TODAY'S LAWS & 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 AHARON BERACHIA OF MODINA (1639)
Rabbi Aharon Berachia ben Moshe of Modina (? - 1639) was an Italian Kabbalist and a student of Rabbi Menachem Azariah of Fano. At the request of the Burial Society at Mantua, he instituted rites for them. The author of many Kabbalistic works, he is perhaps best known for his work Ma'abar Yabbok, which contains mystical dissertations on purity and holiness. He also wrote additional prayers to be offered for the sick and the dead, as well as a code of conduct for their treatment. Many of the prayers recited at the gravesites of the deceased were composed by him.
Tradition has it that an angel called a "maggid" would come and study with him, similar to the angel that would visit Rabbi Yosef Caro.
DAILY QUOTE:
There are four types of temperaments. One who is easily angered and easily appeased--his virtue cancels his flaw. One whom it is difficult to anger and difficult to appease--his flaw cancels his virtue. One whom it is difficult to anger and is easily appeased, is a chassid. One who is easily angered and is difficult to appease, is wicked.(Ethics of the Fathers 5:11)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Massei, 4th Portion Numbers 34:16-34:29 with Rashi
• Chapter 34
16. The Lord spoke to Moses saying: טז. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
17. These are the names of the men who shall inherit the land on your behalf: Eleazar the kohen and Joshua the son of Nun. יז. אֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר יִנְחֲלוּ לָכֶם אֶת הָאָרֶץ אֶלְעָזָר הַכֹּהֵן וִיהוֹשֻׁע בִּן נוּן:
who shall inherit the land of your behalf: Heb. לָכֶם, on your behalf. Each chieftain was an administrator for his tribe, to divide the tribal inheritance among families and individuals. He chose a suitable portion for each one, and whatever they did was binding, as if they had been designated as agents [by the members of the tribes]. It is not possible to render this word לָכֶם as every לָכֶם in Scripture, [meaning“to you,”] for in that case, it should have written יַנְחִילוּ לָכֶם, [in the hiph’il, the causative conjugation, they shall give it to you to inherit], but the word יִנְחֲלוּ [in the kal, simple conjugation] means that they shall inherit for you, on your behalf and in your stead, as in, “The Lord will wage war for you לָכֶם” (Exod. 14:14).
אשר ינחלו לכם: בשבילכם כל נשיא ונשיא אפוטרופוס לשבטו ומחלק נחלת השבט למשפחות ולגברים ובורר לכל אחד ואחד חלק הגון. ומה שהם עושין יהיה עשוי כאלו עשאום שלוחים. ולא יתכן לפרש לכם זה ככל לכם שבמקרא, שאם כן היה לו לכתוב ינחילו לכם. ינחלו משמע שהם נוחלים לכם בשבילכם ובמקומכם, כמו (שמות יד, יד) ה' ילחם לכם:
18. You shall take one chieftain from each tribe to [help you to] acquire the land. יח. וְנָשִׂיא אֶחָד נָשִׂיא אֶחָד מִמַּטֶּה תִּקְחוּ לִנְחֹל אֶת הָאָרֶץ:
to [help you] to acquire the land: To take possession of the land and apportion it in your stead.
לנחול את הארץ: שיהא נוחל וחולק אותה במקומכם:
19. These are the names of the men: for the tribe of Judah, Caleb the son of Jephunneh. יט. וְאֵלֶּה שְׁמוֹת הָאֲנָשִׁים לְמַטֵּה יְהוּדָה כָּלֵב בֶּן יְפֻנֶּה:
20. For the tribe of the descendants of Simeon, Samuel the son of Ammihud. כ. וּלְמַטֵּה בְּנֵי שִׁמְעוֹן שְׁמוּאֵל בֶּן עַמִּיהוּד:
21. For the tribe of Benjamin, Elidad the son of Chislon. כא. לְמַטֵּה בִנְיָמִן אֱלִידָד בֶּן כִּסְלוֹן:
22. The chieftain for the tribe of the descendants of Dan, Bukki the son of Jogli. כב. וּלְמַטֵּה בְנֵי דָן נָשִׂיא בֻּקִּי בֶּן יָגְלִי:
23. For the descendants of Joseph; the chieftain for the tribe of the descendants of Manasseh, Hanniel the son of Ephod. כג. לִבְנֵי יוֹסֵף לְמַטֵּה בְנֵי מְנַשֶּׁה נָשִׂיא חַנִּיאֵל בֶּן אֵפֹד:
24. The chieftain for the tribe of the descendants of Ephraim, Kemuel the son of Shiphtan. כד. וּלְמַטֵּה בְנֵי אֶפְרַיִם נָשִׂיא קְמוּאֵל בֶּן שִׁפְטָן:
25. The chieftain for the tribe of the descendants of Zebulun, Elizaphan the son of Parnach. כה. וּלְמַטֵּה בְנֵי זְבוּלֻן נָשִׂיא אֱלִיצָפָן בֶּן פַּרְנָךְ:
26. The chieftain for the tribe of the descendants of Issachar, Paltiel the son of Azzan. כו. וּלְמַטֵּה בְנֵי יִשָּׂשכָר נָשִׂיא פַּלְטִיאֵל בֶּן עַזָּן:
27. The chieftain for the tribe of the descendants of Asher, Ahihud the son of Shelomi. כז. וּלְמַטֵּה בְנֵי אָשֵׁר נָשִׂיא אֲחִיהוּד בֶּן שְׁלֹמִי:
28. The chieftain of the tribe of the descendants of Naphtali, Pedahel the son of Ammihud. כח. וּלְמַטֵּה בְנֵי נַפְתָּלִי נָשִׂיא פְּדַהְאֵל בֶּן עַמִּיהוּד:
29. These are the ones whom the Lord commanded to apportion the inheritance to the children of Israel in the land of Canaan. כט. אֵלֶּה אֲשֶׁר צִוָּה יְהֹוָה לְנַחֵל אֶת בְּנֵי יִשְׂרָאֵל בְּאֶרֶץ כְּנָעַן:
to apportion the inheritance: They are the ones who shall divide the inheritance among you according to its portions.
לנחל את בני ישראל: שהם ינחילו אותה להם למחלקותיה:
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Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
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Tanya: Igeret HaTeshuva , beginning of Chapter 7
•Lessons in Tanya
• Today's Tanya Lesson
Wednesday, Tammuz 25, 5774 • July 23, 2014
Igeret HaTeshuva , beginning of Chapter 7
In the language of the Zohar, the lower level of repentance entails returning the latter hei of the Four-Letter Name of G d to its rightful place — returning the Shechinah, which is the source of Jewish souls, from the exile to which it was banished by transgression. For when a man sins, the Divine vitality that flows forth from the Shechinah descends into the chambers of kelipah and sitra achra, and from there that individual in turn derives nurture at the time of his sins. Repentance redeems the Shechinah from its exile and returns the flow to its proper place.
This was the theme of the previous chapter.
ואולם דרך האמת והישר לבחינת תשובה תתאה ה״א תתאה הנ״ל, הם ב׳ דברים דרך כלל
However, the true and direct path to the lower level of teshuvah, returning the latter hei as noted above, involves two general elements.
These two elements are: (a) awakening G d’s supreme compassion for his soul, and (b) the subjugation and nullification of evil. Both are necessary in order to ensure that the lower level of repentance will be true and direct.
The Rebbe notes that although we have previously learned (ch. 1) that the kernel of repentance is a firm and wholehearted resolution not to commit a particular sin again, nevertheless without the two basic elements about to be discussed such repentance will be neither true nor direct.
Truth implies permanence,1 as in the verse,2 “The lip of truth shall be established forever.” Should one fail to take the preparatory steps about to be mentioned here, it is entirely possible that his forsaking sin — described above as repentance — will not be everlasting, hence not truthful.
Furthermore, these steps also make one’s repentance “direct”. For a state of repentance can also be arrived at very indirectly, as in the case of R. Elazar ben Durdaya, who was led to repentance by circumstances which were in themselves evil.3 The direct path to repentance, by contrast, is found by means of the steps that the Alter Rebbe now describes.
האחד הוא לעורר רחמים העליונים, ממקור הרחמים, על נשמתו ונפשו האלקית
The first is to awaken supreme compassion from the Source of mercy for one’s Divine spirit and soul,
There are two distinct states of Divine compassion, indicated by the terms “Merciful Father” and “Father of Mercy”.4 The former term ( אב הרחמן) merely signifies that G d possesses the attribute, or middah, of mercy — and since middah means not only “attribute” but also “measure”, it refers to a finite quality of mercy. The latter term ( אב הרחמים) stresses the fact that G d is the father, or fountainhead, of all mercy. Arousing His essential quality of mercy “from the Source of mercy” thus means arousing His infinite measure of compassion — supreme compassion.
שנפלה מאיגרא רמה, חיי החיים ברוך הוא
that has fallen from a lofty height (lit., “rooftop”), the Infinite Source of Life,
לבירא עמיקתא
into a deep pit,5
Not merely from a rooftop but from a “lofty rooftop”; not merely into a pit, but into a “deep pit.”
הן היכלות הטומאה והסטרא אחרא
namely, the chambers of defilement and sitra achra.
As explained in the previous chapter, a person’s sins degrade his soul to the chambers of the kelipot and sitra achra. Finding itself in such a sorry state, such a soul is indeed in need of Divine compassion.
ועל מקורה במקור החיים, הוא שם הוי׳ ברוך הוא
[One should arouse Divine compassion] as well for the source [of the soul] in the Source of Life, the Four-Letter Name of G d.
Since the soul is rooted in the Tetragrammaton, its degradation — brought about by sin — correspondingly causes the flow of holiness that emanates from the Tetragrammaton to descend into the chambers of the kelipot and sitra achra. Hence not only the soul, but its Source too, is to be pitied.
וכמו שכתוב: וישוב אל הוי׳ וירחמהו
As the verse states:6 “He shall return to G d and He will have compassion for him”; i.e., the sinner shall return to G d and have compassion for Him.
But how are we to understand the concept of arousing mercy for the Tetragrammaton?
פירוש: לעורר רחמים על השפעת שם הוי׳ ברוך הוא, שנשתלשלה וירדה תוך היכלות הסטרא אחרא הטמאים להחיותם
This means, arousing compassion for the life-giving power issuing from the Four-Letter Name, that has descended by stages into the chambers of the impure sitra achra, to give them vitality.
על ידי מעשה אנוש ותחבולותיו ומחשבותיו הרעים
[This descent was brought about] by the deeds of man, and his evil schemes and thoughts.
Evil thoughts alone suffice to make the vitality descend into the chambers of the kelipot and sitra achra.
וכמו שכתוב: מלך אסור ברהטים, ברהיטי מוחא וכו׳
As the verse says,7 “The king is bound with gutters,” [which is interpreted to mean that “the King is bound] with the gutters of the mind….”8
As explained by the Rebbe, the image is of the various channels and gutters of the mind through which thoughts, like gushing currents, rush fleetingly. Thus, even transient evil thoughts that one harbors ephemerally can bind and shackle the King; they can exile the flow of vitality emanating from the Four-Letter Name of G d.
היא בחינת גלות השכינה כנ״ל
And this state, as noted above,9 is the exile of the Shechinah — the Divine Presence, the level of Malchut (“Kingship”) of the World of Atzilut.
וזמן המסוגל לזה הוא בתיקון חצות
The auspicious time for this [arousal of compassion] is Tikkun Chatzot, the midnight lament for the exile of the Divine Presence,
כמו שכתוב בסדור בהערה, עיין שם באריכות
as pointed out in the note to Tikkun Chatzot in the Siddur; see there at length.
וזה שכתוב שם: נפלה עטרת ראשינו, אוי נא לנו כי חטאנו
We thus find [in that prayer], “The crown of our head is fallen; woe to us, for we have sinned”; i.e., sin causes the soul’s Source (“the crown of our head”) to topple into the depths of the kelipot and sitra achra.
ולכן נקרא הקב״ה מלך עלוב בפרקי היכלות, כמו שכתב הרמ״ק ז״ל
Therefore the Holy One, blessed be He, is called the “humiliated King” in Pirkei Heichalot,10 as R. Moshe Cordovero wrote,
כי אין לך עלבון גדול מזה
for there is no humiliation deeper than this, than the ignominy of exile within the realm of the kelipot.
ובפרט כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, ממלא כל עלמין וסובב כל עלמין
Especially when a thoughtful person meditates on the greatness of the Infinite One, Who permeates all worlds and encompasses all worlds, for G d provides vitality to created beings both in a manner which “permeates” each recipient according to its individual capacity, as well as in a manner that transcends and “encompasses” them,
כל אחד ואחד לפי שיעור שכלו והבנתו
each person [meditating upon G d’s greatness] according to the range of his intellect and understanding,
יתמרמר על זה מאד מאד
he will be extremely grieved over this.
The richer one’s perception of G d’s majesty, the more intense will be his feeling of compassion for his own soul and for its Source, the bound and humiliated King.
והב׳: לבטש ולהכניע הקליפה והסטרא אחרא
The second element [in one’s preparation for a true and direct path to repentance] is to crush and subdue the kelipah and sitra achra,
אשר כל חיותה היא רק בחינת גסות והגבהה
whose entire being is simply grossness and arrogance;
כמו שכתוב: אם תגביה כנשר וגו׳
as the verse states,11 “If you exalt yourself like the eagle….”
והביטוש וההכנעה עד עפר ממש, זוהי מיתתה וביטולה
This crushing and subjugation, absolutely to dust, is its death and nullification.
היינו: על ידי לב נשבר ונדכה, ולהיות נבזה בעיניו נמאס וכו׳
[Evil is crushed] through a broken and contrite heart, a sense of personal unworthiness, repugnance, and so forth.
As explained in Part I, ch. 29, the animal soul — even of a Beinoni, how much more so of a sinner — is the very person himself. When his heart is humbled, his animal soul which derives from kelipah is, of course, humbled as well. Thus, crushing and subduing one’s arrogance crushes the kelipot and sitra achra.
וכמו שכתוב בזהר הקדוש, על פסוק: זבחי אלקים רוח נשברה, לב נשבר ונדכה וגו׳
This is described in the Zohar12 on the verse,13 “Offerings to G d (Elokim) are a broken spirit; (i.e., the offering consists of breaking the spirit of the kelipot and sitra achra, and this is achieved through) a heart broken and contrite….”
כי כל קרבן מן הבהמה הוא לשם הוי׳, היא מדת הרחמים
For all animal offerings are dedicated to G d (the Tetragrammaton), the attribute of mercy.
This is why all verses which speak of offerings to G d, refer to Him with the Tetragrammaton.
אבל לשם אלקים, היא מדת הדין, אין מקריבין קרבן בהמה
To Elokim, however, the Name indicating the attribute of justice, no animal offering is brought.
כי אם
Instead,
I.e., what is considered an offering to Elokim, for the verse does, after all, state “the offerings to Elokim”?
לשבר ולהעביר רוח הטומאה והסטרא אחרא, וזהו רוח נשברה
[the offering is] the shattering and removing of the spirit of defilement and sitra achra. This is the meaning of a “broken spirit.”
והאיך נשברה רוח הסטרא אחרא, כשהלב נשבר ונדכה וכו׳
How is the spirit of the sitra achra broken? When the heart is broken and contrite….14
FOOTNOTES
1. Note of the Rebbe: “As in Part I, end of ch. 13.”
2. Mishlei 12:19.
3. Avodah Zarah 17a.
4. Note of the Rebbe: “Likkutei Torah, Nasso 23a, and references there.”
5. Note of the Rebbe: “An expression of the Talmud in Chagigah 5b. The word ‘roof’ is omitted in the text of Rashi in the Talmud, but is to be found in the text of Rashi in Ein Yaakov.”
6. Yeshayahu 55:7.
7. Note of the Rebbe: “Shir HaShirim 7:6; see Tzemach Tzedek, ad loc. This requires further clarification.”
8. Note of the Rebbe: “Addenda to Tikkunei Zohar, Tikkun Vav.”
9. Note of the Rebbe: “Concerning all the above see [Tanya,] Part I, ch. 45, and the notes referring to it by the Tzemach Tzedek on Eichah, p. 22 (in Or HaTorah on Nach, Vol. II, p. 1053), concerning the variations, etc.”
10. Note of the Rebbe: “Ch. 18.”
11. Yirmeyahu 49:16; Ovadiah 1:4.
12. Note of the Rebbe: “Vayikra 5a.”
13. Tehillim 51:19.
14. Note of the Rebbe: “This, too, is implied in the Zohar.”
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Rambam:
•Daily Mitzvah - Sefer Hamitzvos:
Wednesday, Tammuz 25, 5774 • July 23, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
________________________________________
Rambam:
• 1 Chapter: Sechirut Sechirut - Chapter 12 Sechirut - Chapter 12
Halacha 1
When workers are performing activities with produce that grows from the
earth,' but the work required for it has not been completed, and their actions bring the work to its completion, the employer is commanded to allow them to eat from the produce with which they are working. This applies whether they are working with produce that has been harvested or produce that is still attached to the ground.
This is derived from Deuteronomy 23:25, which states: "When you enter the vineyard of your colleague, you may eat grapes as you desire," and ibid.:26, which states: "When you enter the standing grain belonging to your colleague, you may break off stalks by hand." According to the Oral Tradition, we learned that these verses are speaking solely about a paid worker. For if the owner of the produce did not hire him, what right does the person have to enter his colleague's vineyard or standing grain without his permission? Instead, the interpretation of the verse is that when you enter the domain of your employer for work, you may eat.
Halacha 2
What are the differences in the application of this mitzvah between a person who performs work with produce that has been reaped and one who works with produce that is still attached to the ground? A person who performs work with produce that has been reaped may partake of the produce as long as the work necessary for it has not been completed. Once the work necessary for it has been completed, he may not eat. By contrast, a person who performs work with produce that is still attached to the ground - e.g., a harvester of grapes or a reaper of grain - may not partake of the produce until he has completed his work.
For example, a person harvests grapes and puts them into a large basket. When the basket is filled, it is taken away and emptied in another place. According to Scriptural Law, the worker may eat only when the basket has been filled. Nevertheless, in order to prevent the owner from suffering a loss, the Sages ruled that the workers may eat while they are walking from one row to another and while they are returning from the vat, so that they will not neglect their work to sit down and eat. Instead, they were granted permission to eat while they are performing their work, so that they will not neglect it.
Halacha 3
When a person neglects his work and eats or eats when he has not completed his work, he transgresses a negative commandment, as Deuteronomy 23:26 states: "You shall not lift a sickle against your colleague's standing grain."
According to the Oral Tradition, it is explained that as long as the worker is involved in reaping, he should not lift a sickle in order to partake of the produce himself. Similar laws apply in all analogous situations.
Similarly, a worker who carries home produce with which he had worked or who takes more than he can eat himself and gives to others transgresses a negative commandment, as ibid.:28 states: "You may not place in your containers." The violation of these two prohibitions is not punishable by lashes, because a person who ate when one should not have or took produce home is liable to make financial restitution.
Halacha 4
A person who milks an animal, one who makes butter, and one who makes cheese may not partake of that food, for it is not a product of the earth.
When a person hoes around onion heads and garlic heads, even though he removes small ones from the larger ones, or the like, he may not partake of them, because this activity does not constitute the completion of the task.
Needless to say, watchmen over gardens, orchards and fields where any crops are grown - e.g., cucumber gardens and gourd gardens - may not partake of the produce growing there at all.
Halacha 5
A person who separates dates and figs at have already been harvested and are stuck together] may not partake of them, for the work that obligates the performance of the mitzvah of tithing has been completed.
A person who works with wheat and the like after they have been tithed - e.g., a person was hired to remove pebbles from grain, to sift the kernels or to grind them - may partake of them, for the work that obligates the performance of the mitzvah of challah has not been completed. When, however, a person kneads dough, bastes loaves or bakes, he may not partake of the food, because the work that obligates the performance of the mitzvah of challah has become completed. And a worker may not partake of produce except when the work that obligates the performance of the mitzvah of tithing or challah has not been completed.
Halacha 6
If the cakes of figs belonging to a person become broken up, his barrels of wine become open, or his gourds become cut, and he hires workers to tend to the produce, they may not partake of it, for the work necessary for them has been completed and they have become obligated to be tithed. Indeed, they are tevel. If, however, the owner did not notify the workers, he must tithe the produce and allow them to partake of it.
Workers may not partake of the crops in a field that was consecrated to the Temple treasury. This is derived from Deuteronomy 23:25, which speaks of "your colleague's vineyard."
Halacha 7
When a person hires workers to work with produce that is neta reva'i, they may not partake of it. If he did not inform them that it was neta reva'i, he must redeem it, and allow them to partake of it.
Halacha 8
Workers who reap, thresh, winnow, separate unwanted matter from food, harvest olives or grapes, tread grapes, or perform any other tasks of this nature are granted the right to partake of the produce with which they working by Scriptural Law.
Halacha 9
Watchmen for vats, grain heaps and any produce that has been separated from the ground, for which the work that obligates tithing has not been completed may partake of the produce because of local convention. They are not granted this privilege according to Scriptural Law, because a watchman is not considered to be one who performs an action.
If, however, a person works with his limbs whether with his hands, his feet or even with his shoulders, he is entitled to partake of produce according to the Torah.
Halacha 10
A worker who is working with figs may not partake of grapes. One who is working with grapes may not partake of figs. These laws are derived from Deuteronomy 23:25, which states: "When you enter the vineyard of your colleague, you may eat grapes."
When a person is working with one vine, he may not eat from another vine. Nor may he partake of grapes together with other food; he should not partake of them together with bread or salt. If, however, the worker set a limit concerning the quantity that he may eat, he may eat the produce with salt, with bread or with any other food that he desires.
It is forbidden for a worker to suck the juice from grapes, for the verse states: "And you shall eat grapes." Neither the worker's sons nor his wife
may roast the kernels of grain in a fire for him. This is implied by the above verse, which states: "You may eat grapes as you desire." The implication is that you must desire the grapes as they are. Similar laws apply in all analogous situations.
Halacha 11
It is forbidden for a worker to eat an inordinate amount of the produce with which he is working. This is implied by the above verse, which states: "You may eat... as you desire, to your satisfaction." It is permitted, however, for him to delay eating until he reaches the place of higher quality grapes and eat there.
A worker may eat even a dinar's worth of cucumbers or dates even though he was hired to work only for a silver me'ah. Nevertheless, we teach a person not to be a glutton, so that he will not close the doors in his own face. if a person is guarding four or five grain heaps, he should not eat his fill from only one of them. Instead, he should eat an equal amount from each one.
Halacha 12
Workers who have not walked both lengthwise and laterally in a vat may eat grapes but may not drink wine, for at that time they are still working solely with grapes. When they have treaded in the vat and walked both lengthwise and laterally, they may eat grapes and drink the grape juice, for they are working with both the grapes and the wine.
Halacha 13
When a worker says: "Give my wife and my children what I would eat," or "I will give a small amount of what I have taken to eat to my wife and my children," he is not given this prerogative. For the Torah has granted this right only to a worker himself. Even when a nazarite who is working with grapes says, "Give some to my wife and children," his words are of no consequence.
Halacha 14
When a worker - and his wife, his children and his slaves - were all employed to work with produce, and the worker stipulated that they - neither he nor the members of his household - should not partake of the produce, they may not partake of it.
When does the above apply? When they are past majority, because they are intellectually mature, responsible for their decisions, and willingly gave up the right the Torah granted them. If, however, the children are minors, their father cannot pledge that they will not eat, for they are not eating from his property or from what the employer grants them, but rather from what they were granted by God.
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Rambam:
• 3 Chapters: Tum'at Met Tum'at Met - Chapter 3, Tum'at Met Tum'at Met - Chapter 4, Tum'at Met Tum'at Met - Chapter 5
Tum'at Met - Chapter 3
Halacha 1
The following entities impart ritual impurity when they are touched, carried, or one is under the same structure: a) a corpse, even a stillborn fetus whose limbs have not become attached to its body with sinews, b) an olive-sized portion of flesh from a corpse, c) an olive-sized portion of netzal, d) a limb from a living person that has the required amount of flesh, e) a limb from a corpse that has the required amount of flesh, f) the backbone of a corpse, g) its skull, h) the majority of its structure, i) the majority of the number of its bones, j) a fourth of a kab of bones in any instance, even if they do not comprise the majority of the structure of the number of the bones of the corpse, k) a revi'it of blood, and l) a revi'it of blood of "weltering blood"; twelve entities in total.
Halacha 2
The following entities impart ritual impurity when they are touched or carried, but not when one is under the same structure: a) a limb from a living person that is lacking enough flesh to regenerate itself, b) a limb from a corpse that is lacking either flesh or bone and does not have enough flesh to regenerate itself or the bone is lacking, even if has enough flesh to regenerate itself, c) a backbone that is lacking and does not possess a fourth of a kab of bones, d) a skull that is lacking and does not possess a fourth of a kab of bones, e) a bone, even if it is the size of a barley corn, f) the earth of the nations, and g) a beit hapras; seven entities in total.
Halacha 3
A gollel and a dofek impart ritual impurity when they are touched or when one is under the same shelter, like a grave. They do not impart ritual impurity when carried. The decomposed mass of a corpse imparts ritual impurity when it is carried or when one is under the same shelter. It does not impart ritual impurity when touched.
It appears to me that the ritual impurity imparted by a fourth of a kab of bones when one is under the same structure, a revi'it of blood, a limb that does not have the sufficient amount of flesh, whether from a corpse or from a living person is not of Scriptural origin, as evidenced by the fact that a nazirite need not shave his hair because of them, as we explained in Hilchot Nizirut. Nor is one liable for entering the Temple after having contracted such impurity and when a person is impure due to an impurity of Scriptural origin, he is liable for entering the Temple. Therefore I maintain that all sources of impurity from a corpse that do not require a nazirite to shave are not of Scriptural origin.
Halacha 4
The decomposed mass of a corpse does not impart ritual impurity unless it is buried naked in a coffin of marble, glass, or the like, and it was totally intact at the time of burial. If it was lacking a limb, it was buried in its garments, or it was buried in a coffin of wood or metal, the decomposed mass does not impart ritual impurity. The rationale is that the rot of the garment or the wood and the rust of the metal will become mixed with the decomposed mass of the corpse.
When any amount of earth becomes mixed with the decomposed mass of a corpse, it remains impure. These laws of rekev applies only to the corpse of one who died naturally. They do not apply to one who was slain.
Halacha 5
When two corpses are buried together, a deceased's hair or nails were trimmed and then buried with him, or a pregnant woman was buried with the fetus she was carrying, the laws of rekev do not apply.
Halacha 6
If one ground a corpse until it became a decomposed mass, it does not convey the impurity of rekev. Those laws do not apply unless it decomposes as part of a natural process.
Halacha 7
If one ground a corpse and then left its remains until they decomposed naturally or a portion of the body decomposed while the person was alive, he died, and then the entire body decomposed, there is an unresolved doubt concerning the ruling. Hence, if a person becomes impure because of two handfuls of this rekev, he must consider himself impure, because of this unresolved doubt.
Halacha 8
The following laws applies when there are two handfuls and more of earth that was found under a corpse or in a grave and it is not known what it comprises: whether it is rekev that imparts impurity when under the same shelter or it is merely earth that has become soiled with the netzal and the blood of the corpse. It imparts impurity when carried and when one is under the same shelter, because this mass that is more than two handfuls contains two full handfuls of rekev. It appears to me that also this impurity is a Rabbinic decree.
Halacha 9
When a corpse was burned and its skeleton - i.e., the backbone and the ribs - is intact, it conveys impurity like an entire corpse. Needless to say, this applies if the flesh is merely charred. If, however, it is burnt to the extent that its form is destroyed, it is ritually pure.
Similarly, if a miscarried embryo which had already begun to have its limbs take form was mixed with water, it is pure, because its form was destroyed.
Halacha 10
When the flesh of a corpse has become powdery and flourlike, it is ritually pure. Similarly, the ashes of corpses that were burnt are ritually pure. Similarly, worms which come into existence from the flesh of a corpse, whether they are alive or dead, are ritually pure.
We have already explained that bone marrow is considered as flesh in all instances, whether with regard to a human corpse or with regard to the carcass of an animal or crawling animal.
Halacha 11
A person's skin is considered as his flesh. If it was processed entirely or trodden upon as is necessary for processing, it is considered as pure according to Scriptural Law. According to Rabbinic Law, however, an olive-sized portion imparts impurity like the flesh of a corpse. This is a decree, enacted so that people do not become accustomed to processing human skin and using it.
Halacha 12
The skin that appears opposite the face of a infant when he is born, whether both he and his mother survive the birth or he and his mother die in the process of the birth, is considered as ritually pure. The rationale is that it is like a waste produce, like filth, vomit, or the like.
Halacha 13
Every element of a corpse is impure with the exception of the teeth, the hair, and the nails, for they are replaced. While they are attached to the body, they are all impure.
What is implied? When a corpse is outside a house and his hair which is attached to his body is inside, everything in the house becomes impure. Similarly, one who touches hair, teeth, or nails while they are attached to a corpse becomes impure. When the hair of the deceased was ready to be cut or his nails were ready to be trimmed, their halachic status is in doubt because they are prepared to be cut off. Therefore, one who touches them is considered as ritually impure because of the doubt.
Any liquid that flows out from a corpse is pure except for its blood. Any liquid with the color of blood that flows from a corpse is impure, as we explained. Why wasn't a decree made with regard to liquids that flow from a corpse as was made with regard to liquids flowing from other impure individuals? Since everyone withdraws from a corpse, they did not feel the need to enact a decree regarding liquids that flow from it.
Halacha 14
When a liver has decomposed, a revi'it of it imparts impurity, because it is considered like blood that has coagulated.
If all the blood of an infant flows out, but it does not amount to a revi'it, it is pure even though it comprises all the blood in his body.
Halacha 15
If even the slightest amount of these measures are lacking, the substances are pure: a) a revi'it of blood, b) a piece of bone the size of a barley-corn, c) an olive-sized portion of flesh, d) an olive-sized portion of netzal, e) two handfuls of rekev, and f) a limb from a living person from which the slightest portion of the bone was lacking.
Tum'at Met - Chapter 4
Halacha 1
When a revi'it of blood comes from two corpses, it is pure. To impart impurity, the entire revi'it must come from one corpse. When a backbone was put together from two corpses, e.g., some of the vertebrae came from one corpse and others, from another, when a skull was put together from two corpses, or a fourth of a kab of bones came from two corpses or a limb came from two corpses: in all these instances, impurity is not imparted when one is under the same structure, only through touching and carrying, as is true with regard to other bones.
Halacha 2
When a limb from a living person comes from two people, it is pure. Even if it comes from one person, it is pure if it was cut into two.
Halacha 3
An olive-sized portion of flesh that comes from two corpses, an olive-sized portion of netzal that comes from two corpses, and two handfuls of rekev that come from two corpses when the laws of rekev apply to each one of them, can be combined. Similarly, a half of an olive-sized portion of flesh and a half an olive-sized portion of netzal can be combined with each other. All of the other sources of impurity stemming from a corpse are not combined with each other, because they are not of equal measures.
Halacha 4
When a bone the size of a barley-corn is divided into two, it imparts impurity when carried. Similarly, when a quarter of a kab of bones were crushed, although none of them are the size of a barley-corn, they impart impurity when one is under the same shelter as if they were not crushed.
Halacha 5
When an olive-sized portion from a corpse was cut into small pieces, flattened, and pressed together, it imparts impurity when under the same shelter and when carried, but it does not impart impurity when one touches a portion of it, even when the pieces are joined together, because anything joined together by man is not considered as joined.
Halacha 6
When an olive-sized portion of fat that was intact was liquefied, it is impure. If it was separated and it was liquefied, it is pure.
Halacha 7
When the majority of the vertebrae were taken from a backbone, it does not impart impurity when under the same shelter, even through its form remains. If it is in the grave, even if it is broken and even if it is crushed, it imparts impurity when under the same shelter. The rationale is that the grave joins it together.
Halacha 8
Whenever a substance that imparts impurity when under the same shelter was divided and then both portions are brought into a house, it is considered as joined together by the shelter and impurity is imparted by them because of it.
Halacha 9
When there is an olive-sized portion of flesh that grew on a bone through the influence of heaven, and a portion of that bone was brought inside a house, the house contracts ritual impurity. If the flesh had been pushed into the bones by humans, the house is pure. The rationale is that anything joined by man is not considered as joined.
Halacha 10
When two handfuls of rekev are spread out throughout a house, the house is impure.
Halacha 11
When a revi'it Anything that was in the house at the time the blood was absorbed in the earth, is impure.
Halacha 12
When an olive-sized portion of a corpse was lost inside a house and it was searched for and not found, the house is assumed to be pure. If it is discovered afterwards, the house is deemed impure retroactively from the time it was lost until the time it was discovered.
Halacha 13
The following laws apply when a revi'it of blood was poured in an open space. If it coagulated or it was in a place where it could collect, i.e., a low place like a pit and an entity projects over even a portion of it, that entity is impure. If it was spilled on the doorstep which was on an incline, whether to the inside or outside, the house is pure. The rationale is that the blood did not come to rest on the doorstep. If the doorstep was a place where the blood could collect or it coagulated there, the house is impure.
The following laws apply when a revi'it of blood is absorbed in a garment. If it could be washed and a revi'it of blood would be discharged from it, the garment imparts impurity when touched, carried, or when one is under the same shelter. If not, it does not impart impurity when one is under the same shelter and it is considered as a garment that came into contact with a corpse. The rationale is that whenever something absorbed cannot be discharged, it is considered as pure.
How is the quantity of blood measured? The garment should be washed in water. Then an equal quantity of water should be brought and a revi'it of blood placed in it. If their appearance was the same or the water in which the garment was washed was of a redder hue than the mixture, it is apparent that a revi'it was discharged.
Halacha 14
Carrying, touching, and being under the same structure are three different categories. Whenever activities come from one category, they can be combined and impart impurity. If they are from two categories, they are not combined and are pure.
What is implied? A person becomes impure in all of the following situations, for the activities that are combined are from the same category:
a) He touches two portions of a corpse that are half the size of an olive at the same time or carries two portions of a corpse that are half the size of an olive at the same time.
b) He stands over two portions of a corpse that are half the size of an olive.
c) He stands over a portion of a corpse that is half the size of an olive and has a similar portion hang over his body.
d) He and a portion of a corpse half the size of an olive were under one shelter and a portion of his body stood over another similar portion, or a similar portion was suspended over his body.
One is, by contrast, pure in all of the following situations. He touches a portion of a corpse half the size of an olive or carries such a portion and:
a) another entity covers both him and another such portion from a corpse;
b) another such portion was suspended over a portion of his body; c) he stood over such a portion, or
d) he touched such a portion and carried such a portion. The rationale is that a quantity that is touched is not combined with one that is carried, neither with regard to a corpse, nor with regard to other forms of impurity. Similarly, a quantity that is touched is not combined with one that is governed by the laws of ohel, nor is one governed by the laws of ohel combined with one that is carried, because they are not from the same category.
Tum'at Met - Chapter 5
Halacha 1
All entities - whether humans or keilim - that become impure because of contact with a human corpse contract impurity that lasts seven days.
What is implied? When a person or a k'li touch an entity that imparts the impurity associated with a corpse when touched or contract impurity through ohel from one of the entities that impart impurity through ohel, or carry an entity that imparts the impurity associated with a corpse when carried, he or it contract impurity that lasts seven days, as Numbers 19:14 states: "Anyone who enters the tent and anything that is inside the tent will be impure for seven days."
Halacha 2
A person who becomes impure because of a corpse and keilim which such a person touches contract impurity that lasts seven days, as Numbers 31:24 states: "And you shall wash your garments on the seventh day and become pure."
If, by contrast, a person touches a person who contracted impurity because of a corpse - whether he touched him after he disengaged himself from the corpse that imparted impurity to him or whether he is still touching the corpse - the second person is impure only until the evening, as ibid. 19:22 states: "And the soul that touches it will be impure until the evening."
This is the Scriptural Law. According to Rabbinic Law, if one touches a corpse and touches another person while he is still touching the corpse, they both contract impurity that lasts seven days, as if the second person touched the corpse itself.
In what context does this apply? With regard to partaking of terumah and sacrificial food. By contrast, a nazirite or one who brings a Paschal sacrifice who are touched by a person who touched a corpse only becomes impure until the evening as is Scriptural Law, whether the first person is still touching the corpse or whether he is not.
Halacha 3
When keilim become impure due to contact with a corpse, whether because they were touched or because they were under the same shelter, one who touches them is considered like one who touches a corpse itself. Just as a corpse imparts impurity that lasts seven days to whatever touches it, whether a person or a k'li, so too, when a k'li became impure due to contact with a corpse, it and other keilim, or a person who touches it contract impurity that lasts seven days, as implied by Numbers 19:16: "one slain by the sword or a corpse." According to the Oral Tradition, it was taught that a sword is like a corpse. This also applies to other keilim, whether they are metal utensils, keilim that can be purified by immersion, or garments.
These concepts can also be inferred from ibid. 31:19 which states: "Everyone who killed a person and everyone who touched a corpse must purify himself." Would one think that a person who shot an arrow or threw a stone and killed another person would become impure for seven days? Instead, this is speaking about a person who kills with a sword or the like who becomes impure because he touched the k'li with which he killed, for that k'li touched a corpse.
What is the source from which we learn that keilim that touch a person who touched keilim that became impure because of contact with a corpse become impure? It is written: "And you shall wash your garments on the seventh day and become pure." This teaches that any person who contracts impurity that lasts seven days imparts impurity that lasts seven days to his garments.
Halacha 4
Thus in summary: When a person touches a corpse and then touches another person, the first contracts impurity that lasts seven days and the second, impurity that lasts until the evening. When keilim touch a corpse and then other keilim touch them, they both contract impurity that lasts seven days. An entity whose connection is of the third degree, whether a person or a k'li, contracts only the impurity that lasts until the evening.
When keilim are touching a corpse and a person touches those keilim and other keilim, all three contract the impurity that lasts seven days. An entity whose connection is of the fourth degree contracts only the impurity that lasts until the evening.
Halacha 5
When does the above apply? With regard to terumah and sacrificial food. With regard to liability for karet for entering the Temple or partaking of sacrificial foods, by contrast, only the first two are liable - the first person who touched the corpse and the second person who touched him - as mandated by Scriptural Law, as Numbers 19:22 states: "Everything which is touched by the impure person becomes impure."
When, by contrast, one touches keilim that were touched by an impure person or one touches a person who touches keilim that touched a corpse, he is exempt, as we explained in Hilchot Bi'at HaMikdash. For these matters, although part of the Oral Tradition, are not considered as Scriptural Law. The rationale is that it was only explicitly stated in the Torah that one who became impure because of contact with a corpse becomes a primary source of impurity and secondly, that an entity, whether a person or a k'li,that touches him becomes impure, becoming a first degree derivative of impurity.
Halacha 6
When an earthenware container touched a corpse or was in the same structure as it, it contracts ritual impurity. It does not impart ritual impurity, neither to a person, nor to another earthenware container, nor to any other k'li. For an earthenware container never becomes a primary source of ritual impurity, neither with regard to impurity stemming from a corpse or other sources of impurity. This is Scriptural Law, even though it is part of Oral Tradition.
Halacha 7
This is a great general principle with regard to ritual impurity. Any primary source of ritual impurity imparts ritual impurity to humans, garments, and utensils, whether metal implements, utensils that can be purified by immersion, or earthenware containers. Any entity that imparts impurity to a person or keilim when touched is called a primary source of ritual impurity. Any derivative of ritual impurity imparts ritual impurity to food and drink, but it does not impart impurity to a person or keilim, neither to earthenware containers, nor to other keilim and garments.
Halacha 8
Any entity that touches a primary source of impurity is referred to as a derivative of the first degree. Anything that touches a derivative of the first degree is referred to as a derivative of the second degree. Anything that touches a derivative of the second degree is referred to as a derivative of the third degree. And anything that touches a derivative of the third degree is referred to as a derivative of the fourth degree. A derivative of the first degree and those on a lesser level are called "the offspring of impurity."
Halacha 9
Any entity, whether a person or a k'li, which contracts impurity that lasts seven days as a result of contact with a corpse is referred to as tamei meit. The person or the k'li is a primary source of impurity with regard to imparting impurity to terumah and sacrificial food, as we explained. From it, are counted a first degree derivative and a second degree derivative to impart impurity to people and keilim when it is touched, like other primary sources of impurity. It does not impart impurity when carried.
Halacha 10
Any entity that contracts impurity that lasts until the evening as a result of contact with an entity that contracted impurity from a corpse is considered as the offspring of impurity. It is a derivative of impurity of the first degree. It is possible that a fourth degree contact with a corpse can be a first derivative of impurity, as we explained with regard to terumah and sacrificial foods.
Halacha 11
When a person or keilim contract impurity because of contact with the lands of the nations or a beit hapras or because he carried such earth or he touched weltering blood, a gollel or a dofek, or entered a shelter where they were located or carried weltering blood, in all instances, these individuals or keilim and the like are all primary sources of impurity by Rabbinic decree. Similarly, garments that contract impurity that lasts seven days because of these entities are all primary sources of impurity by Rabbinic decree.
Halacha 12
A tent itself which encompasses a source of impurity contracts impurity that lasts seven days according to Scriptural Law even though the impurity did not touch it. It is like garments that were touched by a corpse, as implied by Numbers 19:18: "And he shall sprinkle on the tent."
When does the above apply? When the tent was made from cloth, sackcloth, or a wooden k'li, or a hide, either a hide from an animal or beast that is permitted to be eaten or one which is forbidden to be eaten. These concepts are derived from Exodus 40:19: "And he spread the tent over the Sanctuary." The term "tent" applies only to an entity that is woven or made from hides, as in the Sanctuary. If, by contrast, the structure was made from slats of wood, like a roof, a mat, or the like, or it was bone, or made of metal, it is pure. Needless to say, if it was made from building materials, it is pure.
Whenever the Torah uses the expression, "the house is impure," the intent is the person and the keilim in the house. There is no product of wood that becomes impure as a tent except flax.
Halacha 13
When garments touch a corpse, even though they are considered as a corpse with regard to imparting impurity that lasts seven days to other entities that touch them, they are not considered as a corpse with regard to imparting impurity when one is under their shelter or when one carries them. The rationale is that the impurity stemming from carrying a corpse itself is not explicitly stated in the Torah, as we explained. And with regard to the impurity imparted by a tent, Numbers 19:14 states: "A man when he will die in a tent." Therefore if one carried garments that touched a corpse without touching the garments, or if one stands over them, they are held over him, or they were in a structure with him, he is pure.
Similarly, when a person contracted impurity from a corpse and stood over keilim, they are pure. For one who contracts impurity from a corpse imparts impurity through touch alone.
Halacha 14
A corpse does not impart impurity to a seat or a couch that is below him, nor to articles that are placed upon him, only to a k'li that touches a corpse whether it was at its side or it was below the corpse or on top of it.
What is implied? There were ten garments one on top of the other and the corpse was on top of them and then there were ten garments on top of him. The garment that is touching him and the second garment which is touching the garment touching him both contract the impurity that lasts seven days. The third garment, whether on top or below, contracts the impurity which lasts until the evening.
When does the above - that all the garments or keilim above him and below him are pure - apply? When the impurity was not retzutzah, the laws of ohel do not apply, or there was a stone intervening between them, as will be explained in the appropriate place.
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Hayom Yom:
• Wednesday, Tammuz 25, 5774 • 23 July 2014
"Today's Day"
Wednesday, Tamuz 25, 5703
Torah lessons: Chumash: Matot-Massai, Revi'i with Rashi.
Tehillim: 119, 1-96.
Tanya: Ch. 7. In the true (p. 367) ...a "broken spirit." (p. 369).
There are two characteristic expressions in Chassidus:
(a) A Jew recognizes G-dliness and senses the supra-natural. He needs no proofs for these.
(b) A Jew neither wants nor is able to be sundered from G-dliness.1
The truth is that these two expressions are one and the same: A Jew recognizes G-dliness and senses the higher-than-natural, and that is why he neither wants nor can he be torn away from G-dliness.
FOOTNOTES
1. See Sivan 21.
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Daily Thought:
Reporting
He doesn’t need you to report on the dirt in His world. He put it there—and not because He has an interest in it.
He sent you here to search out the jewels hidden in the mud, clean them and polish them until they shine.
And when you bring them to Him, the angels make a crown of them for Him, saying, “Look what Your children have made for You from the mud!”
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