Torah Reading
Chukat (Numbers 19:1 Adonai said to Moshe and Aharon, 2 “This is the regulation from the Torah which Adonai has commanded. Tell the people of Isra’el to bring you a young red female cow without fault or defect and which has never borne a yoke. 3 You are to give it to El‘azar the cohen; it is to be brought outside the camp and slaughtered in front of him. 4 El‘azar the cohen is to take some of its blood with his finger and sprinkle this blood toward the front of the tent of meeting seven times. 5 The heifer is to be burned to ashes before his eyes — its skin, meat, blood and dung is to be burned to ashes. 6 The cohen is to take cedar-wood, hyssop and scarlet yarn and throw them onto the heifer as it is burning up. 7 Then the cohen is to wash his clothes and himself in water, after which he may re-enter the camp; but the cohen will remain unclean until evening. 8 The person who burned up the heifer is to wash his clothes and himself in water, but he will remain unclean until evening. 9 A man who is clean is to collect the ashes of the heifer and store them outside the camp in a clean place. They are to be kept for the community of the people of Isra’el to prepare water for purification from sin. 10 The one who collected the ashes of the heifer is to wash his clothes and be unclean until evening. For the people of Isra’el and for the foreigner staying with them this will be a permanent regulation.
Today's Laws & Customs:
11 “Anyone who touches a corpse, no matter whose dead body it is, will be unclean for seven days. 12 He must purify himself with [these ashes] on the third and seventh days; then he will be clean. But if he does not purify himself the third and seventh days, he will not be clean. 13 Anyone who touches a corpse, no matter whose dead body it is, and does not purify himself has defiled the tabernacle of Adonai. That person will be cut off from Isra’el, because the water for purification was not sprinkled on him. He will be unclean; his uncleanness is still on him.
14 “This is the law: when a person dies in a tent, everyone who enters the tent and everything in the tent will be unclean for seven days. 15 Every open container without a cover closely attached is unclean. 16 Also whoever is in an open field and touches a corpse, whether of someone killed by a weapon or of someone who died naturally, or the bone of a person, or a grave, will be unclean for seven days.
17 “For the unclean person they are to take some of the ashes of the animal burned up as a purification from sin and add them to fresh water in a container. (LY: ii) 18 A clean person is to take a bunch of hyssop leaves, dip it in the water and sprinkle it on the tent, on all the containers, on the people who were there, and on the person who touched the bone or the person killed or the one who died naturally or the grave. 19 The clean person will sprinkle the unclean person on the third and seventh days. On the seventh day he will purify him; then he will wash his clothes and himself in water; and he will be clean at evening. 20 The person who remains unclean and does not purify himself will be cut off from the community because he has defiled the sanctuary of Adonai. The water for purification has not been sprinkled on him; he is unclean. 21 This is to be a permanent regulation for them. The person who sprinkles the water for purification is to wash his clothes. Whoever touches the water for purification will be unclean until evening. 22 Anything the unclean person touches will be unclean, and anyone who touches him will be unclean until evening.”
20:1 The people of Isra’el, the whole community, entered the Tzin Desert in the first month, and they stayed in Kadesh. There Miryam died, and there she was buried.
2 Because the community had no water, they assembled themselves against Moshe and Aharon. 3 The people quarreled with Moshe and said, “We wish we had died when our brothers died before Adonai. 4 Why did you bring Adonai’s community into this desert? To die there, we and our livestock? 5 Why did you make us leave Egypt? To bring us to this terrible place without seed, figs, grapevines, pomegranates or even water to drink?” 6 Moshe and Aharon left the assembly, went to the entrance of the tent of meeting and fell on their faces; and the glory of Adonai appeared to them.
(RY: ii, LY: iii) 7 Adonai said to Moshe, 8 “Take the staff, assemble the community, you and Aharon your brother; and before their eyes, tell the rock to produce its water. You will bring them water out of the rock and thus enable the community and their livestock to drink.” 9 Moshe took the staff from the presence of Adonai, as he had ordered him. 10 But after Moshe and Aharon had assembled the community in front of the rock, he said to them, “Listen here, you rebels! Are we supposed to bring you water from this rock?” 11 Then Moshe raised his hand and hit the rock twice with his staff. Water flowed out in abundance, and the community and their livestock drank.
12 But Adonai said to Moshe and Aharon, “Because you did not trust in me, so as to cause me to be regarded as holy by the people of Isra’el, you will not bring this community into the land I have given them.” 13 This is M’rivah Spring [Disputation Spring], where the people of Isra’el disputed with Adonai, and he was caused to be regarded as holy by them.
(LY: iv) 14 Moshe sent messengers from Kadesh to the king of Edom: “This is what your brother Isra’el says: you know all the troubles we have gone through — 15 that our ancestors went down into Egypt, we lived in Egypt a long time, and the Egyptians treated us and our ancestors badly. 16 But when we cried out to Adonai, he heard us, sent an angel and brought us out of Egypt. Now here we are in Kadesh, a city at the edge of your territory. 17 Please let us pass through your land. We will not go through fields or vineyards, and we won’t drink any water from the wells. We will go along the King’s Highway, not turning aside either to the right or to the left until we have left your territory.”
18 But Edom answered, “You are not to pass through my land; if you do, I will come out against you with the sword.” 19 The people of Isra’el replied, “We will keep to the highway; if we do drink the water, either we or our livestock, we will pay for it. Just let us pass through on foot — it’s nothing.” 20 But he said, “You are not to pass through”; and Edom came out against them with many people and much force. 21 Thus Edom refused to allow Isra’el passage through its territory, so Isra’el turned away.
(RY: iii, LY: v) 22 They traveled on from Kadesh; and the people of Isra’el, the whole community, arrived at Mount Hor. 23 At Mount Hor, by the border of the land of Edom, Adonai said to Moshe and Aharon, 24 “Aharon is about to be gathered to his people, because he is not to enter the land I have given to the people of Isra’el, inasmuch as you rebelled against what I said at the M’rivah Spring. 25 Take Aharon and El‘azar his son, bring them up to Mount Hor, 26 remove the garments from Aharon and put them on El‘azar his son. Aharon will be gathered to his people — he will die there.”
27 Moshe did as Adonai had ordered. They went up onto Mount Hor before the eyes of the whole community. 28 Moshe removed the garments from Aharon, and put them on El‘azar his son, and Aharon died there on the top of the mountain. Then Moshe and El‘azar came down the mountain. 29 When the entire community saw that Aharon was dead, they mourned Aharon thirty days, the whole house of Isra’el.
21:1 Then the king of ‘Arad, a Kena‘ani who lived in the Negev, heard that Isra’el was approaching by way of Atarim, so he attacked Isra’el and took some of them captive. 2 Isra’el made a vow to Adonai, “If you will hand this people over to me, I will completely destroy their cities.” 3 Adonai listened to what Isra’el said and handed over the Kena‘anim, so they completely destroyed them and their cities and named the place Hormah [complete destruction].
4 Then they traveled from Mount Hor on the road toward the Sea of Suf in order to go around the land of Edom; but the people’s tempers grew short because of the detour. 5 The people spoke against God and against Moshe: “Why did you bring us up out of Egypt? To die in the desert? There’s no real food, there’s no water, and we’re sick of this miserable stuff we’re eating!”
(LY: vi) 6 In response, Adonai sent poisonous snakes among the people; they bit the people, and many of Isra’el’s people died. 7 The people came to Moshe and said, “We sinned by speaking against Adonai and against you. Pray to Adonai that he rid us of these snakes.” Moshe prayed for the people, 8 and Adonai answered Moshe: “Make a poisonous snake and put it on a pole. When anyone who has been bitten sees it, he will live.” 9 Moshe made a bronze snake and put it on the pole; if a snake had bitten someone, then, when he looked toward the bronze snake, he stayed alive.
10 The people of Isra’el traveled on and camped at Ovot. 11 From Ovot they traveled and camped at ‘Iyei-Ha‘avarim, in the desert fronting Mo’av on the east. 12 From there they traveled and camped in Vadi Zered. 13 From there they traveled and camped on the other side of the Arnon, in the desert; this river comes out of the territory of the Emori; for the Arnon is the boundary between Mo’av and the Emori. 14 This is why it says, in the Book of the Wars of Adonai, “. . . Vahev at Sufah, the vadis of Arnon, 15 and the slope of the vadis extending as far as the site of ‘Ar, which lie next to the territory of Mo’av.”
16 From there they went on to Be’er [well]; that is the well about which Adonai said to Moshe, “Assemble the people, and I will give them water.” 17 Then Isra’el sang this song:
“Spring up, oh well!
Sing to the well
18 sunk by the princes,
dug by the people’s leaders
with the scepter,
with their staffs!”
From the desert they went to Mattanah, 19 from Mattanah to Nachali’el, from Nachali’el to Bamot, 20 and from Bamot to the valley by the plain of Mo’av at the start of the Pisgah range, where it overlooks the desert.
(RY: iv, LY: vii) 21 Isra’el sent messengers to Sichon, king of the Emori, with this message: 22 “Let me pass through your land. We won’t turn aside into fields or vineyards, and we won’t drink any water from the wells. We will go along the King’s Highway until we have left your territory.” 23 But Sichon would not allow Isra’el to pass through his territory. Instead, Sichon mustered all his people and went out into the desert to fight Isra’el. On reaching Yachatz, he fought Isra’el. 24 Isra’el defeated him by force of arms and took control of his land from the Arnon to the Yabok River, but only as far as the people of ‘Amon, because the territory of the people of ‘Amon was well defended. 25 Isra’el took all these cities — Isra’el lived in all the cities of the Emori, in Heshbon and all its surrounding towns. 26 Heshbon was the city of Sichon, the king of the Emori, who had fought against the former king of Mo’av and conquered all his land up to the Arnon. 27 This is why the storytellers say,
“Come to Heshbon! Let it be rebuilt!
Let Sichon’s city be restored!
28 “For fire burst out of Heshbon,
a flame from the city of Sichon.
It consumed ‘Ar of Mo’av,
the lords of Arnon’s high places.
29 “Woe to you, Mo’av!
You are destroyed, people of K’mosh!
He let his sons be fugitives and his daughters captives
of Sichon, king of the Emori.
30 “We shot them down; Heshbon is destroyed,
all the way to Divon.
We even laid waste to Nofach,
which extends as far as Meidva.”
31 Thus Isra’el lived in the land of the Emori.
32 Moshe sent men to reconnoiter Ya‘zer; they captured its towns and drove out the Emori who were there.
33 Then they turned and went up along the road to Bashan; and ‘Og, the king of Bashan, marched out against them, he with all his people, to fight at Edre‘i. (LY: Maftir) 34 Adonai said to Moshe, “Don’t be afraid of him, for I have handed him over to you with all his people and his land. You will treat him just as you did Sichon, king of the Emori, who lived at Heshbon.” 35 So they struck him down, with his sons and all his people, until there was no one left alive; and then they took control of his land.
22:1 Then the people of Isra’el traveled on and camped in the plains of Mo’av beyond the Yarden River, opposite Yericho.)
• Ethics of the Fathers: Chapter 5
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Five.
Link: Ethics of the Fathers, Chapter 5
Today in Jewish History:
• King Zedekiah captured (423 BCE)
When the Babylonians breached the walls of Jerusalem on the 9th of Tammuz, King Zedekiah fled the city. He was captured by Babylonian troops in the plains of Jericho on the 10th of Tammuz and was taken to King Nebuchadnezzar, who forced him to witness the slaughter of his sons, and then ordered his eyes gouged out.
Links:
Zedekiah - The Last King of Israel
The Destruction of the First Holy Temple
Daily Study:
Chitas and Rambam for today:
Chumash: Chukat, 7th Portion Numbers 21:21-22:1 with Rashi
• Chapter 21
21Israel sent messengers to Sihon the king of the Amorites, saying: כאוַיִּשְׁלַח יִשְׂרָאֵל מַלְאָכִים אֶל סִיחֹן מֶלֶךְ הָאֱמֹרִי לֵאמֹר:
Israel sent messengers: Elsewhere, the sending [of messengers] is ascribed to Moses, as it says, “So I sent messengers from the desert of Kedemoth” (Deut. 2:26). Similarly, “Moses sent messengers to the king of Edom…” (above. 20: 14), but concerning Jephthah it says, “Israel sent messengers to the king of Edom…” (Jud. 11:17). These verses supplement each other; one holds back [information by not informing us who authorized the sending of the messengers] and the other reveals [that Moses sent them]. Moses is Israel, and Israel is Moses, to teach you that the leader of the generation is equal to the entire generation, because the leader is everything. — [Midrash Tanchuma Chukkath 23, Num. Rabbah 19:28] וישלח ישראל מלאכים: ובמקום אחר תולה השליחות במשה, שנאמר (דברים ב, כו) ואשלח מלאכים ממדבר קדמות, וכן (במדבר כ, יד) וישלח משה מלאכים מקדש אל מלך אדום, וביפתח הוא אומר (שופטים יא, יז) וישלח ישראל מלאכים אל מלך אדום וגו', הכתובים הללו צריכים זה לזה, זה נועל וזה פותח, שמשה הוא ישראל וישראל הם משה, לומר לך שנשיא הדור הוא ככל הדור, כי הנשיא הוא הכל:
22"Let me pass through your land. We will not turn into fields or vineyards, nor drink well water. We shall walk along the king's road, until we have passed through your territory." כבאֶעְבְּרָה בְאַרְצֶךָ לֹא נִטֶּה בְּשָׂדֶה וּבְכֶרֶם לֹא נִשְׁתֶּה מֵי בְאֵר בְּדֶרֶךְ הַמֶּלֶךְ נֵלֵךְ עַד אֲשֶׁר נַעֲבֹר גְּבֻלֶךָ:
Let me pass through your land: Even though they were not commanded to offer them peace, they nevertheless sought peace from them. — [Midrash Tanchuma Chukkath 22, Num. Rabbah 19:27] אעברה בארצך: אף על פי שלא נצטוו לפתוח להם בשלום בקשו מהם שלום:
23But Sihon did not permit Israel to pass through his territory, and Sihon gathered all his people and went out to the desert toward Israel. He arrived at Jahaz and fought against Israel. כגוְלֹא נָתַן סִיחֹן אֶת יִשְׂרָאֵל עֲבֹר בִּגְבֻלוֹ וַיֶּאֱסֹף סִיחֹן אֶת כָּל עַמּוֹ וַיֵּצֵא לִקְרַאת יִשְׂרָאֵל הַמִּדְבָּרָה וַיָּבֹא יָהְצָה וַיִּלָּחֶם בְּיִשְׂרָאֵל:
But Sihon did not permit: Since all the Canaanite kings paid him tribute for protecting them against marauding armies, when Israel said to him, “Let me pass through your land,” he said to them, “My very presence is only to protect them from you, so how can you suggest such a thing?” - [Midrash Tanchuma Chukkath 23, Num. Rabbah 19:29] ולא נתן סיחון וגו': לפי שכל מלכי כנען היו מעלין לו מס שהיה שומרם שלא יעברו עליהם גייסות, כיון שאמרו לו ישראל אעברה בארצך אמר להם כל עצמי איני יושב כאן אלא לשמרם מפניכם ואתם אומרים כך:
went out… toward Israel: Had Heshbon been full of gnats, no creature could have conquered it, and had Sihon been [living in] a weak village, no man could have conquered it. How much more so [was it invincible] since he [Sihon] was in Heshbon. The Holy One, blessed is He, said, “Why should I trouble My children to besiege every city?” He gave all the warriors the idea to leave the cities, and they all gathered in one place, where they were slain. From there Israel proceeded to the cities, where there met with no opposition, since only women and children were [left] there. — [Midrash Tanchuma Chukkath 23, Num. Rabbah 19:29] ויצא לקראת ישראל: אילו היתה חשבון מלאה יתושין, אין כל בריה יכולה לכבשה, ואם היה סיחון בכפר חלש אין כל אדם יכול לכבשו, וכל שכן אלו שהיה בחשבון. אמר הקב"ה מה אני מטריח על בני כל זאת לצור על כל עיר ועיר, נתן בלב כל אנשי המלחמה לצאת מן העיירות ונתקבצו כולם למקום אחד, ושם נפלו. ומשם הלכו ישראל אל הערים ואין עומד לנגדם כי אין שם איש, אלא נשים וטף:
24Israel smote him with the sword, and took possession of his land from Arnon to Jabbok, as far as the children of Ammon, for the border of the children of Ammon was strong. כדוַיַּכֵּהוּ יִשְׂרָאֵל לְפִי חָרֶב וַיִּירַשׁ אֶת אַרְצוֹ מֵאַרְנֹן עַד יַבֹּק עַד בְּנֵי עַמּוֹן כִּי עַז גְּבוּל בְּנֵי עַמּוֹן:
for…strong: What was its strength? The warning of the Holy One, blessed is He, Who said to them [Israel],“neither distress them [Ammon]” (Deut. 2:19). - [Mid. Aggadah] כי עז: ומהו חזקו, התראתו של הקב"ה, שאמר להם (דברים ב, יט) אל תצורם וגו':
25Israel took all these cities, and the Israelites dwelt in all the cities of the Amorites, in Heshbon and all its villages. כהוַיִּקַּח יִשְׂרָאֵל אֵת כָּל הֶעָרִים הָאֵלֶּה וַיֵּשֶׁב יִשְׂרָאֵל בְּכָל עָרֵי הָאֱמֹרִי בְּחֶשְׁבּוֹן וּבְכָל בְּנֹתֶיהָ:
its villages: Heb. בְּנֹתֶיהָ, lit. her daughters, the villages near it. בנתיה: כפרים הסמוכים לה:
26For Heshbon was the city of Sihon, king of the Amorites, and he had fought against the first king of Moab, taking all his land from his possession, as far as Arnon. כוכִּי חֶשְׁבּוֹן עִיר סִיחֹן מֶלֶךְ הָאֱמֹרִי הִוא וְהוּא נִלְחַם בְּמֶלֶךְ מוֹאָב הָרִאשׁוֹן וַיִּקַּח אֶת כָּל אַרְצוֹ מִיָּדוֹ עַד אַרְנֹן:
and he had fought: Why was it necessary to write this? For it says,“Do not distress the Moabites” (Deut. 2:9), and Heshbon belonged to Moab, Scripture writes that Sihon had taken it from them, and through him it was made permissible for Israel. — [Chul. 60b] והוא נלחם: למה הוצרך להכתב, לפי שנאמר (דברים ב, ט) אל תצר את מואב, וחשבון משל מואב היתה, כתב לנו שסיחון לקחה מהם ועל ידו טהרה לישראל:
from his possession: Heb. מִיָּדוֹ, lit. from his hand, [meaning] from his possession. — [B.M. 56b] מידו: מרשותו:
27Concerning this, those who speak in parables say, "Come to Heshbon, may it be built and established as the city of Sihon. כזעַל כֵּן יֹאמְרוּ הַמּשְׁלִים בֹּאוּ חֶשְׁבּוֹן תִּבָּנֶה וְתִכּוֹנֵן עִיר סִיחוֹן:
Concerning this: Concerning that war, which Sihon waged against Moab. על כן: על אותה מלחמה שנלחם סיחון במואב:
those who speak in parables say: [This refers to] Balaam, about whom it says, “He took up his parable” (23:7). יאמרו המשלים: בלעם, שנאמר בו (במדבר כג, ז) וישא משלו:
those who tell parables: Balaam and [his father] Beor. They said…. — [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30] המשלים: בלעם ובעור. והם אמרו:
Come to Heshbon: because Sihon could not conquer it. So he went and hired Balaam to curse it. This is what Balak [meant when he] said to him,“For I know that whoever you bless is blessed” (22:6). - [Midrash Tanchuma Chukkath 24, Balak 4, Num. Rabbah 19:30, 20:7, Mid. Aggadah] באו חשבון: שלא היה סיחון יכול לכבשה והלך ושכר את בלעם לקללו, וזהו שאמר לו בלק (שם כב, ו) כי ידעתי את אשר תברך מבורך וגו':
built and established: Heshbon under the name of Sihon, to be his city. תבנה ותכונן: חשבון בשם סיחון להיות עירו:
28For fire went forth from Heshbon, a flame from the city of Sihon; it consumed Ar of Moab, the masters of the high places of Arnon. כחכִּי אֵשׁ יָצְאָה מֵחֶשְׁבּוֹן לֶהָבָה מִקִּרְיַת סִיחֹן אָכְלָה עָר מוֹאָב בַּעֲלֵי בָּמוֹת אַרְנֹן:
For a fire went forth from Heshbon: After Sihon had conquered it. כי אש יצאה מחשבון: משכבשה סיחון:
it consumed Ar of Moab: The name of that country was called Ar in Hebrew, and Lechayath in Aramaic. — [Onkelos] אכלה ער מואב: שם אותה המדינה קרוי ער בלשון עברי, ולחיית בלשון ארמי:
Ar of Moab: Heb. עָר מוֹאָב, Ar, which belonged to Moab. — [Onkelos] ער מואב: ער של מואב:
29Woe is to you, Moab; you are lost, people of Chemosh. His sons he has given over as refugees and his daughters into captivity, to Sihon, king of the Amorites. כטאוֹי לְךָ מוֹאָב אָבַדְתָּ עַם כְּמוֹשׁ נָתַן בָּנָיו פְּלֵיטִם וּבְנֹתָיו בַּשְּׁבִית לְמֶלֶךְ אֱמֹרִי סִיחוֹן:
Woe is to you, Moab: [Meaning] that they cursed Moab that it be delivered into his hand. — [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:30] אוי לך מואב: שקללו את מואב שימסרו בידו:
Chemosh: The name of Moab’s god. — [I Kings 11:7] כמוש: שם אלהי מואב:
He has given over: The one who has given over his sons, that is, [not his own sons but] the sons of Moab. נתן: הנותן את בניו של מואב:
refugees: who flee and escape the sword, and his daughters into captivity, etc. פליטם: נסים ופליטים מחרב ואת בנותיו בשבית וגו':
30Their kingdom is destroyed from Heshbon; it has been removed from Dibon; we laid them waste as far as Nophah which is near Medeba." לוַנִּירָם אָבַד חֶשְׁבּוֹן עַד דִּיבֹן וַנַּשִּׁים עַד נֹפַח אֲשֶׁר עַד מֵידְבָא:
Their kingdom: Heb. וַנִּירָם, their kingdom. ונירם: מלכות שלהם:
is destroyed from Heshbon, it has been removed from Dibon: The kingdom and dominion that Moab had over Heshbon terminated from there. Similarly, עַד דִּיבֹן -the Targum of סַר ‘removed’ is עַד, that is to say, the kingdom was removed from Dibon. [The word] נִיר is a term denoting kingship and dominion [resulting from] the rule of man, as in “so that there be dominion for David My servant” (I Kings 11:36). - [Onkelos] אבד חשבון עד דיבון: מלכות ועול שהיה למואב בחשבון אבד משם, וכן עד דיבון. תרגום של סר עד, כלומר סר ניר מדיבון. ניר לשון מלכות ועול וממשלת איש, כמו (מלכים א' יא, לו) למען היות ניר לדוד עבדי:
we laid them waste: Heb. וַנַּשִּׁים. The [letter] Heb. שׁ is punctuated with a dagesh [thus indicating a missing “mem,”], denoting ‘waste’ Heb. (שְׁמָמָה). Thus say those who tell parables: וַנַּשִּׁים אוֹתָם עַד נֹפַח, “we laid them waste as far as Nophah.” ונשים: שי"ן דגושה לשון שממה, כך יאמר המושלים ונשים אותם:
31Israel settled in the land of the Amorites. לאוַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ הָאֱמֹרִי:
32Moses sent [men] to spy out Jaazer and they captured its villages, driving out the Amorites who lived there. לבוַיִּשְׁלַח משֶׁה לְרַגֵּל אֶת יַעְזֵר וַיִּלְכְּדוּ בְּנֹתֶיהָ וַיּוֹרֶשׁ (כתיב ויירש) אֶת הָאֱמֹרִי אֲשֶׁר שָׁם:
Moses sent [men] to spy out Jaazer: The spies captured it. They said, We shall not do like the first group. We have [such] confidence in the power of Moses’ prayer that we are able to do battle. — [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:31] וישלח משה לרגל את יעזר: המרגלים לכדוה. אמרו לא נעשה כראשונים, בטוחים אנו בכח תפלתו של משה להלחם:
33Then they turned and headed north toward the Bashan. Og, the king of Bashan, came out toward them with all his people, to wage war at Edrei. לגוַיִּפְנוּ וַיַּעֲלוּ דֶּרֶךְ הַבָּשָׁן וַיֵּצֵא עוֹג מֶלֶךְ הַבָּשָׁן לִקְרָאתָם הוּא וְכָל עַמּוֹ לַמִּלְחָמָה אֶדְרֶעִי:
34The Lord said to Moses, "Do not fear him, for I have delivered him, his people, and his land into your hand. You shall do to him as you did to Sihon the king of the Amorites who dwells in Heshbon. לדוַיֹּאמֶר יְהֹוָה אֶל משֶׁה אַל תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת כָּל עַמּוֹ וְאֶת אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן:
Do not fear him: Moses was afraid to fight [against him] lest the merit of Abraham advocate for him, as it says, “The refugee came” (Gen. 14:13) -this was Og who had escaped from the Rephaim, who were smitten by Chedorlaomer and his allies at Ashteroth Karnaim, as it says, “only Og, the king of Bashan, was left of the remnant of the Rephaim” (Deut. 3:11). - [Midrash Tanchuma Chukkath 24, Num. Rabbah 19:32] אל תירא אותו: שהיה משה ירא להלחם, שמא תעמוד לו זכותו של אברהם, שנאמר (בראשית יד, יג) ויבא הפליט, הוא עוג, שפלט מן הרפאים שהכו כדרלעומר וחביריו בעשתרות קרנים, שנאמר (דברים ג, יא) כי רק עוג מלך הבשן נשאר מיתר הרפאים:
35They smote him, his sons and all his people, until there was no survivor, and they took possession of his land. להוַיַּכּוּ אֹתוֹ וְאֶת בָּנָיו וְאֶת כָּל עַמּוֹ עַד בִּלְתִּי הִשְׁאִיר לוֹ שָׂרִיד וַיִּירְשׁוּ אֶת אַרְצוֹ:
They smote him: Moses slew him, as it says in [Tractate] Berachoth, in [the chapter beginning] Haroeh (54b): He uprooted a mountain of three parasangs [intending to throw it at the Israelites and crush them]…. ויכו אותו: משה הרגו, כדאיתא בברכות בהרואה (דף נד ב) עקר טורא בת תלתא פרסי וכו':
Chapter 22
1The children of Israel journeyed and encamped in the plains of Moab, across the Jordan from Jericho. אוַיִּסְעוּ בְּנֵי יִשְׂרָאֵל וַיַּחֲנוּ בְּעַרְבוֹת מוֹאָב מֵעֵבֶר לְיַרְדֵּן יְרֵחוֹ:Daily Tehillim: Psalms Chapters 55 - 59
• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Igeret HaTeshuva , beginning of Chapter 3• Lessons in Tanya
• Shabbat, Tammuz 10, 5775 · June 27, 2015
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 3
Though fasting is not at all necessary for attaining atonement, it was explained above that nevertheless it has a salutary effect as a substitute for the olah offering. In Temple times this sacrifice was offered (even) for transgressing a positive command, in order to make the former offender once again acceptable and beloved of G‑d. Accordingly, the AriZal derived from theKabbalah the number of fasts to be undertaken for numerous transgressions, even those that are not subject to the punishment of excision or death by Divine decree.
והנה חכמי המוסר האחרונים נחלקו במי שחטא חטא אחד פעמים רבות
The latter Mussar sages — those who lived after the Ari — were divided in their opinions about one who repeated a sin many times.
דיש אומרים שצריך להתענות מספר הצומות לאותו חטא פעמים רבות, כפי המספר אשר חטא
Some contend that he must fast the number of fasts appropriate to that sin according to the number of transgressions.
כגון המוציא זרע לבטלה, שמספר הצומות המפורש בתיקוני תשובה מהאריז״ל הן פ״ד תעניות
For example, the number of fasts prescribed in the penances of the AriZal for wasteful emission of semen is eighty-four.
ואם חטא בזה עשר או עשרים פעמים, על דרך משל, צריך להתענות עשר או עשרים פעמים פ״ד
If someone commits this sin ten or twenty times, say, he must fast ten or twenty times eighty-four, and so on in all instances.
דומיא דקרבן חטאת, שחייב להביא על כל פעם ופעם
This is comparable to the chatat offering (Note of the Rebbe: “i.e., all the chatatofferings”) required for every instance of violation.
ויש מדמין ענין זה לקרבן עולה, הבאה על מצות עשה
Others compare these fasts to the olah offering brought for neglect of a positive command.1
דאפילו עבר על כמה מצוות עשה, מתכפר בעולה אחת, כדאיתא בגמרא, פרק קמא דזבחים
The violation of a number of positive commands is atoned for and the individual finds favor in G‑d’s eyes by one olah, as the Talmud explains in Tractate Zevachim,ch. 1.2
והכרעה המקובלת בזה להתענות ג׳ פעמים כפי מספר הצומות דחטא זה, דהיינו רנ״ב צומות על הוצאות שכבת זרע לבטלה, וכן בשאר חטאים ועונות
The accepted decision in this dispute is to undertake three times the number of fasts prescribed for that particular sin, i.e., 252 fasts (three times eighty-four) for wasteful emission, and similarly for other sins oft repeated.
והטעם הוא על פי מה שכתוב בזוהר הקדוש, סוף פרשת נח: כיון דחב בר נש קמיה קודשא בריך הוא, זמנא חדא עביד רשימו כו׳
This is based on a teaching in the Zohar, at the end of Parshat Noach:3 “As soon as mortal man sins once against the Holy One, blessed be He, he makes an impression [Above; should he sin a second time, the impact of his sin is even greater];
זמנא תליתאה, אתפשט ההוא כתמא מסטרא דא לסטרא דא כו׳
the third time he commits the sin, the stain penetrates from one side through the other;...“
לכן צריך מספר הצומות גם כן ג׳ פעמים וכו׳
therefore the number of fasts ought also be three.
| FOOTNOTES | |
| 1. | Note of the Rebbe: “As distinct from other olah offerings; see the various types of offerings in Maimonides‘ preface to his Commentary on the Mishnayot of Tractate Kodashim.” |
| 2. | 5b, 6a, 7b. |
| 3. | 73b. |
• Sefer Hamitzvos:
Shabbat, Tammuz 10, 5775 · June 27, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 107
Switching the Sacrificial Designation of an Animal
"No one shall sanctify it"—Leviticus 27:26.
It is forbidden to switch the sacrificial designation of an animal; e.g., to take an animal designated as a Peace Offering and render it a Guilt Offering, or to take a Guilt Offering and switch it to a Sin Offering.
Switching the Sacrificial Designation of an Animal
Negative Commandment 107
Translated by Berel Bell
The 107th prohibition is that we are forbidden from changing an animal designated as one category of sacrifice into another category — such as changing a peace-offering into a burnt-offering or a guilt-offering into a sin-offering. To do this or anything like it is a prohibition.
The source of this prohibition is G‑d's statement1 (exalted be He) regarding a firstborn animal, "A person may not sanctify it." The Oral Tradition explains:2 "The verse 'A person may not sanctify it' — as [another type of] a sacrifice."
The Sifra says: "[From this verse] I only know that a firstborn animal may not be changed from one level of sanctity to another. What is the source that this law applies to other sanctified animals? From the phrase 'from the animals — a person may not consecrate it.' "
This statement alludes to the verse,3 "A firstling animal that must be sacrificed as a firstborn offering to G‑d from the animals — a person may not sanctify it." [The superfluous phrase "from the animals" makes it] as if the verse says, "any type of animal which is an offering to G‑d may not be sanctified with another type of sanctity. Rather, it must be left as is."
The details of this mitzvah are explained in the 5th chapter of tractate Temurah.
FOOTNOTES
1.Ibid., 27:26.
2.Erachin 29a.
3.Lev., ibid
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.
Kiddush HaChodesh - Chapter Seventeen
Halacha 1
All the principles we have explained above were intended so that you will be ready and prepared to know [how] to sight [the moon]. When you desire to know [how to sight the moon on a particular night], calculate the true position of the sun, the true position of the moon, and the position of the head [of the moon's orbit] for the time of the sighting [of the moon].
Afterwards, subtract the position of the sun from the position of the moon. The remainder is referred to as the first longitude.
Halacha 2
After having determined the position of the head and the moon's position,1 you will be able to determine the moon's latitude and whether this latitude is northerly or southerly. This figure is referred to as the first latitude. Be careful with regard to [these two symbols,] the first longitude and the first latitude, and have them at hand [for later calculations].
Halacha 3
Consider the first longitude:2 If the figure you arrive at is equal to nine degrees or less, know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is more than fifteen degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.3
If the first longitude is between nine and fifteen degrees, it will be necessary for you to make further calculations to know whether the moon will be sighted or not.
Halacha 4
When does the above apply? When the true position of the moon is located [in the area] between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.4 If, however, the position of the moon [is located in the range] between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius, and the first longitude is ten degrees or less,5know that it will definitely be impossible for the moon to be sighted on that night throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude6 is more than twenty-four degrees, know that the moon will definitely be sighted throughout Eretz Yisrael; no other calculation is necessary.
If the first longitude is between ten and twenty-four degrees, it will be necessary to make further calculations to know whether or not the moon will be sighted.7
Halacha 5
These are the [further] calculations [necessary to determine] the sighting of the moon: Consider the constellation in which the moon is located.8 If it is the constellation of Aries, subtract9 59 minutes from the first longitude. If it is the constellation of Taurus, subtract one degree from the longitude.10 If it is the constellation of Gemini, subtract 58 minutes from the longitude.11 If it is the constellation of Cancer, subtract 5212 minutes from the longitude.
If it is the constellation of Leo, subtract 43 minutes from the longitude.13 If it is the constellation of Virgo, subtract 37 minutes from the longitude. If it is the constellation of Libra, subtract 34 minutes from the longitude.
If it is the constellation of Scorpio, subtract 34 minutes from the longitude. If it is the constellation of Sagittarius, subtract 36 minutes from the longitude.14 If it is the constellation of Capricorn, subtract 44 minutes from the longitude.15 If it is the constellation of Aquarius, subtract 53 minutes from the longitude. If it is the constellation of Pisces, subtract 58 minutes from the longitude.16The remainder after these minutes have been subtracted from the longitude is referred to as the second longitude.
Halacha 6
Why are these minutes subtracted? Because the true position of the moon is not the place where the moon will actually be sighted [in the sky]. Instead, there is a [small] difference in both longitude and latitude.17 This [difference] is referred to as the sighting adjustment.
The sighting adjustment for the moon's longitude at the hour of the sighting of the moon18 should always be subtracted from the longitude, as we explained.
Halacha 7
[The latter point is not necessarily true,] by contrast, with regard to the sighting adjustment for the moon's latitude.19If the moon's latitude is northerly, we subtract the minutes of the sighting adjustment for the moon's latitude from the moon's first latitude.20 If, however, the moon's latitude is southerly, we add the minutes of the sighting adjustment for the moon's latitude to the moon's first latitude.21 The result after the addition or subtraction of these minutes to or from the [moon's] first latitude is referred to as the second latitude.
Halacha 8
How many minutes are added or subtracted? If the moon is in the constellation of Aries, 9 minutes.22 If it is in the constellation of Taurus, 10 minutes. If it is in the constellation of Gemini, 16 minutes. If it is in the constellation of Cancer, 27 minutes. If it is in the constellation of Leo, 38 minutes. If it is in the constellation of Virgo, 44 minutes.
If it is in the constellation of Libra, 46 minutes.23 If it is in the constellation of Scorpio, 45 minutes. If it is in the constellation of Sagittarius, 44 minutes. If it is in the constellation of Capricorn, 36 minutes. If it is in the constellation of Aquarius, 2724 minutes. If it is in the constellation of Pisces, 12 minutes.
Halacha 9
Since you know the [number of] minutes [for the adjustment] for each constellation, add or subtract them to or from the first latitude, as was explained, and arrive at the second latitude. You already know whether it will be northerly or southerly,25 and you will know the number of degrees and minutes of this second latitude. Prepare this figure and have it at hand.
Halacha 10
Afterwards,26 you must set aside [for later use in subtracting or adding] a portion of this second latitude, because the moon fluctuates slightly in its orbit.27What is the size of the portion you must separate? [This depends on the position of the moon in the celestial sphere.]28
If the moon is located between the beginning of the constellation of Aries and its twentieth degree - and similarly, [when the moon is located] between the beginning of the constellation of Libra and its twentieth degree - separate two fifths of the second latitude.29
If the moon is located between the twentieth degree of the constellation of Aries and the tenth degree of the constellation of Taurus - and similarly, [when the moon is located] between the twentieth degree of the constellation of Libra and the tenth degree of the constellation of Scorpio - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Taurus and its twentieth degree - and similarly, [when the moon is located] between the tenth degree of the constellation of Scorpio and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Taurus and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Scorpio and its end - separate one fifth from the second latitude.
If the moon is located between the beginning of the constellation of Gemini and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of Sagittarius and its tenth degree - separate one sixth of the second latitude.
If the moon is located between the tenth degree of the constellation of Gemini and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Sagittarius and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Gemini and its twenty-fifth degree - and similarly, [if the moon is located] between the twentieth degree of the constellation of Sagittarius and its twenty-fifth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the twenty-fifth degree of the constellation of Gemini and the fifth degree of the constellation of Cancer - and similarly, [if the moon is located] between the twenty-fifth degree of the constellation of Sagittarius and the fifth degree of the constellation of Capricorn - do not make any separation, because at this point the moon does not fluctuate at all from its orbit.30
If the moon is located between the fifth degree of the constellation of Cancer and its tenth degree - and similarly, [if the moon is located] between the fifth degree of the constellation of Capricorn and its tenth degree - separate one twenty-fourth from the second latitude.
If the moon is located between the tenth degree of the constellation of Cancer and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Capricorn and its twentieth degree - separate one twelfth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Cancer and its end - and similarly, [if the moon is located] between the twentieth degree of the constellation of Capricorn and its end - separate one sixth from the second latitude.
If the moon is located between the beginning of the constellation of Leo and its tenth degree - and similarly, [if the moon is located] between the beginning of the constellation of the Aquarius and its tenth degree - separate one fifth of the second latitude.
If the moon is located between the tenth degree of the constellation of Leo and its twentieth degree - and similarly, [if the moon is located] between the tenth degree of the constellation of Aquarius and its twentieth degree - separate one fourth from the second latitude.
If the moon is located between the twentieth degree of the constellation of Leo and the tenth degree of the constellation of Virgo, and similarly, [if the moon is located] between the twentieth degree of the constellation of Aquarius and tenth degree of the constellation of Pisces - separate one third from the second latitude.
If the moon is located between the tenth degree of the constellation of Virgo and its end - and similarly, [if the moon is located] between the tenth degree of the constellation of Pisces and its end - separate two fifths from the second latitude.
This portion that is separated from the second latitude is referred to as the circuit of the moon.
Halacha 11
Afterwards, go back and consider whether the latitude of the moon is northerly or southerly. If it is northerly, subtract [the adjustment referred to as] the circuit of the moon from the second longitude.31 If the moon's longitude is southerly, add the circuit of the moon to the second longitude.32
When does the above apply? When the moon's position is located between the beginning of the constellation of Capricorn and the end of the constellation of Gemini.33 If, however, the moon's position is located between the beginning of the constellation of Cancer and the end of the constellation of Sagittarius,34 the opposite is true: If the moon's latitude is northerly, the circuit should be added to the second longitude,35 and if the moon's latitude is southerly, the circuit should be subtracted from the second longitude.36
The remainder after the additions or subtractions have been made to the second longitude is referred to as the third longitude. Know that if there is no fluctuation within the circuit, and there is no figure to be separated from the second latitude,37 the second longitude also will serve as the third longitude, without any decrease or increase.
Halacha 12
Afterwards, go back and see the constellation in which the third longitude - i.e., [the amended figure representing] the distance between the sun and the moon - is located:38 If it is located in the constellation of Pisces or Aries, add one sixth [of its length] to the third longitude.39 If the [third] longitude is located in the constellation of Aquarius or the constellation of Taurus, add one fifth [of its length] to the third longitude.40 If the [third] longitude is located in the constellation of Capricorn or the constellation of Gemini, add one sixth [of its length] to the third longitude.
If the [third] longitude is located in the constellation of Sagittarius or the constellation of Cancer, leave the third longitude as it is, without making any addition or subtraction.41 If the [third] longitude is located in the constellation of Scorpio or the constellation of Leo, subtract one fifth [of its length] from the third longitude. If the [third] longitude is located in the constellation of Libra or the constellation of Virgo, subtract one third [of its length] from the third longitude.42
The figure resulting from these subtractions or additions to the third longitude, or from leaving it without adjustment, is referred to as the fourth longitude.
[Afterwards, a further correction is necessary:] Return to the first latitude,43 and set aside two thirds [of its length]. This is called the correction [resulting from geographic] latitude.44
Consider whether the latitude of the moon is northerly. If so, add the correction [resulting from geographic] latitude to the fourth longitude.45 If the latitude of the moon is southerly, subtract the correction [resulting from geographic] latitude from the fourth longitude.46 The figure resulting from these subtractions or additions to the fourth longitude is referred to as the arc of sighting.
Halacha 13
What is implied? For example, let us attempt to determine whether or not it will be possible to sight the moon on Friday night, the second of Iyar of this year: First, it is necessary to determine the true position of the sun, the true position of the moon, and the moon's latitude for this time47 according to the methods that were disclosed [in the previous chapters].
The result is that the true position of the sun is seven degrees and nine minutes in the constellation of Taurus, in symbols 7° 9'. The true position of the moon is eighteen degrees and thirty-six minutes in the constellation of Taurus, in symbols 18° 36'. The moon's latitude is three degrees and fifty-three minutes, in symbols 3° 53', and it is southerly. This is the first latitude.
Afterwards, you should subtract the position of the sun from the position of the moon, arriving at a remainder of eleven degrees and twenty-seven minutes, in symbols 11° 27'. This is the first longitude.
Since the moon is located in the constellation of Taurus, the sighting adjustment for the longitude will be one degree. This should be subtracted from the first longitude, producing a second longitude of 10 degrees and twenty-seven minutes, in symbols 10° 27'. The sighting adjustment for the latitude is ten minutes. Since the moon's latitude is southerly, this sighting adjustment of ten minutes should be added to the moon's latitude, producing a second latitude of four degrees and three minutes, in symbols 4° 3'.
Since the moon is located in the eighteenth minute of the constellation of Taurus, it is proper to set aside one fourth of the second latitude as the circuit of the moon. Thus, at this time, the circuit of the moon will be one degree and one minute. We pay no attention to the seconds.
Halacha 14
Since the latitude of the moon is southerly and the true position of the moon is located between the beginning [of the constellation] of Capricorn and the beginning [of the constellation] of Cancer, it is correct to add the circuit of the moon to the second longitude. Thus, the third longitude will be eleven degrees and twenty-eight minutes, in symbols 11° 28'.
Since this longitude is located in the constellation of Taurus, it is fitting to add one fifth to the third longitude - i.e., two degrees and eighteen minutes. Thus, the fourth longitude will be thirteen degrees and forty-six minutes, in symbols 13° 46'.
We then go back to the first latitude and separate two thirds of it. Thus, the correction [resulting from geographic] latitude is two degrees and thirty-five minutes. Since the latitude is southerly, the correction [resulting from geographic] latitude should be subtracted from the fourth longitude, leaving a remainder of eleven degrees and eleven minutes, in symbols 11° 11'. This is the arc of sighting on this night.
Following this process, you can determine the number of degrees and the number of minutes every night for the moon's sighting48, which you desire for all time.
Halacha 15
After you have determined this arc [of sighting], consider it. Know [these rules]: If the arc of sighting is nine degrees or less, it is impossible for the moon to be sighted anywhere in Eretz Yisrael. If the arc of sighting is more than fourteen degrees, it is impossible49 for it not to be seen and openly revealed throughoutEretz Yisrael.
Halacha 16
If the arc of sighting is between the beginning of the tenth degree and the end of the fourteenth degree, [the following procedure should be followed:] One should consider the arc of sighting in relation to the first longitude50 and determine whether or not the moon will be seen from the limits prevalent [at that time]. They are referred to as the sighting limits.
Halacha 17
The following are the sighting limits: If the arc of sighting is between nine and ten degrees, or more than ten [degrees], and the first longitude is thirteen degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 18
If the arc of sighting is between ten and eleven degrees, or more than eleven [degrees], and the first longitude is twelve degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 19
If the arc of sighting is between eleven and twelve degrees, or more than twelve [degrees], and the first longitude is eleven degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 20
If the arc of sighting is between twelve and thirteen degrees, or more than thirteen [degrees], and the first longitude is ten degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted.
Halacha 21
If the arc of sighting is between thirteen and fourteen degrees, or more than fourteen [degrees], and the first longitude is nine degrees or more, [the moon] will surely be sighted. If the arc is less than this, or if the first longitude is less than this, it will not be sighted. This concludes the sighting limits.
Halacha 22
What is implied? If we were to consider the arc of sighting for Friday night, the second of Iyar of this year, we would calculate the arc of sighting to be eleven degrees and eleven minutes, as you have already determined.51
Since the arc of sighting is between ten and fourteen degrees, it is necessary to consider it in relation to the first longitude. It has already been established that on this night, the [first] longitude is ten degrees and twenty seven minutes. Since the first longitude is greater than eleven [degrees], we can be assured that the moon will be sighted on that night according to the limits established. Similar procedures should be followed [on every occasion when it is necessary to consider] the arc of sighting in relation to its first longitude.
Halacha 23
From all the above, you have seen the extent of the calculations, and the additions and the subtractions that required much effort to present a method that comes close [to being exact]52 without necessitating extremely complicated calculations. [This process is necessary] because the moon has major incongruities in its orbit.
In this vein, our Sages said,53 "'The sun knows the time of its setting'; the moon does not know the time of its setting." Similarly, our Sages said,54 "At times, its setting is prolonged, and at times, it is hastened." This is reflected in these calculations, where at times it is necessary to add, and at times it is necessary to subtract until we arrive at the arc of sighting. And as explained, at times the arc of sighting is great, and at times it is small.
Halacha 24
The rationales for all these calculations, and the reasons why this number is added, and why that subtraction is made, and how all these concepts are known, and the proofs for each of these principles are [the subject] of the wisdom of astronomy and geometry, concerning which the Greeks wrote many books.
These texts are presently in the hands of the sages. The texts written by the Sages of Israel in the age of the prophets from the tribe of Yissachar55 have not been transmitted to us. Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern.56 For a matter whose rationale has been revealed and has proven truthful in an unshakable manner, we do not rely on [the personal authority of] the individual who made these statements or taught these concepts, but on the proofs he presented and the reasons he made known.57
| FOOTNOTES | |
| 1. |
Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text.
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| 2. |
In this instance as well, our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, where the words "and the first latitude" were added unnecessarily.
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| 3. |
Note the apparent contradiction to the figures the Rambam mentions in Chapter 15, Halachah 2, and the resolution suggested in Note 4 of that chapter.
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| 4. |
In these months, the ecliptic (the plane of the sun's orbit as extended to the celestial sphere) is inclined to the north. After the conjunction, the moon proceeds away from the position of the sun. When the inclination of the ecliptic is northward, this movement places it in a more northerly position. Therefore, the moon will set later than would be foreseen otherwise, resulting in a greater possibility of seeing the new moon.
As mentioned in the notes of Chapter 16, as the longitude of the moon increases, seeing the moon also becomes easier. In these months, however, a lesser longitude is required.
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| 5. |
In these months, the ecliptic is inclined to the south. As the moon proceeds away from the position of the sun after conjunction, it will be in a more southerly position in these months. Therefore,the moon will set earlier than would be foreseen otherwise, resulting in a lesser possibility of seeing the new moon. To compensate for this difference, a greater longitude is required.
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| 6. |
Our translation is based on authentic manuscript editions of the Mishneh Torah and early printings. There is a printing error in the standard published text, and the word "latitude" was added unnecessarily.
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| 7. |
To summarize the Rambam's statements to this point: When the longitude of the moon (the angular distance between the moon and the sun) is minimal, the moon's crescent will be small and the interval between the time of its setting and that of the sun will be small. Hence, it is unlikely that the moon will be sighted.
When the longitude of the moon is greater, the size of the moon's crescent will increase, as will the interval between the time of its setting and that of the sun. Accordingly, the possibility of sighting the moon will increase.
When the longitude is significantly large, it is obvious that the moon will be seen and no other calculations are necessary. When, however, the longitude is of intermediate size, there is a question whether the moon will be seen. The resolution of this question depends on the inclination of the ecliptic and the latitude of the moon - i.e., the angle - and the direction of that angle - to which the moon is inclined from the plane of the sun.
[In this context, it is worthy to mention a question raised by several contemporary commentaries on Hilchot Kiddush HaChodesh: Seemingly, there is a direct connection between the concepts mentioned at the conclusion of Chapter 15 and those mentioned at the beginning of this chapter. Why does the Rambam interpose the discussion of the moon's latitude (the subject matter of Chapter 16, which becomes relevant only in subsequent halachot) between them?]
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| 8. |
The sighting adjustment for longitude is based on two different factors: a) whether the constellation is inclined to the north or to the south as it intersects the horizon of Jerusalem, and b) the extent of the southerly position of that constellation.
To explain: The constellations intersect the horizon at different angles, reflecting the pattern of their inclination in the heavenly sphere. The constellations from Capricorn until Gemini intersect the horizon at a northerly angle, and the constellations from Cancer to Sagittarius intersect the horizon at a southerly angle.
With regard to the second factor, all the constellations are located to the south of Jerusalem. Jerusalem is located 32 degrees north, and the constellation of Cancer, the most northerly of the constellations, is located 23 1/2 degrees north. The more northerly a constellation is located, however, the greater the need for a subtraction from its longitude.
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| 9. |
This is the constellation that the moon enters at the vernal (spring) equinox. It is inclined to the north and is not located in an extremely southerly position. Hence, a large sighting adjustment is necessary.
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| 10. |
Since the constellation of Taurus intersects the horizon at a northerly inclination and it is located in a relatively northerly position, the largest adjustment is necessary.
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| 11. |
Although this constellation is located in a very northerly position, its northerly inclination is less. Hence, a smaller subtraction is made.
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| 12. |
Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
Although Cancer is located in the most northerly position of all the constellations, since it has a southerly inclination the sighting adjustment required is less.
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| 13. |
This and the four constellations that follow have southerly inclinations. Hence, the figure subtracted from their longitude is less.
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| 14. |
This is the smallest sighting adjustment, because this constellation is located in a more southerly position than the others with a southerly inclination.
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| 15. |
From this point on, the sighting adjustment increases, because these constellations have a northerly inclination.
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| 16. |
The commentaries have noted that although the general thrust of the adjustments suggested by the Rambam conform to the calculations of the astronomers, the exact figures he gives follow neither the classic Greek figures nor those of modern astronomy. It is possible to explain that the Rambam was speaking merely in approximations, giving us a figure useful enough to calculate the position where the moon would be sighted, but not an exact scientific measure. This theory is borne out by the fact that he does not provide different measures for northern and southern latitudes, although according to science these figures vary.
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| 17. |
To explain: The true position of the moon reflects the line extending from the center of the earth through the center of the moon, as it is projected against the heavenly sphere. Since Jerusalem (or for that matter, any other location on the earth's surface) is not located at the center of the earth, but rather 4000 miles away, there will be a slight difference between the line described previously and the line extending from a person standing in Jerusalem to the center of the moon, as it is projected against the heavenly sphere. The closer the moon is to the horizon, the larger the sighting adjustment that has to be made.
[The same concept applies with regard to the sun. Nevertheless, since the distance between the earth and the sun is great, the angular difference between these two lines is not of consequence. The moon, by contrast, is located much closer to the earth and, at times, a difference of close to a degree can arise.]
In the evening, the moon will always appear slightly closer to the horizon than it actually is - i.e., it will appear closer to the position of the sun. Therefore, the angular difference between the two lines mentioned above should be subtracted from the moon's true position. As explained above, the extent of the adjustment to be made depends on the inclination at which constellation intersects the horizon and its latitude in the heavenly sphere.
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| 18. |
This principle applies during all the PM hours. During the AM hours, by contrast, the sighting adjustment should be added to the position of the moon (Ralbach).
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| 19. |
The sighting adjustment for the moon's latitude is derived by creating a parallax - i.e., a line directly parallel to the line running from the point of the moon's first longitude to its first latitude is drawn from the point of its second longitude. A second line is drawn from the position of an onlooker in Jerusalem through the point of the first latitude and intersecting the line of the moon's second latitude. The point where these two lines intersect is the moon's second longitude. The adjustment mentioned in the following halachah represents the angle between these two lines.
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| 20. |
Because Jerusalem is situated in a more northerly position than all the Zodiac constellations, the moon will always appear more southerly than it actually is. Therefore, if its latitude is northerly, a subtraction is necessary. To use geometric terms: When the moon's latitude is northerly, its second latitude will always be closer to the point of its longitude than to its first latitude.
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| 21. |
Since the moon will always appear more southerly, an addition is required when its original latitude is southerly. In geometric terms: When the moon's latitude is southerly, its second latitude will always be further removed from the point of its longitude than its first latitude.
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| 22. |
This is the point directly after the vernal (spring) equinox, when the sun is inclined northward and enters the northern part of its orbit.
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| 23. |
This is the point directly after the autumnal equinox, when the sun is inclined southward and enters the southern part of its orbit.
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| 24. |
Here, too, our translation is an emendation of the standard published text, based on authentic manuscript editions of the Mishneh Torah and early printings.
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| 25. |
The Rambam is speaking about the second latitude, since it is possible for the sighting adjustment to change a northerly latitude to a southerly one.
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| 26. |
The purpose of the calculations that follow (reaching a third longitude and a fourth longitude) is to calculate the time between the setting of the sun and the setting of the moon. The first longitude is sufficient to inform us whether or not the crescent of the moon will be large enough to be visible. The subsequent calculations are necessary to determine whether or not there will be sufficient time for actually sighting the moon. For when the crescent is small, it is difficult to detect unless there is ample time before it sets.
The third longitude reflects the point in the celestial sphere that will set at the same time as the moon does, as seen by a person standing on the equator. This is not the point in the celestial sphere where the moon appears to be located, but rather a point in the celestial sphere that is reached by drawing a line originating at the equator, running parallel to the horizon of the equator, and extending through the center of the moon. The point where this line intersects the celestial sphere is the third longitude.
The reason for associating the moon's position with the equator is to establish a connection with a standard measure of time. In Jerusalem (and for that matter, anywhere else in the northern or southern hemisphere), the apparent movement of the celestial sphere varies with the seasons. On the equator, by contrast, the movement of the celestial sphere is constant at all times, 15 minutes to the hour.
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| 27. |
Cf. Proverbs 2:15.
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| 28. |
The angle between each particular constellation in the celestial sphere and the equator varies. The size of the adjustment to be made for the third longitude depends on that angle.
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| 29. |
These are the points in the celestial sphere that intersect the horizon of the equator at the greatest angle. Therefore, the largest adjustment is necessary.
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| 30. |
These are the points within the celestial sphere that are more or less parallel to the equator.
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| 31. |
This means that when the moon's latitude is northerly, the third longitude will always be closer to the equator.
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| 32. |
This means that when the moon's latitude is southerly, the third longitude will always be further removed from the equator.
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| 33. |
These are the constellations that are inclined in a northerly direction.
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| 34. |
I.e., the constellations that are inclined in a southerly direction.
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| 35. |
This means that when the moon's latitude is northerly, the third longitude will always be further removed from the equator.
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| 36. |
This means that when the moon's latitude is southerly, the third longitude will always be closer to the equator.
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| 37. |
As happens when the moon is located in the beginning of the constellations of Cancer and Capricorn.
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| 38. |
The Rambam's intent in these sets of calculations is to reach a point on the equator that will set at the same time the third longitude sets in Jerusalem. For although the third longitude was able to relate the moon's position to the equator, it did not take into consideration the difference between the horizon of the equator and the horizon of Jerusalem. This is accomplished by drawing a line from the third longitude to the equator, which is parallel to the horizon of Jerusalem.
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| 39. |
Two factors are significant in determining the fourth longitude: a) The angle of the constellation's inclination to the horizon of the equator. The greater the inclination of the constellation, the closer the fourth longitude will be located to the equator.
b) whether the constellation is inclined to the north or to the south.
If the constellation is inclined to the north, the third longitude, and hence the place on the equator parallel to it, will be located further away from the horizon, resulting in a later setting and thus an extended fourth longitude. Conversely, if the inclination is southerly, the third longitude will be located closer to the horizon, resulting in a shortened fourth longitude.
Of these two factors, the latter is more significant, and causes a larger correction. To explain these factors with regard to the constellations of Pisces and Aries: These constellations are inclined to a great degree, a factor that would reduce the fourth longitude. Since, however, they are northerly inclined, and this is the stronger factor, a modest increase is required.
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| 40. |
These constellations are inclined to the north, and the degree of their inclination is less than that of Pisces and Aries. Hence, a greater increase is required.
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| 41. |
Here, the constellations begin a southerly inclination. Hence, although they are more parallel to the horizon of the equator, no addition is made.
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| 42. |
In this instance, the degree of inclination of these constellations is great and their inclination is southerly. Both of these factors lead to a reduction in the fourth longitude. Hence, the greatest subtraction is required.
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| 43. |
The Ralbach questions why the Rambam refers to the first latitude. Seemingly, it would be appropriate to make this correction based on the second latitude, for there is a significant difference between it and the first latitude. According to trigonometry, it also would appear that the calculations should be based on the second latitude.
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| 44. |
Although the fourth longitude established a relationship between the equator and Jerusalem, it is still dependent on the third longitude, which relates to the moon and the celestial sphere as they set on the horizon of the equator. Through the correction mentioned here, we find a place on the extension of the equator that will set at the same as the moon sets in Jerusalem. Having reached this point, we can calculate the difference in time (15 degrees to the hour) between the setting of the sun and this point (which will set at the same time as the setting of the moon). Accordingly, we will be able to determine whether or not this interval will allow for the sighting of the moon.
The correction for geographic longitude is reached by drawing a line from the position of the moon parallel to the horizon of Jerusalem. One might ask: If this was the Rambam's intent, why were so many intermediate steps - the definition of the second, third, and fourth latitudes - necessary? Why didn't he suggest drawing the above- mentioned line at the very beginning of his calculations?
The explanation is that the Rambam allowed an individual to follow his own steps in arriving at this final figure. I.e., these lines and distances are all artificial and can be determined only by calculations. Through trigonometry, if one knows the length of one side of a triangle and two angles, or the length of two sides and one angle, it is possible to calculate the size of all three angles and all three sides. To find the line extending from the moon to the equator parallel to the horizon of Jerusalem, the Rambam had to build sets of triangles, and calculate angles based on the relationship of one triangle to another. The process he followed is reflected in the series of corrections he offers.
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| 45. |
A northerly latitude means that the actual position of the moon is further removed from the horizon than the third longitude. This will result in a later setting of the moon. Accordingly, the correction based on geographic latitude will require addition to the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
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| 46. |
A southerly latitude means that the actual position of the moon is closer to the horizon than the third longitude. This will result in an earlier setting of the moon. Accordingly, the correction based on geographic latitude will require subtraction from the fourth longitude. This applies regardless of whether the inclination of the constellation in which the moon is located is northerly or southerly.
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| 47. |
Our translation represents a correction of the standard printed text of the Mishneh Torah.
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| 48. |
It is possible that the Rambam's wording alludes to a concept mentioned previously, that the calculations he suggests are applicable only at the beginning of the month, when the new moon might be sighted.
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| 49. |
I.e., barring clouds, as explained at the beginning of the following chapter.
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| 50. |
As mentioned at the beginning of this chapter, the first longitude gives us information regarding the size of the moon's crescent and the difference between the moon's setting and that of the sun. When the first longitude is sufficiently large or when it is sufficiently small, it is possible to determine whether or not the moon will be sighted without considering extenuating factors - e.g., its longitude, the inclination of the constellation in which it is located, and the extent of that inclination. When, however, the first longitude is of intermediate length, these extenuating factors must be considered. The establishment of a systematic method of considering these factors is the purpose of all the computations mentioned in this chapter.
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| 51. |
See Halachot 13 and 14.
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| 52. |
As the Rambam mentioned at the very beginning of this discussion (Chapter 11, Halachah 6), the figures that he gives are not exact. They do, however, give us sufficient information to determine when and where the moon will be sighted.
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| 53. |
Rosh HaShanah 25a, commenting on Psalms 104:19.
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| 54. |
Loc. cit.
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| 55. |
Commenting on I Chronicles 12:32, "From the descendants of Yissachar, men who had understanding of the times...," Bereshit Rabbah 72:5 explains that the sages of the tribe of Yissachar were those responsible for the determination of the calendar. (See also the commentary of the Radak on this verse.)
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| 56. |
The context of this commentary is not a proper place for a full discussion of the Rambam's perspective on the supposed conflicts between science and the Torah. It must be noted, however, that the statements made here, emphasizing the importance of the empirical evidence of science, should not be interpreted as indicating that the perspective science adopts at any given time should be accepted in place of the Torah's teachings. In this context, it is worthy to quote the Rambam's statements in Hilchot Shechitah 10:13:
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| 57. |
Our translation is based on authoritative manuscripts and early printings of the Mishneh Torah; it differs slightly from the standard printed text.
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Tum'at Met - Chapter 3
Halacha 1
The following entities impart ritual impurity when they are touched, carried, or one is under the same structure: a) a corpse, even a stillborn fetus whose limbs have not become attached to its body with sinews, b) an olive-sized portion of flesh from a corpse, c) an olive-sized portion of netzal, d) a limb from a living person that has the required amount of flesh, e) a limb from a corpse that has the required amount of flesh, f) the backbone of a corpse, g) its skull, h) the majority of its structure, i) the majority of the number of its bones, j) a fourth of akab of bones in any instance, even if they do not comprise the majority of the structure of the number of the bones of the corpse, k) a revi'it of blood, and l) arevi'it of blood of "weltering blood"; twelve entities in total.
Halacha 2
The following entities impart ritual impurity when they are touched or carried, but not when one is under the same structure: a) a limb from a living person that is lacking enough flesh to regenerate itself, b) a limb from a corpse that is lacking either flesh or bone and does not have enough flesh to regenerate itself or the bone is lacking, even if has enough flesh to regenerate itself, c) a backbone that is lacking and does not possess a fourth of a kab of bones, d) a skull that is lacking and does not possess a fourth of a kab of bones, e) a bone, even if it is the size of a barley corn, f) the earth of the nations, and g) a beit hapras; seven entities in total.
Halacha 3
A gollel and a dofek impart ritual impurity when they are touched or when one is under the same shelter, like a grave. They do not impart ritual impurity when carried. The decomposed mass of a corpse imparts ritual impurity when it is carried or when one is under the same shelter. It does not impart ritual impurity when touched.
It appears to me that the ritual impurity imparted by a fourth of a kab of bones when one is under the same structure, a revi'it of blood, a limb that does not have the sufficient amount of flesh, whether from a corpse or from a living person is not of Scriptural origin, as evidenced by the fact that a nazirite need not shave his hair because of them, as we explained in Hilchot Nizirut. Nor is one liable for entering the Temple after having contracted such impurity and when a person is impure due to an impurity of Scriptural origin, he is liable for entering the Temple. Therefore I maintain that all sources of impurity from a corpse that do not require a nazirite to shave are not of Scriptural origin.
Halacha 4
The decomposed mass of a corpse does not impart ritual impurity unless it is buried naked in a coffin of marble, glass, or the like, and it was totally intact at the time of burial. If it was lacking a limb, it was buried in its garments, or it was buried in a coffin of wood or metal, the decomposed mass does not impart ritual impurity. The rationale is that the rot of the garment or the wood and the rust of the metal will become mixed with the decomposed mass of the corpse.
When any amount of earth becomes mixed with the decomposed mass of a corpse, it remains impure. These laws of rekev applies only to the corpse of one who died naturally. They do not apply to one who was slain.
Halacha 5
When two corpses are buried together, a deceased's hair or nails were trimmed and then buried with him, or a pregnant woman was buried with the fetus she was carrying, the laws of rekev do not apply.
Halacha 6
If one ground a corpse until it became a decomposed mass, it does not convey the impurity of rekev. Those laws do not apply unless it decomposes as part of a natural process.
Halacha 7
If one ground a corpse and then left its remains until they decomposed naturally or a portion of the body decomposed while the person was alive, he died, and then the entire body decomposed, there is an unresolved doubt concerning the ruling. Hence, if a person becomes impure because of two handfuls of thisrekev, he must consider himself impure, because of this unresolved doubt.
Halacha 8
The following laws applies when there are two handfuls and more of earth that was found under a corpse or in a grave and it is not known what it comprises: whether it is rekev that imparts impurity when under the same shelter or it is merely earth that has become soiled with the netzal and the blood of the corpse. It imparts impurity when carried and when one is under the same shelter, because this mass that is more than two handfuls contains two full handfuls of rekev. It appears to me that also this impurity is a Rabbinic decree.
Halacha 9
When a corpse was burned and its skeleton - i.e., the backbone and the ribs - is intact, it conveys impurity like an entire corpse. Needless to say, this applies if the flesh is merely charred. If, however, it is burnt to the extent that its form is destroyed, it is ritually pure.
Similarly, if a miscarried embryo which had already begun to have its limbs take form was mixed with water, it is pure, because its form was destroyed.
Halacha 10
When the flesh of a corpse has become powdery and flourlike, it is ritually pure. Similarly, the ashes of corpses that were burnt are ritually pure. Similarly, worms which come into existence from the flesh of a corpse, whether they are alive or dead, are ritually pure.
We have already explained that bone marrow is considered as flesh in all instances, whether with regard to a human corpse or with regard to the carcass of an animal or crawling animal.
Halacha 11
A person's skin is considered as his flesh. If it was processed entirely or trodden upon as is necessary for processing, it is considered as pure according to Scriptural Law. According to Rabbinic Law, however, an olive-sized portion imparts impurity like the flesh of a corpse. This is a decree, enacted so that people do not become accustomed to processing human skin and using it.
Halacha 12
The skin that appears opposite the face of a infant when he is born, whether both he and his mother survive the birth or he and his mother die in the process of the birth, is considered as ritually pure. The rationale is that it is like a waste produce, like filth, vomit, or the like.
Halacha 13
Every element of a corpse is impure with the exception of the teeth, the hair, and the nails, for they are replaced. While they are attached to the body, they are all impure.
What is implied? When a corpse is outside a house and his hair which is attached to his body is inside, everything in the house becomes impure. Similarly, one who touches hair, teeth, or nails while they are attached to a corpse becomes impure. When the hair of the deceased was ready to be cut or his nails were ready to be trimmed, their halachic status is in doubt because they are prepared to be cut off. Therefore, one who touches them is considered as ritually impure because of the doubt.
Any liquid that flows out from a corpse is pure except for its blood. Any liquid with the color of blood that flows from a corpse is impure, as we explained. Why wasn't a decree made with regard to liquids that flow from a corpse as was made with regard to liquids flowing from other impure individuals? Since everyone withdraws from a corpse, they did not feel the need to enact a decree regarding liquids that flow from it.
Halacha 14
When a liver has decomposed, a revi'it of it imparts impurity, because it is considered like blood that has coagulated.
If all the blood of an infant flows out, but it does not amount to a revi'it, it is pure even though it comprises all the blood in his body.
Halacha 15
If even the slightest amount of these measures are lacking, the substances are pure: a) a revi'it of blood, b) a piece of bone the size of a barley-corn, c) an olive-sized portion of flesh, d) an olive-sized portion of netzal, e) two handfuls ofrekev, and f) a limb from a living person from which the slightest portion of the bone was lacking.
Tum'at Met - Chapter 4
Halacha 1
When a revi'it of blood comes from two corpses, it is pure. To impart impurity, the entire revi'it must come from one corpse. When a backbone was put together from two corpses, e.g., some of the vertebrae came from one corpse and others, from another, when a skull was put together from two corpses, or a fourth of a kab of bones came from two corpses or a limb came from two corpses: in all these instances, impurity is not imparted when one is under the same structure, only through touching and carrying, as is true with regard to other bones.
Halacha 2
When a limb from a living person comes from two people, it is pure. Even if it comes from one person, it is pure if it was cut into two.
Halacha 3
An olive-sized portion of flesh that comes from two corpses, an olive-sized portion of netzal that comes from two corpses, and two handfuls of rekev that come from two corpses when the laws of rekev apply to each one of them, can be combined. Similarly, a half of an olive-sized portion of flesh and a half an olive-sized portion of netzal can be combined with each other. All of the other sources of impurity stemming from a corpse are not combined with each other, because they are not of equal measures.
Halacha 4
When a bone the size of a barley-corn is divided into two, it imparts impurity when carried. Similarly, when a quarter of a kab of bones were crushed, although none of them are the size of a barley-corn, they impart impurity when one is under the same shelter as if they were not crushed.
Halacha 5
When an olive-sized portion from a corpse was cut into small pieces, flattened, and pressed together, it imparts impurity when under the same shelter and when carried, but it does not impart impurity when one touches a portion of it, even when the pieces are joined together, because anything joined together by man is not considered as joined.
Halacha 6
When an olive-sized portion of fat that was intact was liquefied, it is impure. If it was separated and it was liquefied, it is pure.
Halacha 7
When the majority of the vertebrae were taken from a backbone, it does not impart impurity when under the same shelter, even through its form remains. If it is in the grave, even if it is broken and even if it is crushed, it imparts impurity when under the same shelter. The rationale is that the grave joins it together.
Halacha 8
Whenever a substance that imparts impurity when under the same shelter was divided and then both portions are brought into a house, it is considered as joined together by the shelter and impurity is imparted by them because of it.
Halacha 9
When there is an olive-sized portion of flesh that grew on a bone through the influence of heaven, and a portion of that bone was brought inside a house, the house contracts ritual impurity. If the flesh had been pushed into the bones by humans, the house is pure. The rationale is that anything joined by man is not considered as joined.
Halacha 10
When two handfuls of rekev are spread out throughout a house, the house is impure.
Halacha 11
When a revi'it Anything that was in the house at the time the blood was absorbed in the earth, is impure.
Halacha 12
When an olive-sized portion of a corpse was lost inside a house and it was searched for and not found, the house is assumed to be pure. If it is discovered afterwards, the house is deemed impure retroactively from the time it was lost until the time it was discovered.
Halacha 13
The following laws apply when a revi'it of blood was poured in an open space. If it coagulated or it was in a place where it could collect, i.e., a low place like a pit and an entity projects over even a portion of it, that entity is impure. If it was spilled on the doorstep which was on an incline, whether to the inside or outside, the house is pure. The rationale is that the blood did not come to rest on the doorstep. If the doorstep was a place where the blood could collect or it coagulated there, the house is impure.
The following laws apply when a revi'it of blood is absorbed in a garment. If it could be washed and a revi'it of blood would be discharged from it, the garment imparts impurity when touched, carried, or when one is under the same shelter. If not, it does not impart impurity when one is under the same shelter and it is considered as a garment that came into contact with a corpse. The rationale is that whenever something absorbed cannot be discharged, it is considered as pure.
How is the quantity of blood measured? The garment should be washed in water. Then an equal quantity of water should be brought and a revi'it of blood placed in it. If their appearance was the same or the water in which the garment was washed was of a redder hue than the mixture, it is apparent that a revi'itwas discharged.
Halacha 14
Carrying, touching, and being under the same structure are three different categories. Whenever activities come from one category, they can be combined and impart impurity. If they are from two categories, they are not combined and are pure.
What is implied? A person becomes impure in all of the following situations, for the activities that are combined are from the same category:
a) He touches two portions of a corpse that are half the size of an olive at the same time or carries two portions of a corpse that are half the size of an olive at the same time.
b) He stands over two portions of a corpse that are half the size of an olive.
c) He stands over a portion of a corpse that is half the size of an olive and has a similar portion hang over his body.
d) He and a portion of a corpse half the size of an olive were under one shelter and a portion of his body stood over another similar portion, or a similar portion was suspended over his body.
One is, by contrast, pure in all of the following situations. He touches a portion of a corpse half the size of an olive or carries such a portion and:
a) another entity covers both him and another such portion from a corpse;
b) another such portion was suspended over a portion of his body; c) he stood over such a portion, or
d) he touched such a portion and carried such a portion. The rationale is that a quantity that is touched is not combined with one that is carried, neither with regard to a corpse, nor with regard to other forms of impurity. Similarly, a quantity that is touched is not combined with one that is governed by the laws ofohel, nor is one governed by the laws of ohel combined with one that is carried, because they are not from the same category.
Tum'at Met - Chapter 5
Halacha 1
All entities - whether humans or keilim - that become impure because of contact with a human corpse contract impurity that lasts seven days.
What is implied? When a person or a k'li touch an entity that imparts the impurity associated with a corpse when touched or contract impurity throughohel from one of the entities that impart impurity through ohel, or carry an entity that imparts the impurity associated with a corpse when carried, he or it contract impurity that lasts seven days, as Numbers 19:14 states: "Anyone who enters the tent and anything that is inside the tent will be impure for seven days."
Halacha 2
A person who becomes impure because of a corpse and keilim which such a person touches contract impurity that lasts seven days, as Numbers 31:24states: "And you shall wash your garments on the seventh day and become pure."
If, by contrast, a person touches a person who contracted impurity because of a corpse - whether he touched him after he disengaged himself from the corpse that imparted impurity to him or whether he is still touching the corpse - the second person is impure only until the evening, as ibid. 19:22 states: "And the soul that touches it will be impure until the evening."
This is the Scriptural Law. According to Rabbinic Law, if one touches a corpse and touches another person while he is still touching the corpse, they both contract impurity that lasts seven days, as if the second person touched the corpse itself.
In what context does this apply? With regard to partaking of terumah and sacrificial food. By contrast, a nazirite or one who brings a Paschal sacrifice who are touched by a person who touched a corpse only becomes impure until the evening as is Scriptural Law, whether the first person is still touching the corpse or whether he is not.
Halacha 3
When keilim become impure due to contact with a corpse, whether because they were touched or because they were under the same shelter, one who touches them is considered like one who touches a corpse itself. Just as a corpse imparts impurity that lasts seven days to whatever touches it, whether a person or a k'li, so too, when a k'li became impure due to contact with a corpse, it and other keilim, or a person who touches it contract impurity that lasts seven days, as implied by Numbers 19:16: "one slain by the sword or a corpse." According to the Oral Tradition, it was taught that a sword is like a corpse. This also applies to other keilim, whether they are metal utensils, keilim that can be purified by immersion, or garments.
These concepts can also be inferred from ibid. 31:19 which states: "Everyone who killed a person and everyone who touched a corpse must purify himself." Would one think that a person who shot an arrow or threw a stone and killed another person would become impure for seven days? Instead, this is speaking about a person who kills with a sword or the like who becomes impure because he touched the k'li with which he killed, for that k'li touched a corpse.
What is the source from which we learn that keilim that touch a person who touched keilim that became impure because of contact with a corpse become impure? It is written: "And you shall wash your garments on the seventh day and become pure." This teaches that any person who contracts impurity that lasts seven days imparts impurity that lasts seven days to his garments.
Halacha 4
Thus in summary: When a person touches a corpse and then touches another person, the first contracts impurity that lasts seven days and the second, impurity that lasts until the evening. When keilim touch a corpse and then otherkeilim touch them, they both contract impurity that lasts seven days. An entity whose connection is of the third degree, whether a person or a k'li, contracts only the impurity that lasts until the evening.
When keilim are touching a corpse and a person touches those keilim and otherkeilim, all three contract the impurity that lasts seven days. An entity whose connection is of the fourth degree contracts only the impurity that lasts until the evening.
Halacha 5
When does the above apply? With regard to terumah and sacrificial food. With regard to liability for karet for entering the Temple or partaking of sacrificial foods, by contrast, only the first two are liable - the first person who touched the corpse and the second person who touched him - as mandated by Scriptural Law, as Numbers 19:22 states: "Everything which is touched by the impure person becomes impure."
When, by contrast, one touches keilim that were touched by an impure person or one touches a person who touches keilim that touched a corpse, he is exempt, as we explained in Hilchot Bi'at HaMikdash. For these matters, although part of the Oral Tradition, are not considered as Scriptural Law. The rationale is that it was only explicitly stated in the Torah that one who became impure because of contact with a corpse becomes a primary source of impurity and secondly, that an entity, whether a person or a k'li,that touches him becomes impure, becoming a first degree derivative of impurity.
Halacha 6
When an earthenware container touched a corpse or was in the same structure as it, it contracts ritual impurity. It does not impart ritual impurity, neither to a person, nor to another earthenware container, nor to any other k'li. For an earthenware container never becomes a primary source of ritual impurity, neither with regard to impurity stemming from a corpse or other sources of impurity. This is Scriptural Law, even though it is part of Oral Tradition.
Halacha 7
This is a great general principle with regard to ritual impurity. Any primary source of ritual impurity imparts ritual impurity to humans, garments, and utensils, whether metal implements, utensils that can be purified by immersion, or earthenware containers. Any entity that imparts impurity to a person or keilimwhen touched is called a primary source of ritual impurity. Any derivative of ritual impurity imparts ritual impurity to food and drink, but it does not impart impurity to a person or keilim, neither to earthenware containers, nor to otherkeilim and garments.
Halacha 8
Any entity that touches a primary source of impurity is referred to as a derivative of the first degree. Anything that touches a derivative of the first degree is referred to as a derivative of the second degree. Anything that touches a derivative of the second degree is referred to as a derivative of the third degree. And anything that touches a derivative of the third degree is referred to as a derivative of the fourth degree. A derivative of the first degree and those on a lesser level are called "the offspring of impurity."
Halacha 9
Any entity, whether a person or a k'li, which contracts impurity that lasts seven days as a result of contact with a corpse is referred to as tamei meit. The person or the k'li is a primary source of impurity with regard to imparting impurity to terumah and sacrificial food, as we explained. From it, are counted a first degree derivative and a second degree derivative to impart impurity to people and keilim when it is touched, like other primary sources of impurity. It does not impart impurity when carried.
Halacha 10
Any entity that contracts impurity that lasts until the evening as a result of contact with an entity that contracted impurity from a corpse is considered as the offspring of impurity. It is a derivative of impurity of the first degree. It is possible that a fourth degree contact with a corpse can be a first derivative of impurity, as we explained with regard to terumah and sacrificial foods.
Halacha 11
When a person or keilim contract impurity because of contact with the lands of the nations or a beit hapras or because he carried such earth or he touched weltering blood, a gollel or a dofek, or entered a shelter where they were located or carried weltering blood, in all instances, these individuals or keilimand the like are all primary sources of impurity by Rabbinic decree. Similarly, garments that contract impurity that lasts seven days because of these entities are all primary sources of impurity by Rabbinic decree.
Halacha 12
A tent itself which encompasses a source of impurity contracts impurity that lasts seven days according to Scriptural Law even though the impurity did not touch it. It is like garments that were touched by a corpse, as implied byNumbers 19:18: "And he shall sprinkle on the tent."
When does the above apply? When the tent was made from cloth, sackcloth, or a wooden k'li, or a hide, either a hide from an animal or beast that is permitted to be eaten or one which is forbidden to be eaten. These concepts are derived from Exodus 40:19: "And he spread the tent over the Sanctuary." The term "tent" applies only to an entity that is woven or made from hides, as in the Sanctuary. If, by contrast, the structure was made from slats of wood, like a roof, a mat, or the like, or it was bone, or made of metal, it is pure. Needless to say, if it was made from building materials, it is pure.
Whenever the Torah uses the expression, "the house is impure," the intent is the person and the keilim in the house. There is no product of wood that becomes impure as a tent except flax.
Halacha 13
When garments touch a corpse, even though they are considered as a corpse with regard to imparting impurity that lasts seven days to other entities that touch them, they are not considered as a corpse with regard to imparting impurity when one is under their shelter or when one carries them. The rationale is that the impurity stemming from carrying a corpse itself is not explicitly stated in the Torah, as we explained. And with regard to the impurity imparted by a tent, Numbers 19:14 states: "A man when he will die in a tent." Therefore if one carried garments that touched a corpse without touching the garments, or if one stands over them, they are held over him, or they were in a structure with him, he is pure.
Similarly, when a person contracted impurity from a corpse and stood overkeilim, they are pure. For one who contracts impurity from a corpse imparts impurity through touch alone.
Halacha 14
A corpse does not impart impurity to a seat or a couch that is below him, nor to articles that are placed upon him, only to a k'li that touches a corpse whether it was at its side or it was below the corpse or on top of it.
What is implied? There were ten garments one on top of the other and the corpse was on top of them and then there were ten garments on top of him. The garment that is touching him and the second garment which is touching the garment touching him both contract the impurity that lasts seven days. The third garment, whether on top or below, contracts the impurity which lasts until the evening.
When does the above - that all the garments or keilim above him and below him are pure - apply? When the impurity was not retzutzah, the laws of ohel do not apply, or there was a stone intervening between them, as will be explained in the appropriate place.
Hayom Yom:
• Shabbat, Tammuz 10, 5775 · 27 June 2015
"Today's Day"
Tuesday Tamuz 10 5703
Torah lessons: Chumash: Balak, Shlishi with Rashi.
Tehillim: 55-59.
Tanya: For they (p. 339) ...BLESSED AND EXALTED. (p. 341).
In the early period of his leadership the Alter Rebbe taught: "The footsteps of man are directed by G-d."1 When a Jew comes to a particular place it is for an (inner Divine) intent and purpose - to perform a mitzva, whether a mitzva between man and G-d or a mitzva between man and his fellow-man. A Jew is G-d's messenger. Wherever a messenger (shaliach) may be, he represents the power of themeshalei'ach, the one who sent him.2 The superior quality that souls possess, higher than the angels (who are also "messengers"), is that souls are messengers by virtue of Torah.
FOOTNOTES
1. Tehillim 37:23.
2. See also earlier, 7 Adar I, and Iyar 8.
• Shabbat, Tammuz 10, 5775 · 27 June 2015
"Today's Day"
Tuesday Tamuz 10 5703
Torah lessons: Chumash: Balak, Shlishi with Rashi.
Tehillim: 55-59.
Tanya: For they (p. 339) ...BLESSED AND EXALTED. (p. 341).
In the early period of his leadership the Alter Rebbe taught: "The footsteps of man are directed by G-d."1 When a Jew comes to a particular place it is for an (inner Divine) intent and purpose - to perform a mitzva, whether a mitzva between man and G-d or a mitzva between man and his fellow-man. A Jew is G-d's messenger. Wherever a messenger (shaliach) may be, he represents the power of themeshalei'ach, the one who sent him.2 The superior quality that souls possess, higher than the angels (who are also "messengers"), is that souls are messengers by virtue of Torah.
FOOTNOTES
1. Tehillim 37:23.
2. See also earlier, 7 Adar I, and Iyar 8.
Daily Thought:
The Mentor
Just as some people refuse to see their faults, so there are those who insist on digging too deep, persecuting themselves over every fault and making unreasonable demands upon their lives. Eventually they collapse from exhaustion, or worse, kick back with resentment.
This is why no person should go it alone. Everyone needs a mentor, someone who can look objectively and say, “This is where you are right now. This is what you can expect from yourself right now.”[See Hayom Yom, 26 Cheshvan; 20 Kislev 5737.]
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