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 Baal Shem of Worms (1636)
The noted Kabbalist Rabbi Eliyahu ben Moshe Loanz, known as "Rabbi Eliyahu Baal Shem" of Worms, Germany, passed away on the 21st of Tammuz of the year 5396 from creation (1636 CE). He was a grandson of the famed shtadlan(Jewish activist) R. Joselman of Rosheim, and the author of Michlal Yoficommentary on Ecclesiastes.
Daily Quote:
Pray with lowered eyes and a soaring heart[Shulchan Aruch]
Daily Study:
Chitas and Rambam for today:
Chumash: Pinchas, 4th Portion Numbers 27:6-27:23 with Rashi
• Chapter 27
6The Lord spoke to Moses, saying: ווַיֹּאמֶר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
7Zelophehad's daughters speak justly. You shall certainly give them a portion of inheritance along with their father's brothers, and you shall transfer their father's inheritance to them. זכֵּן בְּנוֹת צְלָפְחָד דֹּבְרֹת נָתֹן תִּתֵּן לָהֶם אֲחֻזַּת נַחֲלָה בְּתוֹךְ אֲחֵי אֲבִיהֶם וְהַעֲבַרְתָּ אֶת נַחֲלַת אֲבִיהֶן לָהֶן:
Zelophehad’s daughters speak justly: As the Targum [Onkelos] יָאוּת, rightly. [As if God said,] This is the way this passage is inscribed before Me on high (Sifrei Pinchas 18). It teaches us that their eye perceived what Moses’ eye did not. - [see Mid. Tanchuma Pinchas 8] כן בנות צלפחד דברת: כתרגומו יאות, כך כתובה פרשה זו לפני במרום, מגיד שראתה עינן מה שלא ראתה עינו של משה:
Zelophehad’s daughters speak justly: Their claim is just. Fortunate is the person with whose word the Holy One, blessed is He, concurs. - [Sifrei Pinchas 18] כן בנות צלפחד דברת: יפה תבעו. אשרי אדם שהקב"ה מודה לדבריו:
You shall certainly give: [The double expression נָתֹן תִּתֵּן denotes] two portions: the portion of their father, who was among those who came out of Egypt, and the portion which he shared with his brothers in the property of [his father] Hepher. — [Sifrei Pinchas 19, B.B. 116b, 118b]. נתן תתן: שני חלקים, חלק אביהן, שהיה מיוצאי מצרים, וחלקו עם אחיו בנכסי חפר:
and you shall transfer: Heb. וְהַעֲבַרְתָּ, an expression denoting“anger” (עֶבְרָה) [for God is angry] when one does not leave a son to inherit him (B.B. 116a). Another interpretation: Since a daughter transfers an inheritance from one tribe to another, when her son or husband inherit from her, since [the prohibition of] “you shall not transfer an inheritance” (36:7) was directed only at that generation. The same [reason] applies to [the wording of the command] “you shall transfer the inheritance to his daughter” (verse 8). In the case of all of them it says, “you shall give over” but in the case of a daughter, it says, “you shall transfer.” - [Sifrei Pinchas 21] והעברת: לשון עברה הוא במי שאינו מניח בן ליורשו. דבר אחר על שם שהבת מעברת נחלה משבט לשבט [שבנה ובעלה יורשין אותה. שלא תסוב נחלה לא נצטוה אלא לאותו הדור בלבד] וכן והעברתם את נחלתו לבתו, בכולן הוא אומר ונתתם, ובבת הוא אומר והעברתם:
8Speak to the children of Israel saying: If a man dies and has no son, you shall transfer his inheritance to his daughter. חוְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר אִישׁ כִּי יָמוּת וּבֵן אֵין לוֹ וְהַעֲבַרְתֶּם אֶת נַחֲלָתוֹ לְבִתּוֹ:
9If he has no daughter, you shall give over his inheritance to his brothers. טוְאִם אֵין לוֹ בַּת וּנְתַתֶּם אֶת נַחֲלָתוֹ לְאֶחָיו:
10If he has no brothers, you shall give over his inheritance to his father's brothers. יוְאִם אֵין לוֹ אַחִים וּנְתַתֶּם אֶת נַחֲלָתוֹ לַאֲחֵי אָבִיו:
11If his father has no brothers, you shall give over his inheritance to the kinsman closest to him in his family, who shall inherit it. This shall remain a decreed statute, as the Lord commanded Moses. יאוְאִם אֵין אַחִים לְאָבִיו וּנְתַתֶּם אֶת נַחֲלָתוֹ לִשְׁאֵרוֹ הַקָּרֹב אֵלָיו מִמִּשְׁפַּחְתּוֹ וְיָרַשׁ אֹתָהּ וְהָיְתָה לִבְנֵי יִשְׂרָאֵל לְחֻקַּת מִשְׁפָּט כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
to the kinsman closest to him in his family: Only [kin from] the father’s side is considered “family.” - [Sifrei Pinchas 22, B.B. 109b] לשארו הקרב אליו ממשפחתו: ואין משפחה קרויה אלא משפחת האב:
12The Lord said to Moses, "Go up to this mount Abarim and look at the land that I have given to the children of Israel. יבוַיֹּאמֶר יְהֹוָה אֶל משֶׁה עֲלֵה אֶל הַר הָעֲבָרִים הַזֶּה וּרְאֵה אֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לִבְנֵי יִשְׂרָאֵל:
Go up to this mount Abarim: Why is this [passage] juxtaposed here [with the previous passage]? When the Holy One, blessed is He, said, “You shall certainly give them…” (verse 7), he [Moses] said, “The Omnipresent commanded me to allocate the inheritance! Perhaps the decree has been annulled, and I will enter the Land?” The Holy One, blessed is He, said to him, “My decree remains as it was” (Mid. Tanchuma Pinchas 9). Another interpretation: Since Moses had entered the territories of the descendants of Gad and the descendants of Reuben, he rejoiced, saying, “It seems that the vow [made] regarding me has been annulled.” This can be compared to a king who decreed that his son could not enter the portals of his palace. He [the king] entered the gate, with him [the son] following; the courtyard, with him following; the foyer with him following. When he was about to enter the inner chamber, he said to him, “My son, from here on, it is forbidden for you to enter.” - [Sifrei Pinchas 23] עלה אל הר העברים: למה נסמכה לכאן, כיון שאמר הקב"ה נתן תתן להם, אמר אותי צוה המקום להנחיל, שמא הותרה הגזירה ואכנס לארץ. אמר לו הקב"ה גזרתי במקומה עומדת. דבר אחר כיון שנכנס משה לנחלת בני גד ובני ראובן שמח ואמר כמדומה שהותר לי נדרי, משל למלך שגזר על בנו שלא יכנס לפתח פלטין שלו נכנס לשער והוא אחריו, לחצר והוא אחריו, לטרקלין והוא אחריו, כיון שבא ליכנס לקיטון, א"ל בני מכאן ואילך אתה אסור ליכנס:
13And when you have seen it, you too will be gathered to your people, just as Aaron your brother was gathered. יגוְרָאִיתָה אֹתָהּ וְנֶאֱסַפְתָּ אֶל עַמֶּיךָ גַּם אָתָּה כַּאֲשֶׁר נֶאֱסַף אַהֲרֹן אָחִיךָ:
just as Aaron your brother was gathered: From here [we see] that Moses yearned for a death like Aaron’s (Sifrei Pinchas 23). Another interpretation: You are no better than he (Mid. Tanchuma Pinchas 9); “because you did not sanctify…” Deut. 2:51). But if you had sanctified Me, your time to depart from the world would not yet have arrived. On each occasion that their death is mentioned, their sin is mentioned, for a decree had been pronounced against the generation of the desert, that they should die in the desert on account of their sin that they did not believe. Moses therefore requested that his sin be mentioned, so that it should not be said that he was one of those who rebelled. This is analogous to two women who were flogged by the court, one for immoral behavior [adultery] and the other for eating unripe produce of the sabbatical year [a lighter offense]…. Here too, wherever their death is mentioned, their sin is mentioned, to tell you that they had no [sin] other than this [sin] alone. - [Sifrei Pinchas 23, Yoma 86b] כאשר נאסף אהרן אחיך: מכאן שנתאוה משה למיתתו של אהרן. דבר אחר אין אתה טוב ממנו, (דברים לב, נא) על אשר לא קדשתם, הא אם קדשתם אותי עדיין לא הגיע זמנכם להפטר. בכל מקום שכתב מיתתם כתב סרחונם, לפי שנגזרה גזרה על דור המדבר למות במדבר בעון שלא האמינו, לכך בקש משה שיכתב סרחונו, שלא יאמרו אף הוא מן הממרים היה. משל לשתי נשים שלוקות בבית דין אחת קלקלה ואחת אכלה פגי שביעית וכו', אף כאן בכל מקום שהזכיר מיתתן הזכיר סרחונם, להודיע שלא היתה בהם אלא זו בלבד:
14Because you disobeyed My command in the desert of Zin when the congregation quarreled, [when you were] to sanctify Me through the water before their eyes; these were the waters of dispute at Kadesh, in the desert of Zin. ידכַּאֲשֶׁר מְרִיתֶם פִּי בְּמִדְבַּר צִן בִּמְרִיבַת הָעֵדָה לְהַקְדִּישֵׁנִי בַמַּיִם לְעֵינֵיהֶם הֵם מֵי מְרִיבַת קָדֵשׁ מִדְבַּר צִן:
These were the waters of dispute at Kadesh: These [waters] alone; they [Moses and Aaron] had no other sin to their name (Sifrei Pinchas 23). Another interpretation: Those [waters] which instigated the rebellion [of the Israelites] at Marah were the same as those which caused the rebellion at the Red Sea [in Rephidim (Levush, Divrei David)], and those same ones provoked the rebellion in the desert of Zin. - [Source unknown] הם מי מריבת קדש: הם לבדם אין בהם עון אחר. דבר אחר הם שהמרו במרה, הם היו שהמרו בים סוף, הם עצמם שהמרו במדבר צין:
15Moses spoke to the Lord, saying: טווַיְדַבֵּר משֶׁה אֶל יְהֹוָה לֵאמֹר:
Moses spoke to the Lord…: This [verse comes] to let us know the virtues of the righteous, for when they are about to depart from the world, they disregard their own needs and occupy themselves with the needs of the community. — [Sifrei Pinchas 23] וידבר משה אל ה' וגו': להודיע שבחן של צדיקים שכשנפטרין מן העולם מניחין צרכן ועוסקין בצרכי צבור:
saying: He said to Him, “Answer me whether You are appointing a leader for them or not.” - [Sifrei Pinchas 23] לאמר: אמר לו השיבני אם אתה ממנה להם פרנס אם לאו:
16"Let the Lord, the God of spirits of all flesh, appoint a man over the congregation, טזיִפְקֹד יְהֹוָה אֱלֹהֵי הָרוּחֹת לְכָל בָּשָׂר אִישׁ עַל הָעֵדָה:
Let the Lord… appoint: When Moses heard that the Omnipresent told him to give Zelophehad’s inheritance to his daughters, he said, “It is time to ask for my own needs-that my son should inherit my high position.” The Holy One, blessed is He, said to him, That is not My intention, for Joshua deserves to be rewarded for his service, for he “would not depart from the tent” (Exod. 33:11). This is what Solomon meant when he said, “He who guards the fig tree eats its fruit” (Prov. 27:18). - [Mid. Tanchuma Pinchas 11] יפקד ה': כיון ששמע משה שאמר לו המקום תן נחלת צלפחד לבנותיו אמר הגיע שעה שאתבע צרכי שיירשו בני את גדולתי. אמר לו הקב"ה לא כך עלתה במחשבה לפני, כדאי הוא יהושע ליטול שכר שמושו שלא מש מתוך האהל. וזהו שאמר שלמה (משלי כז, יח) נוצר תאנה יאכל פריה:
God of the spirits: Why is this said? He said to Him, “Master of the universe, the character of each person is revealed to you, and no two are alike. Appoint over them a leader who will tolerate each person according to his individual character.”- [Mid. Tanchuma Pinchas 10] אלהי הרוחות: למה נאמר, אמר לפניו רבש"ע גלוי וידוע לפניך דעתו של כל אחד ואחד ואינן דומין זה לזה, מנה עליהם מנהיג שיהא סובל כל אחד ואחד לפי דעתו:
17who will go forth before them and come before them, who will lead them out and bring them in, so that the congregation of the Lord will not be like sheep without a shepherd." יזאֲשֶׁר יֵצֵא לִפְנֵיהֶם וַאֲשֶׁר יָבֹא לִפְנֵיהֶם וַאֲשֶׁר יוֹצִיאֵם וַאֲשֶׁר יְבִיאֵם וְלֹא תִהְיֶה עֲדַת יְהֹוָה כַּצֹּאן אֲשֶׁר אֵין לָהֶם רֹעֶה:
who will go forth before them: Not like the kings of the [gentile] nations, who sit at home and send their armies to war, but as I did, for I fought against Sihon and Og, as it says, “Do not fear him” (21:34), and as Joshua did, as it says, “Joshua went to him and said to him, Are you for us [or for our enemies]?” (Josh. 5:13). Similarly, concerning David it says, “For he went forth and came in before them” (I Sam. 18:16)-he went out [to battle] at their head and came in before them. — [Sifrei Pinchas 23] אשר יצא לפניהם: לא כדרך מלכי האומות שיושבים בבתיהם ומשלחין את חיילותיהם למלחמה, אלא כמו שעשיתי אני שנלחמתי בסיחון ועוג, שנאמר (במדבר כא, לד) אל תירא אותו. וכדרך שעשה יהושע, שנאמר (יהושע ה, יג) וילך יהושע אליו ויאמר לו הלנו אתה וגו'. וכן בדוד הוא אומר (ש"א יח, טז) כי הוא יוצא ובא לפניהם, יוצא בראש ונכנס בראש:
who will lead them out: through his merits. - [Sifrei Pinchas 23] ואשר יוציאם: בזכיותיו:
and bring them in: through his merits. - [Sifrei Pinchas 23] Another interpretation: “Who will bring them in” [means] that You should not do to him as You did to me, for I may not bring them into the Land. — [Num. Rabbah 21:15] ואשר יביאם: בזכיותיו. דבר אחר ואשר יביאם שלא תעשה לו כדרך שאתה עושה לי, שאיני מכניסן לארץ:
18The Lord said to Moses, "Take for yourself Joshua the son of Nun, a man of spirit, and you shall lay your hand upon him. יחוַיֹּאמֶר יְהֹוָה אֶל משֶׁה קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן אִישׁ אֲשֶׁר רוּחַ בּוֹ וְסָמַכְתָּ אֶת יָדְךָ עָלָיו:
Take for yourself: Encourage him verbally, [and say,] “Fortunate are you that you have merited to lead the children of the Omnipresent!” - [Sifrei Pinchas 23 on verse 22] קח לך: קחנו בדברים אשריך שזכית להנהיג בניו של מקום:
for yourself: Someone verified by you, someone you know. — [Sifrei Pinchas 23] לך: את שבדוק לך את זה אתה מכיר:
a man of spirit: As you requested; someone able to deal with the character of each one. — [Sifrei Pinchas 23] אשר רוח בו: כאשר שאלת שיוכל להלוך כנגד רוחו של כל אחד ואחד:
and you shall lay your hand upon him: Provide him with an announcer so that he can expound [halachic discourses] during your lifetime, so they should not say about him that he dared not raise his head in the days of Moses. — [Sifrei Pinchas 23] וסמכת את ידך עליו: תן לו מתורגמן שידרוש בחייך, שלא יאמרו עליו, לא היה לו להרים ראש בימי משה:
19And you shall present him before Eleazar the kohen and before the entire congregation, and you shall command him in their presence. יטוְהַעֲמַדְתָּ אֹתוֹ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל הָעֵדָה וְצִוִּיתָה אֹתוֹ לְעֵינֵיהֶם:
and you shall command him: Concerning Israel; be aware that they are troublesome and obstinate. [You accept office] on condition that you take upon yourself [all this]. - [See Sifrei Beha’alothecha 42] וצויתה אתו: על ישראל, דע שטרחנין הם סרבנים הם, על מנת שתקבל עליך:
20You shall bestow some of your majesty upon him so that all the congregation of the children of Israel will take heed. כוְנָתַתָּה מֵהוֹדְךָ עָלָיו לְמַעַן יִשְׁמְעוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל:
You shall bestow some of your majesty upon him: This refers to the radiance of the skin of his face (see Exod. 34:29). ונתתה מהודך עליו: זה קירון עור פנים:
some of your majesty: But not all of your majesty. Thus, we learn that the face of Moses was [radiant] like the sun, whereas the face of Joshua was like the moon. — [Sifrei Pinchas 23, b.b. 75a] מהודך: ולא כל הודך נמצינו למדין פני משה כחמה פני יהושע כלבנה:
so that all the congregation of the children of Israel will take heed:[meaning] that they will behave toward him with reverence and awe, just as they behaved toward you. למען ישמעו כל עדת בני ישראל: שיהיו נוהגין בו כבוד ויראה כדרך שנוהגין בך:
21He shall stand before Eleazar the kohen and seek [counsel from] him through the judgment of the Urim before the Lord. By his word they shall go, and by his word they shall come; he and all Israel with him, and the entire congregation." כאוְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים לִפְנֵי יְהֹוָה עַל פִּיו יֵצְאוּ וְעַל פִּיו יָבֹאוּ הוּא וְכָל בְּנֵי יִשְׂרָאֵל אִתּוֹ וְכָל הָעֵדָה:
He shall stand before Eleazar the priest: Here is [the response to] the request that you made [that your children should inherit you]; this honor shall not depart from your father’s house, for even Joshua will have need for Eleazar. — [Mid. Tanchuma Pinchas 11] ולפני אלעזר הכהן יעמד: הרי שאלתך ששאלת שאין הכבוד הזה זז מבית אביך, שאף יהושע יהא צריך לאלעזר:
and seek [counsel from] him: when he finds it necessary to go to war. - [Sanh. 16a] ושאל לו: כשיצטרך לצאת למלחמה:
By his word: Eleazar’s [word]. על פיו: של אלעזר:
and the entire congregation: The Sanhedrin. — [Yoma 73b, Sanh. 16a] וכל העדה: סנהדרין:
22Moses did as the Lord had commanded him, and he took Joshua and presented him before Eleazar the kohen and before the entire congregation. כבוַיַּעַשׂ משֶׁה כַּאֲשֶׁר צִוָּה יְהֹוָה אֹתוֹ וַיִּקַּח אֶת יְהוֹשֻׁעַ וַיַּעֲמִדֵהוּ לִפְנֵי אֶלְעָזָר הַכֹּהֵן וְלִפְנֵי כָּל הָעֵדָה:
and he took Joshua: He took him [by encouraging him] with words, and informed him of the reward in store for the leaders of Israel in the World to Come. — [Sifrei Pinchas 23] ויקח את יהושע: לקחו בדברים והודיעו מתן שכר פרנסי ישראל לעולם הבא:
23He laid his hands upon him and commanded him, in accordance with what the Lord had spoken to Moses. כגוַיִּסְמֹךְ אֶת יָדָיו עָלָיו וַיְצַוֵּהוּ כַּאֲשֶׁר דִּבֶּר יְהֹוָה בְּיַד משֶׁה:
He laid his hands: generously; over and above what he had been commanded. For the Holy One, blessed is He, said to him,“and you shall lay your hand upon him” (verse 18), but he did it with both his hands. He fashioned him like a full and overflowing vessel, filling him with wisdom in abundance. — [Sifrei Pinchas 23, Sanh. 105b] ויסמך את ידיו: בעין יפה יותר ויותר ממה שנצטווה. שהקב"ה אמר לו וסמכת את ידך, והוא עשה בשתי ידיו, ועשאו ככלי מלא וגדוש ומלאו חכמתו בעין יפה:
in accordance with what the Lord had spoken to Moses: [That is,] also with respect to the majesty; He bestowed some of his majesty [radiance] upon him. כאשר דבר ה': אף לענין ההוד נתן מהודו עליו:
Daily Tehillim: Psalms Chapters 104 - 105
• Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch my anointed ones, and do not harm my prophets.”
16. He called for a famine upon the land; he broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Igeret HaTeshuva , middle of Chapter 7• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, Tammuz 21, 5775 · July 8, 2015
Igeret HaTeshuva , middle of Chapter 7
והאיך נשבר הלב ונדכה
And how is the heart to be broken and humbled?
הנה מעט מזעיר הוא על ידי סיגופים ותעניות
Only a very minor part of this can be accomplished through mortification and fasts
בדורותינו אלה, שאין לנו כח להתענות הרבה כדוד המלך
in these generations of ours, when we have not the strength to fast as much as did King David;
כמאמר רז״ל על פסוק: ולבי חלל בקרבי, שהרגו בתענית
as our Sages comment1 on the verse uttered by him,2 “And my heart is slain within me” — “ for he had destroyed [his Evil Inclination] by fasting.”
אך עיקר הכנעת הלב, להיות נשבר ונדכה
But the true humbling of the heart, so that it be broken and crushed,
והעברת רוח הטומאה והסטרא אחרא
and so that the spirit of impurity and sitra achra will be removed,
הוא להיות ממארי דחושבנא בעומק הדעת
is achieved through being a “master of accounting” with all the profundity of one’s mind.
One’s personal stocktaking should be as scrupulous as the accounting made by the master or owner of a business, to whom every detail is critical.
להעמיק דעתו ובינתו שעה אחת בכל יום או לילה לפני תיקון חצות
One should concentrate his intellect and understanding deeply for a period3every day, or at night before Tikkun Chatzot,
להתבונן במה שפעל ועשה בחטאיו, בחינת גלות השכינה כנ״ל
to contemplate how through his sins he has brought about the exile of the Divine Presence, as noted above,
וגרם לעקור נשמתו ונפשו האלקית מחיי החיים ברוך הוא
and caused his spirit and Divine soul to be uprooted from the Divine Source of all Life,
והורידה למקום הטומאה והמות, הן היכלות הסטרא אחרא
and demeaned it to a place of defilement and death, namely, the chambers of thesitra achra,
ונעשית בבחינת מרכבה אליהם
[his soul] becoming a vehicle for them,
Just as a vehicle has no will of its own and is completely subservient to the desires of its driver, so, too, is his soul subservient to the impure chambers of the sitra achra from whence it derives nurture.
לקבל מהם שפע וחיות להשפיע לגופו, כנ״ל
receiving from them vitality to endow his body, as noted above — that the nurture and life-force of the sinner emanate from the kelipot and sitra achra.
Meditation along these lines will bring a man to a state of contrition — itself a fit offering to the Divine Name Elokim.
וזהו שאמרו רז״ל: רשעים בחייהם קרויים מתים
Thus our Sages declared4 that “the wicked while alive (lit., ”in their life“) are called ‘dead’.”
כלומר, שחייהם נמשכים ממקום המות והטומאה
This means to say, that their life is derived from the site of death and impurity — from the chambers of the kelipot and sitra achra, as opposed to holiness, which is true life.
וכן מה שכתוב: לא המתים יהללו וגו׳, אינו כלועג לרש, חס ושלום
(5Accordingly, the verse6 that says that “the dead will not praise...” is no “mockery of the impoverished,” G‑d forbid,7 for it does not refer to those who are physically dead.
אלא הכוונה על הרשעים, שבחייהם קרויים מתים
Rather, the reference is to the wicked who, while alive, are called dead, and being spiritually dead are unable to praise G‑d,
שמבלבלים אותם במחשבות זרות בעודם ברשעם, ואינם חפיצים בתשובה, כנודע
for they are confused with alien thoughts while yet in their wickedness, and do not desire repentance, as is known.)
While in such a state, the evil person will find it well nigh impossible to praise G‑d fittingly, because of the confusing alien thoughts which are thrust upon him.
Thus, an individual will become contrite of heart when he contemplates how his soul has been uprooted from its Source because of a sin incurring excision or death by divine agency.
The Alter Rebbe now goes on to say that even sins which do not carry so harsh a penalty may still have the same effect.
FOOTNOTES
1. Note of the Rebbe: “Conclusion of Yerushalmi, Berachot; quoted as well in [Tanya,] Part I, ch. 1.”
2. Tehillim 109:22.
3. Note of the Rebbe: “At a pinch this phrase could be said to mean an actual hour, like the preparatory period before prayer.”
4. Berachot 18b.
5. Parentheses are in the original text.
6. Tehillim 115:17.
7. Note of the Rebbe: “For this is so utterly forbidden that our Sages have said, ‘One should not go...’ (Berachot 18a).”Rambam:
• Sefer Hamitzvos:Wednesay, Tammuz 21, 5775 · July 8, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 108
The Purifying Waters of the Red Heifer
We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].
Purifying Waters of the Red Heifer
Positive Commandment 108
Translated by Berel Bell
The 108th mitzvah is that we are commanded to follow the laws regarding mei niddah:1 that in some cases it will make [something which was previously tameh] tahor, and in other cases make [something which was previously tahor] tameh, as explained in the section dealing with this mitzvah.2
You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah.
However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah.
The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort.
We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah.
FOOTNOTES
1.Well water which has the ashes of the red heifer mixed in. See P113.
2.See Hilchos Parah Adumah, Ch. 15. In general, when sprinkled on a person who is tameh, it will make him tahor. If the person was tahor, and the water was not yet used, it will make him tameh.
3.In the order of Sefer HaMitzvos, this mitzvah is the last among the forms of tumah (P96 — P108). In general, the Rambam writes by each mitzvah where in the Mishneh or Gemara it is discussed. Here, the Rambam lists the sources for all 13 mitzvos together.
4.Lev. 11.
5.Ibid., 12-13.
6.Ibid., 14-15.
7.Num. 19.
8.I.e. the Rambam's commentary to the Mishneh.
Megillah vChanukah - Chapter Four
Halacha 1
How many candles should one light on Chanukah? The mitzvah is that a single candle should be lit in each and every house, regardless of whether there are many members of the household, or merely one person [lives] there.
A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household, whether male or female.
A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. On each subsequent night, he should add a candle [for each of the members of the household].
Commentary Halacha 1
How many candles should one light on Chanukah? The - minimal requirement to fulfill the
mitzvah is that a single candle should be lit - on each night of the holiday
in each and every house - Significantly, the mitzvah of lighting Chanukah candles is connected with an individual's home as well as with his person. Therefore, as mentioned in Halachah 11, a person who is a guest at the home of others need not share in the lighting of the candles if he knows that candles are being lit in his own home.
regardless of whether there are many members of the household, or merely one person [lives] there. - Shabbat 21b states: "The mitzvah of Chanukah requires a candle for a man and his household."
A person who performs the mitzvah in a beautiful and conscientious manner should light candles for every member of the household -Shabbat 21a.
From the Rambam's statements, it appears that the additional light is kindled by the master of of the household and not by each of the members of the household themselves. Even according to this interpretation, however, the custom of each child lighting Chanukah lights is valuable as an expression ofchinuch, training them in the observance of the mitzvot.
whether male or female. - As stated in Chapter 3, Halachah 4, women are obligated to fulfill the mitzvah of lighting Chanukah candles. Nevertheless, separate candles should not be lit for one's wife (Mishnah Berurah 671:9). Similarly, in some communities, even when candles are lit for every member of the household, they are not lit for girls under the age of Bat Mitzvah.
A person who is even more conscientious in his performance of the mitzvah than this and observes the mitzvah in the most desirable manner - Shabbat (loc. cit.) describes such a person as mehadrin min hamehadrin.
should light candles for every member of his household, a candle for each individual, whether male or female, on the first night. - i.e., these people also fulfill the practice of the mehadrin. See Tosafot (Shabbat, ibid.), who differ. See also the commentary on Halachah 3. In addition,
On each subsequent night, he should add a candle [for each of the members of the household]. - e.g., on the second night, he lights two candles for each of the members of the household, as explained in the following halachah.
"IR1100Shabbat (ibid.) mentions a difference of opinion between the School of Hillel and the School of Shammai. The School of Shammai maintains that eight candles should be lit on the first night, seven on the second, etc. The School of Hillel, in contrast, maintains that "one should increase in holy matters and not decrease," and one therefore begins with one candle and adds a new candle every night.
Halacha 2
What does the above imply? When there are ten members of a household, on the first night one lights ten candles, on the second night - twenty, on the third night - thirty, until on the eighth night, one lights eighty candles.
Halacha 3
It is common custom in all of our cities in Spain that a single candle is lit for all the members of the household on the first night. We proceed to add a new candle on each and every night, until on the eighth night eight candles are lit. [This practice is followed] regardless of whether there are many members of the household or only one man [is lighting candles].1
Halacha 4
When a candleholder has two openings, it can be counted for two individuals.
[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil, each of the wicks is considered to be a separate candle. If one does not cover it with a utensil, it is considered to be a large fire, and is not counted even as a single candle.
Commentary Halacha 4
When a candleholder has two openings - and a wick is kindled in both of them
it can be counted for two individuals. - Although both wicks use the same oil, since they protrude from separate portions of the candelabrum, they are considered to be separate lights.
This law is applicable to the mehadrin (see Halachah 1), who light a candle for each individual (Rashi, Shabbat 23b). Alternatively, this law is relevant for two people whose doorways are adjacent to each other or when two people live in the same house, but do not share in their household expenses (Maggid Mishneh).
The Magen Avraham 671:2 states that according to the Ashkenazic custom, in which each person lights his own candles, two people should not light candles using the same candleholder even on the first night. A passerby might see the two lights and instead of thinking they were lit by two different people, he might err and think that one person lit both candles because it is the second night of the holiday.
Since the purpose of lighting candles is pirsumei nisa, publicizing the Chanukah miracle, the impression created in an onlooker's mind is significant. Therefore, two people should not light candles in this manner.
[The following rules apply when] one fills a bowl with oil and surrounds it with wicks: If one covers it with a utensil - The flames from each of the lights will not merge together. Therefore,
each of the wicks is considered to be a separate candle - and is thus significant according to our custom of adding candles each night.
If one does not cover it with a utensil - The flames from each of the lights may merge together as a single flame. Therefore,
it is considered to be a large fire, and is not counted even as a single candle. - A large fire may be used for several purposes and hence does not necessarily serve as a sign of the commemoration of the Chanukah miracle.
In light of this halachah, the Ramah (Orach Chayim 671:4) discusses the use of a circular candelabrum. The Mishnah Berurah 671:18 mentions that in such a candelabrum, each candleholder should be at least one fingerbreadth from the other.
Halacha 5
The Chanukah candles should not be kindled before sunset. Instead, [they should be kindled] at sunset. One should not light later or earlier.
Should one forget, or even if one purposely did not light at sunset, one may light afterwards until there are no longer any passersby in the marketplace.
How long a duration of time is this? Approximately half an hour or slightly more than that. Should this time pass, one should not kindle the lights.
One should place enough oil in the lamp so that it will continue burning until there are no longer any passersby in the marketplace. If one lit it and it became extinguished, one need not light it a second time. If it remained burning until there are no longer passersby in the marketplace, one may extinguish it or remove it if one desires.
Commentary Halacha 5
The Chanukah candles should not be kindled before sunset. - Most commentaries interpret the Rambam's intent as the time when the sun disappears from the horizon. The Tur and the Shulchan Aruch (Orach Chayim672:1) interpret "sunset" in this context as referring to the time when there is no sunlight visible - i.e., the appearance of three stars. Many of the later authorities, however, accept the Rambam's ruling. (See the Be'ur Halachah672.)
The candles should not be lit before sunset, since their purpose is to publicize the Chanukah miracles. During the daytime, no one will notice them and this purpose will not be served.
Instead, [they should be kindled] at sunset. - This is the ideal time to kindle them. Since the sun has already set, the candle's light will be noticed. On the other hand, since there is still some light outside, it is obvious that the candles are being lit for the purpose of publicizing the Chanukah miracle and not for one's individual needs.
One should not light later - At night, it is customary to kindle lights. Therefore, if a person lights the candles at this time, an onlooker may err and think that he is lighting for his own needs and not for the sake of the mitzvah. Nevertheless, on Saturday night, when there is no alternative, we light the candles after the appearance of the stars.
or earlier - The Shulchan Aruch (Orach Chayim 672:1) cites an opinion which states that from plag haminchah (an hour and a quarter before nightfall) onward, a person who is busy and will not have an opportunity later may kindle the Chanukah lights. He must, however, place enough oil within them for them to continue burning for half an hour after nightfall.
On Friday night, we all rely on this opinion and kindle the Chanukah lights shortly before sunset. (See Shulchan Aruch, Orach Chayim 679).
Should one forget, or even if one purposely did not light at sunset -although the most appropriate time for fulfilling the mitzvah has passed
one may light afterwards until there are no longer any passersby in the marketplace. - Once the passersby no longer walk in the street, one will not be publicizing the Chanukah miracle by lighting candles.
How long a duration of time is this? Approximately half an hour or slightly more than that. - Thus, according to the Rambam, after half an hour past sunset, kindling the candles no longer fulfills a mitzvah. The Ramah (Orach Chayim 672:2) states that in the present age, since it is customary to light inside one's house (see Halachah 8 and commentary), the essential element of publicizing the Chanukah miracle is to involve one's own family in the candle lighting. Therefore, one fulfills the mitzvah as long as the members of one's household are awake.
The Ramah, nevertheless, counsels that at the outset, one should try to adhere to the stricter view. In light of these statements, the common practice of lighting the Chanukah candles well after nightfall should be examined. Is it correct to refrain willfully from fulfilling the mitzvah in the most desirable manner, and perhaps, according to the Rambam, not to fulfill it at all?
Should this time pass, one should not kindle the lights. - This appears to indicate that, according to the Rambam, it is undesirable to light the candles afterwards. The Shulchan Aruch (Orach Chayim 672:2), however, quotes the opinion of the Tur, which states that if one did not light the candles at the proper time, one should light them throughout the night. (There is, however, a question about the recitation of a blessing.)
One should place enough oil in the lamp - When one lights the candles, they should have the amount of oil mentioned. It is improper to light with a smaller amount of oil and add more afterwards. (See Shulchan Aruch, Orach Chayim 675:2.)
so that it will continue burning until there are no longer any passersby in the marketplace. - At present, in deference to the opinion that states that the time for candle lighting begins after nightfall, even when a person kindles Chanukah candles at sunset, enough oil should be placed in the candelabrum for the candles to burn until half an hour after nightfall.
If one lit it and it became extinguished, one need not light it a second time. - The Shulchan Aruch (Orach Chayim 673:2) prefaces this law by stating the principle, "kindling fulfills the mitzvah." Although the Chanukah candles should burn for half an hour, one fulfills the mitzvah only when lighting them. Thus, one must light them in a manner that - barring any unexpected events - they will be able to burn for a half an hour - e.g., they must have a sufficient amount of oil to burn for that period and they must not be placed where they could be extinguished by the wind. Once a person has taken these precautions, however, he has no further obligation.
Note, however, the Mishnah Berurah 673:27, which states that it is proper to relight the candles so that they will burn for the desired time.
If it remained burning until there are no longer passersby in the marketplace - there is no longer any purpose in having the candles burning. Thus the mitzvah is concluded and therefore
one may extinguish it or remove it - While the candles are burning, however, they should not be moved. See also Halachah 9 and commentary.
if one desires. - Kinat Eliyahu notes that at the present time, it is customary for people to walk or travel at night after nightfall. For this reason, perhaps the Chanukah candles should be left burning for longer than a half an hour. For as long as they are burning, the intent of pirsumei nisa, publicizing the Chanukah miracle, is fulfilled.
Halacha 6
All oils and all wicks are acceptable for use in the Chanukah lamps, even those oils that are not drawn after the wick and even those wicks that do not hold the light well. Even on the Sabbath nights of Chanukah, it is permitted to light with oils and wicks that are forbidden to be used for the Sabbath lights.
[The reason for this leniency is that] it is forbidden to use the Chanukah candles [for one's own purposes] whether on the Sabbath or on a weekday. It is even forbidden to use their light to inspect or count coins.
Commentary Halacha 6
All oils and all wicks are acceptable for use in the Chanukah lamps - This is a contrast to the Sabbath laws. As explained in Chapter 2 of the tractate ofShabbat and Chapter 5 of the Rambam's Hilchot Shabbat, there are certain oils and wicks that are unacceptable for use for the Sabbath candles.
even those oils that are not drawn after the wick - This is the primary reason one is not allowed to use these oils on the Sabbath. Since they are not drawn after the wick, their light does not burn brightly. A person might inadvertently tilt the lamp for the light to shine brighter, and thus transgress the Sabbath laws. There is no reason for caution in this regard on Chanukah, as explained below. Hence, there is no difficulty in using such oil.
Although all oils are acceptable for the Chanukah candles, the Rabbis have suggested using olive oil, for this was the oil used to light the Menorah in the Temple (Ramah, Orach Chayim 673:1, Mishnah Berurah 673:4). If olive oil is not available, one should use beeswax candles.
and even those wicks that do not hold the light well. - Here also, these wicks were forbidden for use for the Sabbath candles lest one tilt the light.
Although all wicks are acceptable, it is customary to use wicks of flax or of cotton (Mishnah Berurah 673:2).
Even on the Sabbath nights of Chanukah, it is permitted to light - the Chanukah lights
with oils and wicks that are forbidden to be used for the Sabbath lights. -Needless to say, the prohibition against using these candles for the Sabbath lights still remains in effect.
[The reason for this leniency is that] - In addition to the reason cited by the Rambam in this halachah, Shabbat 21b mentions the principle stated in the previous halachah: If a Chanukah candle is extinguished, there is no obligation to light it again.
Thus, the reason these wicks and oils may be used on the Sabbath of Chanukah can be explained as follows: We are not worried about the candles being extinguished, because even in that eventuality, there is no obligation to relight the candles. Nor are we worried that one will tilt the Chanukah candles so that their light will shine brighter, because:
it is forbidden to use the Chanukah candles [for one's own purposes] -During the week, this prohibition applies only during the first half hour that the candles are burning. Afterwards, their mitzvah is completed, as stated in the previous halachah.
whether on the Sabbath or on a weekday. - The Sabbath candles were instituted to bring about sh'lom bayit, "peace in the home," through the use of their light. In contrast, the Chanukah candles were instituted for pirsumei nisa, publicizing the Chanukah miracle. To emphasize this purpose, the Sages forbade using them for any other purpose.
Furthermore, the Chanukah candles were instituted to commemorate the miracle of the Menorah in the Temple. Thus, just as it is forbidden to use the Menorah's light for any worldly purpose, so too, the light of the Chanukah candles is prohibited (Mishnah Berurah 673:8).
It is even forbidden to use their light to inspect or count coins. - Shabbat22a relates that this prohibition was instituted so that the mitzvot would be viewed with respect. If a person were able to use the light of the Chanukah lamp for his own purposes, he would treat the mitzvah with little regard.
In this halachah, the Rambam is describing a situation when the Chanukah candles are lit outside the home (where it is unlikely that the light of the candles will be used for mundane purposes). In Halachah 8, he mentions the lighting of candles within the home (and it is likely that work will be carried out within the home at that time). Therefore, it is in that halachah that he mentions the custom of lighting another candle (the shamash) next to the Chanukah candles, so that if a person carries out an activity near the candles, he will be using the light of that additional candle.
See also the Shulchan Aruch (loc. cit.), which questions whether it is permissible to use the Chanukah candles for a holy purpose - e.g., to study Torah by their light.
Halacha 7
It is a mitzvah to place the Chanukah lamp at the outside of the entrance to one's home, within the handbreadth that is closest to the doorway on the left side as one enters the home, so that the mezuzah will be on the right side and the Chanukah lamp on the left side.
When a person lives in a second storey apartment, he should place [the Chanukah lamp] in a window close to the public domain. If [a person] places a Chanukah lamp more than twenty cubits [above the ground], his actions are of no consequence, because [the lamp] does not attract attention [at that height].
Commentary Halacha 7
It is a mitzvah to place - As is obvious from Halachah 9, the Chanukah lamp should be placed outside before being lit.
"IR1200the Chanukah lamp at the outside of the entrance to one's home -As mentioned previously, the mitzvah of lighting Chanukah candles was instituted for the purpose of pirsumei nisa, publicizing the Chanukah miracle. Therefore, the candles should be placed at the outside of one's dwelling to attract the attention of the passersby in the public domain (Rashi, Shabbat21b).
In a spiritual sense, this points to the potential possessed by the Chanukah candles to spread light beyond the normal limits of holiness. Generally, mitzvot are performed within a home or synagogue. In this instance, the nature of the mitzvah is to spread light to the public domain, to illuminate the darkness of the world at large.
"IX within the handbreadth that is closest to the doorway - If the candelabrum were placed any further away, it would not be obvious that the owner of the home placed it there for the purpose of kindling Chanukah lights (ibid.).
on the left side as one enters the home - Generally, mitzvot are associated with the right side; the left side, by contrast, is identified with the forces of evil. Lighting the Chanukah candle on the left indicates a potential to refine and elevate the forces opposed to holiness (Likkutei Sichot, Vol. V).
so that the mezuzah will be on the right side - as is required (see Hilchot Mezuzah 6:12)
and the Chanukah lamp on the left side. - so that the person kindling them will be surrounded by mitzvot.
The Shulchan Aruch (Orach Chayim 671:7) states that if there is no mezuzah in the doorway, the Chanukah candles should be lit on the right side.
When a person lives in a second storey apartment - The Shulchan Aruch(ibid.:5) qualifies this to mean a second storey apartment that does not have a private entrance to the public domain or a courtyard. If the apartment has such an entrance, the Chanukah lamp should be lit at that entrance.
he should place [the Chanukah lamp] in a window close to the public domain. - For the sake of pirsumei nisa.
If [a person] places a Chanukah lamp more than twenty cubits - a cubit is between 18 and 24 inches, according to the varying Rabbinic opinions. Thus the Rambam is speaking about a height between thirty and forty feet.
[above the ground], his actions are of no consequence - i.e., he is not considered to have fulfilled the mitzvah
because [the lamp] does not attract attention [at that height]. - We see a similar concept with regard to the s'chach of a sukkah and the korah of an alleyway. If they are placed above twenty cubits, they are not acceptable (Hilchot Sukkah 4:11; Hilchot Shabbat 17:15).
Although the Rambam does not address himself to this issue, the Maggid Mishneh and similarly, the Shulchan Aruch (ibid.:6), state that the Chanukah lights should be placed between three and ten handbreadths high.
Halacha 8
In a time of danger, a person may place a Chanukah lamp inside his house; even if he lit it on his table, it is sufficient.
[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. If a fire is burning in the house, an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required.
Commentary Halacha 8
In a time of danger, a person may place a Chanukah lamp inside his house - Shabbat 21b mentions this leniency. According to Tosafot, the danger refers to the persecutions of the Jews of Babylon by the ruling Persians for lighting candles mentioned in Shabbat 45a. Needless to say, there have been countless other periods of persecution in Jewish history.
It is, however, significant that even in times when there was no obvious danger, the custom has been to light the Chanukah candles inside our homes. Even in the present day, when there is little danger of persecution in most places where Jews are located, it is not customary to light the Chanukah candles at the entrance to the home in most communities.
even if he lit it on his table, it is sufficient. - i.e., there is no necessity to light near a doorway. The Ramah (Orach Chayim 671:7) states that it is preferable that the Chanukah lights be positioned near a doorway.
[Therefore,] another lamp must be burning in the house to provide light for one's [mundane] activities. - As mentioned in Halachah 6, it is forbidden to use the light of the Chanukah lamp for a mundane purpose. Since it is very likely that there will be some activity carried out in the house while the candles are burning, an additional light should be kindled. Note the Mishnah Berurah673:14, which explains that the present custom is to kindle an additional light near the Chanukah candles, besides the light that is ordinarily burning in the room.
This light, called the shamash, should be placed apart from the Chanukah candles so that it can be distinguished from them (Shulchan Aruch, Orach Chayim 673:1). Often, many commercially produced Chanukah lamps fail to make a sufficient distinction between this candle and the Chanukah lights themselves.
If a fire is burning in the house - One can use the light it produces for one's mundane activities; therefore
an additional candle is not necessary. For a prestigious person who does not normally use the light of a fire, an additional candle is required - to serve the purpose of the shamash.
Halacha 9
A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. It must be kindled by a person who is obligated to light it.
Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. One must light it in its place.
If one held a candle and stood in one place, it is of no consequence, since an observer will say, "He is standing there for his own purposes."
When a lamp was burning through the entire [Sabbath] day, one may extinguish the light, recite the blessings [for the mitzvah], and relight the lamp. Kindling the lamp fulfills the mitzvah and not placing it down.
It is permissible to light one Chanukah candle from another Chanukah candle.
Commentary Halacha 9
A Chanukah lamp that was kindled by a deaf-mute, a mentally incapable person, a minor, or a gentile is of no consequence. - i.e., it does not constitute fulfillment of the mitzvah. All these four individuals are not obligated to fulfill mitzvot. Therefore, their kindling of the Chanukah lamp cannot fulfill the obligation instituted by our Sages.
Rabbenu Nissim mentions that a minor who is of the age when he is obligated to be trained in the fulfillment of the commandments may kindle the Chanukah lamps on behalf of the household. This opinion is not, however, accepted by other authorities, although they do mention that a child should be trained in the observance of the mitzvah of Chanukah candles as part of his process of education (chinuch).
Although the Rambam does not mention the latter concept explicitly, nevertheless, it is expected that he would agree. (See Hilchot Nachalot 11:10.)
It must be kindled by a person who is obligated to light it. - This and the laws that follow depend on the principle that "Kindling the lamp fulfills the mitzvah and not placing it down" (Shabbat 23a). Since the mitzvah is fulfilled when the Chanukah lamp is being lit, the person lighting the lamp must be obligated in the mitzvah.
Should the [Chanukah lamp] be kindled inside and then taken and placed at the entrance of one's home while it is still burning, it is of no consequence. - Shabbat 22b explains that even those opinions that do not accept the principle, "Kindling the lamp fulfills the mitzvah and not placing it down," would accept this law, because it would appear that one is carrying the lamp as a torch and using it to light the way.
One must light it in its place. - Furthermore, as an extension of this law, it is proper not to move the Chanukah candles at all for the half an hour that they are required to burn (Mishnah Berurah 675:6).
If one held a candle and stood in one place - The Turei Zahav 675:3 states that this restriction applies only when one holds the Chanukah lamp for the full half an hour that it is required to burn. If, however, one held it while lighting it and placed it down, one is considered to have fulfilled the mitzvah.
The Mishnah Berurah 675:7, however, quotes other opinions, which do not accept this principle, and states that one should light the candles when the candelabrum is positioned in its place.
it is of no consequence - i.e., one does not fulfill the mitzvah. This law differs from the others stated in this halachah, which depend on the principle, "Kindling the lamp fulfills the mitzvah and not placing it down." Indeed, Shabbat 22b cites this law in an attempt to refute this principle. Nevertheless, although the above-mentioned principle is accepted, this law is still valid. Thus, it can be assumed that the Rambam mentions this law in this halachah only because it is mentioned in this context in the Talmud.
since - another factor is involved
an observer will say, "He is standing there for his own purposes."
When a lamp was burning through the entire [Sabbath] day, one may extinguish the light - To fulfill the mitzvah for the present night, one must extinguish the light. The word "may" is used only because there is no obligation to kindle one's Chanukah lights in this manner.
recite the blessings [for the mitzvah], and relight the lamp. - Although an onlooker would not necessarily appreciate that this lamp was kindled for the purpose of pirsumei nisa, one is considered to have fulfilled the mitzvah. The rationale for this decision - and most of the other laws mentioned in this halachah - is the following principle:
Kindling the lamp fulfills the mitzvah and not placing it down. - Shabbat23a derives this principle from the blessing we recite before lighting the candles, which mentions the commandment "to kindle the Chanukah lights."
There are two dimensions to every mitzvah: the performance of the deed itself (the po'al) - in this instance, the deed of kindling the Chanukah lights - and the effect of that performance (the nif'al), the fact that these lights are burning. This principle emphasizes that it is the kindling of the lights which is the focus of the mitzvah.
This is significant, for one might think that since the purpose of the mitzvah ispirsumei nisa, communicating the Chanukah miracles, what is most important is the fact that the lights are burning; how they are lit is of no consequence. This principle shows, however, that for pirsumei nisa to take place, the Chanukah lights must be kindled as prescribed by our Sages (Kinat Eliyahu).
It is permissible to light one Chanukah candle - The Shulchan Aruch (Orach Chayim 674:2) cites an opinion that states that this also applies to other candles that are lit for the purpose of a mitzvah - e.g., the Sabbath candles.
from another Chanukah candle. - Chanukah candles may not be used for any mundane purpose, for doing so is an act of disrespect for the mitzvah. Shabbat22a states that using them to light another Chanukah candle is acceptable, however, since this is obviously not an act of disrespect.
The Rambam states this law in the present halachah, which deals with the principle, "Kindling the lamp fulfills the mitzvah and not placing it down," because Shabbat 22b associates the two. Since "kindling the lamp fulfills the mitzvah," the act of lighting the lamp is the essence of the mitzvah, and, therefore, using another Chanukah candle is not considered an act of disrespect. If, however, placing the Chanukah candles down constituted the mitzvah, the kindling of another candle would not be a direct fulfillment of a mitzvah. Therefore, it would not be proper to use another Chanukah lamp for that purpose (see Rashi, Shabbat, loc. cit.).
[Note, however, Tosafot (Shabbat 23a) and the Ramah (Orach Chayim 674:1), which state that it is customary not to light one Chanukah candles from another.]
Among the questions also discussed with regard to this law is whether one must light the second candle from the first, or if it is acceptable if one lights a match from the first candle and uses it to light the second candle. To state the matter in terms of a question relevant to us: If the shamash is extinguished and one intends to use it to light other candles, may it be relit from a Chanukah candle which is already burning or not? Both opinions are mentioned in the Shulchan Aruch (Orach Chayim 674:1). According to the later authorities, it is definitely desirable to light only a candle to be used for a mitzvah itself from the Chanukah lights.
Halacha 10
When a courtyard has two entrances from two different directions, it requires two [Chanukah] lamps. [Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." If, however, [two entrances to a courtyard] are located on the same side, [it is sufficient] to light at only one of them.
Commentary Halacha 10
When a courtyard has two entrances from two different directions - Rashi,Shabbat 23a, clarifies that the entrances need not be on opposite sides, as long as they are different - e.g, north and east
it requires two [Chanukah] lamps. - The Ramah (Orach Chayim 671:8 states that only one blessing should be recited, for the second candle is not being lit to fulfill the mitzvah per se.
[Were one to light at only one entrance,] the passersby from the other direction might say, "A Chanukah light had not been placed down." - At present, however, when it is customary to light inside one's home, it is sufficient even for a person with such a courtyard to kindle a single Chanukah lamp (Ramah, loc. cit.).
If, however, [two entrances to a courtyard] - and it is obvious they are from a single home (Ramah, loc. cit.).
are located on the same side, [it is sufficient] to light at only one of them. - For there is no possibility of such a mistake being made.
Halacha 11
A guest [at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. If, however, he has no home in which [Chanukah lights] are being kindled, he is required to light in the place where he is lodging. He should share in the oil [used by the owner of his lodgings].
If he is staying in a private dwelling, he is required to light in the place where he is staying, even though [Chanukah lights] are being kindled for him at home, because [of the impression created in the minds] of the passersby.
Commentary Halacha 11
A guest - i.e., a person who is not a permanent member of the household, even though he eats at the family table (Mishnah Berurah 677:4).
Shabbat 23a, the source for this halachah, concerns itself with yeshivahstudents. Rabbi Zeira states, "When we were students at the academy, I contributed pennies to my host's candles. After I took a wife, I said, 'This is not necessary.' The same laws, however, apply to other guests.
[at another person's home, whose family] kindles [the Chanukah lights] for him at his home need not kindle [Chanukah lights] in the home where he is [temporarily] lodging. - This halachah clarifies the expression used by the Rambam at the beginning of this chapter, "The mitzvah is that a... candle should be lit in each and every house."
This implies that the obligation of kindling Chanukah lights is associated with an individual's dwelling, as well as with his person. I.e., although as stated in Chapter 3, Halachah 4, the obligation to kindle Chanukah lamps is incumbent on each person, the mitzvah is that every Jewish dwelling should be illuminated. Therefore, if Chanukah lamps are being kindled in one's dwelling, one has no further obligation regarding the mitzvah even though one does not see those Chanukah lamps oneself.
The rationale for this decision is that the Chanukah candles were instituted for the purpose of pirsumei nisa. Thus, what is important is that the light of the Chanukah lamps is perceived by others.
Note the Ramah's decision (Orach Chayim 677:3) that if a person desires, he may light the Chanukah lamps in the place where he is staying. This is common practice in the Ashkenazic community at present.
The Ramah states that such a person may also recite the blessings. This ruling is not accepted by many other authorities, who suggest that he hear the blessings recited by another person (Mishnah Berurah 677:16).
If, however, he has no home in which [Chanukah lights] are being kindled - The Turei Zahav 677:1 states that a person must be certain that his wife is lighting the candles at home. If the possibility exists that she will not do so, one should kindle Chanukah lights and recite a blessing.
he is required to light in the place where he is lodging. - He need not, however, kindle his own Chanukah lamp.
He should share - He is not required to pay the cost of half the oil. It is sufficient for him to give a few pennies towards its cost (Shabbat, loc. cit.; Shulchan Aruch, Orach Chayim 677:1).
in the oil [used by the owner of his lodgings]. - Similarly, two people sharing the same home who provide for their needs separately may share a single Chanukah lamp in this fashion (Be'ur Halachah 677).
If he is staying in a private dwelling - more specifically, if the dwelling where he is staying has a private entrance (Shulchan Aruch, loc. cit.)
he is required to light in the place where he is staying - This applies even when he eats together with another family and merely sleeps in his private dwelling.
even though [Chanukah lights] are being kindled for him at home - and thus, he would ordinarily have no obligation to kindle these lights
because [of the impression created in the minds] of the passersby. - As mentioned in the previous halachah, were passersby to see a Jewish house without the Chanukah lights having been kindled, the very opposite of pirsumei nisa will have been accomplished.
Halacha 12
The mitzvah of kindling Chanukah lamps is very dear. A person should be very careful in its observance to publicize the miracle and thus increase our praise of God and our expression of thanks for the miracles which He wrought on our behalf. Even if a person has no resources for food except [what he receives] from charity, he should pawn or sell his garments and purchase oil and lamps to kindle them [in fulfillment of the mitzvah].2
Halacha 13
When a person has only a single prutah and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. Since both [of these mitzvot] are Rabbinic in origin, it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle.
Commentary Halacha 13
When a person has only a single prutah - A prutah is worth .05 gram of silver, approximately 5-10 cents in today's currency. It is a significant commentary on the inflation in food costs to note that either a cup of wine or a measure of oil could be purchased for that amount.
and he [is required to fulfill both the mitzvot of] sanctifying the [Sabbath] day - reciting kiddush
and lighting the Chanukah lamp, he should give precedence to purchasing oil to kindle the Chanukah lamp over [purchasing] wine to recite kiddush. - In this instance, he should recite kiddush over bread, as stated in Hilchot Shabbat 29:9. If a person has the choice between purchasing bread for his Sabbath meal or oil for his Chanukah lamp, the bread is given priority (Mishnah Berurah 678:4).
Since both [of these mitzvot] are Rabbinic in origin - There is a Biblical commandment to "Remember the Sabbath to sanctify it" (Exodus 20:8). This commandment, however, involves merely making a statement of the day's holiness; the concept of associating the kiddush with wine is Rabbinic in origin (Hilchot Shabbat 29:1,6).
it is preferable to give precedence to the kindling of the Chanukah lamp, for it commemorates the miracle - fulfilling the purpose of pirsumei nisa.
Halacha 14
If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - the lamp for one's home receives priority, since it generates peace within the home.
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out to create peace between a husband and his wife. Peace is great, for the entire Torah was given to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace."
Blessed be the Merciful One who grants assistance. This concludes the third book.3 It contains 97 chapters:
Hilchot Shabbat - 30 chapters;
Hilchot Eruvin - 8 chapters;
Hilchot Sh'vitat Asor - 3 chapters;
Hilchot Sh'vitat Yom Tov - 8 chapters;
Hilchot Chametz UMatzah - 8 chapters;
Hilchot Shofar, Sukkah, V'Lulav - 8 chapters;
Hilchot Shekalim - 4 chapters;
Hilchot Kiddush HaChodesh - 19 chapters;
Hilchot Ta'aniot - 5 chapters;
Hilchot Megillah VaChanukah - 4 chapters.
Blessed be God forever. Amen and Amen.
Commentary Halacha 14
If [a person has the opportunity to fulfill only one of two mitzvot,] lighting a lamp for one's home [i.e., Sabbath candles] - Perhaps the Rambam uses the expression "lighting a lamp for one's home," rather than the expression "the Sabbath lamp" to emphasize that the focus is on how the Sabbath lamp leads to peace in the home.
or lighting a Chanukah lamp - or, alternatively, lighting a lamp for one's home or reciting kiddush - It is questionable why the Rambam mentions the latter law in Hilchot Chanukah when both the mitzvot concerned relate to the Sabbath. Although Shabbat 23b, the source for this halachah, refers to the two items mentioned in this halachah together, there is no necessity for the Rambam to do so. On the contrary, the Rambam structured the Mishneh Torahsubject by subject. Seemingly, it would have been proper for him to mention this law in Hilchot Shabbat. [Indeed, the Tur and the Shulchan Aruch (Orach Chayim 263:3) mention this law in connection with the laws of the Sabbath as well.]
By structuring his text in this manner, however, the Rambam indicates that the priority of kindling Sabbath candles stems not from a particular law associated with the Sabbath, but rather from a general principle - the importance of peace - which relates to the entire Torah as a whole (Likkutei Sichot, Vol. XV).
the lamp for one's home receives priority, since it generates peace within the home. - Shabbat 23b associates the Sabbath candles with peace, explaining that they prevent the members of the household from stumbling over obstacles, and also allow them to avoid the discomfort of sitting in darkness.
Significantly, in Hilchot Shabbat 5:1, the Rambam mentions that the Sabbath candles contribute to the atmosphere of oneg Shabbat, Sabbath pleasure. Similarly, in Hilchot Shabbat 30:5, he mentions them as being associated with activities carried out in honor of the Sabbath (k'vod Shabbat). In the laws of the Sabbath itself, the Rambam does not mention the connection between the Sabbath candles and peace within the home.
This relates to the concept mentioned previously, that the peace generated by the Sabbath candles relates to the Torah as a whole and not to the Sabbath in particular (Likkutei Sichot, loc. cit.).
[Peace is of primary importance, as reflected by the mitzvah requiring] God's name to be blotted out - As mentioned in Hilchot Yesodei HaTorah, Chapter 6, blotting out God's name is a severe matter and constitutes a Torah prohibition. Nevertheless, this prohibition is waived
to create peace between a husband and his wife. - The Rambam is referring to the process of testing a sotah, a woman suspected of committing adultery. A curse against her containing God's name is written on a scroll. The text is rubbed out in water, and the water is given to the woman to drink. If she indeed committed adultery, she will die. (See Numbers 5:11-31; Hilchot Sotah3:8-10.)
Peace is great, for the entire Torah was given - The Rambam's choice of wording is extremely precise. The Torah does not exist for the world. On the contrary, Shabbat 88b relates that the Torah existed even before the world came into being. I.e., the Torah represents spiritual truths that transcend our material existence. Nevertheless, the Torah "was given," drawn down into the context of our material frame of reference for a purpose,
to bring about peace within the world, as [Proverbs 3:17] states: "Its ways are pleasant ways and all its paths are peace." - This concept shares an intrinsic connection to Chanukah (and is therefore chosen as the conclusion for Hilchot Chanukah), because the Chanukah candles are intended for the purpose of pirsumei nisa. They project the light of Torah into the world at large and make the world conscious of its Godly purpose. The spreading of the awareness of Godliness is associated with peace, as reflected by the Rambam's statements at the conclusion of the Mishneh Torah:
In that era (the Era of the Redemption), there will be... neither envy nor competition.... The occupation of the entire world will be solely to know God.... "For the world will be filled with the knowledge of God as the waters cover the ocean bed."
May we merit the coming of that era in the immediate future.
| FOOTNOTES | |
| 1. |
The Lechem Mishneh questions the custom mentioned by the Rambam. Since the Rambam maintains that the mehadrin min hamehadrin also observe the practice of the mehadrin, this custom seems inappropriate. It is not the custom of the mehadrin min hamehadrin, nor is it the minimum requirement of the law.
The Lechem Mishneh justifies the custom, explaining that since each night additional light is added, there is a positive intent even though it does not follow the practice of the mehadrin min hamehadrin.
"IX The Shulchan Aruch (Orach Chayim 671:2) quotes the custom cited by the Rambam as halachah. The Ramah adds that in Ashkenazic communities the custom is to fulfill the mitzvah in the manner of mehadrin min hamehadrin - i.e., each member of the household lights candles, and each night an additional candle is added. It is significant that with regard to this mitzvah in particular, it is common custom throughout the Ashkenazic community, for everyone - even those who are not fully observant - to fulfill this mitzvah in "the most desirable manner."
|
| 2. |
Although the Rambam's ruling is accepted by all authorities, the commentaries question the Rambam's source. The Maggid Mishneh explains that since in Hilchot Chametz UMatzah 7:7 (based on Pesachim 10:1), the Rambam states that even a person who derives his income from charity should not drink less than four cups of wine on Pesach, we can conclude that the same concept applies with regard to Chanukah. Indeed, as explained in the following halachah, kindling Chanukah candles receives priority over the recitation of Kiddush.
The concept of selling or pawning one's clothes to perform a mitzvah is mentioned in Megillah 27b with regard to the mitzvah of Kiddush.
|
| 3. |
The standard printed text of the Mishneh Torah also contains the line "And this concludes the first part [of the work]." We have omitted this line, for nowhere else is a division of the Mishneh Torahinto parts mentioned.
|
• 3 Chapters: Parah Adummah Parah Adummah - Chapter 11, Parah Adummah Parah Adummah - Chapter 12, Parah Adummah Parah Adummah - Chapter 13
Parah Adummah - Chapter 11
Halacha 1
How is a person who is impure because of contact with a human corpse purified by the water of sprinkling? A person who is pure takes three stalks of hyssop and binds them with one bond. Each stalk should have at least one bud. He should dip the top of the buds in the sprinkling water while it is in a container, focus his intent, and sprinkle it on the impure person or utensil on the third and seventh days after sunrise. If one sprinkled after dawn, it is acceptable. After the water has been sprinkled on a person on the seventh day, he should immerse in a mikveh during the day, wait until nightfall, and then, in the evening, he is pure.
If one dipped the hyssop [in the water] at night and sprinkled it during the day or dipped it [into the water] during the day and sprinkled it at night, the sprinkling is invalid. Moreover, the water imparts impurity just as the water of the ashes of the red heifer does, as will be explained.1 [The sprinkling is not valid] unless the hyssop is dipped in the water and it is sprinkled from it on the third and seventh days after sunrise. If one transgressed and performed [these activities] after dawn, it is acceptable, as explained [above].
Halacha 2
When a person became impure due to a corpse and remained several days without having the water sprinkled upon him, when he comes to have the water sprinkled upon him, he should count three days in our presence. The water is sprinkled upon him on the third and seventh days. He immerses in a mikveh on the seventh day and waits until nightfall.
To whom does the above apply? To a common person who comes to have the water sprinkled upon him. Even if he says that this is the third day after he contracted impurity, his word is not accepted, for perhaps he became impure on this day. Therefore, he must count the days in our presence. If, by contrast, a chaver comes to have the water sprinkled upon him, it may be sprinkled on him and his implements immediately.
When such water was sprinkled on a person on the third day, but it was not sprinkled upon him on the seventh day, he may immerse in a mikveh whenever he desires after the seventh day, whether during the night or during the day and the water should be sprinkled on him during the day, whether before immersion or after immersion. Even if he immersed on the night of the ninth day or the night of the tenth day, the water may be sprinkled on him on the following day after sunrise.
Halacha 3
It is acceptable for all of those who are impure to have this water sprinkled upon them. What is implied? The water may be sprinkled on zavim, zavot, women in the niddah state, women impure because of childbirth, on the third and seventh days after they contract the ritual impurity connected with a human corpse. After the sprinkling, they are purified from that impurity although they are still impure because of another type of impurity, as implied by Numbers 19:19: "And the pure person shall sprinkle on the impure," i.e., one may derive that the sprinkling is effective for him even though he is impure.
Similarly, a person who is uncircumcised may have this water sprinkled upon him. What is implied? If an uncircumcised person contracted the impurity connected with a corpse and had the water sprinkled upon him on the third and seventh days, he is pure from this impurity. When he is circumcised, he must immerse himself and may eat sacrificial foods in the evening.
Halacha 4
The optimum way of fulfilling the mitzvah of the hyssop is to use three stalks and for each stalk to have one bud. If at first there were three buds and then only two remained or if one took two at first and bound them together, it is acceptable. Should the buds open and the leaves fall off, even if only the slightest portion of each remain, it is acceptable, because as long as the smallest amount remains from a hyssop, it is acceptable.
When a stalk has three buds, one should separate one from the other and afterwards, bind them together, for the mitzvah is for them to be bound, even though this is not explicitly stated in the Torah. If one separated them, but did not bind them, or bound them without separating them, or used them for sprinkling without separating them or binding them, the sprinklingis valid.
When a hyssop is short, one should bind it with a string on a weaving needle or the like, dip it into the water, lift it up, and then hold the hyssop in one's hand and sprinkle with it. If he did not do so, but instead, sprinkled with it while bound to the needle and he was uncertain whether he sprinkled from the string, from the needle, or from the bud, the sprinkling is invalid.
Halacha 5
One should not sprinkle with underdeveloped stalks of hyssop, nor with the seed pods, but with stalks. This is what is meant by underdeveloped stalks: stalks which have not reached maturity. Nevertheless, if the water of the ashes of the red heifer was sprinkled on a person with an underdeveloped hyssop and that person entered the Temple, he is not liable.
From which point should a hyssop be used for sprinkling? From the time it buds. When a hyssop has been used for the sprinkling this water, it may be used to purify a person afflicted by tzara'at.
Whenever a hyssop is described by an additional term, it is not acceptable. The hyssop that is called a hyssop alone is the one which is acceptable. It is the hyssop that is eaten domestically. The species which are called Greek hyssop, red hyssop, desert hyssop, or Roman hyssop are invalid.
Halacha 6
A hyssop that was worshiped as an asherah, came from a city that was led astray, belonged to a false deity, or came from impure terumah, is invalid. If it comes from pure terumah, as an initial preference, one should not sprinkle with it. If one did, the sprinkling is acceptable.
Halacha 7
When a hyssop was gathered to be used for kindling and liquids fell upon it, one may dry it, and it will remain acceptable for sprinkling. If it was reaped for use as food, even if the water was dried, it is unacceptable, because it is considered as impure for sprinkling. For all liquids, foods, and implements are considered as impure with regard to the purification process using the water of the ashes of the red heifer, as will be explained. If a hyssop was reaped to use for the purification process, it is as if it was reaped for kindling. Thus if a liquid fell on it, it may be dried and used for sprinkling.
| FOOTNOTES | |
| 1. | As indicated by Chapter 15, Halachah 1, the water from an invalid sprinkling imparts impurity. |
Parah Adummah - Chapter 12
Halacha 1
When the water of the ashes of the red heifer was sprinkled on a person who became impure due to contact with a human corpse, if even the slightest amount of the water touches any portion of the body of the impure person, the sprinkling is effective. This applies even if the sprinkling fell on the tips of his fingers or on the tip of his lips. If, however, the water touched his tongue, it is of no consequence. Even though the tongue is considered as a revealed organ with regard to contracting ritual impurity, as we explained, it is not considered as one of the revealed organs with regard to sprinkling and immersion.
Similarly, when an k'li contracted impurity from a corpse and the water was sprinkled on it, if even the slightest amount of the sprinkling water touches the body of the k'li, the sprinkling is effective.
Halacha 2
When one intended to sprinkle on two keilim or two people at the same time and one sprinkled water on one of them and then it dripped from the first to the second, the second remains impure until water falls upon him from the sprinkling and not from the concentration of water in another place.
If one sprinkled on two keilim and one was in doubt whether he sprinkled on both at once or the water dripped from one to the other, the sprinkling is invalid.
Halacha 3
When a needle was placed on a shard and one intended to sprinkle water on it, but a doubt arouse whether he sprinkled on the needle or the water dripped on it from the shard, the sprinkling is invalid.
Halacha 4
The following laws apply when there are keilim that have several parts which are connected to each other with nails, e.g., a scissors that comes apart, the blade of a plane, or the like. At the time of work, they are considered as joined, with regard to both impurity and sprinkling. When work is not being performed with them, neither is considered as joined to the other.
What is meant by saying that they are considered as joined, with regard to both impurity and sprinkling? That if one of the parts contracts impurity at the time work is being performed, the second also contracts impurity. Conversely, if water was sprinkled on one while work was being performed with them, the sprinkling is also effective with regard to the other and it is as if they are a single entity.
What is meant by saying that they are not considered as joined, with regard to both impurity and sprinkling? That if one contracts impurity while work is not being performed with it, the other does not contract impurity. And if both had contracted impurity and one sprinkled the water on one at a time when work was not being performed, the other does not become pure, even though they were joined together at that time.
This is the Scriptural Law. According to Rabbinic Law, however, it was decreed that they should be considered as joined with regard to impurity even at a time when work was not being performed. This decree was instituted as a safeguard for the law applying when work was being performed. Whenever impurity touches one of them, the other also becomes impure.
They also decreed that they should not be considered as joined with regard to sprinkling, even at a time when work was being performed. This decree was instituted as a safeguard for the law applying when work was not being performed. Whenever one sprinkles the water on one of them, the other does not regain purity until the water is also sprinkled on the other. From this, it can be inferred that whenever it is mentioned that two entities are considered as joined with regard to impurity, but not with regard to sprinkling, this is merely a Rabbinic decree, following the pattern explained above.
Halacha 5
When two articles are joined together to the extent that they are considered as a single entity, e.g., one sewed together two garments or two parchments, they are considered as joined for both impurity and sprinkling, because they are a single entity.
Halacha 6
A launderer's sewing and a garment that is sewn with a forbidden mixture of fabrics that are about to be separated are not considered as joined with regard to sprinkling, but are considered as joined with regard to impurity.
Baskets joined as a carrier, a threshing utensil, the feet of a bed, drinking horns of travelers, and a chain of keys, are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. Instead, the water that is sprinkled must reach each individual basket, each individual key, each individual horn, and every beam of the bed that is assembled.
Halacha 7
When a person joins three blankets of linen or six of wool or three sheets or twelve keys, they are considered as joined with regard both to impurity and sprinkling. Any more than the above quantities are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. One cloak, one garment, and one klubkerin, are considered as joined with regard to impurity and sprinkling, even if they are very long or very wide, no matter how large they are.
What is a klubkerin? Two garments are taken. Cotton is placed between them as a lining and then they are sewn together as one and worn as an outer garment for the winter.
Halacha 8
When the covering of a samovar is connected by chains, when one sprinkles on the samovar, everything is purified. If one sprinkled on the cover, one did not purify the samovar. It is necessary to sprinkle on it directly.
Halacha 9
A bell and its clanger are considered as joined with regard both to impurity and sprinkling. If one sprinkled on one of them, they both regain their purity.
Halacha 10
A spindle on which flax is spun or ropes are made is composed of three parts: a) the rod around which the thread is wound; it is called a kush;
b) the copper or iron hook at the top of the rod with which one spins and makes threads; it is called a tzinorah;
c) the ball that is in the center of the rod; it is called the pika.
When the spindle on which ropes are wound becomes impure, one should not sprinkle on the pika or the kush, only on the tzinora. After the fact, if one sprinkled on one of the three, everything is purified. If a spindle is used for flax, one may sprinkle on any of the three as an initial preference, for the three are joined together.
Halacha 11
A piece of leather used to cover a cradle that is connected by buttons is considered as joined with regard both to impurity and sprinkling. The wooden frame placed on top of a bed is not considered as joined, neither with regard to impurity, nor with regard to sprinkling.
Halacha 12
All of the hollow handles of keilim - e.g., a knife handle and the like, i.e., the handle has an opening and the iron shaft enters it - are considered as joined with regard both to impurity and sprinkling. All protruding handles - e.g., the handle of a javelin in which a portion of the wood is inserted into the iron shaft - are not considered as joined with regard to sprinkling.
Parah Adummah - Chapter 13
Halacha 1
Exra stringencies were instituted with regard to the purification process involving the ashes of the red heifer. A person who was pure - even if he immersed himself in a mikveh for the sake of sacrificial service and stood and served on the altar - is not pure with regard to the purification process involving the ashes of the red heifer, nor with regard to the burning of the red heifer, drawing its water, sanctifying it, or sprinkling it unless he immerses himself for the sake of the purification process involving the ashes of the red heifer. Afterwards, he is considered pure for that purpose.
Similarly, keilim - even a receptacle taken from the Temple Courtyard - are not considered as pure with regard to the purification process involving the ashes of the red heifer unless they were immersed for that purpose. Similarly, all foods and liquids - even if they are pure - are considered as impure in this context.
Halacha 2
Any entity that is fit to lie on or sit on, even though it is pure with regard to sacrificial foods is considered like an entity to which a zav imparted impurity with regard to the purification process involving the ashes of the red heifer until it was immersed with that intent in mind. Yochanan ben Gudgada would always eat according to the strictures of ritual purity required for sacrificial foods. Yet his head cloth was like an entity to which a zav imparted impurity with regard to the purification process involving the ashes of the red heifer.
Halacha 3
A derivative of impurity does not impart impurity to a person or to an k'li, even with regard to sacrificial articles, as we explained. Nevertheless, it imparts impurity to persons and keilim with regard to the purification process involving the ashes of the red heifer. Therefore it was said that a person who sanctifies the water used for the purification process should not wear a sandal, lest liquids fall on the sandal and the sandal contract impurity. The rationale is that all liquids are considered as impure with regard to the purification process involving the ashes of the red heifer. Then the person sanctifying the water will contract impurity by touching the sandal and thus the purifying water will become impure.
Halacha 4
When only a person's hands become impure due to causes that render hands impure, e.g., he touched foods or liquids or the like, although he is considered as pure with regard to sacrificial food, and all that is necessary is that he wash his hands as will be explained, with regard to the purification process involving the ashes of the red heifer, his entire body is considered to have contracted impurity and he must immerse in a mikveh. Even if only one hand contracted impurity, it is as if his entire body contracted impurity. He is considered as impure to the first degree.
Halacha 5
Any person who is required to be immersed in a mikveh, whether according to Scriptural Law or Rabbinic Law, imparts impurity to the water sanctified with the ashes of the red heifer, the ashes themselves, and the one who sprinkles them, through touching or carrying them. Similarly, he imparts impurity to a hyssop that has been made fit to contract impurity, water that has been drawn for this process but has not yet been sanctified, and an empty container that has been purified for this purification process. The latter three entities contract impurity only through touch, but not through being carried.
When an impure person touches a small portion of ashes of the red heifer, it is considered as if he touched all of them.
Halacha 6
Primary, secondary, and tertiary levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer as are counted with regard to terumah and sacrificial foods.
What is implied? If there were ten persons who immersed themselves for the sake of this purification process and one became impure, even if he became impure only with regard to this purification process, e.g., his hands became impure, should he touch a colleague and that colleague touch another, and that one another, even if there are 100, they all become impure with regard to this purification process.
Similarly, when there are keilim that were purified for this purification process and one of them contracted impurity - even if only its outside contracted impurity for this purification process, e.g., liquids touched its outside - and thisk'li touched a second k'li and the second touched a third, all of the keilim, even if there are 100, become impure with regard to this purification process.
Halacha 7
Whenever an article that is fit to contract impurity if it would support a zav - even though it is pure with regard to sacrificial foods - was moved by a person who purified himself for the sake of this purification process, he contracts impurity, even though he did not touch it.
Similarly, when a person who purified himself for the sake of this purification process moves a person who is not pure in this context or he moves the spittle or the urine of the latter person, he becomes impure, even though he did not touch him. An k'li that is not fit to contract impurity if it would support a zav, by contrast, does not impart impurity to a person who has purified himself for the sake of this purification process unless he touches it.
Halacha 8
If an k'li that is impure because of contact with a human corpse is moved by a person who has purified himself for the purification process involving the ashes of the red heifer, he becomes impure even though he did not touch it and even though generally an article that is impure because of contact with a corpse does not impart impurity when carried, as we explained.
What is implied? There was a key that was impure due to contact with a corpse that was hanging from a door. A person who purified himself for this purification process closed the door. Since he moved the key which was impure, he himself contracts impurity. Similarly, if he moves the carcass of a crawling animal or semen, he becomes impure with regard to this purification process even though generally these do not impart impurity when carried, as will be explained.
Halacha 9
When a person who purified himself for this purification process touches articles that were above a zav or the like, these are called madaf, he is considered impure with regard to this purification process, even though he is pure with regard to sacrificial foods. Similarly, when an k'li that was purified for this purification process touches a madaf, it contracts impurity with regard to this purification process.
Halacha 10
The following laws apply when a person who purified himself for this purification process touches foods or liquids, whether impure or pure. No distinction is made between them, because there are no foods or liquids that are considered as pure with regard to this purification process.
If a person touches foods or liquids with his hands, his entire body becomes impure, as we explained. If he touches them with his foot or other portions of his body, or moves them with his hands without touching them, he remains pure. Similarly, if, with his hands, he touched an oven or the like, i.e., other articles that were not purified for the sake of this purification process, his entire body contracts impurity. If, however, he touches such articles with his feet, his status of purity remains unchanged, even with regard to this purification process.
Halacha 11
When a person who purified himself for this purification process inserted his head and the majority of his body into water that was drawn for the sake of this purification process, he contracts impurity, because the water has been drawn. For it is a Rabbinical decree that anyone who inserts his head and the majority of his body into water that was drawn contracts impurity, as will be explained.
Halacha 12
Everyone's word is accepted with regard to the ritual purity of articles and persons involved in this purification process, even that of the common people. The rationale is that because of all the stringencies and extra measures applied to it, everyone is careful with regard to it. This is alluded to in the Torah which states Numbers 19:9: "And it will be for the congregation of Israel for safekeeping." Implied is that all of Israel are fit for its safekeeping.
Therefore if a common person brings an earthenware container from his home and says: "This container is pure for the purification process involving the ashes of the red heifer," it is considered as pure. Water may be sanctified in it and sprinkled from it even though this container would be considered as impure for sacrificial foods and for terumah. Similarly, if a common person says: "I have purified myself for the purification process involving the ashes of the red heifer" or the water for this process was in his possession and he says that it is pure, his word is accepted. For no Jewish person treats this purification process lightly.
• Wednesday, Tammuz 21, 5775 · 08 July 2015
"Today's Day"
Shabbat Tamuz 21 5703
Torah lessons: Chumash: Pinchas, Shevi'i with Rashi.
Tehillim: 104-105.
Tanya: To explain: (p. 357) ...the Tetragrammaton... (p. 361).
We do not say she'he'cheyanu during the Three Weeks1 even on Shabbat.
It is written: They shall make Me a sanctuary and I shall dwell within them.2 "Within them" means within every one of Israel. For within every Jew, the core-point of the heart's inner essence is a sanctuary for His dwelling (may He be blessed).
The site of the sanctuary remains sacred, even in times of exile and desolation. In Midrash Sh'mot Raba Chapter 2, R. Acha says: "The Shechina (Divine Presence) never departs from the Western Wall." All the desolation is limited to the buildings. So too, is the case with the personal sanctuary within each of Israel; the foundation is whole, clear and pure, as it is written, I am asleep but my heart is alert.3 Midrash Raba comments: "I am asleep for mitzvot, but my heart is alert for acts of kindness; I am asleep for charities, but my heart is alert to perform them." Every form of (spiritual) desolation (may G-d rescue us from such) found in the people Israel is only in those aspects of the people analagous to buildings above the foundation. The foundation of the individual sanctuary, however, remains in its holy state.
FOOTNOTES
1. Between Tamuz 17 and Tisha B'Av (Av 9).
2. Sh'mot 25:8.
3. Shir HaShirim 5:2.Daily Thought:
Be Something
The point is not to be a nothing.
G‑d created you to be a something.
But not a something because you are something.
A something because your purpose is everything.[See Bachodesh Hashlishi 5729.]
____________________________
No comments:
Post a Comment