- Today in Jewish History:
- Jews of Schaffhausen (Switzerland) Burned at the Stake (1401)
After the postilion (coach driver) of the governor killed the four-year-old son of a councilor, charges were lodged against a Jew named Michael Vinelmann, a former resident of Basel, alleging that he had promised the murderer three gulden for the blood of the child. The murderer was broken on the wheel, and the Jew burned alive without trial.
Shortly before, a similar accusation had been brought against the Jews of Schaffhausen and been successfully refuted. When news of Michael Vinelmann's fate was brought to Schaffhausen, several of the Jews of the city fled and were soon captured. They were taken back to Schaffhausen, where they were thrown into a dungeon and terribly tortured. Unable to endure the pain, they "confessed" to the crime of which they had been accused, whereupon all the Jews living in Schaffhausen were condemned to death. Thirty Jews were burned alive. Four weeks later, eighteen men and women died at the stake in Winterthur in a similar context.
- Passing of Rabbi Yosef Trani (1639)
Rabbi Yosef Trani, known as the Maharit (1568-1639), was born in Safed and married a descendant of Rabbi Yosef Cairo. When a plague broke out in Safed, he abandoned the city, but returned in 1594 to head a yeshivah. In 1604, he was appointed rabbi of Constantinople and, a few years later, leader of Turkish Jewry. He is renowned for his responsa published under the title Teshuvot Maharit.
Daily Quote:
At the Splitting of the Sea, a servant girl saw what Isaiah, Ezekiel and all other prophets did not behold.[Midrash Mechilta]
Daily Study:
- Chumash Parshat Balak, 4th Portion (Numbers 22:39-23:12) with Rashi
- Chapter 22
39Balaam went with Balak, and they arrived at Kiryath Huzoth [a city of streets]. לט וַיֵּלֶךְ בִּלְעָם עִם בָּלָק וַיָּבֹאוּ קִרְיַת חֻצוֹת:
Kiryath Huzoth: A city full of markets, with men, women and children in its streets, as if to say, See, and have pity, so that all these people are not annihilated. — [Mid. Tanchuma Balak 11, Num. Rabbah 20:17] קרית חצות: עיר מלאה שווקים אנשים ונשים וטף בחוצותיה, לומר ראה ורחם שלא יעקרו אלו:
40Balak slaughtered cattle and sheep and sent [some] to Balaam and to the dignitaries with him. מוַיִּזְבַּח בָּלָק בָּקָר וָצֹאן וַיְשַׁלַּח לְבִלְעָם וְלַשָּׂרִים אֲשֶׁר אִתּוֹ:
cattle and sheep: A small number, only one bull and one sheep. — [Mid. Tanchuma Balak 11, Num. Rabbah 20:17] בקר וצאן: דבר מועט, בקר אחד וצאן אחד בלבד:
41And in the morning Balak took Balaam and led him up to Bamoth Baal, and from there he saw part of the people. מאוַיְהִי בַבֹּקֶר וַיִּקַּח בָּלָק אֶת בִּלְעָם וַיַּעֲלֵהוּ בָּמוֹת בָּעַל וַיַּרְא מִשָּׁם קְצֵה הָעָם:
Bamoth Baal: As the Targum [Onkelos] understands it:“to the heights of his deity,” [Baal being] the name of a deity. במות בעל: כתרגומו לרמת דחלתיה, שם עבודה זרה:
Chapter 23
1Balaam said to Balak, "Build me seven altars here, and prepare for me seven bulls and seven rams." אוַיֹּאמֶר בִּלְעָם אֶל בָּלָק בְּנֵה לִי בָזֶה שִׁבְעָה מִזְבְּחֹת וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִים:
2Balak did as Balaam had requested, and Balak and Balaam offered up a bull and a ram on [each] altar. בוַיַּעַשׂ בָּלָק כַּאֲשֶׁר דִּבֶּר בִּלְעָם וַיַּעַל בָּלָק וּבִלְעָם פָּר וָאַיִל בַּמִּזְבֵּחַ:
3Balaam said to Balak, "Stand beside your burnt offering, and I will go. Perhaps the Lord will happen to appear to me, and He will show me something that I can tell you," and he went alone. גוַיֹּאמֶר בִּלְעָם לְבָלָק הִתְיַצֵּב עַל עֹלָתֶךָ וְאֵלְכָה אוּלַי יִקָּרֶה יְהֹוָה לִקְרָאתִי וּדְבַר מַה יַּרְאֵנִי וְהִגַּדְתִּי לָךְ וַיֵּלֶךְ שֶׁפִי:
Perhaps the Lord will happen to appear to me: He is not accustomed to speak to me by day. אולי יקרה ה' לקראתי: אינו רגיל לדבר עמי ביום:
and he went alone: Heb. שֶׁפִי, as the Targum [Onkelos] renders:“alone.” The term denotes ease and quietness, that he was accompanied by nothing but silence. וילך שפי: כתרגומו יחידי, לשון שופי ושקט, שאין עמו אלא שתיקה:
4God chanced upon Balaam, and he said to Him, "I have set up the seven altars, and I have offered up a bull and a ram on [each] altar." דוַיִּקָּר אֱלֹהִים אֶל בִּלְעָם וַיֹּאמֶר אֵלָיו אֶת שִׁבְעַת הַמִּזְבְּחֹת עָרַכְתִּי וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ:
[God] chanced upon: Heb. וַיִּקָּר, an expression denoting [a] casual [meeting or occurrence], and it denotes something shameful, an expression [used for] the uncleanness caused by seminal emission קֶרִי, as if to say, [God appeared to him] with reluctance and with contempt. He would never have appeared to him by day, but He wanted to show His love for Israel. — [Gen. Rabbah 52:5] ויקר: לשון עראי, לשון גנאי, לשון טומאת קרי, כלומר בקושי ובבזיון, ולא היה נגלה עליו ביום אלא בשביל להראות חבתן של ישראל:
the seven altars: “I prepared seven altars” is not written here, but “ the seven altars.” He said to Him, “Their patriarchs built seven altars before You, and I have prepared [seven] corresponding to them all.” Abraham built four-“There he built an altar to the Lord Who appeared to him” (Gen. 12:7); “Abraham moved from there to the mountain… [and built an altar there]” (ibid. 8); “Abraham pitched his tent [and built an altar there]” (ibid. 13:18), and one on Mount Moriah (ibid. 22:9). Isaac built one-“He built an altar there” (ibid. 26:25), and Jacob built two-one in Shechem (ibid. 33:20) and one in Beth El (ibid. 35:7). - [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18] את שבעת המזבחת: שבעה מזבחות ערכתי אין כתיב כאן, אלא את שבעת המזבחות, אמר לפניו אבותיהם של אלו בנו לפניך שבעה מזבחות, ואני ערכתי כנגד כולן. אברהם בנה ארבעה (בראשית יב, ז) ויבן שם מזבח לה' הנראה אליו, (שם יב, ח) ויעתק משם ההרה וגו', (שם יג, יח) ויאהל אברהם וגו' ואחד בהר המוריה. ויצחק בנה אחד (שם כו, כה) ויבן שם מזבח וגו'. ויעקב בנה שתים; אחד בשכם ואחד בבית אל:
and I offered up a bull and a ram on [each] altar: whereas Abraham offered up only a ram. - [See Mid. Tanchuma Balak 11, Tzav 1, Num. Rabbah 20:18] ואעל פר ואיל במזבח: ואברהם לא העלה אלא איל אחד:
5The Lord placed something into Balaam's mouth, and He said, "Return to Balak and say as follows." הוַיָּשֶׂם יְהֹוָה דָּבָר בְּפִי בִלְעָם וַיֹּאמֶר שׁוּב אֶל בָּלָק וְכֹה תְדַבֵּר:
6When he returned, Balak was standing next to his burnt offering, he and all the Moabite dignitaries. ווַיָּשָׁב אֵלָיו וְהִנֵּה נִצָּב עַל עֹלָתוֹ הוּא וְכָל שָׂרֵי מוֹאָב:
7He took up his parable and said, "Balak the king of Moab has brought me from Aram, from the mountains of the east [saying], 'Come, curse Jacob for me and come invoke wrath against Israel.' זוַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר מִן אֲרָם יַנְחֵנִי בָלָק מֶלֶךְ מוֹאָב מֵהַרְרֵי קֶדֶם לְכָה אָרָה לִּי יַעֲקֹב וּלְכָה זֹעֲמָה יִשְׂרָאֵל:
Come, curse Jacob for me and come invoke wrath against Israel: He told him to curse them with [their] two names, for perhaps one of them was not [their] distinctive [one]. ארה לי יעקב ולכה זעמה ישראל: בשני שמותיהם אמר לו לקללם, שמא אחד מהם אינו מובהק:
8How can I curse whom God has not cursed, and how can I invoke wrath if the Lord has not been angered? חמָה אֶקֹּב לֹא קַבֹּה אֵל וּמָה אֶזְעֹם לֹא זָעַם יְהֹוָה:
How can I curse whom God has not cursed: Even when they deserved to be cursed, they were not cursed, [namely,] when their father [Jacob] recalled their iniquity, [by saying,] “for in their wrath they killed a man” (Gen. 49:6), he cursed only their wrath, as it says, “Cursed be their wrath” (ibid. 7). When their father [Jacob] came in deceit to his father [Isaac], he deserved to be cursed. But what does it say there? “He, too, shall be blessed” (ibid. 27:33). Regarding those who blessed, it says, “These shall stand to bless the people” (Deut. 27:12). However, regarding those who cursed, it does not say, “These shall stand to curse the people” but, “These shall stand for the curse” (ibid. 13), for He [God] did not want to mention the word ‘curse’ in reference to them [the people]. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19] מה אקב לא קבה אל: כשהיו ראוים להתקלל לא נתקללו, כשהזכיר אביהם את עונם, כי באפם הרגו איש. לא קלל אלא אפם, שנאמר (בראשית מט, ז) ארור אפם. כשנכנס אביהם במרמה אצל אביו היה ראוי להתקלל, מה נאמר שם (שם כז, לג) גם ברוך יהיה. במברכים נאמר (דברים כז, יב) אלה יעמדו לברך את העם. במקללים לא נאמר ואלה יעמדו לקלל את העם, אלא על הקללה, לא רצה להזכיר עליהם שם קללה:
If the Lord has not been angered: I myself am powerless, except that I can determine the precise moment when God becomes angry, and He has not become angry all these days since I have come to you. This is the meaning of the statement, “O my people, remember now what he [Balak king of Moab] planned… and what Balaam… answered him… may you recognize the righteous deeds of the Lord” (Mic. 6:5). - [Ber. 7a, Sanh.. 105b, A.Z. 4b] לא זעם ה': אני אין כחי אלא שאני יודע לכוין השעה שהקב"ה כועס בה, והוא לא כעס כל הימים הללו שבאתי אליך, וזהו שנאמר (מיכה ו, ה) עמי זכר נא מה יעץ וגו' ומה ענה אותו בלעם וגו' למען דעת צדקות ה':
9For from their beginning, I see them as mountain peaks, and I behold them as hills; it is a nation that will dwell alone, and will not be reckoned among the nations. טכִּי מֵרֹאשׁ צֻרִים אֶרְאֶנּוּ וּמִגְּבָעוֹת אֲשׁוּרֶנּוּ הֶן עָם לְבָדָד יִשְׁכֹּן וּבַגּוֹיִם לֹא יִתְחַשָּׁב:
For from its beginning, I see them as mountain peaks: I look at their origins and the beginning of their roots, and I see them established and powerful, like these mountains and hills, because of their patriarchs and matriarchs. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19] כי מראש צרים אראנו: אני מסתכל בראשיתם ובתחלת שרשיהם, ואני רואה אותם מיוסדים וחזקים כצורים וגבעות הללו ע"י אבות ואמהות:
It is a nation that will dwell alone: This is [the legacy] their forefathers gained for them-to dwell alone, as the Targum [Onkelos] renders it [it is a nation that is alone destined to inherit the world]. הן עם לבדד ישכון: הוא אשר זכו לו אבותיו לשכון בדד, כתרגומו:
and will not be reckoned among the nations: As Targum [Onkelos] paraphrases, they will not perish along with the other nations, for it says, “for I shall make an end of all the nations…” (Jer. 30:11); they will not be reckoned with the rest. Another interpretation: When they rejoice, no other nation rejoices with them, as it says, “God alone will guide them [to future happiness]” (Deut. 32:12). And when the nations prosper, they will receive a share with each one of them, but it will not be deducted from their account, and this is the meaning of, “and will not reckoned among the nations.” - [Mid. Tanchuma Balak 12, Num. Rabbah 20:19] ובגוים לא יתחשב: כתרגומו, לא יהיו נעשין כלה עם שאר האומות, שנאמר (ירמיה ל, יא) כי אעשה כלה בכל הגוים וגו' אינן נמנין עם השאר. דבר אחר כשהן שמחין אין אומה שמחה עמהם, שנאמר (דברים לב, יב) ה' בדד ינחנו. וכשהאומות בטובה, הם אוכלין עם כל אחד ואחד ואין עולה להם מן החשבון, וזהו, ובגוים לא יתחשב:
10Who counted the dust of Jacob or the number of a fourth of [or, of the seed of] Israel? May my soul die the death of the upright and let my end be like his." ימִי מָנָה עֲפַר יַעֲקֹב וּמִסְפָּר אֶת רֹבַע יִשְׂרָאֵל תָּמֹת נַפְשִׁי מוֹת יְשָׁרִים וּתְהִי אַחֲרִיתִי כָּמֹהוּ:
Who can count the dust of Jacob: As the Targum [Onkelos] renders, “the children of the house of Jacob, [concerning whom it was stated, 'they shall be as many as the dust of the earth, or one] of the four camps” - [referring to] the four divisions. Another interpretation: The dust of Jacob-The number of mitzvoth they fulfill with dust are innumerable: “You shall not plow with an ox and a donkey [together]” (Deut. 22:10);“You shall not sow your field with a mixture of seeds” (Lev. 19:19), the ashes of the red cow (19:19), the dust used for a woman suspected of infidelity, and others similar to these. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19] מי מנה עפר יעקב וגו': כתרגומו, דעדקיא דבית יעקב וכו' מארבע משרייתא, מארבע דגלים. דבר אחר עפר יעקב אין חשבון במצות שהם מקיימין בעפר (דברים כב, י) לא תחרוש בשור ובחמור, (ויקרא יט, יט) לא תזרע כלאים, אפר פרה, ועפר סוטה וכיוצא בהם:
or the number of the seed of: [The word רֹבַע denotes] their copulations; the seed which issues from sexual intercourse. — [Mid. Tanchuma Balak 12, Num. Rabbah 20:19] ומספר את רבע ישראל: רביעותיהן, זרע היוצא מן התשמיש שלהם:
May my soul die the death of the upright: Among them. תמת נפשי מות ישרים: שבהם:
11Balak said to Balaam, "What have you done to me? I took you to curse my enemies, but you have blessed them!" יאוַיֹּאמֶר בָּלָק אֶל בִּלְעָם מֶה עָשִׂיתָ לִי לָקֹב אֹיְבַי לְקַחְתִּיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ:
12He answered, saying, "What the Lord puts into my mouth that I must take care to say." יבוַיַּעַן וַיֹּאמַר הֲלֹא אֵת אֲשֶׁר יָשִׂים יְהֹוָה בְּפִי אֹתוֹ אֶשְׁמֹר לְדַבֵּר:
- Daily Tehillim - Psalms Chapters 72-76
Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
1
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
- Tanya Igeret HaTeshuva , middle of Chapter 4
- Wednesday, July 1, 2015 - 14 Tammuz, 5775
- Today in Taanya:
Igeret HaTeshuva , middle of Chapter 4
אך הענין יובן על פי מה שכתוב: כי חלק ה׳ עמו וגו׳
The key to this will be found in the phrase,1 “For [G‑d’s] people are part of G‑d...”;
חלק משם הוי׳ ברוך הוא
[they are] part of the Four-Letter Name of G‑d.
כדכתיב: ויפח באפיו נשמת חיים
Thus, describing G‑d’s infusion of a soul into the body of Adam, it is written:2 “And He blew into his nostrils a soul of life,”
ומאן דנפח מתוכו נפח וכו׳
The metaphor of blowing signifies that the soul of a Jew originates in the innermost aspect of G‑dliness — in the Tetragrammaton, as shall be soon explained.
ואף שאין לו דמות הגוף וכו׳ חס ושלום
Now [G‑d] has no bodily form, and so on,5 G‑d forbid.
How, then, is it possible to say that G‑d “blew”, and to speak of a “part” of Himself?
אך דברה תורה כלשון בני אדם
However, the Torah6 “speaks as in the language of men,” i.e., anthropomorphically.
כי כמו שיש הפרש והבדל גדול באדם התחתון, על דרך משל, בין ההבל שיוצא מפיו בדבורו להבל היוצא על ידי נפיחה
By way of analogy: There exists a vast difference in the case of mortal man between the breath issuing from his mouth while speaking and the breath of forceful blowing.
שביוצא בדיבורו מלובש בו כח וחיות מעט מזעיר
The breath that issues with his speech embodies the soul’s power and life-force only minimally,
והוא בבחינת חיצוניות מנפש החיה שבקרבו
and that is only from the superficial aspect of the soul that dwells within him.
אבל ביוצא בכח הנופח דמתוכו נפח
But the breath that issues when he blows forcefully, from deep within himself,
מלובש בו כח וחיות פנימית מבחינת נפש החיה וכו׳
embodies the internal power and life-force of the vivifying soul….
Just as there exists a vast difference between man’s speaking and forceful blowing:
ככה ממש, על דרך משל, המבדיל הבדלות לאין קץ
Precisely so in the analogy [of Creation], allowing for the infinite differentiations involved [between Creator and created],
יש הפרש עצום מאד למעלה
there exists a prodigious difference Above,
בין כל צבא השמים, ואפילו המלאכים, שנבראו מאין ליש
between all the hosts of heaven, even the spiritual beings like angels, who were created ex nihilo, [and the soul of man].
וחיים וקיימים מבחינת חיצוניות החיות והשפע שמשפיע אין סוף ברוך הוא להחיות העולמות
They derive their life and existence from the external aspect of the life-force issuing forth from the Infinite One to vitalize creation.
ובחינה זו נקראת בשם רוח פיו, על דרך משל, כמו שכתוב: וברוח פיו כל צבאם
his [external] aspect of the life-giving power is called the “breath of His mouth,” as it were, as the verse states:7 “By the breath of His mouth all their hosts [were created].”
והיא בחינת חיות המלובשת באותיות שבעשרה מאמרות
This is the creative power embodied in the letters of the Ten Utterances
שהן בחינת כלים והמשכות וכו׳, כמו שנתבאר בלקוטי אמרים חלק ב׳ פרק י״א
(8these letters being in the nature of vessels, and a drawing down and so forthof the life-force, as explained in Likutei Amarim, Part II, ch. 11).
ובין נשמת האדם שנמשכה תחלה מבחינת פנימיות החיות והשפע שמשפיע אין סוף ברוך הוא
In contrast, the soul of man derives initially from the innermost dimension of the life-force and flow issuing from the Infinite One,
כמו שכתוב: ויפח וגו׳
as in the verse quoted above, “And He blew….”
As mentioned earlier, this verb indicates the internal aspect of the Divine flow of life-force, for “he who blows, does so from his innermost being.”
Thus, the soul originated in the internal aspect of the life-force and flow issuing from G‑d. It is only afterwards, in order to enable it to be invested within the body, that the soul descended to a more external level, as the Alter Rebbe now goes on to say.
ואחר כך ירדה בסתר המדרגה, גם כן על ידי בחינת האותיות שבמאמר: נעשה אדם וכו׳
It then descended through ever more concealing planes, also (like the angels who were created by means of “letters”) by means of the letters that comprise the Divine Utterance,9 “Let us make man...,”
כדי להתלבש בגוף עולם הזה התחתון
in order that it could eventually be invested in a body in this inferior, [physical] world.
This, then, is the difference between souls and angels: Souls derive from the innermost aspect of G‑dliness, the Tetragrammaton, while angels are rooted in the external aspect of G‑dliness, the Divine Name Elokim, as is now explained.
ולכן נקראו המלאכים בשם אלקים בכתוב
For this reason Scripture calls the angels “Elokim”,
וכמו שכתוב: כי ה׳ אלקיכם הוא אלקי האלקים גו׳
as10 in the phrase,11 “For the L‑rd your G‑d, 12He is the G‑d of G‑ds (Elokim).,”the last word here referring to angels,
הודו לאלקי האלקים גו׳
[and likewise],13 “Praise the G‑d of G‑ds (Elokim).,” once again referring to angels by the name “Elokim”,
ויבואו בני האלקים להתייצב גו׳
and (in yet another reference to angels),14 “The sons of G‑d (Elokim) came to present themselves….”
The Name Elokim is applied to angels:
לפי שיניקת חיותם היא מבחינת חיצוניות, שהיא בחינת האותיות לבד
Because they derive their nurture from the external degree [of G‑dliness], which is merely the state of “letters”.
ושם אלקים הוא בחינת חיצוניות לגבי שם הויה ברוך הוא
Similarly, the Name Elokim is an external state relative to the Tetragrammaton.
אבל נשמת האדם, שהיא מבחינת פנימיות החיות, היא חלק שם הויה ברוך הוא
But the soul of man, deriving from the internal aspect of the G‑dly vivifying power, is a part of the Tetragrammaton,
כי שם הויה מורה על פנימיות החיות, שהיא למעלה מעלה מבחינת האותיות
for the Tetragrammaton indicates the innermost dimension of the life-giving power, which far transcends the state of letters.
| FOOTNOTES | |
| 1. | Devarim 32:9. |
| 2. | Bereishit 2:7. |
| 3. | See above, Part I, beg. of ch. 2, citing the Zohar. |
| 4. | The Rebbe suggests that “etc.” alludes to the continuation of this statement above, Part I, beg. of ch. 2: “...from his inwardness and his innermost being.” |
| 5. | Note of the Rebbe: “ ‘Etc.’ signifies ‘nor body’ — from the hymn entitled Yigdal. See also beg. ofLikutei Torah leGimmel Parshiyot.” |
| 6. | Berachot 31b. |
| 7. | Tehillim 33:6. |
| 8. | Parentheses are in the original text. |
| 9. | Bereishit 1:26. |
| 10. | The Rebbe notes that the Alter Rebbe cites three verses to adduce that angels are called Elokim,possibly in order to allude to the three general categories of angels — in the Worlds of Beriah, Yetzirah and Asiyah. The angels closest to souls (souls having “arisen in the Divine thought”) are those of the World of Beriah, the World of Thought. They are alluded to in the first verse, which states that “Your G‑d,” i.e., the G‑d of souls, is “the G‑d of angels.” The second verse, which mentions neither “Your G‑d” nor the Tetragrammaton, may be said to refer to the angels in the World of Yetzirah. The final verse, which speaks of the angels who give testimony with regard to the worldly affairs of man, may be said to apply to the angels of the nethermost world, the World ofAsiyah. |
| 11. | Devarim 10:17. |
| 12. | In line with Scripture, the Rebbe restored the word “He” to the paraphrase in the text. |
| 13. | Tehillim 136:2. |
| 14. | Iyov 1:6. |
Rambam
- Sefer Hamitzvot
- Wednesday, July 1, 2015 - 14 Tammuz, 5775
- Daily Mitzvah - P107
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107 (Digest)
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.]
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
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.In the 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.
____________________________________________________________
- 1 Chapter a Day - Ta'aniyot - Chapter Two
Ta'aniyot - Chapter Two
Halacha 1
We should fast and sound the trumpets in the [following] situations of communal distress:1 because of the distress that the enemies of the Jews cause the Jews, because of [the passage of] an armed [force], because of a plague, because of a wild animal [on a rampage], because of various species of locusts,2 because of the black blight and the yellow blight, because of falling buildings,3 because of an epidemic, because of [the loss of our source of] sustenance, and because of rain [or a lack of it].4
Halacha 2
A city afflicted by any of these difficulties should fast and sound the trumpets until the difficulty passes.5 The inhabitants of the surrounding area should fast,6but should not sound the trumpets. They should, however, ask for mercy on [their brethren's] behalf. We do not cry out [to God] or sound the trumpets on the Sabbath, as was explained,7 except in the case of distress over [the loss of our source of] sustenance. In this instance, we cry out [to God] even on the Sabbath,8 but we do not sound the trumpets for this reason on the Sabbath.
Halacha 3
What is meant by "the distress that the enemies of the Jews cause the Jews"? When gentiles come to wage war against the Jews, to impose a tax upon them,9 to take land away from them, or to pass a decree [restricting the observance of our faith,]10 even concerning merely a slight mitzvah, we should fast and sound the trumpets until [God shows] mercy.
All the surrounding cities should fast, but they should not sound the trumpets unless they are doing so to gather the people together to come to their aid.11
Halacha 4
What is meant by "[the passage of] an armed [force]"? This applies even to an armed [force] that has peaceful intentions. For example, gentiles were waging war against other gentiles and they passed a Jewish settlement.12 Although they are not at war with the Jews, this is still considered a time of distress13 for which we should fast, as [implied by the blessing, Leviticus 26:6] "A sword will not pass through your land." From this, it can be understood14 that seeing war is itself a sign of distress.
Halacha 5
"Because of plague." What constitutes a plague? When three people die on three consecutive days15 in a city that has 500 male inhabitants,16 this is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague.
If a city has 1000 male inhabitants and six people die on three consecutive days, it is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague. Similarly, this ratio should be followed [with regard to all cities, regardless of their size].
Women, children, and older men who no longer work are not included in the census in this context.17
Halacha 6
Halacha 7
We do not fast because of a wild animal unless it is on a rampage.21 What is implied? If it is seen in a city during the day, it is on a rampage.22 Should it be seen in a field during the day, encounter two men and not flee from them, it is on a rampage.23 If the field was close to a swamp, and it saw two men and pursued them, it is on a rampage; if it did not pursue them, it is not on a rampage.24
If it was in a swamp, even if it pursued them, it is not considered to be on a rampage25 unless it slew both of them and ate [only] one.26 If, however, it ate both of them in a swamp, it is not considered to be on a rampage, for this is its place, and it slew them because it was hungry, not because it was on a rampage.27
Halacha 8
When houses are constructed in deserts or in other abandoned areas,28 since this is a natural place for bands of wild animals, [it is only when] an animal climbs to the top of a roof and takes a baby from a cradle that it is considered to be "on a rampage." Otherwise, it is not considered to be "on a rampage." [The fault lies rather] with these people who endangered their lives and came to a place where wild animals live.
Halacha 9
When there is a rampage of swarming animals29 - e.g., snakes or scorpions - or swarming birds that cause injury,30 we do not fast or sound the trumpets because of them. We do, however, call out [to God] without trumpet blasts. Needless to say, [this applies to swarms of] hornets, mosquitoes, and the like.
Halacha 10
"Because of various species of locusts." Even if only one fleet31 is seen in all ofEretz Yisrael, [the entire country] should fast and sound the trumpets because of them.32 [The same applies if] even the slightest amount of govai appear.33For chagav,34 however, we do not fast or sound the trumpets; nevertheless, we do call out [to God] without sounding the trumpets.
Halacha 11
Halacha 12
What is meant by "because of falling buildings"? When many38 strong walls that are not located on the banks of a river39 begin to fall in a city,40 this is a difficulty [that warrants] fasting and the sounding of the trumpets.
Similarly, we should fast and sound the trumpets because of earthquakes and strong winds that destroy buildings and kill people.
Halacha 13
What is meant by "because of an epidemic"? When one illness - e.g., a throat infection41 or polio42 - affects many people in a city and people die because of this illness,43 this is considered to be a matter of communal distress. A fast is called and the trumpets are sounded.
Similarly, if running sores44 affect the majority of the community, it is considered like boils, and they should fast and sound the trumpets. For a dry itch [which affects the entire community], we merely cry out [to God].
Halacha 14
What is meant by "because of [the loss of our source of] sustenance"? That the price of the articles on which the livelihood of most of the inhabitants of a city depend - e.g., linen goods in Babylon and wine and oil in Eretz Yisrael - has fallen, and the trade in these articles has decreased to the extent that a merchant must offer them for sale at only 60% of their real value in order to be able to find a purchaser. This is considered a communal distress [that warrants] us to raise a clamor45 and cry out to God,46 even on the Sabbath.47
Halacha 15
What is meant by "because of rain"? When the rainfall is so abundant that it causes difficulty, prayers should be recited. There is no greater difficulty than this, that homes should fall and become the graves [of their inhabitants].48
Halacha 16
If, after grain has already sprouted, the rains cease51 and the produce begins to dry, the people should fast and cry out [to God] until rain descends or the produce dries out entirely.52
Similarly, if the Pesach season, which is the time when the trees flower in Eretz Yisrael, arrives and there is no rainfall,53 the people should fast and cry out [to God] until rain that is fit for trees descends or until the season passes.
Halacha 17
Similarly, if the festival of Sukkot54 arrived and a sufficient amount of rain had not descended to fill the storage vats, the irrigation ditches, and the caverns, the people should fast until sufficient rain descends for the storage vats.
If the people have no water to drink, they should fast for rain at all times whenever there is no water to drink, even in the summer.55
Halacha 18
When the rains ceased for more than forty days in the rainy season, it is a drought, and the people should fast and cry out [to God] until the rains descend or until the rainy season passes.
| FOOTNOTES | |
| 1. |
Having explained the nature of the obligations to fast and sound the trumpets in the previous chapter, the Rambam devotes this chapter to explaining the various situations in which these obligations apply.
It must be noted that the advances of civilization have cushioned us against many of these natural disasters and it is not common for us to fast because of these situations. Nevertheless, the obligation for a community to fast in such times of distress applies even in the present age and in the diaspora. Thus, both the Tur and the Shulchan Aruch devote an entire chapter (576) to the discussion of fasts of this nature. Nevertheless, in the present era, even in times of genuine communal distress, it is infrequent for the Rabbis to declare a communal fast, because our physical stamina is not as great as that of the previous generations.
|
| 2. |
Both Hebrew terms arbeh and chasil refer to species of locusts. The exact names of the species intended is a source of debate.
|
| 3. |
And because of earthquakes or hurricanes strong enough to cause buildings to topple.
|
| 4. |
The lack of rain is the most common and the most widely discussed of all the phenomena mentioned. Nevertheless, it is precisely for that reason that it is discussed last. All the other phenomena are discussed briefly in this chapter, while the fasts concerning rain are discussed in several halachot in this chapter and in the following two chapters in their entirety.
|
| 5. |
From Chapter 1, Halachah 5, it appears that the the intent is not to fast on consecutive days until the difficulty passes, but rather to fast on the Mondays and Thursdays in this period. Nevertheless, in times of great distress, the Rabbis occasionally ordained consecutive fasts.
|
| 6. |
Only the people in the immediate vicinity of the distressed area are obligated to fast. Were we to be obligated to fast for difficulties in distant places, we would be constantly fasting, for there are, ל"ע, a multitude of difficulties throughout the world (Kessef Mishneh). Although this ruling is generally followed, there are times when public fasts are called when Jews in distant lands are in profound distress. In particular, this applies with regard to the Jews in Eretz Yisrael. (See Halachah 6.)
|
| 7. |
Chapter 1, Halachah 6. See also Hilchot Shabbat 2:24.
|
| 8. |
In that halachah, it is mentioned that we also cry out to God in prayer on the Sabbath on behalf of people whose lives are in immediate danger - e.g., a besieged city or a ship in danger of sinking.
|
| 9. |
This refers to an unfair tax imposed on the Jews alone, and not a tax on all the inhabitants of the country.
|
| 10. |
Here too, mortal danger is involved. As the Rambam writes in Hilchot Yesodei HaTorah 5:3, we are obligated to sacrifice our lives if gentiles pass a decree forbidding the observance of even a seemingly slight mitzvah (Kinat Eliyahu).
|
| 11. |
For the latter purpose, this is permitted even on the Sabbath, as stated in Chapter 1, Halachah 6.
|
| 12. |
This also refers to Jewish settlements in the diaspora.
|
| 13. |
Although the Rambam proves his point through Biblical exegesis, anyone who reads the chronicles of the rampages of "friendly" armies through the various periods of Jewish history will realize how the passage of any armed forces can constitute communal distress for our people.
|
| 14. |
I.e., since the lack of passage of an armed force is considered a blessing, it can be assumed that the passage of an armed force is the opposite.
|
| 15. |
The Lechem Mishneh associates this ruling with the concept of chazakah, i.e., once a phenomenon is repeated three times, it can be presumed to recur.
|
| 16. |
In one of his responsa, the Rambam writes that the numbers mentioned in this halachah also include gentiles. If a city is smitten by a plague, it will spread among all its inhabitants, whether Jew or gentile. This concept is quoted as halachah by the Shulchan Aruch (Orach Chayim 576:3).
|
| 17. |
The Maggid Mishneh notes that the Mishnah (Ta'anit 3:1) uses the expression רגלי for inhabitants. From Exodus 12:37, "600,000 men on foot (רגלי) aside from children," we know that the term refers to adult males able to perform military service (i.e., below the age of sixty). The commentaries explain that elderly men, children, and women are considered to have a weaker constitution than adult males. Hence, it is only when a significant number of adult males die that one may be sure that the deaths can be attributed to a plague. (See also the Jerusalem Talmud,Ta'anit 3:5.)
|
| 18. |
Ta'anit 21b explains the rationale for this halachah: "If a Matron (Eretz Yisrael) is stricken, is it not likely that the maid-servant (the diaspora) will be stricken." The welfare of the inhabitants of Eretz Yisrael is a matter of concern for all Jews.
The Ramah (Orach Chayim 576:2) states that this applies only when the plague has affectedEretz Yisrael in its entirety.
|
| 19. |
The Magen Avraham 576:2 states that it is not customary at present to fast because of a plague. The nature of our physical constitutions has changed, and, were the inhabitants of a city afflicted by a plague to fast, it is more likely that they would succumb to it. Similarly, if caravans frequently travel from one city to another, there is the danger of infection. Therefore, even people in the distant city should not fast (Mishnah Berurah 576:10).
|
| 20. |
As mentioned in Halachah 2, in such an instance the surrounding cities should fast as long as there is no danger of infection (ibid.).
|
| 21. |
We have translate the word משלחת in this manner so that its intent will be easily understood. It is, however, worthy to mention the interpretation of Rashi, Ta'anit 22a, who interprets the word as "sent from Heaven," i.e., a minister of Divine retribution. (See also the gloss of the Ra'avad to Halachah 9.) This implies that the animal is not acting according to its natural pattern and is therefore more dangerous than normal.
|
| 22. |
A wild animal would not ordinarily enter a populated area during the daytime.
|
| 23. |
Although wild animals occasionally wander through fields, their tendency is to flee when they encounter humans.
|
| 24. |
As the Rambam mentions, it is common to find wild animals in a swamp. Therefore, the fact that they do not flee when discovered close to a swamp is not considered extraordinary. If, however, the animal pursues them, this is considered a departure from the norm and a sign that it was "sent from Heaven."
|
| 25. |
It is not out of the ordinary for a wild animal to pursue intruders to its natural home.
|
| 26. |
The fact that the animal ate only one of the men is a clear indication that it was motivated by reasons other than natural hunger when it slew the men.
|
| 27. |
The Mishnah Berurah 576:23 states that a deep forest is governed by the same laws as a swamp.
|
| 28. |
Ta'anit 22a mentions this teaching in connection with hunters' huts.
|
| 29. |
Reptiles as opposed to mammals.
|
| 30. |
The Ra'avad protests, stating that if these animals kill humans, that is a sign that they were chosen as "messengers of God," and fasting should be instituted because of them. Although theMaggid Mishneh does not accept this ruling, the Kessef Mishneh takes note of the term "that cause injury," and explains that the Rambam himself would accept the Ra'avad's view when it has been demonstrated that these animals have deadly intentions. In his Beit Yosef and Shulchan Aruch (Orach Chayim 576:7), Rav Yosef Karo quotes and even extends this interpretation.
|
| 31. |
Our translation of kanaf is taken from Rav Kapach, whose interpretation is based on the Arabic term used by the Rambam for that word in the Guide to the Perplexed, Vol. 1, Chapter 43. In his commentary, he also sheds light on the tendencies of the various insects mentioned by the Rambam. Others interpret kanaf as referring to a single locust.
|
| 32. |
Locusts multiply speedily. If one fleet is seen, we can assume that soon there will be swarms of them that will cover the entire countryside.
|
| 33. |
Govai is also a species of locusts. They are more dangerous than the others
|
| 34. |
Chagav is also a species of locusts; they are smaller than the others and do not pose a serious danger to the crops. At present, we are unfamiliar with the exact names of all the various species of locusts. Therefore, it is customary to fast and sound the trumpets whenever any locusts are sighted (Ra'avad, Shulchan Aruch, Orach Chayim 576:9).
|
| 35. |
We have followed the translation of "The Living Torah" (Deuteronomy 28:22), for it appears appropriate in the immediate context. Both these terms appear to refer to agricultural afflictions that affect crops and spread from field to field. Others, however, render either or both of these terms as damage to crops from a searing hot wind or burning sun.
|
| 36. |
As mentioned, the fear is that the contagion will spread from field to field. For this reason, the entire region in which the blight is found is required to fast (Ramah, Orach Chayim 576:8).
|
| 37. |
I.e., a portion of the field the size of the opening of an oven. Our translation is based on the Rambam's Commentary on the Mishnah (Ta'anit 3:5). The Maggid Mishneh and others offer a different explanation, "the amount of grain necessary to bake enough bread to fill the mouth of an oven."
|
| 38. |
The Mishnah Berurah 576:11 quotes the Ritba as explaining that this refers to the walls of three homes.
|
| 39. |
If, however, the houses are located on a river bank, the fact that the walls fall can be attributed to the erosion of their foundations by the water.
|
| 40. |
In his Commentary on the Mishnah (Ta'anit 3:4), the Rambam writes that this refers to walls that fall without any apparent reason.
|
| 41. |
The Hebrew אסכרה is related to the root סוכר, which means "close." It refers to a throat infection which forces a person to keep his mouth closed (Ramah, Orach Chayim 576:5).
|
| 42. |
Our translation, admittedly somewhat of an extension, is based on the commentary of Rav Sa'adiah Gaon on Deuteronomy 28:22. Rashi describes it as a disease that causes a person to run a very high fever and to constantly thirst for water; perhaps typhoid.
|
| 43. |
The Beit Yosef (Orach Chayim 576) questions why the Rambam does not mention that the situation warrants a fast only when three people die in three days, as he did with regard to plague (Halachah 5). He concludes that there is a more severe element to these epidemics than plague, and even if fewer than three people die each day, a communal fast should be held. The Ramah (Orach Chayim 576:5) quotes this as halachah.
The Lechem Mishneh explains the difference between the two as follows: Plague refers to an instance when death hits the city before there is an outbreak of illness. In contrast, the epidemic mentioned in this halachah refers to an instance where both illness and death are manifest in the city.
|
| 44. |
Literally, "a moist itch" - i.e., a skin inflammation that is aggravating and produces lymph secretions. Bava Kama 80b states that we cry out to God for relief from this ailment, even on the Sabbath. The Lechem Mishneh questions why the Rambam does not quote this concept.
|
| 45. |
Although we have translated מתריעים as "sound the trumpets" throughout the text, we have altered our translation in this halachah, because in Halachah 2, the Rambam explicitly states that we call out to God on the Sabbath because of the loss of our source of sustenance, but we may not sound the trumpets. The word מתריעים is used as a quote from Bava Batra 91a.
|
| 46. |
Significantly, Bava Batra (ibid.) does not mention fasting for this reason. Accordingly, the Ritba (Ta'anit 19b) states that this is not cause for a public fast. The ruling of most authorities (seeMishnah Berurah 576:29) is that a communal fast should be called.
|
| 47. |
As mentioned in Halachah 2, this and the instances when people's lives are in immediate danger are the only times when such prayers are offered on the Sabbath.
|
| 48. |
Ta'anit 22b mentions this with regard to Babylon, which is a valley and whose homes are not built with sturdy foundations.
Note the Tur and the Shulchan Aruch, who quote the Rambam's statements (Orach Chayim576:11), but also mention (577:1) a less extreme instance of abundant rainfall, in which the rains prevent the land from being tilled properly.
|
| 49. |
Hence, abundant rainfall does not pose a danger.
|
| 50. |
For there are few rivers, and the winter rains are the primary source of water throughout the entire year.
|
| 51. |
This and the following two halachot, in contrast to the fasts for lack of rain mentioned in Chapter 3, describe a situation in which rain has already begun to descend and then ceases. To a certain degree, since crops have already sprouted, this situation is more distressing than if the rains had never descended at all. These three halachot are quoted without emendation in the Shulchan Aruch (Orach Chayim 575:8).
|
| 52. |
At which point, there would be no purpose in continuing the fast.
|
| 53. |
At this time, more water is necessary to allow the trees to produce fruit.
|
| 54. |
This and the previous halachah apply only in Eretz Yisrael where the rains are seasonal in this manner. In other countries, different principles apply.
Most texts of the Jerusalem Talmud (Ta'anit 3:2) which is the direct source for this halachah, state Atzeret (Shavuot), rather than Sukkot. The Rambam's choice of this version of the text can be explained in that it is very unlikely for rain to descend in the summer (the season of Shavuot) inEretz Yisrael. In contrast, it is possible for rain to descend on Sukkot, although this is slightly earlier than usual. Thus the Rambam chose the version that is closer to the prevailing circumstances.
|
| 55. |
The Ritba states that, in such circumstances, one should call out for Divine mercy, even on the Sabbath.
|
- 3 Chapters a Day - Tum'at Met - Chapter 15, Tum'at Met - Chapter 16, Tum'at Met - Chapter 17
Tum'at Met - Chapter 15
Halacha 1
The following laws apply when a functional window was closed entirely or closed to the extent that less than a handbreadth by a handbreadth remained. If it was closed with an entity that intervenes in the face of ritual impurity it is considered as closed, provided it is an entity that the owner does not intend to move.
Therefore if he closed a window or reduced its size with foods that were not made susceptible to contract ritual impurity, they do not intervene. Even though they are not susceptible to ritual impurity and they are pure, his intent is to move them. If they were rotting, they intervene. Similarly, straw that is rotting intervenes. If it is not rotting, it does not intervene, because we assume that the owner intends to move it.
When grain grew and blocked a window or reduced its size, it does not intervene, because the owner's intent is to remove it, lest it damage the wall. If its roots were distant from the wall, but the heads of the stalks grew on an incline and blocked the window, it intervenes. Similar laws apply in all analogous situations.
Halacha 2
The following rules apply when a barrel that is filled with rotting dried figs which were never made susceptible to ritual impurity and are not fit to be eaten were placed in a window and the opening of the window faced a source of impurity. The barrel itself is impure, In such a situation, and similarly, if a container is filled with rotten straw that is not fit to be used as animal fodder, for mortar for building, or for kindling that was placed in the window: when the figs or the straw would be able to remain standing independently were their container to be removed, they would be considered as intervening. If not, they do not intervene.
The following entities all reduce the size of a window:
a) bitter grasses that are not fit for animal fodder,
b) patches that are not three fingerbreadths by three fingerbreadths, that are filthy and firm, so that they are not fit to clean blood off a scratch,
c) a limb or flesh that was hanging limply from an impure animal, provided the animal was lean and unfit to be sold to a gentile and tethered so that it will not flee,
d) an impure fowl resting in a window, provided it is one which scratches, so that it would not be fit for a child to play with,
e) a gentile who is bound, because he is one of the prisoners of the king whom another person may not release,
f) an infant born after an eighth month pregnancy on the Sabbath, because it is forbidden to move him,
g) salt that is mixed with thorns that is not fit to be used for food, nor for leatherworking, provided it is placed on a shard so that it will not damage the wall.
The rationale is that these substances are not susceptible to ritual impurity, nor does the owner intend to move them, because they are not fit for work. Similarly, when a Torah scroll was worn out and placed in a window, if the owner had decided that it would be entombed there, it reduces the size of the window. In contrast, snow, hail, sleet, ice, and water do not reduce the size of a window, for they are susceptible to ritual impurity.
Halacha 3
If one reduced the size of the handbreadth with less than an olive-sized portion of the flesh of a corpse, less than an olive-sized portion of the meat of a dead animal, a portion of bone from a corpse that is less than the size of a barley-corn, or a portion less than a lentil from a crawling animal, these substances intervene in the presence of ritual impurity. The rationale is that they are all pure and since they are not important to the owner, he does not intend to move them. Similarly, less than an egg-sized portion of food that was not made susceptible to ritual impurity is not important, he does not consider moving it. Hence, all of the above reduce the measure of the handbreadth.
Halacha 4
If one closed a window with an earthenware vessel whose opening faced outward, it intervenes. The rationale is that it does not contract impurity from its outer side and thus it is pure. Therefore this earthenware vessel must be disgusting and perforated so that it is not fit to be used for anything, not even bloodletting, so that the person will not think of moving it.
Halacha 5
The following laws apply if there was a corpse, a fourth of a kab of bones, or the like from bones that impart impurity through ohel in a house and the owner sought to reduce the size of the window of this house with a bone that is less than a barley-corn. Its size is not reduced, because the bone in the window is considered as part of the bones that generate impurity.
Similarly, if a corpse or an olive-sized portion from the flesh of a corpse was in a home and the ownert sought to reduce the size of the window with a portion of flesh from a corpse, its size is not reduced, because the flesh is combined with the other flesh. Nevertheless, a bone that is less than the size of a barley-corn reduces the size of a window and thus prevents the spread of impurity brought about by an olive-sized portion of flesh. And less than an olive-sized portion of flesh reduces [the size of a window and thus prevents the spread of impurity brought about by] a fourth [of a kab] of bones or the like.
If one sought to reduce the size of a handbreadth with the woof and the warp of cloth that is afflicted with tzara'at or with a clod of earth from a beit hapras, its size is not reduced. The rationale is that an impure object does not intervene in the face of ritual impurity.
If one made a brick from the earth of a beit hapras, it is pure and can reduce the size of a window. Our Sages' decree concerned only a clod of earth in its natural state.
The following rules apply if the handbreadth was closed or reduced in size by a spider web. If its strands were substantial, it is considered as an intervening substance. If not, it does not intervene.
Tum'at Met - Chapter 16
Halacha 1
The following rule applies when there is an aperture - whether it is the size of a handbreadth by a handbreadth or it is less than a handbreadth by a handbreadth - in the midst of the roof of a house and there is a source of impurity under the roof of the house: The space directly below the aperture is pure, because it is open to free space and the remainder of the house is impure. If the impurity was solely under the aperture, the entire house is pure.
The following rules apply when the source of impurity was partially under the roof and partially under the aperture. If the aperture comprised a handbreadth by a handbreadth of open space, the house is impure entirely and the space below the entire aperture is impure. If does not comprise a handbreadth by a handbreadth of open space, different rules apply. If the impurity is large enough so that if it was divided, a minimum measure would be found below the roof and also a minimum measure would be below the aperture, everything is impure. If not, the house is impure, but the space under the aperture is pure.
If the aperture comprised a handbreadth by a handbreadth of open space and a person put his foot on top of the aperture, everything becomes considered as one ohel. Therefore whether there was impurity only under the roof or only under the aperture, everything is impure, the house and the space below the aperture. Moreover, the person who conveyed the impurity to this place is impure, because he became part of an ohel over impurity. If the aperture did not comprise a handbreadth by a handbreadth of open space and the impurity is under the roof, the person who placed his foot over the aperture is not impure, because impurity does not depart through less than a handbreadth of open space.
The following laws apply if the impurity was under the aperture and a person closed it with his foot. If the impurity was there before his foot, he is impure, because he stood over the impurity. If his foot was there before the impurity, he is pure, because his foot is part of the ohel and the impurity does not depart to him.
Halacha 2
If there was an olive-sized portion of a corpse in the mouth of a raven that held it over an aperture in the roof of a house and thus the olive-sized portion was found in the space of the aperture, the house is impure even though the aperture does not comprise a handbreadth by a handbreadth of open space.
Halacha 3
The following rules apply when there is a house with an aperture in its roof, a loft built above it with an aperture in its roof, and the two apertures are positioned one on top of the other. Whether the apertures comprise a handbreadth by a handbreadth of open space or not, if there is impurity in the house, the space under the apertures is pure and everything else is impure. If the impurity is under the apertures, the entire house is pure.
If the apertures comprised a handbreadth by a handbreadth of open space, whether the impurity was under the roof of the house or under the apertures, were an entity that is susceptible to impurity to have been placed either above the aperture of the house or above the aperture of the loft, everything is impure. The rationale is that an impure entity does not intervene in the face of ritual impurity.
If one placed an entity that is not susceptible to ritual impurity over the aperture of the house, the house is impure and the loft is pure. If such an article was placed on the aperture of the loft, the house and the loft are impure and the space directly above the aperture until the heavens is pure.
If the apertures did not comprise a handbreadth by a handbreadth of open space, impurity was found under the roof of the house, and one placed an object - whether an object that is susceptible to ritual impurity or one which is not susceptible to ritual impurity - on either the aperture of the house or the aperture of the loft, only the house becomes ritually impure. The rationale is that impurity does not depart to the loft unless there is an open space of a handbreadth by a handbreadth.
If the impurity was beneath the apertures and one placed an entity that was susceptible to ritual impurity over either the lower or the upper aperture, both the house and the loft are impure, because one has extended the impurity. If he placed an entity that is not susceptible to ritual impurity over either the lower or the upper aperture, only the house is impure.
All of these laws apply only when one purposely makes an aperture. If, however, a roof is opened as a matter of course, the measure which conveys ritual impurity is the full size of a rafter, as we explained.
Halacha 4
The following laws apply when one opens a ceiling to make an aperture in the roof of a house so that the leg of a bed can be inserted into it and the leg of the bed closes the aperture. If the aperture comprises a handbreadth by a handbreadth of open space and there is impurity in the house, the loft is also impure, because an k'li that can contract ritual impurity does not intervene. If it does not comprise a handbreadth by a handbreadth, the loft is pure, and the foot of the bed that extends below is impure, like an k'li that hangs over impurity. If, however, a roof is opened as a matter of course, the measure which conveys ritual impurity is the full size of a rafter, as we explained.
Halacha 5
The following laws apply when there is an aperture in the roof of a house and there is an earthenware pot placed on the earth directly aligned with the aperture so that if it was lifted up, it would be able to be lifted through the aperture without leaving any space at all. If there was impurity beneath the pot, flush between it and the earth, or there was impurity inside the pot, or on its outer surface, the impurity pierces through and ascends and pierces through and descends and only objects that are directly above it or below it are impure. The remainder of the house is pure in its entirety.
If the pot was a handbreadth above the ground and there was impurity under it or under the roof of the house, the house is impure in its entirety and whatever is under the pot is impure, because it serves as a shelter. The inner space of the pot are pure, because an earthenware container cannot become impure from its outer surface and the open space of the pot is under the open space of the world at large. If there is an k'li in it If the impurity is in the pot
If the pot was under the aperture and the aperture was greater than the pot to the extent that if the pot was lifted up there would be an open space of more than a handbreadth by a handbreadth between it and the edge of the aperture, even if the pot is a handbreadth above the ground and there is impurity in it, on its outer surface, or below it, the house is pure.
The following laws apply when the pot was placed next to the doorstep of a house in a way that if lifted up, a handbreadth of the space of its opening will be within the outer border of the lintel. If the impurity was flush under the pot, If the pot was a handbreadth above the ground and the impurity was under it or in the house, the area under it and the house are impure, because it is all considered as one structure and its inner space and outer surface are pure. If there was impurity in it and there was impurity below it, only the area below the pot is impure, the house, by contrast, is pure.
Halacha 6
The following laws apply when there are beams of a house and loft without a ceiling over them stretching from one side of a structure to another. If the beams of the house and the loft are aligned one beam directly over the other, the empty space between them is aligned one over the other, the width of a beam is a handbreadth, the width of the empty space is a handbreadth and there is impurity beneath one of the beams, only the area beneath it is impure. If the impurity was between the lower beam and the upper beam, only the space between them is impure. If the impurity was on top of an upper beam, the space above it until the heavens is impure.
If the upper beams were aligned above the empty space between the lower beams and there was impurity below one of them, the area beneath all of them is impure. If the impurity was on top of an upper beam, the space above it until the heavens is impure.
If the beams were not a handbreadth wide, whether they were aligned one above the other or whether the upper ones were aligned above the space between the lower ones, were impurity to be beneath them, between them, or on top of them, the impurity pierces through and ascends and pierces through and descends, and it imparts impurity only to entities under it or over it. The rationale is that any impurity that is not under a covering that is a handbreadth wide and a handbreadth high is considered as "flush."
When the roof and the walls of a building are split into halves and there was impurity in the outer portion where the entrance was, the keilim in the inner portion are all pure. Different laws apply when there was impurity in the inner portion. If the split was as wide as a plumb line, the keilim in the outer portion are pure. If the the split was less than this, they are impure.
Halacha 7
When an exedra was split and there was impurity in one side, the keilim on the other side are pure. For it is like two tents next to each other with space in between them, for the split runs across the entire exedra.
If he placed his foot or a reed above, over the crack, he joins the impurity to the other side of the exedra. If one placed a reed, or even a large k'li, on the earth, directly under the crack, it does not join the impurity unless the k'li is under the crack and is a handbreadth high.
If a person was lying on the ground below the crack, he joins the impurity to the other side. The rationale is that a person is hollow and his upper portion can be considered as a tent that is a handbreadth high. Similarly, if there were folded garments placed on the ground, one on top of the other and the upper one was a handbreadth above the ground, it joins the impurity to the other side. All of the garments below it are considered as garments that are under a tent.
Tum'at Met - Chapter 17
Halacha 1
When a projection protrudes from the side of an entrance to a home facing downward and it is twelve handbreadths or less above the earth, it conveys ritual impurity regardless of how small it is. It is clear that such a conveyance of impurity is merely a Rabbinic ordinance. Similarly, any analogous instance where impurity is conveyed by something that is not a sturdy ohel is only a Rabbinic ordinance.
Projections that are more than twelve handbreadths high or which face upward and similarly, the crowns and the ornamental embellishments that project from a structure, do not convey impurity unless they are a handbreadth by a handbreadth in area. This also applies to a projection that extends over an entrance from a lintel. Even if there was a reed at the side of the lintel as wide as the entrance, it does not convey ritual impurity unless it is a handbreadth by a handbreadth in area.
Halacha 2
When a projection surrounds an entire building and encompasses a handbreadth at the entrance to the house, it conveys ritual impurity. If it encompasses less than a handbreadth at the entrance of the house and there is impurity in the house, keilim under it are impure. If there is impurity under it, it does not convey impurity to the house. Similar laws apply with regard to a courtyard that is surrounded by an exedra.
Halacha 3
When a window serves a functional purpose and a projection protrudes across the entire window, even if it was only as wide as a thumbbreadth, it conveys ritual impurity. This applies provided it is two fingerbreadths or less above the window. If it is more than two fingerbreadths higher than the window, it does not convey ritual impurity unless it is a handbreadth wide. When there is a projection over a window that is made for light, it conveys ritual impurity regardless of its size and regardless of its height.
When there is a structure that protrudes in front of a window upon which a person looking out from the window leans while looking, it does not convey ritual impurity. If it has a projection over it, we consider the structure as if it does not exist and the projection above it conveys ritual impurity.
How do all these projections convey ritual impurity? If there was impurity under them or under the house, everything is impure - whether it is in the house or under the projection.
Halacha 4
When there are two projections one on top of the other, each one of them is a handbreadth by a handbreadth in area, there is a handbreadth of space between them, and there is impurity below the lower one, only the space below it is impure. If there is impurity between them, only the space between them is impure. If there is impurity above the upper one, the space above it until the heavens is impure.
If the upper one extended beyond the lower one for a handbreadth and there was impurity below the lower one or between them, the space beneath them and between them is impure. If there is impurity above the upper one, the space above it until the heavens is impure.
If the upper one extended beyond the lower one for less than a handbreadth and there was impurity beneath them, the space beneath them and between them is impure. If the impurity was between them or under only the extra portion of the upper projection, the space between them and under the extra portion is impure, but the space below the lower projection is pure.
If each of the projections were a handbreadth by a handbreadth in size, but there was not a handbreadth between them, and there was impurity below the lower one, only the space below it is impure. If there was impurity between them or on top of the upper one, the space directly above it until the heavens is impure.
If the projections were not a handbreadth by a handbreadth in size, whether there was a space of a handbreadth between them or not, whether the impurity was beneath the lower one, between them, or on top of the upper one, the impurity pierces through and ascends and pierces through and descends, because it is flush. Similar laws apply when there are two curtains that are a handbreadth above the ground and placed one on top of the other.
When there are keilim, garments, or wooden tablets placed on top of each other and impurity was flush between them, if the impurity was a handbreadth above the earth, the k'li that is above it is considered as creating an ohel over the space of a handbreadth and it imparts impurity to all the keilim under it. If there were stone tablets, even if they were a thousand cubits above the ground, the impurity pierces through and ascends and pierces through and descends, because they are considered as earth.
Halacha 5
When tablets of wood are touching each other at their corners, they are a handbreadth above the ground, and there is impurity under one of them, thekeilim which are under the second are pure, because it is not touching the other one over the space of a handbreadth. A person who touches the second tablet is considered as one who touched keilim that touched a covering over a corpse.
Different rules apply, by contrast, with regard to all those keilim which we said convey ritual impurity and do not intervene in the face of it. If such a k'li was positioned above a corpse, all of the keilim that are above it are impure, as we explained. They are deemed impure as keilim that were held over a corpse. Even the keilim over it that are not directly over the impurity are impure. They are considered keilim that touched keilim that were held over a corpse.
Halacha 6
When an earthenware jug was standing on its base in open space and there was an olive-sized portion from a corpse inside of it or below it, directly below its inner space, the impurity pierces through and ascends, pierces through and descends. The jug is impure, because the impurity pierces its bottom and its inner space becomes impure.
If the impurity is located under the thickness of its walls, the impurity pierces through and ascends, pierces through and descends, but the jug is pure. Why is the jug pure? Because the impurity does not pierce through into its inner space, but only to its walls and an earthenware container contracts impurity only from its inner space.
If some of the impurity was below the thickness of its walls and some below its inner space, the impurity pierces through and ascends, pierces through and descends. If the walls were a handbreadth in thickness, it is entirely impure but the space aligned with its opening is pure, for the impurity has spread only throughout the walls.
When does the above apply? When the jug was pure. If, however, the jug was impure, it was a handbreadth raised above the earth, it was covered, or it was turned upside down, and the impurity was in it or on top of it, everything is impure and anything that touches it in its entirety is impure. If it had a cover fastened to it and was placed over a corpse, any food and drink inside of it are pure, but the keilim over it are impure.
When jugs are resting on their bases or leaning on their sides in open space, they touch each other over a handbreadth of space, and there is impurity below one of them, the impurity pierces through and ascends, pierces through and descends, because it is flush.
When does the above apply? When the jugs are pure. If, however, they are impure or they are raised a handbreadth above the ground, and there is impurity under one of them, the space below all of them is impure, because they are considered as a single ohel.
- Hayom Yom
Today's Hayom Yom
Wednesday, July 1, 2015 - 14 Tammuz, 5775
Shabbat Tamuz 14 5703Torah lessons: Chumash: Balak, Shevi'i with Rashi.
Tehillim: 72-76.
Tanya: Ch. 3. The latter (p. 349) ...also be three. (p. 351).
The Tzemach Tzedek notes in one of his discourses: "On Tuesday of parshatBalak 5562 (1802) our master,1 of blessed memory, said to his sons as follows: To understand the problem posed by the astronomers, that since the earth is round and spherical like an apple, why do not those people fall who live on the side of the globe opposite to ours, 'down below,' in America?... Their answer is not the true one... Our master,1 of blessed memory, said that the answer lies in explanation of the Etz Chaim that the Nine Spheres are nurtured by that state termed igulim, 'Circles,' and in a circle there is no above or below. For this reason those who live opposite us, 'down below,' have their heavens high above them arching in one continuity with the heaven above us, and the earth there is below, relative to the heavens over it."
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. The Alter Rebbe.
- Daily Thought:
The Kosher Ego
Do good with all your ego.
Say, “I need to make this happen.”
Say, “I have to see this done.”
Not only is this “I” permissible, it is crucial to your mission in life.
So when does ego become evil?
When it believes it is your mission in life.[Terumah 5734:2; Torat Menachem 5752, vol. 1, p. 241; Likkutei Sichot, vol. 33, p. 118.]
____________________________
No comments:
Post a Comment