TODAY'S LAWS & CUSTOMS:
• "NINE DAYS'
During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or a siyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," (Isaiah 1:27) 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:
Nine Days laws and customs
Daily live siyum broadcasts
Learn about the Holy Temple in Jerusalem
DAILY QUOTE:
From the time that G-d said to our father Abraham, "Go from your land..." and "Abraham went on, journeying southward", began the process of "birurim" -- of extracting the sparks of holiness that are scattered throughout the universe and buried within the material existence... By the decree of Divine providence, a person wanders about in his travels to those places where the sparks that are to be extracted by him await their redemption.(Rabbi Sholom DovBer of Lubavitch (1860-1920))
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Devarim, 3rd Portion Deuteronomy 1:22-1:38 with Rashi
• Chapter 1
22. And all of you approached me and said, "Let us send men ahead of us so that they will search out the land for us and bring us back word by which route we shall go up, and to which cities we shall come." כב. וַתִּקְרְבוּן אֵלַי כֻּלְּכֶם וַתֹּאמְרוּ נִשְׁלְחָה אֲנָשִׁים לְפָנֵינוּ וְיַחְפְּרוּ לָנוּ אֶת הָאָרֶץ וְיָשִׁבוּ אֹתָנוּ דָּבָר אֶת הַדֶּרֶךְ אֲשֶׁר נַעֲלֶה בָּהּ וְאֵת הֶעָרִים אֲשֶׁר נָבֹא אֲלֵיהֶן:
And you approached me-all of you:: in a state of disorder. But further on (Deut. 5:20-21) it says, “You approached me, all the heads of your tribes and your elders, and you said, Behold [the Lord, our God] has shown us [His glory and His greatness].” That approach to me was proper-young people respecting their elders, sending these before them. Here, however, you approached me all of you, in a state of disorder, the young pushing aside their elders, the elders pushing aside their heads.
ותקרבון אלי כלכם: בערבוביא, ולהלן הוא אומר (דברים ה, כ - כא) ותקרבון אלי כל ראשי שבטיכם וזקניכם ותאמרו הן הראנו וגו', אותה קריבה היתה הוגנת. ילדים מכבדים את הזקנים ושלחום לפניהם, וזקנים מכבדים את הראשים ללכת לפניהם, אבל כאן, ותקרבון אלי כולכם, בערבוביא. ילדים דוחפין את הזקנים וזקנים דוחפין את הראשים:
and bring us back word: [meaning that they will report] which language they [the Canaanites] speak.
וישבו אתנו דבר: באיזה לשון הם מדברים:
by which route we shall go up: There is no road without a crooked portion.
את הדרך אשר נעלה בה: אין דרך שאין בה עקמימות:
and to which cities we shall come: first, to capture (Sifrei).
ואת הערים אשר נבא אליהן: תחלה לכבוש:
23. And the matter pleased me; so I took twelve men from you, one man for each tribe. כג. וַיִּיטַב בְּעֵינַי הַדָּבָר וָאֶקַּח מִכֶּם שְׁנֵים עָשָׂר אֲנָשִׁים אִישׁ אֶחָד לַשָּׁבֶט:
And the matter pleased me: “It pleased me, but it did not please the Omnipresent.” But if it pleased Moses, why does he mention it in his rebukes? This may be compared to a man who says to his friend, “Sell me this donkey of yours.” He replies to him, “Yes.” “Will you give it to me to test it?” He replies, “Yes.” “May I test it on mountains and hills?” Again he replies, “Yes.” When he sees that his friend does not withhold anything from him, the purchaser thinks to himself, “This man is certain that I shall not find any defect in the donkey,” and he immediately says to him,“Take your money; I need not test it now.” I too, consented to your words, thinking that you would perhaps reconsider when you saw that I do not withhold it from you, but you did not reconsider (Sifrei).
וייטב בעיני הדבר: בעיני ולא בעיני המקום. ואם בעיני משה היה טוב למה אמרה בתוכחות, משל לאדם שאומר לחבירו מכור לי חמורך זה, אמר לו הן. נותנו אתה לי לנסיון, אמר לו הן. בהרים וגבעות, אמר לו הן. כיון שראה שאין מעכבו כלום, אמר הלוקח בלבו, בטוח הוא זה שלא אמצא בו מום. מיד אמר לו טול מעותיך ואיני מנסהו. מעתה אף אני הודיתי לדבריכם, שמא תחזרו בכם כשתראו שאיני מעכב, ואתם לא חזרתם בכם:
so I took… from you: from the select that were among you, of the finest that were among you (Sifrei).
ואקח מכם: מן הברורים שבכם מן המסולתים שבכם:
twelve men… one man for each tribe: [This] tells [us] that the tribe of Levi was not with them. (Sifrei).
שנים עשר אנשים איש אחד לשבט: מגיד שלא היה שבט לוי עמהם:
24. And they turned and went up to the mountain, and they came to the valley of Eshkol and spied it out. כד. וַיִּפְנוּ וַיַּעֲלוּ הָהָרָה וַיָּבֹאוּ עַד נַחַל אֶשְׁכֹּל וַיְרַגְּלוּ אֹתָהּ:
[And they came] to the valley of Eshkol: [This] tells us that it [here it was so called] on account of a future event [that the spies took from there a cluster (אֶשְׁכֹּל) of grapes]. (Sifrei).
עד נחל אשכל: מגיד שנקרא על שם סופו:
and [they] spied it out: This teaches us that they traversed through it along four lines, along the length and the breadth (Sifrei.).
וירגלו אותה: מלמד שהלכו בה ארבעה אומנין שתי וערב:
25. And they took some of the fruit of the land in their hand[s] and brought it down to us, brought us back word, and said, "The land the Lord, our God, is giving us is good." כה. וַיִּקְחוּ בְיָדָם מִפְּרִי הָאָרֶץ וַיּוֹרִדוּ אֵלֵינוּ וַיָּשִׁבוּ אֹתָנוּ דָבָר וַיֹּאמְרוּ טוֹבָה הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵינוּ נֹתֵן לָנוּ:
and brought it down to us: This tells us that the land of Israel is higher than all other lands (Sifrei).
ויורדו אלינו: מגיד שארץ ישראל גבוהה מכל הארצות:
And they said, The land… is good: Who were the ones who spoke about its goodness? Joshua and Caleb (Sifrei.).
ויאמרו טובה הארץ: מי הם שאמרו טובתה, יהושע וכלב:
26. But you did not want to go up, and you rebelled against the commandment of the Lord, your God. כו. וְלֹא אֲבִיתֶם לַעֲלֹת וַתַּמְרוּ אֶת פִּי יְהֹוָה אֱלֹהֵיכֶם:
and you rebelled: Heb. וַתַּמְרוּ. This is an expression denoting confrontation; you confronted His words.
ותמרו: לשון התרסה, התרסתם כנגד מאמרו:
27. You murmured in your tents and said, '"Because the Lord hates us, He took us out of the land of Egypt, to deliver us into the hand[s] of the Amorites to exterminate us." כז. וַתֵּרָגְנוּ בְאָהֳלֵיכֶם וַתֹּאמְרוּ בְּשִׂנְאַת יְהֹוָה אֹתָנוּ הוֹצִיאָנוּ מֵאֶרֶץ מִצְרָיִם לָתֵת אֹתָנוּ בְּיַד הָאֱמֹרִי לְהַשְׁמִידֵנוּ:
You murmured: Heb. וַתֵּרָגְנוּ. This is an expression denoting slander. It is similar to (Prov. 18:8)“The words of a נִרְגָּן ” i.e., of a slanderer.
ותרגנו: לשון הרע, וכן (משלי יח, ח) דברי נרגן, אדם המוציא דבה:
Because the Lord hates us: Really, however, He loves you, but you hate Him. A common parable says: What is in your own heart about your friend, [you imagine] is in his heart about you (Sifrei).
בשנאת ה' אתנו: והוא היה אוהב אתכם, אבל אתם שונאים אותו. משל הדיוט אומר, מה דבלבך על רחמך מה דבלביה עלך:
Because the Lord hates us, He took us out of the land of Egypt: His taking us out was due to hatred [they claimed]. This may be compared to a mortal king who had two sons and two fields, one well irrigated, the other dependent upon rain only. To the son he loved, he gave the well irrigated field, and to the one he hated, he gave the one dependent upon rain only. The land of Egypt is a well irrigated country, for the Nile rises and irrigates it, while the land of Canaan is dependent upon rain only. He took us out of [the irrigated] Egypt to give us the arid land of Canaan (Num. Rabbah 17).
בשנאת ה' אתנו הוציאנו מארץ מצרים: הוצאתו לשנאה היתה. משל למלך בשר ודם, שהיו לו שני בנים ויש לו שתי שדות אחת של שקיא ואחת של בעל, למי שהוא אוהב נותן של שקיא, ולמי שהוא שונא נותן לו של בעל. ארץ מצרים של שקיא היא, שנילוס עולה ומשקה אותה, וארץ כנען של בעל, והוציאנו ממצרים לתת לנו את ארץ כנען:
28. Where shall we go up? Our brothers have discouraged us, saying, "A people greater and taller than we; cities great and fortified up to the heavens, and we have even seen the sons of Anakim there." כח. אָנָה | אֲנַחְנוּ עֹלִים אַחֵינוּ הֵמַסּוּ אֶת לְבָבֵנוּ לֵאמֹר עַם גָּדוֹל וָרָם מִמֶּנּוּ עָרִים גְּדֹלֹת וּבְצוּרֹת בַּשָּׁמָיִם וְגַם בְּנֵי עֲנָקִים רָאִינוּ שָׁם:
The cities are great and fortified up to the heavens: The Scriptural text here is talking in exaggerated terms (Sifrei; Chullin 90b).
ערים גדולות ובצורות בשמים: דברו הכתובים לשון הבאי:
29. And I said to you, "Do not be broken or afraid of them. כט. וָאֹמַר אֲלֵכֶם לֹא תַעַרְצוּן וְלֹא תִירְאוּן מֵהֶם:
Do not be broken: Heb. לֹא תַעַרְצוּן. This is an expression denoting breaking, as the Targum renders it: [Do not be broken], and similar to it (Job 30:6), “To dwell in the cleft of the valleys (בערוץ נחלים),” i.e., to break through the valleys.
לא תערצון: לשון שבירה כתרגומו, ודומה לו (איוב ל, ו) בערוץ נחלים לשכון, לשבור נחלים:
30. The Lord, your God, Who goes before you He will fight for you, just as He did for you in Egypt before your very eyes, ל. יְהֹוָה אֱלֹהֵיכֶם הַהֹלֵךְ לִפְנֵיכֶם הוּא יִלָּחֵם לָכֶם כְּכֹל אֲשֶׁר עָשָׂה אִתְּכֶם בְּמִצְרַיִם לְעֵינֵיכֶם:
will fight for you: Heb. יִלָּחֵם לָכֶם - [לָכֶם means] on your behalf.
ילחם לכם: בשבילכם:
31. and in the desert, where you have seen how the Lord, your God, has carried you as a man carries his son, all the way that you have gone, until you have come to this place. לא. וּבַמִּדְבָּר אֲשֶׁר רָאִיתָ אֲשֶׁר נְשָׂאֲךָ יְהֹוָה אֱלֹהֶיךָ כַּאֲשֶׁר יִשָּׂא אִישׁ אֶת בְּנוֹ בְּכָל הַדֶּרֶךְ אֲשֶׁר הֲלַכְתֶּם עַד בֹּאֲכֶם עַד הַמָּקוֹם הַזֶּה:
and in the desert, where you have seen: This refers to the preceding verse: “just as He did for you in Egypt,” and also what He did “in the desert, where you have seen how the Lord, your God, has carried you, etc.”
ובמדבר אשר ראית: מוסב על מקרא שלמעלה הימנו (פסוק ל), ככל אשר עשה אתכם במצרים, ועשה אף במדבר אשר ראית אשר נשאך וגו':
as a man carries his son: As I explained regarding [the verses]:“And the angel of God who went before the camp of the Israelites traveled and went behind, etc.” (Exod. 14:19-20). This may be compared to one who is traveling on a road, with his son in front of him. If bandits come to kidnap [the son, he removes him from in front of him and places him behind him].
כאשר ישא איש את בנו: כמו שפירשתי אצל (שמות יד, יט) ויסע מלאך האלהים ההולך לפני מחנה ישראל וגו'. משל למהלך בדרך ובנו לפניו באו לסטים לשבותו וכו':
32. But regarding this matter, you do not believe the Lord, your God, לב. וּבַדָּבָר הַזֶּה אֵינְכֶם מַאֲמִינִם בַּיהֹוָה אֱלֹהֵיכֶם:
Yet regarding this matter: that He promises you to bring you to the Land, you do not believe Him.
ובדבר הזה: שהוא מבטיחכם להביאכם אל הארץ, אינכם מאמינים בו:
33. Who goes before you on the way, to search out a place for you, in which to encamp, in fire at night, to enable you to see on the way you should go, and in a cloud by day." לג. הַהֹלֵךְ לִפְנֵיכֶם בַּדֶּרֶךְ לָתוּר לָכֶם מָקוֹם לַחֲנֹתְכֶם בָּאֵשׁ | לַיְלָה לַרְאֹתְכֶם בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ וּבֶעָנָן יוֹמָם:
to enable you to see: Heb. לַרְאוֹתְכֶם, like לְהַרְאוֹתְכֶם, and similarly,“to cause it to lead them (לַנְחֹתָם) on the way” (Exod. 13:21) [like (לְהַנְחֹתָם)] and also,“To proclaim (לַשְׁמִעַ)) thanksgiving with a loud voice” (Ps. 26:7), [like לְהַשְׁמִיעַ], and so,“to go to tell (לַגִּיד) in Jezreel” (II Kings 9:15), [like לְהַגִּיד].
לראותכם: כמו להראותכם. וכן (שמות יג, כא) לנחותם הדרך, וכן (תהלים כו, ז) לשמיע בקול תודה, וכן (מלכים ב' ט, טו) ללכת לגיד ביזרעאל:
34. And the Lord heard the sound of your words, and He became angry and swore, saying, לד. וַיִּשְׁמַע יְהֹוָה אֶת קוֹל דִּבְרֵיכֶם וַיִּקְצֹף וַיִּשָּׁבַע לֵאמֹר:
35. 'If any of these men of this evil generation sees the good land, which I swore to give your forefathers, לה. אִם יִרְאֶה אִישׁ בָּאֲנָשִׁים הָאֵלֶּה הַדּוֹר הָרָע הַזֶּה אֵת הָאָרֶץ הַטּוֹבָה אֲשֶׁר נִשְׁבַּעְתִּי לָתֵת לַאֲבֹתֵיכֶם:
36. except Caleb the son of Jephunneh he will see it, and I will give him the land he trod upon, and to his children, because he has completely followed the Lord." לו. זוּלָתִי כָּלֵב בֶּן יְפֻנֶּה הוּא יִרְאֶנָּה וְלוֹ אֶתֵּן אֶת הָאָרֶץ אֲשֶׁר דָּרַךְ בָּהּ וּלְבָנָיו יַעַן אֲשֶׁר מִלֵּא אַחֲרֵי יְהֹוָה:
[And to him will I give the land] that he trod upon: [i.e.] Hebron, as it says,,“And he [Caleb] came to Hebron” (Num. 13:22).
אשר דרך בה: חברון, שנאמר (במדבר יג, כב) ויבא עד חברון:
37. The Lord was also angry with me because of you, saying, "Neither will you go there. לז. גַּם בִּי הִתְאַנַּף יְהֹוָה בִּגְלַלְכֶם לֵאמֹר גַּם אַתָּה לֹא תָבֹא שָׁם:
Was angry: Heb. הִתְאַנַּף, became filled with anger.
התאנף: נתמלא רוגז:
38. But Joshua the son of Nun, who stands before you he will go there; strengthen him, for he will cause Israel to inherit it. לח. יְהוֹשֻׁעַ בִּן נוּן הָעֹמֵד לְפָנֶיךָ הוּא יָבֹא שָׁמָּה אֹתוֹ חַזֵּק כִּי הוּא יַנְחִלֶנָּה אֶת יִשְׂרָאֵל:
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Daily Tehillim: Psalms Chapters 10 - 17
• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
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Tanya: Igeret HaTeshuva , end of Chapter 10
• Lessons in Tanya
• Today's Tanya Lesson
Tuesday, Menachem Av 2, 5774 • July 29, 2014
Igeret HaTeshuva , end of Chapter 10
ומאחר שהתפלה היא בחינת תשובה עילאה
Since prayer is an expression of teshuvah ila'ah, the higher level of return,
צריך להקדים לפניה בחינת תשובה תתאה
it must be preceded by teshuvah tata'ah, the lower level of return that is reached by the contriteness of a penitent heart.
וזה שאמרו רז"ל במשנה: אין עומדין להתפלל אלא מתוך כובד ראש
This is what the Sages intended in the Mishnah:1 “One should embark on worship only in an earnest frame of mind.”
ופירש רש"י: הכנעה
Rashi explains this to mean “humility”.
והיא בחינת תשובה תתאה
This is the state of teshuvah tata'ah,
לעורר רחמים כנ"ל
in which one arouses Divine compassion for oneself, as noted above, in chapters 7 and 8.
וכדיליף התם בגמרא מקרא דכתיב
This the Talmud2 infers from a phrase which states 3 with regard to Chanah,
והיא מרת נפש
“She was bitter of spirit, [and she prayed to G d].”
אכן בברייתא שם: תנו רבנן, אין עומדין להתפלל אלא מתוך שמחה
At the same time we must note the Beraita there:4 “Our Sages taught, `One should embark on worship only with joy.'”
Thus, while the individual is to begin his preparations for prayer by achieving a state of bitterness of spirit, he is expected to begin his actual prayers in a state of joy.
ועכשיו בדור יתום הזה, שאין הכל יכולין להפוך לבם כרגע מן הקצה
In our bereaved generation, however, when not all are capable of turning their hearts instantly from one extreme [to the other], from humility to joy,
אזי עצה היעוצה: להקדים בחינת תשובה תתאה בתיקון חצות כנ"ל
it is advised that teshuvah tata'ah be practiced earlier, at Tikkun Chatzot; This is an especially appropriate time for the spiritual stocktaking that leads to the humility of a “broken and contrite heart,” as noted above.5
ומי שאי אפשר לו בכל לילה, על כל פנים לא יפחות מפעם אחת בשבוע, לפני יום השבת
Whoever cannot do this nightly6 should maintain an absolute minimum of once every week, before the Shabbat.
כנודע ליודעים, שהשבת היא בחינת תשובה עילאה
It is familiar to the initiates in the mysteries of the Torah that Shabbat is of the order of teshuvah ila'ah;
ושב"ת אותיות תש"ב אנוש
indeed, the very letters of the word Shabbat spell tashev [“You return”,7 as in the phrase,8 “You cause man to return.”
כי בשבת היא עליות העולמות למקורם כו'
For on Shabbat all the worlds ascend to their Source …., and this, too, is the time of the ascent of the soul to its Source — which constitutes the act of teshuvah.
ובפרט תפלות השבת, וד"ל
The prayers of Shabbat in particular — even more than the weekday prayers — [are an act of teshuvah ila'ah]. This will suffice for the perceptive.
(ובזה יובן מה שכתוב: שובה אלי כי גאלתיך
9(We can now understand the phrase,10 “Return to Me, for I have redeemed you.”
פירוש: כי מאחר שמחיתי כעב פשעיך, היא העברת הסטרא אחרא
For since [as in the preceding phrase] “I have erased your sins like a thick cloud,” removing the sitra achra,
וגאלתיך מן החיצונים בהתעוררות רחמים עליונים, באתערותא דלתתא בתשובה תתאה כנ"ל
and “I have redeemed you” from the evil lit., “extraneous” forces through the arousal of Supreme compassion following the initiative taken by man below in his teshuvah tata'ah, as explained above,
אזי שובה אלי בתשובה עילאה)
therefore, “Return to Me” — with teshuvah ila'ah.)
FOOTNOTES
1. Berachot 30b.
2. Ibid.
3. I Samuel 1:10.
4. Berachot 31a.
5. Note of the Rebbe: “See above, chapter 7.”
6. Note of the Rebbe: “As explained in chapter 11 of Kuntres HaTefillah, this applies only to great tzaddikim….. For most people, however, it need not be nightly….”
7. Conclusion of Torat Natan.
8. Tehillim 90:3.
9. Parentheses are in the original text.
10. Yeshayahu 44:22.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Tuesday, Menachem Av 2, 5774 • July 29, 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: She'elah uFikkadon She'elah uFikkadon - Chapter 5
She'elah uFikkadon - Chapter 5
Halacha 1
If money designated to be given to the poor or to be used for the redemption of captives was given to a person, he was negligent in guarding it and it was stolen, the watchman is not liable. This is derived from Exodus 22:6, which states: "If a man gives money or articles to his colleague to watch...." The wording implies that obligations determined by the verse apply when the money or the article was given to watch, but not when it was given to divide among the poor. This decision is rendered, because there is no one to claim the money as his own.
Even if the thieves attacked the person and he saved himself by giving them the money designated for the redemption of captives, he is not liable. There is no greater redemption of captives than this.
When does the above apply? When the money was not entrusted to him for the sake of the poor people of a particular place or a designated group of captives. If, however, the money was designated for a particular group of poor people or captives, and is thus set aside for them, it is considered to be money that people can claim. Therefore, the watchman must pay if he was negligent, or take an oath that he was not negligent, as is required of all watchmen.
Halacha 2
The following rules apply when a person entrusts money or valuable articles to a colleague, thieves come and attack him and he gives them the entrusted article before offering any of his other property to save himself. If the person has the reputation of being wealthy, he is liable. The rationale is that we may presume that the thieves came because of the watchman. Thus, he is saving himself with money belonging to a colleague. If the watchman does not have the reputation of being wealthy, we presume that the thieves came only because of the entrusted article. Hence, the watchman is not liable. Similar laws apply in all analogous situations.
Halacha 3
The following rules apply when a person entrusts articles or fruit to a colleague. If thieves come and steal the entrusted article in his presence and he remains silent, he may be held liable. If people would have come and rescued the entrusted article had he called out, he is considered negligent for remaining silent and he is obligated to make restitution. Similar laws apply in all analogous situations.
Halacha 4
The following laws apply when two people entrusted money to a colleague, one 100 zuz and the other 200 zuz, both claim to have entrusted the 200 zuz, and the watchman does not recall which one deposited 200, and which one 100. Each of the claimants must take an oath that he was the one who deposited the 200 zuz He may then collect the money he claims,14 as is the law with regard to any person who takes an oath and collects his due. The watchman must pay each claimant 200, losing 100 zuz from his own resources. The rationale is that he was negligent, for he should have written down the name of each person on the packet that he entrusted.
Therefore, if the two people together brought him the 300 zuz in a single packet, and afterwards each claims that the 200 belongs to him, the watchman is not considered negligent if he does not remember who brought the larger sum. He should give each one a maneh, and the balance should remain in the watchman's possession forever, or until one of them acknowledges the other's claim.21 The rationale is that the watchman can explain: "I saw that you two were not precise with each other, as indicated by the fact that you brought the money to me in a single packet. Therefore, I did not trouble myself to know and continuously remember who owned 100 and who owned 200."
Similar laws apply if two people entrusted one watchman with two utensils, one large and one small, each one claimed to be the owner of the larger utensil, and the watchman did not remember to whom it belonged. Each of the claimants must take an oath supporting his claim. The watchman must then give one of them the larger utensil, and the value of the larger one to the other. The smaller utensil remains his.If the two brought the two in a single container, he should give the smaller utensil to one and the worth of that utensil to the other. He may keep the remainder in his possession until one claimant acknowledges the other's claim or until eternity.
Similar laws apply if only one article was entrusted, and two people claim it as their own and the watchman says, "One of you is the owner, but I do not know which one." He must pay both of them. Similarly, when two people each entrust an animal to a shepherd, and one animal dies, if the watchman does not know whose animal died, he must make restitution to both of them. If they placed them in his herd without informing him, he may place one animal between them and depart. That animal shall remain until one acknowledges the other's claim or until they desire to divide it.
Halacha 5
When a person entrusts produce to a colleague, the watchman should not mix it together with his own produce. The following rules apply if the watchman transgressed and mixed the produce together. He should calculate the quantity of produce entrusted to him, see how much produce was lacking from the entire amount and estimate the amount of loss suffered by the entrusted produce. He should return this amount to the owner after he takes an oath.
If the watchman made use of the combined quantity of produce and did not know how much he used, he should subtract the standard norm before returning the produce. For example, for wheat and for shelled rice, he should subtract four and a half kabbin for every kor; for barley and for millet, he should subtract nine kabbin for each kor; and for buckwheat, flax seeds in their stalks and unshelled rice, he should subtract three se'ah for each kor.
When does the above apply? When the original measurement of the produce was made at harvest time, and it was returned during the harvest time. If, however, the watchman returns the produce in the rainy season, he should not make a deduction because of spoilage, for the produce swells.
Similarly, a watchman may deduct a sixth of a quantity of wine entrusted to him and three lugin for every 100 lugin of oil entrusted to him, one and half lugin for dregs and one and a half lugin for absorption. If the oil was refined, the watchman should not make a deduction for dregs. If the containers are old, he should not make a deduction for absorption.
Halacha 6
When a person entrusts produce that has not been measured to a watchman, and the watchman mixes it together with his own produce without measuring it, the watchman is considered negligent.
If the owner of the fruit says, "There was this and this amount of produce entrusted," and the watchman says, "I don't know how much there was," he is liable. For he is obligated to take an oath and yet cannot take the oath. My teachers, Rav Yosef HaLevi and his teacher, ruled in this manner.
Similarly, whenever a watchman is obligated to pay, but does not know how much he is obligated to pay, if the owners say: "It was worth such and such," they may collect this amount without taking an oath. This law applies provided the owner claims a sum or an object that he can be presumed to possess. The watchman may have a ban of ostracism issued against anyone who expropriates more than his due.
What is the rationale for this law? Consider: The owner entrusted a purse full of gold coins to the watchman, and the watchman was negligent. The owner says, "It contained 200 dinarim, and the watchman says, "It certainly contained dinarim, but I do not know how much it contained." Thus, a claim is being issued for 200. The watchman admits a portion of the claim, and does not know about the remainder of the claim. He is thus obligated to take an oath, but cannot. Hence, he is required to pay, as will be explained.
Halacha 7
The following rules apply when a person's father died, leaving him a closed sack. The heir entrusted it to a colleague for safekeeping, the colleague was negligent in its care, and it was destroyed. The depositor says, "I don't know what it contained. Maybe it contained pearls." Similarly, the watchman states: "I don't know how much I am obligated to pay. Maybe it was filled with pieces of glass."
I maintain that the ruling in this instance is that, as our Sages required, the watchman should take an oath that the entrusted object is no longer in his domain. He should include in this oath that he does not know whether it was worth more than a specific amount. He must then pay the amount that he admits that it was worth. Similar laws apply in all analogous situations.
An incident occurred concerning a person who entrusted a closed sack to his colleague. The latter was negligent in its care, and it was lost. The owner said, "It contained gold jewelry, pearls and the like." The watchman replied: "I don't know. Perhaps all it contained were pieces of scrap metal or sand."
Our Sages ruled: "The owner of the entrusted article may take an oath supporting his claim, and then collect the sum he claims, provided he claims a sum that he could be presumed to have entrusted to him.
Why must the owner of the entrusted article take an oath in this instance?Because in this instance, the watchman is not obligated to take an oath. For even if the watchman were to admit and say: "I am definitely certain that it contained scrap metal," and the owner claimed: "It contained pearls," the watchman could take a sh'vuat hesset and be freed of obligation. This resembles a case where the plaintiff demands wheat and the defendant admits owing barley. The same laws apply in all analogous situations. The fundamental principles upon which these laws revolve will be explained in Hilchot To'en V'Nit'an.
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Rambam:
• 3 Chapters: Tum'at Met Tum'at Met - Chapter 21, Tum'at Met Tum'at Met - Chapter 22, Tum'at Met Tum'at Met - Chapter 23
Tum'at Met - Chapter 21
Halacha 1
What is the source that teaches that a sealed covering saves the contents of a container from contracting ritual impurity in a shelter in which a corpse is located? Numbers 19:15 states: "Any open container that does not have a sealed covering on top of it is impure." One can derive from this that if there is a sealed covering on it, it is pure.
According to the Oral Tradition, it was taught that the verse is speaking only about an earthenware container, for it is a container that contracts impurity only through its opening. Therefore, if its opening is closed with a sealed covering, all of its contents are protected.
From this, we can infer that the contents of any of the containers which are not susceptible to ritual impurity are protected when the container is closed with a sealed covering. Such containers include: containers made from cow turds, stone containers, containers made from earth, containers made from the bones or skin of a fish or the bones of a fowl, oversized wooden containers, wooden boards that are flat and are not containers, metal keilim which have not been completely fashioned. The contents of all of these are protected by a sealed covering.
Now if the contents of a utensil closed with a sealed covering are protected, we can infer that this also applies to keilim that are swallowed or under an ohel. What is the difference between ohalim and containers that protect because of a sealed covering? That the covering of the containers must be sealed close, while for an ohel, any covering is sufficient.
Halacha 2
If a funnel is turned upside down, it protects anything it covers from impurity. Although its other end has a small hole, it is considered as if it were closed.
Halacha 3
All containers that protect their contacts when sealed close also protect anything that is under them to the very depths if they are turned upside down and stood on the earth, when their inner space is a handbreadth by a handbreadth by a handbreadth, even though one did not spread clay around the sides to seal them. The rationale is, in that position, they are like an ohel and an ohel protects from impurity. The only exception is an earthenware container, for an ohel formed by an earthenware container does not protect from impurity.
What is implied? When an earthenware jug is turned upside down, even if one smeared clay on its sides everything under it is impure, for the prooftext speaks of "a sealed covering on top of it," and not a closed covering on its back. If one attached its opening to the wall and smeared clay on its sides, If one did not smear clay on its sides, it does not protect its contents, because an earthenware container does not protect as an ohel, as we explained.
All of the other containers that protect their contents when sealed close protect their contents when their openings are attached to the walls of a house even when they do not have a sealed covering, because they protect as an ohel. Therefore it is necessary that the walls of the utensil be at least a handbreadth high, for containers do not protect their contents with their walls as an ohel unless the wall of the container is at least a handbreadth.
If the wall of the container was half a handbreadth, there was a border of half a handbreadth protruding from the wall, and they were attached to each other, it is not considered as an ohel and does not protect its contents even though there is a handbreadth of empty space. It is necessary that the handbreadth come from one entity.
Halacha 4
Just as such containers protect their contents from impurity when they are inside an ohel and attached to its walls, so too, do they protect their contents when they are outside the ohel if they are attached to the ohel, for the ohel is considered as a covering in all instances.
What is implied? A samovar that has walls that are a cubit high was placed on its side on staves outside an ohel and its opening was placed immediately next to the wall of the tent. If there is impurity under it, the keilim inside of it are pure. If it was placed next to the wall of a courtyard or the wall of a garden, it does not protect its contents, because these are not the walls of a tent. Therefore any keilim in the container are impure, for they were held above the impurity.
Halacha 5
If there is a beam that is a handbreadth wide running from wall to wall, there is impurity below it, a pot was hanging from the beam and the beam was touching the entire opening of the pot and covering it, the keilim in the pot are pure. The rationale is that they were saved by the ohel covering them. If the opening of the pot was not covered by the beam, but instead there was some empty space between them, everything in the pot is impure and the pot itself is impure.
Halacha 6
The following laws apply when there is a cistern in a building, there is impurity in the building, and there are keilim in the cistern. If the cistern was covered with a flat board or a container that can protect its contents from impurity because it has a wall that is a handbreadth high, everything that is in the cistern is pure. If the cistern had a border built around its opening that was a handbreadth above the ground, whether he covered it with a container that can protect from impurity because it has a wall or whether the container did not have a wall, the container protects the contents of the cistern from impurity, because there is a wall of a handbreadth from another source.
Halacha 7
The following rules apply when a cistern is built inside a building and there is a lamp in it with its flower protruding and covering the opening of the cistern. One placed a container that can protect from impurity in an ohel where a corpse is located over the opening to the cistern and it is resting on the flower of the lamp. We see if the container that can protect from impurity would remain in its position if the lamp was removed. When this is the case, it protects everything that is in the cistern from impurity. The keilim that are between the edge of the container that serves as a cover and the edge of the cistern are pure until the very depths. Even the lamp is pure despite the fact that the edge of the flower is visible between the covering and the cistern. If the container would not remain in position, everything is impure.
Halacha 8
The following laws apply when a cistern is built inside a house and a container that could protect its contents from ritual impurity was placed over its opening. If there was impurity between the edge of the container and the edge of the cistern or within the cistern, the house is impure. The rationale is that an ohel inside a building does not prevent the spread of impurity, as we explained.
If there was impurity in the house and there is a handbreadth by a handbreadth by a handbreadth of empty space in the cistern, the keilim stored in the walls of the cistern are pure. If not, they are impure.
If the width of the walls of the cistern extends outside the house, they are nevertheless pure. The rationale is that they are not the walls of the house and just as the inside of the cistern is protected from impurity, so too, its walls protect.
We have already explained that an old oven is like all other keilim that convey impurity and is not considered as an ohal. For this reason, it does not protect its contents from ritual impurity unless it is sealed close like other containers that protect their contents. We have already explained oven is not considered as a k'li in this context and does serve as an ohel. Therefore it protects its contents from impurity merely by covering them without the cover being sealed close like other ohalim. The covering of an oven is called a serida.
Halacha 9
The following rules apply when there is impurity in a house and there is an old oven inside a new oven, a serida resting on the new oven and that cover is being supported by the opening of the old oven. We see whether, when the old oven was removed, the cover would fall. If so, it does not protect from impurity and everything inside of it is impure. If the cover would not fall, everything is pure.
When there is a new oven inside an old oven and the serida is resting on the opening of the old oven, if there is less than a handbreadth between the new oven and the cover, everything in the new oven is pure. It is considered as if the covering was resting on its opening.
Halacha 10
When there is a covering of earthenware that has a border and extends beyond the edge of the oven and the oven is closed with a sealed covering, even if there is impurity under the covering or on top of it, everything above or below the impurity is impure. Nevertheless, the portion opposite the inner space of the oven is pure.
If there is impurity on the covering above the inner space of the oven, the space above it until the heavens is impure. Anything inside of the oven is pure.
Halacha 11
When there is impurity in a house and an earthenware pot was turned over and placed on the opening of a jug and then clay was smeared on its walls and the jug to seal it close, it protects everything inside of it and everything between it and the edge of the jug from impurity.
If one placed it on the opening of the jug upright and smeared clay around it to seal it, it does not protect it. The rationale is that the pot becomes impure from its inner space and an impure utensil does not protect another utensil from impurity, as we explained.
Tum'at Met - Chapter 22
Halacha 1
The handles of a large earthenware container, the bulges at the bottom of such a container, and the back of its walls do not protect their contents when sealed close in a tent where a corpse is located. If one cut them off, planed them, and made them into containers, they protect their contents if sealed close. The rationale is that the concept of sealing something close applies only to containers.
Halacha 2
When clay is put into an earthenware container and filled half of it, it does not nullify it from being considered as a container. If keilim are sunk in that clay and the container is sealed close, the contents are protected from impurity.
Halacha 3
An earthenware container protects its contents from impurity when sealed close unless it is perforated with a hole large enough for a pomegranate to fall through. If it is large, the majority of it must be damaged and open for it to be disqualified.
What is implied? If there was a large container and half was damaged, it was sealed close, including the damaged portion, it protects its contents from impurity even though it is not considered a utensil with regard to impurity. If, however, a container that was sealed close had a hole or a crack and the hole was not closed, it becomes impure and does not protect its contents.
How large must the hole be to disqualify the container? If the container was used for foods, the measure is a hole large enough for olives to fall through. If it was used for liquids, its measure is that the hole must be large enough to enable liquids to seep in when the container is placed in them. If it is used for both these purposes, we rule stringently and if a hole was made that was large enough for liquids to seep in, it does not protect its contents until the hole is closed or reduced in size.
Halacha 4
The following rules apply when there was an oven in an ohel where a corpse was located. The oven had a covering upon it, it was sealed close, but it was cracked. If the crack was as wide as the opening of the rod of a plow which is a handbreadth in circumference, the oven is impure even though the rod could not be inserted into the oven through the hole, but the hole was equal to its size. If the hole was smaller than this, the oven is pure.
If the covering was cracked to the extent that the rod of a plow could enter, it is impure. If it is less, it protects its contents with a sealed covering. If the crack is round, we do not consider it as if it was long. Instead, the measure is dependent on whether the opening of the rod of a plow could be inserted.
Halacha 5
The following rules apply when an oven that is sealed close has an eye that was partially closed with clay. If the hole was large enough for a reed to be inserted and taken out while it was burning, the contents of the oven are impure. If the hole is smaller than this, the contents are protected.
Halacha 6
When an oven has a hole at its side, the size of the hole that causes it to not to be considered as sealed is enough space for a reed to be inserted and taken out even when it was not burning. Similarly, when the clay seal of a jug was perforated, the measure is space for the second joint of a rye stalk to be inserted in the hole. Similarly, when large casks were perforated, the measure is space for the second joint of a reed to be inserted. If they are less than this, they are pure.
When does the above apply? When they were made to store wine. If, however, they were made to store other liquids, a hole of even the slightest size causes them to contract impurity and the fact that they are sealed close is not effective unless the hole was closed. Moreover, even if they were made for wine, the above applies only when they were not perforated by human hands. If, however, they were perforated by human hands, even the slightest hole causes them to contract impurity and they are not protected unless the hole is closed.
Halacha 7
When a jug that is filled with pure liquids has an earthenware tube in it, it is considered as sealed close. If it is located in an ohel where a corpse is found, the jug and the liquid are pure. The tube is impure, because one end of it is in the jug which is sealed close and the second end is open in the ohel where the corpse is found and it is not closed. Even though it is crooked, this does not cause it to be considered as closed.
Halacha 8
When a jug that was sealed close had a hole on its side, but that hole was closed by wine dregs, it protects its contents from impurity. If the owner plugged half the hole and the dregs closed the other half, there is an unresolved question whether the contents are protected or not.
If one plugged the hole with a twig, it is not considered as closed unless one smears clay around the sides. If one closed it with two slivers of wood, one must smear clay from the sides and between one sliver and the other. Similarly, if a board was placed over the opening to an oven and one smeared clay at the sides, it is protected from impurity. If there were two boards, one must smear clay from the sides and between one board and the other. If, however, one joined the boards together with wooden pegs or the like or with cork, it is not necessary to smear clay in the middle.
With what can a jug be sealed close? With lime, clay, gypsum, pitch, wax, mud, filth, mortar, or any substance that can be smeared. We do not seal with tin or lead, because it will not be a seal, nor will it close the container tightly. A plump fig that was not prepared to contract ritual impurity may be used as a seal. This also applies with regard to a dough that was kneaded with fruit juice so that it will not become impure. These qualifications are necessary, because an impure object cannot intervene in the face of impurity.
Halacha 9
When the covering of a jug has become loose, even when it does not slip off, it no longer protects the contents, for it is not considered as sealed.
When a rubber ball or strands tied together were placed on a jug and clay was smeared at the sides, it does not protect the contents unless clay was smeared on the entire ball or collection of strands from below upward. Similar concepts apply with regard to a patch of cloth that was tied to a container. If a covering of paper or leather was tied over a container with string, it protects the contents if one merely smeared clay at the sides.
Halacha 10
When a jug was enwrapped in a container made from the skin of a fish or from paper and it was tied close from below, the contents are protected. If it was not tied, it does not protect the contents, even if clay was smeared at the sides.
Halacha 11
The following rules apply when there was a jug that was covered with pitch from the inside and then a portion of the clay of the jug was peeled off, but the pitch remained standing. If one placed a covering on the pitch and pressed it down until it became attached to the pitch and thus the pitch was standing between the covering and the based of the jug, its contents are protected.
Similar concepts apply with regard to a container used for fish brine or the like. If one of the substances that is smeared as insulation for the container was standing between the covering and the container like a border, since everything was attached together, the contents are protected.
Tum'at Met - Chapter 23
Halacha 1
When the contents of any implement that is sealed close are protected from impurity, all of the contents are protected: food, liquids, clothes, and keilim that can be purified in a mikveh.
This is the Scriptural Law. According to Rabbinic Law, however, earthenware containers which are sealed close protect only foods, liquids, and other earthenware containers inside of it. If, however, keilim that can be purified in a mikveh or garments were in an earthenware container that was sealed close, they are impure.
Why did the Sages decree that they do not protect everything like other containers that protect their contents from impurity? Because the other containers that protect their contents do not contract impurity and earthenware containers do contract impurity. An impure container does not intervene in the face of impurity and all of the containers of the common people can be assumed to be ritually impure, as will be explained.
Why did the Sages not decree: an earthenware container of a common person does not protect anything from impurity, but a container belong to a chaver does protect everything because it is pure? Because a common person does not consider himself as impure. He will say: Since an earthenware container that is sealed close protects all its contents, there is no difference between me and a chaver. Therefore the Sages decreed that the seal should not protect everything.
Why did they say that it protects food, liquids, and earthenware containers from impurity? Because these three types of entities are impure because they come from a common person regardless, before they were in an ohel where a corpse is located or after they were though they were in a container that was sealed close. A chaver will never borrow food, liquids, or earthenware containers from a common person except under the assumption that they are impure, for these entities can never be purified. Thus a stumbling block will never arise.
A chaver will, however, borrow keilim that can be purified in a mikveh from a common person. He will immerse them in a mikveh to purify them from the impurity they contracted from being touched by a common person, leave them until the evening and then use them for pure food. Therefore our Sages were concerned that a chaver will borrow keilim that can be purified in a mikveh from a common person that were sealed close in one of his earthenware containers. Now the common person will think that this container was protected, when in truth it has contracted the impurity that lasts seven days. The chaver will immerse these containers, leave them until the evening and then use them for pure food. Thus a stumbling block will arise. This is the reason it was decreed that sealing an earthenware container close would not protect the keilim that can be purified in a mikveh which were in it.
Halacha 2
When a person was placed inside a cask that was sealed close, he is pure. This applies even if the cask was made a covering for a grave. It appears to me that the Sages did not decree that an earthenware container sealed close would not protect a person from impurity, because it is an infrequent situation. And our Sages did not enact decrees concerning infrequent situations.
Halacha 3
The word of common people is accepted with regard to a container used for the ashes of the red heifer or sacred foods if they say they are pure. The rationale is that even common people are very careful in this regard. Therefore all entities are protected from impurity when their container is sealed close even though it is of earthenware.
Halacha 4
The following laws apply when there is an aperture between a home and a loft and there is an earthenware dish placed over the aperture. If the dish has a hole large enough to allow liquids to seep in, the dish is impure, but the loft is pure.
If the dish is intact, everything in the loft - food, liquids, and earthenware containers - is pure, but a person and keilim that can be purified in a mikveh are impure, for an earthenware container intervenes in the face of impurity only for food, liquids, and earthenware containers. Everything in the loft is pure, as if it is in an earthenware container that is sealed close. A person in the loft was deemed impure, because that is a common situation. Therefore if there was a metal container or the like filled with liquids in this loft, the container contracts the impurity that lasts seven days, but the liquids are pure.
If there was a woman kneading dough in a wooden kneading trough in this loft, the woman and the kneading trough contract the impurity that lasts seven days, but the dough is pure as long as the woman is kneading it. If she ceased and then touched it again, she imparts impurity to it. Similarly, if one moved the dough or the liquids to another one of the keilim that can be purified in a mikveh that were in the loft, they become impure due to contact with the other container.
If the k'li covering the aperture was one that was not susceptible to impurity and which protect their contents when sealed close, as we explained, in which instance, contact with a common person does not render them impure, or the k'li was an earthenware container that was pure and intended to be used for the ashes of the red heifer or for consecrated foods, in which instance everyone's word is accepted with regard to their purity, it protects everything in the loft. even though its roof is not positioned over the loft. The rationale is that a tent protects when it covers, as we explained.
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Hayom Yom:
•Tuesday, Menachem Av 2, 5774 • 29 July 2014
"Today's Day"
Tuesday, Menachem Av 2, 5703
Torah lessons: Chumash: Devarim, Shlishi with Rashi.
Tehillim: 10-17.
Tanya: Since the tefilla (p. 379) ...teshuvah ila'a.) (p. 379).
A directive for all: A boy begins putting on tefillin two months before his Bar Mitzva; at first without the b'racha, then a few weeks later with the b'racha.1
FOOTNOTES
1. It is critical to note that the Rebbe of righteous memory has instructed and requested all of Bar-mitzva age and older to regularly put on Rabeinu Tam tefillin. Viz. sichot of Purim 5736, Motza'ei Va'eira 5739, Pekudei 5741.
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Daily Thought:
Pity on the Cosmos
To the Rebbe, the exile of the Shechinah was a painful reality. To the rest of us, well, we have other concerns. Again and again, the Rebbe struggled to bring us to his perspective:
Perhaps, for you, this exile is not so bad. And you feel you are doing whatever you can about it, anyway.
But it is not just you alone in exile. Abraham, Isaac and Jacob and all the generations of their children, as well all the heavenly host—in fact, the entire creation—all is unfulfilled, in exile and imprisoned. Even the Creator, blessed be He, locks Himself into prison along with His creation.
Until you get us out of here.(15 Shevat 5741:5.)
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