the world"² (Genesis 21:33)

"Then I will not be ashamed when I gaze at all Your mitzvot"³ (Psalms 119:6).

The mitzvot given to Moses at Mount Sinai were all given together with their explanations,⁴ as implied by [Exodus 24:12]: "And I will give you the tablets of stone, the Torah, and the mitzvah."

"The Torah" refers to the Written Law; "the mitzvah," to its explanation. [God] commanded us to fulfill "the Torah" according to [the instructions of] "the mitzvah."⁵ "The mitzvah" is called the Oral Law.

Moses, our teacher, personally transcribed the entire Torah before he died. He gave a Torah scroll to each tribe and placed another scroll in the ark as a testimonial, as [Deuteronomy 31:26] states: "Take this Torah scroll and place it [beside the ark...] and it will be there as a testimonial."

"The mitzvah" - i.e., the explanation of the Torah - he did not transcribe.⁶Instead, he commanded it [verbally] to the elders, to Joshua, and to the totality of Israel,⁷ as [Deuteronomy 13:1] states: "Be careful to observe everything that I prescribe to you." For this reason, it is called the Oral Law.

Even though the Oral Law was not transcribed, Moses, our teacher, taught it in its entirety in his court to the seventy elders. Elazar, Pinchas, and Joshua received the tradition from Moses. [In particular, Moses] transmitted the Oral Law to Joshua, who was his [primary] disciple, and instructed him regarding it.⁸

Similarly, throughout his life Joshua taught the Oral Law. Many elders received the tradition from him.⁹ Eli received the tradition from the elders and from Pinchas. Samuel received the tradition from Eli and his court. David received the tradition from Samuel and his court.

Achiah of Shiloh was one of those who experienced the exodus from Egypt.¹⁰ He was a Levite and heard [teachings] from Moses. He was, however, of low stature in Moses' age. Afterwards, he received the tradition from David and his court. Elijah received the tradition from Achiah of Shiloh and his court. Elisha received the tradition from Elijah and his court.

Yehoyada, the priest, received the tradition from Elisha and his court. Zechariah received the tradition from Yehoyada and his court. Hoshea received the tradition from Zechariah and his court. Amos received the tradition from Hoshea and his court. Isaiah received the tradition from Amos and his court. Michah received the tradition from Isaiah and his court. Yoel received the tradition from Michah and his court. Nachum received the tradition from Yoel and his court. Chabbakuk received the tradition from Nachum and his court. Tzefaniah received the tradition from Chabbakuk and his court.

Jeremiah received the tradition from Tzefaniah and his court. Baruch ben Neriyah¹¹ received the tradition from Jeremiah and his court. Ezra and his court received the tradition from Baruch and his court. [The members of] Ezra's court are referred to as Anshei K'nesset Hagedolah (the men of the great assembly). They included Chaggai, Zechariah, Malachi, Daniel, Chananiah, Mishael, Azariah, Nechemiah ben Chakaliah, Mordechai the linguist, Zerubavel and many other sages - 120 elders in all.¹²

The last [surviving] member of this group was Shimon the Just. He was included among the 120 elders and received the Oral Law from all of them. He served as the High Priest after Ezra. Antignos of Socho and his court received the tradition from Shimon the Just and his court.

Yosse ben Yo'ezer of Tzreidah and Yosef ben Yochanan of Jerusalem¹³ and their court received the tradition from Antignos and his court. Yehoshua ben Perachiah and Nittai of Arbel and their court received the tradition from Yosse ben Yo'ezer and Yosef ben Perachiah and their court. Yehudah ben Tabbai and Shimon ben Shatach and their court received the tradition from Yehoshua ben Perachiah and Nittai of Arbel and their court. Shemayah and Avtalion, who were righteous converts,¹⁴ and their court received the tradition from Yehudah and Shimon and their court.

Hillel and Shammai and their court received the tradition from Shemayah and Avtalion and their court. Rabban Yochanan ben Zakkai and Rabbi Shimon, the son of Hillel the elder, received the tradition from Hillel [and Shammai] and his [their] court[s].¹⁵

Rabban Yochanan ben Zakkai had five students [who were] great sages and received the tradition from him. They were: Rabbi Eleazar the great, Rabbi Yehoshua, Rabbi Yosse the priest, Rabbi Shimon ben Netanel and Rabbi Elazar ben Arach. Rabbi Akiva ben Yosef received from Rabbi Eleazar the great. Yosef, his father, was a righteous convert.

Rabbi Yishmael and Rabbi Meir, a son of righteous converts, received the tradition from Rabbi Akiva. Rabbi Meir and his colleagues also received the tradition from Rabbi Yishmael. The colleagues of Rabbi Meir include Rabbi Yehudah, Rabbi Yosse, Rabbi Shimon, Rabbi Nechemiah, Rabbi Elazar ben Shamu'a, Rabbi Yochanan the shoemaker, Shimon ben Azzai, and Rabbi Chananiah ben Teradion.¹⁶

Similarly, Rabbi Akiva's colleagues also received the tradition from Rabbi Eleazar the great. Rabbi Akiva's colleagues include Rabbi Tarfon - the teacher of Rabbi Yosse of the Galil - Rabbi Shimon ben Elazar, and Rabbi Yochanan ben Nuri.

Rabban Gamliel the elder received the tradition from Rabban Shimon, his father - the son of Hillel the elder. Rabban Shimon, his son, received the tradition from him. Rabban Gamliel, his son, received the tradition from him and Rabban Shimon, his son, received the tradition from him.

Rabbi Yehudah, the son of Rabban Shimon and referred to as Rabbenu Hakadosh ("our saintly teacher"),¹⁷ received the tradition from his father, from Rabbi Elazar ben Shamu'a, and from Rabban Shimon and his colleagues.

Rabbenu Hakadosh composed the Mishnah. From the days of Moses, our teacher, until Rabbenu Hakadosh, no one had composed a text for the purpose of teaching the Oral Law in public. Instead, in each generation, the head of the court or the prophet of that generation would take notes of the teachings which he received from his masters for himself, and teach them verbally in public. Similarly, according to his own potential, each individual would write notes for himself of what he heard regarding the explanation of the Torah, its laws, and the new concepts that were deduced in each generation concerning laws that were not communicated by the oral tradition, but rather deduced using one of the thirteen principles of Biblical exegesis and accepted by the high court.

This situation continued until [the age of] Rabbenu Hakadosh. He collected all the teachings, all the laws, and all the explanations and commentaries that were heard from Moses, our teacher, and which were taught by the courts in each generation concerning the entire Torah. From all these, he composed the text of the Mishnah. He taught it to the Sages in public and revealed it to the Jewish people, who all wrote it down. They spread it in all places so that the Oral Law would not be forgotten by the Jewish people.

Why did Rabbenu Hakadosh make [such an innovation] instead of perpetuating the status quo? Because he saw the students becoming fewer, new difficulties constantly arising, the Roman Empire¹⁸ spreading itself throughout the world and becoming more powerful, and the Jewish people wandering and becoming dispersed to the far ends of the world. [Therefore,] he composed a single text that would be available to everyone, so that it could be studied quickly and would not be forgotten.¹⁹ Throughout his entire life, he and his court taught the Mishnah to the masses.

These are the great Sages who were part of the court of Rabbenu Hakadosh and who received the tradition from him: His sons, Shimon and Gamliel, Rabbi Effess, Rabbi Chanina ben Chama, Rabbi Chiyya, Rav, Rabbi Yannai, bar Kafra, Shemuel, Rabbi Yochanan, Rabbi Hoshaia. Thousands and myriads of other sages received the tradition from [Rabbenu Hakadosh] together with these great sages.

Even though all of the eleven sages mentioned above received the tradition from Rabbenu Hakadosh and attended his study sessions, [there are differences between them. At that time,] Rabbi Yochanan was of lesser stature. Afterwards, he became a disciple of Rabbi Yannai and received instruction from him. Similarly, Rav received the tradition from Rabbi Yannai, and Shemuel received the tradition from Rabbi Chanina ben Chama.²⁰

Rav composed the Sifra and the Sifre to explain the sources for the Mishnah. Rabbi Chiyya composed the Tosefta²¹ to explain the subjects [discussed in] the Mishnah. Rabbi Hoshaia and bar Kafra composed baraitot to explain the matters [discussed in] the Mishnah. Rabbi Yochanan composed the Jerusalem Talmud in Eretz Yisrael approximately three hundred years after the destruction of the Temple.²²

Among the great sages who received the tradition from Rav and Shemuel were:²³ Rav Huna, Rav Yehudah, Rav Nachman, and Rav Kahana. Among the great sages who received the tradition from Rabbi Yochanan²⁴ were: Ravvah bar bar Channah, Rav Ami, Rav Assi, Rav Dimi, and Rav Avin.

Among the Sages who received the tradition from Rav Huna and Rav Yehudah were Rabbah and Rav Yosef. Among the sages who received the tradition from Rabbah and Rav Yosef were Abbaye and Ravva. Both of them also received the tradition from Rav Nachman. Among the Sages who received the tradition from Ravva were Rav Ashi and Ravina. Mar bar Rav Ashi received the tradition from Rav Ashi, his father, and from Ravina.

Thus, there were forty generations from Rav Ashi back to Moses, our teacher, of blessed memory. They were:

1) Rav Ashi [received the tradition] from Ravva.

2) Ravva [received the tradition] from Rabbah.

3) Rabbah [received the tradition] from Rav Huna.

4) Rav Huna [received the tradi­tion] from Rabbi Yochanan, Rav, and Shemuel.

5) Rabbi Yochanan, Rav, and She­muel [received the tradition] from Rabbenu Hakadosh.

6) Rabbenu Hakadosh [received the tradition] from Rabbi Shimon, his father.

7) Rabbi Shimon [received the tra­dition] from Rabban Gamliel, his father.

8) Rabban Gamliel [received the tradition] from Rabban Shimon, his father.

9) Rabban Shimon [received the tradition] from Rabban Gamliel, the elder, his father.

10) Rabban Gamliel, the elder, [re­ceived the tradition] from Rabban Shimon, his father.

11) Rabban Shimon [received the Tradition] from Hillel, his father, and Shammai.

12) Hillel and Shammai [received the tradition] from Shemayah and Avtalion.

13) Shemayah and Avtalion [re­ceived the tradition] from Yehudah and Shimon [ben Shatach].

14) Yehudah and Shimon [received the tradition] from Yehoshua ben Perachiah and Nittai of Arbel.

15) Yehoshua and Nittai [received the tradition] from Yosse ben Yo'ezer and Yosef ben Yochanan.

16) Yosse ben Yo'ezer and Yosef ben Yochanan [received the tradi­tion] from Antignos.

17) Antignos [received the tradi­tion] from Shimon the Just.

18) Shimon the Just [received the tradition] from Ezra.

19) Ezra [received the tradition] from Baruch.

20) Baruch [received the tradition] from Jeremiah.

21) Jeremiah [received the tradi­tion] from Tzefaniah.

22) Tzefaniah [received the tradi­tion] from Chabbakuk.

23) Chabbakuk [received the tradition] from Nachum.

24) Nachum [received the tradition] from Yoel.

25) Yoel [received the tradition] from Michah.

26) Michah [received the tradition] from Isaiah.

27) Isaiah [received the tradition] from Amos.

28) Amos [received the tradition] from Hoshea.

29) Hoshea [received the tradition] from Zechariah.

30) Zechariah [received the tradition] from Yehoyada.

31) Yehoyada [received the tradition] from Elisha.

32) Elisha [received the tradition] from Elijah.

33) Elijah [received the tradition] from Achiah.

34) Achiah [received the tradition] from David.

35) David [received the tradition] from Shemuel.

36) Shemuel [received the tradition] from Eli.

37) Eli [received the tradition] from Pinchas.

38) Pinchas [received the tradition] from Joshua.

39) Joshua [received the tradition] from Moses, our teacher.

40) Moses, our teacher, [received the tradition] from the Almighty.

Thus, [the source of] all these people's knowledge is God, the Lord of Israel.

FOOTNOTES
1.	The heading "Introduction" is not found in any of the manuscript editions of theMishneh Torah and appears to be a printer's addition. Note Hilchot Shechitah 1:4, where the Rambam refers to "...the Oral Law, which is called `the mitzvah,' as we explained in the beginning of this text." By referring to these passages as "the beginning" of the text and not "the introduction to the text," the Rambam implies that the subject matter contained in these passages is an essential part of theMishneh Torah and not merely an author's preamble.
2.	Though this verse is omitted by many printed editions of the Mishneh Torah, it is included in the manuscript editions. It is also found at the beginning of the Rambam's other works, the Commentary on the Mishnah, Sefer HaMitzvot, and the Guide to the Perplexed. The Rambam's intention is to clarify that he does not see this work as an expression of his individual efforts alone, but that it was composed "In the name of God, the Lord of the world."
3.	The Rambam introduces every one of the books of the Mishneh Torah by quoting an appropriate verse from the Bible. It is possible to explain that he chose this verse for the introduction to the entire text in reply to objections he knew would arise to the Mishneh Torah. The Rambam's conception of his work as "a compilation of the entire Oral Law" would not be acceptable to many. Therefore, he begins by emphasizing that his actions were not presumptuous. There is no need for him to be "ashamed" at taking such a step. Since he can "gaze at all Your mitzvot" - i.e., has the knowledge of the entire Oral Law - he is obligated to try to communicate that knowledge to others, as stated in Hilchot Talmud Torah 5:4 (Yayin Malchut).
4.	By emphasizing that, at the revelation at Sinai, the mitzvot were given "together with their explanations," the Rambam stresses that the Written and Oral Laws cannot be viewed as two separate entities, but rather as two dimensions of a single whole. See also the Rambam's Introduction to his Commentary on the Mishnah, where he elaborates on the same concept.
5.	See Emunah V'De'ot (Discourse 3, Chapter 3), where Rav Sa'adiah Gaon explains at length how the oral tradition is necessary to understand how to fulfill the mitzvot
6.	Note Gittin 60b, which prohibits writing down the teachings of the Oral Law. Nevertheless, from the Rambam's statements here and in the Introduction to his Commentary on the Mishnah, it appears that the prohibition only applies to the composition of a text from which to teach, and not writing down notes for one's personal study.
7.	See the Rambam's Introduction to his Commentary on the Mishnah, where he quotes Eruvin 54b which describes the order in which Moses would teach Aharon, his sons, the elders, and then the entire Jewish people.
8.	I.e., regarding its transmission to others (Sifre, Pinchas).
9.	By listing the entire chain of tradition, the Rambam demonstrates how the Oral Law was transmitted in a continuous chain and was not the invention of the later Sages. However, beyond this obvious intent, the Rambam had another goal in mind. In his Introduction to Sefer HaMitzvot(where he outlines some of his deliberations about the composition of the Mishneh Torah), the Rambam writes: I chose to omit the supports and proofs [for the laws], and instead mention the major figures who transmitted the tradition. Thus, I will not say "These are the words of Rabbi ---," or "Rabbi --- says such and such" regarding each particular matter. Instead, I will mention all the sages of the Mishnah and the Talmud, of blessed memory, in general at the beginning of the text. I will state that all the judgments of the Torah - i.e., the Oral Law - were received and transmitted from so and so to so and so, until Ezra and until Moses. I will mention together with [the leading sage of the generation], who received the tradition, the other well-known personalities in his generation whose position in the chain of tradition is equivalent to his. All this [will be done] out of a desire for brevity. The Rambam's willingness to sacrifice the mention of the sources for his decisions in favor of a brief and clear text became a major issue with regard to the acceptance of the Mishneh Torah by other rabbis. The Ra'avad writes: This author abandoned the practice of all the previous authors, who would bring supports for their statements and quote them in the name of their sources. This was of great benefit because, at times, a judge would presume to forbid or permit [something] based on a specific source. If he knew that a greater authority holds a different opinion, he would retract his. However, in this instance, I do not know why I should retract from the tradition I received and my sources because of [the statements] in this work by this author. Afterwards, the Rambam himself regretted his original decision. In a responsum, he wrote that he desired to add the sources on which the decisions of the Mishneh Torah were based. Unfortunately, the Rambam himself never succeeded in composing such a text, and the task of discovering these sources has been left to the sages of subsequent generations.
10.	See Bava Batra 121b.
11.	Jeremiah and Baruch witnessed the destruction of the First Temple. After Jeremiah's death, Baruch went to Babylon and taught Torah to the exiles there.
12.	The Anshei K'nesset Hagedolah presided over the return to Zion at the beginning of the Second Temple period and set the foundations for the reconstruction of the nation.
13.	These two sages begin the line of zugot (pairs) mentioned in the first chapter of Avot. The first of the sages mentioned was the nasi (head of the academy), and the second the av beit din (head of the court).
14.	See Eduyot 1:3 and Gittin ,57b. It is difficult to understand why the Rambam mentions Shemayah and Avtalion's ancestry. On the contrary, the fact that they were converts raises serious questions as to why they were allowed to serve as nasi and av beit din. (See Hilchot Melachim1:4 and the commentary in the Moznaim edition of that Halachah.)
15.	Rabban Yochanan ben Zakkai witnessed the destruction of the Second Temple. Before the fall of Jerusalem, he escaped with his students to Yavneh and laid a new foundation for our people's spiritual growth.
16.	The commentaries have noted some apparent contradictions between the Rambam's statements here and those in the Introduction to his Commentary on the Mishnah. For example, in the Introduction to his Commentary on the Mishnah, the Rambam states that Rabbi Meir and Rabbi Nechemiah were different names for the same person, while here he mentions them as separate individuals. Similarly, in the Introduction to his Commentary on the Mishnah, the Rambam places Rabbi Chananiah ben Teradion in the first generation of sages following the Temple's destruction, while here he places him in the third generation. The Mishneh Torah is a later work, and it is possible that the Rambam changed his thinking on these particulars before its composition.
17.	In the Introduction to his Commentary on the Mishnah, the Rambam explains that Rabbi Yehudah HaNasi merited the title Rabbenu Hakadosh (our saintly teacher), because "he possessed all the desired and good qualities."
18.	The Roman Empire systematically attempted to suppress the study of Torah in all the lands under its control.
19.	Though Rabbi Yehudah HaNasi's composition of the Mishnah is a monumental achievement in its own right, perhaps the Rambam elaborates in his description of it because of the parallels to his own composition of the Mishneh Torah.
20.	Rav and Shemuel represent the first generation of Amoraim, the age in which the center of Torah study shifted from Eretz Yisrael to Babylonia.
21.	In the Introduction to his Commentary on the Mishnah, the Rambam explains Rabbi Chiyya's contribution as follows: He followed his master's [Rabbi Yehudah HaNasi's] footsteps [in composing a text for the public] to explain the matters he saw to be confusing in his master's work. This was called the Tosefta. Its intent was to explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah... to show how these ideas could be developed and deduced from the Mishnah.
22.	Thus, according to the Rambam, the approximate date of the composition of the Jerusalem Talmud was the year 4025 (365 C.E.). The commentaries have not found an explicit source supporting the Rambam's contention that Rabbi Yochanan composed the Jerusalem Talmud. Indeed, it appears that the final text of that work was composed by Rabbi Mannah and Rabbi Yosse ben Rabbi Bun approximately one hundred years after Rabbi Yochanan's death. Some commentaries explain that Rabbi Yochanan laid the foundation for the text that was completed by the later sages.
23.	In Babylonia.
24.	In Eretz Yisrael.

Part 2

All the sages who were mentioned were the leaders of the generations. Among them were heads of academies, heads of the exile, and members of the great Sanhedrin. Together with them in each generation, there were thousands and myriads that heard their [teachings].

Ravina and Rav Ashi were the final generation of the Sages of the Talmud. Rav Ashi composed the Babylonian Talmud in Shin'ar approximately one hundred years after Rabbi Yochanan composed the Jerusalem Talmud.¹ The intent of both the Talmuds is to elucidate the words of the Mishnah, to explain its deeper points, and [to relate] the new matters that were developed by each court from the era of Rabbenu Hakadosh until the composition of the Talmud.

From the entire [body of knowledge stemming from] the two Talmuds, theTosefta, the Sifra, and the Sifre, can be derived the forbidden and the permitted, the impure and the pure, the liable and those who are free of liability, the invalid and the valid as was received [in tradition], one person from another, [in a chain extending back] to Moses at Mount Sinai.

Also, [the sources mentioned above] relate those matters which were decreed by the sages and prophets in each generation in order to "build a fence around the Torah." We were explicitly taught about [this practice] by Moses, as [implied by Leviticus 18:30]: "And you shall observe My precepts," [which can be interpreted to mean]: "Make safeguards for My precepts."²

Similarly, it includes the customs and ordinances that were ordained or practiced in each generation according to [the judgment of] the governing court of that generation.³ It is forbidden to deviate from [these decisions], as [implied by Deuteronomy 17:11]: "Do not deviate from the instructions that they will give you, left or right."

It also includes marvelous judgments and laws which were not received from Moses, but rather were derived by the courts of the [later] generations based on the principles of Biblical exegesis. The elders of those generations made these decisions and concluded that this was the law. Rav Ashi included in the Talmud this entire [body of knowledge, stemming] from the era of Moses, our teacher, until his [own] era.

The Sages of the Mishnah also composed other texts to explain the words of the Torah. Rabbi Hoshaia, the disciple of Rabbenu Hakadosh, composed an explanation of the book of Genesis.⁴ Rabbi Yishmael [composed] an explanation beginning at "These are the names" [the beginning of the book of Exodus,] until the conclusion of the Torah. This is called the Mechilta. Rabbi Akiva also composed a Mechilta.⁵ Other Sages of the following generations composed other [collections of the] interpretations [of verses] (Medrashim). All of these works were composed before the Babylonian Talmud.

Thus, Ravina, Rav Ashi, and their colleagues represent the final era of the great Sages of Israel who transmitted the Oral Law. They passed decrees, ordained practices, and put into effect customs. These decrees, ordinances, and customs spread out among the entire Jewish people in all the places where they lived.⁶

After the court of Rav Ashi composed the Talmud and completed it in the time of his son, the Jewish people became further dispersed throughout all the lands, reaching the distant extremes and the far removed islands. Strife sprung up throughout the world, and the paths of travel became endangered by troops. Torah study decreased and the Jews ceased entering their yeshivot in the thousands and myriads, as was customary previously.

Instead, individuals, the remnants whom God called, would gather in each city and country, occupy themselves in Torah study, and [devote themselves] to understanding the texts of the Sages and learning the path of judgment from them.

Every court that was established after the conclusion of the Talmud, regardless of the country in which it was established, issued decrees, enacted ordinances, and established customs for the people of that country - or those of several countries. These practices, however, were not accepted throughout the Jewish people, because of the distance between [their different] settlements and the disruption of communication [between them].

Since each of these courts were considered to be individuals - and the High Court of 71 judges had been defunct for many years before the composition of the Talmud - people in one country could not be compelled to follow the practices of another country, nor is one court required to sanction decrees which another court had declared in its locale. Similarly, if one of the Geonim interpreted the path of judgment in a certain way, while the court which arose afterward interpreted the proper approach to the matter in a different way, the [opinion of the] first [need] not be adhered to [absolutely]. Rather, whichever [position] appears to be correct - whether the first or the last - is accepted.

FOOTNOTES
1.	Thus, according to the Rambam, the approximate date of the composition of the Babylonian Talmud was 4125 (465 C.E.). The commentaries point to Bava Metzia 86a, which relates that "Rav Ashi and Ravina were the final authorities with regard to instruction," as the source for the Rambam's statements. From the Rambam's later statements, it appears that in this instance as well, Rav Ashi laid the foundation for the Talmud. However, the composition of the text was completed by Ravina Zuta, Mar bar Rav Ashi, and Rav Yosse more than seventy years after Rav Ashi's death.
2.	In the Introduction to his Commentary on the Mishnah, the Rambam deals with this subject at length, citing as examples, the prohibition of eating fowl together with milk and the eighteen decrees passed by the School of Hillel and the School of Shammai.
3.	In the Introduction to his Commentary on the Mishnah, the Rambam also mentions these two categories, describing them as: Laws that were established after meditation on the proper structure for interpersonal relations, without adding or detracting from the words of the Torah, or matters that [were instituted] for the spiritual betterment of mankind. Among the examples of such laws he cites are: Hillel's institution of the Pruzbul and the ordinances of Ushia, which require a father to support his children. The Rambam also discusses these three categories of Rabbinic decrees in Hilchot Mamrim, Chapters 1 and 2.
4.	The Rambam is referring to Bereshit Rabbah.
5.	Today, this collection of teachings is known as Mechilta D'Rabbi Shimon bar Yochai.
6.	Because these ordinances were universally accepted by the Jewish people, their observance became mandatory, as the Rambam explains further on.

Part 3

These [principles apply regarding] the judgments, decrees, ordinances, and customs which were established after the conclusion of the Talmud. However, all the matters mentioned by the Babylonian¹ Talmud are incumbent on the entire Jewish people to follow. We must compel each and every city and each country to accept all the customs that were put into practice by the Sages of the Talmud, to pass decrees parallelling their decrees, and to observe their ordinances, since all the matters in the Babylonian Talmud were accepted by the entire Jewish people.

The [Talmudic] Sages who established ordinances and decrees, put customs into practice, arrived at legal decisions, and taught [the people] concerning certain judgments represented the totality of the Sages of Israel or, at least, the majority of them. They received the tradition regarding the fundamental aspects of the Torah in its entirety, generation after generation, [in a chain beginning with] Moses, our teacher.

All the Sages who arose after the conclusion of the Talmud and comprehended its [wisdom] and whose prowess gained them a reputation are called the Geonim. All these Geonim that arose in Eretz Yisrael, Babylonia, Spain, and France taught the approach of the Talmud, revealing its hidden secrets and explaining its points, since [the Talmud's] manner of expression is very deep. Furthermore, it is composed in Aramaic, with a mixture of other tongues. This language was understood by the people of Babylonia in the era when the Talmud was composed. However, in other places, and even in Babylonia in the era of the Geonim, a person cannot understand this language unless he has studied it.²

The inhabitants of each city would ask many questions of each Gaon who lived in their age, to explain the difficult matters that existed in the Talmud. They would reply to them according to their wisdom. The people who had asked the questions would collect the replies and make texts from them, so that they could consider them in depth.³ Also, the Geonim of each generation composed texts to explain the Talmud. Some of the them explained only certain halachot. Others explained selected chapters that had created difficulty in their age. Still others explained entire tractates and orders. Also, [the Geonim] composed [texts recording] the decisions of Torah law regarding what is permitted and what is forbidden, when one is liable and when one is free of liability, with regard to subjects that were necessary at the time, so that they would be accessible to the grasp of a person who could not comprehend the depths of the Talmud.⁴ This is the work of God, which was performed by all the Geonim of Israel from the completion of the Talmud until the present date, 1108 years after the destruction of the Temple, 4937 years after the creation of the world.⁵

At this time, we have been beset by additional difficulties, everyone feels [financial] pressure, the wisdom of our Sages has become lost, and the comprehension of our men of understanding has become hidden. Therefore, those explanations, laws, and replies which the Geonim composed and considered to be fully explained material have become difficult to grasp in our age, and only a select few comprehend these matters in the proper way.

Needless to say, [there is confusion] with regard to the Talmud itself - both the Jerusalem and Babylonian Talmuds - the Sifra, the Sifre, and the Tosefta, for they require a breadth of knowledge, a spirit of wisdom, and much time, for appreciating the proper path regarding what is permitted and forbidden, and the other laws of the Torah.

Therefore, I girded my loins - I, Moses, the son of Maimon, of Spain.⁶ I relied upon the Rock, blessed be He. I contemplated all these texts and sought to compose [a work which would include the conclusions] derived from all these texts regarding the forbidden and the permitted, the impure and the pure, and the remainder of the Torah's laws, all in clear and concise terms, so that the entire Oral Law could be organized in each person's mouth without questions or objections.

Instead of [arguments], this one claiming such and another such, [this text will allow for] clear and correct statements based on the judgments that result from all the texts and explanations mentioned above, from the days of Rabbenu Hakadosh until the present. [This will make it possible] for all the laws to be revealed to both those of lesser stature and those of greater stature, regarding every single mitzvah, and also all the practices that were ordained by the Sages and the Prophets.

To summarize: [The intent of this text is] that a person will not need another text at all with regard to any Jewish law. Rather, this text will be a compilation of the entire Oral Law, including also the ordinances, customs, and decrees that were enacted from the time of Moses, our teacher, until the completion of the Talmud,⁷ as were explained by the Geonim in the texts they composed after the Talmud.

Therefore, I have called this text, Mishneh Torah ["the second to the Torah,"⁸with the intent that] a person should first study the Written Law, and then study this text⁹ and comprehend the entire Oral Law from it, without having to study any other text between the two.

I saw fit to divide this text into [separate] halachot¹⁰ pertaining to each [particular] subject, and, within the context of a single subject, to divide those halachot into chapters. Each and every chapter is divided into smaller halachot so that they can be ordered in one's memory.

[Regarding] the halachot which pertain to specific subjects: Some of the halachot contain the laws governing only one mitzvah, this being a mitzvah that has many matters of the tradition [associated with it] and is a subject in its own right. Other halachot contain the laws governing many mitzvot, since they deal with the same subject matter, for I have divided this text according to topics, not according to the number of mitzvot, as will become clear to the reader.¹¹

The number of mitzvot which are incumbent on us at all times¹² is 613. 248 are positive commandments; an allusion to their [number], the number of limbs in the human body.¹³ 365 are negative commandments (prohibitions); an allusion to their [number,] the number of days in a solar year.¹⁴

FOOTNOTES
1.	Perhaps by specifying "the Babylonian Talmud," the Rambam is alluding to the halachic principle that whenever there is a difference between the decisions of the Babylonian and the Jerusalem Talmuds, those of the Babylonian Talmud are followed.
2.	In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to compose theMishneh Torah in Mishnaic Hebrew rather than in Aramaic in order to make it more accessible to the common man.
3.	33.the Rambam is referring to the body of responsa (She'elot UTshuvot) which began to accumulate from the many questions circulated among the different Jewish communities in the diaspora.
4.	In the Introduction to his Commentary on the Mishnah, the Rambam mentions some of these texts:Halachot Gedolot, Halachot Pesukot, the She'iltot of Rav Achai Gaon, and the Halachot of Rav Yitzchak Alfasi.
5.	This corresponds to the year 1177 C.E. Apparently, the Rambam composed the Mishneh Torahover a number of years, constantly revising his work. Thus, in Hilchot Kiddush HaChodesh11:16, he mentions the date of the composition of the text as 4938, one year later, and in Hilchot Shemitot V'Yovalot, he mentions the date 4936, one year earlier.
6.	Though the Rambam mentions his nationality when stating his name in some of his other works as well (see Iggeret HaShmad), it is possible that he had a specific intention in doing so here. Despite his desire and intention for the Mishneh Torah to be universally accepted, he knew that other customs were followed in the Ashkenazic community. By mentioning his country of origin, he could be alluding to the fact that some of the customs he mentioned were specific to Jews of that background (Yayin Maichut).
7.	For it is only these laws that are binding on the entire Jewish people, as explained above.
8.	As mentioned above, there were many rabbis who considered the Rambam's intention in the composition of this text and, in particular, the name he chose for it, as presumptuous. Indeed, for that reason the name Mishneh Torah is rarely used. Instead, the text is commonly referred to as the YadHaChazakah ("The Strong Hand") [so called because the Hebrew is numerically equivalent to fourteen, the number of books in the Mishneh Torah], or simply "the Rambam."
9.	The Rambam's statements imply that he desired the Mishneh Torah to be studied in the order in which it was composed, so that a reader can receive a full picture of the Oral Law.
10.	These halachot are comparable to sections within a book.
11.	In his Introduction to Sefer HaMitzvot, the Rambam explains that he chose to structure the text in this manner in order to make the subject matter more accessible to the reader.
12.	For there are some commandments - e.g., the requirement to dedicate the spoil taken from Midian (see Numbers, Chapter 31) - that were recorded in the Torah, but applied only in those specific circumstances.
13.	In Sefer HaMitzvot, the Rambam quotes the Midrash Tanchumah (Ki Tetzei), which states that it is as if each limb of the body is saying, "Do a mitzvah with me."
14.	Thus, it is as if each day of the year is saying, "Do not commit a transgression on me" (ibid.).

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Hayom Yom:

• Friday, 9 Shevat 5774 – 10 January 2014

"Today's Day"

Friday, 9 Sh'vat 5703

Torah lessons: Chumash: Bo, Shishi with Rashi.

Tehillim: 49-54.

Tanya: Now, chochma (wisdom) is (p. 77)...you or intelligence. (p. 77).

When my father concluded the entire Talmud for the third time he said a maamar on the subject of the meaning of a hadran.1

During the year of mourning for his mother,2 my father3 concluded the entire Mishna at the end of eleven months, and the entire Talmud at her Yahrzeit.

FOOTNOTES

1. The lecture traditionally delivered at the conclusion of a volume or the entire Talmud.

2. Rebbetzin Rivka. (See 10 Sh'vat).

3. The Rebbe Rashab (R. Shalom Dovber) 1860-1920.

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Daily Thought:

Two Are One

Many people, without realizing, end up with two gods:

One god is an impersonal one, an all-encompassing, transcendent force.

But then, at times of trouble, they cry out to another, personal god, with whom they have an intimate relationship.

Our faith is all about knowing that these two are one. The same G‑d who is beyond all things, He is the same one who hears your cries and counts your tears. The same G‑d who is the force behind all existence and transcends even that, He is the same G‑d who cares about what is cooking in your kitchen and how you treat your fellow human being.

G‑d cannot be defined, even as transcendent. He is beyond all things and within them at once.

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