Chabad - Today in Judaism - TODAY IS: Monday, Elul 6, 5774 • 1 September 2014

Chabad - Today in Judaism - TODAY IS: Monday, Elul 6, 5774 • 1 September 2014
Today's Laws & Customs:
• ELUL OBSERVANCES 
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 16
Chapter 17
Chapter 18
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.

Links: More on Elul

Today in Jewish History:

DAILY QUOTE:

Why have You done bad to this people?!(Moses to G d (Exodus 5:22))
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Ki Teitzei, 2nd Portion Deuteronomy 21:22-22:7 with Rashi
• Chapter 21
22. If a man commits a sin for which he is sentenced to death, and he is put to death, you shall [then] hang him on a pole. כב. וְכִי יִהְיֶה בְאִישׁ חֵטְא מִשְׁפַּט מָוֶת וְהוּמָת וְתָלִיתָ אֹתוֹ עַל עֵץ:
If a man commits a sin for which he is sentenced to death: The juxtaposition of these passages [i.e., this one and that of the wayward and rebellious son] teaches [us] that if his father and mother spare him, he will eventually lead an evil life style and commit [grave] sins for which he will be sentenced to death by the court. — [Tanchuma 1]
וכי יהיה באיש חטא משפט מות: סמיכות הפרשיות מגיד, שאם חסים עליו אביו ואמו, סוף שיצא לתרבות רעה ויעבור עבירות ויתחייב מיתה בבית דין:
you shall [then] hang him on a pole: Our Rabbis said: All who are stoned [by the court] must [afterwards] be hanged, for the verse (23) says,“a hanging [human corpse] is a blasphemy of God.” [Thus, we find that the sin of blasphemy is connected with hanging,] and a blasphemer is punished by stoning. [Consequently, our Rabbis taught that all those stoned must be hanged.]- [San. 45b]
ותלית אותו על עץ: רבותינו אמרו, כל הנסקלין, נתלין, שנאמר (פסוק כג) כי קללת אלהים תלוי. והמברך ה', בסקילה:
23. But you shall not leave his body on the pole overnight. Rather, you shall bury him on that [same] day, for a hanging [human corpse] is a blasphemy of God, and you shall not defile your land, which the Lord, your God, is giving you as an inheritance. כג. לֹא תָלִין נִבְלָתוֹ עַל הָעֵץ כִּי קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת אַדְמָתְךָ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה:
For a hanging [human corpse] is a blasphemy of God: Heb. קִלְלַת אלֹהִים. This is a degradation of the [Divine] King in Whose image Man is created, and the Israelites are God’s children. This is comparable to two identical twin brothers. One [of them] became king, while the other was arrested for robbery and hanged. Whoever saw him [the second brother, suspended on the gallows], would say,“The king is hanging!” [Therefore, the king ordered, and they removed him (Reggio ed.).] - [Sanh. 46b] Wherever [the term] קְלָלָה appears in Scripture, it means treating lightly (הָקֵל) and degrading. For example,“[And behold, you have with you Shimei the son of Gera…] and he cursed me with a severe curse (וְהוּא קִלְלַנִי קְלָלָה נִמְרֶצֶת)” (I Kings 2:8). - [See II Sam. 16:5-13]
כי קללת אלהים תלוי: זלזולו של מלך הוא, שאדם עשוי בדמות דיוקנו וישראל הם בניו. משל לשני אחים תאומים שהיו דומין זה לזה, אחד נעשה מלך, ואחד נתפס ללסטיות ונתלה, כל הרואה אותו אומר המלך תלוי. כל קללה שבמקרא לשון הקל וזלזול, כמו (מלכים א' ב, ח) והוא קללני קללה נמרצת:
Chapter 22
1. You shall not see your brother's ox or sheep straying, and ignore them. [Rather,] you shall return them to your brother._ א. לֹא תִרְאֶה אֶת שׁוֹר אָחִיךָ אוֹ אֶת שֵׂיוֹ נִדָּחִים וְהִתְעַלַּמְתָּ מֵהֶם הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ:
and ignore them: [I.e.,] by covering one’s eyes, pretending not to see it.
והתעלמת: כובש עין כאלו אינו רואהו:
You shall not see… and ignore them: Heb. לֹא-תִרְאֶה וְהִתְעַלַּמְתָּ [lit., “You shall not see them… but rather, you shall ignore them!” What it really means is:] You shall not see them and ignore them [i.e., ignore your brother’s animals straying]; that is the simple meaning of the verse. Our Rabbis, however, explain that [although the verse clearly means that one must not ignore them, nevertheless, the verse is alluding to] situations when one is, in fact, permitted to ignore them [for example, if he is a kohen , and the animals have wandered into a cemetery, where kohanim may not enter, or if he is an honored sage, and it it is beneath his dignity to lead animals or carry packages in public places-he may “ignore” them, and he is not obligated to return them to his brother]. — [Sifrei 22:45, B.M. 30a]
לא תראה, והתעלמת: לא תראה אותו שתתעלם ממנו, זהו פשוטו. ורבותינו אמרו פעמים שאתה מתעלם וכו':
2. But if your brother is not near you, or if you do not know him, you shall bring it into your house, and it shall be with you until your brother seeks it out, whereupon you shall return it to him. ב. וְאִם לֹא קָרוֹב אָחִיךָ אֵלֶיךָ וְלֹא יְדַעְתּוֹ וַאֲסַפְתּוֹ אֶל תּוֹךְ בֵּיתֶךָ וְהָיָה עִמְּךָ עַד דְּרשׁ אָחִיךָ אֹתוֹ וַהֲשֵׁבֹתוֹ לוֹ:
[And it shall be with you] until your brother seeks it out: Would you imagine that one should return it to him before he asks for it? Rather, [the meaning is that you must keep the animal] until you investigate him, [verifying] that he is is not a swindler [by demanding that he produce identifying signs]. - [B. M. 27b, Sifrei 22:47]
עד דרש אחיך: וכי תעלה על דעתך שיתנהו לו קודם שידרשהו, אלא דרשהו שלא יהא רמאי:
whereupon you shall return it to him: That there shall be something left in it to return, that it should not consume its [whole] value in your house, so you should claim it from him [from the owner]. From here, [the Rabbis] said: Any animal that works and eats, should work and eat [the proceeds of its work]; and [any animal] that does not work, yet still eats, should be sold [by the finder, and the money restored to the owner]. — [B.M. 28b]
והשבתו לו: שתהא בו השבה, שלא יאכל בביתך כדי דמיו ותתבעם ממנו. מכאן אמרו, כל דבר שעושה ואוכל יעשה ויאכל, ושאינו עושה ואוכל, ימכר:
3. So shall you do with his donkey, and so shall you do with his garment, and so shall you do with any lost article of your brother which he has lost and you have found. You shall not ignore [it]. ג. וְכֵן תַּעֲשֶׂה לַחֲמֹרוֹ וְכֵן תַּעֲשֶׂה לְשִׂמְלָתוֹ וְכֵן תַּעֲשֶׂה לְכָל אֲבֵדַת אָחִיךָ אֲשֶׁר תֹּאבַד מִמֶּנּוּ וּמְצָאתָהּ לֹא תוּכַל לְהִתְעַלֵּם:
You shall not ignore [it]: You must not cover your eyes, pretending not to see it.
לא תוכל להתעלם: לכבוש עינך כאלו אינך רואה אותו:
4. You shall not see your brother's donkey or his ox fallen [under its load] on the road, and ignore them. [Rather,] you shall pick up [the load] with him. ד. לֹא תִרְאֶה אֶת חֲמוֹר אָחִיךָ אוֹ שׁוֹרוֹ נֹפְלִים בַּדֶּרֶךְ וְהִתְעַלַּמְתָּ מֵהֶם הָקֵם תָּקִים עִמּוֹ:
You shall pick up [the load]: This is [the obligation of] טְעִינָה,“loading,” [i.e.,] to load up a burden that has fallen off it [the animal, as opposed to פְּרִיקָה, “unloading” a burden too heavy for the animal, delineated in Exod. 23:5]. — [B.M. 32a]
הקם תקים: זו טעינה. להטעין משאוי שנפל מעליו:
[You shall pick up (the load)] with him: [I.e.,] with the owner. However, if the owner walks away, sits down, and says, “Since the commandment is incumbent upon you, if you want to load, [go ahead and] load!” you are exempt. — [B.M. 32a]
עמו: עם בעליו, אבל אם הלך וישב לו, ואמר לו הואיל ועליך מצוה אם רצית לטעון טעון, פטור:
5. A man's attire shall not be on a woman, nor may a man wear a woman's garment because whoever does these [things] is an abomination to the Lord, your God. ה. לֹא יִהְיֶה כְלִי גֶבֶר עַל אִשָּׁה וְלֹא יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהֹוָה אֱלֹהֶיךָ כָּל עֹשֵׂה אֵלֶּה:
A man’s attire shall not be on a woman: making her appear like a man, thereby enabling her to go among men, for this can only be for the [purpose of] adultery. — [Nazir 59a]
לא יהיה כלי גבר על אשה: שתהא דומה לאיש כדי שתלך בין האנשים, שאין זו אלא לשם ניאוף:
nor may a man wear a woman’s garment: to go and abide among women. Another explanation: [In addition to not wearing a woman’s garment,] a man must also not remove his pubic hair or the hair of his armpits [for this is a practice exclusive to women]. — [Nazir 59a]
ולא ילבש גבר שמלת אשה: לילך ולישב בין הנשים. דבר אחר שלא ישיר שער הערוה ושער של בית השחי:
because… is an abomination: The Torah forbids only [the wearing of] clothes that would lead to abomination [i.e., immoral and illicit behavior]. — [Nazir 59a]
כי תועבת: לא אסרה תורה אלא לבוש המביא לידי תועבה:
6. If a bird's nest chances before you on the road, on any tree, or on the ground, and [it contains] fledglings or eggs, if the mother is sitting upon the fledglings or upon the eggs, you shall not take the mother upon the young. ו. כִּי יִקָּרֵא קַן צִפּוֹר | לְפָנֶיךָ בַּדֶּרֶךְ בְּכָל עֵץ | אוֹ עַל הָאָרֶץ אֶפְרֹחִים אוֹ בֵיצִים וְהָאֵם רֹבֶצֶת עַל הָאֶפְרֹחִים אוֹ עַל הַבֵּיצִים לֹא תִקַּח הָאֵם עַל הַבָּנִים:
If a bird’s nest chances before you: This excludes [a bird nest that is] ready at hand. - [Chul. 139a, Sifrei 22:55]
כי יקרא: פרט למזומן:
you shall not take the mother: while she is on her young, [whereas if she is only hovering overhead, you may take her from upon her young]. - [Chul. 140b]
לא תקח האם: בעודה על בניה:
7. You shall send away the mother, and [then] you may take the young for yourself, in order that it should be good for you, and you should lengthen your days. ז. שַׁלֵּחַ תְּשַׁלַּח אֶת הָאֵם וְאֶת הַבָּנִים תִּקַּח לָךְ לְמַעַן יִיטַב לָךְ וְהַאֲרַכְתָּ יָמִים:
in order that it should be good for you, [and you should lengthen your days]: If in the case of a commandment easy [to fulfill, like this one] for which there is no monetary expense, Scripture says,“[Do this] in order that it should be good for you, and that you should lengthen your days,” then how much greater is the reward for [the fulfillment of] commandments that are more difficult to observe [or for which there is a monetary expense]. — [Sifrei 22:64, Chul. 142a]
למען ייטב לך: אם מצוה קלה שאין בה חסרון כיס, אמרה תורה למען ייטב לך והארכת ימים, קל וחומר למתן שכרן של מצות חמורות:
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Daily Tehillim: Psalms Chapters 35 - 38
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 16, 17 and 18.
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.
Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
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Tanya: Iggeret HaKodesh, middle of Epistle 12
• Lessons in Tanya
• Today's Tanya Lesson
Monday, Elul 6, 5774 • 1 September 2014
Iggeret HaKodesh, middle of Epistle 12
אך הקב״ה עושה שלום ביניהם
But the Holy One, blessed be He, makes peace between them, so that they should not oppose one another,
על ידי גילוי, שמתגלה בהן הארה רבה והשפעה עצומה מאד מאור אין סוף ברוך הוא
through a revelation — so that an immense illumination and an intense effusion from the [infinite] Ein Sof-light is revealed within them.
אשר כשמו כן הוא
For like His Name (viz., Ein Sof — “the Infinite One”), so is He.
שאינו בבחינת מדה, חס ושלום
He is not, Heaven forfend, on the [measured] plane of an attribute,
אלא למעלה מעלה, עד אין קץ
but transcends exceedingly, ad infinitum,
אפילו מבחינת חב״ד, מקור המדות
even the rank of [the intellectual faculties of] ChaBaD, which is the source of the attributes, and surely He transcends the attributes themselves.
ואזי המדות נגדיות של מיכאל וגבריאל נכללות במקורן ושרשן
And then, when G d’s infinite light is revealed within the attributes, the opposing attributes of Michael and Gabriel (Chesed and Gevurah) are absorbed in their source and root,
והיו לאחדים ממש
and they become truly unified,
ובטלים באורו יתברך, המאיר להם בבחינת גילוי
and are nullified in His light, which radiates to them in a manifest way.
Once their individuality is nullified, they no longer oppose each other.
By way of analogy: The intense enmity of two high officials dissolves, in the presence of their sovereign, into friendship. It is because of their joint nullification before the king that this unity comes about. So, too, the defined bounds of the various attributes dissipate in the face of the limitless revelation of the infinite light.
ואזי מתמזגות ומתמתקות הגבורות בחסדים
The Gevurot are thereby tempered and mellowed (lit., “sweetened”) in the Chassadim, and are transformed into good and kindness,
על ידי בחינה ממוצעת, קו המכריע ומטה כלפי חסד
by a mediary, the determining factor between Chesed and Gevurah, which leans towards Chesed,
היא מדת הרחמים
i.e., the attribute of Rachamim (“mercy”).
When Chesed does not insist (so to speak) on an unlimited revelation of kindness (but is satisfied to reveal the G dly illumination in a finite manner), and Gevurah insists only on witholding the revelation from those who are unworthy of receiving it (but does not insist on blocking the revelation altogether, even from the worthy — then the mediating attribute of mercy, which leans toward kindness, declares that while a particular recipient may not be strictly worthy of the kindness to be shown, he is at least worthy of being granted it out of compassion.
הנקראת בשם תפארת, בדברי חכמי האמת
This attribute of Rachamim is called Tiferet (“beauty”) in the terminology of the Kabbalists (lit., “the scholars of truth”),
לפי שהיא כלולה מב׳ גוונין, לובן ואודם
because it is made up of the two colors white and red,
המרמזים לחסד וגבורה
which allude to Chesed and Gevurah, respectively.
Rachamim is therefore called Tiferet, because there is beauty in the harmony of diverse colors.
ולכן סתם שם הוי׳ ברוך הוא שבכל התורה, מורה על מדת התפארת
The Divine Name Havayah (the Tetragrammaton), as it appears unqualified throughout the Torah, therefore indicates the attribute of Tiferet,
כמו שכתוב בזהר הקדוש
as is stated in the sacred Zohar.1
Each of the Divine Names indicates one of the Supernal Attributes: the Name E-l, for example, indicates Chesed; Elokim indicates Gevurah; and any unqualified appearance of the ultimate Divine Name — Havayah, which is known as Shem HaEtzem (“the Essential Name”) — alludes to the attribute of Tiferet. Why is this the case?
לפי שכאן הוא בחינת גילוי אור אין סוף ברוך הוא, הארה רבה
For here, in Tiferet, the [infinite] Ein Sof-light becomes manifest in an immense illumination,
ביתר שאת משאר מדותיו הקדושות יתברך
surpassing that of the other Divine attributes.
This, then, is the meaning of the above quotation, that “He makes peace in His high places”: The revelation of G d’s infinite light “makes peace” between Michael and Gabriel, who represent Chesed and Gevurah.
FOOTNOTES
1. Note of the Rebbe: “Vayikra 11:1.”
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Rambam:
• Daily Mitzvah P106 - Sefer Hamitzvos:
Monday, Elul 6, 5774 • 1 September 2014
Today's Mitzvah

A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 106
Ritual Impurity of a Zavah
We are commanded regarding the ritual impurity of a zavah [a woman who experiences menses three consecutive days outside the normal menstrual period.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how she contracts this ritual impurity and how, after she becomes a zavah, she can pass on this impurity to others.
Ritual Impurity of a Zavah
Positive Commandment 106
Translated by Berel Bell
The 106th mitzvah is that we are commanded regarding the tumah of a zavah. This mitzvah includes the laws of how she becomes a zavah1 and how, after becoming a zavah, she conveys tumah to others.2
FOOTNOTES
1.See Hilchos Issurei Bi'ah, Chapter 6.
2.See Hilchos M'tamei Mishkav U'Moshav.

________________________________________

Rambam:

• 1 Chapter a Day: To`en veNit`an To`en veNit`an - Chapter 4
To`en veNit`an - Chapter 4
Halacha 1
A person who admits a portion of a claim is not required to take a Scriptural oath until the plaintiff lodges a claim against him for an entity with a specific measure, weight or number, and the defendant admits owing a portion of that measure, weight or number.
What is implied? A plaintiff claims: "You owe me 10 dinarim," and the defendant responds: "I owe you only five"; "You owe me a kor of wheat," "I owe you only a letech"; "You owe me two litras of silk," "I owe you only a rotel." In all these and in other similar situations, he is liable.
Different rules apply, however, if the plaintiff claims: "I gave you a wallet full of coins," and the defendant answers: "You gave me only 50," or he claims: "I gave you 100 dinarim" and the defendant answers: "You gave me only this pouch, and you did not count the contents before me. I do not know what was in it. You are receiving what you gave me." In these and all similar situations, he is not liable to take an oath.
Halacha 2
Similarly, if the plaintiff claims: "I gave you a room full of grain," and the defendant answers: "You gave me only ten korim" or he claims: "I gave you ten korim," and the defendant answers: "I do not know how much you gave me, because you did not measure them before me. You are receiving what you gave me," the defendant is not liable.
Halacha 3
If, however, if the plaintiff claims: "I gave you this room that was filled with grain until the projection," and the defendant responded: "It was filled only to the window," he is liable. Similar laws apply in all analogous situations.
Halacha 4
A person who admits a portion of a claim is not required to take a Scriptural oath, unless he makes his admission with regard to a matter that he could deny [owing.
What is implied? A plaintiff lodged a complaint against a colleague, saying: "You owe me 100 dinarim. 50 are recorded in this promissory note, and 50 are not recorded in a promissory note." The defendant responds: "I owe you only the 50 mentioned in the promissory note." He is not considered to be a person who admits a portion of a claim. For his denial would be of no consequence with regard to the sum mentioned in the promissory note. All of his property is on lien to it, and even if he denied it, he would be obligated to pay. Therefore, he is required to take only a sh'vuat hesset concerning the 50 that are not mentioned in the promissory note.
Halacha 5
The following rules apply when a dispute arises concerning a promissory note that mentions that the defendant owes sela'im, but does not mentioned the number of sela'im he owes. The lender states: "You owe me five sela'im, and that is the intent of the promissory note." The borrower counters: "I owe you only three; that is what is implied by the promissory note."
Because of the promissory note alone, he would be obligated to pay only two sela'im" He is, nevertheless, not liable to take a Scriptural oath ' despite the fact that he admitted owing a sela that he could have denied, because he is like a person who returns a lost article. And it is one of the ordinances instituted by our Sages that any person who returns a lost article should not be required to take an oath, as explained in the appropriate place.
Similarly, when a person tells his colleague: "My father told me that you owe me zmaneh." The defendant responded: "I owe you only 50 dinarim." He is a person returning a lost object, and he is not liable even for a sh'vuat hesset. Needless to say, this applies if a person on his own initiative acknowledged: "I owed your father a maneh. I repaid him 50 dinarim, but I still owe him 50." He is not liable even for a sh'vuat hesset."
If, however, the heir claims: "I know with certainty that you..." or "...your father owe my father a maneh" and the defendant responds: "I owe your father only 50 dinarim" or "My father owes you only 50," he is considered to be a person who admits a portion of a claim and is required to take a Scriptural oath.
Halacha 6
When a plaintiff claims: "You owe me a maneh and this article is security for it," and the defendant claims: "I owe you only 50 dinarim" he is considered to be a person who admits a portion of a claim and must take a Scriptural oath.
If the security is worth only 50 dinarim or less, the defendant must take the oath and pay the 50 that he acknowledged owing. If the security was worth 100 dinarim or more, since the lender has the right to claim its value, the lender should take an oath and collect his claim from the value of the security.
If the security was worth 80 dinarim, the lender must take an oath that he is owed at least 80 and then he collects that amount from the security. The borrower must also take a Scriptural oath with regard to the 20 that he denies.
If the borrower denies the entire matter, saying: "This is not security. Instead, it is an entrusted article and I do not owe him anything," the lender must take an oath that he is owed at least 80 and the borrower must take a sh'vuat hesset with regard to the 20 that he denies.
Halacha 7
The following ruling applies when a plaintiff claims: "You owe me a maneh" and the defendant responds: "I know that I owe you 50 dinarim, but I am unsure of whether or not I owe you the other 50." The defendant is obligated to take a Scriptural oath, because he acknowledged a portion of a claim. He cannot take an oath regarding the portion he denied owing, because he does not know whether he is liable or not. Therefore, he must pay the entire maneh; the lender is not required to take an oath. Similar laws apply in all analogous situations.
The defendant may have a conditional ban of ostracism issued against anyone who lodges a claim against him when the plaintiff is not certain that the defendant is obligated.
Halacha 8
Similar concepts apply in the following situation. The plaintiff claims: "I lent you a maneh and here is one witness who will testify that this is so." The defendant responds: "That is true, but you owe me a maneh to match it." The defendant is obligated to take an oath, but cannot take that oath, and hence, is obligated to pay.
Why can he not take an oath? Because he acknowledges the content of the testimony of the witness. And a person who must take an oath because of the testimony of one witness may take the oath only when he contradicts the witness, denies his testimony and takes the oath to support his denial.
Similarly, when there is a promissory note signed by one witness and the defendant claims to have paid the debt, or a person denied a claim, a witness testified against him, and then the defendant stated that he paid the debt or returned the entrusted article, ? the defendant is obligated to take an oath, but may not take the oath. Hence, he must pay.
An incident once occurred concerning a person who seized a slab of silver from a colleague in the presence of one witness. Afterwards, he said: "I seized it, but what I seized was mine." Our Sages said: "He is obligated to take an oath, but may not take the oath. Hence, he must pay. Similar principles apply in all analogous situations.
Halacha 9
The testimony of one witness is also significant in the following instance. The plaintiff claims: "I lent you a maneh." The defendant denies the matter entirely, and the plaintiff brings one witness who testifies that the defendant took a loan in his presence. Had there been two witnesses, a presumption that the defendant is lying would have been established, and the defendant would be obligated to pay, as will be explained. Hence, the defendant is required to take an oath because of the testimony of one witness. For wherever the testimony of two witnesses requires a defendant to make financial restitution, the testimony of one witness requires him to take an oath.
If after the witness testifies, the defendant changes his claim and states that he paid the debt, he is required to make financial restitution. The plaintiff is not required to take an oath, as we have explained.
Halacha 10

When a plaintiff claims: "You owe me amaneh" the defendant denies the claim entirely, and witnesses testify that the defendant still owes the plaintiff 50 dinarim, all of the Geonim have ruled that the law is that the defendant must pay 50 and take an oath concerning the remainder. The rationale is that the principal's own admission should not have greater legal power than the testimony of witnesses.
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Rambam:
• 3 Chapters a Day: Kelim Kelim - Chapter 18, Kelim Kelim - Chapter 19, Kelim Kelim - Chapter 20 
Kelim - Chapter 18
Halacha 1
An earthenware k'li is not susceptible to ritual impurity unless it has a receptacle and was made with the intent that it serve as a receptacle. If, by contrast it does not have a receptacle or even if it has a receptacle, but it was not made to serve that purpose, it is not susceptible to impurity at all, neither according to Scriptural Law, nor Rabbinic decree. Accordingly, a chair, a bed, a bench, a candelabra, or a table made of earthenware or any similar k'li that does not have a receptacle are not susceptible to impurity.
Similarly, a large pipe even though water passes though it, and even it is curved, and even when it holds water, is pure, because it was not intended to contain water, but rather that the water should pass through it. Similarly, a barrel used by swimmers is not susceptible to impurity. This ruling also applies to cask at the side of the base of a large barrel , because it was made to serve as a handle for those who carry the large barrel and was not intended to serve as a receptacle.
Halacha 2
A lantern that has a receptacle for oil is susceptible to ritual impurity. If it lacks one, it is pure. Similarly, a potter's frame that has a receptacle is susceptible to impurity.
Halacha 3
A homeowner's funnel is pure. A perfumer's funnel is susceptible to impurity, because he turns it on its side so that his customers can smell the fragrance.
Halacha 4
Covers for jugs of wine, jugs of oil, and barrels are pure, for they were not made to serve as receptacles. If a cover was altered so that it could be functional, it is susceptible to impurity.
Halacha 5
When the cover of a frying pan has a hole or a protrusion on its top, it is pure. If it does not have a hole or a protrusion, it is susceptible to impurity, because a woman will use it to drain off the sauce in which vegetables were cooked. This is the general principle: Anything that serves an earthenware container while it is turned upside down is pure.
Halacha 6
A titrus, even though it has holes and water drips out from them, is nevertheless susceptible to impurity, because the water collects at its sides, and they are intended to serve as receptacles.
Halacha 7
An earthenware torch into which patches of cloth and oil are placed to burn, is susceptible to impurity. Similarly, a receptacle that is placed under a lamp to collect drops of oil is susceptible to impurity.
Halacha 8
A base that is placed under containers to collect the liquids that flow from the container is susceptible to impurity.
Halacha 9
A boat made of earthenware, even though it serves as a receptacle, is not susceptible to impurity. The rationale is that a boat is not in the category of the keilim mentioned in the Torah. This applies whether it is made of earthenware or of wood and whether it is large or small.
Halacha 10
Whenever keilim have been broken and their form has been destroyed, their broken fragments are not susceptible to impurity even if those fragments are functional with the exception of the fragments of earthenware containers. With regard to them, we follow the principle: If there is an earthenware fragment that can serve as a receptacle, it is susceptible to impurity. This is derived from Leviticus 11:33 which states: "Any earthenware container." According to the Oral Tradition, it was understood that this phrase was mentioned only to include the broken shards of earthenware containers.
When does the above apply? When the earthenware shard has a receptacle that can hold liquids when the shard is resting on its base and not leaning. If, however, it is fit to hold liquids only when it is leaned against a support, it is not susceptible to impurity.
Halacha 11
When an earthenware container cannot rest on its base because of a handle or it has a protrusion and the protrusion causes it to lean to one side, it is pure even though the handle was removed or the protrusion was broken. The rationale is that whenever an earthenware container is considered as pure for even one moment, it is never susceptible to impurity again.
Halacha 12
When there is an earthenware container that has a pointed base, e.g., a basin with a pointed base, that was broken and its base is still able to serve as a container, even though the base cannot hold liquids unless it is supported, e.g., the bases of containers used to draw water and the bases of goblets, they are susceptible to ritual impurity, for this is the way they were made at the outset, that their bases would contain liquids when they would be supported or held.
Halacha 13
How much liquid must the broken pieces of an earthenware container be able to contain to be susceptible to impurity? When the container while intact was between the size that would enable it to contain enough liquid to rub on a small person and the size of a barrel that could container a se'ah or close to that and it was broken, if the shards - either from the base or the wall - were able to contain a revi'it, they are susceptible to impurity.
Halacha 14
If the vessel was a large barrel that could contain between a se'ah and two se'ah or more, if the shard that remains is large enough to contain half a log, it is susceptible to impurity. If originally the vessel was extremely large - from a barrel that could contain two se'ah until a large vat - and it broke, if a shard that remained could contain a log, it is susceptible to impurity. If the shards would contain less than these measures, they are not susceptible to impurity.
Halacha 15
When a small earthenware container, e.g., a cruse or the like, breaks, but there remains from its bottom a shard that can hold even the slightest amount of liquid when resting on its base, even though it is very narrow, as thin as possible for a small container, it is susceptible to impurity. If a shard from its walls that could contain liquids remains, it is not susceptible to impurity. The rationale is that the walls of these containers and the like are fundamentally flat; they do not have a hollow that is apparent. Thus they are like flat earthenware implements.
Halacha 16
The prevailing assumption is that wherever shards are found, they are pure except those found in a potter's workshop, because the majority of those are considered as bases for keilim. And a base for an implement is susceptible to impurity even if it is a broken vessel.
Kelim - Chapter 19
Halacha 1
To what degree is it necessary for an earthenware utensil to be broken so that it can no longer serve as an effective container and, hence, have its impurity nullified if it was impure or no longer be considered as susceptible to impurity if it was pure?
For a container made for food - when it has a hole through which olives can fall. For a container made for liquids - when it has a hole through which liquids can seep in; i.e., when it is inserted into liquids, the liquids will seep into the container through the hole. If it was made for both foods and liquids, it is judged stringently and it is susceptible to impurity unless it has a hole large enough for olives to fall through.
The measure "enough for liquids to seep out" was stated only with regard to a base for containers, because it is made to collect liquids that flow from containers and if liquids seep from it, it no longer serves its function.
Halacha 2
There are five categories applicable with regard to an earthenware container:
a) if it has a hole through which liquids can seep out, it is pure with regard to contracting impurity as a base for containers, but it is still considered a container with regard to the consecration of water for the ashes of the red heifer;
b) if it has a hole that allows liquid to seep in, it is no longer considered as a container with regard to the consecration of water for the ashes of the red heifer, but it is still considered a container with regard to making produce subject to ritual impurity because of the liquids contained within it, as we explained;
c) if it has a hole large enough for a small root to emerge from it, the water it contains do not make produce subject to ritual impurity because the liquids contained within it are considered as if they are not in a container; nevertheless, it is still considered as a container with regard to holding olives and hence, it is susceptible to impurity;
d) if it has a hole large enough for olives to fall through, it is pure and it is regarded as a k'li made from animal turds or stone that is not susceptible to impurity, nevertheless, it is still considered as a container with regard to saving its contents when sealed closed in a building where a corpse is located unless its larger portion is broken, as we explained in Hilchot Tum'at Meit.
Halacha 3
The size of a hole necessary for a barrel not to contract impurity is one through which nuts would fall. The size of a hole necessary for a frying pan or a pot not to contract impurity is one through which olives would fall. Similarly, even when an earthenware kneading trough is large and contains 40 se'ah of liquids, if it has holes large enough for olives to fall through, even though one turns it on its side and kneads with it, it is pure, for it was not made with this intent at the outset.
Halacha 4
The size of a hole necessary for a cruse and a container not to contract impurity is one through which oil can seep through. The size of a hole necessary for a pitcher not to contract impurity is one through which water can seep in.
Halacha 5
When the opening of a lamp is removed, it is pure. A lamp of earth whose mouth was fired by the wick is not susceptible to impurity and is not considered as an earthenware container until the entire lamp was fired in a kiln like an earthenware container.
Halacha 6
When a barrel is broken, but it can hold liquids when it is turned on its side or if it was split and it is like two kneading troughs, it is still susceptible to impurity. If it became cracked and cannot be carried while holding half a kab of dried figs, it is pure.
Halacha 7
When the handles of a barrel are removed, it is considered as a base placed under a container. This is true even if only one handle was removed. If it was cracked below its handles, even though its handles are intact, it is also considered only as a base. If initially it was made without handles, it is considered as a barrel.
Halacha 8
The following laws apply when a barrel became cracked in the oven and thus two bases for containers were produced. If it cracked after the work necessary to fashion it was completed, each of the bases is susceptible to ritual impurity. If it was cracked before the work necessary to complete it was finished and afterwards, it was fired in the kiln, it is pure.
How can this matter be determined? If the broken pieces were flat and the clay was red beneath the surface, it can be assumed that it was broken before the work necessary to fashion it was completed. If the broken pieces were not flat and the clay was not red beneath the surface, it can be assumed that it was broken after the work necessary to fashion it was completed. Hence it is susceptible to impurity like other broken earthenware containers that are fit to be used.
Halacha 9
When a base to be placed under containers is cracked and it is not suitable to hold liquids, it is pure even though it is still suitable to hold food. The rationale is that it is made only to collect liquids that seep out as we explained. If it would leak, it would be useless, because a base is not placed under another base.
Similarly, a base that is broken or divided into two is pure, because it was not said that the remnants of remnants are susceptible to impurity. Instead, it is only the remnants of earthenware containers themselves that are susceptible to impurity.
Halacha 10
If there are protrusions emerging from a base, whether it is resting upright or leaning on its side, whenever the protrusions can hold olives if the base is filled with olives, it contracts impurity when the base is touched by impurity and when impurity enters the inner space opposite it. If it cannot hold olives, it contracts impurity when the base is touched by impurity, but does not contract impurity when impurity enters the inner space opposite it.
Halacha 11
What is meant by the statement: it contracts impurity when the base is touched by impurity, but does not contract impurity when impurity enters the inner space opposite it? If impurity touches the actual body of the inside of the base, the protrusion contracts impurity. If impurity enters the inner space of the base, even if it is directly opposite the protrusion, the protrusion does not contract impurity.
Halacha 12
What is meant by the statement that a base contracts impurity when impurity enters the inner space opposite it? That if impurity enters the inner space of the base opposite the protrusion, the protrusion contracts impurity together with the base.
Similar concepts apply whenever it is stated that an earthenware container, an oven, or a range contract impurity if touched by impurity, they contract impurity when impurity enters the inner space opposite them, or that they do not contract impurity when impurity enters the inner space opposite them. Similarly, whenever the concept of contracting impurity through contact is mentioned with regard to an earthenware container, an oven or a range, the intent is that the impurity will touch the inside of these entities. Contracting impurity via their inner space means that the impurity will not touch them at all, merely enter into their inner space.
Halacha 13
When a barrel was cracked and one held it together by smearing animal turds upon it - even though the shards would fall if the turds were removed - it remains susceptible to impurity, because its classification as a k'li was never nullified.
If it was broken and, after the shards fell apart, one stuck them together with turds or one brought shards from another place and stuck them together with turds - even though the shards would stand as a unit if the turds were removed - it is pure, because there was a time when it was no longer considered as a k'li. If one of the shards could hold a revi'it, that shard alone contracts impurity if impurity enters its inner space, because it is considered as a k'li in its own right. The remainder of the barrel does not contract impurity unless impurity touches it from the inside, because it is not a whole k'li.
Halacha 14
The following laws apply if a barrel was perforated, one plugged the hole with tar, and then the barrel was broken. If the shard plugged with tar could hold a revi'it, it is susceptible to impurity, because it is considered as a broken portion of a barrel and its classification as a k'li was never nullified.
If, however, one plugged a hole in a shard with tar after it was separated from the k'li, it is pure, even though it is now capable of holding a revi'it. The rationale is that when a shard is perforated, it is no longer considered as a k'li and it is pure. And once an earthenware container has been considered as pure for even one moment, it never becomes susceptible to impurity again.
Halacha 15
When a kettle was perforated and it was patched with tar, it is pure, because it cannot hold hot liquids as it holds cold ones. Similarly, keilim made from tar, beeswax, or the like are pure and are not considered as keilim.
Halacha 16
When an earthenware funnel was plugged with tar, it is not susceptible to impurity, because the tar does not cause it to be considered as a container. If, however, a wooden funnel is plugged in this manner, it is considered as a container and it is susceptible to impurity.
Kelim - Chapter 20
Halacha 1
We already explained that every accessory that is required by an implement when it is being used is considered as an integral element of the implement with regard to both contracting and imparting impurity. Therefore, when one coats an earthenware container which is intact and strong, if the container contracts impurity and foods and/or liquids touch the coating, they are pure. The rationale is that the container does not require this coating.
If, however, one coats an unsound earthenware container, the coating is considered as an integral element of the container. Similarly, when one reinforces an earthenware jug used to draw water by covering it with leather, parchment, or the like, if the jug was unsound, the coating is considered as an integral element of the container.
Halacha 2
When one coats an earthenware container in order to cook with it, the coating is not considered as joined to it. If one coats implements in order to heat tar in them, the coating is considered as joined to them.
Halacha 3
When there was a hole in a barrel and one plugged it with tar, tin, sulfur, lime, or gypsum, the filling is not considered as joined to it. If one plugged it with other substances, the filling is considered as joined to it.
Halacha 4
Moist substances that can be stretched that are used to coat casks of water so that water will not drip from the container are considered as integral elements of the container. Even if the container contracted impurity because of the presence of impurity within its inner space, food and/or liquids that touch the coating are impure.
Similarly, the coating of an oven is considered as the earthenware substance of the oven itself, provided the coating is no more than a handbreadth thick, because that it is what is necessary for an oven. Anything more than a handbreadth is not necessary for an oven and entities that touch a portion of the coating that is more than a handbreadth thick are pure. The coating necessary for a range is three fingerbreadths thick.
Halacha 5
When there was a hole in a barrel and one plugged it with more tar than was necessary, an entity that touches the portion that is necessary to plug it is impure. If it touches the portion that is not necessary, it is pure. When tar dripped onto a barrel, an entity that touches it is pure.
Halacha 6
When a samovar that was coated with both mortar and pieces of ground shards contracts impurity, one who touches the mortar contracts impurity. One who touches the ground shards does not contract impurity, because the ground shards do not attach themselves thoroughly to the container.
Halacha 7
When a coating was applied to the cover of a barrel and to the barrel, the covering is not considered as connected to it. If impure liquids touch the barrel, the cover does not contract impurity. If such liquids touch the cover, the outside of the barrel does not contract impurity.
Halacha 8
When a metal implement is covered with tar, the tar is not considered as joined to it. If it was designated for wine, the coating is considered an integral part of the container.
Halacha 9
The following laws apply when the carcass of a crawling animal comes in contact with dough that is in the cracks of a kneading trough. On Pesach, since there is a significant prohibition against the possession of dough, it is considered as an intervening substance and the contact of the carcass with it does not impart impurity to the kneading trough. Different laws apply throughout the year. If one is particular about it, the kneading trough does not contract impurity. If one desires that the dough remain, it is considered as part of the kneading trough and the kneading trough contracts impurity.
Halacha 10
The following laws apply to the strands and the straps attached to covers for books or handkerchiefs for children. Those that are sewn are considered as attached, while those that are merely tied are not. Similar laws apply to the straps attached to a hoe, a sack, and a bushel. Those joined to the handles of an earthenware container, by contrast, are not considered as attached - even if they are sewn - because there is no way they can be attached to an earthenware container.
Halacha 11
The following rules apply with regard to the extension of the handle of a hatchet: Within three fingerbreadths of the head is considered as joined. Anything that touches beyond three fingerbreadths is pure.
With regard to the portion of the handle that is held, the handbreadth next to the head is considered as attached. Anything that touches beyond that measure is pure.
Halacha 12
For the implement to be susceptible to impurity, the remnant of the shaft of a compass must be a handbreadth long. The handle of a jewelers' hammer must be a handbreadth. The handle of a goldsmith's hammer must be two handbreadths long, that of a carpenter, three handbreadths.
The remnant of a plow drawn by oxen is four handbreadths close to the metal peg implanted in its upper end. The handle of the hatchet with which one digs irrigation ditches is four handbreadths. The handle of a hatchet used to prune trees is five handbreadths. The handle of a small hammer is five handbreadths and that of an ordinary hammer is six. The handle of a hatchet used to chop firewood and that of one use to break up earth is six handbreadths. The handle of a hammer used by stonecutters is six handbreadths. The remnants of a plow that is close to the metal edge at the plow's end must be seven handbreadths. The handle of a ladle is eight handbreadths, that used by appliers of lime is ten handbreadths. With regard to any greater measure, if one desires to keep it, it is susceptible to impurity. The handles of any implements used when cooking over a fire, e.g., spits and skewers, are susceptible to impurity even if they are very long.
Halacha 13
When a staff is temporarily used as a handle for a hatchet, it is considered as attached to it at the time one is working with it. If a source of impurity comes in contact with the staff while one is breaking up earth or chopping with it, the head of the hatchet contracts impurity. If impurity touches the head, the staff contracts impurity.
Similarly, a diyustar which is made up of two wooden implements held together by a peg with which one sets up a loom is considered as attached at the time one works with it. If one affixed the diyustar to a beam, it is still susceptible to impurity and the beam is not considered as attached to it. If one made part of the beam a diyustar, any part of the beam that is necessary for the diyustar is considered as part of the diyustar. However, a person who touches the remainder of the beam is pure because the entire beam is not considered as joined to the diyustar.
Halacha 14
When a wagon contracts impurity, one who touches the metal bar, the wooden yoke, the eye, and the thick ropes - even at the time work is being performed - is pure.
One who touches the swordlike beam of wood, the kneelike piece of wood, the handle, a metal ring, the "cheeks" of the yoke, and the articles hanging from it. are impure.
Similarly, when a saw manned by two people becomes impure, one who touches either side contracts impurity. One who touches the strap or the band the shaft, and its supports remains pure, for these are not considered as attached to it. In contrast, one who touches the frame of a large saw is impure.
Halacha 15
When the lance in a carpenter's press becomes impure, one who touches the press itself is pure. When a drill becomes impure, one who touches the bow wound around it is pure, because it is not considered as attached to the drill.
When a bow was extended and the arrow extended within it, if the arrow contracts impurity, one who touches the bowstring or the bow does not contract impurity. This applies even when it is extended. Similarly, if the lance of a trap for field mice becomes impure, the trap does not contract impurity, even if it has been set.
Similarly, when a loom that is extended contracts impurity in the weaving process, one who touches all of the following: the upper beam and the lower beam, the heddles, the weaver's comb, the thread that is passed over purple thread when weaving a sheet of fabric, and a strand extending from the weave that will not be integrated within it is pure. The rationale is that all of these are not considered as joined to the garment. One, however, who touches the woof that has not yet been tightened, the woof that is standing, a thread that is woven as part of a purple fabric, and a strand extending from the weave that will be integrated with it is impure. The rationale is that all of these are considered as joined to the garment.
Halacha 16
One who touches wool that is on the base of a spindle of a loom or on a rod is pure. One who touches a spool before it has been uncovered, is impure. After it has been uncovered, he is pure.
Halacha 17
When a string is threaded through a needle, even if it is tied on both sides, it is not considered as joined to it. If it was inserted into a garment, the string is considered as connected to the garment, but the needle is not considered as connected to the garment. Moreover, not even the entire string is considered as connected to the garment, only what is necessary for sewing. What is not necessary is not considered as connected.
When a thread has unraveled from a garment, even if it is 100 cubits long, the entire thread is considered to be attached to the garment. When a rope is attached to an earthenware container, even if it is 100 cubits long, the entire rope is considered to be attached to it. If one tied another rope to the initial rope, the portion on the inside of the knot is considered as attached. The portion outside the knot is not considered as attached. When a rope is attached to a basket, it is not considered as attached unless one sewed one to the other.
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Hayom Yom:
Monday, Elul 6, 5774 • 1 September 2014

"Today's Day"
Monday, Elul 6, 5703
Torah lessons: Chumash: Teitsei, Sheini with Rashi.
Tehillim: 35-38. Also 16-18.
Tanya: But the Holy One, (p. 449) ...blessed attributes. (p. 451).
The Tzemach Tzedek related: The Baal Shem Tov was very fond of light, and said, "Or ('light') is the numerical equivalent of raz ('secret').1 Whoever knows the 'secret' contained in every thing can bring illumination."
FOOTNOTES
1. Tikunei Zohar 19; Zohar III, p. 28b.
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Daily Thought:

Community
This is a community: What one is lacking the other fills in, so that together we make a perfect whole.
And this is what is needed to make a healthy community: That each of us recognize that we are lacking, and that we need the other to make us whole.
Likutei Torah, Nitzavim, elaborated in many talks and writings
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