TODAY'S LAWS & CUSTOMS:
• ROSH CHODESH OBSERVANCES
Today isRosh Chodesh ("Head of the Month") for the month of Sivan.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links:
The 29th Day
The Lunar Files
• COUNT "FORTY-SIX DAYS TO THE OMER" TONIGHT
Tomorrow is the forty-sixth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is forty-six days, which are six weeks and four days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Netzach sheb'Malchut -- "Ambition in Receptiveness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
TODAY IN JEWISH HISTORY:
• FLOOD WATERS RECEDE (2105 BCE)
150 days after the rains stopped falling in the Great Flood, the raging waters which covered the face of the earth calmed and began to subside at the rate of one cubit every four days (Genesis 8:3; Rashi, ibid. See "Today in Jewish History" for Cheshvan 17.)
Links:
Noah and the Flood
The Flood
• ENCAMPMENT AT SINAI (1313 BCE)
On the 1st of Sivan of the year 2448 from creation (1313 BCE), six weeks after their exodus from Egypt, the Children of Israel arrived at Mount Sinai in the Sinai Desert and camped at the foot of the mountain "as one man, with one heart" in preparation for the receiving of the Torah from G-d. On this day, however "Moses did not say anything to them, because of their exhaustion from the journey."
Link: The Day That Nothing Happened
• KORACH SWALLOWED UP BY THE EARTH (1312 BCE)
Korach, who led a rebellion against the leadership of Moses and Aaron, met his end when, miraculously, "the ground split beneath them... And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained to Korach, and all their possessions" (Numbers 16:31-32).
Links:
Korach's Rebellion
More on Korach
• WORMS JEWS MASSACRED (1096)
At the end of a week in which a group Jews took refuge in a local castle in Worms, Germany, the crusaders massacred them during their morning prayers. (see "Today in Jewish History" for Iyar 8.)
DAILY QUOTE:
A woman of valor is the crown of her husband(Proverbs 12:4)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Naso, 6th Portion Numbers 7:42-7:83 with Rashi
• Chapter 7
42. On the sixth day, the chieftain was of the sons of Gad, Eliasaph the son of De'uel. מב. בַּיּוֹם הַשִּׁשִּׁי נָשִׂיא לִבְנֵי גָד אֶלְיָסָף בֶּן דְּעוּאֵל:
43. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. מג. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
44. One spoon [weighing] ten [shekels] of gold filled with incense. מד. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
45. One young bull, one ram and one lamb in its first year for a burnt offering. מה. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
46. One young he goat for a sin offering. מו. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
47. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Eliasaph the son of De'uel. מז. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֶלְיָסָף בֶּן דְּעוּאֵל:
48. On the seventh day, the chieftain was of the sons of Ephraim, Elishama the son of Ammihud. מח. בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם אֱלִישָׁמָע בֶּן עַמִּיהוּד:
49. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. מט. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
50. One spoon [weighing] ten [shekels] of gold filled with incense. נ. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
51. One young bull, one ram and one lamb in its first year for a burnt offering. נא. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
52. One young he goat for a sin offering. נב. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
53. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Elishama the son of Ammihud; נג. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֱלִישָׁמָע בֶּן עַמִּיהוּד:
54. On the eighth day, the chieftain was of the sons of Manasseh, Gamliel the son of Pedazhur. נד. בַּיּוֹם הַשְּׁמִינִי נָשִׂיא לִבְנֵי מְנַשֶּׁה גַּמְלִיאֵל בֶּן פְּדָהצוּר:
55. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. נה. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
56. One spoon [weighing] ten [shekels] of gold filled with incense. נו. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
57. One young bull, one ram and one lamb in its first year for a burnt offering. נז. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
58. One young he goat for a sin offering. נח. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
59. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Gamliel the son of Pedazhur. נט. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן גַּמְלִיאֵל בֶּן פְּדָהצוּר:
60. On the ninth day, the chieftain was of the sons of Benjamin, Abidan the son of Gideoni. ס. בַּיּוֹם הַתְּשִׁיעִי נָשִׂיא לִבְנֵי בִנְיָמִן אֲבִידָן בֶּן גִּדְעֹנִי:
61. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. סא. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
62. One spoon [weighing] ten [shekels] of gold filled with incense. סב. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
63. One young bull, one ram and one lamb in its first year for a burnt offering. סג. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
64. One young he goat for a sin offering. סד. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
65. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Abidan the son of Gideoni. סה. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֲבִידָן בֶּן גִּדְעֹנִי:
66. On the tenth day, the chieftain was of the sons of Dan, Ahiezer the son of Ammishaddai. סו. בַּיּוֹם הָעֲשִׂירִי נָשִׂיא לִבְנֵי דָן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי:
67. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. סז. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
68. One spoon [weighing] ten [shekels] of gold filled with incense. סח. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
69. One young bull, one ram and one lamb in its first year for a burnt offering. סט. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
70. One young he goat for a sin offering. ע. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
71. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahiezer the son of Ammishaddai. עא. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֲחִיעֶזֶר בֶּן עַמִּישַׁדָּי:
72. On the eleventh day, the chieftain was of the sons of Asher, Pag'iel the son of Ochran. עב. בְּיוֹם עַשְׁתֵּי עָשָׂר יוֹם נָשִׂיא לִבְנֵי אָשֵׁר פַּגְעִיאֵל בֶּן עָכְרָן:
73. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. עג. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
74. One spoon [weighing] ten [shekels] of gold filled with incense. עד. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
75. One young bull, one ram and one lamb in its first year for a burnt offering. עה. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
76. One young he goat for a sin offering. עו. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
77. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Pag'iel the son of Ochran. עז. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן פַּגְעִיאֵל בֶּן עָכְרָן:
78. On the twelfth day, the chieftain was of the sons of Naphtali, Ahira the son of Enan. עח. בְּיוֹם שְׁנֵים עָשָׂר יוֹם נָשִׂיא לִבְנֵי נַפְתָּלִי אֲחִירַע בֶּן עֵינָן:
79. His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. עט. קָרְבָּנוֹ קַעֲרַת כֶּסֶף אַחַת שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ מִזְרָק אֶחָד כֶּסֶף שִׁבְעִים שֶׁקֶל בְּשֶׁקֶל הַקֹּדֶשׁ שְׁנֵיהֶם | מְלֵאִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה:
80. One spoon [weighing] ten [shekels] of gold filled with incense. פ. כַּף אַחַת עֲשָׂרָה זָהָב מְלֵאָה קְטֹרֶת:
81. One young bull, one ram and one lamb in its first year for a burnt offering. פא. פַּר אֶחָד בֶּן בָּקָר אַיִל אֶחָד כֶּבֶשׂ אֶחָד בֶּן שְׁנָתוֹ לְעֹלָה:
82. One young he goat for a sin offering. פב. שְׂעִיר עִזִּים אֶחָד לְחַטָּאת:
83. And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahira the son of Enan. פג. וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם אֵילִם חֲמִשָּׁה עַתֻּדִים חֲמִשָּׁה כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה זֶה קָרְבַּן אֲחִירַע בֶּן עֵינָן:
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Tehillim: Psalms Chapters 1 - 9
• Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
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Tanya: Likutei Amarim, middle of Chapter 52
• Lessons in Tanya
• Today's Tanya Lesson
Friday, Sivan 1, 5774 • May 30, 2014
Likutei Amarim, middle of Chapter 52
But what manner of “garment” can possibly conceal the Shechinah and yet itself not be affected by it, so that it, too, will not become nullified? Since the Shechinah is the source of all creation, it is of course the source of the concealing “garment” too.
In other words: If the Shechinah is manifest in the “garment”, i.e., if the garment is enveloped by its source, then it follows that it should be nullified out of existence, just as the sun’s rays cease to exist within the body of the sun. In effect, this would make the “garment” cease serving as a “garment” to conceal the Shechinah.
The Alter Rebbe anticipates this question by stating that the “garment” is G d’s Will and wisdom, which are enclothed in Torah and the mitzvot. Since this “garment” belongs to a plane even higher than (the source of the world’s vitality known as) the Shechinah, it is not nullified by it.
However, asks the Rebbe, according to this explanation the question becomes even stronger: If creation cannot receive the light of the Shechinah, then surely it cannot receive the light of the “garment” which is even higher than the Shechinah.
This, the Rebbe says, is answered by the Alter Rebbe when he says, “only that it has descended by means of obscuring gradations.” This means to say: Since G d’s Will and wisdom as found in Torah and the mitzvot “descended” in the gradations of the Worlds, being able to clothe themselves even in material things, they therefore can serve as a “garment” to conceal the light of the Shechinah.
We now understand why the “garment” itself is not nullified by the light of the Shechinah, as well as how created beings can receive this “garment” within themselves, for it is none other than G d’s Will and wisdom which He enclothed in Torah and the mitzvot — as shall presently be explained.
ומהו הלבוש שיוכל להסתירה ולהלבישה ולא יתבטל במציאות באורה, הוא רצונו יתברך וחכמתו וכו׳ המלובשים בתורה ומצותיה, הנגלית לנו ולבנינו
But what is this “garment” which is able to conceal and clothe it (the Shechinah) yet will not itself be completely nullified within its light? — This is His blessed Will and wisdom, and so forth (“and so forth” referring to the levels of Binah and Daat which are part of “intelligence” Above, as mentioned earlier), which are clothed in the Torah and its mitzvot that are revealed to us and our children,
Why are G d’s Will and wisdom and so forth able to act as a concealing “garment” for the light of the Shechinah without themselves being nullified by it?
דאורייתא מחכמה נפקת, היא חכמה עילאה, דלעילא לעילא מעלמא דאתגליא
for “the Torah issues from wisdom,” namely Chochmah Ila‘ah (“Supernal Wisdom,” which is the level of Chochmah of Atzilut), that is immeasurably higher than the world of manifestation (which is the Shechinah),
As mentioned earlier, Shechinah refers to the initial stage of revelation, for which reason it is called the “world of manifestation.” Since Chochmah Ila‘ah is entirely beyond the pale of revelation it is therefore immeasurably higher than the Shechinah.
דאיהו חכים ולא בחכמה ידיעה וכו׳
for “He is wise,” with the wisdom of Chochmah of Atzilut, “but not with a knowable wisdom,” and so forth.
וכמו שנתבאר לעיל, שאור אין סוף ברוך הוא מלובש ומיוחד בחכמה עילאה, והוא יתברך וחכמתו אחד
And as has previously been explained, the [infinite] light of the blessed Ein Sof is clothed in and united with the Supernal Wisdom — and He and His wisdom are One.
Thus, Chochmah as well as the other levels of Divine “intelligence” (such as Binah and Daat) are far superior to the level of the light of the Shechinah. They are therefore able to serve as a “garment” concealing the Shechinah, without being nullified by its light. But how can Divine “intelligence” serve as a “garment”, and how can created beings accept this garment when it is in fact loftier than the Shechinah itself? The Alter Rebbe now answers this question.
רק שירדה בסתר המדרגות ממדריגה למדריגה בהשתלשלות העולמות, עד שנתלבשה בדברים גשמיים, שהן תרי״ג מצות התורה
— Only this is because it (Supernal Wisdom and the Torah1) has descended by means of obscuring gradations, from a higher grade to a lower grade, with the descent of the Worlds, until it (the Torah) has clothed itself in material things, namely, the 613 commandments of the Torah.
FOOTNOTES
1. The Rebbe notes: “Possibly this alludes only to Torah. See above, ch. 4, where exactly the same expression is used. See also beginning of ch. 53: ‘The Supernal Wisdom of Atzilut, which is the totality of the Torah.’ — This matter requires further investigation.”
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Friday, Sivan 1, 5774 • May 30, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 133
The Dough Offering ("Challah")
"You shall offer up a cake of the first of your dough as a gift"—Numbers 15:20.
We are commanded to separate a portion of every dough we prepare and give it to the priest.
The Dough Offering ("Challah")
Positive Commandment 133
Translated by Berel Bell
The 133rd mitzvah is that we are commanded to separate challah from each dough and to give it to a kohen.
The source of this commandment is G‑d's statement,1 "You must separate the first portion of your kneading as challah [a dough offering]."
The details of this mitzvah are explained in tractates Challah and Orlah. It is a Biblical commandment only in Eretz Yisroel.2
FOOTNOTES
1.Num. 15:20.
2.Outside Eretz Yisroel it is obligatory by Rabbinic decree.
________________________________________
Positive Commandment 143The Priestly Portion of Meat
"And this shall be the priests' due from the people, from those who perform a slaughter, be it an ox or a sheep"—Deuteronomy 18:3.
We are commanded to give to the priest the foreleg, jaw, and belly of any kosher animal that we slaughter.
The Priestly Portion of Meat
Positive Commandment 143
Translated by Berel Bell
The 143rd mitzvah is that we are commanded to give the foreleg, the jaw, and the keivah1 from every kosher animal that we slaughter to a kohen.
The source of this commandment is G‑d's statement,2 "This shall be the law of what the Kohanim receive from the people when an animal is slaughtered: [whether ox or sheep you must give the Kohen the foreleg, the jaw, and the keivah]."
The details of this mitzvah are explained in the 10th chapter of tractate Chullin. Levites are not obligated in this mitzvah.3
FOOTNOTES
1.One of the cow's four stomachs.
2.Deut. 18:3.
3.Since the verse says, "from the people." See Chullin 131a.
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Positive Commandment 144The Priestly Portion of Fleece
"The first of the fleece of your sheep [shearing], you shall give him"—Deuteronomy 18:4.
We are commanded to separate the first portion of [a sheep's] shearing and give it to the priest.
This mitzvah applies only in the Land of Israel.
The Priestly Portion of Fleece
Positive Commandment 144
Translated by Berel Bell
The 144th mitzvah is that we are commanded to separate the first of our shearings and give them to a kohen.
The source of this commandment is G‑d's statement,1 "You shall give him the first of your shearing."
This mitzvah applies only in Eretz Yisroel.
The details of this mitzvah are explained in the 11th chapter of tractate Chullin.
FOOTNOTES
1.Ibid. 18:4.
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Rambam:• 1 Chapter: Zechiyah uMattanah Zechiyah uMattanah - Chapter Three
Zechiyah uMattanah - Chapter Three
Halacha 1
When a person gives a gift to a colleague, the recipient does not acquire it until he takes possession through one of the legal processes by which a purchaser takes possession of a purchase.
If the giver desires to give him movable property, the recipient must lift up the article, perform meshichah on an article that one would not ordinarily lift up, or acquire that article through one of the other means through which movable property is acquired.
If he is giving him landed property or servants, the recipient does not acquire them until he manifests ownership over them as a purchaser would, or until a legal document recording the gift reaches his hand.
A verbal statement is not sufficient. The recipient does not acquire the gift, and either one of them still has the option of retracting.
Halacha 2
When, by contrast, a creditor forgoes a debt to a colleague or gives him an object that previously had been entrusted to the recipient for safekeeping, such a gift is made final by a verbal statement alone. Nothing further is necessary, as we have explained.
Halacha 3
Similarly, if a person tells a colleague: "You owe me a maneh. Give it to this person," the intended recipient acquires it. Neither has the option of retracting. This applies whether he gave the recipient the maneh in payment for a debt he owed him, or whether he gave it to him as a gift. And it applies whether the maneh had been given to the person to whom the giver charged with making the gift as a loan or it had been entrusted to him for safekeeping, as we have explained.
Halacha 4
Just as with regard to buying and selling, witnesses are necessary only to reveal the truth of the situation when there are claims and denials, so too, with regard to the waiver of obligations and gifts, witnesses are necessary only because of liars.
Halacha 5
Just as a seller must define the property that he sells, as we have explained, so too, a person who gives a gift must define what he is giving.
What is implied? If a person writes a deed to a colleague which states: "Land from my property is given to you," or he writes: "All of my property is acquired by you with some exceptions," since he did not identify the property he was giving, and the recipient did not know what he was receiving, the recipient does not acquire anything. The recipient may not demand of the giver: "Give me the least valuable of your properties." Instead, he acquires nothing unless the giver defines the place that he is giving him.
Different rules apply, however, if the giver tells the recipient: "I am giving you a portion worth such and such in this and this field." Since he defined the field, even though he did not define the portion of the field, the recipient may collect a portion of that value from the least valuable portion of the field.
Halacha 6
The following rules apply whenever a person gives a gift within the context of a conditional agreement. Whether the condition was stipulated by the giver or by the recipient, should the recipient take possession of and acquire the gift, the gift becomes binding when the condition is fulfilled. If the condition is not fulfilled, the gift is nullified and the recipient must return the benefit that he derived. This applies provided that the condition was stated in the proper manner.
Halacha 7
We have already explained that with regard to all conditional agreements concerning gifts, purchases and sales, it is necessary that the condition be restated, that the positive dimension of the condition be stated before the negative, that the condition precede the deed, and that the condition is one that is possible to fulfill. If any one of these factors is lacking, the condition is nullified, and it is as if it had never been stated.
Halacha 8
Whenever a person uses the expression: "conditional on the following," it is as if he said that the transaction will take effect retroactive to the present time"; he does not have to restate the condition. Some of the geonim have ruled in this manner. And this is also my opinion.
My teachers ruled that there is no need to restate the condition or state the positive dimension of the condition first, except in cases of divorce and consecration. There is no proof to substantiate this approach.
Halacha 9
Whenever a person gives a gift on the condition that it be returned, the gift is valid. The gift is valid whether the condition was made to return the article immediately, that it be returned after a specific time passes, that it remain as a gift for the entire lifetime of either the giver or the recipient, or that it remain as a gift for the entire lifetime of another person.
The above applies both with regard to movable property and landed property. The recipient may derive benefit from the gift for the entire time that it is his.
Halacha 10
When a person tells a colleague: "I am giving you this ox as a gift on the condition that you return it," if the recipient consecrates the ox and then returns it, it is consecrated, and he has fulfilled his obligation to return it.
If, however, the giver tells the recipient: "I am giving it to you on the condition that you return it to me," the ox is not consecrated. For implied in the condition stated by the owner is that he return to him an article that will be fitting for him to use. The same applies in all analogous situations.
Halacha 11
It is forbidden for a Jew to give a gentile a gift without charge. He may, however, give such a gift to a resident alien, as implied by Deuteronomy 14:21: "Give it to the stranger in your gates to eat or sell it to a gentile."
To a gentile, it must be sold; it may not be given. To a resident alien, by contrast, it may be sold or given. The reason for the distinction is that we are obligated to sustain a resident alien, as implied by Leviticus 25:35: "A stranger or a resident, he shall live among you."
Halacha 12
When a person gives a gift to a Canaanite servant or a married woman, it is acquired by the husband or the owner. There is, however, a distinction between their powers of acquisition. The servant's master acquires the article itself, while the husband acquires merely the right to the benefit from the article.
Halacha 13
Even if a person gives a gift to a married woman on the condition that her husband have no authority over it, or to a servant on the condition that his master have no authority over it, the master or the husband acquires it.
If, however, one gives a gift to a married woman or to a servant and the giver stipulates that the gift itself may be used for only this or this purpose, the master or the husband does not acquire it.
Halacha 14
What is implied? When a person gives a gift to a married woman and tells her: "This money is given to you as a gift on the condition that you use it for clothing, that you use it for beverages or that you do with it what you desire without the permission of your husband," the husband has no authority over it.
Similarly, if a person told a servant: "This money is given to you as a gift on the condition that you use it for food and drink, that you use it to obtain your freedom/1 or that you do with it what you desire without the permission of your master," the master has no authority over it. The same principles apply in all analogous situations.
Halacha 15
When a person gives all his possessions to a servant as a gift, the servant acquires himself, and he becomes a free man. He then acquires all the other property.
If, however, the master retains for himself even the slightest amount of property - even movable property, the servant does not acquire anything.
The rationale is that the deed is not a complete bill of freedom, for the master retains some connection to the bill of transfer. Therefore, the servant is not freed, and since he is not freed, he does not acquire anything.
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Rambam:
• 3 Chapters: Bikkurim Bikkurim - Chapter 6, Bikkurim Bikkurim - Chapter 7, Bikkurim Bikkurim - Chapter 8
Bikkurim - Chapter 6
Halacha 1
One who purchases bread from a baker is obligated [to separate] challah.1 He may separate a portion from bread freshly taken from the oven for bread that has cooled or from bread that has cooled for bread freshly taken from the oven. [This applies] even with regard to many trays of bread.2
Halacha 2
The obligation [to separate] challah applies only to [dough from] the five species of grain: wheat barley, rye, oats, and spelt,3 as [implied by Numbers 15:19]: "When you partake of the bread of the land." The term "bread" refers only to a loaf made from these five species.4 If, however, one makes bread from rice, millet, or other legumes, there is no obligation of challah at all.
Halacha 3
Although there is no obligation to separate terumah from leket, shichachah, pe'ah,5 grain which is ownerless,6 and grain which did not reach a third of its growth,7 there is an obligation to separate challah from these. Similarly, there is an obligation to separate challah [from dough made from grain in the following circumstances]: the tithes was separated from the grain early while it was still stalks8 and terumat ma'aser was separated from it, even though the portion of the great terumah is still included in it,9 [grain that was from] the second tithe or consecrated property that was redeemed, the extra [portions of barley harvested for] the omer offering,10 the two loaves [prepared to be offered on Shavuot], and [the loaves prepared for] the showbread11 which were redeemed.12
Halacha 4
When a dough was made from grain from the second tithe in Jerusalem13or from grain from the Sabbatical year,14 or when there is a doubt whether the dough was made from a mixture of terumah and ordinary produce,15 there is an obligation to separate challah. A mixture of terumah and ordinary produce is exempt from the obligation of challah.16
Halacha 5
The loaves for the thanksgiving offering17 and the wafers for the nazirite offering18 which a person made for himself19 are exempt from the obligation of challah, for they are sanctified.20 [If they were made] to sell in the market place to nazirites and to those bringing thanksgiving offerings, there is an obligation to separate challah, since [the baker] has the intent that if they are not sold [for sacrificial purposes], he will eat them.
Halacha 6
There is an obligation to separate challah from a dough made for partners21 and a dough made for many people.22
Halacha 7
When a person makes dough using grain that is tevel - whether the challah is separated before terumah or the terumah separated before challah - what he did is effective.23 If he separated the challah first, he should not partake of it until he separates terumah and terumat ma'aser for it. If he separated terumah first, he should not partake of it until he separates challah.24
Halacha 8
When a person makes a dough with the intent25 of feeding the bread baked from it to an domesticated animal or a wild animal, it is exempt from challah.26There is an obligation to separate challah from a dough made for dogs27 which is eaten by the shepherds.28 A dough made by a gentile is exempt from challah.29
Halacha 9
If a gentile and a Jew were partners in a dough and the portion owned by the Jew was large enough to be liable for challah, it is liable for challah.30
Halacha 10
When a gentile separates challah even in Eretz Yisrael, it is not challah. Instead, we inform him that he does not have to [observe this mitzvah. The dough separated] may be eaten by a non-priest.31
Why do we not suspect that maybe the dough belonged to a Jew and he gave it to a gentile so that it will be exempt?32 Because if a Jew wanted to exempt himself he could do so by making his dough smaller than the required measure.33
Halacha 11
[The following laws apply when a person] mixes flour from wheat34and rice flour35 and makes a dough: If it has the flavor of grain, challah must be separated from it.36 If not, it is exempt. Even if one placed yeast37 from wheat38 into a dough from rice, one is obligated to separate challah from it if it has the flavor of wheat. If it does not have that flavor, it is exempt.
Halacha 12
There is an obligation to separate challah in all [the following instances]:39 a dough that was kneaded with wine, oil, or honey,40 or with boiling water, or one in which spices where placed, water was boiled and flour was placed inside of it and a dough was kneaded. [And challah must be separated when] dough was baked whether in an oven or [in a pit] in the earth,41 whether in a frying pan or a deep pan, whether first one attached the dough to the frying pan or the deep pan and then heated them with fire from below until the loaf was baked or one heated them first and then attached the dough.
If, however, one made a dough to dry it in the sun alone or to cook it in a pot, it is exempt from challah, for [dough cooked] in the sun is not bread whether it was kneaded with water or other liquids.42 Similarly, roasted grain that was kneaded whether with water or honey and which is eaten without being baked is exempt, for the obligation of challah applies only to a dough that will ultimately be baked as bread for human consumption.
Halacha 13
When a dough was first kneaded to make a dough to be cooked in the sun and then the person completed making it for a loaf of bread, or he began making it to bake bread and completed it to cook it in the sun and similarly, when roasted flour was kneaded to bake a loaf of bread, there is an obligation to separate challah.43
Halacha 14
When bread was baked to be used for kutach,44 the manner in which it is made indicates the intent. If it was made as cakes, there is an obligation to separate challah.45 If he made it in strips, it is exempt from challah.46
Halacha 15
What is the minimum measure of dough from which we are obligated to separate challah? An entire omer of flour,47 whether from one of the five species or from all five together, for they are all combined to reach the minimum measure.
What is the measure of an omer? One fifth [of a kab] less than two kabbin. A kab is four lugim and a log is four revi'iot.48 A revi'it is the volume of a cube two fingerbreadths by two fingerbreadths by a height of two and seven tenths fingerbreadths. A fingerbreadth refers to the width of a thumb.
Thus an omer is a measure that is ten fingerbreadths by ten fingerbreadths by a height of approximately 3.9 fingerbreadths. Similarly, a cube with each side six and seven ninths fingerbreadths produces a measure of an omer.
How much does this measure contain? The volume of 43 and 1/5 eggs. This is equivalent to the weight of 86 2/3 selaim of Egyptian wheat flour.49 This is equivalent to 520 zuz of Egyptian zuzim at present. A measure that comprises such a weight of wheat is used universally to measure for the separation of challah.
Halacha 16
It is forbidden for a person to make his dough less than the minimum measure50 in order to free it from the obligation of challah.51 When a person separates challah from a dough that is smaller than the prescribed measure, his actions are of no consequence and the dough is ordinary dough as before.
When a person made a dough that is less than the prescribed measure, baked it, and put the loaf in a basket, baked another loaf52 and put it in the basket, and [continued doing this] until a measure from which challah [must be separated] was collected in the basket, the basket joins them together [as a single entity, establishing an obligation for] challah.53 He must separate challah from the bread. This is derived [from the prooftext mentioned above]: "When you partake of the bread of the land." [The verse] teaches that one should separate [challah] from [bread] that is baked. An oven, [however,] does not join loaves together [to create an obligation to separate] challah.54
Halacha 17
If [small] loaves were joined together and a quantity equal to the measure of challah was gathered together, there is an obligation to separate challah.55 [This applies] even if they are not placed in a basket [together].56 If one baked loaves a little bit at a time and gathered together the entire quantity on a board that does not have a cavity,57 there is a doubt regarding [the matter].58 If [the obligation to separate] challah is of Rabbinic origin,59 one is not obligated to separate it until they are gathered in a container with a cavity.60
Halacha 18
When flour was not sifted, but instead kneaded together with its bran, since the entire measure of the flour61 comprises an omer, there is an obligation [to separate] challah.62 If, however, one removed the bran from the flour and then completed the [required] measure of dough by returning the bran to the flour, there is no obligation to separate challah.63
Halacha 19
When a baker64 makes a dough to become yeast and divide it up,65 there is an obligation [to separate] challah, for if it is not sold, he will use it as bread. If, however, one makes a dough to divide it while dough,66 it is exempt.
Halacha 20
[The following law applies when] women67 give flour to a baker to make yeast. If none of them individually [gave enough flour to make a dough] that comprises the required measure - even though [the dough made from the flour which] they all [gave] does - it is exempt.68
FOOTNOTES
1.The commentaries raise a question concerning this ruling, because seemingly, the baker should separate challah himself. Moreover, because of the severity of the prohibition of challah, the common people were not considered suspect to refrain from making this separation.
The Radbaz explains that we are speaking about an instance where the baker told the purchaser to separate challah, alternatively, an instance where the baker is suspect not to separate challah. The Kessef Mishneh explains that the responsibility for the baker to separate challah applies only when the challah is ritually pure. Since it will be eaten by the priest, it is appropriate that the baker separate it. When, by contrast, it is impure and must be burnt, it should be separated by the purchaser.
2.Difusim, translated as "trays," literally means "molds." In the Talmudic era, bread was baked in various molds so that the loaves would be shaped differently. In his Commentary to the Mishnah (Demai 1:3), the Rambam explains that there was an opinion which forbade separating challah from one tray for another lest the flour used to bake the different breads was from different years.
3.I.e., whether the dough is made from each of the species individually or a combination of any of the five, as stated in Halachah 15.
4.The Jerusalem Talmud (Challah 1:1) derives this concept because there is an association between challah and matzah. Matzah may only be made from these five species, for they are the only species that can become leaven. Hence, it is these five to which the mitzvah of challah applies. See Halachah 11 which discusses the laws that apply when a dough is made using one of these grains and other species.
5.These mitzvot refer to grain left for the poor.
6.When the grain was left by its owner, it was ownerless and hence, there were no agricultural obligations incumbent upon it. Now, however, that someone took possession of it, those obligations do apply.
7.Because at this point it is not considered as grain yet. See Hilchot Ma'aser 2:3-5. Nevertheless, since a dough made from such grain will become leaven, there is an obligation to separate challah [the Rambam's Commentary to the Mishnah (Bikkurim 1:4)].
8.Before it was threshed; see Hilchot Terumah3:13, Hilchot Ma'aser 3:19.
9.For as stated in Hilchot Terumah, op. cit., there is no obligation to separate terumah from such grain. And since there is no obligation to separate terumah, one might think that one is also exempt from the obligation to separate challah
10.As explained in Hilchot Temidim UMusafim 7:11-12, three se'ah of barley would be harvested for the omer offering. That barley was then made into flour, sifted and refined until only an isaron (a far smaller measure) was selected for the omer offering. The remainder of the barley was redeemed and could be used for mundane purposes.
11.This refers to the extra flour which had been set aside for the two loaves or the showbread, like the remainder of the barley mentioned in the previous note, it could be redeemed and then used for mundane purposes.
12.In all these instances, since the dough was prepared after it was redeemed, it is considered as bread belonging to an ordinary person. Hence, the obligation to tithe it applies (Radbaz, Kessef Mishneh).
13.Although produce of the second tithe is "the property of the Most High," in Jerusalem, it is permitted to be eaten by ordinary people. Hence, challah must be separated from the dough (Radbaz).
14.Like the ownerless produce mentioned in the previous halachah, at present, it is the property of the person who took it as his own. Hence, there is an obligation to separate challah.
15.Although there is a possibility that the produce is a mixture of terumah and ordinary produce which is exempt as stated in the following clause, there is also a possibility that this is only ordinary produce in which instance, an obligation does apply.
16.The Radbaz states that this law applies only in the present era when the obligation to separate challah is of Rabbinic origin. In that instance, the prohibition of a mixture of terumah offsets the obligation to separate challah, for they are both Rabbinic safeguards. If, however, the obligation to separate challah is Scriptural in origin, it would take precedence.
17.Together with the thanksgiving offering, 40 loaves (10 each of four types) were offered.
18.Together with the ram a nazirite offered 30 loaves (10 each of three types) were offered. See Hilchot Ma'aseh HaKorbanot 9:12-24 for a description of these loaves.
19.To bring as part of his offering, rather than to sell to someone else.
20.And challah need only be separated from a person's private property, not from consecrated property (Menachot 67a).
21.This applies even if the dough is not large enough that each of the partners will receive a portion the size of an olive (Radbaz). Even though they intend to separate the bread after it is baked, as long as they do not intend to separate the dough, they are obligated to separate challah (Siftei Cohen 326:1).
22.We are speaking about a situation where a person bakes bread in order to give it to many people. He does not, however, declare the bread ownerless. Were he to do so, there would be no obligation to separate challah, as stated in Chapter 8, Halachah 6.
23.I.e., even though he should have separated the terumah before the dough was made, after the fact, his separation is effective
24.The Radbaz questions why the Rambam does not mention the second tithe, for in the years that there is an obligation to separate it, one may not partake of the produce until it is separated.
25.The Radbaz states that the law depends on the intent of the person making the dough and not what it is eventually used for.
26.For the mitzvah applies only to dough prepared for human consumption.
27.A dough made without bran being separated from the flour which is thus usually not intended for human consumption [the Rambam's Commentary to the Mishnah (Challah 1:8)].
28.Since the shepherds also intend to partake of it, it is considered as intended for human consumption and challah must be separated from the entire dough, even from the portion intended for the dogs.
29.Menachot 67a derives this from the fact that Numbers 15:20, the prooftext for the obligation of challah, speaks of "the first of your dough," i.e., the dough of a Jew and not of a gentile.
30.The Radbaz maintains that the Jew mayt separate challah from the entire dough, even from the gentile's portion.
31.Because there is no holiness associated with it.
32.I.e., the Jew thought that if he gave the dough to a gentile to prepare, it would be exempt and the gentile desired to separate challah from it. The Radbaz states that although generally we do not suspect that a prohibition is being violated, there is room to do so in this instance, because otherwise, why would the gentile think of separating challah.
33.As stated in Halachah 15.
34.Or any other of the five species of grain mentioned in Halachah 2.
35.The Turei Zahav 324:9 states this law applies to rice and not to other species, because rice takes on the flavor of wheat.
36.This applies even if quantitatively, there is more rice than wheat. For the wheat is considered as dominant.
The Ra'avad states that this ruling applies only when there is enough wheat in the dough to establish an obligation. The Radbaz and the Kessef Mishneh explain that the Rambam does not make such a distinction. The difference of opinion between them centers on the interpretation of the Jerusalem Talmud (Challah 3:5). The Shulchan Aruch (Yoreh De'ah 324:9) quotes the Rambam's wording without any further qualification. There is a similar disagreement between the Rambam and the Ra'avad with regard to matzah made from wheat and rice. See Hilchot Chametz UMatzah 6:5.
37.Yeast is singled out, because a small amount of yeast can affect an entire dough.
38.The Ra'avad states that this applies when the yeast is taken from a dough from which challah had not been separated. The Radbaz, however, states that it is possible that the Rambam does not accept that conclusion. In this instance as well, the Shulchan Aruch (Yoreh De'ah 324:10) quotes the Rambam's ruling without further qualification.
39.All of the instances mentioned in the first clause of the halachah are not bread in the simple sense. Nevertheless, they are all considered as dough within the context of this mitzvah.
40.Even though no water was mixed into it [Shulchan Aruch (Yoreh De'ah 329:9)].
41.Since ultimately the dough was baked, the fact that the flour was boiled first is not significant (Siftei Cohen 329:8).
42.Similarly, dough boiled in water is not considered as bread, but as cooked food.
43.As long as there was an intent to use the dough for bread at one stage in its preparation, challah must be separated.
44.A mixture of whey and bread crumbs used as a dip.
45.This shape indicates that he may change his mind and serve the cakes as bread.
46.This indicates that he is not intending to serve the strips as bread, but will indeed crumble them and use them for kutach.
47.Our Sages derived this measure as follows: Numbers 15:19 states: "You shall separate the first of your dough as challah." As Exodus 16:16 relates the amount of manna allotted to each individual in the desert was an omer. Hence we use that as the size of the required measure of dough (Eruvin 83b).
48.A revi'it is approximately 86cc according to Shiurei Torah and approximately 150 cc according to Chazon Ish. Thus a log is 344 or 600 cc, a kab 1376 or 2400 cc, and the measure of the dough from which challah must be separated is 2500 (because the above figures are approximations) or 4320 cc.
49.Shiurei Torah writes that a blessing should be recited when separating challah from a dough made from 3 pounds and 10 ¾ ounces of flour and one should be stringent and separate challah from a dough made from 2 pounds and 10.1 ounces of flour.
50.I.e., less than the measure described in the previous halachah.
51.This applies even though he is ritually impure and he knows that he will be separating the dough to have it burnt (Challah 2:3). The Turei Zahav 324:17 and the Siftei Cohen 324:25 emphasize that this applies only when the person's intent in making the loaf small is that he will not have to separate challah. If he has another intent, his actions are not sanctioned.
52.Which was also less than the prescribed measure.
53.This applies even though the loaves themselves are not joined together. One of the examples of the separation of challah with which many are familiar - the separation of challah from matzah - employs this principle.
54.I.e., if small loaves are baked together in an oven, but taken out separately, there is no obligation to separate challah.
55.Even though at the time the dough was made, there was not a sufficient quantity to require the separation of challah.
56.The fact that they are joined is sufficient for them to be considered as a singled entity.
57.In contrast to the basket mentioned in the previous halachah.
58.Pesachim 48b mentions an unresolved difference of opinion concerning this question among the Sages.
59.Like the challah separated in the present era, as stated Chapter 5, Halachah 5.
60.For we follow the principle: When there is a doubt regarding a Rabbinic obligation, we rule leniently (Radbaz, Kessef Mishneh).
The Shulchan Aruch (Yoreh De'ah 325:1) writes that if one places the bread on a board and then covers it with a cloth, there is an authority who requires the separation of challah. The Siftei Cohen 325:5 questions why the Shulchan Aruch uses the expression "there is an authority...," in as much as this principle is universally accepted.
61.I.e., the flour together with the bran, even though the flour alone is not of sufficient quantity to require challah to be separated.
62.For a poor person will eat bread made from coarse flour containing bran (Shabbat 76b).
63.The Jerusalem Talmud (Challah 2:6) explains that this is derived from Numbers 15:21 that speaks of "your dough," i.e., the way dough is ordinarily made.
64.According to the Rambam, this halachah pertains to a baker and not to ordinary individuals. The laws pertaining to them are mentioned in the following halachah.
65.To sell to others to use the yeast to leaven other doughs without this dough being baked.
66.So that he will be baking smaller portions and not be obligated to separate challah.
67.I.e., private individuals who will use the yeast for themselves and not for commercial purposes.
68.Because the dough is not being made to be baked as bread, but to be divided as dough. Since it is being made for private individuals, the Rambam maintains that there is little likelihood that they will change their minds and have it baked. Even though the women did not give their flour to the baker together, the fact that he made a dough from them would have caused an obligation for challah had the intent been to bake the dough. Moreover, the Rama (Yoreh De'ah 326:3) rules that if the women consent to having their flour mixed in a larger dough, an obligation to separate challah is created.
The Ra'avad maintains that if one woman makes dough to use as yeast, the law mentioned with regard to a baker in the previous halachah applies to her and she is required to separate challah. Here the leniency is granted because several women are involved. The Radbaz and the Kessef Mishneh argue against the Ra'avad's conclusion and the Shulchan Aruch (Yoreh De'ah 326:2) states that the stringency applies to a baker and not to an ordinary person.
Bikkurim - Chapter 7
Halacha 1
[The following laws apply when] there are two doughs that when combined comprise the measure that obligates the separation of challah, but neither comprises that measure alone should they touch each other and become attached to each other.1 If they belong to two individuals,2 they are exempt from challah even though they are of the same type of grain.3 [The rationale is that] we assume that the two people object [to the combination of their doughs].4 If it is known that they would not object to the combination of their doughs, they are considered as one.
Halacha 2
[Different rules apply if] the two belonged to one person. If they were from one type [of grain], they are combined and challah is obligated to be separated from them. If they are from two types, they are not combined. [The rationale is that] we assume that one person does not object [to the combination of his doughs].5 If he objects [to their combination and endeavors] that one dough not touch the other or become mixed with it, they are not considered as one, even if they are of one type of grain.
Halacha 3
What is meant by the statement that if they belonged to one person and were from the same type [of grain] they are combined? When a dough from wheat touches6 a dough from spelt, they are combined.7 If it touched [a dough from] another type of grain,8 they are not combined.9 Similarly, if a dough of barley touches a dough of spelt,10 oats, or rye, or doughs of spelt, oats, or rye touch each other, they can be combined.11
Halacha 4
A dough from grain from one year should not be combined with a dough from grain from the previous year even though they are of the same species. [This is a decree,] lest people say that terumah may be separated from new grain for old grain.12 A person should not separate [the challah] from the middle of the two.13 Instead, he should bring another dough - either from this year or the previous - and combine it with them to complete the required measure.14
When does the above apply? When one dough touches another. If, however, one mixes flour from the species of grain and makes a single dough from one of them, the five are combined to comprise the measure of dough required for challah, as we explained.15
Halacha 5
When there is a dough that is less than the required measure on one side and another dough less than the required measure on the other side,16 and a dough that is exempt from challah in the middle - e.g., a dough of rice, a dough of terumah [flour] or from terumah [flour] that was mixed with ordinary flour, or a dough from a gentile17 - [the doughs] are not combined even though they touch each other.18 [The rationale is that] an entity that is exempt from challah separates in the middle.
Halacha 6
When, by contrast, there is a dough from which challah was separated between them, [the two outer doughs] can be combined, because originally, there was an obligation to separate challah from the dough in the center.19Similarly, if a dough that was consecrated was in the center, they are combined, [because that dough] is fit to be redeemed20 [at which point,] there will be an obligation to separate challah from it. Similarly, if there was a dough of another type of grain, a dough belonging to another person, or a dough from a different year between them, the doughs on the sides are combined [to comprise an obligation to separate] challah.
Halacha 7
There were two doughs, each one of them less than the minimum measure for challah. One separated challah from each of them. Afterwards, they touched each other and [the combined doughs] comprise the [required] measure. There is an obligation to separate challah [from the combined doughs], for the challot separated originally are of no consequence.21
Halacha 8
Two gentiles22 made a dough comprising the required measure [for challah]23 and divided it. Afterwards, they converted24 and after the conversion, each one added to his portion until it comprised the [required] measure. There is an obligation [to separate] challah. [The rationale is that] there was no time that it was of the size obligating [challah] while they were gentiles, because each was to receive less than the required measure.25
Halacha 9
If, however, two Jews made [a dough] in the above manner and then, they divided it and each one of them added to his portion26 until it comprised the required measure, it is exempt. [The rationale is that] there was a time when there would have been an obligation [to separate challah from the original dough]27and they were exempt at that time, because the dough was made to be divided.28
Halacha 10
[Different rules apply when], by contrast, the dough was owned by a gentile and a Jew in partnership and they divided it.29 If, afterwards, the gentile converted and then added to his portion and the Jew added to his portion until each one of them completed the measure that requires the separation of challah, there is an obligation to separate challah from the dough of the Jew,30 but the dough of the gentile31 is exempt.32
Halacha 11
[The following laws apply when a person] takes yeast from a dough from which challah was not separated and places it in a dough from which challah was separated. He should bring a second dough that - together with this yeast - will comprise a measure that obligates the separation of challah and combine it with the dough from which challah was separated.33 He should then separate from the second dough the appropriate measure of challah for it and for the yeast. [In this manner,] he is separating [challah] from [dough] that is in the same place.34 If he does not have a second dough, the entire [first dough] is considered as tevel. He should separate challah for the entire amount.35 [The rationale is that] when tevel36 is mixed with its own type,37 even the slightest amount causes the mixture to become forbidden.38
Halacha 12
A dough from which challah has not been separated is like ordinary produce and not like challah with regard to the laws of ritual purity. As will be explained in the appropriate place,39 impurity of the second degree does not bring about impurity of the third degree with regard to ordinary produce.40
It is permitted to cause ordinary produce to contract ritual impurity in Eretz Yisrael.41 Therefore when there are two doughs, one that is ritually impure and one that is ritually pure, one may take [a portion of dough]42 equivalent to the measure of challah to be separated from both of them from a dough from which challah was not separated and place it in the center close to the pure dough. He should then extend a portion of the impure dough the size of an egg43 to the pure dough44 so that he will be able to separate challah45 from the dough in the same place.46
Halacha 13
A person may make a pure dough and refrain from separating challah from it, setting it - or a portion of it - aside to continuously separate challot from other doughs with it until the dough set aside becomes challah in its entirety,47 provided [the dough set aside] does not become spoiled to the point that it is no longer fit for human consumption. [This applies] even if the doughs became impure. Once the dough is no longer fit for human consumption, [challah] cannot be separated with it.
When does the above apply? When there is a question whether or not challah has been separated from the doughs for which he is separating challah.48[The rationale is that] challah of a doubtful status49may be taken from the pure dough for the impure as an initial preference50 and the two need not be in the same place.51
FOOTNOTES
1.The Radbaz emphasizes that touching each other is not sufficient; the two doughs must become attached. See Shulchan Aruch (Yoreh De'ah 325:1).
2.Who are not partners (Siftei Cohen 326:1).
3.See the following halachah which distinguishes between doughs made from one type and those made from two. See also Chapter 6, Halachot 16-17, which deal with the issues mentioned in this and the following halachot.
4.Thus even if they were kneaded together, since they were intended to be separated, they are considered as distinct entities.
5.Since they both belong to him and are of the same type of grain, why would he object to their combination?
This, however, applies only when the two doughs are types that would normally be mixed together. If they would not be normally mixed, even if they are owned by one person, this principle does not apply [Shulchan Aruch and Rama (Yoreh De'ah 326:1)].
6.And becomes attached. This applies to all the other instances when touching doughs are mentioned in this chapter.
7.Although they are from different species, since they are of the same general type (for the doughs made from the two are similar, see Chapter 8, Halachah 4), they are combined.
8.I.e., barley, oats, or rye.
9.Despite the fact that if the different species of grain are mixed in the same dough, they are combined, as stated in the following halachah.
10.Although spelt is often associated with wheat (ibid.), its dough can be combined with that of rye.
11.The Shulchan Aruch (Yoreh De'ah 324:2) mentions the Rambam's perspective as a minority ruling, favoring the opinion of Rabbenu Asher who maintains that rye can be combined with barley and with spelt, but not with oats or wheat. And oats can be combined with barley and spelt, but not with rye or wheat.
12.See Hilchot Terumah 10:18.
13.I.e., taking a portion of both of the two doughs. This advice was given by Rabbi Yishmael (Challah 4:4).
14.I.e., placing the doughs of new grain on either side of the dough of old grain or the doughs of old grain on either side of the dough from new grain. Since the person will see that he is adding an extra dough, he will not err and think that one may separate terumah from new grain for old grain [Kessef Mishneh; Shulchan Aruch (Yoreh De'ah 324:8); see Halachah 6]. The Radbaz offers a different explanation.
15.Chapter 6, Halachah 15.
16.The two doughs on the sides are of the same type of grain and together, they comprise the required measure.
17.See Chapter 6, Halachot 2-4, 9-10, which mention the exemption of these doughs.
18.I.e., the two external doughs touch the middle dough. If, however, the two external doughs are touching, challah must be separated from them.
19.In all the instances mentioned in this halachah, the governing principle is that even if the dough in the center cannot be combined with those on the side (as explained in Halachot 1-4), since it is fit to require the separation of challah, it does not prevent the doughs on the side from being combined.
20.This is speaking about a dough that was not consecrated until after it was made. If it was consecrated before it was rolled together, it is not fit to be redeemed. See Chapter 8, Halachot 6-7.
21.As stated in Chapter 6, Halachah 16.
22.In contrast to two Jews or a Jew and a gentile, as explained in the following halachot.
23.Since they were gentiles (see Chapter 6, Halachah 8) at the time the obligation to separate challah could have taken effect, the mitzvah of challah is not relevant to them at all . Hence, the exemption because the dough was made with the intent that it be divided into small portions (see ibid. 19) is not significant.
24.If, however, they divided the dough after they converted, there is no obligation to separate challah even if they added to the dough. For in such an instance, they would be comparable to the two Jews mentioned in the following halachah (Rambam LeAm).
25.Hence we do not say - as is said with regard to the following halachah - since the dough was exempt at the time when it could have been obligated, it cannot become obligated again.
26.The Siftei Cohen 326:8 emphasizes that for this law to apply the addition must be less than the size that obligates the separation of challah.
27.Had it belonged to one person.
28.And since the obligation was not incurred at the time it could have been incurred originally, it cannot be incurred afterwards.
The Ra'avad objects to this ruling. He admits that it appears to have a source in the Jerusalem Talmud (Challah 3:4), but argues that logically, it is hard to distinguish this from a situation where a person made a dough smaller than the required size and then attached it to a dough of the required size (see Chapter 6, Halachah 16). Hence, he rules that both Jews should separate challah from the dough after they increased its size.
The Radbaz and the Kessef Mishneh support the Rambam's ruling, differentiating between the two instances by explaining that when a dough is smaller than the required size, it has never reached a state where the obligation to separate challah relates to it. In contrast, in the instance described here, the dough was of the size that obligates the separation of challah and it was exempted. The Shulchan Aruch (Yoreh De'ah 326:4) quotes the Rambam's view.
29.The Radbaz and the Kessef Mishneh explains that this is speaking about a situation where the two had not originally intended to divide their dough and then decided to divide it. Had they originally intended to divide it, it would be necessary to separate challah from the portion belonging to the convert as well.
30.In contrast to the situation mentioned in the previous halachah, the dough was not originally intended to be divided. Hence, since the gentile has a portion in it, while it is whole, it is not considered as if the mitzvah of challah relates to it. Thus the Jew's portion of the dough was never of the size that requires the separation of challah and when he increases its size, an obligation is created (Radbaz).
31.I.e., the convert.
32.Since originally, the gentile's involvement in the dough caused his portion to be exempted, when he adds to it, it is not liable, based on the principle explained above. The Ra'avad differs and maintains that there is an obligation to separate challah from both doughs. For just as the mitzvah of challah is not considered as relating to the Jew's dough, it also does not relate to the gentile's dough. Hence, when he adds to it after his conversion, the obligation takes effect. The Radbaz and the Kessef Mishneh favor the Rambam's understanding and it is quoted as halachah by Shulchan Aruch (Yoreh De'ah 330:6).
33.This is preferable to separating challah from the dough with which the yeast was mixed, because a) it will represent a saving for the person separating the challah, since he will not be separating challah a second time; b) it is not desirable to separate challah from the first dough, because the obligation to separate challah from it is Rabbinic, not Scriptural, as will be explained.
34.As is required (Chapter 5, Halachah 14). That is why the second dough must be combined with the first dough into which the yeast was placed.
35.The combination of the yeast and the dough.
36.The yeast.
37.And yeast and dough are considered of the same type.
38.This is a Rabbinic decree, according to Scriptural Law, the presence of tevel is also nullified when there is a majority of permitted substances. Our Sages considered tevel as a devar sheyeish lo matirin, a prohibition that could be released, since once the necessary separations are made, the prohibition no longer exists. See Hilchot Ma'achalot Assurot 15:6. Hence, he is not considered to be separating challah from dough that is obligated for that which is exempt (Siftei Cohen 324:20).
39.Hilchot Sha'ar Avot HaTuma'ah 11:2, 15.
40.It does, however, have such an effect with regard to terumah and challah.
41.See Hilchot Tuma'at Ochalin 16:9. There the Rambam differentiates between produce from which the appropriate agricultural separations have been made and produce from which they have not been made (as in the present instance). If the separations have already been made, one may bring it into direct contact with ritual impurity. If they have not been made, one may only "cause it to contract ritual impurity," i.e., indirectly.
42.Which is ritually pure.
43.Challah 2:8 gives this suggestion, but speaks of taking less than the size of an egg of the impure dough, for in that manner, the other dough will not become impure.
44.Causing it to touch it. This will cause the pure dough to become ritually impure (see Hilchot Tuma'at Ochalin 6:18). Nevertheless, this is not significant, because - as the Rambam stated - there is no prohibition against causing food to become ritually impure.
45.The dough set aside to be separated as challah does not become ritually impure, because until it becomes consecrated as challah, it does not become impure because it was touched by dough that was impure to the second degree. And before it is consecrated as challah, it is lifted up and no longer in contact with the source of ritual impurity. To clarify this, the Rambam began this halachah: "A dough from which challah has not been separated is like ordinary produce and... impurity of the second degree does not bring about impurity of the third degree with regard to ordinary produce" (Radbaz).
46.Ordinarily to separate challah for two doughs in the same place, it is not necessary for them to touch. Nevertheless, since one should not separate challah from dough that is ritually pure for dough that is ritually impure (Chapter 5, Halachah 14), in this instance, they must be touching.
The Ra'avad objects to the Rambam's ruling, based on Challah 2:8, but the Radbaz explains the Rambam's position as above.
47.I.e., the person would consider an appropriate portion of the dough set aside as challah for a given dough and would continue doing this for future doughs until the entire dough that was set aside became challah [the Rambam's Commentary to the Mishnah (Challah 4:6)].
48.E.g., two witnesses stated that challah had been separated from the dough and two other witnesses state that it was not separated.
49.Here the demai is being used differently than its ordinary meaning. For unlike the tithes, it is taken for granted that the common people separate challah just as they separate terumah (Radbaz; see Chapter 8, Halachah 14).
50.Generally, the initial preference is not to separate challah from dough that is ritually pure for dough that is ritually impure (Chapter 5, Halachah 14).
51.And generally, they must (ibid.).
Bikkurim - Chapter 8
Halacha 1
When a person separates challah from flour, it is not challah.1 [The flour given] the priest is like stolen property in his possession2 and there is an obligation [to separate] challah from a dough [made from] the remainder [of the flour].3 If the flour set aside [mistakenly] as challah is an omer in measure4 and a dough was made from it, one must separate challah from it as [is necessary with regard to doughs made] from any ordinary flour.
Halacha 2
When should challah be set aside? When one adds water and mixes the flour with the water, he should set aside [a portion as] challah from the first portion that is kneaded, as [indicated by Numbers 15:20:] "From the first of your dough."5
[The above applies] provided a measure of flour equal to an omer6 that has not become mixed with water does not remain in the kneading trough.7 If he stipulates: "This is challah for the dough, for the yeast, and for the flour that remains. When it all becomes one dough, the portion set aside will become sanctified as challah," it is permitted.8
Halacha 3
If the person left the dough [intact] until it was all kneaded and mixed together and separated [the challah] afterwards, [the delay] is of no consequence. If he does not separate challah while the mixture is a dough, but bakes the entire dough, he should separate [challah] from the loaf, as we explained.9
Halacha 4
When does the obligation [to separate] challah from dough take effect? When the wheat [flour] was rolled into a ball and [all of] the flour becomes mixed with it or when the barley [flour] was made into a single mass and formed one block. One may snack from the dough until the wheat [flour] was rolled into a ball or the barley [flour] was made into a single mass.10 The laws pertaining to wheat [flour] pertain to spelt [flour] and those pertaining to barley [flour] pertain to oat and rye [flour].11
Halacha 5
Once the wheat [flour] was rolled into a ball or the barley [flour] was made into a single mass, one who partakes of it before challah was separated, he is liable for death [at the hand of heaven], because it is tevel.12 Therefore, if there is a Scriptural obligation [to separate] challah from the dough, a person who partakes of it is liable for lashes, as is anyone who partakes of tevel.13 If the obligation is Rabbinic in origin, [a person who partakes of the dough] is liable for stripes for rebellious conduct.
Halacha 6
When a dough from ordinary flour becomes mixed with flour that is terumah14 before [all the flour] was rolled into a ball, it is exempt [from the obligation of challah].15 When it becomes mixed with it after it was rolled into a ball, there is an obligation [to separate challah].16
Similarly, if a person consecrates a dough or declares it ownerless17 before it was rolled into a ball and then redeemed it or took possession of it and rolled it into a ball - alternatively, he consecrated it or declared it ownerless after it was rolled into a ball18 - there is an obligation [to separate] challah.
Halacha 7
If he consecrated it before he rolled it and it was rolled in the possession of the Temple treasury and afterwards, he redeemed it, it is exempt. For at the time the obligation would have taken effect, [the dough] was exempt.19
8 Similarly, if a gentile gave [flour] to a Jew to make a dough for him and then gave him [the dough] as a present. If he gave it to him [as a present] before it was rolled into a ball, he is liable.20 [If he gave it to him] after it was rolled into a ball, it is exempt.21
Halacha 9
[The following laws apply when] a convert joins the Jewish faith. If he had a dough that was rolled into a ball before he converted, it is exempt.22 If it was rolled afterwards, there is an obligation [to separate challah]. If there is a doubt [concerning the matter], there is an obligation, [because eating bread from which challah was not separated] is a transgression punishable by death [at the hand of heaven].23 If a non-priest [unknowingly] partook of this challah that was separated due to such a doubt or the like, he is not liable to add a fifth [when making restitution].24
Halacha 10
When a question arises concerning the ritual purity of a dough before it was rolled together as a ball,25 he should prepare [the dough] in a state of ritual impurity.26 For it is permitted to make ordinary produce impure in Eretz Yisrael. The challah should then be burnt.27
If, after a dough was rolled into a ball, a doubtful situation arose concerning its ritual purity which, were it to be ascertained that it was definitely impure, would convey ritual impurity of Scriptural origin, its [preparation] should be completed in a state of ritual purity. [The rationale is that with regard to] any circumstance where impurity would be imparted to ordinary produce were one certain that it transpired, our Sages decreed that if there is a doubt that it transpired, a dough upon which the obligation to separate challah already fell should not intentionally be made impure, for that obligation has already taken effect.28 Instead, the challah [separated] is a tentative state; it is not eaten,29 nor is it burnt.30
Halacha 11
As an initial preference, a person should not prepare his dough in a state of ritual impurity.31 Instead, he should be careful and endeavor to purify himself and his utensils so that he can separate challah in a state of ritual purity. If he is more than four mil32 from water [fit for an immersion],33 he should prepare [the dough] in a state of ritual impurity and separate impure challah.
Halacha 12
A loaf to serve as challah34 should not be prepared in a state of ritual purity for a common person.35 A loaf of ordinary produce may, however, be made in ritual purity [for him].36
What is implied? A chaver37 may mix the dough and separate an appropriate measure of challah from it. He then places [the challah] in a utensil made from dung, stone, or clay, which do not contract ritual impurity.38 When the common person comes, he should take both of them, the dough and the challah. We tell him: "Be careful not to touch the challah, lest it become tevel again."39 Why is this allowed?40 So that the person making the dough could earn his livelihood.
Halacha 13
The wife of a chaver may sift and strain [flour] together with the wife of a common person.41 Once water has been mixed with the dough, however, she should not help her, because [the wife of the common person] makes her dough while ritually impure.42 Similarly, one should not kneaded or array dough with a baker who bakes his dough in a state of ritual impurity. [The rationale is that] one should not reinforce the hands of transgressors.43 One may, however, transport bread with him to a bakery.44
Halacha 14
When a person purchases bread from a baker who is a common person in Syria45 and [the baker] tells him: "I separated challah," [the purchaser] does not need to separate challah because of the doubt.46 Just as the entire Jewish people47 in Eretz Yisrael were not suspect [to ignore the separation of] the great terumah, so too, in Syria, they were not suspect [to ignore the separation of] challah.
Halacha 15
When a person purchases [bread] from a baker in the Diaspora, he must separate challah because of the doubt involved.48 If, however, he purchases from a private person49 - and needless to say, if he enjoys his hospitality - he is not required to separate challah because of the doubt.50
FOOTNOTES
1.It is permitted to be eaten by a non-priest. Rashi (Kiddushin 46b) explains that the rationale for this law is that the prooftext requiring the separation of challah mentions "your doughs," i.e., the obligation is incurred only when dough is made.
The Tur and the Shulchan Aruch (Yoreh De'ah 327:1) clarify that this law applies when the person desires that the flour be considered as challah while it is still flour. If, however, he stipulates: "May it be considered challah when a dough is made from it," when it is made into a dough, his statement takes effect.
2.The priest is obligated to return it to the person who gave it to him. This applies even if the one who gave it is a Torah scholar who knows that flour cannot be separated as challah. Although one could assume that he was giving the flour to the priest as a gift, it must be returned lest the priest think that it was challah and not separate challah from the dough he makes from it (Kiddushin 46b; Turei Zahav 327:1).
3.Since the first separation is of no consequence.
4.I.e., it was of the measure from which we are required to separate challah.
5.The Ra'avad objects to the Rambam's ruling, stating that it is undesirable to separate challah in this manner, for as indicated by Halachah 4, the obligation to separate challah has not taken effect yet. Based on the Jerusalem Talmud (Pesachim 3:3), the Radbaz and the Kessef Mishneh explain that the statements in this halachah are a safeguard against the dough becoming ritually impure. From the time the water is mixed with the flour, it is permitted to separated the challah and one may do so if he is worried that the dough will become ritually impure. It is, however, preferable to wait until the dough is thoroughly mixed as stated in Halachah 4. Certainly, this applies in the present era when there is no need to take safeguards against ritual impurity [Shulchan Aruch (Yoreh De'ah 327:3)]
6.I.e., it was of the measure from which we are required to separate challah.
7.For then the dough made from that flour would have a separate obligation. When, by contrast, there is less than that measure, it is considered as ancillary to the initial dough.
8.This applies even if an omer of flour remains. Since he can easily mix the dough, he can make a stipulation that will take effect when he actually mixes it together. The Shulchan Aruch (Yoreh De'ah 327:2) states that it is desirable to teach women who separate challah to make this stipulation.
9.Chapter 6, Halachah 16.
10.After the obligation to separate challah takes effect, however, it is forbidden to snack from the dough. It is considered as tevel and one is liable as stated in the following halachah.
11.For spelt flour has characteristics similar to wheat flour, and rye and oats to barley.
12.See Hilchot Ma'achalot Assurot 10:19; Hilchot Ma'aser 1:5; 9:2.
13.Hilchot Sanhedrin 18:1. This applies when he is given a warning before transgressing.
14.And thus challah need not be separated from it.
15.As stated in Chapter 6, Halachah 4. This applies only in the present era when the obligation to separate challah is Rabbinic in origin (Radbaz).
16.Because the obligation to separate challah from the dough had already taken effect.
17.There is no obligation to separate challah from dough that is consecrated. Once, however, the consecrated dough is redeemed, challah must be separated. When a person makes dough from flour that was ownerless which he acquired, he must separate challah from it. See Chapter 6, Halachot 3 and 5.
18.In which instance, the obligation to separate challah had already taken effect before it was consecrated or declared ownerless.
19.Because it was consecrated.
20.Because the obligation to separate challah took effect when the dough belonged to the Jew.
21.For at the time the obligation to separate challah was to take effect, the dough belonged to the gentile and was exempt.
22.Because at the time the obligation to separate challah was to take effect, the convert had not converted and was not obligated to separate challah.
23.The Rambam adds this explanation (based on Chullin 134a), because generally, we would follow the principle: "When one desires to expropriate property from a colleague, the burden of proof is on him" (see Chapter 9, Halachah 13). Nevertheless, in this instance, because of the severity of the transgression, challah should be separated. The Turei Zahav 330:3 and the Siftei Cohen 330:8 note that in the present age, when there is a question whether of not challah has been separated, one is exempt, for at present the observance of the mitzvah of challah is Rabbinic in origin. On this basis, the Sifei Cohen questions why this law is quoted by the Shulchan Aruch (Yoreh De'ah 330:5),
24.Since there is a doubt concerning the matter, the person must make restitution for the challah, because whenever there is a question with regard to Scriptural Law, we rule stringency and require him to make restitution sp that he can gain atonement. There is, however, no such obligation with regard to the additional fifth, because it was never definitely established that he was liable.
25.And thus, the obligation to separate challah has not been established. Hence, the principle that we are allowed to cause ordinary produce to become impure is applied.
26.For in this way, he will have defined the ritual state of the challah.
27.As stated in Chapter 5, Halachah 4.
28.We are forbidden to cause challah mandated by Scriptural Law to contract ritual impurity (Hilchot Terumah 12:1). In this instance, since the challah has not been separated, that prohibition would not be violated. Nevertheless, since the obligation to separate challah has been established, it is preferable to be stringent.
29.Lest it be impure. Thus a priest who partakes of it would be transgressing, as stated in Hilchot Terumah 7:3.
30.Lest it be pure. In which case, it would be forbidden to destroy it unnecessarily. See Hilchot Terumah 12:3.
31.This refers to dough prepared in Eretz Yisrael when the obligation to separate challah was of Scriptural origin. See Hilchot Terumah 12:1. See also Radbaz.
32.A Talmudic measure roughly equivalent to a kilometer.
33.I.e., a mikveh or stream in which he can purge himself from impurity. Compare to Hilchot Tefilah 4:2-3 which makes a distinction whether the water is before him or behind him. See Kessef Mishneh.
34.I.e., a loaf to be set aside and used as challah for loaves to be baked in the future.
35.Lest over time he cause it to become impure. The person making the loaf is thus enabling the common person to transgress the prohibition against making challah impure.
36.By making the dough pure, the doughmaker is required to separate challah in a state of ritual impurity. That is problematic, because the common person may cause it to become ritually impure. Nevertheless, as will be explained, certain provisions are enacted to allow such a dough to be made.
37.A person who is careful in his observance of the laws of ritual impurity.
38.See Hilchot Tuma'at Meit 6:2, Hilchot Keilim 1:6, et al. Thus even if the common person would touch the utensil, it would not become impure.
39.This warning is not true, for once challah is separated, a dough never becomes tevel again. Nevertheless, we assume that the common person will not know the law and will be careful not to touch the dough, because of this warning. We are not concerned about the dough itself, because one is permitted to cause ordinary produce to contract ritual impurity, as stated in Chapter 7, Halachah 12.
40.I.e., it is not desirable, because ultimately, there is the possibility that the challah will become impure.
41.Although the common person's wife is presumed to be ritually impure, nevertheless, since the flour is dry, it is not susceptible to ritual impurity. Hence even if she would touch it, it would not present a difficulty [the Rambam's Commentary to the Mishnah (Sh'vi'it 5:9)]. This leniency is allowed only as an expression of "the ways of piece" (Sh'vi'it, loc. cit.).
42.I.e., needless to say, the wife of the chaver should not let the wife of the common person help her, for her dough would become ritually impure. She should not even help the wife of the common person for the reason stated by the Rambam.
43.And preparing dough in a state of ritual impurity was considered a transgression in the Talmudic era when the laws of ritual impurity were observed.
44.For then the baking process has already been completed.
45.Which is considered an intermediate level between Eretz Yisrael and the Diaspora with regard to many of the agricultural laws. With regard to its status for challah, see Chapter 5, Halachah 8.
Certainly, this law applies in Eretz Yisrael where eating bread from which challah was not separated is punishable by death at the hand of heaven. We do not suspect a baker of being willing to cause a fellow Jew to violate such a transgression. Nevertheless, the above applies only when the baker says that he has separated the challah. If he does not make such a statement and he is a common person, even in Eretz Yisrael, the purchaser must separate challah as stated in Chapter 6, Halachah 1 (Radbaz).
46.I.e., he can rely on the baker.
47.Even the common people.
48.We are speaking about a baker who is a common person. Even if he says that he separated challah, his word is not accepted (Radbaz).
49.Even if he is a common person.
50.We assume that a common person is careful about what he eats himself - and what he serves from his kitchen. It is only when selling retail that his integrity is suspect.
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Hayom Yom:
• Friday, Sivan 1, 5774 • 30 May 2014
"Today's Day"
Friday Sivan 1, 45th day of the omer, Rosh Chodesh 5703
Until Sivan 12, inclusively, do not say tachanun.
Torah lessons: Chumash: Bamidbar, Shishi with Rashi.
Tehillim: 1-9.
Tanya: But what is (p. 273)...commandments of the Torah. (p. 273).
"Throw a stick into the air; it will fall back on ikrei, its root-side."1 Our fathers, the holy Rebbes, bequeathed a boundless heritage to the first chassidim, that their sons' children and their daughters' children throughout the generations, in whatever country and environment they may be, will have that "root" - which is the attraction of their "inwardness of heart" to the rock from which they were hewn. At times this element is covered and concealed in a number of garbs. This, then, is the avoda of whoever desires life - to remove these coverings, to establish for himself periods for the study of Chassidus, and to conduct himself in the manner of the Chassidic community.
FOOTNOTES
1. Bereishit Rabba, end of 53. Viz. Likutei Sichot Vol. 4, p. 1251. The stick will tend to land on its thick end which was nearest to the roots; ikrei also connotes "its essential element."
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Daily Thought:
Jewish Nucleus
Every society has that which bonds it: A common ancestry and a system of lineage. Or a common language or common borders or governing body. Usually, it is a combination of several factors that mold a mass of people into a single whole.
The Jewish people are unique in that they have only a single nucleus—and it is none of the above.
All that bonds us is Torah. Nothing else has proven capable of holding us together for more than a generation or two. Nothing else, other than the same Torah that first forged us as a nation.
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