Today's Laws and Customs:
"The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
Passing of Rabbi Avraham Chaim Na’eh ( 1954)
Rabbi Avraham Chaim Na'eh (1890-1954) was born in Hebron to Rabbi Menachem Mendel Na'eh, a Lubavitcher chassid and dean of the Magen Avot, a yeshiva founded by the S'dei Chemed. With the outbreak of World War One, the Turks, who controlled the Land of Israel at the time, expelled anyone who was not a Turkish citizen. Most of the exiled Jews, including Rabbi Avraham Chaim, gathered in Alexandria, Egypt. During his time there, Rabbi Avraham Chaim founded Yeshivat Eretz Yisrael and wrote the halachic work Shenot Chaim, a concise digest of halachah for Sephardic Jews. In 1918, he returned to Palestine to work for the Edah HaChareidit (a prominent Orthodox communal organization), under Rabbi Yosef Chaim Sonnenfeld.
Rabbi Na'eh best known for his halachic works Ketzot ha-Shulchan and Shiurei Torah ("measurements of the Torah"), in which he converted archaic halachic measurements into modern terms. Contemporary halachic authorities follow his measurements to this day.
DAILY QUOTE:
A thing is good -- in its time(Proverbs 15;23)
Daily Study:
Chumash with RashiParshat Matot, 6th Portion (Numbers 32:1-32:19)
Chapter 32
1. The descendants of Reuben and Gad had an abundance of livestock very numerous and they saw the land of Jazer and the land of Gilead, and behold, the place was a place for livestock. א. וּמִקְנֶה | רַב הָיָה לִבְנֵי רְאוּבֵן וְלִבְנֵי גָד עָצוּם מְאֹד וַיִּרְאוּ אֶת אֶרֶץ יַעְזֵר וְאֶת אֶרֶץ גִּלְעָד וְהִנֵּה הַמָּקוֹם מְקוֹם מִקְנֶה:
2. The descendants of Gad and the descendants of Reuben came, and they spoke to Moses and to Eleazar the kohen and to the princes of the community, saying, ב. וַיָּבֹאוּ בְנֵי גָד וּבְנֵי רְאוּבֵן וַיֹּאמְרוּ אֶל משֶׁה וְאֶל אֶלְעָזָר הַכֹּהֵן וְאֶל נְשִׂיאֵי הָעֵדָה לֵאמֹר:
3. "Ataroth, Dibon, Jazer, and Nimrah, Heshbon, Elealeh, Sebam, Nebo, and Beon, ג. עֲטָרוֹת וְדִיבֹן וְיַעְזֵר וְנִמְרָה וְחֶשְׁבּוֹן וְאֶלְעָלֵה וּשְׂבָם וּנְבוֹ וּבְעֹן:
Ataroth, Dibon…: They were [part] of the land belonging to Sihon and Og.
עטרות ודיבון וגו': מארץ סיחון ועוג היו:
4. the land that the Lord struck down before the congregation of Israel is a land for livestock, and your servants have livestock." ד. הָאָרֶץ אֲשֶׁר הִכָּה יְהֹוָה לִפְנֵי עֲדַת יִשְׂרָאֵל אֶרֶץ מִקְנֶה הִוא וְלַעֲבָדֶיךָ מִקְנֶה:
5. They said, "If it pleases you, let this land be given to your servants as a heritage; do not take us across the Jordan." ה. וַיֹּאמְרוּ אִם מָצָאנוּ חֵן בְּעֵינֶיךָ יֻתַּן אֶת הָאָרֶץ הַזֹּאת לַעֲבָדֶיךָ לַאֲחֻזָּה אַל תַּעֲבִרֵנוּ אֶת הַיַּרְדֵּן:
6. [Thereupon,] Moses said to the descendants of Gad and the descendants of Reuben, "Shall your brethren go to war while you stay here? ו. וַיֹּאמֶר משֶׁה לִבְנֵי גָד וְלִבְנֵי רְאוּבֵן הַאַחֵיכֶם יָבֹאוּ לַמִּלְחָמָה וְאַתֶּם תֵּשְׁבוּ פֹה:
Shall your brethren: This [’hey’] denotes a question.
האחיכם: לשון תמיהה הוא:
7. Why do you discourage the children of Israel from crossing over to the land which the Lord has given them? ז. וְלָמָּה תְנִיאוּן אֶת לֵב בְּנֵי יִשְׂרָאֵל מֵעֲבֹר אֶל הָאָרֶץ אֲשֶׁר נָתַן לָהֶם יְהֹוָה:
Why do you discourage: You turn aside and dissuade their hearts from crossing, for they will think that you are afraid to cross because of the war and the strength of the cities and the people.
ולמה תניאון: תסירו ותמניעו לבם מעבור שיהיו סבורים שאתם יראים לעבור מפני המלחמה וחוזק הערים והעם:
8. This is what your fathers did when I sent them from Kadesh barnea to explore the Land. ח. כֹּה עָשׂוּ אֲבֹתֵיכֶם בְּשָׁלְחִי אֹתָם מִקָּדֵשׁ בַּרְנֵעַ לִרְאוֹת אֶת הָאָרֶץ:
from Kadesh-barnea: This was its name; there were two places called Kadesh [one Kadesh-barnea and one Kadesh unmodified].
מקדש ברנע: כך שמה, ושני קדש היו:
9. They went up to the Valley of Eshkol and saw the land, and they discouraged the children of Israel from crossing into the land which the Lord has given them. ט. וַיַּעֲלוּ עַד נַחַל אֶשְׁכּוֹל וַיִּרְאוּ אֶת הָאָרֶץ וַיָּנִיאוּ אֶת לֵב בְּנֵי יִשְׂרָאֵל לְבִלְתִּי בֹא אֶל הָאָרֶץ אֲשֶׁר נָתַן לָהֶם יְהֹוָה:
10. The anger of the Lord flared on that day, and He swore, saying, י. וַיִּחַר אַף יְהֹוָה בַּיּוֹם הַהוּא וַיִּשָּׁבַע לֵאמֹר:
11. 'None of the men from the age of twenty years and over who came out of Egypt will see the land that I swore to Abraham, to Isaac, and to Jacob, for they did not follow Me wholeheartedly, יא. אִם יִרְאוּ הָאֲנָשִׁים הָעֹלִים מִמִּצְרַיִם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה אֵת הָאֲדָמָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב כִּי לֹא מִלְאוּ אַחֲרָי:
12. except for Caleb the son of Jephunneh the Kenizite and Joshua the son of Nun, for they followed the Lord wholeheartedly.' יב. בִּלְתִּי כָּלֵב בֶּן יְפֻנֶּה הַקְּנִזִּי וִיהוֹשֻׁעַ בִּן נוּן כִּי מִלְאוּ אַחֲרֵי יְהֹוָה:
The Kenizite: He [Caleb] was the stepson of Kenaz, to whom Caleb’s mother bore Othniel [see Jud. 3:9]. — [Sotah 11b]
הקנזי: חורגו של קנז היה, וילדה לו אמו של כלב את עתניאל:
13. The anger of the Lord flared against Israel, and He made them wander in the desert for forty years until the entire generation who had done evil in the eyes of the Lord had died out. יג. וַיִּחַר אַף יְהֹוָה בְּיִשְׂרָאֵל וַיְנִעֵם בַּמִּדְבָּר אַרְבָּעִים שָׁנָה עַד תֹּם כָּל הַדּוֹר הָעֹשֶׂה הָרָע בְּעֵינֵי יְהֹוָה:
He made them wander: He moved them about from place to place, as in נָע וָנָד“a wanderer and an exile” (Gen. 4:12).
וינעם: ויטלטלם. מן נע ונד:
14. And behold, you have now risen in place of your fathers as a society of sinful people, to add to the wrathful anger of the Lord against Israel. יד. וְהִנֵּה קַמְתֶּם תַּחַת אֲבֹתֵיכֶם תַּרְבּוּת אֲנָשִׁים חַטָּאִים לִסְפּוֹת עוֹד עַל חֲרוֹן אַף יְהֹוָה אֶל יִשְׂרָאֵל:
to add: לִסְפּוֹת like“add (סְפוּ) year to year” (Isa. 29:1), and“add (סְפוּ) your burnt offerings” (Jer. 7:21); it denotes addition.
לספות: כמו (ישעיה כט, א) ספו שנה על שנה, (ירמיה ז, כא) עולותיכם ספו וגו', לשון תוספת:
15. If you turn away from following Him, He will leave you in the desert again, and you will destroy this entire people." טו. כִּי תְשׁוּבֻן מֵאַחֲרָיו וְיָסַף עוֹד לְהַנִּיחוֹ בַּמִּדְבָּר וְשִׁחַתֶּם לְכָל הָעָם הַזֶּה:
16. They approached him and said, "We will build sheepfolds for our livestock here and cities for our children. טז. וַיִּגְּשׁוּ אֵלָיו וַיֹּאמְרוּ גִּדְרֹת צֹאן נִבְנֶה לְמִקְנֵנוּ פֹּה וְעָרִים לְטַפֵּנוּ:
We shall build sheepfolds for our livestock here: They were more concerned about their possessions than about their sons and daughters, since they mentioned their livestock before [mentioning] their children. Moses said to them, “Not so! Treat the fundamental as a fundamental, and the matter of secondary importance as a matter of secondary importance. First ‘build cities for your children,’ and afterwards 'enclosures for your sheep’” (verse 24) - [Mid. Tanchuma Mattoth 7]
נבנה למקננו פה: חסים היו על ממונם יותר מבניהם ובנותיהם, שהקדימו מקניהם לטפם. אמר להם משה לא כן עשו, העיקר עיקר והטפל טפל, בנו לכם תחלה ערים לטפכם ואחר כך גדרות לצאנכם:
17. We will then arm ourselves quickly [and go] before the children of Israel until we have brought them to their place. Our children will reside in the fortified cities on account of the inhabitants of the land. יז. וַאֲנַחְנוּ נֵחָלֵץ חֻשִׁים לִפְנֵי בְּנֵי יִשְׂרָאֵל עַד אֲשֶׁר אִם הֲבִיאֹנֻם אֶל מְקוֹמָם וְיָשַׁב טַפֵּנוּ בְּעָרֵי הַמִּבְצָר מִפְּנֵי ישְׁבֵי הָאָרֶץ:
We will then arm ourselves quickly: We will speedily arm ourselves, as in,“the booty speeds, the spoil hastens (חָשׁ)” (Isa. 8:3); “Let Him hurry, let Him hasten (יָחִישָׁה)” (ibid. 5:19).
ואנחנו נחלץ חשים: נזדרז מהירים, כמו (ישעיה ח, א) מהר שלל חש בז, (ישעיה ה, יט) ימהר יחישה:
before the children of Israel: At the head of the troops, because they were mighty warriors, for concerning Gad it says, “tearing the arm [of his prey, together] with the head” (Deut. 33:20). Moses too, explained this to them a second time in [the portion of] Eleh Hadevarim: “And I commanded you at that time saying, “…pass over, armed, before your brothers, the children of Israel, all who are warriors” (ibid. 3:18), and concerning Jericho it is written, “the armed force went ahead of them” (Josh. 6:13). These were [the tribes of] Gad and Reuben, who were fulfilling their condition.
לפני בני ישראל: בראשי גייסות, מתוך שגבורים היו, שכן נאמר בגד (דברים לג, כ) וטרף זרוע אף קדקד, ואף משה חזר ופירש להם באלה הדברים (דברים ג, יח) ואצו אתכם בעת ההיא וגו' חלוצים תעברו לפני אחיכם בני ישראל כל בני חיל. וביריחו כתיב (יהושע ו, יג) והחלוץ הולך לפניהם, זה ראובן וגד שקיימו תנאם:
Our children will reside: while we are still with our brethren.
וישב טפנו: בעודנו אצל אחינו:
in the fortified cities: which we shall build now.
בערי המבצר: שנבנה עכשיו:
18. We shall not return to our homes until each of the children of Israel has taken possession of his inheritance. יח. לֹא נָשׁוּב אֶל בָּתֵּינוּ עַד הִתְנַחֵל בְּנֵי יִשְׂרָאֵל אִישׁ נַחֲלָתוֹ:
19. For we will not inherit with them on the other side of the Jordan and beyond, because our inheritance has come to us on the east bank of the Jordan." יט. כִּי לֹא נִנְחַל אִתָּם מֵעֵבֶר לַיַּרְדֵּן וָהָלְאָה כִּי בָאָה נַּחֲלָתֵנוּ אֵלֵינוּ מֵעֵבֶר הַיַּרְדֵּן מִזְרָחָה:
on the other side of the Jordan and beyond: On the western bank.
מעבר לירדן וגו': בעבר המערבי:
for our inheritance has come to us: We have already received it on the eastern side.
כי באה נחלתנו: כבר קבלנוה בעבר המזרחי:
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Psalms Chapters 97-103
Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
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Tanya Igeret HaTeshuva , middle of Chapter 4
Lessons in Tanya
Friday, 20 Tammuz 5774 - July 18, 2014
Today's Tanya Lesson
Igeret HaTeshuva , middle of Chapter 4
ככה ממש, על דרך משל, המבדיל הבדלות לאין קץ
Precisely so in the analogy [of Creation], allowing for the infinite differentiations involved [between Creator and created],
יש הפרש עצום מאד למעלה
there exists a prodigious difference Above,
בין כל צבא השמים, ואפילו המלאכים, שנבראו מאין ליש
between all the hosts of heaven, even the spiritual beings like angels, who were created ex nihilo, [and the soul of man].
וחיים וקיימים מבחינת חיצוניות החיות והשפע שמשפיע אין סוף ברוך הוא להחיות העולמות
They derive their life and existence from the external aspect of the life-force issuing forth from the Infinite One to vitalize creation.
ובחינה זו נקראת בשם רוח פיו, על דרך משל, כמו שכתוב: וברוח פיו כל צבאם
his [external] aspect of the life-giving power is called the “breath of His mouth,” as it were, as the verse states:1 “By the breath of His mouth all their hosts [were created].”
והיא בחינת חיות המלובשת באותיות שבעשרה מאמרות
This is the creative power embodied in the letters of the Ten Utterances
שהן בחינת כלים והמשכות וכו׳, כמו שנתבאר בלקוטי אמרים חלק ב׳ פרק י״א
(2these letters being in the nature of vessels, and a drawing down and so forth of the life-force, as explained in Likutei Amarim, Part II, ch. 11).
ובין נשמת האדם שנמשכה תחלה מבחינת פנימיות החיות והשפע שמשפיע אין סוף ברוך הוא
In contrast, the soul of man derives initially from the innermost dimension of the life-force and flow issuing from the Infinite One,
כמו שכתוב: ויפח וגו׳
as in the verse quoted above, “And He blew….”
As mentioned earlier, this verb indicates the internal aspect of the Divine flow of life-force, for “he who blows, does so from his innermost being.”
Thus, the soul originated in the internal aspect of the life-force and flow issuing from G‑d. It is only afterwards, in order to enable it to be invested within the body, that the soul descended to a more external level, as the Alter Rebbe now goes on to say.
ואחר כך ירדה בסתר המדרגה, גם כן על ידי בחינת האותיות שבמאמר: נעשה אדם וכו׳
It then descended through ever more concealing planes, also (like the angels who were created by means of “letters”) by means of the letters that comprise the Divine Utterance,3 “Let us make man...,”
כדי להתלבש בגוף עולם הזה התחתון
in order that it could eventually be invested in a body in this inferior, [physical] world.
This, then, is the difference between souls and angels: Souls derive from the innermost aspect of G‑dliness, the Tetragrammaton, while angels are rooted in the external aspect of G‑dliness, the Divine Name Elokim, as is now explained.
ולכן נקראו המלאכים בשם אלקים בכתוב
For this reason Scripture calls the angels “Elokim”,
כמו שכתוב: כי ה׳ אלקיכם הוא אלקי האלקים גו׳
as4 in the phrase,5 “For the L‑rd your G‑d, 6He is the G‑d of G‑ds (Elokim).,” the last word here referring to angels,
הודו לאלקי האלקים גו׳
[and likewise],7 “Praise the G‑d of G‑ds (Elokim).,” once again referring to angels by the name “Elokim”,
ויבואו בני האלקים להתייצב גו׳
and (in yet another reference to angels),8 “The sons of G‑d (Elokim) came to present themselves….”
The Name Elokim is applied to angels:
לפי שיניקת חיותם היא מבחינת חיצוניות, שהיא בחינת האותיות לבד
Because they derive their nurture from the external degree [of G‑dliness], which is merely the state of “letters”.
ושם אלקים הוא בחינת חיצוניות לגבי שם הויה ברוך הוא
Similarly, the Name Elokim is an external state relative to the Tetragrammaton.
אבל נשמת האדם, שהיא מבחינת פנימיות החיות, היא חלק שם הויה ברוך הוא
But the soul of man, deriving from the internal aspect of the G‑dly vivifying power, is a part of the Tetragrammaton,
כי שם הויה מורה על פנימיות החיות, שהיא למעלה מעלה מבחינת האותיות
for the Tetragrammaton indicates the innermost dimension of the life-giving power, which far transcends the state of letters.
FOOTNOTES
1. Tehillim 33:6.
2. Parentheses are in the original text.
3. Bereishit 1:26.
4. The Rebbe notes that the Alter Rebbe cites three verses to adduce that angels are called Elokim, possibly in order to allude to the three general categories of angels — in the Worlds of Beriah, Yetzirah and Asiyah. The angels closest to souls (souls having “arisen in the Divine thought”) are those of the World of Beriah, the World of Thought. They are alluded to in the first verse, which states that “Your G‑d,” i.e., the G‑d of souls, is “the G‑d of angels.” The second verse, which mentions neither “Your G‑d” nor the Tetragrammaton, may be said to refer to the angels in the World of Yetzirah. The final verse, which speaks of the angels who give testimony with regard to the worldly affairs of man, may be said to apply to the angels of the nethermost world, the World of Asiyah.
5. Devarim 10:17.
6. In line with Scripture, the Rebbe restored the word “He” to the paraphrase in the text.
7. Tehillim 136:2.
8. Iyov 1:6.
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Rambam:
Daily Mitzvah P72 - Sefer Hamitzvot
Friday, 20 Tammuz 5774 - July 18, 2014
Positive Commandment 72 (Digest)
The "Adjustable" Sin Offering
"And if a person sins... he shall bring his guilt offering... but if he cannot afford..."—Leviticus 5:1.
The following individuals have to bring an "Adjustable" Sin Offering (Korban Oleh V'yored) for their transgressions:
One who contracted a cardinal ritual impurity and inadvertently entered the Holy Temple.
One who contracted a cardinal ritual impurity and inadvertently consumed sacrificial flesh.
One who swore to do, or not to do, a certain act, and inadvertently violated his vow.
One who was called by his fellow to testify on his behalf and falsely swore that he had not what to testify.
This is called an "adjustable" sacrifice for the species brought [animal, fowl or meal] is dependent on the transgressor's financial means.
The 72nd mitzvah is that in the case of certain transgressions, we are commanded to bring an offering of adjustable value.
The transgressions which require one to bring such a sacrifice are: tumas mikdash, tumas kodshav, taking a false oath (sh'vuas bitui) and swearing falsely that one does not know any testimony (sh'vuas ha'eidus).
In a case of tumas mikdash, when one became tameh through a prime source of tumah (av hatumah) — as we explained in our introduction to Seder Taharos,1 — and entered the Holy Temple unintentionally; or tumas kodshav, when one ate sacrificial meat unintentionally [when he was in a state of tumah]; or when one swore a sh'vuas bitui2 and unintentionally did not fulfill one's promise; or when one swore a false sh'vuas ha'eidus,3 whether unintentionally or on purpose — in any of these cases one must bring an offering of adjustable value.
This commandment derives from G‑d's statement4 (exalted be He), "If a person sins by hearing an oath [to testify, and he does not do so]...or a person who touches anything which is tameh [and then eats something sanctified or enters a sanctified area] not realizing...[and he later discovers that he has committed a violation]; or a person who makes a verbal oath...and then forgets about it...when he is guilty [in any of these cases]...he must bring his guilt-offering...and if he cannot afford [a sheep, he shall bring two birds]...and if he cannot afford [two birds, he shall bring a meal-offering]...."
This is why it is called [an offering of] adjustable value: because it doesn't have a designated species, but the offering is sometimes brought from one species and sometimes from another species — according to the financial ability of the one who transgressed and must bring the offering.
The details of this mitzvah are explained in tractate Kerisus5 and in tractate Shavuos.6
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In the Rambam's commentary to the Mishneh.
2.Such as, "I swear to eat meat tomorrow." If the person did not eat meat on that following day, his oath was not fulfilled.
3.Denying that he witnessed a certain event when, in fact, he did witness it.
4.Lev. 5:1-11.
5.10b.
6.7a.
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Rambam:
1 Chapter a Day - Sechirut - Chapter 7
Sechirut - Chapter 7
Halacha 1
Just as a person may make any stipulation that he desires with regard to a purchase or a sale; so, too, may he make any stipulation he desires with regard to a rental. For a rental is a sale for a limited amount of time.
Whenever a person's sale of his property is upheld, the rental of his property will also be upheld. Conversely, when a person is not granted power to sell his property, he may not rent out that property. The only exception is when all he owns is the right to the produce of the property. In such an instance, he may rent out the property, but he may not sell it.
Halacha 2
When a person rents out a house to a colleague for a year, and a leap year
is declared, the extra month is granted to the tenant. If, by contrast, the agreement is made according to months, the extra month is granted to the owner.
If the rental agreement mentions both months and years, the extra month is granted to the owner. This applies regardless of whether the owner said: "A dinar every month, twelve dinarim a year," or "Twelve dinarim a year, a dinar every month." The rationale is that the land is in the possession of its owner and we may not expropriate anything from the owner of the land without a clear proof.
Similarly, when the owner of a home says: "I rented out the house for a specific time," and the tenant says: "I rented it without any specifics," or "for a longer period," the renter must prove his claim. If he does not prove his claim, the owner may support his claim with a sh'vuat hesset and have the tenant removed from the home.
Halacha 3
The following rules apply when the tenant claims: "I paid the rent that I was obligated for the house," and the owner claims: "I have yet to collect it." The same rules apply whether the agreement was recorded in a contract or observed by witnesses.
If the owner demands payment within 30 days of the beginning of the rental, the burden of proof is on the renter. Alternatively, he must pay. He may then have a ban of ostracism issued against anyone who took money from him. Or the tenant may lodge a suit against the owner for the money he originally gave him as a separate claim and require the owner to take a sh'vuat hesset.
If the owner demanded payment after 30 days passed or even on the thirtieth day, the owner must bring proof that he was not paid. Otherwise, the tenant may take an oath that he already paid him the rent and thus be released from any obligation.
Similarly, if when the tenant rented the property, he stipulated that he would pay him the rent annually - if the owner demands payment within the year, the tenant is obligated to bring proof that he already paid. If he demands payment after the year - even if he demands payment on the twenty-ninth day of Elul - the owner is obligated to bring proof that he was not paid.
Halacha 4
The following rules apply when a person rents out a house to a colleague for ten years, has a rental contract composed, but does not date that contract. If the tenant claims: "Only one year passed from the time the document was composed," but the owner claims: "The entire period of the rental agreement has passed, and you have dwelled in the house for ten years," the tenant is required to bring proof to support his claim. If he does not do so, the owner may take a sh'vuat hesset and compel him to leave the dwelling.
Halacha 5
The following rules apply when a person rents an orchard - or it was entrusted to him as security - for ten years and it dries up. The tenant should sell the trees, purchase land with the proceeds, and benefit from the produce of that land until the conclusion of the rental contract or the period for which the security was entrusted. As a safeguard against the violation of the prohibition against taking interest, both the owner of the orchard - the borrower and the creditor are prohibited against taking the trees themselves that became dried out or were cut down.
Halacha 6
The following rules apply when a contract for rental or security mentions "years" without stating the number of years. If the tenant claims that the agreement was for three years, and the owner of the land claims that it was for two years, and the renter - or the creditor - came and made use of the produce of the third year, we assume that the produce belonged to the person who made use of it unless the owner of the land brings proof that this is not so.
A difficulty could arise if the tenant or the creditor derived benefit from the property for three years and the legal record became misplaced. If he said: "I am entitled to the produce for five years," and the owner of the land says, "The agreement was only for three," we tell the concerned parties: "Show the legal record."
If the owner says: "It was lost," the tenant's claim is accepted, for if he would have claimed that he had purchased it, his claim would also be accepted since he derived benefit from it for three years.
Halacha 7
The following rules apply when a person brings his produce into his colleague's property without his consent or beguiled him into allowing him to bring in his produce and then left it and departed. The owner of the property may sell that produce in order to pay for workers to take it away and bring it to the market place.
It is pious conduct for the owner of the property to notify the court and rent a storage place with part of the funds in order to prevent the destruction of his colleague's property, even if that colleague acted in an improper manner.
Halacha 8
The following rules apply when a person rents a mill from a colleague on the condition that the renter will grind 20 se'ah of grain for the owner every month as rent and afterwards, the owner of the mill became wealthy. Since he no longer needs to have his grain ground there he asks the renter to pay him the equivalent of the wage he would earn for grinding the 20 se'ah.
If the renter has wheat of his own or of others that he can grind instead, we compel him to pay the owner the wage he receives for grinding 20 se'ah. Not to pay him would be an expression of the qualities of Sodom. If the renter does not have wheat of his own or customers, he may tell the owner: "I don't have the funds. I am prepared to grind grain for you, as stated in the rental agreement. If you don't need this, sell the ground wheat to others." Similar laws apply in all analogous situations.
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Rambam:
3 Chapters a Day - Shegagot - Perek 12, Shegagot - Perek 13, Shegagot - Perek 14
Shegagot - Perek 12
Halacha 1
The following rule applies with regard to every transgression for which an individual is obligated to bring a fixed sin-offering. If the High Court inadvertently erred in their ruling and ruled that a forbidden substance is permitted and as a result of their ruling, the people erred inadvertently and acted in transgression of the prohibition, while relying on the ruling of the court, and afterwards, the court discovered that they had erred, the court is obligated to bring a sin-offering for their erroneous ruling. Even of the judges themselves did not perform a deed in violation of the prohibition, they must bring this sacrifice. For we do not consider the deeds of the judges at all, what they did or did not do, only their ruling. The remainder of the people are exempt from bringing a sacrifice as individuals, even though they performed the transgression, because they relied on the court.
Which sacrifice do they bring for this erroneous ruling? If their erroneous ruling concerned the worship of false deities, they must bring a bull as a burnt-offering and a goat as a sin-offering from every tribe. This is the sacrifice referred to in Parshat Shelach Lecha, which states Numbers 15:24: "If due to the seers of the congregation, a transgression was erroneously violated...." According to the Oral Tradition, it was taught that this is referring to an erroneous ruling concerning the worship of false deities.
If they ruled erroneously with regard to other transgressions punishable by karet for which a fixed sin-offering is brought for their inadvertent violation, every tribe must bring a bull as a sin-offering. This sacrifice is mentioned in Parshat Vayikra which states Leviticus 4:3: "If the entire congregation of Israel shall inadvertently err...."
Thus we have learned that if the High Court rules erroneously with regard to the worship of false deities, the entire congregation bring twelve bulls as burnt-offerings and twelve goats as sin-offerings. They are burnt, because their blood is taken into the inner chamber. They are called the goats offered because of the worship of false deities.
If they ruled erroneously with regard to other mitzvot, they bring twelve bulls as sin-offerings and they are burnt, because their blood is taken into the inner chamber. Each one of the bulls is called a bull brought due to a lapse of awareness by the congregation, as ibid.:14 states: "And the congregation shall offer...," i.e., every congregation. Every tribe is referred to as a congregation, as II Chronicles 20:5 states: "And Yehoshefat stood in the congregation of Judah."
A bull is brought for every tribe - and for the worship of false deities, a bull and a goat are brought for every tribe whether the entire Jewish people in Eretz Yisraeltransgressed because of the ruling of the court, the majority of the Jewish people transgressed even though they comprised only a lesser portion of the tribes, or the majority of the tribes transgressed, even though they comprise a lesser portion of the entire Jewish people. Even those tribes who did not transgress bring because of the transgressors. Even if only one tribe transgressed, but it constituted the majority of the congregation, the entire congregation bring twelve bulls, and for the worship of false deities, twelve bulls and twelve goats.
Halacha 2
When the court is in doubt whether or not they ruled erroneously concerning a matter, they are not required to bring a provisional guilt-offering, as implied by Leviticus 4:14: "And the sin becomes known," i.e. only when the matter becomes known to them are they liable for a sacrifice, as will be explained.
When does the concept that the court is liable for a sacrifice and those who act upon their ruling are exempt apply? When the following conditions are met:
a) when those who deliver the ruling are the High Court of 71 judges;
b) when the head of the academy, participates in the ruling with them;
c) when they are all fit to deliver rulings;
d) when all - or the majority - of them err in the ruling they delivered;
e) that they rule explicitly and tell the people: "You are permitted to do this"; similarly those who heard from the court must have told others: "You are permitted to do this"; and the majority of the people or all of them must act because of their ruling;
f) those who commit the transgression must act in error because of them, thinking that the court ruled according to law;
g) they must rule to negate part of a commandment, but to preserve part of it, but not to displace the entire commandment; h) when they become aware of their error, they must know the precise matter concerning which they ruled erroneously.
When all of these conditions are met, the court is liable to bring a sacrifice and those who act upon their rulings are exempt. If, however, one of these conditions is not met, the court is exempt from the sacrifice and anyone who unknowingly performed a transgression must bring a fixed sin-offering for his inadvertent transgression.
Shegagot - Perek 13
Halacha 1
What is meant by the statement that if one of the conditions mentionedthe court will be exempt and the transgressors liable?
If the court of one of the tribes ruled that the fat of the stomach is permitted and the people of that locale ate it as a result of these statements, that court is exempt and all of those who partook of it must bring a fixed sin-offering for his inadvertent transgression.
Similarly, if the High Court ruled that the blood that collects in the heart is permitted, but the head of the academy was not with them one of them was not fit to be appointed to the Sanhedrin, e.g., he was a convert, a bastard, an old man, childless, or the like, and the people acted on their ruling and partook of the blood that collects in the heart, the court is exempt and all of those who partook of it must bring a fixed sin-offering for his inadvertent transgression.
What is the source that teaches that the verse is referring only to the High Court? Leviticus 4:13 states: "If the entire congregation of Israel shall inadvertently err...." What is the source that teaches that all must be fit to deliver rules? Numbers 15:40: "If the seers of the congregation....," i.e., you must regard them as seers, and Numbers 35:24 states:"And the congregation shall judge." Just as the term "congregation" used in reference to capital cases must be comprised entirely of judges fit to render judgment, so too, the term "congregation," used in reference to this inadvertent violation must be comprised only of judges fit to render judgment.
Similarly, if the court issued a ruling and one of them knew that they erred and protested: "You are making an error," but those who sought to permit the matter outnumbered him and permitted it, the court is exempt and all of those who acted on their ruling must bring a fixed sin-offering for his inadvertent transgression, as Leviticus, op. cit. states: "If the entire congregation of Israel shall inadvertently err...," i.e., the entire Sanhedrin.
If one or a lesser part of the Sanhedrin knew that those who sought to permit the matter erred, but he or they remained silent, since the ruling was issued, and there was no dissenting view, and the ruling was disseminated among the entire people, the court is liable and all of those who acted on their ruling are exempt. If those who remained silent act upon the court's ruling, they are liable for a sin-offering, because they did not rely on the court.
Similarly, if the court debated the issue and stated "This matter is permitted," but did not issue a ruling and did not explicitly tell them: "You are permitted to act in this manner," and a person heard their decision that the matter is permitted and went and acted according to what he heard, anyone who performs a transgression is liable for a fixed sin-offering, The court is exempt, for it did not issue a specific ruling to act.
Similarly, if they issued a ruling and the lesser portion of the congregation acted according to their ruling and the error became known, the court is exempt and the lesser portion of the people who acted upon their directive must bring a sin-offering.
Halacha 2
When the members of the Sanhedrin themselves act according to their ruling they are not counted when determining if a majority followed their ruling. Instead, the majority must be comprised of others aside from the members of the Sanhedrin.
If the majority of the inhabitants of Eretz Yisrael acted according to the erroneous ruling even if the transgressors were only from one tribe, and, similarly, if the majority of the tribes acted according to the erroneous ruling even if they are the lesser portion of the congregation, the court is liable for this sacrifice and the transgressors are exempt.
What is implied? There were 600,001 inhabitants of Eretz Yisrael. Those who acted according to the ruling of the court were 300,001 and they were all members of the tribe of Judah alone - or they were members of seven tribes even if they numbered only 100,000 the court is liable for this sacrifice and the transgressors are exempt.
We are not concerned with the inhabitants of the Diaspora, for the term kahal ("congregation") applies only to the inhabitants of Eretz Yisrael. The tribes of Efraim and Menashe are not considered as two tribes in this context. Instead, they are counted as one tribe.
Halacha 3
If at the time the transgression was committed, the transgressors constituted the majority of the people, but at the time they became aware that a transgression had been committed, they were the lesser portion of the people, or they were the lesser portion at the time of the transgression, but the majority at the time they became aware, the ruling whether or not the court is required to bring a sacrifice depends on the proportion at the time of the transgression.
Halacha 4
The people at large are exempt in the following instance. The court issued a ruling that one of the types of forbidden fat was permitted and the lesser portion of the congregation partook of it because of their ruling. They became aware that they sinned and retracted the ruling. Afterwards, they ruled that a particular form of worship of false deities was permitted and a lesser portion of the congregation performed that form of worship because of their ruling. If a majority of the congregation would be reached when the number of those who partook of the forbidden fat were added to the number were added to those who worshiped the false deity, the two numbers are combined and the people exempted even though the court became aware of their first error in the interim.
When does the above apply? When it was one court that delivered the rulings. If, however, the members of the court that issued the ruling died and another court arose and issued the second ruling, the two groups of transgressors are not combined.
Halacha 5
Even if two courts issued rulings concerning one matter, e.g., concerning two types of forbidden fat or two types of blood and similarly, if the transgressors did not inadvertently sin because of the ruling, the court is exempt and all of the transgressors are liable.
What is implied? The court ruled that it is permissible to partake of that fat of the stomach in its entirety. One of the members of the congregation knew that the court erred and that the fat of the stomach is prohibited. He, nevertheless, partook of the forbidden fat, because he thought that it was a mitzvah to listen to the court even though they erred. This person who partook of the fat is liable to bring a fixed sin-offering for partaking of it. He is not included among the number of those who transgressed inadvertently because of their ruling.
When does the above apply? When the person who knew the error was a sage or a student who had attained the knowledge that enables him to issue a ruling. If, however, he is a common person, he is exempt, because his knowledge regarding the Torah's prohibitions is not definitive. He is thus included among those who transgressed inadvertently because of their ruling.
Similarly, if one did not know that the court erred and intended to eat permitted fat, but instead ate the fat of the stomach which they erroneously permitted, but he did not know that it was the fat of the stomach, that individual is liable for an individual sin-offering. The rationale is that his eating came as a result of his own inadvertent error, not because of their ruling. He is not included in the number of those who transgressed inadvertently because of their ruling. These concepts are alluded to by Numbers 15:26;: "For the entire nation has erred unknowingly." Implied is that the entire nation committed the same error.
Similarly, if the person acted on his own initiative and partook of the fat of the stomach that the court ruled was permitted, not because of their ruling, but because he considered it as permitted, he is obligated to bring a fixed sin-offering individually.
This is the general principle: Whenever one relies on the court, he is exempt, provided all of the conditions that were mentioned were fulfilled. Anyone who is individually liable is not included when calculating whether a majority transgressed inadvertently.
Halacha 6
When the court intentionally ruled incorrectly and permitted something that is forbidden and the congregation erroneously acted on their ruling, the court is exempt from bringing a sacrifice, because they acted intentionally. Each of the people who acted upon their ruling is obligated to bring a sin-offering individually, because he transgressed inadvertently.
If the court delivered an erroneously ruling unknowingly and the congregation knew that they erred and that it is not correct to accept their ruling, and yet they acted in accordance with it, both the people and the court are exempt from bringing a sacrifice. The court is exempt, because the congregation did not act according to their erroneous ruling. And all the transgressors are exempt, because they are considered as having acted willfully, because they knew that the court erred and that it was not correct to act according to their ruling.
Shegagot - Perek 14
Halacha 1
When the court inadvertently err and rule to eliminate one of the Torah's fundamental laws and the entire people acted according to their ruling, the court is exempt and each of the transgressors is obligated to bring a fixed sin-offering, as implied by Leviticus 4:13: "And a matter will lapse...," i.e., a matter, but not an entire fundamental law.
Halacha 2
The court is never liable for a sacrifice unless they issue a ruling, nullifying a certain aspect of a prohibition, but maintaining others regarding matters that are not explicitly stated and elaborated upon in the Torah. Only in such a situation will the court be obligated to bring a sacrifice and those who follow their ruling exempt.
What is implied? They erred and ruled that it is permitted to bow down to a false deity, that it is permitted to transfer an article from one domain to another on the Sabbath, or that it is permitted to be intimate with a woman who is watching day to day because of zivah bleeding. This is considered as one who stated that there is no prohibition in the Torah against performing labor on the Sabbath, worshiping false deities, or being intimate with a niddah, eliminating the entire prohibition. This is not considered as an erroneous ruling, but rather as forgetting the matter. Therefore the court is exempt from bringing a sacrifice and anyone who acted upon their ruling is liable for a sin-offering individually.
If, however, they erred and issued a ruling, saying that one who transfers an article from one domain to another is liable, as implied by Exodus 16:29: "A man should not depart from his place," but it is permitted for one to throw or pass an article from one domain to another - alternatively, they eliminated one of the primary categories of forbidden labor, ruling that it is not considered as forbidden labor - they are liable.
Similarly, they are liable if they erred and issued a ruling, saying that someone who prostrates himself, spreading out his hands and feet is liable, as ibid. 34:14 states: "Do not prostrate yourself to a foreign god," but it is permitted for one to kneel on the ground without spreading out his hands and feet.
Similarly, they are liable if they erred and issued a ruling, saying that one who is intimate with a woman who is watching day to day because of zivah bleeding, as implied by Leviticus 15:26 "all the days of her flow," but if she discovered bleeding at night, it is permitted to be intimate with her - alternatively, they issued a ruling, saying that one whose wife began to experience menstrual bleeding in the midst of intimacy is permitted to withdraw from her while erect.
Similarly, they are liable if they erred and stated that one is liable for partaking of blood which emerges from an animal at the time of ritual slaughter, but one who partakes of blood that collects in the heart is not liable. Similar laws apply with regard to all analogous errors. If they issued such rulings and the majority of the congregation acted because of their ruling, the people are exempt and the court must bring a sacrifice because of their error.
Halacha 3
If the court ruled that the Sabbath ended because the sun became covered with clouds and it appeared to have set, and then it shined forth again, this is not considered as a mistaken ruling, but as an error. Any individual who performed a forbidden labor as a result is obligated to bring a sin-offering, but the court is exempt.
Similarly, if the court granted a married woman license to remarry, because testimony was delivered in their presence that her husband had died and then her husband appeared this is not considered as a mistaken ruling, but as an error. The woman and her second husband are obligated to bring a sin-offering for their inadvertent transgression. Similar laws apply in all analogous situations.
Halacha 4
When a court delivers an erroneous ruling and then forgot the nature of the prohibition concerning which they ruled, they are exempt and those who transgressed as a result of their ruling are liable. This applies even if they have definite knowledge that they erroneously caused the violation of a prohibition and even when the people inform them about their ruling, telling them: "You ruled concerning this-and-this." This is derived from Leviticus 4:14: "And the transgression which they caused to be violated became known to them," i.e., they became aware of it on their own, rather than being informed about it by the transgressors.
What is implied? The court erred and ruled that the fat on the stomach was permitted and the majority of the people partook of it. Afterwards, they became aware that they issued an erroneous ruling and permitted an entity for which one would be liable for karet had one partaken of it willfully or a fixed sin-offering if one partook of it inadvertently. They were in doubt, however, if they ruled that some forbidden fat was permitted or that some forbidden blood was permitted. In such a situation, the court is exempt and all those who partook of the forbidden fat must bring a fixed sin-offering.
Halacha 5
The following rules apply when the court ruled erroneously and then became aware of their error. Whether they already brought a sacrifice as atonement or did not yet bring one, whenever one transgresses because of their erroneous ruling that was disseminated throughout the Jewish people after they became aware of their error, the transgressor must bring a provisional guilt-offering. The rationale is that since he should have continually inquired about the new developments in the court, but failed to do, he is considered like one who is in doubt whether he transgressed or not.
To whom does the above apply? To one who is in the same region as the court. If, however, one saw the initial, erroneous ruling and then journeyed to another region, he is exempt even if he transgressed after the court became aware of their error, because he relied upon them and cannot inquire about their rulings in his present place. Moreover, even if a person who is hurrying to depart, but has not yet set out on his journey, acts on their ruling after they became aware of their error, he is also exempt from bringing a provisional guilt-offering.
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Hayom Yom
Friday, 20 Tammuz 5774 - July 18, 2014
Today's Hayom Yom
Friday, Tamuz 20, 5703
Torah lessons: Chumash: Pinchas, Shishi with Rashi.
Tehillim: 97-103.
Tanya: Precisely so (p. 357) ...or articulation. (p. 357).
There are three forms of hitbon'nut (contemplation, meditation):
(a.) Study-meditation: After mastering the concept thoroughly, one meditates on its profundity, until the intellectual element shines forth for him.
(b.) Meditation before davening: This is directed toward sensing the vitality of the concept learned, in contrast to sensing the intellectual element emphasized in study-meditation.
(c.) Meditation in davening: To sense the "G-dly element" in the concept learned.
These three are rungs on the ladder of sensitivity. It is only by G-d's kindness towards us that we may occasionally sense G-dhood spontaneously, without any avoda at all. This comes about by virtue of the quality of Ultimate Essential G-dhood1 within the soul. For avoda by one's own efforts, however, these three forms of meditation are essential.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Atzmut.
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Daily Thought:Soul Repair
How will you fix a soul?
A soul doesn’t need fixing. It needs to be uncovered.
Blind yourself to its muddy crust. Dig deeply and deeper yet, sift through the darkened embers, search for a spark that still shines. Fan that spark until a flame appears, find the mitzvah that will serve as its oil and wick. Until all is consumed in the warmth of that flame.
For empathy is the redeemer of love, and love is the mother of all good deeds.(Hayom Yom, Sivan 1; Tanya, chapter 32.)
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