Today in Jewish History:
• Hebron Massacre (1929)
67 Jewish men, women and children were slaughtered, and scores wounded, raped and maimed, by their Arab neighbors in the city of Hebron, who rioted for three days amid cries of "Slaughter the Jews." The survivors fled to Jerusalem, and the ancient Jewish community of Hebron, which had lived in relative peace in the city for hundreds of years, was not revived until after Israel's capture of Hebron in the 1967 Six Day war.
Link: The Hebron Massacre
Daily Quote:
The spiritual and the physical are antithetical in their very essence: what is a positive quality in the physical is a deficiency in the spiritual...[Rabbi Schneur Zalman of Liadi]
Daily Study:
Chitas and Rambam for today:
Chumash: Eikev, 1st Portion Deuteronomy 7:12-8:10 with Rashi
• Chapter 7
12And it will be, because you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers. יבוְהָיָה | עֵקֶב תִּשְׁמְעוּן אֵת הַמִּשְׁפָּטִים הָאֵלֶּה וּשְׁמַרְתֶּם וַעֲשִׂיתֶם אֹתָם וְשָׁמַר יְהֹוָה אֱלֹהֶיךָ לְךָ אֶת הַבְּרִית וְאֶת הַחֶסֶד אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ:
And it will be, because you will heed: Heb. עֵקֶב, lit. heel. If you will heed the minor commandments which one [usually] tramples with his heels [i.e., which a person treats as being of minor importance]. והיה עקב תשמעון: אם המצות הקלות שאדם דש בעקביו תשמעון (תנחומא א(:
That the Lord, your God, will keep: He will keep His promise to you. ושמר ה' אלוהיך לך את הברית וגו': ישמור לך הבטחתו:
13And He will love you and bless you and multiply you; He will bless the fruit of your womb and the fruit of your soil, your grain, your wine, and your oil, the offspring of your cattle and the choice of your flocks, in the land which He swore to your forefathers to give you. יגוַאֲהֵבְךָ וּבֵרַכְךָ וְהִרְבֶּךָ וּבֵרַךְ פְּרִי בִטְנְךָ וּפְרִי אַדְמָתֶךָ דְּגָנְךָ וְתִירשְׁךָ וְיִצְהָרֶךָ שְׁגַר אֲלָפֶיךָ וְעַשְׁתְּרֹת צֹאנֶךָ עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ לָתֶת לָךְ:
The offspring of your cattle: Heb. שְׁגַר אִלָפֶיךָ, [meaning] the offspring born of your herd, which the female casts out מְשַׁגֶּרֶת from her womb. שגר אלפיך: ולדי בקרך, שהנקבה משגרת ממעיה:
and the choice of your flocks: Heb. וְעַשְׁתְּרוֹת צֹאנֶךָ. Menachem [ben Saruk] explains this expression as: אַבִּירֵי בָּשָׁן, “the strong rams of Bashan” (Ps. 22:13), [meaning] the choicest of the flock, similar to “Ashteroth-Karnaim” (Gen. 14:5), [עַשְׁתְּרֹת being] an expression for “strength.” Onkelos translates it:“and the flocks of your sheep.” Our Rabbis said: Why are they עַשְׁתְּרֹת? Because they enrich (מַעֲשִׁירוֹת) their owners (Chul. 84b). ועשתרות צאנך: מנחם פירש אבירי בשן (תהלים כב, יג), מבחר הצאן. כמו עשתרות קרנים (בראשית יד, ה), לשון חוזק. ואונקלוס תרגם ועדרי ענך. ורבותינו אמרו למה נקרא שמם עשתרות שמעשרות את בעליהן (חולין פד):
14You shall be blessed above all peoples: There will be no sterile male or barren female among you or among your livestock. ידבָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים לֹא יִהְיֶה בְךָ עָקָר וַעֲקָרָה וּבִבְהֶמְתֶּךָ:
sterile male: Heb. עָקָר, [meaning] that does not beget children. עקר: שאינו מוליד:
15And the Lord will remove from you all illness, and all of the evil diseases of Egypt which you knew, He will not set upon you, but He will lay them upon all your enemies. טווְהֵסִיר יְהֹוָה מִמְּךָ כָּל חֹלִי וְכָל מַדְוֵי מִצְרַיִם הָרָעִים אֲשֶׁר יָדַעְתָּ לֹא יְשִׂימָם בָּךְ וּנְתָנָם בְּכָל שׂנְאֶיךָ:
16And you shall consume all the peoples which the Lord your God gives you; you shall not spare them, nor shall you worship their gods, for that will be a snare for you. טזוְאָכַלְתָּ אֶת כָּל הָעַמִּים אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תָחוֹס עֵינְךָ עֲלֵיהֶם וְלֹא תַעֲבֹד אֶת אֱלֹהֵיהֶם כִּי מוֹקֵשׁ הוּא לָךְ:
17Will you say to yourself, "These nations are more numerous than I; how will I be able to drive them out"? יזכִּי תֹאמַר בִּלְבָבְךָ רַבִּים הַגּוֹיִם הָאֵלֶּה מִמֶּנִּי אֵיכָה אוּכַל לְהוֹרִישָׁם:
Will you say to yourself: Heb. כִּי תֹאמַר בִּלְבָבְךָ. [The word כִּי here] must mean “perhaps.” [I.e.,] will you perhaps say to yourself,“Because they are many, I will be unable to drive them out”? Do not say this [but rather,] do not fear them. It is, however, impossible to explain this with one of the other [three] meanings of כִּי so that the statement “You shall not fear them” (verse 18) will appropriately follow it. [See Rashi on Gen. 18:15.] כי תאמר בלבבך: על כרחך לשון דלמא הוא, שמא תאמר בלבבך מפני שהם רבים לא אוכל להורישם, אל תאמר כן, לא תירא מהם. ולא יתכן לפרשו באחת משאר לשונות של כי (גיטין ל) שיפול עליו שוב לא תירא מהם:
18You shall not fear them. You shall surely remember what the Lord, your God, did to Pharaoh and to all of Egypt: יחלֹא תִירָא מֵהֶם זָכֹר תִּזְכֹּר אֵת אֲשֶׁר עָשָׂה יְהֹוָה אֱלֹהֶיךָ לְפַרְעֹה וּלְכָל מִצְרָיִם:
19The great trials that your eyes saw, the signs, the wonders, the mighty hand, and the outstretched arm with which the Lord, your God, brought you out. So will the Lord, Your God, do to all the peoples you fear. יטהַמַּסֹּת הַגְּדֹלֹת אֲשֶׁר רָאוּ עֵינֶיךָ וְהָאֹתֹת וְהַמֹּפְתִים וְהַיָּד הַחֲזָקָה וְהַזְּרֹעַ הַנְּטוּיָה אֲשֶׁר הוֹצִאֲךָ יְהֹוָה אֱלֹהֶיךָ כֵּן יַעֲשֶׂה יְהֹוָה אֱלֹהֶיךָ לְכָל הָעַמִּים אֲשֶׁר אַתָּה יָרֵא מִפְּנֵיהֶם:
the trials: הַמַּסֹּת, [meaning] the trials. המסות: נסיונות:
the signs: For example, “and it became a serpent” (Exod. 4:3), [and]“will become blood on the dry land” (Exod. 4:9). והאותות: כגון ויהי לנחש (שמות ד:ג), והיו לדם ביבשת (שמות ד:ט) :
the wonders: The wondrous plagues. והמופתים: המכות המופלאות:
the mighty hand: This is the pestilence. והיד החזקה: זה הדבר:
and the outstretched arm: This refers to the sword in the plague of the firstborn. והזרוע הנטויה: זה החרב של מכת בכורות:
20And also the tzir'ah, the Lord, your God, will incite against them, until the survivors and those who hide from you perish. כוְגַם אֶת הַצִּרְעָה יְשַׁלַּח יְהֹוָה אֱלֹהֶיךָ בָּם עַד אֲבֹד הַנִּשְׁאָרִים וְהַנִּסְתָּרִים מִפָּנֶיךָ:
The tzir’ah: Heb. הַצִּרְעָה, a species of flying insect which injected poison into them [the Canaanites], making them impotent and blinding their eyes wherever they hid. — [Sotah 36a] הצרעה: מין שרץ העוף, שהיתה זורקת בהם מרה ומסרסתן ומסמאה את עיניהם בכל מקום שהיו נסתרים שם:
21You shall not be terrified of them, for the Lord, your God, Who is in your midst, is a great and awesome God. כאלֹא תַעֲרֹץ מִפְּנֵיהֶם כִּי יְהֹוָה אֱלֹהֶיךָ בְּקִרְבֶּךָ אֵל גָּדוֹל וְנוֹרָא:
22And the Lord, your God, will drive out those nations from before you, little by little. You will not be able to destroy them quickly, lest the beasts of the field outnumber you. כבוְנָשַׁל יְהֹוָה אֱלֹהֶיךָ אֶת הַגּוֹיִם הָאֵל מִפָּנֶיךָ מְעַט מְעָט לֹא תוּכַל כַּלֹּתָם מַהֵר פֶּן תִּרְבֶּה עָלֶיךָ חַיַּת הַשָּׂדֶה:
lest the beasts of the field outnumber you: But is it not so that if [the Israelites] obey the will of the Omnipresent, they need not fear the beasts? As it is said, “And the beasts of the field made peace with you” (Job 5:23). It was, however, revealed before him [Moses] that they would sin in the future. פן תרבה עליך חית השדה: והלא אם עושין רצונו של מקום אין מתיראין מן החיה, שנאמר (איוב ה, כג) וחית השדה השלמה לך, אלא גלוי היה לפניו שעתידין לחטוא:
23But the Lord, your God, will deliver them to you, and He will confound them with great confusion, until they are destroyed. כגוּנְתָנָם יְהֹוָה אֱלֹהֶיךָ לְפָנֶיךָ וְהָמָם מְהוּמָה גְדֹלָה עַד הִשָּׁמְדָם:
And He will confound them: All of this [word] is vocalized with a “kamatz” because the last“mem” is not part of the root, [but it is a suffix,] and it is equivalent to וְהָם אוֹתָם, “And He will confound them.” But in“and the wheel of his wagon shall break וְהָמַם ” (Isa. 28:28), the [word] is all root [letters], therefore, half of it [one syllable] has a “kamatz” and half of it has a“pattach,” just like any other verb of three letters. והמם: נקוד קמ"ץ כולו, לפי שאין מ"ם אחרונה מן היסוד, והרי הוא כמו והם אותם. אבל (ישעי' כח, כח) והמם גלגל עגלתו, כולו יסוד. לפיכך חציו קמ"ץ וחציו פת"ח, כשאר פעל של שלש אותיות:
24And He will deliver their kings into your hand, and you will destroy their name from beneath the heavens; no man will be able to stand up before you, until you have destroyed them. כדוְנָתַן מַלְכֵיהֶם בְּיָדֶךָ וְהַאֲבַדְתָּ אֶת שְׁמָם מִתַּחַת הַשָּׁמָיִם לֹא יִתְיַצֵּב אִישׁ בְּפָנֶיךָ עַד הִשְׁמִדְךָ אֹתָם:
25The graven images of their gods you will burn with fire; you shall not covet the silver or gold that is upon them and take it for yourself, lest you be ensnared by it, for it is an abomination to the Lord, your God. כהפְּסִילֵי אֱלֹהֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ לֹא תַחְמֹד כֶּסֶף וְזָהָב עֲלֵיהֶם וְלָקַחְתָּ לָךְ פֶּן תִּוָּקֵשׁ בּוֹ כִּי תוֹעֲבַת יְהֹוָה אֱלֹהֶיךָ הוּא:
26Nor should you bring an abomination into your house, lest you are to be destroyed like it, but you shall utterly detest it, and you shall utterly abhor it; for it is to be destroyed. כווְלֹא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ וְהָיִיתָ חֵרֶם כָּמֹהוּ שַׁקֵּץ | תְּשַׁקְּצֶנּוּ וְתַעֵב | תְּתַעֲבֶנּוּ כִּי חֵרֶם הוּא:
Chapter 8
1Every commandment that I command you this day you shall keep to do, that you may live and multiply, and come and possess the land that the Lord swore to your forefathers. אכָּל הַמִּצְוָה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם תִּשְׁמְרוּן לַעֲשׂוֹת לְמַעַן תִּחְיוּן וּרְבִיתֶם וּבָאתֶם וִירִשְׁתֶּם אֶת הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֵיכֶם:
Every commandment: [This is to be understood] according to its simple meaning. A midrashic explanation is [“the whole of the commandment… you shall keep”]: If you have started a mitzvah, finish it, because it is attributed only to the one who completes it, as it is said, “And the bones of Joseph, which the children of Israel had brought up from Egypt, they buried in Shechem” (Josh. 24:32). But did not Moses alone occupy himself with them to bring them up? [See Exod. 13:19.] However, since he did not complete the mitzvah [of burying the bones], and [the children of] Israel did, [this mitzvah] is accredited to their name. — [Tanchuma 6] כל המצוה: כפשוטו. ומדרש אגדה אם התחלת במצוה גמור אותה, שאינה נקראת המצוה אלא על שם הגומרה, שנאמר (יהושע כד, לב) ואת עצמות יוסף אשר העלו בני ישראל ממצרים קברו בשכם, והלא משה לבדו נתעסק בהם להעלותם, אלא לפי שלא הספיק לגומרה וגמרוה ישראל, נקראת על שמם:
2And you shall remember the entire way on which the Lord, your God, led you these forty years in the desert, in order to afflict you to test you, to know what is in your heart, whether you would keep His commandments or not. בוְזָכַרְתָּ אֶת כָּל הַדֶּרֶךְ אֲשֶׁר הוֹלִיכְךָ יְהֹוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה בַּמִּדְבָּר לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ לָדַעַת אֶת אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְוֹתָיו (כתיב מצותו)אִם לֹא:
whether you would keep His commandments: that you would not test Him or suspect Him [i.e., doubt His ways]. התשמור מצותיו: שלא תנסהו ולא תהרהר אחריו:
3And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather by, whatever comes forth from the mouth of the Lord does man live. גוַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִיעֲךָ כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל כָּל מוֹצָא פִי יְהֹוָה יִחְיֶה הָאָדָם:
4Your clothing did not wear out upon you, nor did your foot swell these forty years. דשִׂמְלָתְךָ לֹא בָלְתָה מֵעָלֶיךָ וְרַגְלְךָ לֹא בָצֵקָה זֶה אַרְבָּעִים שָׁנָה:
Your clothing did not wear out: The clouds of glory would rub their [the Israelites’] clothes and clean them so that they looked like freshly laundered clothes. And also their children, as they grew, their clothes grew along with them, like a snail’s shell, which grows along with it- [Pesikta d’Rav Kahana p. 92a] שמלתך לא בלתה: ענני כבוד היו שפין בכסותם ומגהצים אותם כמין כלים מגוהצים, ואף קטניהם כמו שהיו גדלים היה גדל לבושן עמהם, כלבוש הזה של חומט שגדל עמו:
nor did [your foot] swell: Heb. לֹא בָצֵקָה [This means:] Neither [did your foot] swell like dough בָּצֵק, as [usually happens] with those who walk barefoot, that their feet swell. לא בצקה: לא נפחה כבצק, כדרך הולכי יחף שרגליהם נפוחות:
5You shall know in your heart, that just as a man chastises his son, so does the Lord, your God, chastise you. הוְיָדַעְתָּ עִם לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ יְהֹוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ:
6And you shall keep the commandments of the Lord your God, to go in His ways, and to fear Him. ווְשָׁמַרְתָּ אֶת מִצְוֹת יְהֹוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וּלְיִרְאָה אֹתוֹ:
7For the Lord your God is bringing you to a good land, a land with brooks of water, fountains and depths, that emerge in valleys and mountains, זכִּי יְהֹוָה אֱלֹהֶיךָ מְבִיאֲךָ אֶל אֶרֶץ טוֹבָה אֶרֶץ נַחֲלֵי מָיִם עֲיָנֹת וּתְהֹמֹת יֹצְאִים בַּבִּקְעָה וּבָהָר:
8a land of wheat and barley, vines and figs and pomegranates, a land of oil producing olives and honey, חאֶרֶץ חִטָּה וּשְׂעֹרָה וְגֶפֶן וּתְאֵנָה וְרִמּוֹן אֶרֶץ זֵית שֶׁמֶן וּדְבָשׁ:
oil-producing olives: Heb. זֵית שֶׁמֶן, lit. olives of oil, [i.e.] olives that produce oil. זית שמן: זיתים העושים שמן:
9a land in which you will eat bread without scarcity, you will lack nothing in it, a land whose stones are iron, and out of whose mountains you will hew copper. טאֶרֶץ אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל בָּהּ לֶחֶם לֹא תֶחְסַר כֹּל בָּהּ אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל וּמֵהֲרָרֶיהָ תַּחְצֹב נְחשֶׁת:
10And you will eat and be sated, and you shall bless the Lord, your God, for the good land He has given you. יוְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת יְהֹוָה אֱלֹהֶיךָ עַל הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן לָךְ:Daily Tehillim: Psalms Chapters 83 - 87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Iggeret HaKodesh, middle of Epistle 5• Lessons in Tanya
• Sunday, Menachem Av 17, 5775 · August 2, 2015
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 5
We learned above that the Zohar teaches: “Who makes the Holy Name every day? He who gives charity to the poor.” The relevance of this answer, however, remained obscure. Now, therefore, equipped with the foregoing insights, we revert to the question with which this epistle opened: How does giving tzedakah to the poor “make a Name” for G‑d?
The Alter Rebbe explains as follows:
והנה באדם התחתון, למשל, מי שהוא חכם גדול להשכיל נפלאות חכמה
Now with terrestrial man, for example, when one who is so great a sage as to comprehend the wonders of wisdom
ומצמצם שכלו ומחשבתו באות אחד מדבורו
contracts his conception and thought into a single letter of his speech,
הנה זה הוא צמצום עצום וירידה גדולה לחכמתו הנפלאה
this is a stupendous contraction and a great descent for his wondrous wisdom.
ככה ממש, על דרך משל, ויתר מזה לאין קץ, היה צמצום גדול ועצום ורב
Precisely as in this analogy but infinitely more so, there was an immensely great and mighty contraction
כאשר בדבר ה׳ שמים נעשו בששת ימי בראשית, וברוח פיו כל צבאם
when during the Six Days of Creation “the heavens were made by the word of G‑d, and all their hosts by the breath of His mouth,”1
היא אות ה׳ של שם הויה ברוך הוא, אתא קלילא
i.e., by the letter hei — “a light letter” — of the Four-Letter Name of G‑d.
This is not only a single letter, but also an insubstantial one.
כמו שכתוב: בהבראם, בה׳ בראם
Thus it is written,2 “[These are the chronicles of heaven and earth] behibar’am” (i.e., ‘when they were created’). By revocalizing the Hebrew letters of this word, the Sages3 read it as if it were simultaneously pronounced b’hei bra’am. The verse would now mean, “These are the chronicles of heaven and earth; with the letter hei He created them.”
היא מקור הט׳ מאמרות שנמשכו ממאמר ראשון: בראשית, דנמי מאמר הוא
[This letter hei] is the source of the nine creative utterances which issued from the first utterance:Bereishit (“In the beginning”), which itself is a creative utterance,4
היא בחינת חכמה, הנקראת ראשית
and identical with the Sefirah of Chochmah,5 which is called reishit (as in the phrase, reishit chochmah — “the beginning of wisdom”6).
The descent of Chochmah, the source of the other nine creative utterances, into Malchut, the lowest of the Sefirot,involves an intense degree of contraction.
אך אז היתה המשכה וירידה זו בלי אתערותא דלתתא כלל
But at that time, at the beginning of creation, this downward flow from Chochmah to Malchut occurred without any arousal from below whatever,
כי אדם אין לעבוד גו׳
רק כי חפץ חסד הוא
it occurred solely9 “because He desires [to act with] kindness,”
ועולם חסד יבנה
as it is also written,10 “The world is built by kindness.”
וזהו: בהבראם, באברהם
And this is the meaning of [another interpretation of the verse, “These are the chronicles of heaven and earth] behibar’am” (i.e., ‘when they were created’). By transposing the Hebrew letters of this word, the Sages11 read this word as if it were simultaneously pronounced beAvraham(i.e., 'through [the attribute that characterizes] Abraham’),
כי חסד לאברהם כו׳
since12 “kindness is to Abraham.” Since Abraham embodies the attribute of Chesed, the verse thus intimates that heaven and earth were created through the attribute of Chesed.
אך אחר בריאת האדם לעבדה כו׳
But after the creation of man “to work it,”13 his life-long task being to draw down to this world a flow of Divine energy by means of an “arousal from below,” i.e., by means of his own spiritual labors,
אזי כל אתערותא דלעילא, לעורר מדת חסד עליון, הוא באתערותא דלתתא
every arousal from Above, to arouse the attribute of Supreme kindness, depends on an arousal from below,
בצדקה וחסד שישראל עושים בעולם הזה
through the acts of charity and kindness14 that Jews perform in this world.
Thus, these good deeds draw down Divine influence from the yud of the Divine Name, from the level of Chochmah, to the final hei of the Name, the level of Malchut. In this way, then, good deeds bring together and “make” the Name of G‑d, and draw it downward in its entirety.
לכן אמרו רז״ל: כל האומר אין לי אלא תורה, בלי גמילות חסדים, אפילו תורה אין לו
That is why our Sages, of blessed memory, have said:15 “Whoever says that he has nothing but Torah,” and thus no kindly deeds, “does not have even Torah;
אלא לעסוק בתורה ובגמילות חסדים
rather, one ought to engage in Torah and in the performance of acts of lovingkindness.”
כי הנה הגם דאורייתא מחכמה נפקת, ובאורייתא מתקיים עלמא, ובאינון דלעאן בה
For though the “Torah derives from Chochmah,”16 and “the world subsists by virtue of the Torah”17and “those who discourse in it,”18
כי בדבורם ממשיכים הארות והשפעות נוסח אחר: והשראות חכמה עילאה מקור התורה, לבחינת אותיות הדבור, שבהן נברא העולם
because by speaking of Torah subjects they elicit illuminations and effusions19 from Supreme Chochmah,the source of Torah, into the plane of the letters of speech with which the world was created,
כמאמר רז״ל: אל תקרי בניך אלא בוניך
as our Sages, of blessed memory, said, with regard to Torah scholars,20 “Do not read banayich (‘Your children’)but bonayich (‘Your builders’), for they build the world through their study of Torah, —
הרי המשכה זו היא בחינת ירידה גדולה
nevertheless, this flow of Chochmah to the letters of speech is a great descent.
ולזה צריך לעורר חסד עליון, הנמשך כמים ממקום גבוה למקום נמוך
To accomplish this it is necessary to arouse Supernal Chesed which, like water, is drawn down from a high place to a low place
באתערותא דלתתא, בצדקה וחסד תתאה
by means of an arousal from below, through acts of charity and kindness here below,
שממשיכים חיים וחסד, להחיות רוח שפלים ונדכאים
whereby one diffuses life and kindness,21 “to revive the spirit of the humble and downcast.”
By doing so one draws down Supernal kindness, so that the vitality of Chochmah descends to the letters of speech, the source of all creation.
וזה שכתוב: אל יתהלל חכם בחכמתו גו׳, כי אם בזאת יתהלל גו׳, כי אני ה׳ עושה חסד גו׳
And this is the meaning of the verse,22 “Let not the wise man glory in his wisdom, but in this let him glory — [in understanding and knowing Me,”23 but in such a manner that it brings about the fulfillment of the phrase that follows]: “for I am G‑d Who acts with kindness.”
We thus see that wisdom is justifiably glorified when it leads to an act of kindness which in turn evokes a reciprocal act of kindness from Above.
כי החסד הוא הממשיך חיי החכמה למטה
For it is Chesed, the kindly conduct of man here below, that results in the fulfillment of the verse, “I am G‑d Who acts with kindness,” i.e., with the Chesed of Asiyah, and that causes the vitality of Chochmah to issue downwards into the letters of speech, the source of all created beings.
ואם לא, הרי נקראת חכמתו לבדו
In the absence of this [kindly conduct], [the Torah study] that such a person undertakes is called “His wisdom” alone: it remains in heaven as an untapped resource in which that wise man cannot glory,
בלי המשכת חיים ממנה, חס ושלום
and there is no downward flow of life from it, G‑d forbid.
| FOOTNOTES | |
| 1. | Tehillim 33:6. |
| 2. | Bereishit 2:4. |
| 3. | Menachot 29b. |
| 4. | Rosh HaShanah 32a. |
| 5. | Cf. the Aramaic paraphrase of Targum Yerushalmi on Bereishit 1:1: בחוכמא. |
| 6. | Tehillim 111:10. |
| 7. | Bereishit 4:5. |
| 8. | “By inserting this verse (‘there was no man’), the Alter Rebbe evidently intends to negate the possibility that [unborn] souls too might initiate a comparable ‘arousal from below.’ This perspective allows us to better understand the emphasis in the phrase, ‘any arousal from below whatever.’ ” ( — Note of the Rebbe.) |
| 9. | Michah 7:18. |
| 10. | Tehillim 89:3. |
| 11. | Bereishit Rabbah 12:9. |
| 12. | Michah 7:20. |
| 13. | Bereishit 2:15. |
| 14. | “It will be noted that though the opening passage of this Epistle speaks of tzedakah alone, there are many variations thereafter: charity and kindness; acts of lovingkindness; charity and lovingkindness; charity and acts of lovingkindness; and so on.” ( — Note of the Rebbe.) |
| 15. | Yevamot 109b. |
| 16. | Zohar II, 121a, et al. |
| 17. | Op. cit. 200a, et al. |
| 18. | Ibid. I, 47a, et al. |
| 19. | A variant reading: “indwellings”. |
| 20. | Berachot 64a. |
| 21. | Cf. Yeshayahu 57:15. |
| 22. | Yirmeyahu 9:22-23. |
| 23. | “For this too is wisdom; moreover, its mainstay.” ( — Note of the Rebbe.) |
• Sefer Hamitzvos:Sunday, Menachem Av 17, 5775 · August 2, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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].
The 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.
Ishut - Chapter Twenty Five
Halacha 1
When a man marries a woman without having made any specifications about that matter, and it is discovered that she is bound by vows, he [may] divorce her without having to pay [her the money due her by virtue of] her ketubah - neither the fundamental requirement nor the additional amount.1
With regard to which vows does this rule apply? [I.e., a vow] not to eat meat, not to drink wine, or not to adorn herself with colored garments or with other objects with which women of her locale customarily adorn themselves.2 If, however, she is bound by other vows, she does not forfeit anything.
Halacha 2
Similar [rules apply when] a man marries a woman without having made any specifications about the matter, and it is discovered that she has one of the blemishes [that mar] a woman's [appeal to her husband], as outlined above.3 If the husband neither knew nor heard about this blemish, and did not willingly accept it, he [may] divorce [his wife] without having to pay [her the money due her by virtue of] her ketubah - neither the fundamental requirement nor the additional amount.
What is implied? If there is a bathhouse in the city, and he has relatives [in the town], he does not have the prerogative of saying: "I did not know about these blemishes." [This applies even if] the blemishes were located in hidden places. For we assume that he checks with his relatives [and asks them about his wife's condition]. [If he marries her nonetheless,] we can assume that he heard [about the blemishes] and accepted them.
If the town does not possess a bathhouse, or if he does not have relatives, he may issue a claim with regard to blemishes that are usually unseen. Regular fits of epilepsy are considered to be a blemish that is unseen.4
By contrast, with regard to physical blemishes that are openly seen, the husband cannot claim [not to have known about the blemish]. For they can be seen by everyone, and it may be assumed that he heard about them and accepted [the matter]. This law applies only in those places where it is customary for women to walk in the marketplace with their faces uncovered, and everyone recognizes each other and will say: "This is so and so's daughter," and "This is so and so's sister," as in the European cities of the present era.
In places where, by contrast, women do not go out to the marketplace at all, and if a girl goes out to the bathhouse in the evening she goes out veiled, and no one will see her except her relatives, a claim may be issued with regard to blemishes that can be openly seen as well.
[Such a claim may be issued] when there is no bathhouse in the city, or [the husband] does not have a relative with whom he can check. If, however, there is a bathhouse in the city, [even] when it is not customary for women to go out with their faces uncovered, if [the husband] has a relative in the city he may not issue such a claim, for everyone sees her naked in the bathhouse.
If the woman's habit is to cover herself and to hide even in the bathhouse, or she washes at night, or in a small private room in the bathhouse, so she will not be seen, and no one will know of her, [her husband] may issue a claim, even with regard to blemishes that can be seen openly.
These matters are concepts that reason dictates; they are not decrees of the Torah [to be accepted on faith].
Halacha 3
Some of the geonim have ruled that our Sages' statement that a husband can check [concerning his wife's appearance] with his relatives does not apply only to his relatives, but also to his friends. [According to their thesis,] even if a man lives in a city in which he does not have any relatives at all, if there is a bathhouse in the city he does not have the right to issue a claim, for it is impossible that he will not have friends, and he can tell one of his friends to have his wife or sister check the appearance of so and so [i.e., the woman he thinks of marrying]. Therefore, we assume that he had heard of [any blemishes she had] and accepted them.
I do not agree with this conclusion.5 For a man will not reveal all the concerns he has regarding matters such as these to anyone other than his relatives. Moreover, he will rely only on the word of his relatives.
Halacha 4
What is meant by a claim issued because of physical blemishes? If the blemishes that were found were such that it is certain that they existed before she was consecrated - e.g., an extra finger or the like - the burden of proof is on the father. He must prove that the husband knew about them and accepted them, or that they were such that we may assume that he knew.6 If he cannot bring proof, the woman may be divorced without receiving any [of the money due her by virtue] of her ketubah at all.7
[The following rules apply when] the blemishes were such that they could have come about after she was consecrated. If the blemishes were discovered after the woman entered her husband's home, the burden of proof is on the husband. He must show that she possessed these blemishes before she was consecrated, and that he entered into the relationship under false premises. If the blemishes were discovered while she still was in her father's home, the burden of proof is on [the father]. He must show that the blemishes came about after the consecration, and the husband suffered the loss.8
Halacha 5
If the husband brought proof that [the woman] had [the blemishes] before she was consecrated, or she admitted that fact, and the father brought proof that the husband had seen the blemishes and accepted them in silence, or that one could assume that he knew about them and accepted them, [the husband] is obligated with regard to the ketubah.
Halacha 6
If [a husband] had relations with his wife and waited several days,9 and [afterwards,] claimed that he discovered a blemish only then, his words are disregarded. [This applies] even if [the blemish] is in the folds [of the woman's skin] or on the sole of her foot. [The rationale is that] we presume that a man will not drink from a cup unless he checks it well first.10 [Therefore,] we assume that he knew [of the blemish] and accepted it.11
Halacha 7
[The following rules apply when a man] marries a woman and it is discovered that she does not have a fixed time for the onset of her menstrual period, but rather she does not feel anything until she begins to menstruate. She may engage in sexual relations only if she uses two cloths with which she checks herself, one before relations and one afterwards. In addition, her husband must also check himself with a cloth, as will be explained in Hilchot Issurei Bi'ah.12
Halacha 8
Even though this is a great blemish, it does not cause the woman to forfeit anything [with regard to her ketubah], for she can inspect herself and engage in relations.
[The following rules apply if] she inspected herself and then engaged in relations, and when she and her husband cleaned themselves afterwards, blood was found on either his cloth or her cloth.13 If this phenomenon recurred on three consecutive occasions, she is forbidden to remain married to her husband. Instead, she must be divorced, and she is not entitled to the money due [her by virtue of] her ketubah - neither the fundamental requirement nor the additional amount.14 Nor do any of the provisions of the ketubah apply to her. [She suffers these losses] because she is not fit to engage in sexual relations.15
When he divorces her, he may never remarry her. [This restriction was instituted,] lest her condition heal, in which instance his decision to divorce her would not have been final.16
Halacha 9
When does the above apply? When the woman had this condition from the beginning of her marriage, and on the first occasion that she engaged in relations she menstruated.
If, however, this ailment occurred after she married, it is the husband who suffers the loss.19 Therefore, if [the couple] engaged in relations once and the woman did not menstruate, and afterwards she began to menstruate whenever they engaged in relations, he must divorce her and pay her all [the money due her by virtue of] her ketubah. He may never remarry her, as explained above.
Halacha 10
Similarly, if a woman suffers blemishes after marriage, even if she becomes a leper [the loss is her husband's]. If he desires to remain married to her, he may. If he desires to divorce her, he must pay [her the money due her by virtue of] her ketubah.
Halacha 11
[The following rules apply when] a husband suffers blemishes after he marries. Even if his hand or foot is cut off, or he becomes blinded in one eye,20 and his wife no longer desires to live with him, he is not forced to divorce her and pay [her the money due her by virtue of] her ketubah. Instead, if she desires to remain married, she may. If she does not desire this, she may obtain a divorce without receiving [the money due her by virtue of] her ketubah, as is the law concerning any woman who rebels against her husband.21
If, however, he becomes22 afflicted by [constant] bad breath or a smell from his nose, or becomes a collector of dog feces, a miner of copper, or a tanner,23 he is forced to divorce his wife and pay [her the money due her by virtue of] herketubah [if she desires to terminate the marriage].24 If she desires, she may remained married to her husband.
Halacha 12
If a man becomes a leper,25 he is compelled to divorce his wife and pay [her the money due her by virtue of] her ketubah. Even if she desires to remain married to him, her request is not heeded. Instead, they are compelled to separate, because [having relations with] her will cause his flesh to be consumed. If she says: "I will remain married to him, [and we will live in the presence of] witnesses, so that we will not engage in relations," her request is heeded.
Halacha 13
[The following rules apply when] a woman's husband had [constant] bad breath or a smell from his nose, or he was a collector of dog feces, or the like, and he died [childless, causing his wife to be obligated to fulfill the mitzvah of eitheryibbum or chalitzah]. If [the yavam] possesses the same difficulty that his brother, [the late husband,] had, she has the right to say: "I was willing to accept this difficulty with regard to your brother. I am not willing to accept it with regard to you." He should perform the rite of chalitzah and pay [her the money due her by virtue of] her ketubah.26
"May you see your children [father] children, and may there be peace over Israel."27
| FOOTNOTES | |
| 1. |
The husband is not required to pay his wife the money due her by virtue of her ketubah, because their marriage agreement is considered to be a mekach ta'ut, an agreement entered into under false premises. For he did not expect to marry a woman bound by such vows. Nevertheless, in contrast to the law stated in Chapter 7, Halachah 6, in this instance - since the husband did not make an explicit statement to this effect when he consecrated the woman - he is required to divorce her formally.
|
| 2. |
These vows are considered by Ketubot 72b to cause innui nefesh, "the oppression of the soul." When a woman is bound by these restrictions, she will be depressed, and she will not be pleasant company for her husband. Hence, he is entitled to divorce her.
|
| 3. |
See Chapter 7, Halachah 7. In the instance described in the present halachah, a divorce is necessary because the husband did not make an explicit statement of intent.
|
| 4. |
The intent is epileptic fits that follow a set pattern. At these times the woman will not go out in public, and her affliction will therefore not be known.
|
| 5. |
The Shulchan Aruch (Even HaEzer 117:5) follows the Rambam's rulings. Rabbenu Asher follows the other opinion that the Rambam mentioned. It is also cited by the Ramah (loc. cit.).
|
| 6. |
E.g., a blemish on her face that her prospective husband obviously must have seen.
|
| 7. |
The Ramah (Even HaEzer 117:8) quotes opinions that maintain that if the father issues a definite claim, the burden of proof is on the husband.
|
| 8. |
The Rambam's wording literally means "his field became flooded." The intent is that the woman had already become his wife, and her suffering the blemish is his loss.
|
| 9. |
The Kessef Mishneh emphasizes that, as evident from the rationale the Rambam gives, what is important is that the couple engage in relations. For then we may assume that the husband looked at his wife's body first. The Rambam mentions waiting several days only to show that even if he waited - and thus it would appear that there is some basis to his claim - his words are disregarded.
|
| 10. |
The Rambam is obviously using a euphemism. The intent is that a husband will not enter into relations until he has looked at his wife's body.
|
| 11. |
The Maggid Mishneh notes the similarity to the laws regarding a husband's claim that his wife was not a virgin, as mentioned in Chapter 11, Halachah 15.
|
| 12. |
In that source (Chapter 4, Halachah 16), the Rambam states that the woman must insert a cloth into her vagina before relations and inspect it to make sure that there is no sign of bleeding. Similarly, after relations, both she and her husband must wipe themselves with cloths and check whether there is any sign of bleeding.
The Rambam's opinion is not accepted by all other authorities. Although his view is mentioned in the Shulchan Aruch (Yoreh De'ah 186:2), the Shulchan Aruch favors the view that requires such an inspection only on the first three occasions of intercourse after marriage.
|
| 13. |
Since the inspection was made directly after relations, we assume that she menstruated in the midst of the relations. It is forbidden to continue relations in such a situation.
|
| 14. |
Although there are authorities who maintain that she is entitled to the additional amount, the Rambam (and similarly, the Shulchan Aruch, Even HaEzer 117:1) frees the husband of the obligation. The rationale is that in contrast to an aylonit, he is forbidden to have relations with her. And in contrast to a sh'niyah, he could not have known that this condition existed beforehand. Hence, he is not obligated at all.
|
| 15. |
The recurrence of this phenomenon on three consecutive occasions is considered to be achazakah, causing us to presume that the woman will continue to experience menstrual bleeding in the midst of relations. Hence, these relations are forbidden.
|
| 16. |
I.e., the husband might consider his divorce as if it were made conditionally - i.e., that if her condition heals, it is not effective. For this reason, it is made clear that he may never marry her again.
|
| 17. |
For the sexual experience is different with each man, and it is possible that she will not menstruate in the midst of relations with another man. If, however, this occurs three times, with three different men, she is no longer permitted to marry.
|
| 18. |
Hilchot Issurei Bi'ah 4:21.
|
| 19. |
Since there was no difficulty at the time of marriage, it is the husband who bears the burden of the loss. (See Halachah 4.)
|
| 20. |
If, however, he becomes blinded in both eyes, or both his hands are cut off, he is compelled to divorce his wife (Ramah, Even HaEzer 154:4).
|
| 21. |
As explained in Chapter 14, Halachah 8, above.
|
| 22. |
If, before marriage, his prospective bride knew that he had these difficulties, or was involved in these professions and married him nevertheless, they are not considered to be grounds for divorce (Ramah, Even HaEzer 154:1).
|
| 23. |
All these professions cause a man to have a foul odor.
|
| 24. |
Although divorce proceedings must be commenced by the man, in these and certain other situations the court compels a man to commence these proceedings.
|
| 25. |
Here, the intent is not leprosy as described in the Torah (tzara'at), but rather the illness that is referred to as leprosy in contemporary terms.
|
| 26. |
I.e., pay this money from her deceased husband's estate.
|
| 27. |
This verse is lacking in all manuscript copies and early printings of the Mishneh Torah. It appears to be a printer's addition so that the text will conclude on a positive note. (The connection to the previous subject is based on the exegesis of the verse in Ketubot 50a.)
We find several halachot of the Mishneh Torah in which the Rambam concludes with a thought whose relevance goes beyond that of the laws that he outlined in that work, and others like this text, that conclude with the final relevant law without adding such thoughts.
|
Kelim - Chapter 6
Halacha 1
Whenever a k'li contracted impurity and, after it contracted impurity, it was broken to the point that its form was ruined and it could no longer serve the purpose for which it was made, it regains purity by being broken. Similarly, when keilim that were pure are broken, their broken pieces are not susceptible to ritual impurity.
Halacha 2
To what extent must a wooden or bone k'li be broken before it regains ritual purity? All keilim belonging to ordinary, private persons are pure when they are broken to the extent that they cannot contain a pomegranate.
What is implied? If a container was perforated to the extent that a pomegranate would fall through, it is pure. The pomegranate about which we are speaking is one of intermediate size, one that an onlooker would neither consider large or small and we are speaking about an instance where there are three pomegranates in a container, one touching the other.
If a k'li that had contracted impurity became perforated to the extent that an olive would fall from it, the owner patched it, it then was perforated again in a different place to the extent that an olive would fall from it, the owner patched it, and this pattern continued until the hole is large enough that a pomegranate would fall from it, even though it is patched entirely, it is pure, because it is a new entity.
Halacha 3
When keilim were originally made in a manner that pomegranates would fall from them, e.g., a basket and a rope-net carrier borne by camels and trellises, for vines are susceptible to ritual impurity unless their greater portion is torn.
Halacha 4
Even though rods were attached to trellises above them and below them to reinforce them, the trellises are pure. If a frame of any size was made for them, even if the entire trellis has holes large enough for pomegranates to fall through, it is susceptible to ritual impurity.
Halacha 5
The size of a hole that renders as pure all vessels that cannot contain pomegranates, e.g., a container of a fourth of a kab, half a fourth of a kab, and wicker servers, is one sufficient for olives to fall through. Although their borders have been ruined, if there remains enough of the vessel to contain even the slightest amount, it is impure.
Halacha 6
Breadbaskets are rendered as pure if they possess a hole large enough for a loaf of bread to fall through.
Halacha 7
Gardeners' bushels are rendered as pure if they possess a hole large enough for a bundle of vegetables to fall through. Bushels of homeowners are rendered as pure when they possess a hole large enough for a bundle of straw to fall through. Those used by bathhouse attendants are rendered as pure when they possess a hole large enough for stubble to fall through.
Halacha 8
A chest for bowls that cannot hold bowls is nevertheless susceptible to ritual impurity, because it can hold pots. Similarly, even if a chamber pot cannot contain liquids, since it can contain feces, it is susceptible to impurity.
Halacha 9
Any wooden container that is divided in two is pure even though its walls could serve as a container, as a frying pan does, with the exception of wooden utensils that half or a portion of them is considered as an independent utensil from its fashioning at the outset. Examples of the latter include a double table that at the outset was made in two parts and it is folded over and extended, a pot with compartments for different types of food which includes many bowls, each of its compartments having complete bowls, a double bench, and the like.
Similarly, when one of the holders in a wooden case for bottles or cups was ruined, the one that is ruined is pure and is not considered as joined to the other holders. If a second one is ruined, it is pure and is not considered as joined to the case. If all three are ruined, they are pure. Similar laws apply in situations involving comparable types of keilim.
Halacha 10
When the center of a wicker crate used to spread fertilizer is upraised and its sides are lower, it is still susceptible to impurity if one side is ruined, because it can still contain fertilizer from the other side. If the other side is also ruined, it is pure.
When part of a table or a counter for drinks is ruined, it is still susceptible to impurity until it was divided and separated into its component parts entirely. If one of its legs was removed, it is pure. This ruling also applies if the second was removed. If the third was also removed and one had the intent to eat on this table or counter like one eats on a serving board, it is susceptible to impurity. If not, it is pure.
Halacha 11
Wicker utensils whose borders have fallen off are pure. If even the slightest bit of the seal around their border remains, they are susceptible to impurity.
Halacha 12
When a serving board was filled with pieces of wood that were attached to it, it is pure. If it is covered with boards, it is susceptible to impurity.
Halacha 13
When a bench falls apart, it is pure. If one tied it together with straps or ropes, it is susceptible to impurity.
Halacha 14
A camel's saddle-baskets that were released are pure. If the driver returned and tied them, they are susceptible to impurity. Thus they can become susceptible to impurity and then released from impurity even ten times a day.
Halacha 15
When a table or a counter for drinks were covered with marble, but the place where cups are placed was left uncovered, it is susceptible to ritual impurity. If one covered the entire surface, it is pure. This ruling applies whether the coating is permanently affixed or not, whether it covers its frame or not, whether the table was made from valuable wood like boxwood or the like or from other wood, since it was covered, it is pure, as we explained.
Kelim - Chapter 7
Halacha 1
At which point does a leather k'li become susceptible to ritual impurity?
A shepherd's satchel - From the time its edges are folded over and sealed close to make a border, one trims the tiny pieces that project beyond the leather, and makes straps with which it could be closed.
A leather mat - When its borders are trimmed and its ornament is made.
A leather bedsheet - When its borders are sealed and trimmed.
A leather pillow or cushion - When its borders are sealed and the strands that emerge are trimmed. Similar laws apply in all analogous situations.
Tefillin - When one finishes the cube. Even though one will later add the strap, it is susceptible to impurity at this stage.
A leather base for a cradle for which loops will be made - When those loops are made.
A sandal - When its leather will be bent over.
A shoe - When it is placed on its mold. If, in the future, one will color it yellow and make designs, it is not susceptible to impurity until one colors it and makes designs.
Halacha 2
When a hide does not have the shape of a k'li, it is not susceptible to impurity. Therefore a leather hand-covering which people who gather thorns tie around their hands so that they will not be wounded by a thorn is not susceptible to impurity, for it is a simple hide and it does not have the form of a k'li. Similarly, a hide used to collect cow turds, a hide used to muzzle the mouth of an animal, a hide used to chase away bees when gathering honey, and a hide used as a fan because of the heat are pure and are not susceptible to impurity.
Halacha 3
All finger-coverings of leather are pure except those of fruit reapers. They are impure, because they are used to collect sumach berries. If they are torn and cannot hold the major portion of a sumach berry, they are pure.
Halacha 4
Leather belts and the pieces of leather amputees place on their stumps so they can walk on them on the ground are susceptible to impurity, because they have the form of a k'li. Similarly, leather rings which craftsmen place on their arms to hold up their garments to prevent them from interfering with them during their work are susceptible to impurity like other simple leather keilim.
Halacha 5
When a piece of leather is sewn to cover the hands and the arms of those who winnow grainheaps, travelers, or those who make flax, it is susceptible to ritual impurity. If it is used by painters or blacksmiths, it is not susceptible to impurity.
This is the general principle: Anything that is made as a receptacle, to protect one from thorns, or so that one will have a good grip is susceptible to impurity. Anything that is made as protection against sweat, i.e., so that the article with which one is working not be ruined because of the sweat of one's hands is not susceptible to impurity.
Halacha 6
How large must a hole in a leather k'li be for it to be pure? A carrying case for food - when its hole is large enough for a ball of the warp thread to fall through. If it cannot contain the warp, but it does contain the woof, it is susceptible to impurity unless the hole comprises the majority of the container.
Halacha 7
A leather sathchel whose inner pocket was ripped is still susceptible to impurity. It is not considered as attached to the pocket.
Halacha 8
The following laws apply when a drinking pouch was made from the hide of an animal, the scrotum was often left and was used as part of the container. If it was opened, it is pure, because it cannot contain liquids in the ordinary manner.
Halacha 9
When leather keilim have loops and straps - e.g., sandals worn on flat land or a pouch tied close with a strand - even though when they are untied, they do not have the shape of a k'li, they are still susceptible to impurity in that state. The rationale is that even an ordinary person can insert the strands in the loops and return the k'li to its previous shape. Similarly, if they contracted impurity and the straps were removed from them and their shape was undone, they are pure even though it is possible to restore them without a craftsman's activity.
Halacha 10
Although the strands from a pouch closed by strands have been removed, it is still susceptible to impurity, because it can still serve as a container. If it was straightened out and returned to the form of a simple piece of leather, it is pure. If one attached a hook from which it could be hung from below, it is susceptible to impurity even when it is straightened out, because it has the form of a k'li.
Halacha 11
A piece of leather used to wrap an amulet is susceptible to impurity. If one straightens it out, it is pure. If one uses it again to wrap an amulet, it is susceptible to impurity. It can become impure and pure, even ten times during a day.
The parchment on which one writes an amulet is pure. If one cut of a piece and made a ring to use it as an ornament, it is susceptible to impurity.
Halacha 12
The head tefillin is considered as four separate containers. Should it contract impurity from a human corpse and one remove the first compartment and then restore it, it is still a primary source of impurity as it was. This ruling also applies if one removes the second compartment and restores it. If one removed the third and restored it and removed also the fourth and restored it, the entiretefillin is considered a primary derivative of impurity. For he removed each one of them and then restored them all, thus it is as if this "second" tefillin touched the original tefillin.
If he then removed the first compartment a second time and then restored it, the tefillin remains a primary derivative as before. This ruling also applies if one also removed the second and the third compartments. If one removed also the fourth compartment and then restored the tefillin, it is entirely pure. For a primary derivative of impurity does not impart impurity to articles, because it is a derivative itself, as we explained.
Similarly, when a sandal was impure because of contact with a zav or the like and one of its pegs was detached and it was repaired, it is still impure as before. If the other one also became detached and he repaired it, the sandal is purified from the impurity, because it has new pegs. It is, however, impure due to contact with an article that is impure because of contact with a zav. If he did not repair the first until the second was detached, the heel or the toe of the sandal was removed, or it was divided in two, it is pure.
Halacha 13
When a shoe was damaged, if it does not cover the majority of the foot, it is pure.
Halacha 14
When do tefillin that have contracted impurity become pure again? The armtefillin - when it is released from the base on three sides. The head tefillin - when it is released from the base on three sides and each of the compartments are separated from each other.
Halacha 15
When a ball, a mold, an amulet, or tefillin were torn after they contracted impurity from a human corpse, one who touches them is impure. If he touches their contents, he is pure.
When a saddle that is impure is torn, one who touches its insides is impure, because the sewing attaches it to the saddle itself and it is considered as a single entity.
Kelim - Chapter 8
Halacha 1
All metal keilim are not susceptible to ritual impurity until the tasks involved in fashioning them are totally completed and they are no further tasks to be performed with them at all. Unfinished metal keilim, by contrast, are not susceptible to impurity at all.
Halacha 2
The following are unfinished metal utensils: anything that will be smoothed with a file, have its surfaced leveled, have its uneven points scraped away, be polished, be pounded with a hammer, or is lacking a handle or a rim. Such a utensil is not susceptible to impurity until it was finished and beautified to the extent that no work is required for it at all.
What is implied? A sword does not contract impurity until it has been smoothed, nor a knife until it has been sharpened. Similar concepts apply with regard to other comparable acts. Accordingly, when one makes utensils from a block of iron ore, a bar of metal, or the iron surface of a wheel, from plates, from the coverings of utensils, from the base of utensils, from the rims of utensils, from the handles of utensils, from metal scrap removed from utensils or pieces cut away from utensils, they are pure. For all of these are considered as unfinished metal utensils.
If, however, one fashions a utensil from broken metal utensils or from utensils that have worn out over the course of time, or from nails that were made from utensils, these are susceptible to impurity, because they are not in an unfinished state. If, however, it is not known whether nails were made from utensils or from blocks of iron ore, they are pure. Even if they were formed into a k'li, they are not susceptible to impurity.
Halacha 3
When a metal k'li is only lacking a cover, it is susceptible to ritual impurity. For the cover is not considered as part of the k'li itself.
Halacha 4
When a needle was made without a hole, but instead was smoothed and prepared for use in such a state at the outset, it is susceptible to impurity, because it can be used to remove a splinter. If, ultimately, however, one intends to make a hole in it, it is like other unfinished metal utensils and is not susceptible to impurity.
Halacha 5
We have explained that, according to Scriptural Law, unfinished metal keilimare pure and unfinished wooden keilim are impure and conversely, flat metalkeilim are impure and flat wooden keilim are pure. Thus keilim that are impure when made from wood are pure when made from metal. And keilim that are impure when made from metal are pure when made from wood.
Halacha 6
All articles of war, e.g., a sword, a spear, a helmet, armor, soldiers' boots, and the like are susceptible to ritual impurity. All ornaments for humans, e.g., a necklace, earrings, rings - whether with a seal or without a seal - or the like, are susceptible to ritual impurity. Even if a dinar was disqualified for use and it was adapted to be hung from the neck of a girl, it is susceptible to impurity. Similarly, a metal amulet is susceptible to impurity like other jewelry for humans.
Halacha 7
All ornaments used for animals and keilim, by contrast - e.g., the rings made for the neck of an animal and for the handles of keilim are pure and are not susceptible to impurity independently with the exception of the bell of an animal or a k'li that creates a sound desired by humans.
What is implied? When one makes bells for a spice mill, a cradle, book-covers, and children's diapers, they are pure. If one made clappers for them, they are susceptible to impurity. Since they were made to create a sound for a person, they are considered as ornaments for humans. Even if the clapper was removed afterwards, they are still susceptible to impurity, because it is still fit to generate a sound by banging it on a shard.
Halacha 8
The following rules apply when a bell was made for a person. If it was made for a minor, it is not susceptible to impurity unless it has its clapper, because it was meant to produce a sound. If it was made for an adult, it is considered as an ornament and is susceptible to impurity even though it does not have a clapper.
Halacha 9
All masks are susceptible to impurity. All seals are pure with the exception of a metal seal that is used to imprint a seal. All rings are pure except the rings worn on a finger. In contrast, the ring used to gird one's loins or one that is tied between one's shoulders is pure. A ring used as an animal collar is susceptible to impurity, because a person uses it to pull the animal. Similarly, a staff made of metal used to control an animal is susceptible to impurity.
Halacha 10
All keilim can become susceptible to impurity through thought, but do not lose that susceptibility unless a deed is performed to change their function. A deed negates the influence of a previous deed or thought, but thought does not negate the influence of a previous thought or deed.
What is implied? A ring used for an animal or a k'li that one thought to use as a ring for a person. That thought itself causes a change in the ring's status and makes it subject to ritual impurity, as if originally it was made with the intent of being used for a human. If, afterwards, one reconsidered and thought to leave it as a ring for an animal as it was, it remains susceptible to impurity, even though a person never used it as an ornament. For one thought does not negate the effect of another thought unless one performs a deed in the actual physical substance of the entity, for example, to polish it or to adjust it as is done for an animal.
If there was a ring used for humans and one thought to use it for an animal, it is still susceptible to impurity as it was originally, for a k'li's susceptibility to impurity cannot be nullified by thought. If one performed a deed, changing it into an animal's ring, it is not susceptible to impurity, for deed can negate the influence of a previous deed.
Halacha 11
The deeds of a deafmute, a mentally or emotionally compromised individual, or a minor are significant. Their thoughts are not significant, as explained above with regard to making foods susceptible to impurity.
Halacha 12
When one thought of using a bell used for a door for an animal, it is susceptible to impurity. When one made the bell of an animal suitable for a door, even if he attached it to the ground and even when he attached it with a nail, it remains susceptible to impurity until one performs a deed affecting the substance of the bell itself.
Halacha 13
The following laws apply when a craftsman makes - and carries a stock - of bells for both animals and doors. If the majority of his stock is made for entities that cause them to be susceptible to impurity, the entire stock is considered as susceptible to ritual impurity unless he sets aside a portion specifically for entities that do not cause them to be susceptible to impurity. If the majority is made for entities that do not cause them to be susceptible to impurity, the entire stock is not considered as susceptible to ritual impurity unless he sets aside a portion of the stock specifically for entities that cause them to be susceptible to impurity.
Halacha 14
Wherever bells are found, they are susceptible to impurity, except in large cities, for there the majority are made for doors.
Halacha 15
If a person tells a craftsman: "Make me two bells, one for a door and one for an animal," "...two mats, one to lie on and one to use in constructing a tent," "...two sheets, one for designs and one for a curtain for a tent," they both are susceptible to impurity unless he explicitly states: "This is for this purpose and this is for the other.
• Sunday, Menachem Av 17, 5775 · 02 August 2015
"Today's Day"
Wednesday Menachem Av 17 5703
Torah lessons: Chumash: Eikev, Revi'i with Rashi.
Tehillim: 83-87.
Tanya: As for an (p. 413) ...as mentioned above. (p. 413).
The Rebbe Tzemach Tzedek explained the relationship of fire and Inner Torah. Inner Torah gives vitality to the Revealed Torah. When one learns an halacha and knows that after his 120 years on earth he will learn the same halacha in gan eden, that puts a little fire into him.
Daily Thought:
Times Are Changing
The times in which we live are not ordinary times.
Everything is suddenly changing, rearranging itself. Technology leaps ahead daily, affecting the way we do things, how we communicate, our concept of life and the universe.
While an old world struggles to cling to its self-defeating patterns, the stage is set for a world as it is meant to be.
_____________________
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