Torah Reading
Va'etchanan (Deuteronomy 3:23 “Then I pleaded with Adonai, 24 ‘Adonai Elohim, you have begun to reveal your greatness to your servant, and your strong hand — for what other god is there in heaven or on earth that can do the works and mighty deeds that you do? 25 Please! Let me go across and see the good land on the other side of the Yarden, that wonderful hill-country and the L’vanon!’ 26 But Adonai was angry with me on account of you, and he didn’t listen to me. Adonai said to me, ‘Enough from you! Don’t say another word to me about this matter! 27 Climb up to the top of Pisgah and look out to the west, north, south and east. Look with your eyes — but you will not go across this Yarden. 28 However, commission Y’hoshua, encourage him and strengthen him; for he will lead this people across and enable them to inherit the land that you will see.’ 29 So we stayed in the valley across from Beit-P‘or.
Today's Laws & Customs:
4:1 “Now, Isra’el, listen to the laws and rulings I am teaching you, in order to follow them, so that you will live; then you will go in and take possession of the land that Adonai, the God of your fathers, is giving you. 2 In order to obey the mitzvot of Adonai your God which I am giving you, do not add to what I am saying, and do not subtract from it. 3 You saw with your own eyes what Adonai did at Ba‘al-P‘or, that Adonai destroyed from among you all the men who followed Ba‘al-P‘or; 4 but you who stuck with Adonai your God are still alive today, every one of you. (ii) 5 Look, I have taught you laws and rulings, just as Adonai my God ordered me, so that you can behave accordingly in the land where you are going in order to take possession of it. 6 Therefore, observe them; and follow them; for then all peoples will see you as having wisdom and understanding. When they hear of all these laws, they will say, ‘This great nation is surely a wise and understanding people.’ 7 For what great nation is there that has God as close to them as Adonai our God is, whenever we call on him? 8 What great nation is there that has laws and rulings as just as this entire Torah which I am setting before you today? 9 Only be careful, and watch yourselves diligently as long as you live, so that you won’t forget what you saw with your own eyes, so that these things won’t vanish from your hearts. Rather, make them known to your children and grandchildren — 10 the day you stood before Adonai your God at Horev, when Adonai said to me, ‘Gather the people to me, and I will make them hear my very words, so that they will learn to hold me in awe as long as they live on earth, and so that they will teach their children.’ 11 You approached and stood at the foot of the mountain; and the mountain blazed with fire to the heart of heaven, with darkness, clouds and thick mist. 12 Then Adonai spoke to you out of the fire! You heard the sound of words but saw no shape, there was only a voice. 13 He proclaimed his covenant to you, which he ordered you to obey, the Ten Words; and he wrote them on two stone tablets. 14 At that time Adonai ordered me to teach you laws and rulings, so that you would live by them in the land you are entering in order to take possession of it.
15 “Therefore, watch out for yourselves! Since you did not see a shape of any kind on the day Adonai spoke to you in Horev from the fire, 16 do not become corrupt and make yourselves a carved image having the shape of any figure — not a representation of a human being, male or female, 17 or a representation of any animal on earth, or a representation of any bird that flies in the air, 18 or a representation of anything that creeps along on the ground, or a representation of any fish in the water below the shoreline. 19 For the same reason, do not look up at the sky, at the sun, moon, stars and everything in the sky, and be drawn away to worship and serve them; Adonai your God has allotted these to all the peoples under the entire sky. 20 No, you Adonai has taken and brought out of the smelting furnace, out of Egypt, to be a people of inheritance for him, as you are today.
21 “But Adonai was angry with me on account of you and swore that I would not cross the Yarden and go into that good land, which Adonai your God is giving you to inherit. 22 Rather, I must die in this land and not cross the Yarden; but you are to cross and take possession of that good land. 23 Watch out for yourselves, so that you won’t forget the covenant of Adonai your God, which he made with you, and make yourself a carved image, a representation of anything forbidden to you by Adonai your God. 24 For Adonai your God is a consuming fire, a jealous God.
25 “When you have had children and grandchildren, lived a long time in the land, become corrupt and made a carved image, a representation of something, and thus done what is evil in the sight of Adonai your God and provoked him; 26 I call on the sky and the earth to witness against you today that you will quickly disappear from the land that you are crossing the Yarden to possess. You will not prolong your days there but will be completely destroyed. 27 Adonai will scatter you among the peoples; and among the nations to which Adonai will lead you away, you will be left few in number. 28 There you will serve gods which are the product of human hands, made of wood and stone, which can’t see, hear, eat or smell. 29 However, from there you will seek Adonai your God; and you will find him if you search after him with all your heart and being. 30 In your distress, when all these things have come upon you, in the acharit-hayamim, you will return to Adonai your God and listen to what he says; 31 for Adonai your God is a merciful God. He will not fail you, destroy you, or forget the covenant with your ancestors which he swore to them.
32 “Indeed, inquire about the past, before you were born: since the day God created human beings on the earth, from one end of heaven to the other, has there ever been anything as wonderful as this? Has anyone heard anything like it? 33 Did any other people ever hear the voice of God speaking out of a fire, as you have heard, and stay alive? 34 Or has God ever tried to go and take for himself a nation from the very bowels of another nation, by means of ordeals, signs, wonders, war, a mighty hand, an outstretched arm and great terrors — like all that Adonai your God did for you in Egypt before your very eyes? 35 This was shown to you, so that you would know that Adonai is God, and there is no other beside him. 36 From heaven he caused you to hear his voice, in order to instruct you; and on earth he caused you to see his great fire; and you heard his very words coming out from the fire. 37 Because he loved your ancestors, chose their descendants after them and brought you out of Egypt with his presence and great power, 38 in order to drive out ahead of you nations greater and stronger than you, so that he could bring you in and give you their land as an inheritance, as is the case today; 39 know today, and establish it in your heart, that Adonai is God in heaven above and on earth below — there is no other. 40 Therefore, you are to keep his laws and mitzvot which I am giving you today, so that it will go well with you and with your children after you, and so that you will prolong your days in the land Adonai your God is giving you forever.”
(A: iii) 41 Then Moshe separated three cities on the east side of the Yarden, toward the sunrise, 42 to which a killer might flee, that is, someone who kills by mistake a person whom he did not previously hate, and upon fleeing to one of these cities might live there. 43 The cities were Betzer in the desert, in the flatland, for the Re’uveni; Ramot in Gil‘ad for the Gadi; and Golan in Bashan for the M’nashi.
44 This is the Torah which Moshe placed before the people of Isra’el — 45 these are the instructions, laws and rulings which Moshe presented to the people of Isra’el after they had come out of Egypt — 46 beyond the Yarden River, in the valley across from Beit-P‘or, in the land of Sichon king of the Emori, who lived at Heshbon, whom Moshe and the people of Isra’el defeated when they came out of Egypt; 47 and they took possession of his land and the land of ‘Og king of Bashan, the two kings of the Emori, who were beyond the Yarden toward the sunrise; 48 from ‘Aro‘er on the edge of the Arnon Valley to Mount Si’on,” that is, Mount Hermon, 49 “with all the ‘Aravah beyond the Yarden eastward, all the way to the Dead Sea at the foot of the slopes of Pisgah.
5:1 (A: iv, S: iii) Then Moshe called to all Isra’el and said to them, “Listen, Isra’el, to the laws and rulings which I am announcing in your hearing today, so that you will learn them and take care to obey them. 2 Adonai our God made a covenant with us at Horev. 3 Adonai did not make this covenant with our fathers, but with us — with us, who are all of us here alive today. 4 Adonai spoke with you face to face from the fire on the mountain. 5 At that time I stood between Adonai and you in order to tell you what Adonai was saying; because, on account of the fire, you were afraid and wouldn’t go up onto the mountain. He said,
א 6 “‘I am Adonai your God, who brought you out of the land of Egypt, where you lived as slaves.
ב 7 “‘You are to have no other gods before me. 8 You are not to make for yourselves a carved image or any kind of representation of anything in heaven above, on the earth beneath or in the water below the shoreline — 9 you are not to bow down to them or serve them; for I, Adonai your God, am a jealous God, punishing the children for the sins of the parents, also the third and fourth generation of those who hate me, 10 but displaying grace to the thousandth generation of those who love me and obey my mitzvot.
ג 11 “‘You are not to misuse the name of Adonai your God, because Adonai will not leave unpunished someone who misuses his name.
ד 12 “‘Observe the day of Shabbat, to set it apart as holy, as Adonai your God ordered you to do. 13 You have six days to labor and do all your work, 14 but the seventh day is a Shabbat for Adonai your God. On it you are not to do any kind of work — not you, your son or your daughter, not your male or female slave, not your ox, your donkey or any of your other livestock, and not the foreigner staying with you inside the gates to your property — so that your male and female servants can rest just as you do. 15 You are to remember that you were a slave in the land of Egypt, and Adonai your God brought you out from there with a strong hand and an outstretched arm. Therefore Adonai your God has ordered you to keep the day of Shabbat.
ה 16 “‘Honor your father and mother, as Adonai your God ordered you to do, so that you will live long and have things go well with you in the land Adonai your God is giving you.
ו 17 “‘Do not murder.
ז (18) “‘Do not commit adultery.
ח (19) “‘Do not steal.
ט (20) “‘Do not give false evidence against your neighbor.
י 18 (21) “‘Do not covet your neighbor’s wife; do not covet your neighbor’s house, his field, his male or female slave, his ox, his donkey or anything that belongs to your neighbor.’
(A: v, S: iv) 19 (22) “These words Adonai spoke to your entire gathering at the mountain from fire, cloud and thick mist, in a loud voice; then it ceased. But he wrote them on two stone tablets, which he gave to me. 20 (23) When you heard the voice coming out of the darkness, as the mountain blazed with fire, you came to me, all the heads of your tribes and your leaders, 21 (24) and said, ‘Here, Adonai our God has shown us his glory and his greatness! We have heard his voice coming from the fire, and we have seen today that God does speak with human beings, and they stay alive. 22 (25) But why should we keep risking death? This great fire will consume us! If we hear the voice of Adonai our God any more, we will die! 23 (26) For who is there of all humanity that has heard the voice of the living God speaking from the fire, as we have, and stayed alive? 24 (27) You, go near; and hear everything Adonai our God says. Then you will tell us everything Adonai our God says to you; and we will listen to it and do it.’
25 (28) “Adonai heard what you were saying when you spoke to me, and Adonai said to me, ‘I have heard what this people has said when speaking to you, and everything they have said is good. 26 (29) Oh, how I wish their hearts would stay like this always, that they would fear me and obey all my mitzvot; so that it would go well with them and their children forever. 27 (30) Go, tell them to return to their tents. 28 (31) But you, stand here by me; and I will tell you all the mitzvot, laws and rulings which you are to teach them, so that they can obey them in the land I am giving them as their possession.’
29 (32) “Therefore you are to be careful to do as Adonai your God has ordered you; you are not to deviate either to the right or the left. 30 (33) You are to follow the entire way which Adonai your God has ordered you; so that you will live, things will go well with you, and you will live long in the land you are about to possess.
6:1 “Now this is the mitzvah, the laws and rulings which Adonai your God ordered me to teach you for you to obey in the land you are crossing over to possess, 2 so that you will fear Adonai your God and observe all his regulations and mitzvot that I am giving you — you, your child and your grandchild — as long as you live, and so that you will have long life. 3 Therefore listen, Isra’el, and take care to obey, so that things will go well with you, and so that you will increase greatly, as Adonai, the God of your ancestors, promised you by giving you a land flowing with milk and honey.
(A:vi, S: v) 4 “Sh’ma, Yisra’el! Adonai Eloheinu, Adonai echad [Hear, Isra’el! Adonai our God, Adonai is one]; 5 and you are to love Adonai your God with all your heart, all your being and all your resources. 6 These words, which I am ordering you today, are to be on your heart; 7 and you are to teach them carefully to your children. You are to talk about them when you sit at home, when you are traveling on the road, when you lie down and when you get up. 8 Tie them on your hand as a sign, put them at the front of a headband around your forehead, 9 and write them on the door-frames of your house and on your gates.
(S: vi) 10 “When Adonai your God has brought you into the land he swore to your ancestors Avraham, Yitz’chak and Ya‘akov that he would give you — cities great and prosperous, which you didn’t build; 11 houses full of all sorts of good things, which you didn’t fill; water cisterns dug out, which you didn’t dig; vineyards and olive trees, which you didn’t plant — and you have eaten your fill; 12 then be careful not to forget Adonai, who brought you out of the land of Egypt, where you lived as slaves. 13 You are to fear Adonai your God, serve him and swear by his name. 14 You are not to follow other gods, chosen from the gods of the peoples around you; 15 because Adonai, your God, who is here with you, is a jealous God. If you do, the anger of Adonai your God will flare up against you and he will destroy you from the face of the earth. 16 Do not put Adonai your God to the test, as you tested him at Massah [testing]. 17 Observe diligently the mitzvot of Adonai your God, and his instructions and laws which he has given you. 18 You are to do what is right and good in the sight of Adonai, so that things will go well with you, and you will enter and possess the good land Adonai swore to your ancestors, 19 expelling all your enemies ahead of you, as Adonai said.
20 “Some day your child will ask you, ‘What is the meaning of the instructions, laws and rulings which Adonai our God has laid down for you?’ 21 Then you will tell your child, ‘We were slaves to Pharaoh in Egypt, and Adonai brought us out of Egypt with a strong hand. 22 Adonai worked great and terrible signs and wonders against Egypt, Pharaoh and all his household, before our very eyes. 23 He brought us out from there in order to bring us to the land he had sworn to our ancestors that he would give us. 24 Adonai ordered us to observe all these laws, to fear Adonai our God, always for our own good, so that he might keep us alive, as we are today. 25 It will be righteousness for us if we are careful to obey all these mitzvot before Adonai our God, just as he ordered us to do.’”
7:1 (vii) “Adonai your God is going to bring you into the land you will enter in order to take possession of it, and he will expel many nations ahead of you — the Hitti, Girgashi, Emori, Kena‘ani, P’rizi, Hivi and Y’vusi, seven nations bigger and stronger than you. 2 When he does this, when Adonai your God hands them over ahead of you, and you defeat them, you are to destroy them completely! Do not make any covenant with them. Show them no mercy. 3 Don’t intermarry with them — don’t give your daughter to his son, and don’t take his daughter for your son. 4 For he will turn your children away from following me in order to serve other gods. If this happens, the anger of Adonai will flare up against you, and he will quickly destroy you. 5 No, treat them this way: break down their altars, smash their standing-stones to pieces, cut down their sacred poles and burn up their carved images completely. 6 For you are a people set apart as holy for Adonai your God. Adonai your God has chosen you out of all the peoples on the face of the earth to be his own unique treasure. 7 Adonai didn’t set his heart on you or choose you because you numbered more than any other people — on the contrary, you were the fewest of all peoples. 8 Rather, it was because Adonai loved you, and because he wanted to keep the oath which he had sworn to your ancestors, that Adonai brought you out with a strong hand and redeemed you from a life of slavery under the hand of Pharaoh king of Egypt. (Maftir) 9 From this you can know that Adonai your God is indeed God, the faithful God, who keeps his covenant and extends grace to those who love him and observe his mitzvot, to a thousand generations. 10 But he repays those who hate him to their face and destroys them. He will not be slow to deal with someone who hates him; he will repay him to his face. 11 Therefore, you are to keep the mitzvot, laws and rulings which I am giving you today, and obey them.)
• Shabbat Nachamu ("Shabbat of Consolation")
The Shabbat after the Ninth of Av is called Shabbat Nachamu ("Shabbat of Consolation") after the opening words of the day's reading from the prophets ("haftara"). This is the first of the series of readings known as "The Seven of Consolation" read in the seven weeks from the Ninth of Av to Rosh Hashanah.
Links:
Seven Degrees of Consolation
Consolation
Shabbat Nachmu
• Ethics of the Fathers: Chapter 3
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Three.
Link: Ethics of the Fathers, Chapter 3
Today in Jewish History:
• Passing of Sir Moses Montefiore (1885)
Av 16 is the day of the passing, at age 101, of the famed philanthropist and Jewish advocate, Sir Moses Montefiore (1784-1885).
Link: About Sir Moses
Daily Study:
Chitas and Rambam for today:
Chumash: Va'etchanan, 7th Portion Deuteronomy 7:1-7:11 with Rashi
• Chapter 7
1When the Lord, your God, brings you into the land to which you are coming to possess it, He will cast away many nations from before you: the Hittites, the Girgashites, the Amorites, the Canaanites, the Perizzites, the Hivvites, and the Jebusites, seven nations more numerous and powerful that you. אכִּי יְבִיאֲךָ יְהֹוָה אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ וְנָשַׁל גּוֹיִם רַבִּים | מִפָּנֶיךָ הַחִתִּי וְהַגִּרְגָּשִׁי וְהָאֱמֹרִי וְהַכְּנַעֲנִי וְהַפְּרִזִּי וְהַחִוִּי וְהַיְבוּסִי שִׁבְעָה גוֹיִם רַבִּים וַעֲצוּמִים מִמֶּךָּ:
He will cast away: Heb. וְנָשַׁל. This is an expression meaning casting away, and causing to fly. Similarly is (Deut. 19:5),“and the iron [axe blade] will cause to fly [from the tree].” ונשל: לשון השלכה והתזה, וכן (דברים יט, ה) ונשל הברזל:
2And the Lord, your God, will deliver them to you, and you shall smite them. You shall utterly destroy them; neither shall you make a covenant with them, nor be gracious to them. בוּנְתָנָם יְהֹוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהִכִּיתָם הַחֲרֵם תַּחֲרִים אֹתָם לֹא תִכְרֹת לָהֶם בְּרִית וְלֹא תְחָנֵּם:
nor be gracious to them: Heb. וְלֹא תְחָנֵּם This means, you must not show them any grace (חֵן) . It is forbidden for a person to say,“How handsome is this heathen!” Another explanation: Do not grant them a settlement (חֲניָּה) in the land. (Avodah Zarah 20a) לא תחנם: לא תתן להם חן. אסור לו לאדם לומר כמה נאה גוי זה. דבר אחר אל תתן להם חנייה בארץ:
3You shall not intermarry with them; you shall not give your daughter to his son, and you shall not take his daughter for your son. גוְלֹא תִתְחַתֵּן בָּם בִּתְּךָ לֹא תִתֵּן לִבְנוֹ וּבִתּוֹ לֹא תִקַּח לִבְנֶךָ:
4For he will turn away your son from following Me, and they will worship the gods of others, and the wrath of the Lord will be kindled against you, and He will quickly destroy you. דכִּי יָסִיר אֶת בִּנְךָ מֵאַחֲרַי וְעָבְדוּ אֱלֹהִים אֲחֵרִים וְחָרָה אַף יְהֹוָה בָּכֶם וְהִשְׁמִידְךָ מַהֵר:
For he will turn away your son from following Me: i.e., the heathen’s son, if he marries your daughter, will turn away your [grand]son whom your daughter will bear to him, from following Me. This teaches us that your daughter’s son, born of a heathen man, is called “your son,” but your son’s son, born of a heathen woman, is not called “your son,” but “her son.” For Scripture [first says, “Do not give your daughter to his son, and do not take his daughter for your son.” Then it follows with “For he will turn away your son….” However], referring to “do not take his daughter,” it does not say“For she will turn away your son…” [because he is considered her son, not yours (Kid. 68b). כי יסיר את בנך מאחרי: בנו של גוי כשישא את בתך יסיר את בנך אשר תלד לו בתך מאחרי. למדנו שבן בתך הבא מן הגוי קרוי בנך, אבל בן בנך הבא מן הגויה אינו קרוי בנך אלא בנה, שהרי לא נאמר על בתו לא תקח כי תסיר את בנך מאחרי, אלא כי יסיר את בנך וגו':
5But so shall you do to them: You shall demolish their altars and smash their monuments, and cut down their asherim trees, and burn their graven images with fire. הכִּי אִם כֹּה תַעֲשׂוּ לָהֶם מִזְבְּחֹתֵיהֶם תִּתֹּצוּ וּמַצֵּבֹתָם תְּשַׁבֵּרוּ וַאֲשֵׁירֵהֶם תְּגַדֵּעוּן וּפְסִילֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ:
their altars: Heb. מִזְבְּחֹתֵיהֶם [A מִזְבֵּח is a structure] built up [of several stones]. מזבחתיהם: של בנין:
and… their monuments: Heb. וּמַצֵּבֹתָם [A מַצֵּבָה is a structure made] of one stone. \b their asherim trees Trees that are worshipped (\b0Avodah Zarah 48a). מצבותם: אבן אחת:
and… their graven images: [These are] images (i.e., idols). ואשירהם: אילנות שעובדין אותן:
6For you are a holy people to the Lord, your God: the Lord your God has chosen you to be His treasured people, out of all the peoples upon the face of the earth. וכִּי עַם קָדוֹשׁ אַתָּה לַיהֹוָה אֱלֹהֶיךָ בְּךָ בָּחַר | יְהֹוָה אֱלֹהֶיךָ לִהְיוֹת לוֹ לְעַם סְגֻלָּה מִכֹּל הָעַמִּים אֲשֶׁר עַל פְּנֵי הָאֲדָמָה:
7Not because you are more numerous than any people did the Lord delight in you and choose you, for you are the least of all the peoples. זלֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים חָשַׁק יְהֹוָה בָּכֶם וַיִּבְחַר בָּכֶם כִּי אַתֶּם הַמְעַט מִכָּל הָעַמִּים:
Not because you were [more] numerous: [This is to be understood] according to its simple meaning. But its midrashic explanation [understanding וְלֹא מֵרֻבְּכֶם as “not because you are great”] is: Because you do not boast about yourselves when I shower good upon you. This is why I delighted in you [says God]. לא מרבכם: כפשוטו. ומדרשו לפי שאין אתם מגדילים עצמכם כשאני משפיע לכם טובה לפיכך חשקתי בכם:
For you are the least [of all the peoples]: You humble yourselves as, e.g., Abraham, who said, “For I am dust and ashes” (Gen. 18:27), and Moses and Aaron, who said, “but of what [significance] are we?” (Exod. 16:7) Unlike Nebuchadnezzar, who said, “I will liken myself to the Most High,” (Isa. 14:14), and Sennacherib, who said, (Isa. 36:20), “Who are they among all the gods of thelands [who saved their land from my hand]?” and Hiram, who said,“I am a god, I have sat in a seat of God” (Ezek. 28:2). (Chul. 89a) כי אתם המעט: הממעטין עצמכם, כגון אברהם, שאמר (בראשית יח, כז) ואנכי עפר ואפר, וכגון משה ואהרן שאמרו (שמות טז, ח) ונחנו מה, לא כנבוכדנצר שאמר (ישעיה יד, יד) אדמה לעליון, וסנחריב שאמר (שם לו, כ) מי בכל אלהי הארצות, וחירם שאמר (יחזקאל כח, ב) אל אני מושב אלהים ישבתי:
for you are the least: Heb. כִּי-אַתֶּם הַמְעַט Here כִּי is an expression of“because.” כי אתם המעט: הרי כי משמש בלשון דהא:
8But because of the Lord's love for you, and because He keeps the oath He swore to your forefathers, the Lord took you out with a strong hand and redeemed you from the house of bondage, from the hand of Pharaoh, the king of Egypt. חכִּי מֵאַהֲבַת יְהֹוָה אֶתְכֶם וּמִשָּׁמְרוֹ אֶת הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֵיכֶם הוֹצִיא יְהֹוָה אֶתְכֶם בְּיָד חֲזָקָה וַיִּפְדְּךָ מִבֵּית עֲבָדִים מִיַּד פַּרְעֹה מֶלֶךְ מִצְרָיִם:
But because of the Lord’s love: Heb. כִּי מֵאַהֲבַת ה׳ Here, [however,] כִּי is an expression of “but.” [Thus, the verses read] Not because you were more numerous… did the Lord delight in you, but because of the Lord’s love for you. כי מאהבת ה': הרי כי משמש בלשון אלא. לא מרובכם חשק ה' בכם, אלא מאהבת ה' אתכם:
and because He keeps the oath: Heb. וּמִשָּׁמְרוֹ means, “and because of His keeping the oath” [not “and from His keeping the oath”]. ומשמרו את השבועה: מחמת שמרו את השבועה:
9Know, therefore, that the Lord, your God He is God, the faithful God, Who keeps the covenant and loving kindness with those who love Him and keep His commandments to a thousand generations. טוְיָדַעְתָּ כִּי יְהֹוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֹתָיו(כתיב מצותו) לְאֶלֶף דּוֹר:
to a thousand generations: But earlier, (verse 5:10) it says: “To thousands [of generations].” [Why the difference?] Here, where it is adjacent to “those who keep His commandments,” it says: “to a thousand generations” [because it is referring to those who obey God out of fear] but previously, where it is adjacent to those who love Him, it says:“for thousands [of generations].” (Sotah 31a) לאלף דור: ולהלן הוא אומר (דברים ה, ט) לאלפים, כאן שהוא סמוך אצל לשומרי מצותיו, העושין מיראה, הוא אומר לאלף, ולהלן שהוא סמוך אצל לאוהביו, העושין מאהבה, ששכרם יותר גדול, הוא אומר לאלפים:
with those who love Him: Those who perform [the commandments] out of love. לאוהביו: אלו העושין מאהבה:
and keep His commandments: Those who perform [the commandments] out of fear. ולשומרי מצותיו: אלו העושין מיראה:
10And He repays those who hate Him, to their face, to cause them to perish; He will not delay the one who hates Him, but he will repay him to his face. יוּמְשַׁלֵּם לְשׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ לֹא יְאַחֵר לְשׂנְאוֹ אֶל פָּנָיו יְשַׁלֶּם לוֹ:
And He repays those who hate Him to their face: During his lifetime, He pays him his good reward, in order to cause him to be lost from the World to Come. ומשלם לשנאיו אל פניו: בחייו משלם לו גמולו הטוב כדי להאבידו מן העולם הבא:
11You shall therefore, observe the commandments, the statutes, and the ordinances, which I command you this day to do. יאוְשָׁמַרְתָּ אֶת הַמִּצְוָה וְאֶת הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לַעֲשׂתָם:
this day to do them: But in the future, in the World to Come, you will receive their reward (Eruvin 22a). היום לעשותם: ולמחר לעולם הבא ליטול שכרם:Daily Tehillim: Psalms 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: Iggeret HaKodesh, middle of Epistle 5• Lessons in Tanya
• Shabbat, Menachem Av 16, 5775 · August 1, 2015
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 5
אך ביאור הענין למה אמרו רז״ל שעולם הזה דוקא נברא בה׳
We now come to an exposition of why our Sages, of blessed memory, said that specifically this world was created by the hei.
According to the explanation provided above, not only this physical world, but all of creation resulted from the letter hei,i.e., from the Sefirah of Malchut as expressed in Divine speech.
The Alter Rebbe resolves this apparent anomaly by explaining that it is indeed true that all creation derives from the infinite variety of permutations and combinations of the letters which constitute Divine speech. Nevertheless, the loftier and more spiritual created beings derive from the internal aspect of Divine speech, which stems from Chochmah, and they therefore have an intellectual perception of G‑dliness. Physical creation, by contrast, is of too lowly a level to be able to receive its life-giving Divine light and energy from the “soul” (i.e., the internal aspect) of the letters of G‑d’s creative speech; it merely receives this from the “body” (i.e., from the external aspect) of these letters.
The creation of physicality thus resembles the breath emanating from the heart, that forms the physical voice. Above, in like manner, the physical world is formed from Supernal breath, the “body” of the letters.
Hence our Sages teach that this world was created by the letter hei — for this letter denotes the Divine breath, as explained above.
It is this that the Alter Rebbe now goes on to say:
הנה ידוע לכל חכמי לב
This is known to all the wise of heart1
כי ריבוי העולמות וההיכלות אשר אין להם מספר
concerning the multitude of worlds and heichalot, palaces or chambers, which are innumerable,
כמו שכתוב: היש מספר לגדודיו
as it is written, with reference to these countless worlds and heichalot,2 “Do His regiments have a number?”
ובכל היכל וגדוד, אלף אלפין ורבוא רבבן מלאכים
Each heichal and regiment comprises [a finite but prodigious number of] angels, [as it is written],]3 “A thousand thousands [serve Him] and myriads of myriads [stand before Him].”4
וכן נרנח״י, מדרגות לאין קץ
Likewise, incalculable like the above heichalot and regiments, are the levels of [souls, belonging to the five general categories of] nefesh, ruach, neshamah, chayah and yechidah, in rungs to no end, for each of these five categories branches out into levels of inexhaustible number.
ובכל עולם והיכלות מריבוי היכלות שבאצילות, בריאה, יצירה
And so too [there are numberless levels] in all the worlds and heichalot, from among the multitudes ofheichalot that exist in the Worlds of Atzilut, Beriah and Yetzirah.
The three above-mentioned worlds are “higher” than the World of Asiyah (“the World of Action”), which includes both the spiritual and physical worlds of Asiyah.
הנה כל ריבויים אלו, ריבוי אחר ריבוי עד אין קץ
All these hosts [of created beings], then, one multitude beyond another ad infinitum,
הכל נמשך ונשפע מריבוי צירופי כ״ב אותיות דבר ה׳
all issue and flow from the multitudinous combinations of the twenty-two letters of the “word of G‑d,”
המתחלקות גם כן לצירופים רבים עד אין קץ ותכלית ממש
which, in turn, divide into a further profusion of combinations, truly ad infinitum.
כמו שכתוב בספר יצירה: שבע אבנים בונות חמשת אלפים וארבעים בתים
As stated in Sefer Yetzirah,5 “Seven ‘stones’ (i.e., letters) build five thousand and forty ‘houses’ (i.e., words);
מכאן ואילך, צא וחשוב מה שאין הפה יכול לדבר כו׳
from here onwards — i.e., from the sum of the factorial of eight and onwards — go ahead and calculate that which the mouth is unable to express.”
In this way the letters of Divine speech may be multiplied infinitely by various permutations and combinations, thus giving rise to a correspondingly infinite range of created beings.
But if the distinctions between all these beings lie merely in the ways in which their respective letters are combined, why are there also many and varying qualitative levels, “one surpassing the other”? This is the question that the Alter Rebbe now proceeds to address.
והגם שיש במעלות ומדריגות המלאכים ונשמות כמה וכמה מיני מעלות ומדריגות חלוקות לאין קץ
Though among the rungs and levels of the angels and souls there are so many distinct kinds of qualitative as well as quantitative levels and rungs ad infinitum,
גבוה על גבוה
one surpassing the other,
הנה הכל נמשך לפי חילופי הצירופים והתמורות בא״ת ב״ש כו׳
[these variations of level exist because] they all come into being according to permutations in the various letter-combinations and letter-substitutions of alef-tav, beit-shin, and so on,6 (of the twenty-two letters whichthemselves come into being according to permutations in the various letter-combinations and letter-substitutions of alef-tav, beit-shin [and so on]),7
(וכמו שכתוב בפרק י״ב)
Now, although there exists such a teeming superabundance of distinct and varying levels of created beings:
אך דרך כלל הנה כולם בעלי חכמה ודעת, ויודעים את בוראם
In a general way they all possess wisdom and knowledge, and they know their Creator,
מפני היות חיותם מפנימיות האותיות, הנמשכות מבחינת חכמה עילאה, וכנ״ל
because their life-force stems from the inwardness of the letters which issue from the Supreme Chochmah,as mentioned above.
We may therefore truly say that the beings encompassed by the general term of [creatures of] the World to Come were all created by the letter yud, for their vitality stems from the inwardness and radiance of the letters of Divine speech that derive from the yud of the Four-Letter Name of G‑d.
* * *
אך העולם הזה השפל, עם החיות שבתוכו
This lowly world, however, with the life-force that is found within it,
קטן מהכיל ולסבול אור וחיות מבחינת צורת האותיות ופנימיותן
is too small to contain and endure the light and life-force that proceed from the “form” and “inwardness” of the letters;
להאיר ולהשפיע בו בלי לבוש והסתר
[this lowly world is too small for this light and life-force to be able] to radiate and diffuse in it without any garment or concealment
כמו שמאירות ומשפיעות לנשמות ומלאכים
as they radiate and diffuse to the souls and angels, which receive the radiation from the inwardness of the letters without the garment and concealment of the “matter” and “body” of the letters which consists of the “breath”.10
רק ההארה וההשפעה באה ונשפע לעולם הזה מבחינת חומר וגוף האותיות וחיצוניותם
Instead, the radiation and diffusion comes and flows to this world from the “matter”, “body”, or “externality” of the letters.
שהוא בחינת ההבל
This is called “breath”, just as the “body” or external aspect of the letters of man’s speech derives from physical breath,
המתחלק לז׳ הבלים שבקהלת, שעליהם העולם עומד
and it divides into the seven “breaths” of [the second verse of] Kohelet,11 on which the world stands; as taught in the holy Zohar,12 “The world exists only by virtue of the [seven] ‘breaths’ uttered by King Solomon.”
והוא מוצא פי ה׳, המתלבש בעולם הזה וכל צבאיו להחיותם
This is “the utterance that issues forth from G‑d’s mouth,” i.e., this is the letter hei, which is vested in this world and all its hosts to animate them;
ובתוכו מלובשת בחינת צורת אותיות הדיבור והמחשבה
in [this utterance] is vested the “form” of the letters of speech and thought,
ממדותיו הקדושות ורצונו וחכמתו וכו׳
emanating from His holy attributes, and His will and wisdom, and so on,
This is similar to the letters (i.e., the potential and as-yet- inarticulate components) of a man’s speech or thought, which attain a state of revealed expression through his emotions: since, for example, he loves and desires something, he thinks and speaks about it. The emotions themselves, however, derive from his will and mind. The same is true Above: the letters of speech and thought are revealed by the Divine attributes and emanate from them, though ultimately they derive from G‑d’s will and wisdom.
המיוחדות באין סוף ברוך הוא, בתכלית
which are utterly incorporated in the blessed Ein Sof.
Thus, the radiance emanating from the “form” of the letters — a radiance that emanates from G‑d’s attributes, wisdom and will — is merely found בתוכו, within the internality of the Divine utterance that creates and vitalizes this world; it is not manifest. That which serves as the source of the creation and vitality of this world is the externality or “body” of the letters, the “breath” of Divine speech.
(וזה שאמר האר״י ז״ל, שבחינת חיצוניות הכלים דמלכות דאצילות, המרומזות בה׳ של שם ה׳ ברוך הוא, הם ירדו ונעשו נשמה לעולם העשיה)
(13And this is what Rabbi Isaac Luria, of blessed memory, stated14 — that the external aspects of the vessels of [the Sefirah of] Malchut of [the World of] Atzilut, [these external aspects being] alluded to by the [lower] hei of the Four-Letter Name of G‑d, descended and became the soul for the World of Asiyah.)
וכן כתוב בתקונים, שהיו״ד הוא באצילות כו׳, וה׳ תתאה מקננת בעשיה
It is likewise stated in the Tikkunim,15 that the yud is in [the World of] Atzilut, [the upper hei in the World of Beriah, the vav in the World of Yetzirah,] and the lower hei nests in [the World of] Asiyah.
These four letters of the Divine Name Havayah are the aspect of G‑dliness that is revealed within the Four Worlds,16 as follows:
In the World of Atzilut, the Sefirah of Chochmah (the yud of the Divine Name) is manifest. Chochmah signifies the highest form of self-nullification, the awareness that “He is One Alone and apart from Him there is nothing,” as explained in the Note to Part I, ch. 35. This Sefirah permeates the entire World of Atzilut, so that whatever exists at that state of being experiences this degree of self-nullification before G‑d.
The upper hei of the Divine Name, the Sefirah of Binah (“comprehension”), illuminates the World of Beriah. Hence all the inhabitants of this world, both souls and angels, are characterized by a high degree of perception of Divinity.
The World of Yetzirah is illumined by the letter vav of the Divine Name, representing the six middot, the Divine emotive attributes. The created beings of this world therefore serve G‑d with their spiritual emotions, with ecstatic love and fear.
The World of Asiyah is animated by the lower hei of the Tetragrammaton, the Sefirah of Malchut. This is the world of action, the level of active Divine service that is motivated by an acceptance of the yoke of the heavenly kingdom.
However, this refers only to the soul of the World of Asiyah that emanates from the combinations of the letters of Divine speech at their innermost dimension. This level is clothed and concealed within the “matter” or “body” of the letters — the “breath”. The actual creation and animation of the World of Asiyah derives only from the externality of Divine speech, i.e., from the “breath”. It is for this reason that this world is physical and corporeal.
* * *
| FOOTNOTES | |
| 1. | “This accords with the explanation in Torah Or (and Or HaTorah) on this phrase [in the context of Shmot 28:2-3].” ( — Note of the Rebbe.) |
| 2. | Iyov 25:3. |
| 3. | Daniel 7:10. |
| 4. | “The Alter Rebbe cites this as well (as he does also in Part I, ch. 46, p. 65b), thus inviting a question as to what is added thereby (see ibid., beginning of ch. 48). It could be argued that he thereby adduces that though these ‘regiments’ derive from letters and are therefore (finite and) countable, they nevertheless comprise as well an aspect of infinity.” ( — Note of the Rebbe.) |
| 5. | 4:12. |
| 6. | According to the rules of substitution, the first letter (א) can be substituted by the last letter (ת); the second letter (ב) can be substituted by the second-last letter (ש), and so on. There are also other schemes of transposition, e.g., of letters of similar sound; of letters articulated by the same organ of speech; and so on. |
| 7. | This parenthetical gloss was added by the Rebbe. |
| 8. | Parentheses appear in original text. |
| 9. | “[The above-described successive stages of letter-permutation cause the light of Divine speech] to descend from the loftiest rung to the lofty rung below it, [creating creatures of lesser standing by a mere] ‘radiation of a radiation’ [as in ch. 12, loc. cit.]. By contrast, mere differences in letter-permutation would not produce [creatures of] lesser standing.” ( — Note of the Rebbe.) |
| 10. | “[This ‘garment’ or ‘breath’] retains no separate identity from that which is clothed in it, and does not conceal it.” ( — Note of the Rebbe.) |
| 11. | “See also Or HaTorah on this verse.” ( — Note of the Rebbe.) |
| 12. | I, 146b. |
| 13. | Parentheses appear in original text. |
| 14. | See Etz Chayim, Shaar 47, ch. 2, et al. |
| 15. | See Tikkun 6 (p. 23a); Etz Chayim, Shaar 42, conclusion of ch. 4. |
| 16. | “As explained in Part I, ch. 39.” ( — Note of the Rebbe.) |
• Sefer Hamitzvos:Shabbat, Menachem Av 16, 5775 · August 1, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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.
Ishut - Chapter Twenty Four
Halacha 1
When a man who marries an aylonit1 is childless and does not have another wife with whom he will father children, he is compelled to divorce her.2Nevertheless, [during and after the marriage], the financial arrangements that [govern] other women [govern] her. She is entitled to the fundamental requirement of the ketubah and [all] the provisions of the ketubah. Similarly, her husband acquires the same financial privileges with regard to her as he would with regard to another woman.
Halacha 2
If, however, a man married a woman without recognizing her condition, and later it was discovered that she was an aylonit, or forbidden to him by virtue of a negative commandment [for which he is not liable to death - neither by the hand of God nor by an earthly court] she is not entitled to the fundamental requirement of the ketubah, nor to any of the provisions of the ketubah. She is, however, entitled to the extra amount that the husband added to the fundamental requirement of the ketubah. She is not entitled to receive her sustenance, [neither during her husband's lifetime,] nor even after his death.3
The couple [should be] forced to separate.4 When that is done, the value of the produce of which the husband partook is not expropriated from him.5
The same laws apply when a man marries a sh'niyah,6 regardless of whether or not [the husband] was aware of the prohibition.
Halacha 3
Why are these women not granted the essential requirement of the ketubah, when they are granted the extra sum added [by the husband]? The fundamental requirement of the ketubah was instituted by our Sages so that [a man] should not think that the divorce [of his wife] is a light matter. Since he was not aware [of the prohibition or of his wife's condition], she is not granted the essential requirement of the ketubah.7
With regard to the extra amount for which he obligated himself: as long as she desired to maintain their relationship, she kept her part of the agreement. She granted him [marital] satisfaction,8 and is willing to continue their relationship; it is the Torah that deems her to be forbidden. What then can she do? Therefore, she is granted this extra amount, for it is not her deeds that cause her to be forbidden after marriage;9 she was forbidden beforehand.
Halacha 4
Why did [our Sages] not distinguish between a sh'niyah [whom her husband] recognized, and one that he did not recognize, but rather said that in all instances she is not entitled to the fundamental requirement of the ketubah? Because [the prohibition involving these relations] is Rabbinic [in origin], they reinforced it.
If, by contrast, a man married a woman [whom he was forbidden to marry because of] a negative prohibition of the Torah [that was not punishable by death, neither by the hand of God nor by an earthly court] and he was aware of the prohibition, [his wife] is entitled to [the money due her by virtue of her]ketubah.[Similarly, if he marries] a woman whom he was forbidden to marry because of a positive commandment, whether he was aware of the prohibition or not, [his wife is entitled to a ketubah].
[The rationale is] that if he recognized that a woman was forbidden by a negative prohibition, he willingly undertook to damage his resources. And with regard to [relations which are forbidden] because of a positive commandment, the prohibition is light.
In both these instances, the women are entitled to support [from their husband's estate] after his death.10 Similarly, if [during his absence,] they borrowed money for their sustenance, [the husband] is liable to pay.11 And when the husband is forced to divorce [a woman in either of these situations], he is forced to reimburse her for all the benefit that he received from her property.12
Halacha 5
A woman who dissolves a marriage through the rite of mi'un is not entitled to aketubah.13 She is, however, entitled to the extra amount [added by the husband to the ketubah].14 The husband is not required to reimburse her for the benefit that he received from her property.15 If she borrowed money for her sustenance while she was still his wife, and afterwards terminated the marriage through the rite of mi'un, that money is not expropriated from the husband.
Halacha 6
When a woman commits adultery [her husband is obligated to divorce her]. She is not entitled to a ketubah - neither the fundamental requirement nor the additional amount. Nor is she entitled to any of the conditions of the ketubah. [The rationale is that] it is her own deeds that cause her to become forbidden to her husband.
Halacha 7
What is the law with regard to the rights these women have to their dowries? Whenever a woman's dowry endures, she is entitled to take her property when she leaves [her husband's household after divorce].16 This applies even when she commits adultery.
[If the property is not intact, the following laws apply.] If the woman was ash'niyah or forbidden as a result of a positive commandment - whether or not her husband was aware of the prohibition - the same laws that apply to other women with regard to their dowries apply to her. Similarly, if the woman was anaylonit or was forbidden because of a negative prohibition of the Torah [that was not punishable by death - neither by the hand of God nor by an earthly court], the same laws that apply to other women with regard to their dowries apply to her.17
[What are those laws?] The husband is liable for nichsei tzon barzel. With regard to nichsei m'log, if anything was lost or stolen, she suffers the loss. [The husband] is not liable to pay.
Halacha 8
[Different rules apply when] a woman is either an aylonit or prohibited because of a negative commandment, and [the husband] did not recognize her status. Whatever was lost, stolen, destroyed or damaged from nichsei tzon barzel, her husband is not liable to pay. For she gave him permission to use them.18
With regard to nichsei m'log, by contrast, whatever was lost or stolen, he is liable to pay. This is the opposite of all other women. Since the marriage bond is not of a binding nature, he did not acquire [rights to use] the nichsei m'log.19
Halacha 9
A woman who dissolves a marriage through the rite of mi'un is not entitled to any compensation at all for property that was destroyed. Nothing is expropriated from her husband in payment for what was lost or stolen, with regard to both nichsei m'log and nichsei tzon barzel.20 Instead, she takes whatever property is intact and departs.
Halacha 10
A woman who committed adultery is not entitled to a ketubah - neither the fundamental requirement nor the extra amount. Nor is the husband held responsible for any of her nichsei tzon barzel that were lost or stolen.21Needless to say, this ruling also applies with regard to her nichsei m'log.
[The above does not apply] only to an adulteress, but also to a woman who violates the faith of Moses,22 one who violates the Jewish faith,23 or one who is divorced because of a scandalous report.24 These women are not entitled to aketubah - neither the fundamental requirement nor the extra amount - nor are they granted any of the conditions of the ketubah.
When these [women are divorced], each one should take what remains from her dowry and depart. Her husband is not liable to pay anything, neither what was reduced in value nor what was lost.
Halacha 11
The following are the actions for which a woman is considered to have "violated the faith of Moses":
a) going out to the marketplace with her hair uncovered;25
b) taking vows or oaths that she does not keep;
c) engaging in sexual relations [with her husband] while in the niddah state;
d) failing to separate challah or feeding her husband food that is forbidden to eat - needless to say, this applies to forbidden crawling animals and animals that were not ritually slaughtered; it applies even to produce that was not tithed.26
How can the latter [two] matters be known? For example, she said: "So and so, the priest, [separated tithes] from this produce for me," "So and so separatedchallah [from this dough]," "So and so, the Sage, said this stain does not render me a niddah" - and after eating the food or engaging in sexual relations with her, the husband asked the person whose name was mentioned and he denied the occurrence of the incident. Another example: a woman's [conduct caused] it to be established in her neighborhood that she was in the niddah state,27 but she told her husband that she was ritually pure. He engaged in relations with her [and afterwards discovered the truth].
Halacha 12
What is meant by "the Jewish faith"? The customs of modesty that Jewish women practice. When a woman performs any of the following acts, she is considered to have violated the Jewish faith:
a) she goes to the marketplace or a lane with openings at both ends without having her head [fully] covered - i.e., her hair is covered by a handkerchief, but not with a veil like all other women,28
b) she spins [flax or wool] with a rose on her face29 - on her forehead or on her cheek - like immodest gentile women,
c) she spins in the marketplace and shows her forearms to men;30
d) she plays frivolously with young lads,
e) she demands sexual intimacy from her husband in a loud voice until her neighbors hear her talking about their intimate affairs, or
f) she curses her husband's father in her husband's presence.31
Halacha 13
Ezra ordained that a woman should wear a belt32 in her home at all times, as an expression of modesty. If a woman does not wear [such a belt], however, she is not considered to have violated the faith of Moses, nor does she forfeit her ketubah.
Similarly, if she goes from courtyard to courtyard without having her hair [fully] covered - as long as it is covered with a handkerchief, she is not considered to have violated the [Jewish] faith.
Halacha 14
A woman who violates the faith must have had a warning issued to her [prior to her having performed the act] and [the warning and her improper conduct must be observed by] witnesses before she forfeits her ketubah.
[The following rule applies when a woman] transgresses privately, her husband knows that she violated the faith and [therefore] gives her a warning, [but the warning] was not observed by witnesses, and then she transgresses again. Should the husband claim that she violated [the faith] after receiving a warning,33 and the woman claims not to have transgressed, or not to have received a warning, the husband must pay her [the money due her by virtue of her] ketubah if he desires34 to divorce her, after she takes an oath that she has not transgressed. [This oath is required because] she would not be entitled to any payment if she admitted to having transgressed after having received this warning.
Halacha 15
What is meant by "a woman who is divorced because of a scandalous report"? For example, there were witnesses that she performed a very indecent act that indicates that a sin was committed, but there is no definitive testimony [that she committed adultery].
What is implied? She was alone in her courtyard, and they saw a perfume salesman leaving. They entered immediately afterwards and saw her getting up from bed and putting on her underwear or tying her belt, or they found wet spittle on the canopy above the bed.35 Alternatively, they saw them coming out of a dark place [together], or one helping the other up from a trench or the like, or they saw him kissing the opening of her cloak, or saw them kissing each other, or embracing each other, or they entered a room one after the other and locked the doors,36 or any similar act [that would arouse suspicion].
[In all these instances,] if her husband desires to divorce her, she is not entitled to receive [the money due her by virtue of] her ketubah. There is no necessity for a warning [in this instance].37
Halacha 16
[When a woman] violates the faith of Moses or the Jewish faith, and similarly, one about whom is issued a scandalous report, her husband is not compelled to divorce her. If he desires [to remain married], he need not divorce her.38
Nevertheless, even when her husband does not divorce her, she is not entitled to a ketubah.39 [The rationale is that] a ketubah was ordained by our Sages so that a husband should not consider the divorce [of his wife as] a light matter. Our Sages were concerned only with modest Jewish women. This institution was not enacted for women [who act] wantonly. On the contrary, let their husbands think that divorcing them is a light matter.
Halacha 17
When a man sees his wife commit adultery, or he was informed of this by one of his relatives or her relatives - whether male or female - whom he trusts and whose statements he believes, he is obligated to divorce her and is forbidden to engage in relations with her,40 for he relies on their word as true.
He must [however] pay her [the money due her by virtue of her] ketubah,41[unless] she admits that she has committed adultery, in which case she should be divorced without receiving her ketubah. Therefore, if [her husband saw her commit adultery himself], he can require her to take an oath, while she holds a sacred object, that she did not commit adultery while married to him.42 [Only afterwards] can she collect the money [due her by virtue of] her ketubah. With regard to other matters,43 he cannot require her to take an oath, except through the convention of gilgul [sh'vuah].44
Halacha 18
When a woman tells her husband that she willingly committed adultery, no attention is paid to her words. [We suspect] that she is attracted to another man [and wants to be released from marriage to her husband so that she can marry him].45 She does, however, lose the rights to her ketubah - both the fundamental requirement and any extra amount - and [her right to any of her property] that was destroyed, for she admitted that she has committed adultery.46 If he believes her and considers her word to be true, he is obligated to divorce her.
A court, however, does not obligate a man to divorce his wife through any means, unless two witnesses come forth and testify that the person's wife willingly committed adultery in their presence. [In such a situation,] he is compelled to divorce her.
Halacha 19
A woman who committed adultery unknowingly47 or who was raped is permitted to [continue marital relations with] her husband, as [implied the Numbers 5:13, which describes adultery:] "and she was not raped," indicating that if she was raped, she is permitted. [This applies whether] she was raped by a gentile or by a Jew.
Whenever [a woman] was forced into relations at the outset, she is permitted [to her husband], even if she ultimately consented - even if she says: "Let him continue, if he had not raped me, I would have hired him." For [her] natural inclination has overcome her; originally, she was forced against her will.
Halacha 20
When women have been abducted by robbers, they are considered as though they have been taken captive and were raped; they are permitted to their husbands.48 If, however, they were left alone and they went to the robbers on their own initiative, they are considered to have acted willingly and they are forbidden to their husbands.
The laws applying to a woman who acted unwittingly and to one who was raped are the same. For acting unwittingly is comparable to a deed committed under coercion.
Halacha 21
When does the above apply? When the woman's husband was an Israelite. If, however, a priest's wife [committed adultery] unwittingly or under duress, she is forbidden to her husband. For these relations cause her to be deemed a zonahat all times, and he is forbidden to have relations with a zonah, as will be explained in Hilchot Issurei Bi'ah.49
Halacha 22
With regard to both an Israelite's wife and a priest's wife who have been raped, they are entitled to their ketubah - both the fundamental requirement and the additional amount. She does not lose anything in this regard. We compel50 the priest to pay [her the money due her by virtue of] her ketubah and then to divorce her.
Halacha 23
When a priest's wife tells her husband: "I was raped," or "I unwittingly had relations with another man," he should not pay any attention to her words. [We suspect that perhaps] she was attracted to another man.
If he believes her, or he was told about it by a person upon whose word he relies, he should divorce her and pay her [the money due her by virtue of her]ketubah.51
Halacha 24
[The following rules apply when] a man tells his wife in the presence of witnesses: "Do not enter into privacy with so and so." If two witnesses observed her entering into privacy with the said person, and she and he remained there sufficient time for relations to have taken place,52 she is forbidden to engage in relations with her husband until he causes her to drink "the bitter waters",53 as will be explained in Hilchot Sotah.54
If he dies before he has caused her to drink [these waters], she is not entitled to her ketubah. Although witnesses did not see any [blatant] wanton act, there is no more wanton behavior than [disobeying her husband's words in] this [manner].
In the present age, when the waters [to test a] sotah are not available to us, the woman becomes forbidden to her husband forever. She must be divorced without receiving [the money due her by virtue of] her ketubah, neither the fundamental requirement nor the additional amount, for it is her evil deeds that caused her to become forbidden.55
Halacha 25
[The following laws apply when a husband] tells [his wife] in private: "Do not enter into seclusion with so and so." If he observed her enter into seclusion with the said person, and she and he remained there sufficient time for relations to have taken place - in the present age,56 when the waters [to test a] sotah are not available to us - the woman becomes forbidden to her husband. He is obligated to divorce her and pay [her the money due her by virtue of] herketubah.
If she admits entering into seclusion with the said person after having received the warning, she must be divorced without receiving [the money due her by virtue of] her ketubah. Therefore, she is required to take an oath in this regard.57 Only afterwards must he pay [her the money due her by virtue of] herketubah.
| FOOTNOTES | |
| 1. |
A woman who does not have female physical characteristics and cannot conceive children, as mentioned in Chapter 2, Halachah 6. This halachah is speaking about an instance in which the husband was aware of his wife's condition.
|
| 2. |
See Chapter 15, Halachah 7.
|
| 3. |
The Rambam does not explicitly mention that the woman is not entitled to receive her sustenance during her husband's lifetime. This is taken for granted. Since their marriage is forbidden, our Sages did not bind their relationship by any of the guidelines they instituted to preserve harmony and peace in marriage. Even after his lifetime, she is not entitled to receive her sustenance.
|
| 4. |
In contrast to the previous and subsequent halachot, the Rambam does not mention divorce in this instance. The Noda BiY'hudah (Even HaEzer, Vol. II, Responsum 80) explains that the Rambam's wording leads to the following hypothesis: Since the husband was not aware of the woman's physical condition (if she was an aylonit), or the prohibition forbidding relations (if she was forbidden to him), he entered the marriage under mistaken premises. Hence, the marriage is not binding at all and no divorce is necessary. The couple must, however, be forced to separate.
The Noda BiY'hudah, however, rejects this hypothesis and maintains that the kiddushin are binding in such instances and a divorce is required.
|
| 5. |
Even though her husband is not obligated to redeem her from captivity - and the right to benefit from the produce is associated with that obligation - he is not required to return the produce. This is a penalty that our Sages imposed upon the woman (Shulchan Aruch, Even HaEzer 115:1).
|
| 6. |
A woman with whom he is forbidden to engage in relations because of Rabbinic decree. (See Chapter 1, Halachah 6.)
|
| 7. |
For the relationship is undesirable, and our Sages wish that it be terminated.
|
| 8. |
This extra amount is granted by the husband on his own volition because of the satisfaction generated by physical intimacy. It is not a requirement of the Sages (Rashi, Ketubot 101a).
|
| 9. |
Note the contrast to Halachah 6.
|
| 10. |
During the husband's lifetime, however, they are not entitled to support, for the court desires that the relationship be terminated (Maggid Mishneh).
|
| 11. |
The Rambam's rationale is that although the husband is not liable for his wife's support while the couple are living together, this is only because the Sages desired to rend apart the couple's relationship. In principle, he should be liable, for she is entitled to a ketubah and the conditions of the ketubah. Therefore, in an instance where the couple are separating, and the woman demands payment for her support while her husband was abroad, he should be held liable.
Other authorities differ and free the husband from liability in this instance. It is their opinion that is cited by the Shulchan Aruch (Even HaEzer 116:1).
|
| 12. |
This point is also the subject of a difference of opinion among the Rabbis, and the Shulchan Aruch(loc. cit.) follows the view of the authorities who differ with the Rambam and do not hold the husband liable.
|
| 13. |
Our Sages instituted the marriage of a minor for her own benefit. If she does not desire to continue the marriage, it is she who suffers the consequences.
|
| 14. |
This additional amount was granted to the woman in consideration of the physical pleasure she gives her husband. Since he received that pleasure and knew that the woman had the right to terminate the relationship, he is liable for this amount.
|
| 15. |
For at the time, he had permission to use her property and benefit from it.
|
| 16. |
Even if the entire dowry is not intact, the woman takes the part that is intact. The remaining laws apply only to that portion of the dowry that no longer exists or that is unfit for use.
|
| 17. |
As the Rambam explains in his Commentary on the Mishnah (Yevamot 9:3), the rationale for this ruling is that, with the exception of the sh'niyot, the women mentioned in this halachah are all entitled to a ketubah. As a result, the same laws that apply to other women with regard to their dowries apply to them as well. With regard to a sh'niyah, even though she is not entitled to aketubah, our Sages imposed penalties on both her and her husband and required them to suffer a loss.
With the exception of the case of a sh'niyah, the Shulchan Aruch (Even HaEzer 116:1-4) does not accept the distinction made by the Rambam and applies the laws mentioned in the following halachah to all these instances.
|
| 18. |
Although he accepted responsibility for them, his acceptance was made under false premises. Hence, just as the marriage contract is not binding, so too, his acceptance of responsibility is not binding.
|
| 19. |
Therefore, he is held responsible for any loss that took place.
|
| 20. |
The rationale is that the court gave him the right to use this property, and according to the conditions they established, he is liable only if he divorces her.
|
| 21. |
Even if an object was lost because of the husband's negligence, he is not held liable (Chelkat Mechokek 115:20).
|
| 22. |
See the following halachah for a definition of this term.
|
| 23. |
See Halachah 12 for a definition of this term.
|
| 24. |
See Halachah 15 for a definition of this term.
|
| 25. |
Numbers 5:18 states that as part of the process of causing a sotah distress, her hair is uncovered. From this, Ketubot 72a derives the concept that a married Jewish woman's hair should always be covered. Similarly, the Shulchan Aruch (Even HaEzer 21:2) prohibits a married woman from walking in the public domain with uncovered hair.
Although this custom was not practiced conscientiously in many European communities even within the religious population, our Torah authorities have always called for its observance. The failure of a woman to cover her hair is considered adequate grounds for divorce. It must, however, be emphasized that a husband who married a woman who he knew would not cover her hair cannot later divorce her on the grounds that she fails to do so, without making full settlement of his obligations according to the marriage contract.
|
| 26. |
I.e., prohibitions of Rabbinic origin as well as those explicit in the Torah.
|
| 27. |
E.g., she wore clothes customarily worn when she was a niddah. In the present age, it is not customary for women to wear special clothes while they are in the niddah state.
|
| 28. |
The previous halachah spoke of her going out to a public place with her hair totally uncovered. This halachah mentioned the covering of her hair, but not according to the accepted norms of modesty.
|
| 29. |
In his Commentary on the Mishnah (Ketubot 7:4), the Rambam mentions wearing a rose or perfume in the same manner as worn by wanton gentile women.
|
| 30. |
The Ramah (Even HaEzer 115:4) states that this applies when she does so frequently, implying that if she did so on one particular occasion, she is not placed in this category. (See Beit Shmuel115:11.)
|
| 31. |
The Ramah (loc. cit.) follows more stringent opinions that state that even if she curses his father outside her husband's presence, or if she curses her husband himself to his face, she is placed in this category.
|
| 32. |
Our translation is based on the Rambam's Commentary on the Mishnah (Shabbat 10:4). Rashi (Bava Kama 72b) interprets this term as referring to underwear. Based on the Jerusalem Talmud (Megillah 4:1), which explains that this practice was instituted after a woman was raped by a monkey, it would appear that the intent is a chastity belt.
|
| 33. |
And he is therefore not required to pay her ketubah.
|
| 34. |
See Halachah 16.
|
| 35. |
Why would wet spittle be found on the canopy? Obviously, someone was lying face up on the bed and could not turn to either side. This indicates that the woman had just been involved in sexual relations (Rashi, Yevamot 24b).
|
| 36. |
Our translation is based on the additions of the Ramah (Even HaEzer 11:1).
|
| 37. |
A woman who acts in this manner is considered to have committed adultery, and there is no need for a warning in such an instance.
|
| 38. |
As mentioned in Halachah 18, the court does not compel a man to divorce his wife unless two witnesses testify that she willingly committed adultery. Nevertheless, in the situations mentioned above, it is clear that our Sages desired that the woman be divorced. Moreover, the Shulchan Aruch (Even HaEzer 115:4) states that it is a mitzvah to divorce such a woman.
The Ramah adds that even though in most cases we follow the enactment of Rabbenu Gershom, who forbade divorcing a woman against her will, in this instance an exception is made. Even if the woman does not consent to the divorce, her husband may divorce her.
|
| 39. |
Nor is she entitled to any of the provisions of the ketubah while they remain married, as stated above (Halachah 10). Note, however, the Chelkat Mechokek 115:18, who states that if the couple remain married, and afterwards the woman repents and begins conducting herself modestly, her husband is obligated to write a new ketubah for her.
|
| 40. |
When a married woman has committed adultery, she is forbidden to engage in sexual relations with her husband in the future. (Similarly, she is forbidden to engage in relations with the adulterer.) Since her husband either saw the matter himself or heard it from a person upon whom he relies, he is bound by this prohibition.
|
| 41. |
Since he has no binding evidence that she committed adultery that will be accepted by a court, she cannot be forced to forgo her claim for the money he is obligated to pay her.
|
| 42. |
The Rambam compares this to a situation in which a creditor desires to collect a debt supported by a promissory note, and the debtor states: "I have paid the note." Although the creditor is allowed to collect the debt, he must take an oath first.
|
| 43. |
Our translation follows the standard published text of the Mishneh Torah. According to this version, the intent is difficult to comprehend, as reflected in the questions raised by the Maggid Mishneh.
The Kessef Mishneh explains that the proper version is בדברי אחר. The intent is that if the husband saw his wife commit adultery himself, he may require her to take an oath, because his claim is definite. If, by contrast, his claim is based on the statements of another person, his claim is not definite and he does not have the right to require her to take an oath.
|
| 44. |
I.e., if she is obligated to take another oath before collecting the money due her by virtue of herketubah, her husband may also require her to take the oath concerning adultery.
|
| 45. |
The husband need not divorce her, and he may continue engaging in marital relations with her without worrying that he is transgressing the prohibition mentioned in the previous halachah.
|
| 46. |
In cases of monetary law, we follow the principle that the statements of the principal himself are equal to those of 100 witnesses. Since she admitted committing adultery, she must suffer the financial consequences.
In his Commentary on the Mishnah (Nedarim 11:12), the Rambam explains that when the husband says, "I do not believe her," he is still permitted to engage in relations with her. We do not, however, say: "If you believe her, pay her the money due her by virtue of her ketubah," for we divide his statements (palg'nin dibburo), and apply them in one context, but not in another. This explanation has, however, aroused questions in certain commentaries.
|
| 47. |
E.g., two couples were married at the same time and the women unwittingly went into the wrong marriage chambers, and each thought that she was with her own spouse (Yevamot 33b). When, however, a woman commits adultery under the impression that she is allowed to do so, she is considered to have acted willfully, and she is forbidden to enter into relations with her husband (Ramah, Even HaEzer 178:3).
|
| 48. |
Ketubot 51b relates that in Babylonia there was a time when robber bands would frequently abduct women from their homes.
|
| 49. |
Chapter 17, Halachot 1 and 7; Chapter 18, Halachah 1. This prohibition is a result of the extra dimension of sanctity conveyed upon a priest and is not a reflection of the woman's lack of virtue.
|
| 50. |
With regard to the priest's prohibition against relations with these women, Leviticus 21:8 states: "And you shall make him holy." Yevamot 88b implies that the intent is that he should be forced to make himself holy, even if that involves compelling him against his will.
|
| 51. |
See the explanation in Halachah 18. The reason this woman is entitled to the money due her by virtue of her ketubah is that she did not commit adultery willingly.
|
| 52. |
Hilchot Sotah 1:2 explains this as the amount of time it takes to roast an egg and swallow it. In quantitative terms, the more stringent of the contemporary authorities have estimated this as 35 seconds.
|
| 53. |
This phrase is borrowed from Numbers 5:18. Hilchot Sotah 3:10 explains that the term is used because a bitter-flavored substance was added to the water.
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| 54. |
Chapter 1, Halachah 2. Although there is no evidence that the woman actually committed adultery, since she was warned by her husband and violated his warning, the burden of proof is upon her. It is only through drinking the waters given a sotah that she can vindicate herself.
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| 55. |
The Rambam is explaining why the woman is forced to forfeit her ketubah, although there is no conclusive proof of adultery. She knew about the prohibition against entering into privacy with the said individual and violated it willingly. Hence, she is required to suffer the consequences.
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| 56. |
The Kessef Mishneh questions why the Rambam mentions "the present age." Seemingly, in the time of the Temple as well, a similar problem would arise - if the warning was not given in the presence of witnesses, the waters given a sotah could not be used to test the woman's faithfulness.
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| 57. |
See Halachah 17 and notes.
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Kelim - Chapter 3
Halacha 1
Any wooden k'li that is made with the intent that it remain in one place, even though it is made to contain only a small amount, is not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. Conversely, any wooden k'li that is intended to be carried whether full or empty like a sack - even if it holds 100 se'ah and it has a base, since it is not intended to remain in one place - it is susceptible to ritual impurity according to Scriptural Law like other receptacles.
Whenever a k'li's use is undefined, if it has a base to rest upon on the ground so that it is not easily rolled and it could hold 40 se'ah of liquid measure which equals two kor in dry measure, it is not susceptible to impurity at all, neither according to Scriptural Law nor Rabbinic Law, because it can be assumed that it is not intended to be moved.
These principles are part of our received tradition. According to the Oral Tradition, it was taught that just as a sack is carried whether full or empty, so too, a wooden implement is not susceptible to impurity unless it would be carried full or empty. This excludes a wooden implement that is intended to remain in one place.
Halacha 2
Keilim that are made to remain in one place, e.g., a chest, a counter, a closet, a bee-hive like container made of reeds, a reservoir of drinking water for a large ship, and the like, if they contain 40 se'ah, they are not susceptible to ritual impurity.
The following are wooden keilim that are intended to be moved even when they are full: a large barrel of water that is placed on a wagon, a food trolley of kings, a leather maker's trough, the water reservoir of a small ship that cannot sail on a large sea, and a coffin. Even though all of these five types of wooden keilimcontain more than 40 se'ah, they are susceptible to impurity, because initially they were made to be carried while full.
It can be assumed that all other wooden containers that are made to hold 40se'ah and that have a base are not meant to be carried when full. Therefore they are not susceptible to ritual impurity. Similarly, containers made of bone or leather that hold 40 se'ah of liquid measure are not susceptible to impurity unless they were initially made to be carried when they were full.
Halacha 3
Large chests, counters, and closets of glass are pure. Other glass containers, even if they hold more than 40 se'ah, are susceptible to ritual impurity. This is an added stringency that applies to glass keilim over wooden keilim.
Halacha 4
Whenever the volume of a container is one cubit by one cubit with a height of three cubits, it will contain 40 se'ah of liquid measure. When the container is measured, it is measured from the outside. If it is one cubit by one cubit with a height of three cubits, it is pure even though its inner space is less than that. For the thickness of the walls does not reduce its size. The breadth of its legs and the breadth of its border, if it has one, is not included in its measure.
Halacha 5
If there was a drawer in a small counter, e.g., a drawer in a chest, it is not included in the measure of its volume if it can be removed. It is not considered as attached to it, nor is it protected from impurity by it in a shelter that is impure due to the presence of a human corpse. If it cannot be removed, it is measured with it and they are considered as one utensil.
Halacha 6
When a large container has a domed cover, if it is permanently affixed to it, it is included in its measurement. If it is not permanently affixed, it is not. If it has drawers that open to the inside, they are measured with it. If they open to the outside, they are not measured with it.
Halacha 7
Even though a wooden container does not hold 40 se'ah when standing upright, if it could hold such an amount when leaned on its side or supported by another entity, since it is ultimately capable of holding more than 40 se'ah, it is pure.
Halacha 8
When one of the legs of a chest, a counter, or a closet was removed - even though it was not perforated and thus they can still serve as containers - they are pure. The rationale is that they still have a base and it can be assumed that the intent is still that they will not be moved like they were originally.
Kelim - Chapter 4
Halacha 1
There are three categories of wooden implements that are not intended to serve as containers:
a) Any wooden implement that is made solely for human use, e.g., a ladder. It is pure. It is not susceptible to impurity at all, nor did our Sages decree that it should be included among the implements susceptible to impurity.
b) Any wooden implement that is made to be used for other implements and by a human, e.g., a table, a counter-top, a bed and the like. They are susceptible to ritual impurity. How is it known that they serve both a person and his accessories? Because one places plates on the table, cups on the counter-top, and spreads on the bed.
c) Any wooden implement that is made solely for the use of implements; thus it serves entities that serve man. If it only serves other implements during the time work is being performed with them, it is entirely pure, e.g., a wooden candelabrum that serves a lamp while it burns.
Similar laws apply to an implement placed under an implement while it is being used and all molds. If, however, it serves implements during the time work is being performed with them and when work is not being performed with them, they are susceptible to ritual impurity. Examples of such implements are: the covering for a box and the like; a sheaf for a sword, a knife, a spear, scissors, a razor, a spoon used for blue eye paint, or a stylus used to write; a well used to store blue eye paint; a case for a writing tablet or a leather placemat, a carrier for arrows, a case for wide arrows, and a case for flutes. All of these and anything like them are susceptible to impurity even though they are only used to serve other implements. The rationale is that they are necessary for the implements both at the time work is being performed with them and also when work is not being performed with them.
There are, by contrast, other somewhat similar implements that are pure, for example: the covering for a wardrobe, the covering for a chest, the covering for a basket, a carpenter's press, a chair placed under a chest or a domed covering for it, the mold over which a leather covering for a Torah scroll is made, a wooden covering for a door bolt, or the covering for a latch or amezuzah, a case for lyres and harps, a bust on which the makers of turbans wrap that head-covering, a mold on which tefillin are made, a wooden horse used by a singer, rhythm sticks used by mourners, a sun-shield of a poor man, support beams for a bed, the pillars of a bed, and a board used as a support for a bed. All of these and implements like them are pure, because they serve other implements only when they are being used.
Halacha 2
With regard to the headboard of a bed: if it is capped and has legs that are connected to the bed, it contracts impurity together with the bed, because it is placed at the head of the bed and it is considered as one of its components. If it was placed on two of the bedposts, and thus it is higher than the bed, even though the headboard is tied to the bed with cords, since it does not have feet, it is pure. The rationale is that the headboard only serves other implements at the time work is being performed with them, like the hanging boards of the Levites, upon which they would hang their harps and their instruments, which are pure.
Halacha 3
A press used by shoemakers over which leather is pulled tightly is pure, because he places the stone in the hollow inside of it and uses it. Thus it is made to serve implements only at the time work is being performed with it. It does not contract impurity because of its receptacle, because the hollow within it is meant to be filled with a stone.
Halacha 4
The coating of a bed is pure. Similarly, any ornamental covering - whether it is made from wood, bone, leather, or metal - is pure. This concept is derived fromLeviticus 11:32 which states "with which work will be performed with them." This excludes the ornamental covering of implements.
Similarly, a wooden or bone implement that has a receptacle, but which was plated with metal is pure and it is not susceptible to impurity. The rationale is that the plating causes the implement itself to be considered insignificant and the plating itself is pure, as explained.
Halacha 5
The following rules apply when a person makes a utensil partially of wood and partially of metal. If the wood serves the metal, it is susceptible to impurity. If the metal serves the wood, everything is pure.
What is implied? If a key was made of wood and its teeth - or even one of its teeth - were metal, it is susceptible to impurity. If it was metal and its teeth, wood, everything is pure.
Halacha 6
If a ring is made of metal and its signet is of coral, it is susceptible to impurity. If it was made of coral and its signet was of metal, it is not susceptible to impurity.
Halacha 7
When there is a tooth from a key or a signet of metal, it is susceptible to impurity independently if it was not connected to wood. Similarly, if one of the wooden teeth of a pitchfork, a farming prong, a winnow or a comb for a girl's head was removed and replaced by a metal one, the implements are susceptible to ritual impurity.
Halacha 8
When a metal projection shaped like a pomegranate was placed on a wooden staff to use as a handle, it is not susceptible to ritual impurity. If the staff was made with a metal cap so that the earth would not destroy the wood, it is susceptible to impurity.
Halacha 9
Similarly, if spikes where affixed to a stick to use as a weapon, it is susceptible to ritual impurity, for the wood is serving the metal. If they were placed there for decorative purposes, it is not susceptible to ritual impurity, for the metal is serving the wood.
Halacha 10
Similarly, if a tube of metal was affixed to a staff or a door for decorative purposes, it is pure. Similar principles apply in all analogous situations involving other implements.
Kelim - Chapter 5
Halacha 1
No keilim are susceptible to ritual impurity until the work involved in fashioning them is completed. When do wooden keilim become susceptible to ritual impurity? A bed and a cradle, when they are rubbed with fish skin. If one decided not to rub them, they become susceptible to impurity when they are fashioned.
Wooden baskets are considered as completed when their borders are sealed and the ends of the branches and small pieces of wood that emerge over the rim of the basket are trimmed. If the baskets were made of palm leaves, they are susceptible to impurity even though one did not trim the ends of the leaves on the inside, because they are left like that. A hanging basket is considered as completed when its border is sealed, the ends of the branches are trimmed, and the loop on which it hangs is completed. A basket for cups or for jugs is susceptible to impurity even though the leaves were not cut off on the inside of the basket. Wicker servers and reed bowls become susceptible to impurity when their borders are sealed and the branches that stick out are cut off.
Large wicker serving trays and containers become susceptible to impurity when two circles are wound around their width. A sifter, a sieve, or a weighing pan become susceptible to impurity when one circle is wound around their width. A large basket becomes susceptible to impurity when two circles are wound around their width. A long, narrow basket becomes susceptible to impurity when one circle is wound around its width. Even though the walls of these baskets are not completed, they become susceptible to ritual impurity, because they have already become fit for the purpose for which they were fashioned and they already have taken on the form of that utensil. To what can the matter be compared? To a garment that has been partially woven.
The task of fashioning a mat is completed when the long leaves from which it is made are trimmed. All keilim made from thin shoots of wood do not become susceptible to impurity until their borders are sealed. Unfinished wooden keilimbecome susceptible to impurity when the keilim are fashioned into their desired shape even though in the future one will paint designs onto them with dye, even them with a compass, improve their appearance with a plane, to perform similar tasks. Although they are still unfinished, since there is no need to make engravings and their shape has been hewn out, they are susceptible to impurity.
All unfinished wooden keilim become susceptible to impurity except those made from boxwood, because a k'li made from such wood is not considered as a k'liuntil it has been finished. It appears to me that keilim made of bone are like those made of boxwood and unfinished keilim made from bone are not susceptible to ritual impurity.
A wooden object that has not been formed into a k'li is not susceptible to ritual impurity even though it is being used as a k'li. Long wooden trays used by bakers upon which loaves are arranged while they are still dough are susceptible to ritual impurity, because they are considered to have the shape of a k'li. Those used by ordinary private persons are not susceptible to impurity. If, however, they were painted with red dye, saffron, or the like, they are susceptible to impurity, because they have been given the form of a k'li.
A baker's accessory in which water used to daub the dough is placed is impure. Those used by ordinary private persons are pure. If a private person made a rim around its four sides, it is susceptible to impurity. If the rim is broken down on one side, it is pure. The board on which loaves are arranged is susceptible to impurity. The container into which the sifters of flour would sift flour is susceptible to impurity. That used by ordinary private persons is pure.
A winnowing shovel for beans is susceptible to impurity. One used for gathering kernels into a storehouse is pure. One used for gathering wastes from the vat is susceptible to impurity. One used for gathering grain into a grainheap is pure. This is the general principle: A k'li made to serve as a receptacle is susceptible to impurity. If it is made to gather items together, it is pure.
Halacha 2
All loops are pure with the exception of the loops for a sifter of flour makers, the loop for a sieve used in granaries, the loop for a handheld sickle, and the loop for a staff used by inspectors because they are of assistance when work is being performed. This is the general principle: Anything made to be of assistance at the time work is being performed is susceptible to impurity. If it only serves as a hanger for the k'li, it is pure.
Halacha 3
Lyres of singers are susceptible to ritual impurity, but the lyres of the Levites that were used to play in the Temple were pure. A guitar, a standing harp, and a drum are susceptible to ritual impurity.
Halacha 4
A trap for moles is susceptible to ritual impurity; one for mice is pure. The rationale is that it does not have a receptacle and it is not made in the form of ak'li.
Halacha 5
A basket that is woven from branches in which figs are placed and the like are susceptible to ritual impurity. Those which are woven into the form of a large silo where wheat is stored are pure, because they do not have the form of a k'li.
Halacha 6
When leaves are woven like a divider around produce, they are pure. If, however, one made a divider from twigs, it is susceptible to impurity.
Halacha 7
With regard to a pocket made of palm branches into which fresh dates and the like are placed: if one places fruit inside of it and removes it from it, it is susceptible to ritual impurity. If one cannot take the fruit stored in it unless he tears it or undoes it or one intends to eat the fruit inside of it and cast away the pocket, it is pure.
Similarly, a horn that is used and then discarded is not susceptible to impurity. If one thinks of using it as a utensil, it is susceptible to impurity.
Halacha 8
A ram's horn is not susceptible to ritual impurity. If it was cut to be used as a useful k'li, it is susceptible to ritual impurity.
Halacha 9
The following rules apply when a bowl was permanently affixed to a chest, counter, or closet. If it is affixed in a way that it still serves as a container, it is susceptible to ritual impurity. If it was affixed to the wall of the chest - and thus cannot serve as a container unless the chest is turned on its side, it is considered as part of the chest and is pure.
Halacha 10
A fishing trap, a trap for fowl, and a wooden cage are pure.
Halacha 11
A flat trap for fowl, a snare for fowl, and the snare in a dam are susceptible to ritual impurity because they do have the form of a k'li.
Halacha 12
Benches set up in inns and by the teachers of young children are pure even though they have holes into which legs are inserted. If the legs were affixed to them with nails, they are susceptible to impurity.
This is the general principle: Whenever a seat is portable and its legs are not carried with it, it is pure. Any seat that is portable and its legs are carried with it is susceptible to impurity. If both of its legs are made of wood or bone, it is susceptible to impurity. If one of them was made of stone, it is not susceptible to impurity.
• Shabbat, Menachem Av 16, 5775 · 01 August /2015
"Today's Day"
Tuesday Menachem Av 16 5703
Torah lessons: Chumash: Eikev, Shlishi with Rashi.
Tehillim: 79-82.
Tanya: However, the letters (p. 411) ...see there). (p. 413).
The travels of the Baal Shem Tov when he first revealed himself were for three purposes: Redemption of captives, buttressing Torah and piety, and revealing the Inner Torah (Chassidus).
The Mitteler Rebbe would explain: The Revealed Torah1 is called water; one goes to water. The Inner Torah is called fire; one fears fire. Therefore, the mashpiya (the one who gives to another)2 must go to the recipient and say to him, "Do not fear, for Hashem your G-d is a consuming fire."3
FOOTNOTES
1. Talmud, halacha etc.
2. Such as a teacher, rabbi, instructor of Chassidus etc.
3. A possible explanation: The mashpiya says, in effect, "do not fear the fire that you see in Inner Torah; it is the fire of G-dliness."
Daily Thought:
Present in Absence
The true teacher is most present in his absence.
It is then that all he has taught takes root, grows and blossoms.
The student despairs for his teacher’s guidance,
and in that yearning, the student’s mind becomes as the teacher’s mind,
so that they become one.[Maamar Vayomer Lo 5728, 5732, 5737.]
____________________________
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