Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study(particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
• Passing of R. Moshe Cordovero (1570)
Passing of Rabbi Moshe Cordovero (1522?-1570) of Safed, the Holy Land, known as the "Ramak", authoritative Kabbalist and author of Pardes Rimonim.
Links: The Ramak
Daily Quote:
Never, ever, have we seen or heard about a Jewish community that does not have a charity fund[Maimonides]
Daily Study:
Chitas and Rambam for today:
Chumash: Pinchas, 6th Portion Numbers 28:16-29:11 with Rashi
• Chapter 28
16In the first month, on the fourteenth day of the month, [you shall offer up] a Passover offering to the Lord. טזוּבַחֹדֶשׁ הָרִאשׁוֹן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ פֶּסַח לַיהֹוָה:
17On the fifteenth day of this month, a festival [begins]; you shall eat unleavened bread for seven days. יזוּבַחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה חָג שִׁבְעַת יָמִים מַצּוֹת יֵאָכֵל:
18On the first day is a holy convocation; you shall not perform any mundane work. יחבַּיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
You shall refrain from all manner of mundane work: Even essential work, such as the prevention of loss, which is permitted on the intermediate days of the festival, is forbidden on the festival itself. — [Torath Kohanim Emor 187, see Rashi on Lev. 23:8] כל מלאכת עבודה: אפילו מלאכה הצריכה לכם, כגון דבר האבד המותרת בחולו של מועד אסורה ביום טוב:
19You shall offer up a fire offering, a burnt offering to the Lord: two young bulls, one ram, and seven lambs in the first year they shall be unblemished for you. יטוְהִקְרַבְתֶּם אִשֶּׁה עֹלָה לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁנַיִם וְאַיִל אֶחָד וְשִׁבְעָה כְבָשִׂים בְּנֵי שָׁנָה תְּמִימִם יִהְיוּ לָכֶם:
bulls: Corresponding to Abraham, about whom it says, “And to the cattle did Abraham run,” [to feed the three angels who visited him] (Gen. 18:7). פרים: כנגד אברהם, שנאמר (בראשית יח, ז) ואל הבקר רץ אברהם:
ram: Symbolizing the ram [sacrificed instead] of Isaac (see Gen. 22:13). אילים: כנגד אילו של יצחק:
lambs: Corresponding to Jacob, of whom it says, “Jacob separated the lambs” (Gen. 30:40). I saw this in the commentary of R. Moshe Hadarshan [the preacher]. - [Mid. Aggadah, Midrash Tadshey ch. 10] כבשים: כנגד יעקב שנאמר (בראשית ל, מ) והכשבים הפריד יעקב. ביסודו של רבי משה הדרשן ראיתי זאת:
20Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram you shall offer up. כוּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר וּשְׁנֵי עֶשְׂרֹנִים לָאַיִל תַּעֲשׂוּ:
21And you shall offer up one tenth for each lamb, for all seven lambs. כאעִשָּׂרוֹן עִשָּׂרוֹן תַּעֲשֶׂה לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
22And one young male goat for a sin offering to atone for you. כבוּשְׂעִיר חַטָּאת אֶחָד לְכַפֵּר עֲלֵיכֶם:
23You shall offer these up besides the morning burnt offering which is offered as a continual burnt offering. כגמִלְּבַד עֹלַת הַבֹּקֶר אֲשֶׁר לְעֹלַת הַתָּמִיד תַּעֲשׂוּ אֶת אֵלֶּה:
24Like these, you shall offer up daily for seven days, food of the fire offering, a spirit of satisfaction to the Lord; you shall offer up this in addition to the continual burnt offering and its libation. כדכָּאֵלֶּה תַּעֲשׂוּ לַיּוֹם שִׁבְעַת יָמִים לֶחֶם אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה עַל עוֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ:
Like these, you shall offer up daily: They should not be decreased progressively, as is the case of the bulls of the [Sukkoth] festival. — [Sifrei Pinchas 48] כאלה תעשו ליום: שלא יהיו פוחתין והולכין כפרי החג:
25The seventh day shall be a holy convocation for you; you shall not perform any mundane work. כהוּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
26On the day of the first fruits, when you offer up a new meal offering to the Lord, on your festival of Weeks; it shall be a holy convocation for you, and you shall not perform any mundane work. כווּבְיוֹם הַבִּכּוּרִים בְּהַקְרִיבְכֶם מִנְחָה חֲדָשָׁה לַיהֹוָה בְּשָׁבֻעֹתֵיכֶם מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ:
On the day of the first fruits: The festival of Weeks [Shavuoth] is called the first fruits of the wheat harvest, because of the two loaves, which were the first of the wheat offerings to be brought from the new [crop]. — [Men. 84b] וביום הבכורים: חג השבועות קרוי בכורי קציר חטים על שם שתי הלחם, שהם ראשונים למנחת חטים הבאים מן החדש:
27You shall offer up a burnt offering with a spirit of satisfaction to the Lord: two young bulls, one ram, and seven lambs in the first year. כזוְהִקְרַבְתֶּם עוֹלָה לְרֵיחַ נִיחֹחַ לַיהֹוָה פָּרִים בְּנֵי בָקָר שְׁנַיִם אַיִל אֶחָד שִׁבְעָה כְבָשִׂים בְּנֵי שָׁנָה:
28Their meal offerings [shall be] fine flour mixed with oil; three tenths for each bull and two tenths for the ram. כחוּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר הָאֶחָד שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד:
29One tenth for each lamb, for all seven lambs. כטעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
30One young male goat to atone for you. לשְׂעִיר עִזִּים אֶחָד לְכַפֵּר עֲלֵיכֶם:
31You shall offer this up besides the continual burnt offering and its meal offering they shall be unblemished for you, as well as their libations. לאמִלְּבַד עֹלַת הַתָּמִיד וּמִנְחָתוֹ תַּעֲשׂוּ תְּמִימִם יִהְיוּ לָכֶם וְנִסְכֵּיהֶם:
they shall be unblemished for you, as well as their libations: Even the libations shall be unblemished. Our Rabbis learned from here that wine that has turned moldy is unfit for libations. - [Men. 87a] תמימים יהיו לכם ונסכיהם: אף הנסכים יהיו תמימים. למדו רבותינו מכאן שהיין שהעלה קמחין פסול לנסכים:
Chapter 29
1And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day of shofar sounding for you. אוּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ יוֹם תְּרוּעָה יִהְיֶה לָכֶם:
2You shall offer up a burnt offering for a spirit of satisfaction to the Lord: one young bull, one ram, and seven lambs in the first year, [all] unblemished. בוַעֲשִׂיתֶם עֹלָה לְרֵיחַ נִיחֹחַ לַיהֹוָה פַּר בֶּן בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם:
3And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. גוּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר שְׁנֵי עֶשְׂרֹנִים לָאָיִל:
4And one tenth for each lamb, for the seven lambs. דוְעִשָּׂרוֹן אֶחָד לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
5And one young male goat as a sin offering, to atone for you. הוּשְׂעִיר עִזִּים אֶחָד חַטָּאת לְכַפֵּר עֲלֵיכֶם:
6[This is] besides the burnt offering of the new month and its meal offering, and the continual burnt offering and its meal offering, and their libations as prescribed for them, as a spirit of satisfaction, a fire offering to the Lord. ומִלְּבַד עֹלַת הַחֹדֶשׁ וּמִנְחָתָהּ וְעֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם כְּמִשְׁפָּטָם לְרֵיחַ נִיחֹחַ אִשֶּׁה לַיהֹוָה:
[This is] besides the burnt offering of the new month: The additional offerings of the beginning of the month, which is on the first day of the new year. מלבד עלת החדש: מוספי ראש חדש שהוא ביום ראש השנה:
7And on the tenth day of this seventh month, there shall be a holy convocation for you, and you shall afflict your souls. You shall not perform any work. זוּבֶעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם וְעִנִּיתֶם אֶת נַפְשֹׁתֵיכֶם כָּל מְלָאכָה לֹא תַעֲשׂוּ:
8You shall offer up a burnt offering to the Lord, [for] a spirit of satisfaction: one young bull, one ram, and seven lambs in the first year; they shall [all] be unblemished. חוְהִקְרַבְתֶּם עֹלָה לַיהֹוָה רֵיחַ נִיחֹחַ פַּר בֶּן בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם יִהְיוּ לָכֶם:
9And their meal offering [shall be] fine flour mixed with oil, three tenths for the bull and two tenths for the ram. טוּמִנְחָתָם סֹלֶת בְּלוּלָה בַשָּׁמֶן שְׁלשָׁה עֶשְׂרֹנִים לַפָּר שְׁנֵי עֶשְׂרֹנִים לָאַיִל הָאֶחָד:
10One tenth for each lamb, for the seven lambs. יעִשָּׂרוֹן עִשָּׂרוֹן לַכֶּבֶשׂ הָאֶחָד לְשִׁבְעַת הַכְּבָשִׂים:
11A young male goat for a sin offering, besides the atonement sin offering and the continual burnt offering, its meal offering and their libations. יאשְׂעִיר עִזִּים אֶחָד חַטָּאת מִלְּבַד חַטַּאת הַכִּפֻּרִים וְעֹלַת הַתָּמִיד וּמִנְחָתָהּ וְנִסְכֵּיהֶם:
besides the atonement sin-offering: The goat offered up [i.e., whose blood is sprinkled] in the inner chamber mentioned in [the portion of] Acharei Moth (Lev. 16:9, 15), as that too is a sin-offering. מלבד חטאת הכפרים: שעיר הנעשה בפנים האמור באחרי מות, שגם הוא חטאת:
and the continual burnt offering: Besides the regular burnt offering, you shall offer these burnt offerings. ועלת התמיד: ומלבד עולת התמיד תעשו עולות הללו:
and their libations: This refers to the additional offerings which are stated, and to the [phrase] “you shall offer up” [which is not written, but implied]; this denotes a command: Besides the continual burnt offering and its meal-offering, you shall offer up these and their libations. The same applies every time “their libations” is mentioned in connection with all the festivals, except for [when mentioned in connection] with the festival [of 'Succoth’] offerings, for all [the expressions] “and its libation,” “and their libations,” “and its libations” in [connection with] them refer to the continual sacrifice. Nor are they expressions denoting commands, since the libations of the additional offerings are written separately for each day. ונסכיהם: מוסב על המוספין הכתובים ועל תעשו והוא לשון ציווי מלבד עולת התמיד ומנחתה תעשו את אלה ונסכיהם. וכן כל ונסכיהם האמורים בכל המועדות חוץ משל קרבנות החג שכל ונסכה ונסכיהם ונסכיה שבהם מוסבים על התמיד ואינן לשון ציווי, שהרי נסכיהם של מוספין כתובין לעצמן בכל יום ויום:Daily Tehillim: Psalms Chapters 108 - 112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Igeret HaTeshuva , beginning of Chapter 8• Lessons in Tanya
• Friday, Tammuz 23, 5775 · July 10, 2015
Today's Tanya Lesson
Igeret HaTeshuva , beginning of Chapter 8
Two basic elements, as the Alter Rebbe made clear in the previous chapter, enable the lower level of repentance to be true and direct: (a) considering how one's soul and its Source, the Shechinah, are to be pitied, and arousing Supreme compassion upon them; (b) making a thoughtful, soulful and accurate accounting of the extent to which one's own sins have brought about the “exile of the Shechinah.” This will make one's heart humble and contrite, which in turn will crush the spirit of the kelipot and sitra achra.
והנה אחרי העמקת הדעת בכל הנ"ל
After deeply considering all this,
יוכל לבקש באמת מעומקא דלבא כרוב רחמיך מחה פשעי וכו'
one can truly plead, from his inmost heart,1 “In accordance with Your abounding compassion, erase my transgressions….”
This verse is recited during Tikkun Chatzot as well as during the bedside reading of Keriat Shema - propitious times for spiritual stocktaking, which will enable him to recite it wholeheartedly.
כי אזי תקבע בלבו באמת גודל הרחמנות על בחי' אלקות שבנפשו ושלמעלה כנ"ל
For by then his heart will be thoroughly impressed with the pathetic state of the spark of Divinity within his soul, and [in his soul's Source] Above, as noted earlier.
ובזה יעורר רחמים העליונים מי"ג מדה"ר הנמשכות מרצון העליון ברוך הוא
He will thereby arouse Supreme mercy, from the Thirteen Attributes of Mercy which derive from the Supreme Will,
הנרמז בקוצו של יו"ד
alluded to by the “thorn” atop the yud,
שלמעלה מעלה בחינת ההשפעה הנשפעת מאותיות שם הוי'
which by far transcends the flow issuing from the letters of the Tetragrammaton.
Sins cause a blemish in the individual letters of the Tetragrammaton, as explained above. This causes the flow emanating from there, and from which a Jew derives his life-force, to descend into the kelipot and sitra achra and provide them with additional nurture.
When one arouses the Supreme mercies of the Thirteen Attributes of Mercy, which emanate from the level of the Supreme Will that transcends the letters of the Tetragrammaton, he is then able to rectify the letters and redirect their flow into his soul.
ולכן הי"ג מדות הרחמים מנקים כל הפגמים
Therefore, on account of their lofty origin, these Thirteen Attributes of Mercy correct all defects,
וכמו שכתוב נושא עון ופשע ונקה
as it is written,2 “He bears sin and transgression…, and cleanses.”
With this awakening of mercies following the contrition,
ושוב אין יניקה להחיצונים והסטטרא אחרא מהשפעת ה"א תתאה כנ"ל
there is no further nurture for the evil (lit., “extraneous”) forces and for the sitra achra from the life-force emanating from the lower hei, as noted.
(ובזה תשוב ה"א תתאה למקומה להתייחד ביה"ו וד"ל)
(3The latter hei thereupon returns to its proper place, reunited with [the preceding three letters of the Tetragrammaton,] yud-hei-vav. This will suffice for the understanding.)
This, then, is the meaning of the statement quoted in chapter 4, that the lower level ofteshuvah consists of the “return of the lower hei.”
וכן ממש למטה בנפש האלקית שבאדם
Just as there is a restoration of the hei Above, exactly so below in the Divine soul within man,
שוב אין עונותיכם מבדילים
no more do4 “your sins separate [you from G-d].”
וכמו שכתוב ונקה מנקה הוא לשבים
Thus it is written, naming one of the Thirteen Attributes of Mercy,5 “He cleanses,” on which our Sages comment,6 “He cleanses those who return to Him in penitence,”
לרחוץ ולנקות נפשם מלבושים הצואים הם החיצונים
to lave and cleanse their souls of the soiled garments, which are the evil (lit., “extraneous”) forces, i.e., the kelipot and sitra achra,
כמו שכתוב בגמרא מלפפתו וכו'
that the Talmud describes 7 as [a garment born of a man's sin that] “envelops him….”
| FOOTNOTES | |
| 1. | Tehillim 51:3. |
| 2. | Bamidbar 14:18. |
| 3. | Parenthesis are in the original text. |
| 4. | Cf. Yeshayahu 59:2. |
| 5. | Bamidbar 14:18. |
| 6. | Yoma 86a. |
| 7. | Sotah 3b. |
• Sefer Hamitzvos:
Friday, Tammuz 23, 5775 · July 10, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 308
Tampering with Signs of Tzaraat
"Take heed in the plague of tzaraat"—Deuteronomy 24:8.
It is forbidden to cut or burn off signs of tzaraat [e.g., white hairs] in order to change their appearance [so that the person does not appear impure].
Tampering with Signs of Tzaraat
Negative Commandment 308
Translated by Berel Bell
The 308th prohibition is that we are forbidden from cutting off the signs of tzora'as or burning them in order to change their appearance.1
The source of this prohibition is G‑d's statement,2 "Be careful regarding the signs of tzora'as."
The Sifri says, "The verse, 'Be careful regarding the signs of tzora'as' constitutes a Biblical prohibition." Similarly, the Mishneh says,3 "Anyone who pulls off signs of tumah or burns healthy skin [within a mark of tzora'as] transgresses a Biblical prohibition," and is punished by lashes, as explained elsewhere.
FOOTNOTES
1.A white discoloration of the skin does not by itself render the person tameh. Only if it is followed by another sign of tumah — such as the growth of at least two white hairs or the development of a patch of healthy skin within the white area — does he become tameh. Pulling out these white hairs or burning the healthy skin to change its appearance would be covered by this prohibition.
2.Deut. 24:8.
3.Negaim 7:4.
Negative Commandment 307
Shaving Hair-Area Tzaraat
"But the patch shall not be shaved"—Leviticus 13:33.
It is forbidden to shave the hair [in the area immediately surrounding] a hair-area tzaraataffliction.
Shaving Hair-Area Tzaraat
Shaving Hair-Area Tzaraat
Negative Commandment 307
Translated by Berel Bell
The 307th prohibition is that we are forbidden from shaving the hair of a bald patch.1
The source of this prohibition is G‑d's statement,2 "Do not shave the bald patch."
The Sifri says, "What verse teaches us that one who pulls off signs of tumah from within a bald patch transgresses a Biblical prohibition? The verse, 'Do not shave the bald patch.' "
FOOTNOTES
1.A bald patch (nesek) renders a person tameh when it spreads or when gold-colored hairs grow within it. In order to tell whether or not it has spread, all the hair surrounding the bald area is shaved except for a border two hairs in width. This ring of hair serves as a mark to indicate whether the nesek has spread further.
Some explain that the Rambam considers this prohibition to be removing the gold hairs. Others hold that the prohibition is to cut off the ring of hair, and that cutting the gold hairs is covered by N308. See Kapach, 5731, note 84. Kapach, 5718, note 487. Yad HaLevi, note 1.
2.Lev. 13:33.
Ishut - Chapter Two
Halacha 1
From the day of a girl's birth until she becomes twelve years old, she is called ak'tanah (minor) and/or a tinoket (baby). Even if several [pubic] hairs grow [on her body] during this time, they are [not significant according to Jewish law and are] considered to be merely hairs growing from a mole. If, however, two hairs grow in the pubic area after she becomes twelve years old [her status changes, and] she is considered a na'arah (maiden).
Halacha 2
Growing two pubic hairs at this age is referred to as the lower sign [of physical maturity]. Once a girl manifests this sign [of physical maturity], she is referred to as a maiden for six months. From the last day of these six months and onward, she is referred to as a bogeret (mature woman). The difference between the stages of maidenhood and maturity is only six months.
Halacha 3
From the time a girl reaches the age of twelve years and one day1 until the age of twenty, if she does not grow two pubic hairs, she is still considered to be a child, even if she manifests the physical signs of barrenness.
If [during this period], she grows two pubic hairs, even if [this occurs] in her twentieth year, she is considered to be a maiden for six months. Only afterwards is she be considered to be a mature woman.
Halacha 4
Should a woman be less than thirty days below the age of twenty, not have grown two pubic hairs, and have manifested [all] the physical signs of barrenness,2 she is deemed an aylonit (a barren woman).
If she does not manifest all the sign of barrenness, she is still considered to be a child until she grows two pubic hairs or until she reaches the age of 35 years and one day.
Halacha 5
Should a woman reach this age without growing two pubic hairs, she is deemed barren even though she does not manifest physical signs of barrenness. A barren woman does not [go through the six-month] period of maidenhood. Instead, directly after having been considered a child, she is considered to be a mature woman.
Halacha 6
The following are the physical signs of barrenness: a) she lacks [protruding] breasts; b) she stiffens during sexual relations; c) her lower abdomen does not resemble a woman's, d) her voice is deep and cannot be differentiated from that of a man.
All three, a maiden, a mature woman and a barren woman, are referred to by the term gedolah [adult woman]. [Unlike children, they are held responsible for their conduct.]
Halacha 7
[In addition to growing pubic hairs,] a woman has signs of physical maturity that are manifest in her upper body. They are referred to as "upper signs." Among them are:
a) when the woman stretches her hand backward, a crease forms in the place of her breast; b) the color of the tip of the breast becomes darker; c) when a person places his hand on the end of the breast and it remains depressed slightly before rising; d) creases form at the end of the breast, and a nipple takes shape; my teachers taught that the formation of creases is sufficient; e) the breasts protrude; f) they become erect; g) the mound of Venus forms above the woman's genitals, below her stomach; h) the flesh of this mound becomes soft and not hard. These are eight signs.
Halacha 8
If one or even all of these signs of maturity appear in a woman before she becomes twelve years of age, no attention is paid to it. When she becomes twelve years old and one day, and she manifests the lower sign of physical maturity, no attention is paid to [the presence or lack of] these [upper] signs of physical maturity [and she is considered to be a maiden].
If she does not manifest the lower sign of physical maturity, but she does manifest one of these [upper] signs, there is doubt whether she should be considered a child or a maiden, and the more stringent perspective is followed [with regard to all halachic questions] concerning her. If she manifests all these [upper] signs, she is definitely considered to be an adult. For it is impossible for her to manifest all these signs [and yet not have had two pubic hairs grow]. We assume these hairs have grown, but they have dropped off.
Halacha 9
When a woman gives birth after reaching the age of twelve years, she is deemed an adult, even though she did not manifest either upper or lower signs of maturity. [Giving birth to] children is a sign of maturity.
Halacha 10
A male, from birth until the age of thirteen, is called a katan (minor) and/or atinok (baby). Even if several [pubic] hairs grow [on his body] during this time, they are [not significant according to Jewish law] and are considered to be merely hairs growing from a mole. If, however, two hairs grow in the pubic area after he attains the age of thirteen years and one day, [his status changes, and] he is considered a gadol (adult male) and/or an ish (man).
Halacha 11
Should a child reach this age without growing two pubic hairs, he is still considered a minor until he reaches the age of twenty years less thirty days, even though he manifests signs of impotency. Should he reach the age [of twenty years less thirty days] and not have grown either pubic hairs or hairs of the beard [the following rules apply]. If he manifests one of the physical signs of impotency, he is considered impotent (a saris), and he is considered to be an adult with regard to all matters.
If he does not manifest any of the signs of impotency, he is still considered to be a minor until he grows two pubic hairs or until he reaches the age of thirty five years and one day.
Halacha 12
If he reaches this age, he is considered impotent, although he did not manifest any of the signs of impotency. If he reached the age of twenty years less thirty days without growing two pubic hairs, but did grow two hairs on his beard, he is not considered to be impotent, even if he manifests one sign of impotency, until he either manifests all the signs of impotency or reaches the age of thirty five years and one day.
Halacha 13
These are the signs of impotency: a) One lacks a beard, b) his hair grows inadequately, c) his flesh is hairless, d) his urine does not produce vapor, e) his urine does not flow in an arc, f) his semen is off color, g) his urine does not ferment, h) when he washes in the winter, his flesh does not produce steam, and i) his voice is high pitched and cannot be differentiated from that of a woman.
Halacha 14
An impotent person of this type is referred to as a s'ris chamah [one who became impotent because of fever].3 When, however, the genitals of a male have been cut, severed or crushed, as the gentiles do, the person is called as'ris adam [one who became impotent as a result of human activity]. When such a person reaches the age of thirteen and one day, he is considered to be an adult, for he will never manifest signs of maturity.
Halacha 15
When a male reaches the age of thirteen and one day and does not grow any pubic hairs, but manifests the upper signs of physical maturity,4 doubt exists whether he is considered to be an adult or a minor. If, however, his pubic area was not inspected, but he manifests signs of physical maturity in his upper body, he is presumed to be an adult.
Halacha 16
Whenever the term "two pubic hairs" is mentioned with regard to a male or a female, the intent is that the hairs are long enough to be bent in half, with their point touching their base. If they grow to the extent that they can be cut by scissors, but are not [long enough] that they can be bent in half with their point touching their base, [there is doubt regarding the decision], and the more stringent ruling is always followed.
Therefore, when a boy's or girl's pubic hairs have grown to the point that they can be cut by scissors, the individual is considered to be an adult with regard to those matters concerning which the ruling would be more stringent if he or she were so classified. And with regard to those matters concerning which the ruling would be more stringent if he [or she] were classified as a minor, the individual is so classified because the pubic hairs are not long enough to be bent in half with their point touching their base.
Halacha 17
These two hairs must be located in the pubic area. The entire pubic area is appropriate for the signs to be located. There is no difference whether they are located in the upper area, the lower area or on the sexual organ itself.
The two hairs must be located in a single place, and there must be a follicle at their base. If both of them stem from the same follicle, it is acceptable. If two follicles are located next to each other without hairs growing from them, they are, nevertheless, considered a sign. We follow the presumption that a follicle will not exist without hair. [Surely,] there were hairs [that grew from the follicle], and they fell.
Halacha 18
As we have explained, when a girl grows two pubic hairs before she is twelve, or a boy grows two pubic hairs before he is thirteen, they are considered to be merely hairs growing from a mole. Even if these hairs remain in their place after the boy reaches the age of thirteen, or the girl reaches the age of twelve, they are not considered signs of physical maturity.
Halacha 19
When does the above apply? When the child was inspected [before attaining the age of majority], and the hairs were deemed to be hairs growing from a mole. If, however, no such inspection was made until they reached the age of majority, and afterwards an inspection was made and two hairs were discovered, they are considered acceptable signs of physical maturity. We do not say that perhaps the hairs grew before the child reached majority, and they are merely hairs growing from a mole.
Halacha 20
Whenever a girl is inspected for [signs of physical maturity] - whether during her twelfth year, after she became twelve or when she is older - the inspection is carried out by trustworthy, ethical women. Even when an inspection has been conducted by one woman, her word is accepted with regard to whether or not [the girl has manifested signs of physical maturity].5
Halacha 21
Whenever the term "years" is mentioned with regard to [the age of] a male or a female, endowment evaluations,6 or any other matter, the intent is not lunar years, nor solar years, but rather the years as reckoned by the Jewish court to [juxtapose the solar and lunar calendars], whether ordinary years or leap years, as established by the [Jewish] court, as explained in Hilchot Kiddush HaChodesh. This is the intent whenever the subject of years is mentioned with regard to religious matters.
Halacha 22
We do not rely on the testimony of women regarding a child's age, nor on that of relatives. Instead, the matter is determined by the testimony of two men who are fit to testify in court.
Halacha 23
When a father says, "My son is nine years and one day old," or "My daughter is three years and one day old,"7 his word is accepted with regard to the obligation of bringing a sacrifice [if sexual relations were carried out without knowledge of the sin involved], but not with regard to administering stripes [for rebellion] or other punishments.
If the father says, "My son is thirteen years and one day old," or "My daughter is twelve years and one day old," his word is accepted with regard to vows, endowment evaluations, property forsworn [and transferred to the priests],8 or the consecration of property, but not with regard to administering lashes or other punishments.
Halacha 24
A person who possesses both a male sexual organ and a female sexual organ is called an androgynous. There is doubt whether such a person should be classified as a male or as a female; there is no physical sign that can ever enable such a distinction to be made.
Halacha 25
A person who possesses neither a male sexual organ nor a female sexual organ, but instead, his genital area is a solid mass, is called a tumtum. There is also doubt with regard [to this person's status]. If an operation is carried out and a male [organ is revealed], he is definitely considered to be a male. If a female [organ is revealed], she is definitely considered to be a female.
When a tumtum or an androgynous reaches the age of twelve years and one day, they are assumed to be adults.9 Whenever these terms are mentioned, the intent is individuals of this age.
Halacha 26
Whenever the terms cheresh and chereshet are used, they refer to a male or female deaf mute, respectively. If, however, a person can speak but cannot hear, or can hear but cannot speak, he is considered to be an ordinary person.10 A male or a female who is intellectually competent, being neither a deaf mute nor emotionally disturbed, is referred to as a pike'ach or a pikachat, respectively.
Halacha 27
We have thus defined twenty terms in these two chapters: kiddushin, ervah, sh'niyah, issurei lavin, issurei aseh, k'tanah, na'arah, bogeret, aylonit, gedolah,lower sign of maturity, upper sign of maturity, katan, s'ris chamah, s'ris adam, gadol, androgynous, tumtum, chershim, pik'chim. Keep these terms in mind at all times; do not forget their meaning, so that their intent will not have to be explained whenever they are mentioned.
| FOOTNOTES | |
| 1. |
The intent in this halachah, and similarly, whenever the term "...years old and one day" is mentioned, is not that an additional day must pass after the woman's twelfth birthday. Rather, the intent is that she has completed twelve complete years of life and begun the following day.
|
| 2. |
The Tur (Even HaEzer) differs with the Rambam on two points: a) the girl need only be 19 and one month, not 19 and eleven months (Chapter 155) and b) that she need manifest only one, but not all signs of barrenness (Chapter 44, 172).
With regard to the first issue, the Shulchan Aruch appears to favor the Tur's view, although that of the Rambam is also mentioned. With regard to the second issue, the Shulchan Aruch appears to follow the Rambam's view, while the Ramah cites that of the Tur.
|
| 3. |
Our translation follows the interpretation of the Shulchan Aruch. Yevamot 80a interprets this as meaning, "one who never saw the light of the sun while fit."
|
| 4. |
I.e., he grows hairs of the beard and in his underarms; his voice changes; his hair grows adequately; and his flesh is not silky (Ma'aseh Rokeach).
|
| 5. |
Although the testimony of women is not generally accepted in court, an exception is made in this instance because of modesty. The Shulchan Aruch (Even HaEzer 155:15) quotes the Rambam's wording. Nevertheless, the Beit Shmuel 155:23 states that a woman's testimony can be accepted only with regard to making a more stringent ruling, but not a more lenient one.
|
| 6. |
See Leviticus, Chapter 27.
|
| 7. |
If a male is less than nine years old, or a female is less than three years old, they are not fit to engage in sexual relations. Even if they do, in fact, engage in relations, these are of no halachic significance. Hence, if a boy above the age of nine engages in sexual relations with a married woman, the woman is liable. Similarly, if a man engaged in relations with a three-year old girl who was married, the man is liable.
|
| 8. |
See Leviticus, Chapter 27; Hilchot Arachin 6:1.
|
| 9. |
The Ra'avad objects to the Rambam's ruling, stating that it is necessary for these individuals to manifest physical signs of maturity before they are classified as adults. The Maggid Mishnehstates that it appears that the Rambam is saying that there is no need for these individuals to manifest such signs. Needless to say, at the age of twelve these individuals are not considered to be adults with regard to the mitzvot incumbent upon males.
|
| 10. |
Because a deaf mute's ability to communicate and respond is so limited, such a person is considered to be mentally incompetent and is not held responsible for his conduct, nor is he able to enter into a marriage contract, according to Scriptural law.
|
Tum'at Tsara`at - Chapter 2
Halacha 1
The white hair that is a sign of impurity for tzara'at is not less than two hairs. How long must they be? Long enough to be pulled out by tweezers. If one was long and the other was shorter than this measure or one was black and one white, or one was whole below but split in two above and so it appeared as two, or its base was black, but its top was white, the person is pure. If its base was white and its top dark, even though only the slightest amount was white, he is impure.
Halacha 2
When there are two white hairs in a blemish, even though there is black hair between them and they are scattered, one in this portion and one in another portion, they serve as a sign of impurity. Even if the blemish was exactly the size of a gris, the space of the black hair does not reduce its size.
Whether the two hairs are in the midst of the baheret and it surrounds them or they are at its edge, the person is impure. If, however, they are at its side, outside of it, he is pure. The skin from which the two white hairs grow must be white in order to impart impurity.
If the two hairs originate in the midst of the blemish, but lie out of it, he is impure. If they originate outside of it, but lie within it, they are not a sign of impurity.
Halacha 3
Any shade of whiteness in the hair causes the person to be deemed impure, whether they were white as snow or a very weak shade of whiteness. Since they appear white, he is impure.
Halacha 4
White hair is not a sign of impurity unless it is inside the baheret itself.
What is implied? If there is a baheret and in its midst there is a boil, burnt skin, a bohak, a boil that has healed, a burn that has healed and there were two white hairs in the boil, the burnt flesh, or the bohak that is in the midst of the blemish, they are not signs of impurity. It is like a baheret that does not have white hair, in which instance, the person should be isolated. This ruling is rendered even though the baheret surrounds the boil, the burnt flesh, the healed boil or burnt flesh or the bohak in which the two hairs were located.
Similarly, if the boil, the burnt flesh, the healed boil or burnt flesh or the bohaksurround the two hairs, they are not a sign of impurity. The baheret is like abaheret that does not have white hair and the person should be isolated.
Halacha 5
If the boil, the bohak, or the burnt flesh that surround, are next to, or divide the white hairs disappear and thus the two hairs are found in the baheret itself at the end of the first week or the end of the second week of the isolation period, the person is declared as definitively impure. If these abnormal skin features do not disappear, he should be released from the process of inspection.
Halacha 6
White hair is not a sign of impurity unless the baheret precedes the white hair. This can be inferred from Leviticus 13:10: "And it turned hair to white." Implied is that the baheret caused it to turn white. If, however, the white hair existed before the baheret, it is like a baheret that does not have a sign and the person should be isolated.
Halacha 7
The following rule applies when a person had a baheret which contained white hair which caused him to be deemed definitively impure, and afterwards, thebaheret disappeared and left the white hair in its place. He was then deemed pure. Afterwards, another baheret returned to the place of the first baheret and thus there was white hair in its midst. This hair is called "entrusted hair." It is not a sign of impurity. The phrase "And it turned hair to white" implies that thebaheret in question must cause the color of the hair to change and not anotherbaheret.
Halacha 8
The following rules apply if a person had a baheret the size of a gris, it contained two white hairs, and therefore he was deemed definitively impure. A portion half the size of a gris disappeared and he was deemed pure. The two hairs were located in the portion half the size of a gris that remained. Afterwards, half a gris returned to the place where the half that disappeared was. Thus there were two white hairs in a baheret the size of a gris. This is not considered a sign of impurity, for one entire baheret must cause the color of the two hairs to change.
Halacha 9
When a person had a baheret that was half the size of a gris without any white hair inside of it and then another baheret that was half the size of a gris which contained one white hair erupted at its side, the person should be isolated. If a person had a baheret that was half the size of a gris with one white hair inside of it and then another baheret that was half the size of a gris which contained one white hair erupted at its side, the person should be isolated. When a person had a baheret that was half the size of a gris without any white hair inside of it and then another baheret that was half the size of a gris which contained two white hairs erupted at its side, the person should be deemed definitively impure. The rationale is that a baheret preceded the two white hairs.
When there is a doubt whether the white hair came first or the baheret came first, the person is deemed impure. It appears to me that this impurity is of a questionable nature.
Tum'at Tsara`at - Chapter 3
Halacha 1
Flesh that heals is not considered as a sign of impurity unless it is the size of a lentil when a square is imposed upon it or more. How large is that? Enough for four hairs to grow, two lengthwise and two widthwise. The flesh that heals must be in the center of the baheret and the baheret must surround it on all sides with there being a margin of the size of two hairs or more between the healthy flesh and the edge of the baheret. If, however, the healthy flesh is at the side of the baheret, it is not a sign of impurity.
If the healthy flesh was scattered in different places in the baheret, e.g., there was healthy flesh the size of a mustard seed in one place and healthy flesh the size of a mustard seed in another place, they are not combined to be considered as the size of a lentil even though they are both in the midst of the same baheret. Instead, there must be healthy flesh the size of a lentil when a square is imposed upon it or more in one place in the midst of the baheret.
Halacha 2
Healthy flesh imparts impurity regardless of its shade; it can be red, black, or white provided it is not one of the four shades of whiteness that we described.
Halacha 3
Flesh that healed is not a sign of impurity unless it is in the baheret itself.
What is implied? In the midst of a baheret, there was a boil, burnt flesh, or a healed boil or burnt flesh, or a bohak and there was totally healthy flesh in the midst of these abnormal skin features. Even though the healthy flesh is in the midst of the baheret, it is not a sign of impurity, because it is within the boil, the burnt flesh, the bohak, or their healed flesh. Similarly, if a boil or its healed flesh, burnt flesh or its healed flesh, or a bohak surrounds the healthy flesh, or one of these abnormal skin features is directly next to the healthy flesh at its side, or one of these abnormal skin features divides the healthy flesh and enters within it, it is not a sign of impurity. This is like a baheret that does not have any sign of impurity and the person should be isolated.
If the boil, the burnt flesh, or the bohak in which the healthy flesh was found, that was at its side, that surrounded it, or that entered it disappeared and thus the healthy flesh alone was found within the baheret at the end of the first week or at the end of the second week, the person should be deemed definitively impure. If they did not depart, he should be released from the process of inspection.
Halacha 4
Healthy flesh is always a sign of impurity, whether the healthy flesh existed before the baheret or the baheret existed before the healthy flesh, because concerning it, the Torah does not state: "And it turned." Although the Torah does state Leviticus 13:10: "And it turned hair to white and there was healthy flesh in the si'ait," there is no need for a blemish to have both white hair and healthy flesh. Instead, each one independently is a sign of impurity. They were mentioned together only to identify the measure of healthy flesh that imparts impurity: enough to contain enough white hair to cause a person to be deemed impure, i.e., two hairs.
Halacha 5
When a baheret is exactly the size of a gris and, in its midst, there is healthy flesh exactly the size of a lentil, the afflicted person should be deemed definitively impure. If the size of the baheret or the size of the healthy flesh was diminished, he is pure. Similarly, if the size of the healthy flesh in this baheretincreased, he is pure. The rationale is that a baheret does not impart impurity because of healthy flesh until it has a margin of afflicted flesh the width of two hairs on every side.
If the healthy flesh was less than a lentil and then it increased until it reached the size of a lentil, the afflicted person should be deemed definitively impure. If the size of the healthy flesh then diminished or disappeared, its status returns to its initial state and there is no sign of impurity.
Halacha 6
If a baheret is larger than a gris and it contains healthy flesh that is larger than a lentil, the afflicted person is impure whether they increase or decrease in size, provided the size of the baheret does not decrease to less than a gris, the size of the healthy flesh does not decrease to less than a lentil, and the healthy flesh does not come within two hairsbreadth of edge of the baheret, as we explained.
Halacha 7
When the baheret is the size of gris and there is healthy flesh the size of a lentil or more surrounding it from the outside and a second baheret surrounding the healthy flesh, the inner baheret would cause the afflicted person to be isolated, for it does not have a sign of impurity. The outer baheret causes him to be deemed definitively impure, because there is healthy flesh in its midst.
If the healthy flesh that was between the two blemishes was diminished or disappeared entirely - whether it was diminished or reduced from the inside or was diminished from the outside, the two are considered as one baheret that does not have a sign of impurity.
Halacha 8
When a baheret is located at the tip of one of the limbs and there is healthy flesh in its midst at the tip, it is not considered as a sign of impurity, because the healthy flesh divides the blemish into two. Thus one portion streams down one side of the limb and another portion streams down the other. The person is thus not deemed impure, because Leviticus 13:5 states: "And the priest shall see it." Implied is that he shall see the entire blemish as a single entity.
These are the 24 tips of the limbs that do not impart impurity when healthy flesh is found upon them: the tips of the fingers and the toes, the tips of the ear and the nose, the tip of the corona of the male organ, and the tips of a woman's breasts. The tips of a man's breasts, warts, and blisters, by contrast, impart impurity if there is a baheret and healthy flesh upon them.
Halacha 9
When there was a flat surface the size of a gris at the tip of any of these limbs, a blemish imparts impurity. If they were round as is the case for most people, blemishes are pure.
What is implied? If there is a baheret the size of a gris at the tip of one's nose or the tip of one's finger, descending to either direction, he is pure, as implied by the phrase: "And the priest shall see it." Implied is that he shall see the entire blemish as a single entity.
Tum'at Tsara`at - Chapter 4
Halacha 1
The increase of a blemish imparts impurity regardless of its size, provided the increase was one of the shades of blemishes that impart impurity. If, however, the increase was the color of a bohak, it is not considered as an increase. An increase of a blemish is a sign of impurity only when it spreads beyond the blemish. If, however, it spreads within the blemish, the person's original status is unchanged.
What is implied? There was a baheret with less than a lentil of healthy flesh inside of it. He was therefore isolated. At the end of a week, the size of the healthy flesh was diminished or it disappeared entirely, it is not considered as an increase. For, to be significant, an increase of a baheret may not spread within its own midst, but rather outside of it.
Halacha 2
An increase is not considered as a sign of impurity unless it comes after isolation. If, however, a person came at the outset and the priest saw the blemish increasing, he does not deem the person definitively impure. Instead, he isolates him until the end of the week and then observes it.
Halacha 3
To be significant, an increase may not spread into a boil or into burnt flesh or into a healed boil or burn, nor on the head, nor on the beard even though they became bald and the hair was removed from them, as implied by Leviticus 13:7: "If the blemish will spread on the skin." If, however, a baheret spreads to abohak, it is considered an increase.
Halacha 4
If a boil, burnt flesh, a bohak, or a healed boil or burn separate between an increase and the original blemish, it is not a sign of impurity. If the person was isolated and these skin conditions departed and this increase was immediately adjacent to the original blemish, he is deemed definitively impure.
Halacha 5
When there was a baheret the size of a gris and it spread more than a half agris, but approximately half a gris of the original blemish disappeared, the person is pure even though together, there remained more than a gris from the original blemish and the increase.
If the original blemish was the size of a gris and it spread more than a gris, but the original blemish disappeared entirely, it should be given an initial observation and isolated week after week. If a person has a baheret and was isolated and the baheret disappeared at the end of the days of isolation, and then the baheret returned to its original place, it is given its initial status. If it became diminished during the days of his isolation and then expanded and returned to its original size at the end of the week or increased and then the increased blemish diminished and returned to its original size at the end of the week, he should continue in isolation or is released from the process of inspection.
Halacha 6
If a baheret was the size of a gris, it then increased the size of a gris, then healthy flesh or white hair erupted in it, and then the original blemish disappeared, it should be given an initial observation.
The following rules apply if a person had a baheret the size of a gris and he was isolated. At the end of the week, the blemish was the size of a sela, but there was a doubt whether it was the original blemish or a new one that came in its place, it is impure.
Halacha 7
The following rules apply when there is a baheret more than the size of a grisand a stretch of afflicted flesh emerging from it. If the stretch is two hairs wide, it requires white hair or an increase in size for the person to be considered impure. If, however, healthy flesh appears in it, this ruling does not apply. The rationale is that healthy flesh is not considered as a sign of impurity unless it is surrounded by a baheret and there is a space where two hairs can grow between the edge of the healthy flesh and the edge of the baheret.
The following laws apply when there were two baharot and a stretch of afflicted flesh extending from one to the other. If it is two hairsbreadth wide, they are considered as being joined together. If not, they are not considered as joined.
When the afflicted person was isolated as a result of a blemish for one week after another and a sign of impurity did not appear and, as a result, he was released from the process of inspection, but after he was released from the process of inspection, the blemish increased in size even slightly, he should be deemed definitively impure.
Halacha 8
When a baheret was declared pure either after the afflicted person was isolated or deemed definitively impure, i.e., the signs of impurity disappeared, he should not be isolated again.
Halacha 9
When a baheret diminished after the person was released from the process of inspection after isolation and then increased to its original size or it increased and then decreased to its original size, the person remains in his state of purity.
Halacha 10
The following laws apply when there is a baheret the size of a gris and healthy flesh the size of a lentil in it and white hair in the midst of the healthy flesh. The afflicted person was deemed definitively impure. After that determination was made, the healthy flesh disappeared. He is still impure because of the white hair. If the white hair disappeared, he is impure because of the healthy flesh.
If the white hair was located in the baheret and not in the healthy flesh and then the white hair disappeared, the afflicted person is impure because of the healthy flesh. If the healthy flesh disappeared, he is still impure because of the white hair.
Halacha 11
The following rules apply when after a person with a baheret was isolated for a week, he was deemed impure, because there was healthy flesh in the baheretand it increased in size. If later the healthy flesh disappeared, he is impure because of the increase. If the increase disappeared, he is impure because of the healthy flesh.
If a person was deemed definitively impure because of white hair, that white hair disappeared, but other white hair appeared, healthy flesh appeared, or the size of the blemish increased, his status of impurity remains unchanged. This law also applies if a person was deemed definitively impure because of healthy flesh and the healthy flesh disappeared, but other healthy flesh or white hair appeared or the size of the blemish increased or he was deemed definitively impure because the size of the blemish increased, that increase disappeared, but there was another increase or healthy flesh or white hair appeared.
Whether an afflicted person was deemed impure when he originally appeared before the priest, at the end of the first week of isolation, at the end of the second week, or after he was released from the process of inspection, since he was deemed definitively impure in any instance, he is not pure until no sign of impurity remains upon him, neither the sign for which he was deemed impure or any other sign.
• Friday, Tammuz 23, 5775 · 10 July 2015
"Today's Day"
Monday Tamuz 23 5703
Torah lessons: Chumash: Matot-Massai, Sheini with Rashi.
Tehillim: 108-112.
Tanya: Ch. 6. However (p. 363) ...to the initiate. (p. 365).
When Matot and Massai are separate, then on Shabbat at Mincha, as well as on Monday and Thursday, the Levi-aliya ends with the last journey.1
FOOTNOTES
1. Bamidbar 33:50.
Daily Thought:
Be Not That
If you are kind, learn also to be fierce.
If you are wise, learn also to be simple.
If you are fire, learn also to stay cool.
Whatever you find yourself being, be the opposite as well.[Torah Ohr 19b; Likkutei Sichot, vol. 20, pp. 76, 306–307]
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