Today in Jewish History:
• Golden Calf Made; Hur Killed (1313 BCE)
In the year 2448 from Creation (1313 BCE), Tammuz 16 was the 40th day following the Giving of the Torah at Mount Sinai, and the people of Israel wrongly expected Moses' return from the mountain (he would actually return on the following day). When their leader failed to return, they demanded from Aaron: "Make us a god that shall go before us". Hur (Moses' nephew, the son of Miriam and Caleb) tried to stop them and was killed by the mob. Aaron fashioned a calf of molten gold.
Links:
The Making of the Golden Calf (text of Exodus 32 with Rashi's commentary)
An anthology of Midrashim and Commentaries on the making of the Calf
The Day Before (on the deeper significance of Tammuz 16, from the teachings of the Lubavitcher Rebbe)
More on the Golden calf
See also "Today in Jewish History" for tomorrow, Tammuz 17.
Daily Quote:
G-d said to Moses: the waters which protected you when you were cast into the River, and the soil which protected you when you buried the Egyptian -- it is not fitting that they should be afflicted by your hand.[Mishnat Rabbi Eliezer]
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Chapter 23
27Balak said to Balaam, "Come now, I will take you to a different place. Perhaps it will please God, and you will curse them for me from there. כז וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לְכָה נָּא אֶקָּחֲךָ אֶל מָקוֹם אַחֵר אוּלַי יִישַׁר בְּעֵינֵי הָאֱלֹהִים וְקַבֹּתוֹ לִי מִשָּׁם:
so that you will curse them for me: Heb. וְקַבֹּתוֹ. This is not in the imperative like“curse them” (וְקָבְנוֹ, in verse 13), but the future tense: it will please God and you will curse them for me from there, maldiras in old French, you will curse. וקבותו לי: אין זה לשון צווי, כמו וקבנו, אלא לשון עתיד, אולי יישר בעיניו ותקבנו לי משם, מלדי"רש מי"י בלע"ז (תקלל אותו):
28So Balak took Balaam to the peak of Peor, overlooking the wastelands. כחוַיִּקַּח בָּלָק אֶת בִּלְעָם רֹאשׁ הַפְּעוֹר הַנִּשְׁקָף עַל פְּנֵי הַיְשִׁימֹן:
to the peak of Peor: Balak was a great soothsayer, and he foresaw that they were destined to be smitten through Peor, but he did not know in what way. He said,“Perhaps the curse will take effect on them from there.” It is much the same with all the stargazers; they see things, but they do not know what they are seeing. — [Mid. Aggadah] ראש הפעור: קוסם היה בלק וראה שהן עתידין ללקות על ידי פעור ולא היה יודע במה, אמר שמא הקללה תחול עליהם משם, וכן כל החוזים בכוכבים רואים ואינם יודעים מה רואים:
29Balaam said to Balak, "Build me seven altars here and prepare for me seven bulls and seven rams. כטוַיֹּאמֶר בִּלְעָם אֶל בָּלָק בְּנֵה לִי בָזֶה שִׁבְעָה מִזְבְּחֹת וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִם:
30Balak did as Balaam told him, and offered up a bull and a ram on [each] altar. לוַיַּעַשׂ בָּלָק כַּאֲשֶׁר אָמַר בִּלְעָם וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ:
Chapter 24
1Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert. אוַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי יְהֹוָה לְבָרֵךְ אֶת יִשְׂרָאֵל וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו:
Balaam saw that it pleased: He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.” וירא בלעם כי טוב וגו': אמר איני צריך לבדוק בהקב"ה כי לא יחפוץ לקללם:
so he did not go… as he had done time and time again: As he had done twice - [Mid. Aggadah] ולא הלך כפעם בפעם: כאשר עשה שתי פעמים:
in search of omens: To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.” - [Mid. Aggadah] לקראת נחשים: לנחש אולי יקרה ה' לקראתו כרצונו, אמר רוצה ואינו רוצה לקללם, אזכיר עונותיהם והקללה על הזכרת העבירה תחול:
but turned his face toward the desert: As the Targum paraphrases [“He directed his face toward the desert, where the Israelites had made the golden calf,” or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See Ramban , Midrash Aggadah , Mechokekei Yehudah (Minchath Yehudah , fn. 1)]. וישת אל המדבר פניו: כתרגומו:
2Balaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God rested upon him. בוַיִּשָּׂא בִלְעָם אֶת עֵינָיו וַיַּרְא אֶת יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו וַתְּהִי עָלָיו רוּחַ אֱלֹהִים:
Balaam raised his eyes: He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). - [Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10] וישא בלעם את עיניו: בקש להכניס בהם עין רעה, והרי יש לך שלש מדותיו עין רעה ורוח גבוהה ונפש רחבה האמורים למעלה:
dwelling according to its tribes: He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents. — [B.B. 60a, Mid. Aggadah] שוכן לשבטיו: ראה כל שבט ושבט שוכן לעצמו ואינן מעורבין, ראה שאין פתחיהם מכוונין זה כנגד זה, שלא יציץ לתוך אהל חבירו:
and the spirit of God rested upon him: It entered his mind not to curse them. ותהי עליו רוח א-להים: עלה בלבו שלא יקללם:
3He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye. גוַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן:
the son of Beor: Heb. בְּנו ֹבְעֹר, lit., his son was Beor. [However, the word בְּנוֹ is used here] as in“to a spring לְמַעְיְנוֹ of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh]. — [Mid. Tanchuma Balak 13, Sanh. 105a] בנו בעור: כמו למעינו מים (תהלים קיד ח). ומדרש אגדה שניהם היו גדולים מאבותיהם, בלק בנו צפור, אביו בנו הוא במלכות, ובלעם גדול מאביו בנביאות, מנה בן פרס היה:
with an open eye: Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term שְׁתֻם is mishnaic;“enough time to bore a hole (יִשְׁתֹּם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct his attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. — [Sanh. 105a] שתם העין: עינו נקורה ומוצאת לחוץ וחור שלה נראה פתוח, ולשון משנה הוא כדי שישתום ויסתום ויגוב (ע"ז סט א). ורבותינו אמרו לפי שאמר ומספר את רובע ישראל, שהקב"ה יושב ומונה רביעיותיהן של ישראל מתי תבא טפה שנולד הצדיק ממנה, אמר בלבו מי שהוא קדוש ומשרתיו קדושים יסתכל בדברים הללו, ועל דבר זה נסמת עינו של בלעם. ויש מפרשים שתום העין פתוח העין, כמו שתרגם אונקלוס, ועל שאמר שתום העין, ולא אמר שתום העינים, למדנו שסומא באחת מעיניו היה:
4The word of the one who hears God's sayings, who sees the vision of the Almighty, fallen yet with open eyes. דנְאֻם שֹׁמֵעַ אִמְרֵי אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם:
fallen yet with open eyes: The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence. — [Mid. Aggadah] נופל וגלוי עינים: פשוטו כתרגומו, שאין נראה עליו אלא בלילה כשהוא שוכב. ומדרשו כשהיה נגלה עליו לא היה בו כח לעמוד על רגליו ונופל על פניו, לפי שהיה ערל ומאוס להיות נגלה עליו בקומה זקופה לפניו:
5How goodly are your tents, O Jacob, your dwelling places, O Israel! המַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל:
How goodly are your tents: For he saw that the entrances were not facing each other. — [B.B. 60a] מה טובו אהליך: על שראה פתחיהם שאינן מכוונין זה מול זה:
your dwelling places: Your encampments, as the Targum [Onkelos] renders. Another explanation:“How goodly are your tents”-How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you." משכנותיך: חניותיך, כתרגומו. דבר אחר מה טובו אהליך. מה טובו אהל שילה ובית עולמים בישובן שמקריבין בהן קרבנות לכפר עליהם:
your dwelling places: Heb. מִשְׁכְּנֹתֶי, even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it?“He has kindled a fire in Zion” (ibid.) - [See Mid. Tanchuma Pekudei 4] משכנותיך: אף כשהן חרבין, לפי שהן משכון עליכם, וחורבנן כפרה על הנפשות, שנאמר כלה ה' את חמתו (איכה ד יא), ובמה כלה, ויצת אש בציון:
6They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water. וכִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהֹוָה כַּאֲרָזִים עֲלֵי מָיִם:
They extend like streams: They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say…, as is stated in [the chapter of] Cheilek (Sanh. 105b). כנחלים נטיו: שנארכו ונמשכו לנטות למרחוק, אמרו רבותינו מברכותיו של אותו רשע אנו למדים מה היה בלבו לקללם כשאמר (פסוק א) וישת אל המדבר פניו, וכשהפך המקום את פיו ברכם מעין אותן קללות שבקש לומר כו', כדאיתא בחלק (סנהדרין קה א):
like aloes: Heb. כַּאִהָלִים, as the Targum [Onkelos] renders, [aromatic plants], as in the expression as,“myrrh and aloes (וַאֲהָלוּת)” (Song 4:14). כאהלים: כתרגומו, לשון מור ואהלות (תהלים מה ט):
which the Lord planted: in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֹהֶל) as it says,“and he spread them out like a tent (כָּאֹהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֹהָלִים, with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note) נטע ה': בגן עדן. לשון אחר כאהלים נטע ה', כשמים המתוחין כאהל:
which the Lord planted: We find the expression ‘planting’ in relation to tents, as it says,“And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45). נטע ה': לשון נטיעה מצינו באהלים, שנאמר ויטע אהלי אפדנו (דניאל יא מה):
7Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted. זיִזַּל מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ:
from his wells: Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely,“the king anointed from his sons shall be great.”] מדליו: מבארותיו. ופירושו כתרגומו:
and his seed shall have abundant water: This expression denotes prosperity, like seed [which flourishes when] planted close to water. וזרעו במים רבים: לשון הצלחה הוא זה, כזרע הזרוע על פני המים:
His king shall be raised over Agag: Their first king [Saul] will capture Agag, king of Amalek. — [Mid. Aggadah] וירם מאגג מלכו: מלך ראשון שלהם יכבוש את אגג מלך עמלק:
and his kingship exalted: [The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon. — [Mid. Aggadah] ותנשא מלכותו: של יעקב יותר ויותר, שיבא אחריו דוד ושלמה:
8God, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries, bare their bones and dip His arrows [into their blood]. חאֵל מוֹצִיאוֹ מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו וְעַצְמֹתֵיהֶם יְגָרֵם וְחִצָּיו יִמְחָץ:
God, Who has brought them out of Egypt: Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries. אל מוציאו ממצרים: מי גורם להם הגדולה הזאת, אל המוציאם ממצרים, בתוקף ורום שלו יאכל את הגוים שהם צריו:
their bones: of these adversaries. ועצמותיהם: של צרים:
bare: Heb. יְגָרֵם. Menachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly,“They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly,“its shards you shall break (תְּגָרֵמִי)” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state. יגרם: מנחם פתר בו לשון שבירה, וכן לא גרמו לבקר (צפניה ג ג), וכן את חרשיה תגרמי (יחזקאל כג לד), ואני אומר לשון עצם הוא שמגרר הבשר בשניו מסביב והמוח שבפנים, ומעמיד העצם על ערמימותה:
and dip His arrows: חִצָּיו יִמְחָץ. Onkelos interprets it as referring to the half of the adversaries- [that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as]“those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression,“she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is“arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries-He will dip and stain [the arrows] with blood, as in,“in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68: 24). This is not a departure from the general meaning of ‘wounding,’ as in,“I have wounded (מָחַצְתִּי)” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken. וחציו ימחץ: אונקלוס תרגם חציו של צרים, חלוקה שלהם כמו (בראשית מט כג) בעלי חצים, מרי פלוגתא, וכן ימחץ, לשון ומחצה וחלפה רקתו (שופטים ה כו), שיחצו את ארצם. ויש לפתור לשון חצים ממש, חציו של הקב"ה ימחץ בדמם של צרים, יטבול ויצטבע בדמם, כמו למען תמחץ רגלך בדם (תהלים סח כד) ואינו זז מלשון מכה, כמו מחצתי, שהצבוע בדם נראה כאילו מחוץ ונגוע:
9He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed. טכָּרַע שָׁכַב כַּאֲרִי וּכְלָבִיא מִי יְקִימֶנּוּ מְבָרֲכֶיךָ בָרוּךְ וְאֹרֲרֶיךָ אָרוּר:
He crouches and lies like a lion: As the Targum [Onkelos] renders, they will settle in their land with might and power. כרע שכב כארי: כתרגומו, יתישבו בארצם בכח וגבורה:
10Balak's anger flared against Balaam, and he clapped his hands. Balak said to Balaam, "I called you to curse my enemies, but you have blessed them these three times. יוַיִּחַר אַף בָּלָק אֶל בִּלְעָם וַיִּסְפֹּק אֶת כַּפָּיו וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לָקֹב אֹיְבַי קְרָאתִיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ זֶה שָׁלשׁ פְּעָמִים:
he clapped: He struck one [hand] against the other. — [Onkelos , Menachem, Mid. Aggadah] ויספוק: הכה זו על זו:
11Now, hurry back to your place. I said I would honor you greatly, but the Lord has deprived you of honor." יאוְעַתָּה בְּרַח לְךָ אֶל מְקוֹמֶךָ אָמַרְתִּי כַּבֵּד אֲכַבֶּדְךָ וְהִנֵּה מְנָעֲךָ יְהֹוָה מִכָּבוֹד:
12Balaam said to Balak, "But I even told the messengers you sent to me, saying, יבוַיֹּאמֶר בִּלְעָם אֶל בָּלָק הֲלֹא גַּם אֶל מַלְאָכֶיךָ אֲשֶׁר שָׁלַחְתָּ אֵלַי דִּבַּרְתִּי לֵאמֹר:
13'If Balak gives me his house full of silver and gold, I cannot transgress the word of the Lord to do either good or evil on my own; only what the Lord speaks can I speak.' יגאִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי יְהֹוָה לַעֲשׂוֹת טוֹבָה אוֹ רָעָה מִלִּבִּי אֲשֶׁר יְדַבֵּר יְהֹוָה אֹתוֹ אֲדַבֵּר:
transgress the word of the Lord: Here it does not say, “my God,” as its says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him]. — [Mid. Aggadah] לעבור את פי ה': כאן לא נאמר אלהי, כמו שנאמר בראשונה, לפי שידע שנבאש בהקב"ה ונטרד:Daily Tehillim: Pslams Chapters 79 - 82
• Chapter 79
• Lessons in Tanya
• Friday, Tammuz 16, 5775 · July 3, 2015
Rambam:
• Sefer Hamitzvos:Friday,Tammuz 16, 5775 · July 3, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
• 1 Chapter: Ta'aniyot Ta'aniyot - Chapter Four
Hayom Yom:
• Friday, Tammuz 16, 5775 · 03 July 2015
"Today's Day"
Monday Tamuz 16 5703
Torah lessons: Chumash: Pinchas, Sheini with Rashi.
Tehillim: 79-82.
Tanya: Nonetheless, every man (p. 351) ...its vindication. (p. 353)
The Baal Shem Tov's ahavat yisrael (love of fellow Jew) was beyond imagination. The Maggid said: If only we could kiss a sefer-Torah with the same love that my Master kissed the children when he took them to cheder as a teacher's assistant!
Chumash: with Rashi
• Chapter 23
27Balak said to Balaam, "Come now, I will take you to a different place. Perhaps it will please God, and you will curse them for me from there. כז וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לְכָה נָּא אֶקָּחֲךָ אֶל מָקוֹם אַחֵר אוּלַי יִישַׁר בְּעֵינֵי הָאֱלֹהִים וְקַבֹּתוֹ לִי מִשָּׁם:
so that you will curse them for me: Heb. וְקַבֹּתוֹ. This is not in the imperative like“curse them” (וְקָבְנוֹ, in verse 13), but the future tense: it will please God and you will curse them for me from there, maldiras in old French, you will curse. וקבותו לי: אין זה לשון צווי, כמו וקבנו, אלא לשון עתיד, אולי יישר בעיניו ותקבנו לי משם, מלדי"רש מי"י בלע"ז (תקלל אותו):
28So Balak took Balaam to the peak of Peor, overlooking the wastelands. כחוַיִּקַּח בָּלָק אֶת בִּלְעָם רֹאשׁ הַפְּעוֹר הַנִּשְׁקָף עַל פְּנֵי הַיְשִׁימֹן:
to the peak of Peor: Balak was a great soothsayer, and he foresaw that they were destined to be smitten through Peor, but he did not know in what way. He said,“Perhaps the curse will take effect on them from there.” It is much the same with all the stargazers; they see things, but they do not know what they are seeing. — [Mid. Aggadah] ראש הפעור: קוסם היה בלק וראה שהן עתידין ללקות על ידי פעור ולא היה יודע במה, אמר שמא הקללה תחול עליהם משם, וכן כל החוזים בכוכבים רואים ואינם יודעים מה רואים:
29Balaam said to Balak, "Build me seven altars here and prepare for me seven bulls and seven rams. כטוַיֹּאמֶר בִּלְעָם אֶל בָּלָק בְּנֵה לִי בָזֶה שִׁבְעָה מִזְבְּחֹת וְהָכֵן לִי בָּזֶה שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִם:
30Balak did as Balaam told him, and offered up a bull and a ram on [each] altar. לוַיַּעַשׂ בָּלָק כַּאֲשֶׁר אָמַר בִּלְעָם וַיַּעַל פָּר וָאַיִל בַּמִּזְבֵּחַ:
Chapter 24
1Balaam saw that it pleased the Lord to bless Israel; so he did not go in search of omens as he had done time and time again, but turned his face toward the desert. אוַיַּרְא בִּלְעָם כִּי טוֹב בְּעֵינֵי יְהֹוָה לְבָרֵךְ אֶת יִשְׂרָאֵל וְלֹא הָלַךְ כְּפַעַם בְּפַעַם לִקְרַאת נְחָשִׁים וַיָּשֶׁת אֶל הַמִּדְבָּר פָּנָיו:
Balaam saw that it pleased: He said, “I no longer have to test the Holy One, blessed is He, for He will not want to curse them.” וירא בלעם כי טוב וגו': אמר איני צריך לבדוק בהקב"ה כי לא יחפוץ לקללם:
so he did not go… as he had done time and time again: As he had done twice - [Mid. Aggadah] ולא הלך כפעם בפעם: כאשר עשה שתי פעמים:
in search of omens: To divine that perhaps God would chance to meet him as he wished. He said, “Whether He wishes to curse them or not, I will mention their sins so that on the mention of their sins the curse can take effect.” - [Mid. Aggadah] לקראת נחשים: לנחש אולי יקרה ה' לקראתו כרצונו, אמר רוצה ואינו רוצה לקללם, אזכיר עונותיהם והקללה על הזכרת העבירה תחול:
but turned his face toward the desert: As the Targum paraphrases [“He directed his face toward the desert, where the Israelites had made the golden calf,” or “He directed his face toward the golden calf, which the Israelites had made in the desert.” See Ramban , Midrash Aggadah , Mechokekei Yehudah (Minchath Yehudah , fn. 1)]. וישת אל המדבר פניו: כתרגומו:
2Balaam raised his eyes and saw Israel dwelling according to its tribes, and the spirit of God rested upon him. בוַיִּשָּׂא בִלְעָם אֶת עֵינָיו וַיַּרְא אֶת יִשְׂרָאֵל שֹׁכֵן לִשְׁבָטָיו וַתְּהִי עָלָיו רוּחַ אֱלֹהִים:
Balaam raised his eyes: He sought to cast an evil eye upon them, so here you have his three attributes: an evil eye, a haughty spirit, and greed mentioned above (22:13, 18). - [Avoth 5:19, Mid. Tanchuma Balak 6, Num. Rabbah 20:10] וישא בלעם את עיניו: בקש להכניס בהם עין רעה, והרי יש לך שלש מדותיו עין רעה ורוח גבוהה ונפש רחבה האמורים למעלה:
dwelling according to its tribes: He saw each tribe dwelling by itself, not intermingling [with other tribes], and he saw that the openings of their tents did not face each other, so that they should not peer into each other’s tents. — [B.B. 60a, Mid. Aggadah] שוכן לשבטיו: ראה כל שבט ושבט שוכן לעצמו ואינן מעורבין, ראה שאין פתחיהם מכוונין זה כנגד זה, שלא יציץ לתוך אהל חבירו:
and the spirit of God rested upon him: It entered his mind not to curse them. ותהי עליו רוח א-להים: עלה בלבו שלא יקללם:
3He took up his parable and said, "The word of Balaam the son of Beor and the word of the man with an open eye. גוַיִּשָּׂא מְשָׁלוֹ וַיֹּאמַר נְאֻם בִּלְעָם בְּנוֹ בְעֹר וּנְאֻם הַגֶּבֶר שְׁתֻם הָעָיִן:
the son of Beor: Heb. בְּנו ֹבְעֹר, lit., his son was Beor. [However, the word בְּנוֹ is used here] as in“to a spring לְמַעְיְנוֹ of water” (Ps. 114:8) [see Rashi 23:18]. The Midrash Aggadah expounds: Both were greater than their fathers; Balak, his son was Zippor, for his [Balak’s] father was his son, as it were, with regard to royalty. And Balaam was greater than his father in prophecy; he was a maneh [a coin equaling one hundred zuz] the son of a peras [a coin equaling fifty zuz, half the value of a maneh]. — [Mid. Tanchuma Balak 13, Sanh. 105a] בנו בעור: כמו למעינו מים (תהלים קיד ח). ומדרש אגדה שניהם היו גדולים מאבותיהם, בלק בנו צפור, אביו בנו הוא במלכות, ובלעם גדול מאביו בנביאות, מנה בן פרס היה:
with an open eye: Heb. שְׁתֻם הָעָיִן. His eye had been gouged out and its socket appeared open. This term שְׁתֻם is mishnaic;“enough time to bore a hole (יִשְׁתֹּם) [in a cask], seal it, and dry it” (A.Z. 69a). Our Rabbis said, Because he said, “the number of the seed of Israel” (23:10), implying that the Holy One, blessed is He, sits and counts the seed that issues from the Israelite sexual unions, waiting for the drop from which a righteous man will be born, he thought, “The One Who is holy, and Whose ministers are holy should direct his attention to matters such as these?” On account of this, Balaam’s eye was blinded (Mid. Aggadah). Some say that the phrase means “of the open eye,” [meaning of clear sight], as Onkelos renders. As for its saying, “with an open eye” rather than “with open eyes,” this teaches us that he was blind in one eye. — [Sanh. 105a] שתם העין: עינו נקורה ומוצאת לחוץ וחור שלה נראה פתוח, ולשון משנה הוא כדי שישתום ויסתום ויגוב (ע"ז סט א). ורבותינו אמרו לפי שאמר ומספר את רובע ישראל, שהקב"ה יושב ומונה רביעיותיהן של ישראל מתי תבא טפה שנולד הצדיק ממנה, אמר בלבו מי שהוא קדוש ומשרתיו קדושים יסתכל בדברים הללו, ועל דבר זה נסמת עינו של בלעם. ויש מפרשים שתום העין פתוח העין, כמו שתרגם אונקלוס, ועל שאמר שתום העין, ולא אמר שתום העינים, למדנו שסומא באחת מעיניו היה:
4The word of the one who hears God's sayings, who sees the vision of the Almighty, fallen yet with open eyes. דנְאֻם שֹׁמֵעַ אִמְרֵי אֵל אֲשֶׁר מַחֲזֵה שַׁדַּי יֶחֱזֶה נֹפֵל וּגְלוּי עֵינָיִם:
fallen yet with open eyes: The plain meaning is as understood by the Targum [Onkelos], that He appeared to him only at night, while he was lying down. The Midrashic explanation is that when He appeared to him, he had no strength to stand on his feet, so he fell on his face, for since he was uncircumcised, it was a disgrace to appear before Him while he was standing upright in His presence. — [Mid. Aggadah] נופל וגלוי עינים: פשוטו כתרגומו, שאין נראה עליו אלא בלילה כשהוא שוכב. ומדרשו כשהיה נגלה עליו לא היה בו כח לעמוד על רגליו ונופל על פניו, לפי שהיה ערל ומאוס להיות נגלה עליו בקומה זקופה לפניו:
5How goodly are your tents, O Jacob, your dwelling places, O Israel! המַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל:
How goodly are your tents: For he saw that the entrances were not facing each other. — [B.B. 60a] מה טובו אהליך: על שראה פתחיהם שאינן מכוונין זה מול זה:
your dwelling places: Your encampments, as the Targum [Onkelos] renders. Another explanation:“How goodly are your tents”-How goodly are the tent of Shiloh and the eternal Temple when they are inhabited, for offerings are brought up in them to atone for you." משכנותיך: חניותיך, כתרגומו. דבר אחר מה טובו אהליך. מה טובו אהל שילה ובית עולמים בישובן שמקריבין בהן קרבנות לכפר עליהם:
your dwelling places: Heb. מִשְׁכְּנֹתֶי, even when they are desolate, for they are held as a pledge (מַשְׁכּוֹן) for you, and their desolate state atones for your souls, as it says, “The Lord has spent His fury” (Lam. 4:11). How did He spend it?“He has kindled a fire in Zion” (ibid.) - [See Mid. Tanchuma Pekudei 4] משכנותיך: אף כשהן חרבין, לפי שהן משכון עליכם, וחורבנן כפרה על הנפשות, שנאמר כלה ה' את חמתו (איכה ד יא), ובמה כלה, ויצת אש בציון:
6They extend like streams, like gardens by the river, like aloes which the Lord planted, like cedars by the water. וכִּנְחָלִים נִטָּיוּ כְּגַנֹּת עֲלֵי נָהָר כַּאֲהָלִים נָטַע יְהֹוָה כַּאֲרָזִים עֲלֵי מָיִם:
They extend like streams: They extend and are drawn out for a distance. Our Rabbis said: From this wicked man’s blessings we can determine how he intended to curse them when he decided to turn his face toward the desert. For when the Omnipresent reversed [the words of] his mouth, he blessed them in a way corresponding to the curses he intended to say…, as is stated in [the chapter of] Cheilek (Sanh. 105b). כנחלים נטיו: שנארכו ונמשכו לנטות למרחוק, אמרו רבותינו מברכותיו של אותו רשע אנו למדים מה היה בלבו לקללם כשאמר (פסוק א) וישת אל המדבר פניו, וכשהפך המקום את פיו ברכם מעין אותן קללות שבקש לומר כו', כדאיתא בחלק (סנהדרין קה א):
like aloes: Heb. כַּאִהָלִים, as the Targum [Onkelos] renders, [aromatic plants], as in the expression as,“myrrh and aloes (וַאֲהָלוּת)” (Song 4:14). כאהלים: כתרגומו, לשון מור ואהלות (תהלים מה ט):
which the Lord planted: in the Garden of Eden. Another interpretation: Like the firmament which is stretched out like a tent (אֹהֶל) as it says,“and he spread them out like a tent (כָּאֹהֶל) to dwell in” (Is. 40:22) (Targum Jonathan and Yerushalmi). (This interpretation is incorrect because, if so, it would have been vowelized כְּאֹהָלִים, with a cholam. - This is obviously a copyist’s comment, because Rashi proceeds to defend this interpretation. Editor’s note) נטע ה': בגן עדן. לשון אחר כאהלים נטע ה', כשמים המתוחין כאהל:
which the Lord planted: We find the expression ‘planting’ in relation to tents, as it says,“And he will pitch (וַיִטַּע) his palatial tents” (Dan. 11:45). נטע ה': לשון נטיעה מצינו באהלים, שנאמר ויטע אהלי אפדנו (דניאל יא מה):
7Water will flow from his wells, and his seed shall have abundant water; his king shall be raised over Agag, and his kingship exalted. זיִזַּל מַיִם מִדָּלְיָו וְזַרְעוֹ בְּמַיִם רַבִּים וְיָרֹם מֵאֲגַג מַלְכּוֹ וְתִנַּשֵּׂא מַלְכֻתוֹ:
from his wells: Heb. מִדָּלְיָו, from his wells; the meaning is as the Targum [Onkelos interprets it, namely,“the king anointed from his sons shall be great.”] מדליו: מבארותיו. ופירושו כתרגומו:
and his seed shall have abundant water: This expression denotes prosperity, like seed [which flourishes when] planted close to water. וזרעו במים רבים: לשון הצלחה הוא זה, כזרע הזרוע על פני המים:
His king shall be raised over Agag: Their first king [Saul] will capture Agag, king of Amalek. — [Mid. Aggadah] וירם מאגג מלכו: מלך ראשון שלהם יכבוש את אגג מלך עמלק:
and his kingship exalted: [The kingship of Jacob] will become greater and greater, for following him [Saul] will come David and Solomon. — [Mid. Aggadah] ותנשא מלכותו: של יעקב יותר ויותר, שיבא אחריו דוד ושלמה:
8God, Who has brought them out of Egypt with the strength of His loftiness He shall consume the nations which are his adversaries, bare their bones and dip His arrows [into their blood]. חאֵל מוֹצִיאוֹ מִמִּצְרַיִם כְּתוֹעֲפֹת רְאֵם לוֹ יֹאכַל גּוֹיִם צָרָיו וְעַצְמֹתֵיהֶם יְגָרֵם וְחִצָּיו יִמְחָץ:
God, Who has brought them out of Egypt: Who caused them all this greatness? God, Who brought them out of Egypt with His power and loftiness. He will consume the nations who are his adversaries. אל מוציאו ממצרים: מי גורם להם הגדולה הזאת, אל המוציאם ממצרים, בתוקף ורום שלו יאכל את הגוים שהם צריו:
their bones: of these adversaries. ועצמותיהם: של צרים:
bare: Heb. יְגָרֵם. Menachem (Machbereth p. 59) interprets this word as ‘breaking up.’ Similarly,“They [the wolves] did not gnaw the (גָרְמוּ) [bones] in the morning” (Zeph. 3:3), and similarly,“its shards you shall break (תְּגָרֵמִי)” (Ezek. 23:34). I, however, maintain that it means ‘bone,’ [and the meaning is:] He strips the surrounding flesh with his teeth and the marrow from within, leaving the bone in its bare state. יגרם: מנחם פתר בו לשון שבירה, וכן לא גרמו לבקר (צפניה ג ג), וכן את חרשיה תגרמי (יחזקאל כג לד), ואני אומר לשון עצם הוא שמגרר הבשר בשניו מסביב והמוח שבפנים, ומעמיד העצם על ערמימותה:
and dip His arrows: חִצָּיו יִמְחָץ. Onkelos interprets it as referring to the half of the adversaries- [that is,] their part, as in, בַּעֲלֵי חִצִּים (Gen. 49:23) [which the Targum renders as]“those who should take half.” So [according to the Targum] the יִמְחָץ is [used here] as in the expression,“she split (וּמָחֲצָה) and struck through his temple” (Jud. 5:26), [hence, here it means,] they divided [among themselves] their [the adversaries’] land. It is also possible to interpret it in the literal sense, which is“arrows.” The arrows of the Holy One, blessed is He, will be dipped (יִמְחָץ) into the blood of the adversaries-He will dip and stain [the arrows] with blood, as in,“in order that your foot may wade (תִּמְחַץ) through blood” (Ps. 68: 24). This is not a departure from the general meaning of ‘wounding,’ as in,“I have wounded (מָחַצְתִּי)” (Deut. 32:39), for anything stained with blood appears as if it is wounded and stricken. וחציו ימחץ: אונקלוס תרגם חציו של צרים, חלוקה שלהם כמו (בראשית מט כג) בעלי חצים, מרי פלוגתא, וכן ימחץ, לשון ומחצה וחלפה רקתו (שופטים ה כו), שיחצו את ארצם. ויש לפתור לשון חצים ממש, חציו של הקב"ה ימחץ בדמם של צרים, יטבול ויצטבע בדמם, כמו למען תמחץ רגלך בדם (תהלים סח כד) ואינו זז מלשון מכה, כמו מחצתי, שהצבוע בדם נראה כאילו מחוץ ונגוע:
9He crouches and lies like a lion and like a lioness; who will dare rouse him? Those who bless you shall be blessed, and those who curse you shall be cursed. טכָּרַע שָׁכַב כַּאֲרִי וּכְלָבִיא מִי יְקִימֶנּוּ מְבָרֲכֶיךָ בָרוּךְ וְאֹרֲרֶיךָ אָרוּר:
He crouches and lies like a lion: As the Targum [Onkelos] renders, they will settle in their land with might and power. כרע שכב כארי: כתרגומו, יתישבו בארצם בכח וגבורה:
10Balak's anger flared against Balaam, and he clapped his hands. Balak said to Balaam, "I called you to curse my enemies, but you have blessed them these three times. יוַיִּחַר אַף בָּלָק אֶל בִּלְעָם וַיִּסְפֹּק אֶת כַּפָּיו וַיֹּאמֶר בָּלָק אֶל בִּלְעָם לָקֹב אֹיְבַי קְרָאתִיךָ וְהִנֵּה בֵּרַכְתָּ בָרֵךְ זֶה שָׁלשׁ פְּעָמִים:
he clapped: He struck one [hand] against the other. — [Onkelos , Menachem, Mid. Aggadah] ויספוק: הכה זו על זו:
11Now, hurry back to your place. I said I would honor you greatly, but the Lord has deprived you of honor." יאוְעַתָּה בְּרַח לְךָ אֶל מְקוֹמֶךָ אָמַרְתִּי כַּבֵּד אֲכַבֶּדְךָ וְהִנֵּה מְנָעֲךָ יְהֹוָה מִכָּבוֹד:
12Balaam said to Balak, "But I even told the messengers you sent to me, saying, יבוַיֹּאמֶר בִּלְעָם אֶל בָּלָק הֲלֹא גַּם אֶל מַלְאָכֶיךָ אֲשֶׁר שָׁלַחְתָּ אֵלַי דִּבַּרְתִּי לֵאמֹר:
13'If Balak gives me his house full of silver and gold, I cannot transgress the word of the Lord to do either good or evil on my own; only what the Lord speaks can I speak.' יגאִם יִתֶּן לִי בָלָק מְלֹא בֵיתוֹ כֶּסֶף וְזָהָב לֹא אוּכַל לַעֲבֹר אֶת פִּי יְהֹוָה לַעֲשׂוֹת טוֹבָה אוֹ רָעָה מִלִּבִּי אֲשֶׁר יְדַבֵּר יְהֹוָה אֹתוֹ אֲדַבֵּר:
transgress the word of the Lord: Here it does not say, “my God,” as its says the first time [22:18], because he realized that he was loathsome to the Holy One, blessed is He, and had been banished [by Him]. — [Mid. Aggadah] לעבור את פי ה': כאן לא נאמר אלהי, כמו שנאמר בראשונה, לפי שידע שנבאש בהקב"ה ונטרד:Daily Tehillim: Pslams Chapters 79 - 82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Igeret HaTeshuva , end of Chapter 4• Lessons in Tanya
• Friday, Tammuz 16, 5775 · July 3, 2015
Today's Tanya Lesson
Igeret HaTeshuva , end of Chapter 4
וככה ממש, על דרך משל, המבדיל הבדלות לאין ק׳, בנשמת האדם
Analogously, exactly the same applies to the soul of man, again keeping in mind the infinite separation between the Creator and the created soul,
שהיא בחינת נפש האלקית דמתוכיה נפח
which is the divine soul which “He blew from within Himself.”
Since the soul derives from the internal aspect of G‑dliness, the Tetragrammaton, which comprises the Ten Sefirot, the soul likewise comprises the following characteristics:
יש בה בחינת שכל הנעלם, המרומז באות יו״ד
There is [the initial state of Chochmah,] the hidden concept alluded to by the letter yud,
Just as the letter yud lacks length and breadth and is but a simple point, so, too, isChochmah a faculty that lacks intellectual length and breadth, merely —
שבכחו לצאת אל הגילוי, להבין ולהשכיל באמתתו ית׳ ובגדולתו
possessing the potential of being revealed, and thereby understanding and conceiving G‑d’s true existence and greatness,
כל חד וחד לפום שיעורא דיליה, לפי רוחב שכלו ובינתו
in each person according to his measure, according to the breadth of his intellect and understanding.
While the degree of one’s comprehension of G‑dliness depends on the breadth of one’s intellect, a Jew’s essential ability to find G‑d’s true being and greatness securely integrated in his mind, stems from the soul’s attribute of Chochmah, alluded to in the letter yud.
וכפי אשר מעמיק שכלו ומרחיב דעתו ובינתו להתבונן בגדולתו ית׳
As a man deepens his intelligence, as he broadens his mind and comprehension, to contemplate G‑d’s greatness,
אזי מרומזת בינתו באות ה״א, שיש לה רוחב
his now-developed understanding, the faculty of Binah, is alluded to by the letter hei, that has breadth, indicating the breadth of his understanding.
וגם אורך, המורה על ההמשכה מלמעלה למטה
[The hei] also has length, to indicate downward extension,
להוליד מבינתו והתבוננותו בגדולת ה׳ אהבה ויראה ותולדותיהן
so that from his understanding and contemplation of G‑d’s greatness, he arouses love and fear and their offspring, i.e., the other emotive attributes, which are termed the offspring or branches of love and fear,
במוחו ותעלומות לבו
in his mind and in the recesses of his heart,
At this early stage in the generation of the spiritual emotions of love and fear and so on, they are not yet manifest.
ואחר כך בבחינת התגלות לבו
until ultimately they find overt expression in his heart.
The downward progression of intellect into the realm of emotions is thus indicated by the vertical length of the letter hei.
ומזה נמשכה עבודה האמיתית בעסק התורה והמצות, בקול ודבור או מעשה
These [spiritual emotions] lead to the true service of G‑d, in Torah study andmitzvah observance, with voice and speech or with deed.
True divine service is that which is motivated by the love and awe of G‑d, as explained above in Part I, ch. 4.
הן אותיות וא״ו ה״א וכו׳
This is the import of the [final] letters vav and hei [of the Four-Letter Name,Havayah]..., for vav alludes to voice and speech, while hei alludes to action.
וגם ההתבוננות, להבין ולהשכיל באמתתו וגדולתו ית׳, נמשכה גם כן מן התורה
Furthermore, contemplation that endeavors to understand and conceive of G‑d’s true being, also derives from Torah,
I.e., such contemplation must necessarily be preceded by the study of Torah,
דאורייתא מחכמה נפקא, היא בחינת יו״ד של שם הויה וכו׳
for1 “Torah proceeds from Chochmah,” which is the yud of the Tetragrammaton.
| FOOTNOTES | |
| 1. | Zohar II, 85a, 121a. |
• Sefer Hamitzvos:Friday,Tammuz 16, 5775 · July 3, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
Ta'aniyot - Chapter Four
Halacha 1
On each and every day of the final seven fasts for lack of rain, we pray in the [following] manner. The ark is taken out to the street of the city, and all the people gather together, while dressed in sackcloth.
Ashes are placed on the ark and on the Torah scroll to heighten the grief and humble [the people's] hearts. One of the people should take some ashes and place them on the head of the Nasi and on the head of the chief justice, so that they will be ashamed and repent. [The ashes] are placed on the place where one puts on tefillin. Everyone else should take ashes and place them on his [own] head.
Commentary Halacha 1
On each and every day of the final seven fasts for lack of rain - The Beit Yosef (Orach Chayim 579) emphasizes that this phrase implies an exclusion: This order of prayer is followed only for the fasts instituted for a lack of rain, and not for the public fasts instituted for the other reasons mentioned in Chapter 2. Significantly, the Tur maintains that this order is followed on those fasts as well.
we pray in the [following] manner. - This and the following halachot in this chapter are quoted - almost verbatim - from the Mishnah, Ta'anit, Chapter 2. Similarly, they are quoted - almost verbatim - in the Shulchan Aruch (Orach Chayim 579).
The ark - The Hebrew word tevah is used. As the Rambam explains in Hilchot Tefillah 11:2-3, a synagogue had two arks: one that was affixed in the wall which was called the heichal, and one that was movable and was positioned at the side of the chazan. This is the tevah referred to here.
is taken out to the street of the city - See Hilchot Tefillah 11:21, where the Rambam explains that these prayers are recited in the street, because they were attended by the entire community and the synagogues were not large enough to contain them.
The transition of the people's place of prayer from the private confines of a synagogue to the public square is also an act of self-humiliation, intended to evoke Divine mercy. These feelings were intensified by the fact that the ark is also taken out and exposed as well (Ta'anit 16a). Going out to the street is significant from another perspective. It an act of exile, and "exile brings atonement" (ibid.).
and all the people gather together, while dressed in sackcloth. - Sackcloth is usually used for animals. Donning it serves as a statement that we do not see ourselves as any more important than they (ibid.). For this reason, the Bible frequently mentions sackcloth as a symbol of mourning and penitence.
Ashes - Dust is not acceptable. Ashes bring to mind the binding of Isaac; alternatively, they serve as a statement of humility, "we are as ashes before You," (ibid.).
are placed on the ark - Ta'anit, ibid., interprets this as a reference to Isaiah 63:9, "Whenever they are in distress, I am in distress."
and on the Torah scroll - These words are not included in the text of the Mishnah common at present. The Beit Yosef (Orach Chayim 579) questions the Rambam's source. Many commentaries, however, point to the version ofTa'anit 16a cited by Rabbenu Yitzchak Alfasi and Rabbenu Asher.
to heighten the grief and humble [the people's] hearts. - Ta'anit, loc. cit.,quotes Rabbi Zeira as saying, "When I saw the Rabbis putting ashes on the ark, my entire body trembled in shock."
One of the people should take some ashes and place them on the head of the Nasi - The head of the court of 71 judges (Hilchot Sanhedrin 1:3)
and on the head of the chief justice - the second in authority at that court (ibid.)
so that they will be ashamed and repent. - A person suffers more embarrassment when he is humiliated by another person than when he humiliates himself (Ta'anit, loc. cit.).
[The ashes] are placed on the place where one puts on tefillin. - Ta'anit, ibid., derives the association between ashes and tefillin from Isaiah 61:3: "To attend to the mourners of Zion, to give them glory instead of ashes." Glory is associated with tefillin, as mentioned in the exegesis of Ezekiel 24:17, "Your glory is fastened upon you."
Everyone else should take ashes and place them on his [own] head. - A common person would not suffer any greater shame were the ashes to be placed on his forehead by others. It is only persons of dignity who are so affected (Ta'anit, ibid.).
Halacha 2
Afterwards, one of the wise elders [of the community] stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. If there is no man of wisdom, a man of stature should be chosen.
He should speak words of rebuke to them, telling them: "Brethren, it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10]. Similarly, in the words of the prophetic tradition, it is written, 'Rend your hearts and not your garments' [Joel 2:13]." He should continue in this vein according to his ability until they are humbled and turn [to God] in complete repentance.
Commentary Halacha 2
Afterwards, one of the wise elders [of the community] - The Mishnah uses the term זקן, which means "elder," but also serves as an acronym for the phrase, זה שקנה חכמה. Hence, the Rambam (based on Ta'anit 16a) combines the two.
stands before them while they are sitting. If there is no wise elder, a man of wisdom should be chosen. - A common person should not be chosen to address the people, regardless of his age (Ta'anit, ibid.).
If there is no man of wisdom, a man of stature should be chosen. - Rashi and Tosafot (Ta'anit, ibid.) maintain that this refers to a person of physical stature, whose bearing would make a deep impression on the community. Rabbenu Asher interprets this as meaning inner, personal stature, referring to the person most fitting to serve as a leader of the community.
He should speak words of rebuke - The Hebrew divrei kibbushin stems from the root כבש, meaning "press." The intent is that the elder should force the people to confront themselves, "pressing their hearts" as it were, and inspiring them to turn to God in repentance.
to them, telling them: "Brethren - Although he is more revered than they, he addresses them as equals. Whenever a person wants to influence others, he should not speak to them with a condescending attitude. Rather, he should seek to establish a commonality with them. This will allow his words to be accepted with greater ease.
it is not sackcloth and fasting that will have an effect, but rather repentance and good deeds. This is evident from [the story of] Nineveh. -This addition to the words of the Mishnah is quoted from Ta'anit, ibid.
It is not stated with regard to the people of Nineveh, 'And God saw their sackcloth and their fasting,' but rather, 'And God saw their deeds' [Jonah 3:10] - "...that they had turned from their evil ways." The people of Nineveh all fasted and donned sackcloth, but this is not what evoked a response from God. It was their change of heart, and an appropriate change of conduct, that caused Divine mercy to be manifest.
Similarly, in the words of the prophetic tradition - Rashi (Ta'anit, ibid.) explains that although both Jonah and Joel are prophetic works, there is a difference between the verses cited. The verse from Jonah is part of a narrative included in the book, while the verse from Joel is a verse of actual prophecy.
it is written, 'Rend your hearts and not your garments' [Joel 2:13]." - What is important is not the external expressions of penitence, but rather the inner movement within the soul, and the reflection of these feelings in our future actions.
Fasting and sackcloth are, nevertheless, important. We are not always in control of our feelings, and cannot necessarily generate genuine feelings of repentance at will. Fasting, sackcloth, and the other measures mentioned above can create an atmosphere that inspires the arousal of our emotions.
He should continue in this vein - adding concepts of relevance to his community
according to his ability until they are humbled and turn [to God] in complete repentance. - As mentioned in Chapter 1, Halachot 1-4, this is the goal of all public fasts.
Halacha 3
After this person has completed his words of rebuke, the community stands up to pray. They should choose a person suitable to serve as a leader of prayer on such fast days.1 If the person who spoke the words of rebuke is suitable to [lead the congregation in] prayer, he should.2 If not, another person should be chosen.
Halacha 4
Who is fit to [lead the congregation in] prayer on these fasts? A person who leads the prayers frequently and who frequently reads the Torah, the Prophets, and the Sacred Writings. He should have children, but lack means and have work in the field.
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin; nor should any unfavorable report have been made concerning him during his childhood.
He should be humble, appreciated by the community, and have a voice that is appealing and sweet. If he possesses all these virtues and is also an elder, this is most desirable. [Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
Commentary Halacha 4
Who is fit to [lead the congregation in] prayer on these fasts? - Compare to Hilchot Tefillah 8:11, where the Rambam mentions who should be chosen as a chazan for the daily prayers:
We should appoint as a leader of communal prayer, the person of the greatest stature in the community with regard to wisdom and deed. If he is an elder, this is very praiseworthy. An effort should be made to appoint a person... whose voice is sweet and who reads [the Bible] frequently.
In his Commentary on the Mishnah, Ta'anit 2:2, the Rambam writes that the qualifications of a chazan on these communal fast days are the same as those that apply every day, except for two factors: on a fast day the chazan must have children, and "his house must be empty." The meaning of the latter phrase is explained below.
A person who leads the prayers frequently - Our translation is based on the Rambam's Commentary on the Mishnah, ibid. The Rambam's intent appears to be that unless a person is used to praying or speaking before a community, the responsibility may unnerve him and, despite all his other qualifications, he may not perform his role effectively.
Significantly, Rashi, Ta'anit 15a, interprets the word רגיל in the Mishnah to mean "is familiar with the prayers," and thus will not err. He cites Berachot 5:5, which states that when a person makes a mistake in his prayers, it is a bad omen for him. Similarly, when the leader of a congregation errs, it is a bad omen for the entire congregation. Many other commentaries and halachic authorities (seeMishnah Berurah 579:9) quote Rashi's interpretation.
and who frequently reads the Torah, the Prophets, and the Sacred Writings. - Because of additional passages added on fast days, it is desirable that he be familiar, not only with the usual prayer service, but with the entire Bible, so that he will not err when adding the special blessings mentioned in Halachot 5-14.
The Mishnah, Ta'anit 2:2, lists as one of the qualifications for leading these prayer services that "his house is empty." Ta'anit 16b offers two interpretations of that phrase. The Rambam understands that they are not contradictory and quotes them both as requirements. The first is:
He should have children, but lack means - His need will make his prayers more sincere.
and have work in the field - and he will therefore have a personal interest that the rains come.
The second interpretation of "his house is empty" is that:
None of his children, nor any member of his household, nor any of his relatives who are dependent upon him, should be transgressors; rather, his house should be empty of sin - This is required so that the congregation would accept him as the leader of prayer. Even when his own conduct is above reproach, if his children or the other members of his household are not virtuous, the community will not accept him.
The Rambam (interpreting Ta'anit 16b) derives the concept that not only thechazan himself, but also his household, must be virtuous from the Mishnah's association of the two qualifications, "he must have children and his house must be empty." According to the first interpretation, that fact that the person has children makes his need a matter of greater concern. Similarly, according to the second interpretation, the fact that his virtues are emulated by the members of his household increases the public's appreciation of his own character (Kinat Eliyahu).
nor should any unfavorable report have been made concerning him during his childhood. - Similarly, although at present his conduct may be impeccable, if he had acted in an undesirable manner previously, there will be members of the community who will not accept him.
He should be humble - The fact that he possesses the above virtues should not lead him to pride.
appreciated by the community - and thus they will all join together with him in prayer
and have a voice that is appealing - Our translation of נעימה as referring to the chazan's voice is based on the Rambam's Commentary on the Mishnah (ibid.).
and sweet. - When a chazan's voice is pleasant, the congregation is more motivated to join with him in prayer. See, however, the commentary of the Moznaim edition of Hilchot Tefillah 8:11, which explains that although a pleasant voice is a desirable quality for a chazan, the other virtues mentioned are more important.
If he possesses all these virtues and is also an elder, this is most desirable. - The mishnah (Ta'anit 2:2) that mentions the qualifications of achazan mentions that he should be an elder, but the baraita (Ta'anit 16a-b) that explains these qualities in greater detail does not mention that factor.
[Nevertheless, even when he] is not an elder, since he does possess these virtues, he is fit to [lead the congregation in] prayer.
Halacha 5
The chazan should begin and recite the Shemoneh Esreh [in the usual fashion]3 until the blessing Go'el Yisrael.4 He then recites Zichronot5 andShofarot6 that relate to the difficulty [facing the people].7 He should also recite the psalms, "I called to God in my distress and He answered me" (Psalm 120), "I lift up my eyes to the mountains" (Psalm 121), "Out of the depths, I called to You, O God" (Psalm 130), "A prayer of the afflicted, when he becomes faint" (Psalm 102).
Halacha 6
[In this blessing,] he recites supplicatory prayers according to his ability.8 He says, "Please, behold our affliction and wage our battle; speed our redemption."9 He then recites supplications and states at the conclusion of these supplications, "He who answered Abraham our patriarch at Mount Moriah,10 will answer you and will hear the sound of your outcry on this day. Blessed are You, God, Redeemer of Israel."
Halacha 7
He then begins to add six blessings; these are added one after the other. In each of them, he recites supplicatory prayers which include pleas [for mercy] and verses11 from the Prophets and the Holy Writings with which he is familiar.12 He concludes each of these blessings with the concluding phrases mentioned below.
Halacha 8
Halacha 9
Halacha 10
Halacha 11
Halacha 12
Halacha 13
Halacha 14
For the seventh of these blessings, he begins, "Heal us, O God, and we will be healed," and concludes the Shemoneh Esreh in its usual order. The trumpets are sounded. This is the order of prayer [on these fasts] in all places.
Commentary Halacha 14
For the seventh of these blessings - For the seventh blessing, beginning the count from the first blessing added to the Shemoneh Esreh. This is the fourteenth blessing recited in this service.
he begins, "Heal us, O God, and we will be healed" - This is the usual manner in which we begin the eighth blessing of the Shemoneh Esreh. It is the blessing that follows Go'el Yisrael, the blessing in which we begin to make additions to the Shemoneh Esreh.
and concludes the Shemoneh Esreh in its usual order - without further additions. The commentaries note that it appears that the Rambam does not require recitation of the prayer Anenu, which is recited on all communal fasts.
The trumpets are sounded. - The Maggid Mishneh notes that it appears that the Rambam's intent is that the trumpets are sounded only once, after the conclusion of the Shemoneh Esreh. Seemingly, the Rambam does not require the trumpets to be sounded after every blessing when these prayers are recited outside the Temple Mount. In contrast, the Tur - and to all indications, also theShulchan Aruch (Orach Chayim 579:2) - make such a requirement.
The source for this difference of opinion is the interpretation of the phrase in the Mishnah, Ta'anit 2:5, "This was not our custom except at the eastern gate of the Temple Mount." According to the Rambam, this refers to both matters mentioned in the Mishnah: the responses to the blessings and the sounding of the trumpets. In contrast, the Tur explains that it refers only to the responses to the blessings.
This is the order of prayer [on these fasts] in all places - outside the Temple Mount. The order of prayer there is described in the following halachot.
Halacha 15
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate, and pray in this manner. When the chazan reached the passage, "He who answered Abraham,..." he would say, "Blessed are You God, our Lord, the Lord of Israel, for all eternity. Blessed are You God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teki'ah, priests. Sound a teki'ah." The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.
Commentary Halacha 15
When [the people] would pray according to this order in Jerusalem, they would gather on the Temple Mount, before the eastern gate - This halachah is based on the Mishnah, Ta'anit 2:5, and a baraita, Ta'anit 16b. The Rambam's text of that Mishnah states "at the eastern gates." In his Commentary on the Mishnah, the Rambam states that this refers to "the eastern gate to the Temple Mount and the gate to the Temple Courtyard."
In his notes on that commentary, Rav Kapach mentions that the above words were written over others that had been blotted out. Thus, it appears that the Rambam changed his mind several times about this matter.
The eastern gate of the Temple Mount faced the Mount of Olives. All the eastern gates of the Temple complex were aligned in a straight line, so that one could proceed directly to the Holy of Holies.
and pray in this manner - reciting all the blessings mentioned above.
When the chazan reached the passage, "He who answered Abraham,..." -The first of the special additions to the blessings
he would say, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. - The latter phrase literally means "from world to world." Berachot 54a relates that this addition was made to all the blessings in the Temple to emphasize the existence of the World-to-Come.
Blessed are You, God, Redeemer of Israel." They would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever." -This, rather than Amen, was the customary response to blessings recited in the Temple. (See Ta'anit 16b.)
The attendant to the synagogue - Although the word chazan is used, the intent is not the leader of the prayers.
would tell those who blow [the trumpets]: "Sound a teki'ah, priests. - This expression, a quote from Ta'anit 2:5, appears to indicate that the priests would blow the trumpets. This is borne out by Numbers 10:8, "The priests, Aaron's descendants, will sound the trumpets. This will be an eternal law for future generations." See also the Sefer HaChinuch (Mitzvah 384) and Hilchot Klei HaMikdash 3:5. Outside the Temple premises, however, the trumpets did not have to be sounded by the priests.
Sound a teki'ah." - As the Rambam explains in Halachah 17, the repetition of the phrase "Sound a teki'ah" implies that a series teki'ah, teru'ah, teki'ah is sounded.
The person reciting the prayers then repeats, "He who answered Abraham our patriarch at Mount Moriah, will answer you and will hear the sound of your outcry on this day." - Rabbenu Nissim explains that this phrase is repeated to emphasize that the trumpets are being sounded in response to this plea for Divine mercy, and not in response to the people's statement, "Blessed be His name and the glory of His kingdom for ever and ever."
Afterwards, the priests [blow the trumpets,] sounding a teki'ah, a series of teru'ot, and a teki'ah.
Halacha 16
Similarly, in the second of these blessings, which is the first of the six [blessings] that are added, the chazan concludes the blessing, "Blessed are You, God, our Lord, the Lord of Israel, for all eternity. Blessed are You, God, who remembers the forgotten." [The people] would respond to him, "Blessed be His name and the glory of His kingdom for ever and ever."
The attendant to the synagogue would tell those who blow [the trumpets]: "Sound a teru'ah, sons of Aaron.27 Sound a teru'ah."28 The person reciting the prayers then repeats, "He who answered Moses and our ancestors at the Red Sea, will answer you and will hear the sound of your outcry on this day." Afterwards, the priests [blow the trumpets,] sounding a series of teru'ot, ateki'ah, and a series of teru'ot.
Halacha 17
Similarly for each [of these] blessings: for one, he announces "Sound a teki'ah," and for the other, he announces "Sound a teru'ah," until all seven blessings are concluded. Thus, at times, the priests blow a series, teki'ah, teru'ah, teki'ah, and at times, they blow a series, teru'ah, teki'ah, teru'ah.29 Seven series are blown.
This order is followed only on the Temple Mount. When they blow teki'ot andteru'ot there, they sound the trumpets and the shofar together, as explained.30
Halacha 18
Halacha 19
| FOOTNOTES | |
| 1. |
A chazan is not considered a mere functionary. Rather, since he is the leader of prayer, it is hoped that he will motivate all the members of the community to sincere prayer. Moreover, his personal merits can influence the standing of the community as a whole and cause their prayers to be acceptable more readily.
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| 2. |
Since he is the wisest and most distinguished member of the community, it would be appropriate for him to lead the prayers.
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| 3. |
The Tur (Orach Chayim 579) maintains that changes are made in the previous blessing, S'lach lanu, as well. To the usual text of that blessing, we add the confessional prayers recited on Yom Kippur.
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| 4. |
Go'el Yisrael, "the Redeemer of Israel," is the seventh blessing of the Shemoneh Esreh. Instead of reciting that blessing in its usual manner, the following additions should be made.
The Maggid Mishneh notes that the Rambam apparently had a different version of the Mishnah,Ta'anit 2:3. According to the version of the Mishnah in common use at present, the six passages mentioned above form the body of the six blessings added on these fasts. In contrast, according to the simple interpretation of the Rambam's text, all these passages should be added in the blessing Go'el Yisrael. Significantly, almost all other authorities follow the former view.
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| 5. |
Verses recalling God's remembrance of the Jewish people. (See Hilchot Shofar 3:8-9.)
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| 6. |
Verses recalling the unique influence of the shofar. (See Hilchot Shofar, ibid.)
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| 7. |
I.e., the chazan does not recite the same verses that are recited in the Rosh HaShanah prayers, but different verses, more appropriate to the present circumstances.
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| 8. |
I.e., according to the Rambam, there is no set text for these prayers, and their text is chosen by the chazan.
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| 9. |
This is the text of the blessing Go'el Yisrael that is recited every day.
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| 10. |
I.e., at the binding of Isaac. The Jerusalem Talmud (Ta'anit 2:4) questions the nature of this reference. The intention surely is not that Abraham prayed to God to spare Isaac, for he was totally willing to sacrifice him to fulfill God's will. Instead, this refers to a short prayer that Abraham recited after God told him not to sacrifice his son. In this prayer, he implored God to remember the merit of his act and come to the assistance of his descendants whenever they would be in distress. God "answered Abraham" and acquiesced.
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| 11. |
I.e., according to the Rambam, there is no set text for the main body of these six blessings. Instead, it must be chosen by the chazan. The conclusions for each of these blessings are listed in the halachot that follow.
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| 12. |
As mentioned above, for this reason it is necessary that the chazan be familiar with the entire Bible.
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| 13. |
There they prayed to be saved from their Egyptian pursuers. (See Exodus 14:15 and Rashi's commentary.)
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| 14. |
Rashi, Ta'anit 15a, explains that this conclusion is appropriate because after the many years of exile in Egypt, the Jews despaired of being redeemed and considered themselves to have been forgotten by God.
This differs from the conclusion of the Zichronot blessing on Rosh HaShanah, which is "...who remembers the covenant." Significantly, even the Tur (Orach Chayim 579) and the authorities who differ with the Rambam and maintain that the six passages mentioned in Halachah 5 form the body of these six blessings agree with the Rambam concerning the conclusion of this blessing.
See also Rashi (Ta'anit 15a), who explains the connection between each of the blessings and the correspondent passage of these six.
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| 15. |
This refers to Joshua's prayers that he be able to conquer Jericho. That city fell after the people encircled it blowing the shofar. Joshua's prayer is mentioned as Gilgal because that was the site of the encampment of the Jewish people at that time. (See Joshua, Chapter 5.)
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| 16. |
This is the conclusion of the Shofarot blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.
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| 17. |
This refers to Samuel's prayer that the Jews be rescued from the Philistines. (See I Samuel 7:8-10.)
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| 18. |
The verses cited in the previous note speak of Samuel "crying out to God."
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| 19. |
This refers to Elijah's confrontation with the prophets of Baal. Elijah prayed to God to accept his offering. Afterwards, he also prayed on Mount Carmel for rain. (See I Kings, Chapter 18.)
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| 20. |
Despite the use of this conclusion for one of the blessings of the daily Shemoneh Esreh, it is also employed here.
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| 21. |
After fleeing from the fulfillment of the mission which God had assigned him, Jonah was thrown to the sea and swallowed by a large fish. Out of the fish's belly, he called out in prayer to God. (See Jonah, Chapter 2.)
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| 22. |
Jonah began his prayer, "I cried out to God in my distress and He heard me."
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| 23. |
Rashi, Ta'anit 15a, explains that this refers to David's prayer, II Samuel 21:1, after the land suffered a famine for three successive years. Solomon's prayer refers to the prayer he uttered at the dedication of the Temple, I Kings 8:22-53, in which he beseeched God to hear the prayers of the Jews in their time of need.
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| 24. |
Although King David and King Solomon preceded Elijah and Jonah chronologically, the prayers of the former are chosen as the subject for this concluding blessing, because the intent of their prayers resembles that of the people praying in these communal fasts, that God have mercy on His people and on His holy land in a time of distress (Tosafot, Ta'anit 16b).
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| 25. |
The Rambam emphasizes this point, because when these blessings are recited in the Temple, the people respond in a different manner, as explained in Halachah 15.
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| 26. |
See Hilchot Berachot 1:13-14.
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| 27. |
"Sons of Aaron" is analogous to "priests."
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| 28. |
The repetition of the phrase "Sound a teru'ah," implies that a series teru'ah, teki'ah, teru'ah is sounded.
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| 29. |
The Ra'avad differs with the Rambam on this point, explaining that when the announcement "Sound a teki'ah" was made, only a teki'ah was sounded. Conversely, when the announcement "Sound a teru'ah" was made, only a teru'ah was sounded. The B'nei Binyamin (based on his text of the Tosefta, Ta'anit 1:10) mentions a third opinion, that for all seven times, they blew a seriesteki'ah, teru'ah, teki'ah.
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| 30. |
See Chapter 1, Halachah 4. Only in the Temple is the shofar sounded together with the trumpets. Outside the Temple, only the trumpets - or according to the Maggid Mishneh, either the trumpets or the shofar - is sounded.
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| 31. |
I.e., throughout Eretz Yisrael and also in the diaspora, not only on the Temple Mount as in the previous halachot.
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| 32. |
This emphasizes the theme expressed several times in this text, that distress and relief from it are dependent on our virtuous conduct or lack thereof.
Significantly, Ta'anit 16a gives two rationales for this custom: the one quoted by the Rambam, and a second one, "so that the dead will intercede on our behalf." That passage continues, "What is the difference between these two opinions? A non-Jewish cemetery."
Rashi explains that in a non-Jewish cemetery, there is no concept of the dead interceding on our behalf. Nevertheless, even such a place is sufficient to communicate the message "Unless you return...." In light of this, the Lechem Mishneh mentions that if there is no Jewish cemetery available, the community may go to a non-Jewish cemetery. Significantly, the Ramah (Orach Chayim 579:3) quotes this as halachah. (Note, however, the Mishnah Berurah 579:4.)
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| 33. |
This includes all the thirteen fasts declared because of rain and all communal fasts decreed because of the distressing circumstances mentioned in Chapter 2. As the Rambam explicitly states (Hilchot Nesiat Kapayim 14:2), Ne'ilah is not recited on commemorative fasts such as Tish'ah B'Av or the Seventeenth of Tammuz. It is, however, recited on Yom Kippur.
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| 34. |
The word Ne'ilah means "closing." It refers to "the closing of the gates of heaven for the setting sun" (Hilchot Tefillah 1:7). This service is added just before sunset. Thus, on communal fasts, four services are recited.
The Jerusalem Talmud (Berachot 4:1) states that this extra prayer service was added because "All those who increase their prayers are answered."
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| 35. |
See Chapter 1, Halachah 16.
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| 36. |
In all three instances, a similar amount of rain is required. Parched earth does not allow the water to penetrate easily. Conversely, cultivated earth is broken up and thus allows for greater penetration.
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Tum'at Met - Chapter 21
Halacha 1
What is the source that teaches that a sealed covering saves the contents of a container from contracting ritual impurity in a shelter in which a corpse is located? Numbers 19:15 states: "Any open container that does not have a sealed covering on top of it is impure." One can derive from this that if there is a sealed covering on it, it is pure.
According to the Oral Tradition, it was taught that the verse is speaking only about an earthenware container, for it is a container that contracts impurity only through its opening. Therefore, if its opening is closed with a sealed covering, all of its contents are protected.
From this, we can infer that the contents of any of the containers which are not susceptible to ritual impurity are protected when the container is closed with a sealed covering. Such containers include: containers made from cow turds, stone containers, containers made from earth, containers made from the bones or skin of a fish or the bones of a fowl, oversized wooden containers, wooden boards that are flat and are not containers, metal keilim which have not been completely fashioned. The contents of all of these are protected by a sealed covering.
Now if the contents of a utensil closed with a sealed covering are protected, we can infer that this also applies to keilim that are swallowed or under an ohel. What is the difference between ohalim and containers that protect because of a sealed covering? That the covering of the containers must be sealed close, while for an ohel, any covering is sufficient.
Halacha 2
If a funnel is turned upside down, it protects anything it covers from impurity. Although its other end has a small hole, it is considered as if it were closed.
Halacha 3
All containers that protect their contacts when sealed close also protect anything that is under them to the very depths if they are turned upside down and stood on the earth, when their inner space is a handbreadth by a handbreadth by a handbreadth, even though one did not spread clay around the sides to seal them. The rationale is, in that position, they are like an oheland an ohel protects from impurity. The only exception is an earthenware container, for an ohel formed by an earthenware container does not protect from impurity.
What is implied? When an earthenware jug is turned upside down, even if one smeared clay on its sides everything under it is impure, for the prooftext speaks of "a sealed covering on top of it," and not a closed covering on its back. If one attached its opening to the wall and smeared clay on its sides, If one did not smear clay on its sides, it does not protect its contents, because an earthenware container does not protect as an ohel, as we explained.
All of the other containers that protect their contents when sealed close protect their contents when their openings are attached to the walls of a house even when they do not have a sealed covering, because they protect as an ohel. Therefore it is necessary that the walls of the utensil be at least a handbreadth high, for containers do not protect their contents with their walls as an ohelunless the wall of the container is at least a handbreadth.
If the wall of the container was half a handbreadth, there was a border of half a handbreadth protruding from the wall, and they were attached to each other, it is not considered as an ohel and does not protect its contents even though there is a handbreadth of empty space. It is necessary that the handbreadth come from one entity.
Halacha 4
Just as such containers protect their contents from impurity when they are inside an ohel and attached to its walls, so too, do they protect their contents when they are outside the ohel if they are attached to the ohel, for the ohel is considered as a covering in all instances.
What is implied? A samovar that has walls that are a cubit high was placed on its side on staves outside an ohel and its opening was placed immediately next to the wall of the tent. If there is impurity under it, the keilim inside of it are pure. If it was placed next to the wall of a courtyard or the wall of a garden, it does not protect its contents, because these are not the walls of a tent. Therefore anykeilim in the container are impure, for they were held above the impurity.
Halacha 5
If there is a beam that is a handbreadth wide running from wall to wall, there is impurity below it, a pot was hanging from the beam and the beam was touching the entire opening of the pot and covering it, the keilim in the pot are pure. The rationale is that they were saved by the ohel covering them. If the opening of the pot was not covered by the beam, but instead there was some empty space between them, everything in the pot is impure and the pot itself is impure.
Halacha 6
The following laws apply when there is a cistern in a building, there is impurity in the building, and there are keilim in the cistern. If the cistern was covered with a flat board or a container that can protect its contents from impurity because it has a wall that is a handbreadth high, everything that is in the cistern is pure. If the cistern had a border built around its opening that was a handbreadth above the ground, whether he covered it with a container that can protect from impurity because it has a wall or whether the container did not have a wall, the container protects the contents of the cistern from impurity, because there is a wall of a handbreadth from another source.
Halacha 7
The following rules apply when a cistern is built inside a building and there is a lamp in it with its flower protruding and covering the opening of the cistern. One placed a container that can protect from impurity in an ohel where a corpse is located over the opening to the cistern and it is resting on the flower of the lamp. We see if the container that can protect from impurity would remain in its position if the lamp was removed. When this is the case, it protects everything that is in the cistern from impurity. The keilim that are between the edge of the container that serves as a cover and the edge of the cistern are pure until the very depths. Even the lamp is pure despite the fact that the edge of the flower is visible between the covering and the cistern. If the container would not remain in position, everything is impure.
Halacha 8
The following laws apply when a cistern is built inside a house and a container that could protect its contents from ritual impurity was placed over its opening. If there was impurity between the edge of the container and the edge of the cistern or within the cistern, the house is impure. The rationale is that an ohelinside a building does not prevent the spread of impurity, as we explained.
If there was impurity in the house and there is a handbreadth by a handbreadth by a handbreadth of empty space in the cistern, the keilim stored in the walls of the cistern are pure. If not, they are impure.
If the width of the walls of the cistern extends outside the house, they are nevertheless pure. The rationale is that they are not the walls of the house and just as the inside of the cistern is protected from impurity, so too, its walls protect.
We have already explained that an old oven is like all other keilim that convey impurity and is not considered as an ohal. For this reason, it does not protect its contents from ritual impurity unless it is sealed close like other containers that protect their contents. We have already explained oven is not considered as ak'li in this context and does serve as an ohel. Therefore it protects its contents from impurity merely by covering them without the cover being sealed close like other ohalim. The covering of an oven is called a serida.
Halacha 9
The following rules apply when there is impurity in a house and there is an old oven inside a new oven, a serida resting on the new oven and that cover is being supported by the opening of the old oven. We see whether, when the old oven was removed, the cover would fall. If so, it does not protect from impurity and everything inside of it is impure. If the cover would not fall, everything is pure.
When there is a new oven inside an old oven and the serida is resting on the opening of the old oven, if there is less than a handbreadth between the new oven and the cover, everything in the new oven is pure. It is considered as if the covering was resting on its opening.
Halacha 10
When there is a covering of earthenware that has a border and extends beyond the edge of the oven and the oven is closed with a sealed covering, even if there is impurity under the covering or on top of it, everything above or below the impurity is impure. Nevertheless, the portion opposite the inner space of the oven is pure.
If there is impurity on the covering above the inner space of the oven, the space above it until the heavens is impure. Anything inside of the oven is pure.
Halacha 11
When there is impurity in a house and an earthenware pot was turned over and placed on the opening of a jug and then clay was smeared on its walls and the jug to seal it close, it protects everything inside of it and everything between it and the edge of the jug from impurity.
If one placed it on the opening of the jug upright and smeared clay around it to seal it, it does not protect it. The rationale is that the pot becomes impure from its inner space and an impure utensil does not protect another utensil from impurity, as we explained.
Tum'at Met - Chapter 22
Halacha 1
The handles of a large earthenware container, the bulges at the bottom of such a container, and the back of its walls do not protect their contents when sealed close in a tent where a corpse is located. If one cut them off, planed them, and made them into containers, they protect their contents if sealed close. The rationale is that the concept of sealing something close applies only to containers.
Halacha 2
When clay is put into an earthenware container and filled half of it, it does not nullify it from being considered as a container. If keilim are sunk in that clay and the container is sealed close, the contents are protected from impurity.
Halacha 3
An earthenware container protects its contents from impurity when sealed close unless it is perforated with a hole large enough for a pomegranate to fall through. If it is large, the majority of it must be damaged and open for it to be disqualified.
What is implied? If there was a large container and half was damaged, it was sealed close, including the damaged portion, it protects its contents from impurity even though it is not considered a utensil with regard to impurity. If, however, a container that was sealed close had a hole or a crack and the hole was not closed, it becomes impure and does not protect its contents.
How large must the hole be to disqualify the container? If the container was used for foods, the measure is a hole large enough for olives to fall through. If it was used for liquids, its measure is that the hole must be large enough to enable liquids to seep in when the container is placed in them. If it is used for both these purposes, we rule stringently and if a hole was made that was large enough for liquids to seep in, it does not protect its contents until the hole is closed or reduced in size.
Halacha 4
The following rules apply when there was an oven in an ohel where a corpse was located. The oven had a covering upon it, it was sealed close, but it was cracked. If the crack was as wide as the opening of the rod of a plow which is a handbreadth in circumference, the oven is impure even though the rod could not be inserted into the oven through the hole, but the hole was equal to its size. If the hole was smaller than this, the oven is pure.
If the covering was cracked to the extent that the rod of a plow could enter, it is impure. If it is less, it protects its contents with a sealed covering. If the crack is round, we do not consider it as if it was long. Instead, the measure is dependent on whether the opening of the rod of a plow could be inserted.
Halacha 5
The following rules apply when an oven that is sealed close has an eye that was partially closed with clay. If the hole was large enough for a reed to be inserted and taken out while it was burning, the contents of the oven are impure. If the hole is smaller than this, the contents are protected.
Halacha 6
When an oven has a hole at its side, the size of the hole that causes it to not to be considered as sealed is enough space for a reed to be inserted and taken out even when it was not burning. Similarly, when the clay seal of a jug was perforated, the measure is space for the second joint of a rye stalk to be inserted in the hole. Similarly, when large casks were perforated, the measure is space for the second joint of a reed to be inserted. If they are less than this, they are pure.
When does the above apply? When they were made to store wine. If, however, they were made to store other liquids, a hole of even the slightest size causes them to contract impurity and the fact that they are sealed close is not effective unless the hole was closed. Moreover, even if they were made for wine, the above applies only when they were not perforated by human hands. If, however, they were perforated by human hands, even the slightest hole causes them to contract impurity and they are not protected unless the hole is closed.
Halacha 7
When a jug that is filled with pure liquids has an earthenware tube in it, it is considered as sealed close. If it is located in an ohel where a corpse is found, the jug and the liquid are pure. The tube is impure, because one end of it is in the jug which is sealed close and the second end is open in the ohel where the corpse is found and it is not closed. Even though it is crooked, this does not cause it to be considered as closed.
Halacha 8
When a jug that was sealed close had a hole on its side, but that hole was closed by wine dregs, it protects its contents from impurity. If the owner plugged half the hole and the dregs closed the other half, there is an unresolved question whether the contents are protected or not.
If one plugged the hole with a twig, it is not considered as closed unless one smears clay around the sides. If one closed it with two slivers of wood, one must smear clay from the sides and between one sliver and the other. Similarly, if a board was placed over the opening to an oven and one smeared clay at the sides, it is protected from impurity. If there were two boards, one must smear clay from the sides and between one board and the other. If, however, one joined the boards together with wooden pegs or the like or with cork, it is not necessary to smear clay in the middle.
With what can a jug be sealed close? With lime, clay, gypsum, pitch, wax, mud, filth, mortar, or any substance that can be smeared. We do not seal with tin or lead, because it will not be a seal, nor will it close the container tightly. A plump fig that was not prepared to contract ritual impurity may be used as a seal. This also applies with regard to a dough that was kneaded with fruit juice so that it will not become impure. These qualifications are necessary, because an impure object cannot intervene in the face of impurity.
Halacha 9
When the covering of a jug has become loose, even when it does not slip off, it no longer protects the contents, for it is not considered as sealed.
When a rubber ball or strands tied together were placed on a jug and clay was smeared at the sides, it does not protect the contents unless clay was smeared on the entire ball or collection of strands from below upward. Similar concepts apply with regard to a patch of cloth that was tied to a container. If a covering of paper or leather was tied over a container with string, it protects the contents if one merely smeared clay at the sides.
Halacha 10
When a jug was enwrapped in a container made from the skin of a fish or from paper and it was tied close from below, the contents are protected. If it was not tied, it does not protect the contents, even if clay was smeared at the sides.
Halacha 11
The following rules apply when there was a jug that was covered with pitch from the inside and then a portion of the clay of the jug was peeled off, but the pitch remained standing. If one placed a covering on the pitch and pressed it down until it became attached to the pitch and thus the pitch was standing between the covering and the based of the jug, its contents are protected.
Similar concepts apply with regard to a container used for fish brine or the like. If one of the substances that is smeared as insulation for the container was standing between the covering and the container like a border, since everything was attached together, the contents are protected.
Tum'at Met - Chapter 23
Halacha 1
When the contents of any implement that is sealed close are protected from impurity, all of the contents are protected: food, liquids, clothes, and keilim that can be purified in a mikveh.
This is the Scriptural Law. According to Rabbinic Law, however, earthenware containers which are sealed close protect only foods, liquids, and other earthenware containers inside of it. If, however, keilim that can be purified in amikveh or garments were in an earthenware container that was sealed close, they are impure.
Why did the Sages decree that they do not protect everything like other containers that protect their contents from impurity? Because the other containers that protect their contents do not contract impurity and earthenware containers do contract impurity. An impure container does not intervene in the face of impurity and all of the containers of the common people can be assumed to be ritually impure, as will be explained.
Why did the Sages not decree: an earthenware container of a common person does not protect anything from impurity, but a container belong to a chaverdoes protect everything because it is pure? Because a common person does not consider himself as impure. He will say: Since an earthenware container that is sealed close protects all its contents, there is no difference between me and a chaver. Therefore the Sages decreed that the seal should not protect everything.
Why did they say that it protects food, liquids, and earthenware containers from impurity? Because these three types of entities are impure because they come from a common person regardless, before they were in an ohel where a corpse is located or after they were though they were in a container that was sealed close. A chaver will never borrow food, liquids, or earthenware containers from a common person except under the assumption that they are impure, for these entities can never be purified. Thus a stumbling block will never arise.
A chaver will, however, borrow keilim that can be purified in a mikveh from a common person. He will immerse them in a mikveh to purify them from the impurity they contracted from being touched by a common person, leave them until the evening and then use them for pure food. Therefore our Sages were concerned that a chaver will borrow keilim that can be purified in a mikveh from a common person that were sealed close in one of his earthenware containers. Now the common person will think that this container was protected, when in truth it has contracted the impurity that lasts seven days. The chaver will immerse these containers, leave them until the evening and then use them for pure food. Thus a stumbling block will arise. This is the reason it was decreed that sealing an earthenware container close would not protect the keilim that can be purified in a mikveh which were in it.
Halacha 2
When a person was placed inside a cask that was sealed close, he is pure. This applies even if the cask was made a covering for a grave. It appears to me that the Sages did not decree that an earthenware container sealed close would not protect a person from impurity, because it is an infrequent situation. And our Sages did not enact decrees concerning infrequent situations.
Halacha 3
The word of common people is accepted with regard to a container used for the ashes of the red heifer or sacred foods if they say they are pure. The rationale is that even common people are very careful in this regard. Therefore all entities are protected from impurity when their container is sealed close even though it is of earthenware.
Halacha 4
The following laws apply when there is an aperture between a home and a loft and there is an earthenware dish placed over the aperture. If the dish has a hole large enough to allow liquids to seep in, the dish is impure, but the loft is pure.
If the dish is intact, everything in the loft - food, liquids, and earthenware containers - is pure, but a person and keilim that can be purified in a mikveh are impure, for an earthenware container intervenes in the face of impurity only for food, liquids, and earthenware containers. Everything in the loft is pure, as if it is in an earthenware container that is sealed close. A person in the loft was deemed impure, because that is a common situation. Therefore if there was a metal container or the like filled with liquids in this loft, the container contracts the impurity that lasts seven days, but the liquids are pure.
If there was a woman kneading dough in a wooden kneading trough in this loft, the woman and the kneading trough contract the impurity that lasts seven days, but the dough is pure as long as the woman is kneading it. If she ceased and then touched it again, she imparts impurity to it. Similarly, if one moved the dough or the liquids to another one of the keilim that can be purified in a mikvehthat were in the loft, they become impure due to contact with the other container.
If the k'li covering the aperture was one that was not susceptible to impurity and which protect their contents when sealed close, as we explained, in which instance, contact with a common person does not render them impure, or thek'li was an earthenware container that was pure and intended to be used for the ashes of the red heifer or for consecrated foods, in which instance everyone's word is accepted with regard to their purity, it protects everything in the loft. even though its roof is not positioned over the loft. The rationale is that a tent protects when it covers, as we explained.
• Friday, Tammuz 16, 5775 · 03 July 2015
"Today's Day"
Monday Tamuz 16 5703
Torah lessons: Chumash: Pinchas, Sheini with Rashi.
Tehillim: 79-82.
Tanya: Nonetheless, every man (p. 351) ...its vindication. (p. 353)
The Baal Shem Tov's ahavat yisrael (love of fellow Jew) was beyond imagination. The Maggid said: If only we could kiss a sefer-Torah with the same love that my Master kissed the children when he took them to cheder as a teacher's assistant!
Daily Thought:
Make Up Your Own Life
If everything were spelled out —exactly what you are supposed to do, when, how, with whom and for how long—what room would be left for you to live your own life?
This is why the details of your mission in this world are withheld from you:
Out of G‑d’s great benevolence, so that this little creature can decide on its own and partner with G‑d in its own life.
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