Torah Reading
Shavuot Day 2: Deuteronomy 15:(vii) 19 “All the firstborn males in your herd of cattle and in your flock you are to set aside for Adonai your God; you are not to do any work with a firstborn from your herd or shear a firstborn sheep. 20 Each year you and your household are to eat it in the presence of Adonai your God in the place which Adonai will choose. 21 But if it has a defect, is lame or blind, or has some other kind of fault, you are not to sacrifice it to Adonai your God; 22 rather, eat it on your own property; the unclean and the clean alike may eat it, like the gazelle or the deer. 23 Just don’t eat its blood, but pour it out on the ground like water.
16:1 “Observe the month of Aviv, and keep Pesach to Adonai your God; for in the month of Aviv, Adonai your God brought you out of Egypt at night. 2 You are to sacrifice the Pesach offering from flock and herd to Adonai your God in the place where Adonai will choose to have his name live. 3 You are not to eat any hametz with it; for seven days you are to eat with it matzah, the bread of affliction; for you came out of the land of Egypt in haste. Thus you will remember the day you left the land of Egypt as long as you live. 4 No leaven is to be seen with you anywhere in your territory for seven days. None of the meat from your sacrifice on the first day in the evening is to remain all night until morning. 5 You may not sacrifice the Pesach offering in just any of the towns that Adonai your God is giving you; 6 but at the place where Adonai your God will choose to have his name live — there is where you are to sacrifice the Pesach offering, in the evening, when the sun sets, at the time of year that you came out of Egypt. 7 You are to roast it and eat it in the place Adonai your God will choose; in the morning you will return and go to your tents. 8 For six days you are to eat matzah; on the seventh day there is to be a festive assembly for Adonai your God; do not do any kind of work.
9 “You are to count seven weeks; you are to begin counting seven weeks from the time you first put your sickle to the standing grain. 10 You are to observe the festival of Shavu‘ot [weeks] for Adonai your God with a voluntary offering, which you are to give in accordance with the degree to which Adonai your God has prospered you. 11 You are to rejoice in the presence of Adonai your God — you, your sons and daughters, your male and female slaves, the L’vi’im living in your towns, and the foreigners, orphans and widows living among you — in the place where Adonai your God will choose to have his name live. 12 Remember that you were a slave in Egypt; then you will keep and obey these laws.
(Maftir) 13 “You are to keep the festival of Sukkot for seven days after you have gathered the produce of your threshing-floor and winepress. 14 Rejoice at your festival — you, your sons and daughters, your male and female slaves, the L’vi’im, and the foreigners, orphans and widows living among you. 15 Seven days you are to keep the festival for Adonai your God in the place Adonai your God will choose, because Adonai your God will bless you in all your crops and in all your work, so you are to be full of joy!
16 “Three times a year all your men are to appear in the presence of Adonai your God in the place which he will choose — at the festival of matzah, at the festival of Shavu‘ot and at the festival of Sukkot. They are not to show up before Adonai empty-handed, 17 but every man is to give what he can, in accordance with the blessing Adonai your God has given you.
Shavuot Day 2: Numbers 28:26 “‘On the day of the firstfruits, when you bring a new grain offering to Adonai in your feast of Shavu‘ot, you are to have a holy convocation; do not do any kind of ordinary work; 27 but present a burnt offering as a fragrant aroma for Adonai, consisting of two young bulls, one ram, seven male lambs in their first year, 28 and their grain offering — fine flour mixed with olive oil, six quarts for each bull, four quarts for the one ram, 29 and two quarts for each of the seven lambs — 30 plus a male goat to make atonement for you. 31 You are to offer these in addition to the regular burnt offering and its grain offering (they are to be without defect for you), with their drink offerings.
Shavuot Day 2: Habakkuk 2:20 But Adonai is in his holy temple;
let all the earth be silent before him.
3:1 This is a prayer of Havakuk the prophet about mistakes:
2 Adonai, I have heard the report about you.
Adonai, I am awed by your deeds.
Bring your work to life in our own age,
make it known in our own time;
but in anger, remember compassion.
3 God comes from Teman,
the Holy One from Mount Pa’ran. (Selah)
His splendor covers the sky,
and his praise fills the earth.
4 His brightness is like the sun,
rays come forth from his hand —
that is where his power is concealed.
5 Before him goes pestilence,
and close behind, the plague.
6 When he stands up, the earth shakes;
when he looks, the nations tremble,
the eternal mountains are smashed to pieces,
the ancient hills sink down;
the ancient paths are his.
7 I saw trouble in the tents of Kushan
and the tent hangings shaking in the land of Midyan.
8 Adonai, is it against the rivers,
against the rivers that your anger is inflamed?
Is your fury directed at the sea?
Is that why you ride on your horses,
and drive your chariots to victory?
9 You brandish your naked bow
and order it filled with arrows. (Selah)
You split the earth with rivers.
10 The mountains see you and tremble;
a torrent of water streams by;
the deep thunders forth,
as it raises enormous waves.
11 The sun and moon stand still in the sky
at the light of your arrows speeding by,
at the gleam of your glittering spear.
12 In fury you stride across the land,
in anger you trample the nations.
13 You come out to save your people,
to save your anointed one;
you crush the head of the house of the wicked,
uncovering its foundation all the way to the neck.
14 With their own rods you pierce the head of their warriors,
who come like a whirlwind to scatter us,
who rejoice at the prospect
of devouring the poor in secret.
15 You tread down the sea with your horses,
churning up the mighty waters.
16 When I heard, my whole body trembled,
my lips shook at the sound;
weakness overcame my limbs,
my legs gave way beneath me.
But I wait calmly for the day of trouble,
when it comes upon our assailants.
17 For even if the fig tree doesn’t blossom,
and no fruit is on the vines,
even if the olive tree fails to produce,
and the fields yield no food at all,
even if the sheep vanish from the sheep pen,
and there are no cows in the stalls;
18 still, I will rejoice in Adonai,
I will take joy in the God of my salvation.
19 Elohim Adonai is my strength!
He makes me swift and sure-footed as a deer
and enables me to stride over my high places.
For the leader. With my stringed instruments.
Today's Laws & Customs:• Second Day of Shavuot
Outside of the Land of Israel, Shavuot is observed for a 2nd day today.
Links: Shavuot
• Yizkor
Yizkor, the remembrance prayer for departed parents, is recited today after the morning reading of the Torah.
Links:
On Breavement and Mourning
• Sanctification of the Moon
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
- More articles on Kiddush Levanah from our knowledgebase.
• Ger Tzedek of Vilna Burned at the Stake (1749)
Avraham ben Avraham, the famed "Ger Tzedek" (Righteous Convert) of Vilna, was born as Valentin Potozki, the son of Count Potocki, one of the richest landowners in Poland. As a student in Vilna he discovered Judaism and decided to convert -- a capital offense in most countries in Christian Europe at the time. He fled to Amsterdam where he secretly converted to Judaism, assuming the name Avraham ben Avraham ("Abraham the son of Abraham").
Years later he returned to Vilna, where he was eventually recognized as the missing son of Count Potocki and arrested by the church. He refused to renounce his faith and was sentenced to death. He was burned at the stake in Vilna on the 2nd day of Shavuot of 1749.
Link: The Ger Tzedek of Wilno
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 2nd Portion Numbers 4:29-4:49 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 4
29[As for] the sons of Merari, you shall count them by their families, according to their fathers' houses. כטבְּנֵ֖י מְרָרִ֑י לְמִשְׁפְּחֹתָ֥ם לְבֵית־אֲבֹתָ֖ם תִּפְקֹ֥ד אֹתָֽם:
30From the age of thirty years and upward until the age of fifty years, you shall count them, all who come to the legion, to perform service in the Tent of Meeting. למִבֶּן֩ שְׁלשִׁ֨ים שָׁנָ֜ה וָמַ֗עְלָה וְעַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה תִּפְקְדֵ֑ם כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
31This is the charge of their burden for all their service in the Tent of Meeting: the planks of the Mishkan, its bars, its pillars, and its sockets. לאוְזֹאת֙ מִשְׁמֶ֣רֶת מַשָּׂאָ֔ם לְכָל־עֲבֹֽדָתָ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד קַרְשֵׁי֙ הַמִּשְׁכָּ֔ן וּבְרִיחָ֖יו וְעַמּוּדָ֥יו וַֽאֲדָנָֽיו:
32The pillars of the surrounding courtyard, their sockets, their pegs, and their ropes, all their implements for all the work involved. You shall designate by name the implements charged to them for their burden. לבוְעַמּוּדֵי֩ הֶֽחָצֵ֨ר סָבִ֜יב וְאַדְנֵיהֶ֗ם וִיתֵֽדֹתָם֙ וּמֵ֣יתְרֵיהֶ֔ם לְכָ֨ל־כְּלֵיהֶ֔ם וּלְכֹ֖ל עֲבֹֽדָתָ֑ם וּבְשֵׁמֹ֣ת תִּפְקְד֔וּ אֶת־כְּלֵ֖י מִשְׁמֶ֥רֶת מַשָּׂאָֽם:
pegs and ropes: of the pillars, since the pegs and ropes of the hangings were included in the burden assigned to the sons of Gershon. There were pegs and ropes for the bottom of the curtains and the hangings so that the wind should not lift them up, and there were pegs and ropes for the pillars all around, from which to hang the hangings from their upper edge with poles and rods, as was taught in [the Baraitha] Melecheth HaMishkan. — [ch. 5]
ויתדתם ומיתריהם: של עמודים, שהרי יתדות ומיתרי הקלעים במשא בני גרשון היו, ויתדות ומיתרים היו ליריעות ולקלעים מלמטה, שלא תגביהם הרוח, ויתדות ומיתרים היו לעמודים סביב לתלות בהם הקלעים בשפתם העליונה, וקלונסאות וקונטסין, כמו ששנויה במלאכת המשכן:
33This is the service of the families of the sons of Merari for all their service in the Tent of Meeting, which was under the supervision of Ithamar the son of Aaron the kohen. לגזֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹת֙ בְּנֵ֣י מְרָרִ֔י לְכָל־עֲבֹֽדָתָ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד בְּיַד֙ אִֽיתָמָ֔ר בֶּֽן־אַֽהֲרֹ֖ן הַכֹּהֵֽן:
34Moses, Aaron, and the chieftains of the congregation counted the sons of the Kohathites, according to their families and their fathers' houses. לדוַיִּפְקֹ֨ד משֶׁ֧ה וְאַֽהֲרֹ֛ן וּנְשִׂיאֵ֥י הָֽעֵדָ֖ה אֶת־בְּנֵ֣י הַקְּהָתִ֑י לְמִשְׁפְּחֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם:
35From the age of thirty years and upward, until the age of fifty years, all who come to the legion, for service in the Tent of Meeting. להמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
36Their tally, according to their families: two thousand, seven hundred and fifty. לווַיִּֽהְי֥וּ פְקֻֽדֵיהֶ֖ם לְמִשְׁפְּחֹתָ֑ם אַלְפַּ֕יִם שְׁבַ֥ע מֵא֖וֹת וַֽחֲמִשִּֽׁים:
37These are the numbers of the Kohathite families, all who served in the Tent of Meeting, who were counted by Moses and Aaron as directed by the Lord to Moses. לזאֵ֤לֶּה פְקוּדֵי֙ מִשְׁפְּחֹ֣ת הַקְּהָתִ֔י כָּל־הָֽעֹבֵ֖ד בְּאֹ֣הֶל מוֹעֵ֑ד אֲשֶׁ֨ר פָּקַ֤ד משֶׁה֙ וְאַֽהֲרֹ֔ן עַל־פִּ֥י יְהוָֹ֖ה בְּיַד־משֶֽׁה:
38The tally of the sons of Gershon, according to their families and their fathers' houses. לחוּפְקוּדֵ֖י בְּנֵ֣י גֵֽרְשׁ֑וֹן לְמִשְׁפְּחוֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם:
39From the age of thirty years and upward, until the age of fifty years, all who come to the legion, forservice in the Tent of Meeting. לטמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
40Their total, according to their families and their fathers' houses: two thousand, six hundred and thirty. מוַיִּֽהְיוּ֙ פְּקֻ֣דֵיהֶ֔ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם אַלְפַּ֕יִם וְשֵׁ֥שׁ מֵא֖וֹת וּשְׁלשִֽׁים:
41These are the numbers of the families of the sons of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted as directed by the Lord. מאאֵ֣לֶּה פְקוּדֵ֗י מִשְׁפְּחֹת֙ בְּנֵ֣י גֵֽרְשׁ֔וֹן כָּל־הָֽעֹבֵ֖ד בְּאֹ֣הֶל מוֹעֵ֑ד אֲשֶׁ֨ר פָּקַ֥ד משֶׁ֛ה וְאַֽהֲרֹ֖ן עַל־פִּ֥י יְהוָֹֽה:
42The tally of the families of the sons of Merari, according to their families and their fathers' houses. מבוּפְקוּדֵ֕י מִשְׁפְּחֹ֖ת בְּנֵ֣י מְרָרִ֑י לְמִשְׁפְּחֹתָ֖ם לְבֵ֥ית אֲבֹתָֽם:
43From the age of thirty years and upward, until the age of fifty years, all who come to the legion, for work in the Tent of Meeting. מגמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
44Their tally, according to their families: three thousand two hundred. מדוַיִּהְי֥וּ פְקֻֽדֵיהֶ֖ם לְמִשְׁפְּחֹתָ֑ם שְׁל֥שֶׁת אֲלָפִ֖ים וּמָאתָֽיִם:
45These are the numbers of the families of the sons of Merari, whom Moses and Aaron counted as directed by the Lord to Moses. מהאֵ֣לֶּה פְקוּדֵ֔י מִשְׁפְּחֹ֖ת בְּנֵ֣י מְרָרִ֑י אֲשֶׁ֨ר פָּקַ֤ד משֶׁה֙ וְאַֽהֲרֹ֔ן עַל־פִּ֥י יְהוָֹ֖ה בְּיַד־משֶֽׁה:
46All the numbers whom by Moses, Aaron, and the chieftains of Israel counted the Levites according to their families and their fathers' houses, מוכָּל־הַפְּקֻדִ֡ים אֲשֶׁר֩ פָּקַ֨ד משֶׁ֧ה וְאַֽהֲרֹ֛ן וּנְשִׂיאֵ֥י יִשְׂרָאֵ֖ל אֶת־הַֽלְוִיִּ֑ם לְמִשְׁפְּחֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם:
47from the age of thirty years and upward until the age of fifty years, who are fit to perform the service for the service and the work of carrying, in the Tent of Meeting. מזמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּ֗א לַֽעֲבֹ֨ד עֲבֹדַ֧ת עֲבֹדָ֛ה וַֽעֲבֹדַ֥ת מַשָּׂ֖א בְּאֹ֥הֶל מוֹעֵֽד:
to perform the service for the service: This refers to the music with cymbals and harps, which is a service for another service [the sacrifices].
עבדת עבדה: הוא השיר במצלתים וכנורות, שהיא עבודה לעבודה אחרת:
and the work of carrying: As it [the phrase] means literally.
ועבודת משא: כמשמעו:
48Their tally: eight thousand, five hundred and eighty. מחוַיִּֽהְי֖וּ פְּקֻֽדֵיהֶ֑ם שְׁמֹנַ֣ת אֲלָפִ֔ים וַֽחֲמֵ֥שׁ מֵא֖וֹת וּשְׁמֹנִֽים:
49As directed by the Lord, they were appointed by Moses, each man to his service and his burden; they were counted as the Lord had commanded Moses. מטעַל־פִּ֨י יְהוָֹ֜ה פָּקַ֤ד אוֹתָם֙ בְּיַד־משֶׁ֔ה אִ֥ישׁ אִ֛ישׁ עַל־עֲבֹֽדָת֖וֹ וְעַל־מַשָּׂא֑וֹ וּפְקֻדָ֕יו אֲשֶׁר־צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶֽׁה:
They were counted as the Lord had commanded Moses: Those that were counted were as commanded, from the age of thirty years until the age of fifty years.
ופקדיו אשר צוה ה' את משה: ואותן הפקודים היו במצוה מבן שלשים שנה ועד בן חמשים שנה
Daily Tehillim: Chapters 39 - 43• Hebrew text
• English text• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
FOOTNOTES
1.Upon recovery, David expresses thanks, not through sacrifices, by dedicating himself to Torah (Radak).
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge. (Metzudot)
2.My heart aches when I remember the pilgrims from lands east of Jordan, and those from distant Hermon and Mitzar, who would travel to Jerusalem for the festivals (Radak)
3.Before one misfortune has ended, another is already upon us; as if one calls the other to come (Metzudot).
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Tanya: Shaar Hayichud Vehaemunah, beginning of Shaar Hayichud• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Monday, Sivan 7, 5776 · June 13, 2016
• Shaar Hayichud Vehaemunah, beginning of Shaar Hayichud
• Shaar HaYichud VehaEmunah1
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Sivan 7, 5776 · June 13, 2016
The theme of this treatise, as the Rebbe notes, is stated in its subtitle:
להבין מעט מזעיר מה שכתוב בזהר, דשמע ישראל כו׳ הוא יחודא עילאה, וברוך שם כבוד מלכותו לעולם ועד הוא יחודא תתאה
Let us understand [at least] in a small measure, the statement of the Zohar,2 that3 Shema Yisrael... isyichuda ila‘ah (“higher-level Unity”) and4 Baruch shem kvod malchuto leolam vaed is yichuda tata’ah(“lower-level Unity”). For vaed equals echad through the substitution (and thereby the descent) of letters,5 as stated in the Zohar.
Thus, the object of Shaar HaYichud VehaEmunah will be to understand how it is possible to speak of two different levels of Divine Unity.
וידעת היום והשבות אל לבבך כי ה׳ הוא האלקים בשמים ממעל ועל הארץ מתחת, אין עוד
It is written:6 “Know this day and take it unto your heart that G‑d is the [mighty and just] L‑rd in the heavens above and upon the earth below; there is none other.”7
The verse, if understood simplistically, seems to declare that there are no other gods dwelling in heaven or earth.
וצריך להבין. וכי תעלה על דעתך שיש אלקים נשרה במים מתחת לארץ
This requires explanation. For would it occur to you that there is a god dwelling in the waters beneath the earth,
שצריך להזהיר כל כך: והשבות אל לבבך
so that it is necessary to caution so strongly [and negate this thought by stating that one should] “take it unto your heart,” and come to the realization that this is indeed not so?
הנה כתיב: לעולם ה׳ דברך נצב בשמים
It is written:8 “Forever, O G‑d, Your word stands firm in the heavens.”
ופירש הבעל שם טוב ז״ל
The Baal Shem Tov, of blessed memory, has explained this concept at length, and made it widely known9 that this means:
כי דברך שאמרת: יהי רקיע בתוך המים וגו׳
that “Your word” which you uttered, viz.,10 “Let there be a firmament in the midst of the waters...,”
תיבות ואותיות אלו הן נצבות ועומדות לעולם בתוך רקיע השמים
these very words and letters through which the heavens were created stand firmly forever within the firmament of heaven
ומלובשות בתוך כל הרקיעים לעולם להחיותם
and are forever clothed within all the heavens to give them life,
Note of the Rebbe: “The fact that these words were uttered thousands of years ago presents no problem, — ”
כדכתיב: ודבר אלקינו יקום לעולם
as it is written,11 “And the word of our L‑rd shall stand firm forever,”
ודבריו חיים וקיימים לעד כו׳
and as it is likewise written,12 “And His words live and stand firm forever....”
This refers not only to those creations such as the heavenly firmament which enjoy a permanent existence, but also to those creatures which perish as individuals, with only their species continuing to exist. In all instances, the Divine life-force which created a particular creature must constantly be vested within it, incessantly creating and vivifying it anew, just as it ceaselessly recreates the heavenly firmament, as shall soon be explained.
כי אילו היו האותיות מסתלקות לרגע, חס ושלום, וחוזרות למקורן
For if the creative letters were to depart even for an instant, G‑d forbid, and return to their source, that source being the degree of G‑dliness from whence they emanate,
היו כל השמים אין ואפס ממש, והיו כלא היו כלל
all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all,
וכמו קודם מאמר: יהי רקיע כו׳ ממש
exactly as before the utterance, “Let there be a firmament.”
Before that Divine utterance the firmament did not exist at all. Were the letters that constitute the Divine utterance to depart from the firmament, it would revert to the state of never having existed at all.
The Alter Rebbe now concludes that this is true not only of the firmament, but of all created beings.
וכן בכל הברואים שבכל העולמות עליונים ותחתונים
And so it is with all created things, in all the upper and lower worlds,
ואפילו ארץ הלזו הגשמית, ובחינת דומם ממש
and even this physical earth and the realm of the completely inanimate.
Even immobile beings that show no signs of animation or spirituality, not even the degree of animation observed in the process of growth in the vegetative world, — even this extremely low life-form constantly harbors within it the Divine life-force that brought it into being.
אילו היו מסתלקות ממנה לרגע, חס ושלום, האותיות מעשרה מאמרות שבהן נבראת הארץ בששת ימי בראשית
If the letters of the Ten Utterances by which the earth was created during the Six Days of Creation were to depart from it but for an instant, G‑d forbid,
היתה חוזרת לאין ואפס ממש, כמו לפני ששת ימי בראשית ממש
it would revert to naught and absolute nothingness, exactly as before the Six Days of Creation.
וזה שאמר האריז״ל, שגם בדומם ממש כמו אבנים ועפר ומים יש בחינת נפש וחיות רוחנית
This thought was expressed by the AriZal,13 when he said that even within that which appears to be utterly inanimate matter, such as stones or earth or water, there is a soul and spiritual life-force.
דהיינו: בחינת התלבשות אותיות הדבור מעשרה מאמרות המחיות ומהוות את הדומם
That is, i.e, although they evince no demonstrable form of animation, [within them] are nevertheless enclothed the letters of speech from the Ten Utterances which give life and existence to inanimate matter,
להיות יש מאין ואפס שלפני ששת ימי בראשית
enabling it to come into being out of the naught and nothingness that preceded the Six Days of Creation.
The Ten Utterances usher inanimate matter into a state of existence, in contrast to its former state of non-being, prior to the Six Days of Creation. Thus, the letters of the Ten Utterances which cause inanimate matter to be created are its soul and life-force.
ואף שלא הוזכר שם אבן בעשרה מאמרות שבתורה
Now, although the name אבן (“stone”) is not mentioned in the Ten Utterances recorded in the Torah, — how, then, can we say that letters of the Ten Utterances are enclothed within a stone?
אף על פי כן נמשך חיות לאבן על ידי צירופים וחילופי אותיות
nevertheless, life-force flows to the stone from the Ten Utterances by means of combinations and substitutions of their letters,
whereby an alef, for example, may take the place of a hei, since both letters are articulated by the same organ of speech, and so on,
המתגלגלות ברל״א שערים פנים ואחור, כמו שכתוב בספר יצירה
which are transposed in the “two hundred and thirty-one gates,” either in direct or reverse order,14 as is explained in Sefer Yetzirah,15
עד שמשתלשל מעשרה מאמרות ונמשך מהן צירוף שם אבן
so that ultimately the combination of letters [that forms] the name אבן descends from the Ten Utterances, and is derived from them,
והוא חיותו של האבן
and this combination of letters is the life-force of the stone.
וכן בכל הנבראים שבעולם
And so it is with all created things in the world.
The Holy Tongue, the Hebrew of the Torah, was the language used in creation. Thus, all created things are directly affected by their Hebrew names, as well as by the component letters of their names. In this, the Holy Tongue is unlike other, arbitrary languages, the meaning of whose words is the result of mere concensus.
השמות שנקראים בהם בלשון הקודש הן הן אותיות הדבור המשתלשלות ממדרגה למדרגה מעשרה מאמרות שבתורה
The names [of all creatures] in the Holy Tongue are the very letters of speech which descend, degree by degree, from the Ten Utterances recorded in the Torah,
להחיותו על ידי חילופים ותמורות האותיות ברל״א שערים, עד שמגיעות ומתלבשות באותו נברא
by means of substitutions and transpositions of letters through the “two hundred and thirty-one gates,” until they reach a particular created thing and become invested in it, thereby giving it life.
לפי שאין פרטי הנבראים יכולים לקבל חיותן מעשרה מאמרות עצמן שבתורה
This descent is necessary because individual creatures, unlike the more pervasive beings such as the heavens, earth, sun and moon, cannot receive their life-force directly from the actual Ten Utterances recorded in the Torah,
שהחיות הנמשך מהן עצמן גדול מאד מבחינת הנבראים פרטיים
for the life-force issuing directly from them is far greater than the capacity of the individual creatures; i.e., it is far too intense to serve as their life-force.
ואין כח בהם לקבל החיות אלא על ידי שיורד החיות ומשתלשל ממדרגה למדרגה פחותה ממנה, על ידי חילופים ותמורות האותיות
They can receive the life-force only when it descends and is progressively diminished, degree by degree, by means of substitutions and transpositions of the letters,
וגימטריאות, שהן חשבון האותיות
and by means of gematriot, their numerical values,
The life-force may be so muted that it reaches a created being not even through a transposition of letters, but merely through their numerical equivalent.
עד שיוכל להתצמצם ולהתלבש ולהתהוות ממנו נברא פרטי
until [the life-force] can be condensed and enclothed, and a particular creature can be brought forth from it.
וזה שמו אשר יקראו לו בלשון הקדש, הוא כלי לחיות המצומצם באותיות שם זה
And the name by which [the creature] is called in the Holy Tongue is a vessel for the life-force condensed into the letters of that name
שנשתלשל מעשרה מאמרות שבתורה, שיש בהם כח וחיות לברוא יש מאין ולהחיותו לעולם
which has descended from the Ten Utterances recorded in the Torah, that have the power and vitality to create a being ex nihilo and give it life forever.
דאורייתא וקודשא בריך הוא כולא חד
Why does it have the power to do so? — For16 “the Torah and the Holy One, blessed be He, are one.” Just as G‑d has the ability to create ex nihilo, so too do the Ten Utterances of the Torah.
| FOOTNOTES | |
| 1. | I.e., “The Gate to [the Understanding of] G‑d’s Unity and the Faith.” |
| 2. | I, 18b. |
| 3. | I.e., “Hear, O Israel, G‑d (Havayah) is our L‑rd (Elokim), G‑d is one”; Devarim 6:4. |
| 4. | I.e., “Blessed be the name of the glory of His kingdom forever and ever”; Pesachim 56a. |
| 5. | Zohar II, 134a. Hebrew grammar classifies the letters of the alphabet according to their syntactic functions, their respective sources in the organs of speech, and so on. Within each group, the letters are interchangeable. The letters alefand vav both belong to the group of “connective letters” (otiyot hahemshech), and may thus be interchanged. The letterschet and ayin fall into the category of guttural letters (otiot groniyot), and may likewise be interchanged. Hence אחד is the equivalent of ועד. |
| 6. | Devarim 4:39. |
| 7. | Note of the Rebbe: “This verse continues the idea of an earlier verse [4:39], which begins with the phrase אתה הראת (‘You have been shown...’), and which refers to the time at which the Torah was given. At that time ‘G‑d spoke to you...’ (4:12), [with a warning against worshiping any of the components of the created universe]: ‘Lest you become corrupt’ [and worship creatures] of the lowest level, [viz.,] ‘any fish in the water below the earth’ [4:18], or of the highest level, [viz.,] ‘Lest you raise your eyes heavenward...’ [4:19].” |
| 8. | Tehillim 119:89. |
| 9. | Note of the Rebbe: “As mentioned in Likkutei Torah, beginning of Parshat Acharei, the germ of this concept is to be found in Midrash Tillim [on this verse].” |
| 10. | Bereishit 1:6. |
| 11. | Yeshayahu 40:8. |
| 12. | Liturgy, Morning Prayer. |
| 13. | Note of the Rebbe: “See also Etz Chayim, Portal 50 (ch. 2, 10).” |
| 14. | Note of the Rebbe: “Enumerated in detail in Sefer HaPardes, Shaar HaTziruf, ch. 5.” The twenty-two letters of the Hebrew alphabet in two-lettered combinations yield a total of 462 combinations. Of these, half are the exact reverse of the other half, e.g., alef-bet, bet-alef. Hence, there are 231 two-lettered combinations in direct order and the same number in reverse order. |
| 15. | Ch. 2:4-5. |
| 16. | Cf. Zohar I, 24a; II, 60a. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Sivan 7, 5776 · June 13, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 308
Tampering with Signs of Tzaraat
"Take heed in the plague of tzaraat"—Deuteronomy 24:8.
It is forbidden to cut or burn off signs of tzaraat [e.g., white hairs] in order to change their appearance [so that the person does not appear impure].
Full text of this Mitzvah »• T
Shaving Hair-Area Tzaraat
"But the patch shall not be shaved"—Leviticus 13:33.
It is forbidden to shave the hair [in the area immediately surrounding] a hair-area tzaraat affliction.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 308
Tampering with Signs of Tzaraat
"Take heed in the plague of tzaraat"—Deuteronomy 24:8.
It is forbidden to cut or burn off signs of tzaraat [e.g., white hairs] in order to change their appearance [so that the person does not appear impure].
Full text of this Mitzvah »• T
ampering with Signs of Tzaraat
Negative Commandment 308
Translated by Berel Bell
Negative Commandment 309
The 308th prohibition is that we are forbidden from cutting off the signs of tzora'as or burning them in order to change their appearance.1
The source of this prohibition is G‑d's statement,2 "Be careful regarding the signs of tzora'as."
The Sifri says, "The verse, 'Be careful regarding the signs of tzora'as' constitutes a Biblical prohibition." Similarly, the Mishneh says,3 "Anyone who pulls off signs of tumah or burns healthy skin [within a mark of tzora'as] transgresses a Biblical prohibition," and is punished by lashes, as explained elsewhere.
FOOTNOTES
1.A white discoloration of the skin does not by itself render the person tameh. Only if it is followed by another sign of tumah — such as the growth of at least two white hairs or the development of a patch of healthy skin within the white area — does he become tameh. Pulling out these white hairs or burning the healthy skin to change its appearance would be covered by this prohibition.
2.Deut. 24:8.
3.Negaim 7:4.
Negative Commandment 307Shaving Hair-Area Tzaraat
"But the patch shall not be shaved"—Leviticus 13:33.
It is forbidden to shave the hair [in the area immediately surrounding] a hair-area tzaraat affliction.
Full text of this Mitzvah »
• Shaving Hair-Area Tzaraat
Negative Commandment 307
Translated by Berel Bell
The 307th prohibition is that we are forbidden from shaving the hair of a bald patch.1
The source of this prohibition is G‑d's statement,2 "Do not shave the bald patch."
The Sifri says, "What verse teaches us that one who pulls off signs of tumah from within a bald patch transgresses a Biblical prohibition? The verse, 'Do not shave the bald patch.' "
FOOTNOTES
1.A bald patch (nesek) renders a person tameh when it spreads or when gold-colored hairs grow within it. In order to tell whether or not it has spread, all the hair surrounding the bald area is shaved except for a border two hairs in width. This ring of hair serves as a mark to indicate whether the nesek has spread further.
Some explain that the Rambam considers this prohibition to be removing the gold hairs. Others hold that the prohibition is to cut off the ring of hair, and that cutting the gold hairs is covered by N308. See Kapach, 5731, note 84. Kapach, 5718, note 487. Yad HaLevi, note 1.
2.Lev. 13:33.
• 1 Chapter: Chagigah Chagigah - Perek 2 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Chagigah - Perek 2
Audio: Listen | Download | Video Class• Chagigah - Perek 2
Halacha 1
Women and servants are exempt from the obligation to appear before God on festivals. All men are obligated to appear with the exception of a deaf person, a mute, one who is emotionally or intellectually incapable of controlling himself, a minor, a blind person, one who is limp, one who is impure, one who is uncircumcised, and similarly, one who is old, sick, very dainty and spoiled to the extent they cannot ascend by foot. All of these eleven persons are exempt. All other men are obligated to appear before God.
To explain these categories in greater detail: A deaf person is exempt even if he can speak. Even if he is deaf in only one ear, he is exempt from appearing. Similarly, one who is blind in one eye or limp in one leg, is exempt. A mute even though he hears is exempt. A tumtum and an androgynus are exempt, because there is a doubt whether they are female. A person who is half-servant and half-free is exempt, because of the side of him that is a servant.
What is the source that all the above are exempt from appearing before God?Exodus 23:17 states: "All of your males shall appear"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 "When all Israel come to appear"; this excludes servants.
The phrase "When all Israel come to appear" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.
That passage continues: "So that they will hear." This excludes one whose hearing is not perfect. And it states: "So that they will learn." This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.
Exodus 34:24 states: "When you ascend to appear before the presence of God." The command is directed to one who can ascend by foot and thus excludes one who is limp, old, sick, or very dainty. And we have already explained in Hilchot Bi'at HaMikdash that a person who is impure is not fit to enter the Temple. And one is uncircumcised is loathsome like one who is impure.
Halacha 2
A scraper, i.e., one whose task is to gather the excrement of dogs and the like to use for the processing of hides or for medicinal purposes, one who quarries copper in its mine, and a leatherworker, even though they are loathsome because of their profession, should purify their bodies and their garments and ascend to Jerusalem together with the Jewish people as a whole to appear before God.
Halacha 3
Whenever a child can hold his father's hand and ascend from Jerusalem to the Temple Mount, his father is obligated to have him ascend and appear before God to train him in the observance of the mitzvot, as implied by the phrase: "All your males shall appear."
If the minor was limp, blind, or deaf, even in one of his organs, his father is not obligated to train him, even if his infirmity could be healed. The rationale is that if he was in this state when he was past majority, he would be exempt, as we explained.
Halacha 4
Everyone who is obligated to appear before God is obligated to bring a festive offering. Everyone who is exempt from appearing is exempt from bringing a festive offering. They are all obligated in the celebratory peace-sacrifices with the exception of a deafmute, a mentally or emotionally incapable individual, a minor, an uncircumcised person, and one who is impure.
A deafmute, a mentally or emotionally incapable individual, and a minor are exempt, because they are not fit to be given any responsibility and they are exempt from all the mitzvot stated in the Torah. An uncircumcised person and one who is impure are exempt, because they may not partake of sacred foods and are not fit to enter the Temple, as explained in Hilchot Biat HaMikdash andHilchot Ma'aseh HaKorbanot.
Halacha 5
If one was limp or blind on the first day of a festival and was healed on the second day, he is exempt from appearing before God and bringing the festive offering, because all of the remaining days of the festival are compensation for the first day, as we explained. Similarly, if he became impure on the night of the first day of a festival, he is exempt, even though he purifies himself on the following day. If, however, he became impure on the first day of the festival, he is obligated to bring his festive offering and the burnt-offering brought when appearing before God during the remaining days of the festival when he regains ritual purity.
Halacha 6
One who enters the Temple Courtyard during the days of a festival is not obligated to bring a burnt-offering whenever he enters, for the charge, "You shall not appear in My presence empty-handed," applies only on the fundamental celebration of the festival, the first day or the day which compensates for the first day. If he brings such a sacrifice at any time, we accept it, and offer it as a burnt-offering brought when appearing before God, for there is no limit to these offerings.
Halacha 7
When a person set aside ten animals for his festive offering, sacrificed some of them on the first day, and made an interruption, he should not offer the others, for he left them over. If he did not make an interruption, but instead, the day was pressing and he was not able to offer them all that day, he should offer the remainder on the following day.
Halacha 8
The burnt-offering brought when appearing before God may be brought only from ordinary funds like other sacrifices for which a person is obligated.The festive peace-offerings, by contrast, may be brought from funds from the second tithethat are intermingled with ordinary funds. He may purchase an animal with the intermingled funds and offer it as a festive peace-offering, provided that the minimum measure which one must eat first could be purchased with the ordinary funds. The rationale is that the festive peace-offerings are an obligation and any obligation must be satisfied with ordinary funds.
Halacha 9
A person may fulfill his obligation for festive peace-offering with animals designated as tithe-offerings. He should not, however, bring such an offering on the holiday. This is a decree, lest he tithe on the holiday.
Halacha 10
An Israelite fulfills his obligation for celebratory peace-offerings with vowed and pledged offerings and with tithe-offerings. Priests may also do so with their portions from the sin-offerings and the guilt-offerings, a firstborn offering, and the breast and fore-leg from a peace-offering. For this mitzvah involves rejoicing by eating sacrificial meat in God's presence and he has done that. Priests cannot fulfill their obligation by partaking of sin-offerings of fowl or of meal-offerings. For they are not meat that brings joy.
We already explained in the laws of the Paschal sacrifice, that the festive offering brought on the fourteenth of Nisan is a matter of choice. Therefore he does not fulfill his obligation for the festive offering with it. He does, however, fulfill his obligation for the celebratory peace-offering.
Halacha 11
When a person who had peace-offerings which he vowed or pledged to bring, slaughtered them on the day before a festival, even though he partakes of them on the festival, he does not fulfill his obligation for the festive offering, because it may only be brought from ordinary animals. He may, however, fulfill his obligation for celebratory peace-offerings with them. Even though he slaughtered them before the festival, since he partakes of them on the festival, he may fulfill his obligation with them, for he does not need to slaughter the celebratory peace-offerings at the time of celebration.
Halacha 12
A person should not bring a thanksgiving offering on the day of the fourteenth of Nisan, because of the leaven it includes, for we do not cause sacred foods to be disqualified. If one brought such an offering, he may fulfill his obligation for celebratory peace-offerings through it, as explained.
Halacha 13
If one says: "I vow to bring a thanksgiving through which I can fulfill my obligation to bring a festive offering," he is obligated to bring a thanksgiving offering, but he does not fulfill his obligation for the festive offering. For a festive offering must be brought from ordinary funds.
When a person sacrifices festive and celebratory peace-offerings, he should not eat while secluded, together with his children and his wife and think he is performing a perfect mitzvah. Instead, he is obligated to bring joy to the poor and unfortunate. Thus Deuteronomy 16:14 mentions: "the Levite, the stranger, the orphan, and the widow." One should grant them food and drink according to his wealth. If one partook of his sacrifices and did not bring joy to these together with him, to him are applied the words of censure, Hoshea 9:4: "Their sacrifices will be like the bread of those aggrieved for them, of which all who partake of it become impure. Instead, let their bread be for themselves."
The mitzvah is to give the Levite takes precedence over all the others, because he is not granted a portion and an ancestral heritage, nor is he given portions of the sacrificial meat. Therefore one must invite Levites to one's table and have them celebrate or give them presents of meat together with the tithes that are given to them, so that all their needs are met. Whoever forsakes a Levite, refrains from bringing him joy, and delays giving him the tithes during the festivals violates a negative commandment, as Deuteronomy 12:19 states: "Beware lest you abandon the Levite."
• 3 Chapters: Tum'at Tsara`at Tum'at Tsara`at - Chapter 2, Tum'at Tsara`at Tum'at Tsara`at - Chapter 3, Tum'at Tsara`at Tum'at Tsara`at - Chapter 4 • English Text | Hebrew Text | Audio: Listen | Download• Tum'at Tsara`at - Chapter 2
Hayom Yom:
• English Text | Video Class• Monday, Sivan 7, 5776 · June 13, 2016• "Today's Day"
Audio: Listen | Download• Tum'at Tsara`at - Chapter 2
Halacha 1
The white hair that is a sign of impurity for tzara'at is not less than two hairs. How long must they be? Long enough to be pulled out by tweezers. If one was long and the other was shorter than this measure or one was black and one white, or one was whole below but split in two above and so it appeared as two, or its base was black, but its top was white, the person is pure. If its base was white and its top dark, even though only the slightest amount was white, he is impure.
Halacha 2
When there are two white hairs in a blemish, even though there is black hair between them and they are scattered, one in this portion and one in another portion, they serve as a sign of impurity. Even if the blemish was exactly the size of a gris, the space of the black hair does not reduce its size.
Whether the two hairs are in the midst of the baheret and it surrounds them or they are at its edge, the person is impure. If, however, they are at its side, outside of it, he is pure. The skin from which the two white hairs grow must be white in order to impart impurity.
If the two hairs originate in the midst of the blemish, but lie out of it, he is impure. If they originate outside of it, but lie within it, they are not a sign of impurity.
Halacha 3
Any shade of whiteness in the hair causes the person to be deemed impure, whether they were white as snow or a very weak shade of whiteness. Since they appear white, he is impure.
Halacha 4
White hair is not a sign of impurity unless it is inside the baheret itself.
What is implied? If there is a baheret and in its midst there is a boil, burnt skin, a bohak, a boil that has healed, a burn that has healed and there were two white hairs in the boil, the burnt flesh, or the bohak that is in the midst of the blemish, they are not signs of impurity. It is like a baheret that does not have white hair, in which instance, the person should be isolated. This ruling is rendered even though the baheret surrounds the boil, the burnt flesh, the healed boil or burnt flesh or the bohak in which the two hairs were located.
Similarly, if the boil, the burnt flesh, the healed boil or burnt flesh or the bohaksurround the two hairs, they are not a sign of impurity. The baheret is like abaheret that does not have white hair and the person should be isolated.
Halacha 5
If the boil, the bohak, or the burnt flesh that surround, are next to, or divide the white hairs disappear and thus the two hairs are found in the baheret itself at the end of the first week or the end of the second week of the isolation period, the person is declared as definitively impure. If these abnormal skin features do not disappear, he should be released from the process of inspection.
Halacha 6
White hair is not a sign of impurity unless the baheret precedes the white hair. This can be inferred from Leviticus 13:10: "And it turned hair to white." Implied is that the baheret caused it to turn white. If, however, the white hair existed before the baheret, it is like a baheret that does not have a sign and the person should be isolated.
Halacha 7
The following rule applies when a person had a baheret which contained white hair which caused him to be deemed definitively impure, and afterwards, thebaheret disappeared and left the white hair in its place. He was then deemed pure. Afterwards, another baheret returned to the place of the first baheret and thus there was white hair in its midst. This hair is called "entrusted hair." It is not a sign of impurity. The phrase "And it turned hair to white" implies that thebaheret in question must cause the color of the hair to change and not anotherbaheret.
Halacha 8
The following rules apply if a person had a baheret the size of a gris, it contained two white hairs, and therefore he was deemed definitively impure. A portion half the size of a gris disappeared and he was deemed pure. The two hairs were located in the portion half the size of a gris that remained. Afterwards, half a gris returned to the place where the half that disappeared was. Thus there were two white hairs in a baheret the size of a gris. This is not considered a sign of impurity, for one entire baheret must cause the color of the two hairs to change.
Halacha 9
When a person had a baheret that was half the size of a gris without any white hair inside of it and then another baheret that was half the size of a gris which contained one white hair erupted at its side, the person should be isolated. If a person had a baheret that was half the size of a gris with one white hair inside of it and then another baheret that was half the size of a gris which contained one white hair erupted at its side, the person should be isolated. When a person had a baheret that was half the size of a gris without any white hair inside of it and then another baheret that was half the size of a gris which contained two white hairs erupted at its side, the person should be deemed definitively impure. The rationale is that a baheret preceded the two white hairs.
When there is a doubt whether the white hair came first or the baheret came first, the person is deemed impure. It appears to me that this impurity is of a questionable nature.
Tum'at Tsara`at - Chapter 3
Halacha 1
Flesh that heals is not considered as a sign of impurity unless it is the size of a lentil when a square is imposed upon it or more. How large is that? Enough for four hairs to grow, two lengthwise and two widthwise. The flesh that heals must be in the center of the baheret and the baheret must surround it on all sides with there being a margin of the size of two hairs or more between the healthy flesh and the edge of the baheret. If, however, the healthy flesh is at the side of the baheret, it is not a sign of impurity.
If the healthy flesh was scattered in different places in the baheret, e.g., there was healthy flesh the size of a mustard seed in one place and healthy flesh the size of a mustard seed in another place, they are not combined to be considered as the size of a lentil even though they are both in the midst of the same baheret. Instead, there must be healthy flesh the size of a lentil when a square is imposed upon it or more in one place in the midst of the baheret.
Halacha 2
Healthy flesh imparts impurity regardless of its shade; it can be red, black, or white provided it is not one of the four shades of whiteness that we described.
Halacha 3
Flesh that healed is not a sign of impurity unless it is in the baheret itself.
What is implied? In the midst of a baheret, there was a boil, burnt flesh, or a healed boil or burnt flesh, or a bohak and there was totally healthy flesh in the midst of these abnormal skin features. Even though the healthy flesh is in the midst of the baheret, it is not a sign of impurity, because it is within the boil, the burnt flesh, the bohak, or their healed flesh. Similarly, if a boil or its healed flesh, burnt flesh or its healed flesh, or a bohak surrounds the healthy flesh, or one of these abnormal skin features is directly next to the healthy flesh at its side, or one of these abnormal skin features divides the healthy flesh and enters within it, it is not a sign of impurity. This is like a baheret that does not have any sign of impurity and the person should be isolated.
If the boil, the burnt flesh, or the bohak in which the healthy flesh was found, that was at its side, that surrounded it, or that entered it disappeared and thus the healthy flesh alone was found within the baheret at the end of the first week or at the end of the second week, the person should be deemed definitively impure. If they did not depart, he should be released from the process of inspection.
Halacha 4
Healthy flesh is always a sign of impurity, whether the healthy flesh existed before the baheret or the baheret existed before the healthy flesh, because concerning it, the Torah does not state: "And it turned." Although the Torah does state Leviticus 13:10: "And it turned hair to white and there was healthy flesh in the si'ait," there is no need for a blemish to have both white hair and healthy flesh. Instead, each one independently is a sign of impurity. They were mentioned together only to identify the measure of healthy flesh that imparts impurity: enough to contain enough white hair to cause a person to be deemed impure, i.e., two hairs.
Halacha 5
When a baheret is exactly the size of a gris and, in its midst, there is healthy flesh exactly the size of a lentil, the afflicted person should be deemed definitively impure. If the size of the baheret or the size of the healthy flesh was diminished, he is pure. Similarly, if the size of the healthy flesh in thisbaheret increased, he is pure. The rationale is that a baheret does not impart impurity because of healthy flesh until it has a margin of afflicted flesh the width of two hairs on every side.
If the healthy flesh was less than a lentil and then it increased until it reached the size of a lentil, the afflicted person should be deemed definitively impure. If the size of the healthy flesh then diminished or disappeared, its status returns to its initial state and there is no sign of impurity.
Halacha 6
If a baheret is larger than a gris and it contains healthy flesh that is larger than a lentil, the afflicted person is impure whether they increase or decrease in size, provided the size of the baheret does not decrease to less than a gris, the size of the healthy flesh does not decrease to less than a lentil, and the healthy flesh does not come within two hairsbreadth of edge of the baheret, as we explained.
Halacha 7
When the baheret is the size of gris and there is healthy flesh the size of a lentil or more surrounding it from the outside and a second baheretsurrounding the healthy flesh, the inner baheret would cause the afflicted person to be isolated, for it does not have a sign of impurity. The outer baheretcauses him to be deemed definitively impure, because there is healthy flesh in its midst.
If the healthy flesh that was between the two blemishes was diminished or disappeared entirely - whether it was diminished or reduced from the inside or was diminished from the outside, the two are considered as one baheret that does not have a sign of impurity.
Halacha 8
When a baheret is located at the tip of one of the limbs and there is healthy flesh in its midst at the tip, it is not considered as a sign of impurity, because the healthy flesh divides the blemish into two. Thus one portion streams down one side of the limb and another portion streams down the other. The person is thus not deemed impure, because Leviticus 13:5 states: "And the priest shall see it." Implied is that he shall see the entire blemish as a single entity.
These are the 24 tips of the limbs that do not impart impurity when healthy flesh is found upon them: the tips of the fingers and the toes, the tips of the ear and the nose, the tip of the corona of the male organ, and the tips of a woman's breasts. The tips of a man's breasts, warts, and blisters, by contrast, impart impurity if there is a baheret and healthy flesh upon them.
Halacha 9
When there was a flat surface the size of a gris at the tip of any of these limbs, a blemish imparts impurity. If they were round as is the case for most people, blemishes are pure.
What is implied? If there is a baheret the size of a gris at the tip of one's nose or the tip of one's finger, descending to either direction, he is pure, as implied by the phrase: "And the priest shall see it." Implied is that he shall see the entire blemish as a single entity.
Tum'at Tsara`at - Chapter 4
Halacha 1
The increase of a blemish imparts impurity regardless of its size, provided the increase was one of the shades of blemishes that impart impurity. If, however, the increase was the color of a bohak, it is not considered as an increase. An increase of a blemish is a sign of impurity only when it spreads beyond the blemish. If, however, it spreads within the blemish, the person's original status is unchanged.
What is implied? There was a baheret with less than a lentil of healthy flesh inside of it. He was therefore isolated. At the end of a week, the size of the healthy flesh was diminished or it disappeared entirely, it is not considered as an increase. For, to be significant, an increase of a baheret may not spread within its own midst, but rather outside of it.
Halacha 2
An increase is not considered as a sign of impurity unless it comes after isolation. If, however, a person came at the outset and the priest saw the blemish increasing, he does not deem the person definitively impure. Instead, he isolates him until the end of the week and then observes it.
Halacha 3
To be significant, an increase may not spread into a boil or into burnt flesh or into a healed boil or burn, nor on the head, nor on the beard even though they became bald and the hair was removed from them, as implied by Leviticus 13:7: "If the blemish will spread on the skin." If, however, a baheret spreads to a bohak, it is considered an increase.
Halacha 4
If a boil, burnt flesh, a bohak, or a healed boil or burn separate between an increase and the original blemish, it is not a sign of impurity. If the person was isolated and these skin conditions departed and this increase was immediately adjacent to the original blemish, he is deemed definitively impure.
Halacha 5
When there was a baheret the size of a gris and it spread more than a half agris, but approximately half a gris of the original blemish disappeared, the person is pure even though together, there remained more than a gris from the original blemish and the increase.
If the original blemish was the size of a gris and it spread more than a gris, but the original blemish disappeared entirely, it should be given an initial observation and isolated week after week. If a person has a baheret and was isolated and the baheret disappeared at the end of the days of isolation, and then the baheret returned to its original place, it is given its initial status. If it became diminished during the days of his isolation and then expanded and returned to its original size at the end of the week or increased and then the increased blemish diminished and returned to its original size at the end of the week, he should continue in isolation or is released from the process of inspection.
Halacha 6
If a baheret was the size of a gris, it then increased the size of a gris, then healthy flesh or white hair erupted in it, and then the original blemish disappeared, it should be given an initial observation.
The following rules apply if a person had a baheret the size of a gris and he was isolated. At the end of the week, the blemish was the size of a sela, but there was a doubt whether it was the original blemish or a new one that came in its place, it is impure.
Halacha 7
The following rules apply when there is a baheret more than the size of a grisand a stretch of afflicted flesh emerging from it. If the stretch is two hairs wide, it requires white hair or an increase in size for the person to be considered impure. If, however, healthy flesh appears in it, this ruling does not apply. The rationale is that healthy flesh is not considered as a sign of impurity unless it is surrounded by a baheret and there is a space where two hairs can grow between the edge of the healthy flesh and the edge of the baheret.
The following laws apply when there were two baharot and a stretch of afflicted flesh extending from one to the other. If it is two hairsbreadth wide, they are considered as being joined together. If not, they are not considered as joined.
When the afflicted person was isolated as a result of a blemish for one week after another and a sign of impurity did not appear and, as a result, he was released from the process of inspection, but after he was released from the process of inspection, the blemish increased in size even slightly, he should be deemed definitively impure.
Halacha 8
When a baheret was declared pure either after the afflicted person was isolated or deemed definitively impure, i.e., the signs of impurity disappeared, he should not be isolated again.
Halacha 9
When a baheret diminished after the person was released from the process of inspection after isolation and then increased to its original size or it increased and then decreased to its original size, the person remains in his state of purity.
Halacha 10
The following laws apply when there is a baheret the size of a gris and healthy flesh the size of a lentil in it and white hair in the midst of the healthy flesh. The afflicted person was deemed definitively impure. After that determination was made, the healthy flesh disappeared. He is still impure because of the white hair. If the white hair disappeared, he is impure because of the healthy flesh.
If the white hair was located in the baheret and not in the healthy flesh and then the white hair disappeared, the afflicted person is impure because of the healthy flesh. If the healthy flesh disappeared, he is still impure because of the white hair.
Halacha 11
The following rules apply when after a person with a baheret was isolated for a week, he was deemed impure, because there was healthy flesh in thebaheret and it increased in size. If later the healthy flesh disappeared, he is impure because of the increase. If the increase disappeared, he is impure because of the healthy flesh.
If a person was deemed definitively impure because of white hair, that white hair disappeared, but other white hair appeared, healthy flesh appeared, or the size of the blemish increased, his status of impurity remains unchanged. This law also applies if a person was deemed definitively impure because of healthy flesh and the healthy flesh disappeared, but other healthy flesh or white hair appeared or the size of the blemish increased or he was deemed definitively impure because the size of the blemish increased, that increase disappeared, but there was another increase or healthy flesh or white hair appeared.
Whether an afflicted person was deemed impure when he originally appeared before the priest, at the end of the first week of isolation, at the end of the second week, or after he was released from the process of inspection, since he was deemed definitively impure in any instance, he is not pure until no sign of impurity remains upon him, neither the sign for which he was deemed impure or any other sign.
• English Text | Video Class• Monday, Sivan 7, 5776 · June 13, 2016• "Today's Day"
Thursday Sivan 7, 2nd Day of Shavuot 5703
Torah lessons: Chumash: Nasso, Chamishi with Rashi.
Tehillim: 39-43.
Tanya: Shaar Hayichud Vehaemunah (p. 287)...are one. (p. 289).
Procedure for the congregant during the blessing by the kohanim (p. 268): When the kohanim say yevarech'cha, face forward; When kohanim say Hashem, turn head to right (which is the left of the kohein pronouncing the blessing). When the kohanim say v'yishm'recha, face forward. While kohanim say ya'eir, turn head to left (which is to the right of the kohein pronouncing the blessing), etc. At shalom face forward.
Say Ribono shel olam only while the kohanim sing (the wordless accompanying melody); but when they pronounce the words, one must listen. When the kohanim sing the wordless melody prior to saying v'yaseim, say Ribono until hatzadik. During the similar choral introduction to l'cha, say from v'im until Elisha. Likewise before shalom say from Uch'sheim until l'tova. As the kohanim finish pronouncing the word shalom, say v'tishm'reini u't'chaneini vetirtseini.
Adir bamarom is said after responding amein, while face is still covered by the tallit.
• 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.
---------------------
No comments:
Post a Comment