Today's Laws & Customs:
• "The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study(particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
• Passing of Rashi (1105)
Rabbi Shlomo Yitzchaki, known as "Rashi", passed away on the 29th of Tammuz of the year 4865 from creation (1105 CE).
Rashi was born in Troyes, France, in 1040. His commentaries on the Torah, Prophets and Talmud are universally accepted as the most basic tool for the understanding of these texts for schoolchild and scholar alike. Numerous commentaries have been authored on his commentary. In his famed "Rashi talks", the Lubavitcher Rebbe repeatedly demonstrated how Rashi's "simple meaning of the text" style enfolds many layers of meaning, often resolving profound difficulties in the text and presenting new, innovative interpretations with a simple word choice or rephrasing of a Midrashic passage.
Links:
A brief biography (from "Gallery of Our Great")
Text of Rashi's commentary on this week's Torah reading (English translation)
An analysis of a section of Rashi's commentary by the Lubavitcher Rebbe
Daily Quote:
You're not as great as you think, and the world is not as bad as it seems[Rabbi Wolf of Strikov]
Daily Study:
Chitas and Rambam for today:
Chumash: Matot-Massei, 5th Portion Numbers 33:50-34:15 with Rashi
• Chapter 33
50The Lord spoke to Moses in the plains of Moab by the Jordan at Jericho, saying: נוַיְדַבֵּר יְהֹוָה אֶל משֶׁה בְּעַרְבֹת מוֹאָב עַל יַרְדֵּן יְרֵחוֹ לֵאמֹר:
51Speak to the children of Israel and say to them: When you cross the Jordan into the land of Canaan, נאדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן אֶל אֶרֶץ כְּנָעַן:
When you cross the Jordan…you shall drive out…: Were not they previously forewarned about this a number of times? However, Moses said to them,“When you cross over the Jordan on dry land, you shall cross on this condition, for if not, water will come and inundate you.” And so we find that Joshua said the same to them while they were still in the Jordan. — [Sotah 34a] כי אתם עברים את הירדן וגו' והורשתם וגו': והלא כמה פעמים הוזהרו על כך, אלא כך אמר להם משה כשאתם עוברים בירדן ביבשה, על מנת כן תעברו, ואם לאו מים באין ושוטפין אתכם, וכן מצינו שאמר להם יהושע בעודם בירדן:
52you shall drive out all the inhabitants of the land from before you, destroy all their temples, destroy their molten idols, and demolish their high places. נבוְהוֹרַשְׁתֶּם אֶת כָּל ישְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וְאִבַּדְתֶּם אֵת כָּל מַשְׂכִּיֹּתָם וְאֵת כָּל צַלְמֵי מַסֵּכֹתָם תְּאַבֵּדוּ וְאֵת כָּל בָּמוֹתָם תַּשְׁמִידוּ:
You shall drive out: Heb. וְהוֹרַשְׁתֶּם, you shall drive them out. והורשתם: וגרשתם:
their temples: Heb. מַשְׂכִּיֹּתָם, as the Targum [Onkelos] renders, סִגְדַּתְהוֹן, their houses of worship, so called because they would cover (מַסְכְּכִין) the ground with a marble floor, on which they would prostrate themselves with outstretched hands and legs, as it is written,“And in your land you shall not place a pavement stone on which to prostrate yourselves (אֶבֶן מַשְׂכִּית) in your land on which to prostrate yourselves” (Lev. 26:1). משכיתם: כתרגומו בית סגדתהון, על שם שהיו מסככין את הקרקע ברצפת אבנים של שיש להשתחוות עליהם בפישוט ידים ורגלים, כדכתיב (ויקרא כו, א) ואבן משכית לא תתנו בארצכם להשתחוות עליה:
their molten [idols]: Heb. מַסֵּכֹתָם, as the Targum renders, מַתְּכַתְהוֹן, their molten [idols]. מסכתם: כתרגומו מתכתהון:
53You shall clear out the Land and settle in it, for I have given you the Land to occupy it. נגוְהוֹרַשְׁתֶּם אֶת הָאָרֶץ וִישַׁבְתֶּם בָּהּ כִּי לָכֶם נָתַתִּי אֶת הָאָרֶץ לָרֶשֶׁת אֹתָהּ:
And you shall clear out the Land: You shall vacate it of its inhabitants, and then you shall“settle in it.” Only then will you be able to survive there, but if you do not do this, you will be unable to survive there. והורשתם את הארץ: והורשתם אותה מיושביה ואז וישבתם בה, תוכלו להתקיים בה, ואם לאו לא תוכלו להתקיים בה:
54You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit. נד וְהִתְנַחַלְתֶּם אֶת הָאָרֶץ בְּגוֹרָל לְמִשְׁפְּחֹתֵיכֶם לָרַב תַּרְבּוּ אֶת נַחֲלָתוֹ וְלַמְעַט תַּמְעִיט אֶת נַחֲלָתוֹ אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה הַגּוֹרָל לוֹ יִהְיֶה לְמַטּוֹת אֲבֹתֵיכֶם תִּתְנֶחָלוּ:
wherever [the lot] falls: Heb. אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה, to…that the lot falls. This is an elliptical verse [and its meaning is:] The place to which the lot falls for him, shall be his. אל אשר יצא לו שמה: מקרא קצר הוא זה, אל מקום אשר יצא לו שמה הגורל לו יהיה:
according to the tribes of your fathers: According to the number of those who left Egypt (B.B. 117a). Another interpretation: with twelve territories, like the number of tribes. למטות אבותיכם: לפי חשבון יוצאי מצרים. דבר אחר בשנים עשר גבולין כמנין השבטים:
55But if you do not drive out the inhabitants of the Land from before you, then those whom you leave over will be as spikes in your eyes and thorns in your sides, and they will harass you in the land in which you settle. נהוְאִם לֹא תוֹרִישׁוּ אֶת ישְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וְהָיָה אֲשֶׁר תּוֹתִירוּ מֵהֶם לְשִׂכִּים בְּעֵינֵיכֶם וְלִצְנִינִם בְּצִדֵּיכֶם וְצָרְרוּ אֶתְכֶם עַל הָאָרֶץ אֲשֶׁר אַתֶּם ישְׁבִים בָּהּ:
those whom you leave over: They will be a source of misfortune for you. והיה אשר תותירו מהם: יהיו לכם לרעה:
as spikes in your eyes: Heb. לְשִׂכִּים, pins that will gouge out your eyes. The Targum [Onkelos renders], יְתֵדוֹת (Exod. 38:20), pins or spikes [as] סִכַּיָּא - לשכים בעיניכם: ליתדות המנקרות עיניכם. תרגום של יתדות שיכיא:
and thorns: Heb. וְלִצְנִינִם. The commentators interpret this in the sense of a hedge of thorns which will surround you, fencing you in and confining you so that none can leave or enter. - ולצנינם: פותרים בו הפותרים לשון מסוכת קוצים הסוככת אתכם לסגור ולכלוא אתכם מאין יוצא ובא:
and they will harass you: Heb. וְצָרְרוּ, as the Targum [Onkelos] renders [וִיעִיקוּן, and they will harass you, cause you distress]. וצררו אתכם: כתרגומו:
56And it will be that what I had intended to do to them, I will do to you. נווְהָיָה כַּאֲשֶׁר דִּמִּיתִי לַעֲשׂוֹת לָהֶם אֶעֱשֶׂה לָכֶם:
Chapter 34
1The Lord spoke to Moses, saying: אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2Command the children of Israel and say to them, When you arrive in the land of Canaan, this is the land which shall fall to you as an inheritance, the land of Canaan according to its borders. בצַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה אֶרֶץ כְּנַעַן לִגְבֻלֹתֶיהָ:
This is the land which shall fall to you: Since many precepts apply to the Land [of Israel] and do not apply outside the Land, Scripture found it necessary to chart the outer limits of its boundaries from all sides, to inform you that the precepts apply everywhere within these borders. זאת הארץ אשר תפול לכם וגו': לפי שהרבה מצות נוהגות בארץ ואין נוהגות בחוצה לארץ, הוצרך לכתוב מצרני גבולי רוחותיה סביב, לומר לך מן הגבולים הללו ולפנים המצות נוהגות:
shall fall to you: Since it was apportioned by lot, the division is described in terms of נְפִילָה, falling [a word commonly used in connection with lots]. The Midrash Aggadah says that [this expression is used here] because the Holy One, blessed is He, cast down [lit., caused to fall] from heaven the celestial ministers of the seven [Canaanite] nations, and shackled them before Moses. He said to him [Moses], See, they no longer have any power. — [Mid. Tanchuma] תפול לכם: על שם שנתחלקה בגורל נקראת חלוקה לשון נפילה. ומדרש אגדה אומר ע"י שהפיל הקב"ה שריהם של שבע אומות מן השמים וכפתן לפני משה, אמר לו ראה אין בהם עוד כח:
3Your southernmost corner shall be from the desert of Zin along Edom, and the southern border shall be from the edge of the Sea of Salt [the Dead Sea] to the east. גוְהָיָה לָכֶם פְּאַת נֶגֶב מִמִּדְבַּר צִן עַל יְדֵי אֱדוֹם וְהָיָה לָכֶם גְּבוּל נֶגֶב מִקְצֵה יָם הַמֶּלַח קֵדְמָה:
Your southernmost corner shall be: The southern flank extending from east to west. והיה לכם פאת נגב: רוח דרומית אשר מן המזרח למערב:
from the desert of Zin: which adjoins Edom, beginning in the southeastern corner of the land of the nine tribes. How? Three lands lie south of the Land of Israel, each adjoining the other-part of Egypt, the entire land of Edom, and the entire land of Moab. The land of Egypt is in the southwestern corner, as it says [later] in this passage, “from Azmon to the stream of Egypt and its ends shall be to the sea” (verse 5). The stream of Egypt ran through the entire length of Egypt, as it says, “from the Shihor [river], which is along the face of Egypt” (Josh. 13:3), and it intervenes between the land of Egypt from the Land of Israel. The land of Edom adjoins it [Egypt] from the east, and the land of Moab adjoins the land of Edom at the southeastern corner [of the land of Israel]. When the Israelites departed from Egypt, had the Omnipresent wished to expedite their entry into the Land, He would have taken them northward across the Nile, and they would have thus entered the Land. But He did not do so, and this is the meaning of what is said, “God did not lead them [by] way of the land of the Philistines” (Exod. 13:17). For they [the Philistines] dwelt by the sea in the west of the land of Canaan, as it says regarding the Philistines, “those who inhabit the coastal area, the Cherethite nation” (Zeph. 2:5). He did not lead them by that route, but diverted them and took them along the southern route, to the desert. Ezekiel called it “the desert of the nations” (Ezek. 5:35) because several nations dwelt alongside it. He led them along the south, always from west to east, until they arrived at the southern end of the land of Edom. They asked the king of Edom for permission to enter his land and traverse its width in order to enter the Land [of Israel], but he refused, and they had to turn and travel along the entire south of Edom until they reached the southern end of the land of Moab, as it says, “He sent [messengers] also to the king of Moab, but he was unwilling” (Jud. 11:17). They then traversed the entire southern boundary of Moab, right to the end, and then turned northward until they had passed along its entire eastern boundary, along its width, and when they finished its eastern boundary, they came upon the land of Sihon and Og, who dwelt to the east of the land of Canaan, with the Jordan [river] intervening between them. This is the meaning of what is stated concerning Jephthah,“And they went through the desert and went around the land of Edom and the land of Moab, and they came to the east of the land of Moab” (ibid. 18). They conquered the lands of Sihon and Og, which were to the north of Moab, and came near to the Jordan, opposite the northwestern corner of the land of Moab. Hence, the land of Canaan, which was across the Jordan to the west, has its southeastern corner bordering on Edom. ממדבר צן: אשר אצל אדום מתחלת מקצוע דרומית מזרחית של ארץ תשעת המטות. כיצד, שלש ארצות יושבות בדרומה של ארץ ישראל זו אצל זו קצת ארץ מצרים, וארץ אדום כולה וארץ מואב כולה. ארץ מצרים במקצוע דרומית מערבית, שנאמר בפרשה זו מעצמון נחלה מצרים והיו תוצאותיו הימה. ונחל מצרים היה מהלך על פני כל ארץ מצרים, שנאמר (יהושע יג, ג) מן השיחור אשר על פני מצרים. ומפסיק בין ארץ מצרים לארץ ישראל וארץ אדום אצלה לצד המזרח וארץ מואב אצל ארץ אדום בסוף הדרום למזרח, וכשיצאו ישראל ממצרים, אם רצה המקום לקרב את כניסתם לארץ היה מעבירם את הנילוס לצד צפון ובאין לארץ ישראל, ולא עשה כן, וזהו שנאמר (שמות יג, יז) ולא נחם א-להים דרך ארץ פלשתים, שהם יושבים על הים במערבה של ארץ כנען, כענין שנאמר בפלשתים (צפניה ב, ה) יושבי חבל הים גוי כרתים. ולא נחם אותו הדרך אלא הסיבן והוציאם דרך דרומה אל המדבר, והוא שקראו יחזקאל (יחזקאל כ, לה) מדבר העמים, לפי שהיו כמה אומות יושבות בצדו והולכין אצל דרומה מן המערב כלפי מזרח תמיד, עד שבאו לדרומה של ארץ אדום ובקשו ממלך אדום שיניחם להכנס בארצו ולעבור דרך רחבה ולהכנס לארץ, ולא רצה. והוצרכו לסבוב את כל דרומה של אדום עד בואם לדרומה של ארץ מואב, שנאמר (שופטים יא, יז) וגם אל מלך מואב שלח ולא אבה. והלכו כל דרומה של מואב עד סופה ומשם הפכו פניהם לצפון עד שסבבו כל מצר מזרחי שלה לרחבה וכשכלו את מזרחה מצאו את ארץ סיחון ועוג שהיו יושבין במזרחה של ארץ כנען והירדן מפסיק ביניהם. וזהו שנאמר ביפתח (שופטים יא, יח) וילך במדבר ויסב את ארץ אדום ואת ארץ מואב ויבא ממזרח שמש לארץ מואב. וכבשו את ארץ סיחון ועוג שהיתה בצפונה של ארץ מואב. וקרבו עד הירדן והוא כנגד מקצוע צפונית מערבית של ארץ מואב, נמצא שארץ כנען שבעבר הירדן למערב היה מקצוע דרומית מזרחית שלה אצל אדום:
4The border then turns south of Maaleh Akrabim [elevation of Akrabim], passing toward Zin, and its ends shall be to the south of Kadesh barnea. Then it shall extend to Hazar addar and continue toward Azmon. דוְנָסַב לָכֶם הַגְּבוּל מִנֶּגֶב לְמַעֲלֵה עַקְרַבִּים וְעָבַר צִנָה וְהָיוּ (כתיב והיה) תּוֹצְאֹתָיו מִנֶּגֶב לְקָדֵשׁ בַּרְנֵעַ וְיָצָא חֲצַר אַדָּר וְעָבַר עַצְמֹנָה:
The border then turns south of Maaleh Akrabim: Whenever the term וְנָסַב (“turns”) or וְיָצָא (“extends to”) is used, it [Scripture] informs us that the border was not straight, but veered outward; the boundary line bent to the north, angling westward, so that the border passed south of Maaleh Akrabim, so that Maaleh Akrabim was within the border. ונסב לכם הגבול מנגב למעלה עקרבים: כל מקום שנאמר ונסב או ויצא, מלמד שלא היה המצר שוה אלא הולך ויוצא לחוץ, יוצא המצר ועוקם לצד צפונו של עולם באלכסון למערב ועובר המצר בדרומה של מעלה עקרבים, נמצא מעלה עקרבים לפנים מן המצר:
passing toward Zin: Heb. צִנָה, to Zin, as in מִצְרַיְמָה, to Egypt. ועבר צנה: אל צין כמו מצרימה:
its ends shall be: Heb. תוֹצְאֹתָיו, its ends, to the south of Kadesh-barnea. והיו תוצאותיו: קצותיו. בדרומה של קדש ברנע:
it shall extend: The boundary stretches northward and continues angling westward, until it reaches Hazar-addar, and from there to Azmon and from there to the stream of Egypt. The term “turns” is used here, because Scripture writes,“it shall extend to Hazar-addar.” For it began to widen after passing Kadesh-barnea, and the width of that strip which protruded northward was from Kadesh-barnea to Azmon. From there onward, the boundary narrowed and turned southward, reaching the river of Egypt, and from there westward to the Great Sea, which is the western boundary of the entire Land of Israel. Thus, the river of Egypt is in the southwestern corner. ויצא חצר אדר: מתפשט המצר ומרחיב לצד צפון של עולם ונמשך עוד באלכסון למערב ובא לו לחצר אדר ומשם לעצמון ומשם לנחל מצרים. ולשון ונסב האמור כאן לפי שכתב ויצא חצר אדר שהתחיל להרחיב משעבר את קדש ברנע ורוחב אותה רצועה שבלטה לצד צפון היתה מקדש ברנע עד עצמון ומשם והלאה נתקצר המצר ונסב לצד הדרום ובא לו לנחל מצרים ומשם לצד המערב אל הים הגדול שהוא מצר מערבה של כל ארץ ישראל. נמצא שנחל מצרים במקצוע מערבית דרומית:
5The border then turns from Azmon to the stream of Egypt, and its ends shall be to the sea. הוְנָסַב הַגְּבוּל מֵעַצְמוֹן נַחְלָה מִצְרָיִם וְהָיוּ תוֹצְאֹתָיו הַיָּמָּה:
and its ends shall be to the sea: To the western border, for the southern border no longer stretches westward past there. והיו תוצאותיו הימה: אל מצר המערב שאין עוד גבול נגב מאריך לצד המערב משם והלאה:
6The western border: it shall be for you the Great [Mediterranean] Sea and the border this shall be your western border. ווּגְבוּל יָם וְהָיָה לָכֶם הַיָּם הַגָּדוֹל וּגְבוּל זֶה יִּהְיֶה לָכֶם גְּבוּל יָם:
The western border: And what was the western border? וגבול ים: ומצר מערבי מהו:
[It shall be for you] the Great Sea: As a boundary. והיה לכם הים הגדול: למצר:
and the border: The islands in the sea are also included in the border. These islands are called isles in old French. — [Gittin 8a] וגבול: הנסין שבתוך הים אף הם מן הגבול והם איים, שקורין אישלי"ש [איים]:
7This shall be your northern border: From the Great [Mediterranean] Sea turn yourselves toward Mount Hor. זוְזֶה יִּהְיֶה לָכֶם גְּבוּל צָפוֹן מִן הַיָּם הַגָּדֹל תְּתָאוּ לָכֶם הֹר הָהָר:
northern border: Heb. גְּבוּל צָפוֹן, the northern boundary. גבול צפון: מצר צפון:
From the Great Sea turn yourselves toward Mount Hor: which is the northwestern corner. Its summit slopes down into the sea. Some of the expanse of the sea is inward of it and some outside it. מן הים הגדול תתאו לכם הר ההר: שהוא במקצוע צפונית מערבית. וראשו משפיע ונכנס לתוך הים ויש מרוחב הים לפנים הימנו וחוצה הימנו:
turn yourselves: Change your direction, to move from west to north, toward Mount Hor. תתאו: תשפעו לכם לנטות ממערב לצפון אל הר ההר:
turn yourselves: An expression denoting a slant, as in “the [slanting] chamber (תָּא) of the guards” (I Kings 14:28); “the chamber (תָּא) of the gate” (Ezek. 40:10), which are called apendiz in old French [penthouse, lean-to, a small building with a sloping roof, attached to a main building] for it is curved and sloping. תתאו: לשון סיבה, כמו (ד"ה ב' יב, יא) אל תא הרצים, (יחזקאל מ, י) ותאי השער היציע, שקורין אפינדי"ץ [מבנה בעל גג משופע], שהוא מוסב ומשופע:
8From Mount Hor turn to the entrance of Hamath, and the ends of the border shall be toward Zedad. חמֵהֹר הָהָר תְּתָאוּ לְבֹא חֲמָת וְהָיוּ תּוֹצְאֹת הַגְּבֻל צְדָדָה:
From Mount Hor: you shall turn and continue along the northern border eastward, and then you will arrive at the entrance to Hamath, which is Antioch. - [Targum Yerushalmi] מהר ההר: תסבו ותלכו אל מצר הצפון לצד המזרח ותפגעו בלבא חמת, זו אנטוכיא:
and the ends of the border: Heb. תּוֹצְאֹת הַגּבוּל, the ends of the border. Whenever [Scripture] mentions “the ends of the border” either the boundary line ends there completely and does not continue further in that direction, or from there it spreads out, broadens, and extends backwards, continuing in a more slanting direction than [encompassed in] the original expanse. In relation to the breadth of the original dimension, it is called the ends, for that dimension ends there. תוצאות הגבול: סופי הגבול. כל מקום שנאמר תוצאות הגבול, או המצר כלה שם לגמרי ואינו עובר להלן כלל, או משם מתפשט ומרחיב ויוצא לאחוריו להמשיך להלן באלכסון יותר מן הרוחב הראשון, ולענין רוחב המדה הראשון קראו תוצאות, ששם כלתה אותה מדה:
9The border shall then extend to Ziphron, and its ends shall be Hazar enan; this shall be your northern border. טוְיָצָא הַגְּבֻל זִפְרֹנָה וְהָיוּ תוֹצְאֹתָיו חֲצַר עֵינָן זֶה יִּהְיֶה לָכֶם גְּבוּל צָפוֹן:
and its ends shall be Hazar-enan: This is the end of the northern border, and Hazar-enan is situated in the northeastern corner. From there“you shall then turn yourselves” toward the eastern border. והיו תוצאתיו חצר עינן: הוא היה סוף המצר הצפוני. ונמצאת חצר עינן במקצוע צפונית מזרחית. ומשם והתאויתם לכם אל מצר המזרחי:
10You shall then turn yourselves toward the eastern border, from Hazar enan to Shepham. יוְהִתְאַוִּיתֶם לָכֶם לִגְבוּל קֵדְמָה מֵחֲצַר עֵינָן שְׁפָמָה:
You shall then turn yourselves: Heb. וְהִתְאַוִּיתֶם, a term denoting turning or veering, cognate with [the term] תְּתָאוּ. והתאויתם: לשון הסבה ונטיה כמו תתאו:
to Shepham: on the eastern boundary, and from there to Riblah. שפמה: במצר המזרחי ומשם הרבלה:
11The border descends from Shepham toward Riblah, to the east of Ain. Then the border descends and hits the eastern shore of Lake Kinnereth. יאוְיָרַד הַגְּבֻל מִשְּׁפָם הָרִבְלָה מִקֶּדֶם לָעָיִן וְיָרַד הַגְּבֻל וּמָחָה עַל כֶּתֶף יָם כִּנֶּרֶת קֵדְמָה:
east of Ain: [Ain is] the name of a place, and the border passes east of it, so that Ain is situated within the border and is part of the Land of Israel. מקדם לעין: שם מקום. והמצר הולך במזרחו נמצא העין לפנים מן המצר ומארץ ישראל הוא:
Then the border descends: As the border proceeds from north to south, it descends. וירד הגבול: כל שהגבול הולך מצפון לדרום הוא יורד והולך:
and hits the... shore: [Heb. כֶּתֶף, lit. shoulder: i.e.,] the side. ומחה על כתף: אל עבר:
and hits the eastern shore of Lake Kinnereth: For Lake Kinnereth was within the border to the west, and the border which is east of Lake Kinnereth, descends to the Jordan. The Jordan flows from north to south diagonally, slanting eastward, moving toward the land of Canaan opposite Lake Kinnereth, and extending along the eastern flank of the Land of Israel, opposite Lake Kinnereth, until it falls into the Sea of Salt [the Dead Sea], and from there the border ends with its ends at the Sea of Salt, from which the southeastern border begins. This is how it is encompassed from all its four sides. ים כנרת קדמה: שיהא ים כנרת תוך לגבול במערב, והגבול במזרח ים כנרת, ומשם יורד אל הירדן והירדן מושך ובא מן הצפון לדרום באלכסון נוטה לצד מזרח ומתקרב לצד ארץ כנען כנגד ים כנרת ומושך לצד מזרחה של א"י כנגד ים כנרת עד שנופל בים המלח ומשם כלה הגבול בתוצאותיו אל ים המלח, שממנו התחלת מצר מקצוע דרומית מזרחית. הרי סובבת אותה לארבע רוחותיה:
12The border then continues down along the Jordan, and its ends is the Sea of Salt [the Dead Sea]; this shall be your Land according to its borders around. יבוְיָרַד הַגְּבוּל הַיַּרְדֵּנָה וְהָיוּ תוֹצְאֹתָיו יָם הַמֶּלַח זֹאת תִּהְיֶה לָכֶם הָאָרֶץ לִגְבֻלֹתֶיהָ סָבִיב:
13Moses commanded the children of Israel saying, "This is the Land which you are to apportion for inheritance through lot, that the Lord has commanded to give to the nine and a half tribes. יגוַיְצַו משֶׁה אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הָאָרֶץ אֲשֶׁר תִּתְנַחֲלוּ אֹתָהּ בְּגוֹרָל אֲשֶׁר צִוָּה יְהֹוָה לָתֵת לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה:
14For the tribe of Reuben's descendants according to their fathers' house, and the tribe of Gad's descendants according to their fathers' house, and half the tribe of Manasseh have already received their inheritance. ידכִּי לָקְחוּ מַטֵּה בְנֵי הָראוּבֵנִי לְבֵית אֲבֹתָם וּמַטֵּה בְנֵי הַגָּדִי לְבֵית אֲבֹתָם וַחֲצִי מַטֵּה מְנַשֶּׁה לָקְחוּ נַחֲלָתָם:
15The two and a half tribes have received their inheritance on this side of the Jordan, near Jericho in the east, toward the sunrise." טושְׁנֵי הַמַּטּוֹת וַחֲצִי הַמַּטֶּה לָקְחוּ נַחֲלָתָם מֵעֵבֶר לְיַרְדֵּן יְרֵחוֹ קֵדְמָה מִזְרָחָה:
in the east toward the sunrise: Heb. קֵדְמָה, meaning toward the front of the world, which is in the east, for the east side is called the forefront [lit., the face] and the west is called the back. Thus, the south is to the right, and the north is to the left. קדמה מזרחה: אל פני העולם שהם במזרח, שרוח מזרחית קרויה פנים, ומערבית קרויה אחור, לפיכך דרום לימין וצפון לשמאל:
Daily Tehillim: Psalms Chapters 140 - 150
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Igeret HaTeshuva , middle of Chapter 11• Lessons in Tanya
• Thursday, Tammuz 29, 5775 · July 16, 2015
Today's Tanya Lesson
Igeret HaTeshuva , middle of Chapter 11
ומה שמשבחים ומברכים את ה': חנון המרבה לסלוח, המרבה דייקא
As to the fact that we praise and bless G‑d as being “the gracious One Who abounds in forgiveness,” — the verb chosen is marbeh “abounds”, implying a quality unique to G‑d.
וכמו שכתוב בעזרא: ורב לסלוח
In Ezra1 [too] we find that G‑d “pardons abundantly.”
היינו
This means:
שבמדת בשר ודם, אם יחטא איש לאיש וביקש ממנו מחילה ומחל לו
In the mortal world, if one person harms another and asks his pardon which is granted,
ואחר כך חזר לסורו
and then repeats the misdeed,
קשה מאד שימחול לו שנית
it becomes more difficult to grant pardon again,
ומכל שכן בשלישית ורביעית
and certainly a third and fourth time.
אבל במדת הקב"ה אין הפרש בין פעם אחת לאלף פעמים
By the standard of G‑d, however, there is no difference between once and a thousand times.
כי המחילה היא ממדת הרחמים
For pardon is a manifestation of the attribute of mercy,
ומדותיו הקדושות אינן בבחינת גבול ותכלית, אלא בבחינת אין סוף
and Divine attributes are not bounded and finite; they are infinite,
כמו שכתוב: כי לא כלו רחמיו
as in the verse,2 “For His mercies have not ended.”
ולגבי בחינת אין סוף, אין הפרש כלל בין מספר קטן לגדול
Relative to infinity there is no difference whatsoever between a small number and a large one.
דכולא קמיה כלא ממש חשיב, ומשוה קטן וגדול וכו'
ולכן: מעביר אשמותינו בכל שנה ושנה
Therefore5 “He removes our sins every year.”
וכל החטאים שמתוודים בעל חטא מדי שנה, אף שחזר ועבר עליהם
As to all the sins for which we confess in the Al Chet annually, though repeatedly violated,
חוזר ומתודה עליהם ביום הכפורים בשנה הבאה, וכן לעולם
we again confess for them on Yom Kippur in the coming year, and so on always.
ובכל שנה ושנה לאו דוקא, אלא כמו כן בכל יום ויום, ג' פעמים מברכים ברוך אתה ה' חנון המרבה לסלוח
“Every year” does not necessarily imply a yearly pardon; rather, three times every day we likewise say, “Blessed are You, O G‑d, Who is gracious and abounds in forgiveness.”
וכמאמר רז"ל: תפלה, כנגד תמידין תקנוה
As our Sages teach,6 the prayers were instituted in place of the daily sacrificial offerings.
ותמיד של שחר היה מכפר על עבירות הלילה, ותמיד של בין הערביים על של יום
The daily morning sacrifice would atone for the sins of the previous night, and the daily evening sacrifice atoned for the sins of the past day,
וכן מדי יום ביום לעולם
and so on, day by day, constantly.
Just as in former times atonement was secured by the regular altar offerings, so too nowadays, our prayers and repentance bring about forgiveness.
What, however, is the difference between the forgiveness granted on Yom Kippur and that granted daily?
אלא שיום הכפורים מכפר על עבירות חמורות, והתמיד שהוא קרבן עולה מכפר על מצוות עשה בלבד
[“Every year” means only that] Yom Kippur atones for the grave sins, while the regular offering of the olah sacrifice atoned only for the violation of positive commands.
וכן התפלה בזמן הזה, עם התשובה כנ"ל
In our time, worship with repentance substitutes for offerings, atoning only for violations of positive commands, as noted above.
ואין זה אחטא ואשוב
However, this thrice-daily recitation of G‑d's assurance of forgiveness is not [the attitude of one who says,] “I will sin and [later] repent,” concerning whom our Sages say,7“He is not granted an opportunity to repent.”
כי היינו דוקא שבשעת החטא היה יכול לכבוש יצרו, אלא שסומך בלבו על התשובה
For that is relevant only if while committing the sin he could have overcome his evil impulse, but depended in his heart on repenting [later].
ולכן, הואיל והתשובה גורמת לו לחטוא, אין מספיקין וכו'
Since it was [the opportunity for] repentance that caused him to sin, “He is not granted an opportunity [to repent].”
ואף גם זאת אין מספיקין דייקא
And even then, he is not granted an opportunity.
אבל אם דחק ונתחזק ונתגבר על יצרו ועשה תשובה
But if he pressed forcefully and overpowered his evil impulse and did repent,
מקבלין תשובתו
then his repentance is accepted.
This all applies to a situation where a person indeed says, “I shall sin and [later] repent.”
אבל אנו, שמבקשים בכל יום: סלח לנו
But we, who plead daily, “Forgive us,”
אנו מקדימין לבקש: והחזירנו בתשובה שלימה לפניך
preface that prayer by saying, “Bring us back with a perfect repentance before you,”
דהיינו: שלא נשוב עוד לכסלה
so that we revert no more to folly, and sin no more.
וכן ביום הכפורים מבקשים: יהי רצון מלפניך שלא אחטא עוד
On Yom Kippur too we ask, “May it be Your will that I sin no more.”
Hence, since one does not rely on one's ability to repent later:
מספיקין ומספיקין
Opportunity is abundantly granted for repentance.
כמאמר רז"ל: הבא לטהר מסייעין אותו
As our Sages teach:8 “Whoever comes to purify himself [of his sin] is given assistance.”
הבא דייקא, מיד שבא
The expression “whoever comes” [indicates that he is granted assistance] as soon as he comes,
ואי לזאת, גם הסליחה והמחילה היא מיד
and the pardon and forgiveness are thus also granted forthwith.
| FOOTNOTES | |
| 1. | The reference is not to the term but to the concept; see explanation of the Rebbe in the Yiddish original of the present work (Shiurim BeSefer HaTanya), p. 1212 ff. |
| 2. | Eichah 3:22. |
| 3. | Cf. Zohar I, 11b; cf. Daniel 4:32. |
| 4. | Vechol Maaminim, in liturgy of Rosh HaShanah and Yom Kippur. |
| 5. | Machzor of Yom Kippur. |
| 6. | Berachot 26a. |
| 7. | Yoma 85b. |
| 8. | Shabbat 104a; Yoma 38b. |
• Sefer Hamitzvos:Thursday, Tammuz 29, 5775 · July 16, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 100
Postpartum Ritual Impurity
We are commanded regarding the ritual impurity that follows childbirth. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Postpartum Ritual Impurity
Positive Commandment 100
Translated by Berel Bell
The 100th mitzvah is that we are commanded regarding the tumah of a yoledes. This mitzvah includes all the laws of a yoledes.1
FOOTNOTES
1.Ibid.
Ishut - Chapter Eight
Halacha 1
When [a man] tells a woman: "Behold, you are consecrated to me with this cup of wine," and the cup is discovered to contain honey [she is not consecrated]. [Similarly, if he tells her: "...Behold, you are consecrated to me with this cup] of honey," and the cup is discovered to contain wine;1 "...with this dinar of silver," and it is discovered to be gold; "...[with this dinar] of gold," and it is discovered to be silver; "...on condition that I am a priest," and he was discovered to be a Levite; "[on condition that I am] a Levite," and he was discovered to be a priest; "...[on condition that I am] a Givonite,"2 and he was discovered to be a bastard; "...[on condition that I am] a bastard," and he was discovered to be a Givonite; "...[on condition that I am] an inhabitant of a town," and he was discovered to be an inhabitant of a metropolis; "...[on condition that I am] an inhabitant of a metropolis," and he was discovered to be an inhabitant of a town; "...on condition that I am poor," and he was discovered to be rich; "...[on condition that I am] rich," and he was discovered to be poor; "...on condition that my house is close to the bathhouse," and it is discovered to be distant from it; "...[on condition that my house is] distant from the bathhouse," and it is discovered to be close to it; "...on condition that I have a maid," "...a daughter who knows how to braid hair," or "...who bakes," and [it is discovered that] he does not have one; "...on condition that he does not have [one of the above,] and [it is discovered that] he does; "...on condition that he has a wife and children," and [it is discovered that] he does not; "...on condition that he does not have [the above,] and [it is discovered that] he does - in all these and in any similar instance, the woman is not consecrated. The same rule applies if she [makes a condition based on] false information.
Halacha 2
In all the above instances, she is not consecrated even though she says: "In my heart, I was willing to be consecrated to him even though he deceived me and gave me wrong information." Similarly, [if she gave him false information,] she is not consecrated even though he says: "In my heart, I was willing to consecrate her even though she deceived me." [The rationale is that] feelings in one's heart are not [the same as explicit] statements.
Halacha 3
[When a man tells a woman:] "Behold, you are consecrated to me on condition that I am a perfumer," and it is discovered that he is both a perfumer and a leather craftsman;3 "...on condition that I am an inhabitant of a town," and he was discovered to be an inhabitant of both a town and a metropolis;4 or "...on condition that my name is Yosef," and it was discovered that his name was Yosef and Shimon; she is consecrated.
If, however, he told her: "[Behold, you are consecrated to me] on condition that my name is only Yosef," and it was discovered that his name was Yosef and Shimon; "...on condition that I am solely a perfumer," and it is discovered that he is both a perfumer and a leather craftsman; or "...on condition that I am solely an inhabitant of a town," and he was discovered to be an inhabitant of both a town and a metropolis; she is not consecrated.
Halacha 4
When [a man] tells a woman: "Behold, you are consecrated to me on condition that I know how to read," [for the stipulation to be fulfilled] it is necessary that he know how to read from the Torah and translate what he reads according to the translation of Onkelos the convert.
If he tells her: "...on condition that I am a reader," he must know how to read the Torah, the works of the Prophets and the Holy Writings with proper grammatical precision. [If he tells her:] "...on condition that I know how to study the Mishnah," he must know how to read the Mishnah. "...On condition that I am a sage of the Mishnah," he must know how to read the Mishnah, the Sifra,5 theSifre,6 and the Tosefta of Rabbi Chiyya.7
Halacha 5
[When a man tells a woman: "Behold, you are consecrated to me] on condition that I am a student [of the Torah]," we do not say that [he must be a student] of the caliber of ben Azzai and ben Zoma.8 Instead, it is sufficient that when one asks him a question regarding his studies, he is able to answer. [This includes] even the laws of the festivals that are studied in public; these are easy matters that are studied close to the festival, so that people at large will be familiar with them.
[When a man tells a woman: "Behold, you are consecrated to me] on condition that I am a wise man," we do not say that [he must be] like Rabbi Akiva and his colleagues. Instead, it is sufficient that when one asks him a point of logic with regard to any subject, he is able to answer. "...On condition that I am mighty," we do not say that [he must be] like Avner ben Ner9 or Yoav.10 Rather, it is sufficient that his colleagues fear him because of his might. "...On condition that I am rich," we do not say that [he must be as wealthy] as Rabbi Eleazar ben Azariah.11 Rather, it is sufficient that the inhabitants of his city honor him because of his wealth.
[When a man tells a woman: "Behold, you are consecrated to me] on condition that I am righteous," even if the person is known to be thoroughly wicked, there is doubt [regarding the status of the kiddushin, and] the woman is considered as consecrated. For it is possible that he had thoughts of repentance in his heart at that time.12
"...On condition that I am wicked," even if the person is known to be thoroughly righteous, there is doubt [regarding the status of the kiddushin, and] the woman is considered as consecrated, since it is possible that he had thoughts of idol worship in his heart at that time. For the sin of idol worship is so great that even when a person thinks of serving [idols] in his heart,13 he is considered wicked, as [implied by Deuteronomy 11:16, which] states: "lest your hearts be tempted [and you go astray and serve other gods]," and [Ezekiel 14:5, which] states: "that I may detect the House of Israel in their hearts [for they are all estranged from Me because of their idols]."
Halacha 6
[When a man] consecrates a woman and says, "I thought she was from a priestly family, and instead she is from a family of Levites," "...from a family of Levites, and instead she is from a priestly family," "...poor, and instead she is rich," or "...rich, and instead she is poor," she is consecrated, for she did not cause him to err.14
Similarly, if she says, "I thought he was a priest, and instead he is a Levite," "...a Levite, and instead he is a priest," "...poor, and instead he is rich," or "...rich, and instead he is poor," she is consecrated, for he did not cause her to err.
| FOOTNOTES | |
| 1. |
Even though honey is more valuable than wine, the kiddushin are not binding, because the stipulation was not fulfilled, and it is possible that the woman indeed desired wine rather than honey. Similarly, with regard to the sets that follow, Kiddushin (48b ff) explains reasons why it is possible to say that the woman favored either of the alternatives, and she is therefore not consecrated unless the stipulation that is made is met.
|
| 2. |
Who, like bastards, are forbidden to marry into the Jewish people. (See the notes on Chapter 1, Halachah 7.)
|
| 3. |
Animal feces were used in the processing of leather, and thus leather craftsmen were known for their unpleasant odor.
|
| 4. |
I.e., he maintains two homes.
|
| 5. |
A compendium of halachic exegesis of the Book of Leviticus, composed by Rav, a student of Rabbi Yehudah HaNasi, who compiled the Mishnah. Rav was the leader of the first generation of Amoraim in Babylonia.
|
| 6. |
A compendium of the halachic exegesis of the Books of Numbers and Deuteronomy, composed by Rav.
|
| 7. |
A collection of teachings intended to "explain the Mishnah and expound upon concepts that would require much effort to be derived from the Mishnah." Rabbi Chiyya was one of Rabbi Yehudah HaNasi's primary disciples.
|
| 8. |
Students of Rabbi Akiva, renowned for their scholarship in their youth. Their promising futures were effaced after they entered a mystical experience together with their master. (See Chaggigah14b.)
|
| 9. |
The commander of King Saul's armies.
|
| 10. |
Yoav ben Tz'ruyah, the commander of King David's armies.
|
| 11. |
Who was renowned for his wealth. Each year he would give 12,000 calves as the tithes of his herd (Shabbat 54b). Another version of the text also mentions Elazar ben Chersom whose wealth is described in Yoma 35b.
|
| 12. |
The doubt exists only because we cannot be aware of what is happening within the person's heart or mind. If we could be sure that he had repented within his heart, he is considered a righteous man, regardless of his previous conduct. This demonstrates the power of teshuvah, how one thought of repentance can transform one's spiritual level from one extreme to the other.
|
| 13. |
In general, a person is not punished for a sin unless he commits a deed. The worship of false gods is different. (See Hilchot Avodat Kochavim 2:6, which states: "Whoever accepts a false god as true, even when he does not actually worship it, disgraces and blasphemes [God's] glorious and awesome name." See also Hilchot Avodat Kochavim 2:1,3.)
|
| 14. |
Since he did not explicitly state the matter as a stipulation, his misconception does not cause thekiddushin to be nullified.
|
Metamme'ey Mishkav uMoshav - Chapter 4
Halacha 1
There are four women who are impure only from the time they discover uterine bleeding onward. They do not impart impurity retroactively. They are: a woman who is pregnant, one who is nursing, a maiden, or one who is elderly.
What is meant by a pregnant woman? A woman whose pregnancy has become obvious. If she was considered as pregnant and then experienced uterine bleeding and discharged a sack full of air or an entity that is not considered as a fetus, her status continues without and she is impure only from the time she discovers uterine bleeding onward. If she experienced uterine bleeding and directly afterwards, her pregnancy became obvious, she becomes impure retroactively like other women.
What is meant by a woman who is nursing? A woman within 24 months of childbirth, even if her child died within this time, she weaned him, or gave him to a nursemaid, she is impure only from the time bleeding is discovered. After 24 months, even if she continues to nurse, she becomes impure retroactively like other women.
What is meant by the term "a maiden"? A girl who has never menstruated, i.e., the intent is a maiden with regard to menstruation and not a maiden with regard to hymeneal bleeding. What is implied? Even if she was married and experienced uterine bleeding because of marriage or she gave birth and experienced uterine bleeding because of birth, she is still considered as a maiden with regard to the ruling that she is impure only from the time she discovers uterine bleeding onward.
What is meant by the term "elderly woman"? A woman who did not menstruate for three months as she approached advanced age. When is she considered elderly? When she is called an old woman by others in her presence and she does not protest. If three 30-day intervals pass and then she menstruates, another three 30-day intervals or more or less pass, and she menstruates, she is considered like other women and imparts impurity retroactively.
Halacha 2
When a girl menstruates for the first time, even if her blood is flowing or dripping for all seven days, it is considered as if she experienced bleeding once. If she experienced bleeding, it stopped and then started again, it is considered as if she experienced bleeding twice.
Halacha 3
When a young girl who had not yet reached the age when she is expected to menstruate experiences uterine bleeding for the first and second times, she is impure only from the time she discovers uterine bleeding onward. If she experiences bleeding a third time, she imparts impurity retroactively. If three months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure retroactively.
Halacha 4
When a young girl reaches the age when she can be expected to menstruate and experiences uterine bleeding for the first time, she is impure only from the time she discovers uterine bleeding onward. From the second occasion onward, she imparts impurity retroactively. If three months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure retroactively.
Halacha 5
If a pregnant woman, one who is nursing or elderly, or a girl who has never menstruated, but has reached the age when that is likely experiences uterine bleeding once, she is impure only from the time she discovers uterine bleeding onward. If such a woman experiences bleeding a second time, she imparts impurity retroactively like all other women, as explained. If, however, the first time she experienced bleeding, it came because of external factors, she is impure only from the time she discovers uterine bleeding onward, even if she experiences bleeding a second time.
Halacha 6
When a pregnant or nursing woman experienced uterine bleeding and then a three month interval passed before she experienced bleeding again, she is impure only from the time she discovers uterine bleeding onward. If another three months pass without her menstruating and then she experiences uterine bleeding again, i.e., a third experience of bleeding when counting the first, she imparts impurity retroactively.
When a woman experiences uterine bleeding within 24 hours of experiencing "the bleeding of purity," she is impure only from the time she discovers uterine bleeding onward.
Any woman about whom it is said, "she is impure only from the time she discovers uterine bleeding onward," must continuously inspect herself even though she imparts impurity retroactively. All women who inspect themselves frequently are praiseworthy, with the exception of a woman in the nidah state and a woman who is granted "the bleeding of purity," for whom the inspections are of no consequence whatsoever.
Halacha 7
The Sages ordained that Jewish women should inspect themselves every day in the morning because of the pure articles that they touched the previous evening and in the evening, because of the pure articles they touched in the morning. Whenever a woman partakes of terumah, she should inspect herself when she partakes of the terumah.
Every woman should inspect herself before she is intimate with her husband, because she also inspects herself for the sake of pure articles. If, however, she does not have to do with pure articles, she need not inspect herself for the sake of intimacy with her husband. For every woman who has a fixed time when she is expected to menstruate can operate on the presumption that at other times, she is pure with regard to relations with her husband, as we explained with regard to the laws of nidah.
Halacha 8
Jewish young girls who have not reached puberty may operate under the assumption that they are pure. It is not necessary that women inspect them. Once they reach puberty, they must undergo an inspection and they should be inspected by mature women.
Halacha 9
When a woman who is a deafmute, an intellectually or emotionally compromised woman, or one who lost control of her mental faculties due to sickness has an intellectually capable woman who cares for her, they may partake of terumah.
Halacha 10
Any garments stained with blood coming from Jewish homes are assumed to be impure. Those coming from gentile homes are considered to be pure. Those found in Jewish cities are considered to be pure. For Jews are not suspected of casting away their bloodstained garments. Instead, they are hidden away.
Accordingly, any bloodstained garments that are discovered are considered as pure with the exception of those in holes and around an impure room. In all instances, the impurity is only a decree, imposed because of doubt, as we explained.
Halacha 11
Whenever a bloodstained garment is found, it should be treated with seven detergent agents. Afterwards, whether or not the stain is purged, the garment is immersed in a mikveh and then is deemed pure.
The rationale is that if it is not purged at all, it was a tint. If it was purged or its color faded, it is assumed to be a bloodstain. Since it was treated with these seven detergents, the blood has already been nullified even though a trace of it is still apparent. Even when a stain definitely came from nidah bleeding, once it was treated with these seven detergent agents, the blood is considered as nullified. The garment may be immersed and then used in connection with ritually pure entities.
Halacha 12
When a bloodstain on a garment is no longer detectable, the entire garment should be treated with the seven detergent agents and then immersed.
The following laws apply when semen is no longer detectable on a garment: If it the garment was new, it should be checked with a needle. If the garment was worn, it should be inspected in the sun.
Halacha 13
The following laws apply when a garment that was stained was immersed in themikveh and then brought into contact with ritually pure articles. If afterwards it was treated with the seven detergent agents and was not purged, it is a tint. The ritually pure articles with which it came into contact remain ritually pure and there is no need to immerse it again. If the stain was purged or faded, it is a bloodstain. The pure articles are impure, because the person was concerned with the stain as evidenced by his removal of it. The garment must be immersed a second time to purify it.
Halacha 14
When a stain was treated with six of the seven detergent agents and it was not purged and then it was treated with soap and it was purged, the pure articles with which it came into contact contract impurity. Although soap removes tints as well, since the garment was not treated with all seven detergent agents, it is presumed that it was a bloodstain and that, had the seventh agent been used, it would have been purged.
If one treated a stained garment with all seven detergent agents and the stain was not purged and then treated it with them again and it was purged, but a trace remained, all of the pure articles with which it came into contact between the first washing and the second washing are pure. All of the pure articles with which it came into contact after the second washing are impure. The rationale is that since he showed his intent that he objects to any trace of the stain and desires to remove all remnants of it, the garment is impure until all remnants are nullified and it is immersed in a mikveh.
In Hilchot Issurei Bi'ah, we already explained the seven detergent agents with which a stain is treated and how it is treated with them.
Halacha 15
When a woman dies and afterwards menstrual blood flows from her body, it imparts impurity to garments it stains. The rationale is that the uterus is an impure place. Hence, even though the blood flowed out after she died and the laws of nidah no longer apply, since it emerged from an impure place, it impartsnidah impurity to garments it stains. If it comprises a revi'it, it imparts impurity to everything under the same shelter and it imparts impurity to garments it stains.
Metamme'ey Mishkav uMoshav - Chapter 5
Halacha 1
A zav, a zavah, a nidah, and a woman after childbirth remain impure and impart impurity to humans, articles, and articles on which one sits or lies until they immerse. Even if they remained several years without an impure emission, but did not immerse, they remain impure.
Halacha 2
When a woman after childbirth does not immerse after the seven days of impurity obligated after the birth of a male child and the fourteen days obligated after the birth of a female child, any blood that will be discharged afterwards even though it is discharged during her days of purity, is like the blood of anidah and imparts impurity whether it is moist or dry. Scripture did not make the matter dependent on days alone, but on days and immersion.
Halacha 3
When a woman who gave birth descended to immerse herself to make the transition from impurity to purity and she discharged blood as she was descending and emerged from the inner space of her uterus, it is impure. Immersion has no effect on this blood even though it is still within her body. If she discharges it as she ascends from immersion in the mikveh, it is pure. For it is "pure blood" and the immersion is effective with regard to all the blood that is within her body and causes it to be considered as "pure blood."
Halacha 4
When a woman after childbirth immersed after the seven impure days that follow the birth of a male, after the fourteen impure days that follow the birth of a female, or after counting seven spotless days if she gave birth in a state ofzivah, throughout her days of purity, she is considered as an impure person who immersed but nightfall has not arrived. She is not required to undergo another immersion at the conclusion of her days of purity. Instead, when those days are completed, she is like a person who immersed in the mikveh and the day passed.
In which contexts is she considered as a person who has immersed that day? With regard to terumah and the second tithe. But with regard to sacrificial food, she is like a person who is a derivative of impurity who did not immerse. She is like a person who touched a nidah or a person who is impure due to contact with a corpse who has not yet immersed, or the like. Thus it can be concluded that a woman in the midst of her days of purity may partake of the second tithe and disqualifies terumah like a person who has immersed that day does, as will be explained.
If some of her saliva or her pure blood fell on a loaf of bread that was terumah, the loaf remains pure. For fluids coming from a person who immersed that day are pure, as will be explained. Such fluids do, however, impart impurity to sacrificial foods as a derivative of impurity would until her days of purity are completed and she is pure in all respects. It appears to me that since she imparts impurity to sacrificial foods during these days of purity, she must immerse herself at the end of her days of purity and only then may she touch sacrificial food. This applies even though she does not require another immersion to partake of terumah.
Halacha 5
When a woman who gave birth and who is afflicted by tzara'at immersed herself after the seven days of impurity required after giving birth to a male or the fourteen days required after a female, her "pure blood" is impure like her saliva and her urine. They are all considered as impure fluids, for all fluids that become impure that are discharged from impure people are like liquids that they touch with the exception of a zav and the like. For the three fluids they discharge are sources of ritual impurity, as we explained.
Halacha 6
When a minor zavah immerses on the day she is watching after sunrise, the status of the articles she touches and a man with whom she is intimate is indefinite, as we explained with regard to the prohibitions of nidah. If she completes the day without experiencing further uterine bleeding, anything she touches is pure and one who is intimate with her is pure and he is exempt. If she experiences uterine bleeding after she immerses, any pure objects that she touched are impure, the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply and a man who is intimate with her is liable for a sin-offering.
If she immersed herself before dawn during the night before the day on which she should be cautious, it is as if she never immersed and the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply.
Halacha 7
When a woman experiences uterine bleeding on the eleventh day of zivah. and immersed herself in the evening, on the night of the twelfth, the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply even though she is not fit to become a major zavah, as we explained with regard to the prohibitions of nidah.
Halacha 8
If she immersed on the twelfth day after sunrise, although she is forbidden to engage in intimacy until the evening, if she was intimate, the man with whom she was intimate is pure and articles on which one lies or rides that she touches are pure even if she experiences uterine bleeding on the twelfth day after immersion. The rationale is that this day is the beginning of the days of nidah, as we explained with regard to the prohibitions of nidah. The twelfth day is never joined to the eleventh day. Therefore even if she experiences bleeding on the eleventh day, she need not be cautious regarding the twelfth day. Instead, she may immerse herself and touch articles that are ritually pure.
If, by contrast, she experiences uterine bleeding on the tenth day, she should immerse herself on the eleventh day and be cautious with regard to it. For if she experiences uterine bleeding after immersing herself all the pure articles she touches become impure. Similarly, a man with whom she engages in relations becomes impure, even though she will never become a major zavahas a result of this bleeding, as we explained with regard to the prohibitions ofnidah.
Halacha 9
When a zav and a major zavah immerse on their seventh spotless day as we explained, they should not touch articles that are ritually pure until the evening, lest they experience an impure discharge that day. In such an instance, that would disqualify the seven days which were counted and retroactively, the pure articles would become impure. Although the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply retroactively, they do not retroactively impart impurity to an earthenware utensil that they moved after they immersed even though they experienced an impure discharge after immersing and disqualified all the days that they had counted. Nevertheless, any earthenware utensil that they touched until they experienced the discharge is pure.
Metamme'ey Mishkav uMoshav - Chapter 6
Halacha 1
We have already explained that a zav and the others in that category impart impurity to an article on which one lies, sits, or rides.
An article on which one lies and one on which he sits are essentially the same. Why then did the Torah mention them separately? To teach that although a seat is fit for sitting and a couch is fit for lying, whether one sits on a couch or lies on a seat, he causes it to become impure. Therefore I will mention a surface on which one lies alone and it should be understood that the same applies to a surface on which one sits.
What is meant by a surface on which one rides? The surface on which one sits when riding, e.g., a donkey's packsaddle or a horse's saddlecloth.
Halacha 2
Any article on which one lies or rides to which a zav or the like imparted impurity becomes a primary source of impurity according to Scriptural Law. It imparts impurity to a person and keilim when touching them and to a person when being carried by them.
What is the difference between the laws pertaining to an article on which one lies and one on which one rides? With regard to touching an article on which one lies, if a person touches clothes and other keilim while he is still touching the impure article, he imparts impurity to them and makes them a primary derivative of impurity. One who touches an article on which one rides, by contrast, does not impart impurity to clothes and keilim even when he touches them while touching the impure article. Nevertheless, one who carries either an article on which one lies or rides imparts impurity to clothes and other keilimuntil he severs contact with the source of his impurity.
What is the source that teaches that a distinction is made between touching and carrying with regard to the impurity of an object on which one rides and no such distinction is made with regard to the impurity of an object on which one lies? With regard to an object on which one lies, Leviticus 15:5 states: "A man who touches his couch.... shall launder his clothes," while with regard to an object on which one rides, ibid.: 9-10 states: "Any object on which he will ride... anyone who touches anything that will be beneath him will be impure until the evening." In the latter instance, it is not said that he must launder his garments. This teaches that he does not impart impurity to his garments when touching the source of impurity. And it is written ibid.: "One who carries them shall launder his garments." This applies equally to one who carries an article on which one rides and an article on which one lies.
Thus it can be concluded that a zav, a zavah, a nidah, and a woman after childbirth, the articles on which they lie, their saliva, their urine, the blood of anidah, a zavah, and a woman after childbirth, and the discharge of a zav are all primary sources of impurity. If a person touches any of these or carries them, he imparts impurity to his clothes and other keilim while he is touching them or carrying them. He does not, however, impart impurity to another person or to an earthenware container. For any entity that imparts impurity to a human imparts impurity to an earthenware container and any entity that does not impart impurity to a human does not impart impurity to an earthenware container.
Thus it can be concluded that whenever it is said about an impure person: "He shall launder his clothes," he imparts impurity to clothes that he touches as long as he does not separate from the entity imparting impurity to him. He makes those garments primary derivatives of impurity, like he is. He imparts impurity to other keilim like garments with the exception of earthenware containers. For he does not impart impurity to another person or to earthenware containers even though he has not separated from the entity imparting impurity to him.
Whenever, by contrast, Scripture does not say about an impure person: "He shall launder his clothes," his status is the same before he separates from the entity imparting impurity to him as it is afterwards. He does not impart impurity to garments, because he is merely a derivative of impurity. Needless to say, he does not impart impurity to another person or to earthenware containers. Therefore a person who touches an article on which a zav rode does not impart impurity to garments when touching it. One who carries such an article, by contrast, imparts impurity when carrying it, as we explained.
Halacha 3
All keilim that rest above a zav or the like are called madaf. They are considered as articles that he touches and they do not impart impurity to another person or to an earthenware container. They do, however, impart impurity to food or liquids like other derivatives of impurity. The impurity ofmadaf is a Rabbinic decree.
Halacha 4
When a zav, a zavah, a nidah, a woman after childbirth, or a person afflicted bytzara'at die, they impart impurity to an object on which they lied or rode after their death just as they would during their lifetime until their flesh decomposes. This is a Rabbinic safeguard, decreed lest one of these individuals lose consciousness and it appear that they died, but they did not actually die. Thus a surface on which one of these lie or ride after death is a primary source of impurity by Rabbinic decree. When, by contrast, a gentile dies, a surface on which he lies after death is not considered as a source of impurity, for even when he is alive, he imparts impurity only due to Rabbinic decree, as we explained.
Halacha 5
Whenever you hear the terms "the impurity of an object upon which one lies or rides," the intent is not necessarily that the impure person touch the object on which one lies or rides while resting on them. Instead, even if there are large stones above the entity made to lie or ride on and the zav rested on the stones from above, the surface on which one lies or rides becomes a primary source of impurity. Even when there are 1000 surfaces on which a person lies or rides one on top of another and a stone is on the uppermost and a person who imparts impurity to an object on which he or she lies or sits on top of the stone, everything becomes impure. Both the article on which one lies that touches the earth and the uppermost one become primary sources of impurity when they are affected by the zav's lying down.
Similarly, if one of the individuals who impart impurity to an object on which he or she lies or sits was below, there was a stone on top of him, and food, liquids,keilim, and/or a person on the stone, one on top of the other, they are all impure and are considered as primary derivatives of impurity. Whether an k'li, food, a liquid, or a person touches a zav or the k'li, food, liquid, or person was on a stone that was above the zav, there is no difference. In both instances everything is considered as a derivative of impurity and does not impart impurity to a person or to keilim. The only exception is a person who is above a zav who is still in contact with the zav who imparted impurity to him. He imparts impurity to other keilim, as we explained.
Halacha 6
When food, liquids, and keilim that are not made to lie, sit, or ride upon were below other articles and a zav or the like sat above them without touching them, they are all pure. If, however, a person was below and a zav was above, he is impure even if he does not touch him, because he is carrying the zav, like anyone who carries an article that imparts impurity when carried. The one carrying it becomes a primary derivative of impurity.
Thus one can conclude that anything that is above a zav is impure, whether a person, articles on which one lies, sits, or rides, all other keilim, food, and liquids. Everything is a primary derivative of impurity. Everything that is below azav and does not touch him is pure except a person or an article made to lie, sit, or ride upon. There is a difference between them. The person is a derivative of impurity and the article made to lie, sit, or ride upon is a primary sources of impurity, as we explained.
• Thursday, Tammuz 29, 5775 · 16 July 2015
"Today's Day"
Sunday Tamuz 29 5703
Torah lessons: Chumash: Devarim, first parsha with Rashi.
Tehillim: 140-150.
Tanya: Ch. 9. The explanation (p. 375) ...Ch. 1. (p. 377).
A handwritten note of the Tzemach Tzedek was discovered. Its contents: He had determined to study Talmudic and Halachic texts six hours every night, standing. He had, thank G-d, fulfilled this and completed the study of the entire Talmud (Babylonian and Jerusalemite) and the four divisions of the Shulchan Aruch - all studied in depth.
Daily Thought:
Stop Groping
Turn on the light.
Fine, blunder around in the dark, carefully avoiding every pit. Grope through the murky haze for the exit, stumbling and falling in the mud, then struggling back to your feet to try again.
But why not just turn on the light?
Lift yourself up, plug yourself in, immerse yourself in the wisdom of Torah and ignite the love within your heart.
Even if the light is ever so faint, that will be enough. For the smallest flame can push away the darkness of an enormous cavern.
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