Light Candles before sunset ––:––
Today's Laws & Customs:• Count "Forty-Nine Days to the Omer" Tonight
Tomorrow is the forty-ninth -- and last -- day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is forty-nine days, which are seven weeks, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai which commences tomorrow at nightfall.
Tonight's Sefirah: Malchut sheb'Malchut -- "Receptiveness in Receptiveness" (also: "Sovreignty in Sovereignty")
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
The deeper significance of the Omer Count
Today in Jewish History:
• Moses Transcribes (first part of) Torah (1313 BCE)
On Sivan 4 of the year 2448 from creation (1313 BCE)--two days before the revelation at Mount Sinai--Moses wrote down the first 68 chapters of the Torah, from Genesis 1:1 ("In the Beginning G-d created the heavens and the earth") to the Giving of the Torah in Exodus 19 (Exodus 24:4; Rashi ibid.).
Link: How and When was the Torah Written?
• Forced Conversion in Clermont (576)
A mob, accompanied by the bishop of Clermont-Ferrand, France, razed the local synagogue to the ground. The bishop then informed the Jews that he, as bishop, could have but one flock, and unless they were willing to embrace Christianity, they must leave the city. Five hundred Jews were forced to be baptized and the remainder fled to Marseilles.
• Jews Returned to Spain (1481)
Pope Sixtus IV instructed his local bishops that all Jews who had fled the Spanish Inquisition (see "Today in Jewish History" for Adar 7) should be sent back to Spain.
• Chmielnitzki Massacres (1648)
The Cossack rebellion against Polish rule in Ukraine, under the leadership of Bogdan Chmielnitzki (may his name be blotted out) began on the 4th of Sivan of the year 5408 from creation (1648 CE). In their bloody march through the Ukraine, Volhynia, Podolia, Poland proper and Lithuania, Chmielnitzki's peasant army massacred between 100,000 and 300,000 Jews. Three hundred Jewish communities were destroyed.
Links: Rabbi Abraham Abele Gombiner
Daily Quote:
Chassidim never say farewell, for they never depart from each other; wherever they are, they are one family[Rabbi Yosef Yitzchak of Lubavitch (Hayom Yom, 10 Adar II)]
Daily Study:
Chitas and Rambam for today:
Chumash: Bamidbar, 6th Portion Numbers 3:40-3:51 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 3
40The Lord said to Moses: Count every firstborn male aged one month and upward of the children of Israel, and take the number of their names. מוַיֹּ֨אמֶר יְהוָֹ֜ה אֶל־משֶׁ֗ה פְּק֨וֹד כָּל־בְּכֹ֤ר זָכָר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל מִבֶּן־חֹ֖דֶשׁ וָמָ֑עְלָה וְשָׂ֕א אֵ֖ת מִסְפַּ֥ר שְׁמֹתָֽם:
Count every firstborn male aged one month and upward: From the time he is no longer categorized as possibly a premature birth.
פקד כל בכור זכר וגו' מבן חדש ומעלה: משיצא מכלל ספק נפלים:
41And you shall take the Levites for Me I am the Lord instead of all firstborns among the children of Israel. And [take] the Levites' animals instead of all the firstborn animals of the children of Israel. מאוְלָֽקַחְתָּ֙ אֶת־הַֽלְוִיִּ֥ם לִי֙ אֲנִ֣י יְהוָֹ֔ה תַּ֥חַת כָּל־בְּכֹ֖ר בִּבְנֵ֣י יִשְׂרָאֵ֑ל וְאֵת֙ בֶּֽהֱמַ֣ת הַֽלְוִיִּ֔ם תַּ֣חַת כָּל־בְּכ֔וֹר בְּבֶֽהֱמַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
42So Moses counted every firstborn of Israel, as the Lord had commanded him. מבוַיִּפְקֹ֣ד משֶׁ֔ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָֹ֖ה אֹת֑וֹ אֶת־כָּל־בְּכ֖וֹר בִּבְנֵ֥י יִשְׂרָאֵֽל:
43The firstborn males aged one month and upward, according to the number of names, was twenty two thousand, two hundred and seventy three. מגוַיְהִי֩ כָל־בְּכ֨וֹר זָכָ֜ר בְּמִסְפַּ֥ר שֵׁמֹ֛ת מִבֶּן־חֹ֥דֶשׁ וָמַ֖עְלָה לִפְקֻֽדֵיהֶ֑ם שְׁנַ֤יִם וְעֶשְׂרִים֙ אֶ֔לֶף שְׁלשָׁ֥ה וְשִׁבְעִ֖ים וּמָאתָֽיִם:
44The Lord spoke to Moses, saying: מדוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
45Take the Levites instead of all the firstborns among the children of Israel and the Levites' animals instead of their animals, and the Levites shall be Mine I am the Lord. מהקַ֣ח אֶת־הַֽלְוִיִּ֗ם תַּ֤חַת כָּל־בְּכוֹר֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־בֶּֽהֱמַ֥ת הַֽלְוִיִּ֖ם תַּ֣חַת בְּהֶמְתָּ֑ם וְהָֽיוּ־לִ֥י הַֽלְוִיִּ֖ם אֲנִ֥י יְהוָֹֽה:
and the Levites animals…: The Levites’ animals did not redeem the clean firstborn animals of the Israelites, but their firstborn donkeys. One lamb belonging to a Levite could exempt many firstborn donkeys of an Israelite. The proof is that [Scripture] counts the excess number of [firstborn] men, but not the extra animals. [Bech. 4b]
ואת בהמת הלוים וגו': לא פדו בהמות הלוים את בכורי בהמה טהורה של ישראל, אלא את פטרי חמוריהם, ושה אחד של בן לוי פטר כמה פטרי חמורים של ישראל, תדע שהרי מנה העודפים באדם ולא מנה העודפים בבהמה:
46As for the two hundred and seventy three of the children of Israel who required redemption, who are in excess of the Levites, מווְאֵת֙ פְּדוּיֵ֣י הַשְּׁלשָׁ֔ה וְהַשִּׁבְעִ֖ים וְהַמָּאתָ֑יִם הָעֹֽדְפִים֙ עַל־הַֽלְוִיִּ֔ם מִבְּכ֖וֹר בְּנֵ֥י יִשְׂרָאֵֽל:
As for the two hundred and seventy-three of the children of Israel who required redemption: The firstborn among them who require redemption-these are the two hundred and seventy-three in excess of the Levites; from them you shall take five shekels per head. Such was the sale [price] of Joseph, the firstborn of Rachel, [for the price was] twenty silver pieces [i.e., twenty dinarim, four of which equal a sela]. [Gen. Rabbah 84:18]
ואת פדויי השלשה וגו': ואת הבכורות הצריכין להפדות בהם, אלו השלשה ושבעים ומאתים העודפים בהם, יתרים על הלוים, מהם תקח חמשת שקלים לגלגלת, כך היתה מכירתו של יוסף עשרים כסף, שהיה בכורה של רחל:
47you shall take five shekels per head, according to the holy shekel, by which the shekel is twenty gerahs. מזוְלָֽקַחְתָּ֗ חֲמֵ֧שֶׁת חֲמֵ֛שֶׁת שְׁקָלִ֖ים לַגֻּלְגֹּ֑לֶת בְּשֶׁ֤קֶל הַקֹּ֨דֶשׁ֙ תִּקָּ֔ח עֶשְׂרִ֥ים גֵּרָ֖ה הַשָּֽׁקֶל:
48You shall give the money to Aaron and his sons, in redemption for the firstborns who are in excess of them. מחוְנָֽתַתָּ֣ה הַכֶּ֔סֶף לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו פְּדוּיֵ֕י הָעֹֽדְפִ֖ים בָּהֶֽם:
49So Moses took the redemption money for those in excess of those redeemed by the Levites. מטוַיִּקַּ֣ח משֶׁ֔ה אֵ֖ת כֶּ֣סֶף הַפִּדְי֑וֹם מֵאֵת֙ הָעֹ֣דְפִ֔ים עַ֖ל פְּדוּיֵ֥י הַֽלְוִיִּֽם:
in excess of those redeemed by the Levites: Those remaining after the Levites had redeemed them with their very selves.
העדפים על פדויי הלוים: על אותן שפדו הלוים בגופן:
50He took the money from the firstborn of the children of Israel; one thousand, three hundred and sixty five of the holy shekels. נמֵאֵ֗ת בְּכ֛וֹר בְּנֵ֥י יִשְׂרָאֵ֖ל לָקַ֣ח אֶת־הַכָּ֑סֶף חֲמִשָּׁ֨ה וְשִׁשִּׁ֜ים וּשְׁל֥שׁ מֵא֛וֹת וָאֶ֖לֶף בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ:
one thousand, three hundred and sixty-five: This is the sum total, at five shekels per head: for two hundred firstborn, a thousand shekels. For seventy firstborn, three hundred and fifty shekels; for three firstborn, fifteen shekels. He [Moses] said, “How shall I do it? If I tell a firstborn to give five shekels, he will tell me, 'I am one of those redeemed by the Levites.’” What did he do? He brought twenty-two thousand slips [of paper] and wrote on them, “Levite.” [Then] two hundred and seventy-three slips and wrote on them, “five shekels.” He jumbled them and put them into an urn and told them,“Come and take your slips according to lot.” [Sanh. 17a]
חמשה וששים ושלש מאות ואלף: כך סכום החשבון חמשת שקלים לגלגלת. למאתים בכורות אלף שקל, לשבעים בכורות שלש מאות וחמשים שקל, לשלש בכורות חמשה עשר שקל. אמר כיצד אעשה, בכור שאומר לו תן חמשת שקלים, יאמר לי אני מפדויי הלוים. מה עשה, הביא שנים ועשרים אלף פתקין וכתב עליהן בן לוי, ומאתים ושבעים ושלשה פתקין כתב עליהן חמשה שקלים, בללן ונתנן בקלפי, אמר להם בואו וטלו פתקיכם לפי הגורל:
51Then Moses gave the money of those redeemed to Aaron and his sons, in accordance with the word of the Lord, as the Lord had commanded Moses. נאוַיִּתֵּ֨ן משֶׁ֜ה אֶת־כֶּ֧סֶף הַפְּדוּיִ֛ם לְאַֽהֲ֥רֹן וּלְבָנָי֖ו עַל־פִּ֣י יְהוָֹ֑ה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶֽׁה:
Daily Tehillim: Chapters 23 - 28• Hebrew text
• English text• Chapter 23
When King David was in the forest of Cheret and nearly died of starvation, God provided nourishment for him with a taste of the World to Come. David then composed this psalm, describing the magnitude of his trust in God.
1. A psalm by David. The Lord is my shepherd, I shall lack nothing.
2. He lays me down in green pastures; He leads me beside still waters.
3. He revives my soul; He directs me in paths of righteousness for the sake of His Name.
4. Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me; Your rod and Your staff-they will comfort me.
5. You will prepare a table for me before my enemies; You have anointed my head with oil; my cup is full.
6. Only goodness and kindness shall follow me all the days of my life, and I shall dwell in the House of the Lord for many long years.
Chapter 24
If the fulfillment of one's prayer would result in the sanctification of God's Name, he should pray that God act for the sake of the holiness of His Name. One should also invoke the merit of his ancestors, for we know that "the righteous are greater in death than in life"
1. By David, a psalm. The earth and all therein is the Lord's; the world and its inhabitants.
2. For He has founded it upon the seas, and established it upon the rivers.
3. Who may ascend the mountain of the Lord, and who may stand in His holy place?
4. He who has clean hands and a pure heart, who has not used My Name in vain or sworn falsely.
5. He shall receive a blessing from the Lord, and kindness from God, his deliverer.
6. Such is the generation of those who search for Him, [the children of] Jacob who seek Your countenance forever.
7. Lift up your heads, O gates, and be lifted up, eternal doors, so the glorious King may enter.
8. Who is the glorious King? The Lord, strong and mighty; the Lord, mighty in battle.
9. Lift up your heads, O gates; lift them up, eternal doors, so the glorious King may enter.
10. Who is the glorious King? The Lord of Hosts, He is the glorious King for all eternity.
Chapter 25
The verses in this psalm are arranged according to the alphabet, excluding the letters Bet, Vav, and Kuf, which together equal the numerical value of Gehenom (purgatory). One who recites this psalm daily will not see the face of purgatory.
1. By David. To You, Lord, I lift my soul.
2. My God, I have put my trust in You. May I not be put to shame; may my enemies not gloat over me.
3. Indeed, may all who hope in You not be put to shame; let those who act treacherously without reason be shamed.
4. O Lord, make Your ways known to me; teach me Your paths.
5. Train me in Your truth and teach me, for You are the God of my salvation; I yearn for You all day.
6. O Lord, remember Your mercies and Your kindnesses, for they have existed for all time.
7. Do not recall the sins of my youth, nor my transgressions; remember me in accordance with Your kindness, because of Your goodness, O Lord.
8. Good and upright is the Lord, therefore He directs sinners along the way.
9. He guides the humble with justice, and teaches the humble His way.
10. All the paths of the Lord are kindness and truth for those who observe His covenant and testimonies.
11. For the sake of Your Name, O Lord, pardon my iniquity, for it is great.
12. Whoever is a God-fearing man, him will He teach the path that he should choose.
13. His soul will abide in well-being, and his descendants will inherit the earth.
14. The secret of the Lord is to those who fear Him; He makes His covenant known to them.
15. My eyes are always turned to the Lord, for He releases my feet from the snare.
16. Turn to me and be compassionate to me, for I am alone and afflicted.
17. The sufferings of my heart have increased; deliver me from my hardships.
18. Behold my affliction and suffering, and forgive all my sins.
19. See how numerous my enemies have become; they hate me with a violent hatred.
20. Guard my soul and deliver me; may I not be put to shame, for I place my trust in You.
21. Let integrity and uprightness guard me, for my hope is in You.
22. Redeem Israel, O God, from all its afflictions.
Chapter 26
In this psalm King David inundates God with prayers and acts of piety, because he envies those who are his spiritual superiors, saying, "If only I were on their level of piety and virtue!"
1. By David. Judge me, O Lord, for in my innocence I have walked, and in the Lord I have trusted-I shall not falter.
2. Try me, O Lord, and test me; refine my mind and heart.
3. For Your kindness is before my eyes, and I have walked constantly in Your truth.
4. I did not sit with men of falsehood, and with hypocrites I will not mingle.
5. I detested the company of evildoers, and with the wicked I will not sit.
6. I wash my hands in purity, and circle Your altar, O Lord,
7. to give voice to thanks, and to recount all Your wonders.
8. I love the shelter of Your House, O Lord, and the place where Your glory resides.
9. Gather not in my soul with sinners, nor my life with men of bloodshed,
10. In whose hands are schemes, and whose right hand is filled with bribes.
11. But I walk in my innocence; redeem me and show me favor.
12. My foot stands on level ground; in assemblies I will bless the Lord.
Chapter 27
King David acknowledges and praises God, placing his trust in Him because of his victories in war. "Nevertheless, it is not wars that I desire, for I cannot gain perfection with them. Only one thing do I ask: to abide day and night in the study hall studying Torah, to gain perfection so that my soul may merit the life of the World to Come."
1. By David. The Lord is my light and my salvation-whom shall I fear? The Lord is the strength of my life-whom shall I dread?
2. When evildoers approached me to devour my flesh, my oppressors and my foes, they stumbled and fell.
3. If an army were to beleaguer me, my heart would not fear; if war were to arise against me, in this I trust
4. One thing I have asked of the Lord, this I seek: that I may dwell in the House of the Lord all the days of my life, to behold the pleasantness of the Lord, and to visit His Sanctuary.
5. For He will hide me in His tabernacle on a day of adversity; He will conceal me in the hidden places of His tent; He will lift me upon a rock.
6. And then my head will be raised above my enemies around me, and I will offer in His tabernacle sacrifices of jubilation; I will sing and chant to the Lord.
7. Lord, hear my voice as I call; be gracious to me and answer me.
8. In Your behalf my heart says, "Seek My countenance"; Your countenance, Lord, I seek.
9. Do not conceal Your countenance from me; do not cast aside Your servant in wrath. You have been my help; do not abandon me nor forsake me, God of my deliverance.
10. Though my father and mother have forsaken me, the Lord has taken me in.
11. Lord, teach me Your way and lead me in the path of righteousness, because of my watchful enemies.
12. Do not give me over to the will of my oppressors, for there have risen against me false witnesses, and they speak evil.
13. [They would have crushed me] had I not believed that I would see the goodness of the Lord in the land of the living.
14. Hope in the Lord, be strong and let your heart be valiant, and hope in the Lord.
FOOTNOTES
1.I trust that “the lord is my light and salvation” etc. (Rashi)
Chapter 28
A prayer for every individual, entreating God to assist him in walking the good path, to prevent him from walking with the wicked doers of evil, and that He repay the wicked for their wickedness and the righteous for their righteousness.
1. By David. I call to You, O Lord; my Strength, do not be deaf to me; for should You be silent to me, I will be like those who descend to the pit.
2. Hear the sound of my pleas when I cry out to You, when I raise my hands toward Your holy Sanctuary.
3. Do not draw me along with the wicked, with evildoers who speak of peace with their companions, though evil is in their heart.
4. Give them according to their deeds, and the evil of their endeavors; give them according to their handiwork, render to them their just desserts.
5. For they pay no heed to the acts of the Lord, nor to the work of His hands; may He destroy them and not rebuild them.
6. Blessed is the Lord, for He has heard the voice of my pleas.
7. The Lord is my strength and my shield; in Him my heart trusted and I was helped; my heart exulted, and with my song I praised Him.
8. The Lord is a strength to them; He is a stronghold of deliverance to His anointed.
9. Grant salvation to Your people and bless Your heritage; tend them and exalt them forever.
Tanya: Likutei Amarim, middle of Chapter 53• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Friday, Sivan 4, 5776 · June 10, 2016
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Friday, Sivan 4, 5776 · June 10, 2016
• Likutei Amarim, middle of Chapter 53
• ובבית שני, שלא היה בו הארון והלוחות
As for the Second Temple, in which the Ark and the Tablets did not repose, these being among the five things found in the First Temple and lacking in the Second,
אמרו רז״ל שלא היתה שכינה שורה בו, פירוש: מדרגת שכינה שהיתה שורה בבית ראשון, שלא כדרך השתלשלות העולמות
our Rabbis, of blessed memory, said1 that the Shechinah did not abide there. This means not that, G‑d forbid, the Shechinah did not abide there at all, rather it speaks of the category of the Shechinah which used to abide in the First Temple — which was not in the manner of the ordinary descent of the Worlds.
It was this level of Shechinah that did not abide in the Second Temple, but only a far lesser level.
אלא בבית שני היתה שורה כדרך השתלשלות והתלבשות: מלכות דאצילות במלכות דבריאה, ודבריאה במלכות דיצירה, ודיצירה בהיכל קדשי קדשים דעשיה
But in the Second Temple it abided according to the order of gradual descent, of Malchut of Atzilut vested in Malchut of Beriah and the latter in Malchut of Yetzirah, and the latter in the shrine of the Holy of Holies of Asiyah, that shrine being ChaBaD of Asiyah.
וקדשי קדשים דעשיה היה מתלבש בקדשי קדשים שבבית המקדש שלמטה, ושרתה בו השכינה: מלכות דיצירה, המלובשת בקדשי קדשים דעשיה
And the Holy of Holies of Asiyah was clothed in the Holy of Holies of the Temple below. In it rested theShechinah, i.e., Malchut of Yetzirah, which was clothed in the Holy of Holies of Asiyah.
ולכן לא היה רשאי שום אדם ליכנס שם, לבד כהן גדול ביום הכפורים. ומשחרב בית המקדש
Therefore, because the Shechinah resided in the Temple’s Holy of Holies, no man was permitted to enter there, except the High Priest on Yom Kippur. And since the destruction of the Temple,
of which the Sanctuary was a part, G‑d resides in the shrine of Holy of Holies of Torah and the mitzvot, for as mentioned earlier, the Shechinah must reside in the Holy of Holies:
אין לו להקב״ה בעולמו אלא ד׳ אמות של הלכה בלבד
“HaKadosh Baruch Hu (the Holy One, blessed be He) has but the four cubits of Halachah alone.”2
Torah is the shrine of the Holy of Holies that connects G‑d with the world, so that HaKadosh (the illumination of theShechinah, which is Kadosh, i.e., separated and apart from the world) should become Baruch (from the Hebrew root meaning “to draw down”) — drawn down into the world.
ואפילו אחד שיושב ועוסק בתורה, שכינה עמו, כדאיתא בברכות, פרק קמא. פירוש שכינה עמו
And even if one Jew sits and engages in Torah study, the Shechinah is with him, as is stated in the first chapter of Berachot.3 The phrase, “the Shechinah is with him” means that although he is a being of this material world, the Shechinah is nevertheless with him.
The level of Shechinah that is with him is:
כדרך השתלשלות והתלבשות מלכות דאצילות במלכות דבריאה ויצירה ועשיה
in order of the gradual descent and investment of Malchut of Atzilut in Malchut of Beriah and Yetzirahand Asiyah.
It is thus inferior even to the indwelling of the Shechinah in the Second Temple, an indwelling that did not require the vestment in Malchut of Asiyah.
It differs from the drawing down of the Shechinah in the world in general, in which case the identical progressive descent occurs, in that the Shechinah which resides in the world passes through the additional “garment” of kelipat nogah, while Torah and the mitzvot do not.
The reason that it must go through Malchut of Asiyah is that the overwhelming majority of the mitzvot of the Torah involve physical action. The Shechinah therefore descends into the level of action — Asiyah, as shall now be explained.
כי תרי״ג מצות התורה רובן ככולן הן מצות מעשיות, וגם התלויות בדבור ומחשבה, כמו תלמוד תורה, ברכת המזון, קריאת שמע ותפלה
For the 613 commandments of the Torah are by and large precepts which involve action, including even those mitzvot which are fulfilled by word and thought, such as Torah study, the Grace after Meals, the recital of the Shema, and prayer,
This is so even though these mitzvot involve thought — seeking to grasp the concepts in one’s studies, and to experience the kavanot of the Shema and prayer — and as such they are not bound up with action,
הא קיימא לן דהרהור לאו כדבור דמי, ואינו יוצא ידי חובתו בהרהור וכוונה לבד, עד שיוציא בשפתיו
for it has been ruled that meditation has not the validity of speech, and one does not fulfill one’s obligation by meditation [in a manner of hirhur] and kavanah alone, even when his manner of meditation is close to speech, as is the case when one thinks about the way in which he will utter certain words, which is called hirhur,until he gives it utterance with his lips;
וקיימא לן דעקימת שפתיו הוי מעשה
moreover, it has been ruled that the motion of the lips while one is speaking is considered an “action” — in which case all these mitzvot involve a form of action.
The Rebbe explains that the Alter Rebbe will now anticipate the following question: It still remains to be understood why specifically the four cubits of Halachah take the place of the Holy of Holies; why should this be not so when a Jew studies a subject in Torah which is not Halachah, for there too the Shechinah is with him? The Alter Rebbe therefore explains thatHalachah possesses the especial merit of expressing the Divine Will (as explained at length in Iggeret HaKodesh, Epistle 29).
ותרי״ג מצות התורה, עם שבע מצות דרבנן, בגימטריא כת״ר, שהוא רצון העליון ברוך הוא
And the 613 commandments of the Torah, together with the seven commandments of our Rabbis, combine to total the numerical equivalent of Keter (“crown”), which is the Supernal Will,
Will is called a crown, for like a crown it encompasses the head and brain; Iggeret HaKodesh, loc. cit., where this is discussed at length.
המלובש בחכמתו יתברך
which is clothed in His wisdom,
Thus, in addition to the fact that Torah is G‑d’s wisdom, which in its descent in the downward progression of Worlds becomes the shrine of the Holy of Holies for the Shechinah, there is the additional quality of its being the Supernal Will, which is even loftier than wisdom. This is uniquely found in the Halachah and the mitzvot, as they are expressions of the Supernal Will.
המיוחדות באור אין סוף ברוך הוא בתכלית היחוד
and they (G‑d’s Will and wisdom) are united with the light of the Ein Sof in a perfect union.
Further to an earlier statement that Torah derives from Supernal Wisdom, the Alter Rebbe will now say that the Oral Law also emanates from that source.
וה׳ בחכמה יסד ארץ, היא תורה שבעל פה דנפקא מחכמה עילאה, כמו שכתוב בזהר, דאבא יסד ברתא
“G‑d founded the earth with wisdom.”4 This refers to the Oral Law that is derived from Supernal Wisdom, as it is written in the Zohar, “The father (Chochmah) begat the daughter” (i.e., Malchut, the Oral Law; as it is written, “Malchut — the mouth, which we call the Oral Law”).
* * *
| FOOTNOTES | |
| 1. | Yoma 9b. |
| 2. | Berachot 8a. |
| 3. | Berachot 6a. |
| 4. | Mishlei 3:19. |
Rambam:
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• 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].
Full text of this 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].
Full text of this Mitzvah »
• 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.
• 1 Chapter: Korban Pesach Korban Pesach - Perek 9 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Korban Pesach - Perek 9
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Halacha 1
Anyone who partakes of a Paschal sacrifice may partake of it only in one company. It may not be removed from the company to partake of it. If one removes an olive-sized portion of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: "Do not remove the meat from the house to the outside,"for that prooftext uses a form of the word hotza'ah which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.
With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.
From the doorframe of a house inward is considered as part of the house. From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.
Halacha 2
When the meat of a Paschal sacrifice has been removed from its company - whether intentionally or inadvertently - it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is treifah. One is liable for lashes for partaking of it, as stated in Hilchot Ma'aseh HaKorbanot.
When part of a limb of a sacrificial animal is removed from its designated area,one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher's knife, if other sacrifices are involved. If it is a Paschal sacrifice - in which instance, it is forbidden to break its bones - one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.
Halacha 3
When two companies are partaking of their Paschal sacrifices in one house, each company must delineate its borders with a partition. From the words "from the meat... outside," the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.
Halacha 4
If the water with which they would mix their wines was in the center of the house, between the two companies, when the attendant rises to pour water, he should shut his mouth closed and then turn his face away from his company, keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies.
A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.
Halacha 5
When the divider between two companies has been undone, they should not partake of their Paschal sacrifices. Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies and one should not move from one company to another.
Halacha 6
The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiationwithout waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice, they need not reimburse them for their portion. If, however, only two enter on time, they should wait.
When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.
Halacha 7
One who gives an olive-sized portion of a Paschal sacrifice - whether the first Paschal sacrifice or the second - to an apostate who worships false deities, to a resident alien, or a gentile worker, violates a negative commandment,but is not liable for lashes. He is, however, liable for stripes for rebellious conduct.
The term "foreigner" mentioned in the Torah refers to one who worships alien deities. One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: "Neither a resident, nor an alien should partake of it."
Halacha 8
An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as ibid.:48 states: "No uncircumcised person shall partake of it." That verse can also be interpreted as meaning: He may not partake "of it"; he may, however, partake of matzah and bitter herbs. Similarly, it is permitted to feed matzah and bitter herbs to a resident alien, or a gentile worker.
Halacha 9
Just as the circumcision of one's sons and servants holds one back from slaughtering the Paschal sacrifice, so too, it holds him back from partaking of it, as ibid.:44 states: "He shall circumcise him, then he shall partake of it."
What is implied? One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.
How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed,his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice, or he was a tumtum and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male.
• 3 Chapters: Parah Adummah Parah Adummah - Chapter 8, Parah Adummah Parah Adummah - Chapter 9, Parah Adummah Parah Adummah - Chapter 10 • English Text | Hebrew Text | Audio: Listen | Download• Parah Adummah - Chapter 8
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Halacha 1
When a person was carrying water for the ashes of the red heifer on his shoulders and he stood and delivered a halachic ruling for others, rendered a judgment, a woman performed chalitzah in his presence, a girl performedmi'un in his presence, he gave directions to others, killed a snake or scorpion that did not present a threat to him, or took food from the market to set aside, the water is disqualified. The rationale is that he occupied himself with another activity before placing the ashes on the water.
If, however, he took food in order to eat and ate while he was proceeding on his way or killed a snake or scorpion that was preventing his progress, the water is acceptable, for these activities are necessary to carry the water. This is the general principle: Any activity that is considered as work which was performed before placing the ashes on the water, whether he stood still or not, disqualifies the water. When he performs an activity that is not considered as work, if he does not stand still, the water is acceptable. If he stands still, it is disqualified.
If he was walking while carrying such water and, while he was walking, he made an opening to walk through, the water he is carrying is acceptable, even though he made the opening with the intent of closing it afterwards. If he closes it before placing the ashes on the water, the water is disqualified. Similarly, if he dries fruit to eat, even if later he intends to dry the remainder, the water is acceptable. If he dries the remaining fruit before placing the ashes on the water, it is disqualified.
Halacha 2
The following laws apply if one was eating while carrying such water; he left over some food and cast the leftovers under a fig tree or under a net used to dry figs. If his intent was to prevent the food from perishing, the water is disqualified, because he performed work. If he cast it away because he no longer needs it, the water is acceptable.
When a person drew water to sanctify it and entrusted it to a watchman to oversee, the water is not disqualified if the owner performed work, because he entrusted it to a watchman. If the watchman performs work, he disqualifies it, because the water is in his domain and he takes the place of the owner.
If two people are watching such water and one performs work, the water is acceptable, because the other is watching. If the first returned to his watch and the second stood up and performed work, the water is acceptable. The water's status is maintained unless all of the watchmen perform work at the same time.
Halacha 3
The following rules apply when a person sanctifies water with one hand and performs work with another. If he sanctifies the water for himself, he disqualifies it, because he performed work before casting the ashes on the water. If he sanctified water for his colleague, the water is acceptable, because a person does not disqualify a colleague's water with the performance of such work. For the performance of work does not disqualify the act of sanctification; it disqualifies only the water, and that, only when the one performing the work is a watchman or the owner.
Halacha 4
When a person sanctifies water for himself and a colleague at the same time, his water is disqualified because of the activity he performed in sanctifying his colleague's water. If, however, he sanctifies water belonging to two other people at the same time, they are both acceptable, because the performance of work does not disqualify water belonging to others.
Halacha 5
When a person fills two buckets with his two hands for himself and sanctifies them at once, they are disqualified. If he sanctifies them individually, they are acceptable. If he sanctifies water for himself with both hands at the same time in one sanctification, it is acceptable. If he sanctified two buckets at the same time, they are both disqualified. If, with his two hands, he filled one bucket of water and sanctified another existing bucket for himself, they are both disqualified.
If he filled two buckets with his two hands for another person at the same time, when they are sanctified at once, they are both acceptable. If they were sanctified individually, they are disqualified. If he sanctifies water for another person with both hands at the same time as one sanctification it is acceptable. If, with his two hands, he filled one bucket of water and sanctified another existing bucket for another person, the bucket he filled is disqualified, but the bucket he sanctified is acceptable.
This is the general principle: Whenever work was performed when water was drawn, whether one drew the water for himself or for another person, it is disqualified, Whenever water was drawn according to law and then one performed work before placing the ashes upon it, if the water belonged to him, it is disqualified. If it belongs to someone else, it is acceptable.
In any situation when the water is in his hand and he performs work, whether there is a watchman who does not perform work or whether there is no watchman, the water is disqualified. When the water is not in his hand and he performed work, if there is a watchman, it is not disqualified. If there is no watchman, it is disqualified.
Halacha 6
When a person tells a colleague: "Sanctify water for me and I will sanctify water for you," and they sanctified water for each other, the first is acceptable and the second is disqualified, because he received a wage for sanctifying.
If one tells the other: "Draw water for me and I will draw water for you," and they drew water for each other, the first is unacceptable. The rationale is that since his intent was that his colleague should draw water for him in exchange, it is considered as if he drew water for himself and another person at the same time, in which instance, the water is disqualified. The second bucket is acceptable, because it is permitted to receive payment for drawing water and he did not perform work after drawing the water, nor did have an intent regarding another drawing of water.
Halacha 7
When a person tells a friend: "Sanctify water for me and I will draw water for you," they are both acceptable. The rationale is that work does not disqualify sanctification and it permitted to receive a wage for drawing water.
If one tells the other: "Draw water for me and I will sanctify water for you," they are both disqualified. The water drawn originally is disqualified, because it is considered as if he drew water and sanctified it at the same time and thus caused the water he drew to be disqualified because of the performance of work. And the water sanctified afterwards is disqualified, because it is as if he sanctified water for a wage, because it is as if he was repaying a debt for which he was liable.
Halacha 8
When a person goes to sanctify water for the ashes of the red heifer, he may take the key to the closet where the ashes are kept and open it to take out the ashes. If it is necessary to dig out the ashes, he may take a hatchet. He may take a ladder and carry it from place to place to bring the ashes. In all these circumstances, the water and the ashes remain acceptable. If after taking the ashes for the sanctification, he covered the container in which the ashes were held, locked the door of the closet, or stood the container where the ashes were held upright on the ground before casting the ashes on the water, the water is disqualified, but the ashes are acceptable to sanctify other water.
If, by contrast, he stood the container in which the ashes were held upright in his hand so that the remaining ashes would not be scattered, it is acceptable, because it is impossible to do otherwise. If he places it down on the ground, the water is disqualified and if he covers it, the water is disqualified.
If he took ashes and saw that the amount was excessive and returned some, it is acceptable. If he cast the ashes on the water and then returned some, the water is acceptable. If he cast the ashes on the water and saw that the amount was excessive and took some to sanctify other water, it is acceptable.
If he trimmed an olive leaf to use to cast the ashes, the ruling depends on his intent. If his intent was so that the leaf would not hold much ashes, the water is disqualified. If his intent was to direct the flow of the ashes so that they would enter the container holding the water, the water is acceptable.
Parah Adummah - Chapter 9
Halacha 1
How is the water sanctified with the ashes of the red heifer? One should place the water that was drawn for this purpose in a container and then place ashes on the water so that they will be seen on the surface of the water. This is sufficient even though it is a large barrel filled with water. He should then mix the entire contents. If he placed the ashes in the container first and then placed the water upon them, it is disqualified.
What then is meant by the Torah's statement Numbers 19:17: "And he shall place living water upon it"? That the ash should be mixed with the water.
Halacha 2
A person sanctifying must focus his concentration. He must cast the ashes on the water by hand. These concepts are implied by the phrase ibid.: "And he shall take for the impure person...." The latter words indicate that he must have a specific intent while sanctifying, drawing, and sprinkling.
Thus if the ashes of the red heifer fell from the container holding them into the water, he took the ashes with his hand, but then a friend or the wind thrust him and the ashes fell from his hand onto the water, or the ashes fell from his hand onto the side of the container or onto his hand and then onto the water, the water is disqualified,
Halacha 3
If one sanctified an amount of water insufficient for sprinkling in one container and sanctified another amount of water insufficient for sprinkling in another container, they are not sanctified. If the ashes were floating on the surface of the water and one gathered some from above and sanctified other water with it, it is sanctified. By contrast, any ashes that touched the water may not be used to sanctify water again even if they were dried. Indeed, even if ashes were blown onto water by the wind they may not be dried and used to sanctify other water.
Halacha 4
The following rules apply when there was a small container placed inside a large container, they were both filled with water drawn for the ashes of the red heifer, and their waters were intermingled. When one placed ashes on the water in the large container, all of the water in the small container became sanctified even though its opening is very narrow and no ashes entered there. The rationale is that the waters were intermingled.
Halacha 5
When there was a sponge in the water at the time one placed the ashes upon it, the water in the sponge is disqualified because it is not in a container.
What should the person do to remove the water? He should pour off all the water until he reaches the sponge, but should not touch the sponge. If he touches the sponge, no matter how much water is above it, all of the water is disqualified, because the water in the sponge is released and mixes with the acceptable water.
If a sponge falls into sanctified water, one should take it and squeeze it outside the container and the water in the container remains acceptable.
Halacha 6
When there are two adjacent troughs in one stone and ashes were placed into one of them, the water in the other is not sanctified. When there was a hole the size of a mouthpiece of a leather drinking pouch connecting the two or there was a layer of water even as thin as a garlic peel connecting them from above, if one placed the ashes into one, the water in the second is sanctified.
Halacha 7
When two stones are placed together to form a trough, two kneading troughs are placed together, or a stone trough was divided and then the two portions held together, were the ashes of the red heifer to be placed in one, the water between them is not sanctified. If the two entities were connected with lime or with plaster and they could be carried as one, the water between them is sanctified.
Halacha 8
When even the smallest amount of other water - even water that was drawn for the sake of the ashes of the red heifer - becomes mixed with sanctified water, it is disqualified. Similarly, if dew descends into such water, it is disqualified. If other liquids or fruit juices fall into it, the entire quantity should be poured out. The container must be dried; only afterwards can other sanctified water be placed in it.
If ink, black earth, or dark earth, or any entity that leaves a mark falls into such water, it must be poured out, but there is no need to dry the container. The rationale is that if any portion of the entity that leaves a mark will remain, it will be apparent.
Halacha 9
When a person immerses a container for water for the ashes of the red heifer in water that is not fit to be sanctified, he must dry it before he sanctifies other water in it. If he immersed it in water that is fit to be sanctified, he does not have to dry out the container. If, however, he immersed it with the intent of using it to hold sanctified water, he must dry it in any case.
Halacha 10
When a gourd was immersed in water that was fit to be sanctified, one may sanctify water in it. But one may not collect water that has already been sanctified with the ashes in it. The rationale is that the water in which it was immersed becomes absorbed in its substance; afterwards, it emerges, becomes mixed with the sanctified water, and disqualifies it.
If it became impure, even if it was immersed, we do not sanctify water in it. The rationale is that impure water is absorbed in its substance. It will flow out and become mixed with the water that is being sanctified in it.
Halacha 11
When crawling animals or teeming animals fell into water that was sanctified and broke open or caused its color to change, the water is disqualified. This applies even if they were very dry like an ant, moth, or lice that is found in grain. If he placed beetles in such water, it is disqualified even if they did not break open or cause the color of the water to change. The rationale is that they are like tubes and the water enters their body and departs from it, mixed with their body fluids.
Halacha 12
When a domesticated or wild animal drinks from sanctified water, he disqualifies it. Similarly, all birds disqualify it with the exception of a dove, because it sucks water and saliva does not flow from its mouth and become mixed in the water. Similarly, if any of the crawling animals drink from sanctified water, they do not disqualify it with the exception of the mole. It licks the water with its tongue and thus moisture will be released from its mouth into the water.
Halacha 13
When the appearance of water sanctified with the ashes of the red heifer changes without any external cause, it is acceptable. If it changes color because of smoke, it is disqualified. If it froze and then melted, it is acceptable, even if it melted in the sun. If, however, it was melted by fire, it is disqualified.
Halacha 14
When the appearance of the ashes of the red heifer changed without any external cause or because of smoke, they are acceptable. If their appearance changed because of dust, because lime or gypsum fell into them, or because even the slightest amount of oven ash fell into them, they are disqualified.
Halacha 15
When a person thinks about drinking water sanctified with the ashes of the red heifer, he does not disqualify it until he actually drinks from it. If he poured from the container directly to his throat without his lips touching the water in the container, he does not disqualify it.
Halacha 16
When a container in which the water for the ashes of the red heifer had been placed was left open and then one discovered it closed, the water is disqualified. We suspect that maybe a person who had not purified himself for dealing with the water for the ashes of the red heifer touched it, for it is certain that a person covered it.
The following rules apply if one left it covered and found it open. If a mole could have drunk from it or dew could have descended upon it at night, it is disqualified. If not, it is acceptable. The rationale is that two undeterminable factors are involved. It is unknown whether it was uncovered by a person or a domesticated animal, wild animal, or crawling animal. And if you would say that it was uncovered by a person, it is unknown whether he was pure with regard to the water of the ashes of the red heifer.
Halacha 17
When a person transfers sanctified water or water that was drawn to be sanctified to an impure person to watch, the water is disqualified.
Halacha 18
When two people are watching water and one becomes impure, the water is still acceptable, because it is in the domain of the other watchman. If the first purified himself and the other watchman became impure, it is acceptable because the water is in the domain of the first.
Parah Adummah - Chapter 10
Halacha 1
When a person draws water to be sanctified, he does not have to be the person who sanctified and sprinkles the water on an impure person. Instead, another person may sanctify it and another may sprinkle it. Similarly, a person may draw water with one container and pour it from container to container. And he may sanctify it in a different container, pour the sanctified water from one container to another, and sprinkle it from a different container.
Halacha 2
A person may draw water for the ashes of the red heifer and keep it in his possession without sanctifying it for as long as he desires. There is no difficulty in this. He may transport it from place to place and from city to city and then place ashes upon it and sanctify it whenever he desires.
Similarly, a person may keep sanctified water in his possession for many days or years and sprinkle from it on any day that he needs to until it is used up. He may transport it from place to place and from city to city. Similarly, a person may keep the ashes of the red heifer in his possession and transport it from place to place and from city to city. Once a container in which the ashes of the red heifer were held was transported in a ship on the Jordan River and an olive-sized portion of a corpse was discovered on the bottom of the ship, making the water impure. At that time, the High Court decreed that the water for the ashes of the red heifer and the ashes themselves should not be transported on a river, nor on a ship. Similarly, one should not float them on water, nor should a person stand on one side of a river and throw them to the other. A person may, however, pass through water until it reaches his neck while holding the ashes of the red heifer or sanctified water.
Similarly, a person and empty containers that were purified for the ashes of the red heifer and water that was drawn for the sake of the ashes of the red heifer that was not sanctified may be transported on a river and on a ship.
Halacha 3
Sanctified water may be transported on the Mediterranean Sea and it may be floated on such water. The decree encompassed only sanctified water and ashes on a river.
Halacha 4
When a person is transporting water to be sanctified - and, needless to say, water that has been sanctified - he should not sling the container over his back, but instead, should carry it in front of him, as implied by Numbers 19:9: "as safekeeping, as water for sprinkling." One can infer when it is watched, it may be used as water for sprinkling. If not, it is disqualified. If one filled two jugs, he should carry one in front of him and one behind him, because it is impossible to do otherwise.
Halacha 5
When water for the ashes of the red heifer was weighed on a scale, it is disqualified if one diverted his attention from it. If not, it is acceptable. If, however, one weighed other entities with water for the ashes of the red heifer, it is disqualified. The rationale is that since one used it as a weight, it is not considered as having been "watched."
All of the pure individuals who draw water, sanctify it, and sprinkle it and, similarly, all of the utensils used for drawing water, sanctifying it, and sprinkling it are acceptable if they were immersed on that day even though night has not fallen upon them. For all of the activities involving the red heifer, drawing the water, and sprinkling it are acceptable when performed by individuals who had immersed that day, as we explained.
Because of the Sadducees, all of the utensils that can be purified are made impure, immersed, and then used for the water for the ashes of the red heifer.
Halacha 6
Everyone is acceptable to sprinkle the water with the ashes of the red heifer with the exception of a woman, a tumtum, an androgynus, a deafmute, an intellectually and/or emotionally compromised person, and a minor who is not intellectually mature. Similarly,] an uncircumcised person is acceptable, for an uncircumcised person is not impure.
When an intellectually mature minor sprinkles such water and a woman helps him, she holds the water in her hand, his sprinkling is acceptable provided she does not hold his hand while he is sprinkling. If she held his hand while he is sprinkling, the sprinkling is unacceptable.
Halacha 7
The person sprinkling the water must have the intent to sprinkle on the impure person to purify him. If he sprinkled without such an intent, the sprinkling is invalid. The person upon whom the water is sprinkled, by contrast, does not need to have any intent. Instead, water may be sprinkled on a person with his knowledge or without his knowledge.
When a person has the intent to sprinkle such water in front of himself and he sprinkles behind himself, or he had the intent of sprinkling water behind himself and he sprinkled in front of himself, his sprinkling is invalid. If he had the intent to sprinkle such water in front of himself and he sprinkled in front, but to the sides, his sprinkling is acceptable.
Halacha 8
The person sprinkling the water need not dip the hyssop in the water for every sprinkling. Instead, he may dip the hyssop and sprinkle once and again until the water was completed. He may sprinkle on many people or many utensils - even 100 - at a time. Anyone who was touched by even the slightest amount of the water is pure, provided the one sprinkling had the intent of sprinkling on him.
If one dipped the hyssop with the intent of sprinkling on an entity that is susceptible to ritual impurity or on a person and, instead, sprinkled the water on an entity that was not susceptible to ritually impurity or on an animal, he need not dip the hyssop again if water remained on it. Instead, he may sprinkle the remainder on an impure person or utensil. The rationale is that, at the outset, he dipped it in the water in an acceptable manner. If, by contrast, he dipped the hyssop in the water in order to sprinkle it on an entity that is not susceptible to ritual impurity or on an animal, and sprinkled it on an impure man or utensil, the sprinkling is invalid until he dips the hyssop in the water a second time, while having the intent to sprinkle on a person or on an entity that is susceptible to ritual impurity.
Halacha 9
If he dipped the hyssop in the water with the intent of sprinkling on an entity that is not susceptible to ritual impurity, the water that drips from the hyssop are still acceptable. Therefore if it drips into a container and one dips the hyssop in it with the intent of sprinkling it on an entity that is susceptible to ritual impurity, the sprinkling is acceptable.
Halacha 10
Although the volume of the water of the ashes of the red heifer has been reduced, one may dip even the tips of the hyssop stalks and sprinkle, provided one does not use it like a sponge. When a flask has a thin opening, he may dip and withdraw the hyssop in the ordinary manner and then sprinkle with it. He need not be careful that it does not touch the sides of the container a second time.
• English Text | Video Class• Friday, Sivan 4, 5776 · June 10, 2016• "Today's Day"
Monday Sivan 4, 48th day of the omer 5703
Torah lessons: Chumash: Nasso, Sheini with Rashi.
Tehillim: 23-28.
Tanya: As for the (p. 279)...the Oral Law)." (p. 279).
Shavuot is an opportune time to achieve everything in improving Torah-study and avoda marked by fear (awe) of G-d, and also to strive in teshuva concerning Torah-study, without interference by the accusing Satan - just like the time of Shofar-sounding on Rosh Hashana and the holy day of the Fast of Yom Kippur.
• Daily Thought:
The Autograph
When He had finished His world, complete and whole, each thing in its place, the earth below and the heavens beyond,
. . . it was then that the Artist signed His holy name, with a vacuum in time, a motionless vortex to the constant change, a hollow through which the Infinite Light could enter within and kiss the finite world. And He called it Shabbat.
In each thing there is a Shabbat, an opening that allows life to enter, a desire to receive from Beyond. In each being there is a sense of wonder, of knowing that there is something greater. A something it will never know.
And through that opening it receives life. With that wonder, it opens itself to the Infinite.
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