Light Holiday Candles after nightfall ––:––
Torah Reading
Shavuot Day 1: Exodus 19:1 (iv) In the third month after the people of Isra’el had left the land of Egypt, the same day they came to the Sinai Desert. 2 After setting out from Refidim and arriving at the Sinai Desert, they set up camp in the desert; there in front of the mountain, Isra’el set up camp.
3 Moshe went up to God, and Adonai called to him from the mountain: “Here is what you are to say to the household of Ya‘akov, to tell the people of Isra’el: 4 ‘You have seen what I did to the Egyptians, and how I carried you on eagles’ wings and brought you to myself. 5 Now if you will pay careful attention to what I say and keep my covenant, then you will be my own treasure from among all the peoples, for all the earth is mine; 6 and you will be a kingdom of cohanim for me, a nation set apart.’ These are the words you are to speak to the people of Isra’el.”
(v) 7 Moshe came, summoned the leaders of the people and presented them with all these words which Adonai had ordered him to say. 8 All the people answered as one, “Everything Adonai has said, we will do.” Moshe reported the words of the people to Adonai. 9 Adonai said to Moshe, “See, I am coming to you in a thick cloud, so that the people will be able to hear when I speak with you and also to trust in you forever.” Moshe had told Adonai what the people had said; 10 so Adonai said to Moshe, “Go to the people; today and tomorrow separate them for me by having them wash their clothing; 11 and prepare for the third day. For on the third day, Adonai will come down on Mount Sinai before the eyes of all the people. 12 You are to set limits for the people all around; and say, ‘Be careful not to go up on the mountain or even touch its base; whoever touches the mountain will surely be put to death. 13 No hand is to touch him; for he must be stoned or shot by arrows; neither animal nor human will be allowed to live.’ When the shofar sounds, they may go up on the mountain.”
(S: vi) 14 Moshe went down from the mountain to the people and separated the people for God, and they washed their clothing. 15 He said to the people, “Prepare for the third day; don’t approach a woman.”
16 On the morning of the third day, there was thunder, lightning and a thick cloud on the mountain. Then a shofar blast sounded so loudly that all the people in the camp trembled. 17 Moshe brought the people out of the camp to meet God; they stood near the base of the mountain. 18 Mount Sinai was enveloped in smoke, because Adonai descended onto it in fire — its smoke went up like the smoke from a furnace, and the whole mountain shook violently. 19 As the sound of the shofar grew louder and louder, Moshe spoke; and God answered him with a voice.
(A: vi, S: vii) 20 Adonai came down onto Mount Sinai, to the top of the mountain; then Adonai called Moshe to the top of the mountain; and Moshe went up. 21 Adonai said to Moshe, “Go down and warn the people not to force their way through to Adonai to see him; if they do, many of them will perish. 22 Even the cohanim, who are allowed to approach Adonai, must keep themselves holy; otherwise, Adonai may break out against them.” 23 Moshe said to Adonai, “The people can’t come up to Mount Sinai, because you ordered us to set limits around the mountain and separate it.” 24 But Adonai answered him, “Go, get down! Then come back up, you and Aharon with you. But don’t let the cohanim and the people force their way through to come up to Adonai, or he will break out against them.”
25 So Moshe went down to the people and told them.
20:1 Then God said all these words:
א 2 “I am Adonai your God, who brought you out of the land of Egypt, out of the abode of slavery.
ב 3 “You are to have no other gods before me. 4 You are not to make for yourselves a carved image or any kind of representation of anything in heaven above, on the earth beneath or in the water below the shoreline. 5 You are not to bow down to them or serve them; for I, Adonai your God, am a jealous God, punishing the children for the sins of the parents to the third and fourth generation of those who hate me, 6 but displaying grace to the thousandth generation of those who love me and obey my mitzvot.
ג 7 “You are not to use lightly the name of Adonai your God, because Adonai will not leave unpunished someone who uses his name lightly.
ד 8 “Remember the day, Shabbat, to set it apart for God. 9 You have six days to labor and do all your work, 10 but the seventh day is a Shabbat for Adonai your God. On it, you are not to do any kind of work — not you, your son or your daughter, not your male or female slave, not your livestock, and not the foreigner staying with you inside the gates to your property. 11 For in six days, Adonai made heaven and earth, the sea and everything in them; but on the seventh day he rested. This is why Adonai blessed the day, Shabbat, and separated it for himself.
ה 12 “Honor your father and mother, so that you may live long in the land which Adonai your God is giving you.
ו 13 “Do not murder.
ז (14) “Do not commit adultery.
ח (15) “Do not steal.
ט (16) “Do not give false evidence against your neighbor.
י 14 (17) “Do not covet your neighbor’s house; do not covet your neighbor’s wife, his male or female slave, his ox, his donkey or anything that belongs to your neighbor.”
(A: vii) 15 (18) All the people experienced the thunder, the lightning, the sound of the shofar, and the mountain smoking. When the people saw it, they trembled. Standing at a distance, 16 (19) they said to Moshe, “You, speak with us; and we will listen. But don’t let God speak with us, or we will die.” 17 (20) Moshe answered the people, “Don’t be afraid, because God has come only to test you and make you fear him, so that you won’t commit sins.” 18 (21) So the people stood at a distance, but Moshe approached the thick darkness where God was.
(A: Maftir) 19 (22) Adonai said to Moshe, “Here is what you are to say to the people of Isra’el: ‘You yourselves have seen that I spoke with you from heaven. 20 (23) You are not to make with me gods of silver, nor are you to make gods of gold for yourselves. (S: Maftir) 21 (24) For me you need make only an altar of earth; on it you will sacrifice your burnt offerings, peace offerings, sheep, goats and cattle. In every place where I cause my name to be mentioned, I will come to you and bless you. 22 (25) If you do make me an altar of stone, you are not to build it of cut stones; for if you use a tool on it, you profane it. 23 (26) Likewise, you are not to use steps to go up to my altar; so that you won’t be indecently uncovered.’”
Shavuot Day 1: 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 1: Ezekiel 1:
1 In the thirtieth year, on the fifth day of the fourth month, while I was among the exiles by the K’var River, the heavens were opened, and I saw visions of God. 2 On the fifth day of the month, which was during the fifth year of King Y’hoyakhin’s exile, 3 the word of Adonai came to the cohen Yechezk’el son of Buzi, in the land of the Kasdim by the K’var River; there the hand of Adonai was on him.
4 I looked and saw a windy storm approaching from the north and a huge cloud with flashing fire, glowing brightly all around with the color of gleaming amber from within the fire. 5 Inside, there appeared to be four living creatures that looked like human beings; 6 but each one had four faces and four wings. 7 Their legs were straight, with feet like calves’ hoofs. They glittered like burnished bronze. 8 Beneath their wings they had human hands on their four sides. The four of them had faces and wings as follows: 9 they touched one another with their wings; they did not turn when they moved, but each one moved straight forward; 10 as for the appearance of their faces, they had human faces [in front], each of the four had a lion’s face on the right, each of the four had a bull’s face on the left, and each of the four had an eagle’s face [toward the rear] — 11 thus their faces. As for their wings, each had two that stretched upward and joined those of others, and two more that covered their bodies. 12 Each [living creature] moved in the direction of any of its faces; in whichever direction the spirit wanted to go, they went, without turning as they moved — 13 thus the appearance of the living creatures.
With them was something that looked like fiery coals burning the way torches do, with the fire flashing here and there between the living creatures; the fire had a brilliance, and out of the fire went lightning. 14 The living creatures kept speeding here and there like flashes of lightning.
15 As I gazed at the living creatures, I saw wheels on the ground, one next to each of the four-faced living creatures. 16 All four wheels looked the same: their inner parts gleamed like beryl, and their structure seemed to be that of a wheel inside a wheel. 17 When they moved, they could go in any of the four directions without turning as they moved. 18 Their rims were tall and fearsome, because the rims of all four were full of eyes all around. 19 When the living creatures moved, the wheels moved along with them; and when the creatures were lifted off the ground, the wheels went with them. 20 Wherever the spirit was to go, they went, in the direction the spirit wanted to go. The wheels were lifted up next to them, because the spirit of the living creatures was in the wheels. 21 When [the living creatures] moved, [the wheels] moved; when the former stood still, the latter stood still; and when the former were lifted off the ground, the wheels were lifted up next to them; because the spirit of the living creatures was in the wheels.
22 Over the heads of the living creatures was what appeared to be a dome glittering like ice; it was awesome, spread out over their heads, above them. 23 Under the dome each had a pair of wings spread out straight toward those of others, and each had a pair which covered his body. 24 I heard the sound of their wings when they moved; it was like the sound of rushing water, like the voice of Shaddai, like the noise of a tumultuous crowd or army. When they stopped, they lowered their wings. 25 Whenever there was a sound from above the dome over their heads, they stopped and lowered their wings.
26 Above the dome that was over their heads was something like a throne that looked like a sapphire. On it, above it, was what appeared to be a person. 27 I saw what looked like gleaming, amber-colored fire radiating from what appeared to be his waist upward. Downward from what appeared to be his waist, I saw what looked like fire, giving a brilliant light all around him. 28 This brilliance around him looked like a rainbow in a cloud on a rainy day. This was how the appearance of the glory of Adonai looked. When I saw it, I fell on my face, and I heard the voice of someone speaking.
; Ezekiel 3:12 A spirit lifted me up, and I heard behind me a very loud sound — blessed be the glory of Adonai from his place!
Today's Laws & Customs:
• Torah Reading: Ten Commandments The Torah reading for the 1st day of Shavuot is from Exodus 19-20, which recounts the giving of the Torah at Mount Sinai (see "Today in Jewish History") and includes the "Ten Commandments" proclaimed at Sinai that encapsulate the entire Torah.
Links:
The Shavuot Torah Readings
About the Ten Commandments
• Children in Shul
The Lubavitcher Rebbe urged that all children -- including infants --should be brought to the synagogue on the 1st day of Shavuot to hear the reading of the Ten Commandments in re-enactment of the Giving of the Torah at Sinai. Our sages relate that when G-d came to give the Torah to the people of Israel, He asked for a guarantee that that they will not forsake it. "The heaven and the earth shall be our guarantors," said the Jews, but G-d replied that "they will not last forever." "Our fathers will guarantee it," said the people, but G-d said that "they are busy." It was only when we promised that "our children will guarantee it" that G-d agreed, "These are excellent guarantors."
Link: Our Children, Our Selves
• Book of Ruth
It is the custom in many communities to read the biblical Book of Ruth, which tells the story of Ruth, a Moabite princess--and ancestress of King David--who converted to Judaism.
Links:
Text of Book of Ruth and its connection to Shavuot
• Dairy Foods
It is customary to eat dairy foods on Shavuot. Traditional Shavuot dairy foods include cheesecake and blintzes.
Links
• More on Shavuot
Visit our Shavuot megasite
Today in Jewish History:
• Giving of the Torah (1313 BCE)
On the 6th Sivan of the year 2448 from creation (1313 BCE), seven weeks after the Exodus, G-d revealed Himself on Mount Sinai. The entire people of Israel (600,000 heads of households and their families), as well as the souls of all future generations of Jews, heard G-d declare the first two of the Ten Commandments and witnessed G-d's communication of the other eight through Moses. Following the revelation, Moses ascended the mountain for 40 days, to receive the remainder of the Torah from G-d.
At Sinai, G-d rescinded the "decree" and "divide" (gezeirah) that had been in force since the 2nd day of creation separating the spiritual and the physical into two hermetic worlds; from this point on, "the higher realms could descend into the lower realms, and the lower could ascend to the higher." Thus was born the "mitzvah" -- a physical deed that, by virtue of the fact that it is commanded by G-d, brings G-dliness into the physical world.
Links: The Torah: an Anthology
• Passing of King David (837 BCE)
David, a descendent of Judah the son of Jacob as well as of Ruth, a Moabite convert to Judaism, was anointed King of Israel by Samuel in 878 BCE. All future legitimate kings of Israel were David's descendents, as will be Moshiach (the messiah), who will "restore the kingdom of David to its glory of old."
David fought many wars, defeating Israel's enemies and securing and expanding its borders. He conquered Jerusalem, purchased the Temple Mount from its Yebusite owner, and prepared the foundation for the Holy Temple (which was built by his son, King Solomon). David served as the head of the Sanhedrin and the foremost Torah authority of his generation; he is also the "sweet singer of Israel" who composed the Book of Psalms that for 28 centuries has embodied the joys, sorrows and yearnings of the Jewish people.
King David passed away on the 6th of Sivan of the year 837 BCE, age 70.
Links: King David
• Cologne Jews Martyred (1096)
During the first crusade (see "Today in Jewish History" for Iyar 8), the Jews of Cologne, Germany chose to be killed rather than convert to Christianity. This was the case, during the first crusades, for many of the Jews who were given the choice between being killed or being baptized. Most of those who converted continued to practice Judaism in secrecy and, one year later, were permitted by Henry IV to openly return to Judaism.
• Passing of R. Israel Baal Shem Tov (1760)
In 1734, Rabbi Israel Baal Shem Tov ("BeSHT", 1698-1760), who up until that time had lived as a hidden tzaddik, began to publicly disseminate his teachings. While adding nothing "new" to Judaism, he re-emphasized truths and doctrines that had been buried under the hardships of exile: the immense love that G-d has for every Jew, the cosmic significance of every mitzvah a person performs, the divine meaningfulness that resides in every blade of grass, in every event, and in every thought in the universe. He spoke to the downtrodden masses and to the aloof scholars, giving meaning to their existence, and thus joy, and thus life. Many disciples came to imbibe the "inner soul" of Torah from him, and the new movement came to be known as "Chassidism."
Rabbi Israel passed away on the 6th of Sivan of 1760, and was succeeded (one year later, on the first anniversary of his passing) by his disciple, Rabbi DovBer of Mezeritch.
Links: Rabbi Israel Baal Shem Tov
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 1st Portion Numbers 4:21-4:28 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 4
21The Lord spoke to Moses saying: כאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
22Take a census of the sons of Gershon, of them too, following their fathers' houses, according to their families. כבנָשׂ֗א אֶת־רֹ֛אשׁ בְּנֵ֥י גֵֽרְשׁ֖וֹן גַּם־הֵ֑ם לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָֽם:
Take a census of the sons of Gershon, of them too: As I commanded you with regards to the children of Kohath, to see how many there are who have reached the category of [those fit for] service.
את ראש בני גרשון גם הם: כמו שצויתיך על בני קהת לראות כמה יש שהגיעו לכלל עבודה:
23From the age of thirty years and upward, until the age of fifty years you shall count them, all who come to join the legion, to perform service in the Tent of Meeting. כגמִבֶּן֩ שְׁלשִׁ֨ים שָׁנָ֜ה וָמַ֗עְלָה עַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה תִּפְקֹ֣ד אוֹתָ֑ם כָּל־הַבָּא֨ לִצְבֹ֣א צָבָ֔א לַֽעֲבֹ֥ד עֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
24This is the service of the Gershonite families to serve and to carry. כדזֹ֣את עֲבֹדַ֔ת מִשְׁפְּחֹ֖ת הַגֵּֽרְשֻׁנִּ֑י לַֽעֲבֹ֖ד וּלְמַשָּֽׂא:
25They shall carry the curtains of the Mishkan and the Tent of Meeting, its covering and the tachash skin covering overlaid upon it, and the screen for the entrance to the Tent of Meeting. כהוְנָ֨שְׂא֜וּ אֶת־יְרִיעֹ֤ת הַמִּשְׁכָּן֙ וְאֶת־אֹ֣הֶל מוֹעֵ֔ד מִכְסֵ֕הוּ וּמִכְסֵ֛ה הַתַּ֥חַשׁ אֲשֶׁר־עָלָ֖יו מִלְמָ֑עְלָה וְאֶ֨ת־מָסַ֔ךְ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
the curtains of the Mishkan: The ten lower ones.
את יריעות המשכן: עשר תחתונות:
and the Tent of Meeting: The curtains of goat hair made as a tent over it.
ואת אהל מועד: יריעות עזים העשויות לאהל עליו:
its covering: The ram skins dyed red.
מכסהו: עורות אילים מאדמים:
the screen for the entrance: The screen on the east side.
מסך פתח: וילון המזרחי:
26The hangings of the courtyard, the screen at the entrance of the gate of the courtyard which is around the Mishkan and the altar, their ropes, all the work involved, and everything that is made for them, and thus shall they serve. כווְאֵת֩ קַלְעֵ֨י הֶֽחָצֵ֜ר וְאֶת־מָסַ֣ךְ | פֶּ֣תַח | שַׁ֣עַר הֶֽחָצֵ֗ר אֲשֶׁ֨ר עַל־הַמִּשְׁכָּ֤ן וְעַל־הַמִּזְבֵּ֨חַ֙ סָבִ֔יב וְאֵת֨ מֵֽיתְרֵיהֶ֔ם וְאֶת־כָּל־כְּלֵ֖י עֲבֹֽדָתָ֑ם וְאֵ֨ת כָּל־אֲשֶׁ֧ר יֵֽעָשֶׂ֛ה לָהֶ֖ם וְעָבָֽדוּ:
which are around the Mishkan: That is to say, the hangings and the screen of the courtyard, which shelter and protect the Mishkan and the copper altar all around.
אשר על המשכן: כלומר הקלעים והמסך של חצר הסוככים ומגינים על המשכן ועל מזבח הנחשת סביב:
and everything that is made for them: As the Targum [understands it]: everything that is given over to them, that is, to the sons of Gershon.
ואת כל אשר יעשה להם: כתרגומו ית כל דיתמסר להון, לבני גרשון:
27All the service of the sons of Gershon shall be by the instruction of Aaron and his sons, regarding all their burden and all their service. You shall designate their entire burden as their charge. כזעַל־פִּ֩י אַֽהֲרֹ֨ן וּבָנָ֜יו תִּֽהְיֶ֗ה כָּל־עֲבֹדַת֙ בְּנֵ֣י הַגֵּֽרְשֻׁנִּ֔י לְכָ֨ל־מַשָּׂאָ֔ם וּלְכֹ֖ל עֲבֹֽדָתָ֑ם וּפְקַדְתֶּ֤ם עֲלֵהֶם֙ בְּמִשְׁמֶ֔רֶת אֵ֖ת כָּל־מַשָּׂאָֽם:
by the instruction of Aaron and his sons: Which of the sons was appointed over them? [The answer is:] “under the supervision of Ithamar the son of Aaron the priest” (verse 28).
על פי אהרן ובניו: ואיזה מהבנים ממונה עליהם, ביד איתמר בן אהרן הכהן:
28This is the service of the families of the sons of Gershon in the Tent of Meeting, and their charge, which was under the supervision of Ithamar, the son of Aaron the kohen. כחזֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹ֛ת בְּנֵ֥י הַגֵּֽרְשֻׁנִּ֖י בְּאֹ֣הֶל מוֹעֵ֑ד וּמִ֨שְׁמַרְתָּ֔ם בְּיַד֙ אִֽיתָמָ֔ר בֶּן־אַֽהֲרֹ֖ן הַכֹּהֵֽן:
Daily Tehillim: Chapters 35 - 38• Hebrew text
• English text• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Tanya: Shaar Hayichud Vehaemunah, Introduction• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
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• Video Class• Today's Tanya Lesson
• Sunday, Sivan 6, 5776 · June 12, 2016
• Shaar Hayichud Vehaemunah, Introduction
• Chinuch Katan
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Sivan 6, 5776 · June 12, 2016
(Introduction to Shaar HaYichud VehaEmunah)
The heading written by the Alter Rebbe reads as follows:
ליקוטי אמרים, חלק שני הנקרא בשם חינוך קטן מלוקט מפי ספרים ומפי סופרים קדושי עליון נ״ע מיוסד על פרשה ראשונה של קריאת שמע
Likutei Amarim (“A Compilation of Teachings”) Part Two [whose introduction hereunder is] entitled1Chinuch Katan (“The Education of the Child”)
Compiled from sacred books and from teachers of heavenly saintliness, whose souls are in Eden;
This mention of his sources echoes the words of the Alter Rebbe in the title page to Part One of Tanya. The Previous Rebbe, the Rebbe Rayatz, of blessed memory, notes in one of his talks that “books” here traditionally refers to the works of the Maharal and the Shelah, and “teachers”, to the Baal Shem Tov and the Maggid of Mezritch.
This first paragraph contains both the verse beginning4 Shema Yisrael and the sentence beginning5 Baruch shem. As explained in the Zohar,6 these quotations refer respectively to yichuda ila‘ah (the higher level of perception of G‑d’s Unity) and yichuda tata’ah (the lower level of perception of G‑d’s Unity). It is around this theme that Part Two of Tanya revolves.
* * *
חנוך לנער על פי דרכו, גם כי יזקין לא יסור ממנה
7“Educate the child according to his way: even as he grows old he will not depart from it.”
הנה מדכתיב: על פי דרכו, משמע שאינה דרך האמת לאמיתו
Since the verse writes “according to his way,” this implies that it is not the path of perfect truth, but merely a path to be followed by the child;
ואם כן מאי מעליותא שגם כי יזקין לא יסור ממנה
hence of what merit is it that “even as he grows old he will not depart from it”?
Indeed, it would seem that the very opposite should be the case: when the child matures he should forsake his childish path in favor of the path of truth. What possible merit could there be in not departing from it?
אך הנה מודעת זאת כי שרשי עבודת ה׳ ויסודותיה הן דחילו ורחימו
Now it is well known that the awe (lit., “fear”) and the love of G‑d are the roots and foundations8 of divine service.
The performance of Torah and mitzvot in thought, speech and deed is rooted in and founded upon one’s love and fear of G‑d. The awe of G‑d enables the Jew to properly observe the prohibitive commandments, while the love of Him makes it possible for the Jew to perform the positive commandments with inner feeling,9 as the Alter Rebbe now goes on to explain.
היראה שרש ויסוד לסור מרע
Awe is the root and fundament of [what constrains one to]10 “refrain from evil,” ensuring that one will not transgress the prohibitive commandments,11
והאהבה לועשה טוב, וקיום כל מצוות עשה דאורייתא ודרבנן
and the love of G‑d [is the root and fundament] of [what motivates one to]12 “do good,” and to observe all the positive commandments of the Torah and the Sages,
כמו שיתבאר במקומן
as will be explained in their proper place.
“As will be explained in their proper place” refers to chs. 4 and 41 in the first part of Tanya. This reference, as the Rebbe points out, corroborates the tradition handed down by chassidim that the Alter Rebbe originally intended to reverse the current order, with this second part of Tanya appearing first, as Part I, and the fifty-three chapters of the first part becoming Part II.
ומצות החינוך היא גם כן במצוות עשה, כמו שכתוב באורח חיים, סימן שמ״ג
(13The commandment of educating [a child] includes also [training in the performance of] positive precepts, as is stated in Orach Chayim, Section 343.)
Since a child is to be educated to observe both prohibitive and positive commandments, it follows that his love of G‑d, as the root and fundament of all positive commands,14 must be such that it serves as the springboard for all the positive commandments that are performed as a result of education. We must therefore say that there exists an inferior and transient degree of love that serves as the root and foundation for those mitzvot that are performed as a result of education, a degree of love distinct from the superior level that motivates an adult. Nevertheless, as shall soon be explained, this lower level of love, too — a love which is “according to the child’s way” — possesses certain permanent qualities that make it desirable that “even as he grows old he will not (and indeed should not) depart from it.”
והנה באהבה כתיב, בסוף פרשת עקב: אשר אנכי מצוה אתכם לעשותה, לאהבה את ה׳ וגו׳
Concerning the love [of G‑d] it is written at the end of the portion Eikev,15 “...which I command you to do — to love G‑d...”
וצריך להבין איך שייך לשון עשיה גבי אהבה שבלב
It is necessary to understand how an expression of “doing” can be applied to love, which is [an emotion] in the heart.
The Alter Rebbe now proceeds to resolve this seeming anomaly. (First, however, he describes the superior degree of love that cannot be created: one can merely provide the conditions for its revelation.) As to the above anomaly, he now explains that there exists a manner of love that is indeed created — by meditating upon those concepts that arouse it. An active verb such as “doing” suits this manner of love, since it is experienced as a result of one’s own doing.
אך הענין הוא, דיש שני מיני אהבת ה׳
The explanation, however, is that there are two kinds of love of G‑d:
האחת היא כלות הנפש בטבעה אל בוראה
One is the natural, yearning love of the soul to its Creator.
Since this love is intrinsic to the soul, which is “truly a part of G‑d above,” this love need not — and indeed cannot — be created at all. It merely needs to be revealed. But how can such a passionate yearning become revealed in one’s corporeal, fleshly heart?
כאשר תתגבר נפש השכלית על החומר, ותשפילהו ותכניעהו תחתיה
When the rational soul prevails over the grossness [of the body] and subdues and subjugates it,
Here the Divinely-appointed task of the G‑dly soul comes to the fore: to rectify the animal soul and refine the body by means of the rational soul’s comprehension of G‑dliness. For the G‑dly soul’s own intellect and comprehension are too lofty to affect the body. The rational soul, however, embodies man’s natural quality of intellect and as such is close to the physical body. The rational soul comprehends G‑dliness in such a manner that it is able to cause Form to master Matter — to overmaster the body and harness its corporeality. When it actually does so:
אזי תתלהב ותתלהט בשלהבת העולה מאליה
then [the soul] will flare and blaze with a flame that ascends of its own accord,
It will be aflame not with a love created through contemplation, but with a natural love whose revelation was barred by the grossness of the body. Now, with the mastery and refinement of the body, the soul’s innate love for G‑d can at last be revealed.
ותגל ותשמח בה׳ עושה, ותתענג על ה׳ תענוג נפלא
and [the soul] will rejoice and exult both inwardly and outwardly in G‑d its Maker, and will delight in Him with wondrous bliss.
In this instance the delight is part of the love and the divine service itself, rather than a reward for the divine service, as is sometimes the case.
והזוכים למעלת אהבה רבה זו, הם הנקראים צדיקים
It is those who merit the [joyous] state of this great love who are called tzaddikim,
כדכתיב: שמחו צדיקים בה׳
as it is written,16 “Rejoice in G‑d, you tzaddikim.”
To serve G‑d with delight of this order is the privilege of tzaddikim alone. For though the above-described love emanates from the G‑dly soul which is possessed by every single Jew, for which reason one would expect everyone to be able to feel it, it is nevertheless not experienced by all. The reason for this — as the Alter Rebbe goes on to explain — is that one’s physical grossness impedes its revelation. And clearing this hurdle demands prodigious effort.
אך לא כל אדם זוכה לזה
Yet not everyone is privileged to attain this state of love which characterizes tzaddikim,
כי לזה צריך זיכוך החומר במאד מאד, וגם תורה ומעשים טובים הרבה
for it requires an intense refinement of one’s physical grossness, and in addition a great deal of Torah study and good deeds,
לזכות לנשמה עליונה
in order to merit a lofty [soul-level of] Neshamah,
This is the soul-level whose divine service is intellective; as the verse states,17 “The Divine Neshamah shall provide discernment.” Only this manner of divine service can subjugate and refine man’s gross corporeality so that he is able to delight in G‑d with wondrous bliss.
שלמעלה ממדרגת רוח ונפש
which is superior to the level of Ruach (the soul-level at which one’s divine service focusses on one’s emotional attributes) and Nefesh (the soul-level at which one fulfills the mitzvot out of an acceptance of the Heavenly Yoke),
כמו שכתוב בראשית חכמה, שער האהבה
as explained in Reishit Chochmah, Shaar HaAhavah.
There the author explains how the above level of love is specifically related to the soul-level of Neshamah.
In sum, it is clear that this love cannot be “created” by man. He can only enable it to be revealed within him by refining himself — but to such an extraordinary degree that it is not attainable by all.
והשנית היא אהבה שכל אדם יוכל להגיע אליה, כשיתבונן היטב בעומקא דלבא
The second [level] is a love which every man can attain when he meditates earnestly, so that its echo resoundsin the depths of his heart,
בדברים המעוררים את האהבה לה׳ בלב כל ישראל
on matters that arouse the love of G‑d in the heart of every Jew,
הן דרך כלל: כי הוא חיינו ממש, וכאשר האדם אוהב את נפשו וחייו, כן יאהב את ה׳, כאשר יתבונן וישים אל לבו כי ה׳ הוא נפשו האמיתית וחייו ממש
whether [he meditates] in a general way — how He is our very life,18 and just as one loves his soul and his life, so will he love G‑d when he meditates and reflects in his heart that G‑d is his true soul and actual life,
כמו שכתוב בזהר על פסוק: נפשי אויתיך וגו׳
The Zohar explains that since G‑d is the Jew’s soul and thus his true life, the Jew loves and desires Him.21
והן דרך פרט, כשיבין וישכיל בגדולתו של מלך מלכי המלכים, הקב״ה, דרך פרטית
or whether [he meditates] in a particular way,22 when he will understand and comprehend in detail the greatness of the King of kings, the Holy One, blessed be He,
For example, he may reflect on the manner in which G‑d fills all worlds and encompasses all worlds, and on how all creatures are as naught before Him.
כאשר יוכל שאת בשכלו, ומה שלמעלה משכלו
to the extent that his intellect can grasp, and even beyond.
These two phrases refer respectively to concepts that are within the reach of “positive knowledge,” and to truths that lie beyond it and are perceptible only through “negative knowledge”; i.e., though one may not understand such a thing itself, he may understand how it is not subject to the restrictions of a lesser order.
In terms of comprehending G‑dliness this means to say, that one will at least understand that those levels of G‑dliness that are beyond the range of his intellect are not subject to the limitations inherent within created and emanated worlds and beings. This “negative knowledge” — in the Alter Rebbe’s words, “even beyond” — is also considered to be a quasi state of comprehension.
ואחר כך יתבונן באהבת ה׳ הגדולה ונפלאה אלינו
Then, following his meditation “in a particular way,” he will contemplate G‑d’s great and wondrous love to us, a love that led Him*—
לירד למצרים, ערות האר׳, להוציא נשמותינו מכור הברזל, שהוא הסטרא אחרא, רחמנא לצלן
to descend even to Egypt, the23 “obscenity of the earth,” to bring our souls out of the24 “iron crucible”into which the Jewish people had then descended, which is the sitra achra (may the All-Merciful spare us),
לקרבנו אליו ולדבקנו בשמו ממש, והוא ושמו אחד
to bring us close to Him and to bind us to His very Name — and He and His Name are One, so that by being bound to His Name we were bound to G‑d Himself;
דהיינו: שרוממנו מתכלית השפלות והטומאה לתכלית הקדושה, וגדולתו יתברך שאין לה ק׳ ותכלית
that is to say, He elevated us from the nadir of degradation and defilement to the acme of holiness and to His infinite and boundless greatness.25
When one has meditated in detail upon G‑d’s greatness and His tremendous love for the Jewish people:
אזי כמים הפנים לפנים
Then,26 “As in water, face reflects face, [so does the heart of man to man,]”
Just as one person’s love for another awakens a loving response in the other’s heart, so, too, our contemplation of the ways in which G‑d has manifested His love towards us will inspire within us a love for Him,
תתעורר האהבה בלב כל משכיל ומתבונן בענין זה בעומקא דלבא
and love will be aroused in the heart of everyone who contemplates and meditates upon this matter in the depths of his heart,
לאהוב את ה׳ אהבה עזה, ולדבקה בו בלב ונפש, כמו שיתבאר במקומה באריכות
to love G‑d with an intense love and to cleave unto Him, heart and soul, as will be explained at length in its place.27
* * *
והנה ענין אהבה זו רצה משה רבנו עליו השלום ליטע בלב כל ישראל, בפרשה: ועתה ישראל וגו׳
It is this love — this latter manner of love, which may be generated by contemplation — that Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the passage,28 “And now, Israel,...”
בפסוק: הן לה׳ אלקיך השמים וגו׳
in the verse that speaks of G‑d’s greatness, “Behold, the heavens belong to G‑d, your L‑rd...” and likewise in the following verses that speak of G‑d’s love for His people:
רק באבותיך חשק וגו׳, ומלתם וגו׳, בשבעים נפש וגו׳
“Only in your fathers did He delight... You shall circumcise.... With seventy souls [did your forefathers descend to Egypt, and now He has made you as numerous as the stars of heaven].”
All the above inevitably leads to the first verse in the following chapter, namely:
ואהבת וגו׳
29“You shall love [the L‑rd your G‑d...].”
ולכן סיים דבריו על אהבה זו: אשר אנכי מצוה אתכם לעשותה
Hence [Moshe Rabbeinu] concluded his words in the later verse quoted above concerning this love,30 “... which I command you to do,”
Here, then, is the answer to the above query as to how it is possible to “do” or to create the spiritual emotion of love:
שהיא אהבה עשויה בלב, על ידי הבינה והדעת בדברים המעוררים את האהבה
for this is a love that is produced in the heart through the understanding and self-involving knowledge of matters that inspire love.
But if the verse is in fact referring to the kind of love that is created through contemplation, should it not first command one to contemplate? Indeed so, the Alter Rebbe now goes on to say:
ועל זה צוה כבר תחלה: והיו הדברים האלה אשר אנכי מצוך היום על לבבך
And this he had commanded previously, in the first paragraph of Shema:31 “And these words, which I command you this day, shall be upon your heart,”
כדי שעל ידי זה תבא לאהבה את ה׳, כדאיתא בספרי על פסוק זה
so that through this [meditation] you will come to love G‑d, as is stated in the Sifri on this verse.32
והנה על אהבה זו השנית, שייך לשון מצוה וצווי
An expression of command (“which I command you to do — to love”) can thus be applied to this second type ofintellectually-generated love,
It might seem that to command a person to experience love would be either fruitless or superfluous. Not so, however, with regard to the kind of love that is born of contemplation. Here, one can indeed be given a command:
דהיינו: לשום לבו ודעתו בדברים המעוררים את האהבה
namely, to focus one’s heart and mind on matters that arouse love.
אבל באהבה ראשונה, שהיא שלהבת העולה מאליה, לא שייך לשון צווי ומצוה כלל
But an expression of command is not at all applicable to the first kind of love, which is a flame that ascends of its own accord.
ולא עוד, אלא שהיא מתן שכרם של צדיקים, לטעום מעין עולם הבא בעולם הזה
Furthermore, it is the reward of the tzaddikim, to savor a foretaste of the World to Come in this world.
In the World to Come the righteous bask in the rays of the Divine Presence: they delight in their perception of G‑dliness. And it is this delight that tzaddikim enjoy in this world when they serve G‑d with love.
שעליה נאמר: עבודת מתנה אתן את כהונתכם, כמו שיתבאר במקומה
Concerning this [level of love] it is written,33 “I have granted [you] your priesthood as a Divine service which is a gift,” as will be explained in its proper place, namely, where the Divinely-bestowed gift of ahavah betaanugim is discussed.
* * *
The Alter Rebbe now goes on to explain what special quality lies in the lesser manner of service of “educating the childaccording to his way,” so that “even when he grows [spiritually] older he will not depart from it.” It is true that the lower level of love, that which is engendered by meditation, is a stage in one’s educational preparation, so to speak. Compared with the loftier level of essential and constant love that is revealed only within tzaddikim, it is a child’s service, within the reach of all. Yet there is something in it that must be retained even when one has graduated to the “adult” manner of love of G‑d.
For it is possible that the superior kind of love will not always be manifest even when one is on the level of a tzaddik. Particularly so, since his mandatory advances from level to level demand that before reaching a higher rung he must first release his hold of the previous rung; otherwise, it will encumber his ascent.
When the tzaddik is bereft of his own level of love, he then nourishes his divine service with a resource that harks back to his spiritual childhood — with a love born of meditation, the lower level of love in which he was schooled before he attained the state of tzaddik.
אך הנה ידוע ליודעים טעמא דקרא, מאי דכתיב: כי שבע יפול צדיק וקם
Now, those who are familiar with the esoteric meaning of Scripture know the meaning of the verse,34“For a tzaddik may fall seven times, and yet rises again.”
Even a tzaddik can (as it were) fall from his level and then regain his stature. There thus exists a certain interval of time during which he does not maintain his higher level of love for G‑d.
ובפרט שהאדם נקרא מהלך, ולא עומד
Especially so, since the conditions of spiritual service dictate that at given times he will not maintain his level, for man is called “mobile” and not “static”,
This phrase not only means that man is obliged to be ever reaching for ever greater heights; it means, moreover, that his newly-attained level is infinitely more elevated than his previous level.
When one is constantly on the same level, or even when one advances in finite stages from one comparable level to the next, there is no need to abandon one’s former level before establishing one’s foothold on the next; on the contrary, one’s former position may well help one to take the next step upward. When one is truly mobile, however, climbing from one level to an infinitely higher one, his previous level — which is finite compared to the level he is about to attain — actually hinders his progress. Indeed, if he aspires to mature to a more exalted spiritual mindset, he must first purge himself of his previous one.35
וצריך לילך ממדרגה למדרגה, ולא לעמוד במדרגה אחת לעולם
and must therefore advance from one level to another infinitely higher level, and not remain forever at one level.
For if his new level is merely within range of the first, he is essentially fixated at the same level.
ובין מדרגה למדרגה, טרם שיגיע למדרגה עליונה ממנה, הוא בבחינת נפילה ממדרגתו הראשונה
Between one level and the next, before he can reach the higher one, he is in a state of decline from his previous level, and thus he lacks the superior level of love in which he is accustomed to delight.
אך: כי יפול לא יוטל, כתיב
Yet, it is written,36 “Though he falls, he shall not be utterly cast down” from his spiritual service and from his love for G‑d.
ואינה נקראת נפילה אלא לגבי מדריגתו הראשונה, ולא לגבי שאר כל אדם, חס ושלום
This is considered a decline only relative to his former state, and not (G‑d forbid) relative to all other men; he is most assuredly loftier than those who have not attained the level of tzaddik,
שאף על פי כן הוא למעלה מכל האדם בעבודתו, כי נשאר בה בחינת רשימו ממדריגתו הראשונה
for notwithstanding his fall he still surpasses them in his divine service, inasmuch as it retains an impression of his former level.
אך עיקרה: מאהבה שנתחנך והורגל בה מנעוריו, בטרם שהגיע למדרגת צדיק
For the mainstay of his service while he is in this fallen state is the love of G‑d in which he had been educated and trained from his youth, before he attained the level of tzaddik, with its higher reaches in the love of G‑d.
Just as then his love of G‑d was born of contemplation, so too now, this lower level of love is the root of his divine service.
וזהו שכתוב: גם כי יזקין וגו׳
This, then, is what is meant by saying that “even as he grows old [he will not depart from it],” from the path of his youth.
Not “when he is old” but “as he grows old.” This implies an ongoing, lifelong climb from level to level. Yet even when he has risen to the dizziest heights of love for G‑d, he will yet have occasion to revert to the path of his youth — to the lower, more measured level of love that is born of meditation.
* * *
והנה ראשית הדברים המעוררים האהבה והיראה, ויסודן, היא האמונה הטהורה ונאמנה ביחודו ואחדותו, יתברך ויתעלה
First among the factors that arouse love and fear, and their foundation, is a pure and faithful belief in the Unity and Oneness of G‑d, may He be blessed and exalted. (“Oneness” here means that all of creation is united with G‑d and utterly nullified to Him.)
That is to say, pure faith in G‑d’s Unity is the starting-point and foundation of one’s meditation on yichuda ila‘ah(“higher-level Unity”) and yichuda tata’ah (“lower-level Unity”), and this meditation in turn leads to the love and fear of Him.
There are truths that transcend intellect and that can be perceived only through faith. At the same time, utilizing faith for something that can be comprehended is making use of the wrong faculty: intellect must grasp that which is within the reach of intellect, and faith must be used to apprehend that which transcends intellect. When within belief there is a mingling of the rational and the superrational — when truths that are accessible to comprehension are confused with things that defy comprehension — such belief is not “pure”, for pure belief deals only with that which transcends rationality. It is only when one utilizes his intellect to comprehend all that is subject to comprehension and his power of faith is then utilized solely for that which defies intellect, that such faith can then be deemed “pure faith.”
Since both categories are represented in the subject of G‑d’s Unity and Oneness, it becomes necessary to explain those aspects of the subject that are capable of being comprehended so that one’s faith will be “pure” — relating only to those matters that entirely transcend comprehension.
| FOOTNOTES | |
| 1. | The twelve chapters of the work proper — Likutei Amarim, Part Two — are known as Shaar HaYichud VehaEmunah(“The Gate to [the Understanding of] G‑d’s Unity and the Faith”). |
| 2. | Devarim 6:4-9. |
| 3. | Note of the Rebbe: “It should be mentioned that at the conclusion of Pelach HaRimon, Vol. I (Kehot, N.Y., 5714) there are glosses to this by R. Hillel of Paritch. References are to be found in Or HaTorah of the Tzemach Tzedek (on Chanukkah).” |
| 4. | Devarim 6:4. |
| 5. | Pesachim 56a. |
| 6. | I, 18b. |
| 7. | Mishlei 22:6. |
| 8. | The Rebbe here distinguishes between these two terms, as follows. “Roots” refers to the original source from which one’s divine service ultimately emanates; “foundations” suggests the ongoing support of one’s present service (recalling the foundations upon which a building actually stands). The Rebbe goes on to remark that this distinction is reflected in ch. 4 of the first part of Tanya: “from [the love of G‑d the positive commands] issue forth, and without it they have no true (i.e., enduring) substance.” |
| 9. | Note of the Rebbe: “As above, ch. 4 [of Part I].” |
| 10. | Tehillim 34:15. |
| 11. | The Rebbe raises the question why the Alter Rebbe does not add the expression “all prohibitive commandments” as he soon does with regard to positive commandments — “all the positive commandments.” In explanation, the Rebbe suggests that perhaps a word was inadvertently omitted, and the text below should read, “all positive and prohibitive commandments of the Torah,” thereby alluding both to the love and to the awe of G‑d as the root and foundation of all commandments, both positive and prohibitive. |
| 12. | Tehillim, loc. cit. |
| 13. | Parentheses are in the original text. |
| 14. | Note of the Rebbe: “In addition to the fact that love itself and likewise awe are individual positive commandments [in and of themselves].” |
| 15. | Devarim 11:22. |
| 16. | Tehillim 97:12. |
| 17. | Iyov 32:8. |
| 18. | Note of the Rebbe: “As explained above, ch. 44 [of Part I].” |
| 19. | Part III, 67a, 68a. |
| 20. | Yeshayahu 26:9. |
| 21. | The Rebbe notes that the Alter Rebbe terms this a “general way” in meditation, because its subject — life and the love of life — is by nature universal, with no great differences in the degree of love or in the details of the meditation. |
| 22. | Note of the Rebbe: “As explained above, ch. 46 [of Part I].” |
| 23. | Bereishit 24:9; see Yalkut Shimoni, ad loc., and Kohelet Rabbah 1:4. |
| 24. | Devarim 4:20. |
| 25. | Note of the Rebbe: “And the more he knows in specific detail the infinite gap [between himself and G‑d] etc., the greater will be his love [for Him]. See ch. 46 [of Part I].” |
| 26. | Mishlei 27:19. |
| 27. | A reference to Tanya, Part I, chs. 46-49, where this manner of love (“face reflecting face”) is discussed at length. |
| 28. | Devarim 10:12, 14, 15, 16, 22. |
| 29. | Ibid. 11:1. |
| 30. | Ibid., v. 22. |
| 31. | Ibid. 6:6. |
| 32. | The Rebbe notes that the above enables us to understand a related statement of the Sifri that is otherwise baffling. TheSifri states that the verse that teaches that “you shall love the L‑rd your G‑d with all your heart” does not explain how G‑d is to be loved; the verse therefore goes on to tell us that “these words...shall be upon your heart,” for “thereby you come to know G‑d and cleave to His ways.” The question here is obvious: How does “upon your heart” give a better explanation of how G‑d is to be loved than “with all your heart”? According to the above explanation of the Alter Rebbe, however, the Sifri is thoroughly understandable: “upon your heart” refers to the kind of meditation that inevitably leads to the fulfillment of the commandment to “love the L- rd your G‑d with all your heart.” |
| 33. | Bamidbar 18:7. |
| 34. | Mishlei 24:16. |
| 35. | Note of the Rebbe: “Similar to R. Zeira, who fasted in order to forget the Babylonian Talmud [as a prerequisite to his attaining mastery of the spiritually more elevated Jerusalem Talmud]” (cf. Bava Metzia 85a). |
| 36. | Tehillim 37:24. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Sunday, Sivan 6, 5776 · June 12, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 108
The Purifying Waters of the Red Heifer
We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].
Full text of this Mitzvah »
•
Ritual Impurity of a Metzora
The mitzvah regarding the ritual impurity of the metzora (a person suffering from tzaraat, a skin discoloration described in the Torah). This mitzvah includes all the laws applicable to this impurity: what types [of discolorations render a person] impure, and [what types do not]; which types of this impurity require quarantine, and which do not; the laws associated with the quarantine, i.e., shaving [the hair surrounding a tzaraat lesion in an area of hair]; and all other laws associate with tzaraat and the gradations of its impurity.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 108
The Purifying Waters of the Red Heifer
We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].
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.
Positive Commandment 101Ritual Impurity of a Metzora
The mitzvah regarding the ritual impurity of the metzora (a person suffering from tzaraat, a skin discoloration described in the Torah). This mitzvah includes all the laws applicable to this impurity: what types [of discolorations render a person] impure, and [what types do not]; which types of this impurity require quarantine, and which do not; the laws associated with the quarantine, i.e., shaving [the hair surrounding a tzaraat lesion in an area of hair]; and all other laws associate with tzaraat and the gradations of its impurity.
Full text of this Mitzvah »
• Ritual Impurity of a Metzora
Positive Commandment 101
Translated by Berel Bell
The 101st mitzvah is that we are commanded regarding the tumah of leprous person. This mitzvah includes all the laws regarding a leper — which cases are tameh and which tahor; when and when not the person is placed in quarantine; when shaving, known as tiglachas hanesek,1 is required along with the quarantine and the other details including how the tumah is conveyed.
FOOTNOTES
1.One shaves the hair surrounding the affected area to determine if it has grown.
• 1 Chapter: Chagigah Chagigah - Perek 1 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Chagigah - Perek 1
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Halacha 1
The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are:
a) to appear before the Divine presence, as Exodus 23:17 states: "All of your males shall appear";
b) bringing a festive offering, as Deuteronomy 16:15 states: "You shall bring a festive offering to God your Lord"; and
c) celebration, as ibid.:14 states: "And you shall rejoice in festivals."
The Torah's charge to appear before God mandates that one should appear in the Temple Courtyard on the first day of a festival and bring with him a burnt- offering, whether from fowl or from domesticated animals. One who comes to the Temple Courtyard on the first day of a festival without bringing a burnt-offering has not only failed to perform a positive commandment, but has violated a negative commandment, as Exodus 23:15 states: "You shall not appear in My presence empty-handed." One is not liable for lashes for the violation of this prohibition, because he did not perform a deed.
The Torah's charge to bring a festive offering mandates that one offer a peace-offering on the first day of the festival when one comes to appear before the Divine presence. It is a known matter that peace-offerings are brought only from domesticated animals. Women are not obligated in these two mitzvot of appearing before the Divine presence and bringing a festive sacrifice.
The Torah's charge to celebrate on festivals mandates that one offer peace-offerings in addition to the festive peace offerings. These are called the festive celebratory peace-offerings, as Deuteronomy 27:7 states: "You shall rejoice before God, your Lord." Women are obligated in this mitzvah.
Halacha 2
According to Scriptural Law, there are no fixed measures with regard to the sacrifices broughtwhen appearing before God or the festive offerings, asDeuteronomy 16:17 states: "Each person according to what he gives." According to Rabbinic Law, however, limits were established. One should not bring a burnt-offering to mark one's appearance worth less that a silver me'ah, nor should one bring a festive peace-offering worth less than two silver me'ah. It is a mitzvah to bring these sacrifices proportionate to one's wealth, as implied by the phrase: "according to what one gives...."
Halacha 3
Our Sages did not establish a minimum measure for the celebratory peace-offerings. When a person will ascend to Jerusalem for the festival, if he is in possession of the sacrifices required when presenting oneself, he should bring them or he should bring sufficient silver to purchase a sacrificial animal. If he does not possess silver, he should not bring articles of value equivalent to silver. Even if he is in possession of articles worth several gold pieces, it is forbidden for him to ascend to Jerusalem empty-handed without silver or a sacrificial animal.
Why was one forbidden to ascend while bringing articles worth money? Perhaps he will not be able to sell them or perhaps he will find impurities in the money he receives.
Halacha 4
One who did not offer the burnt offering marking his appearance and his festive peace-offering on the first day of the festival should offer them on the remaining days of the festival, as implied by Deuteronomy 16:15: "For seven days you shall celebrate unto God your Lord." This teaches that all of these days are fit for offering festive sacrifices. They are all compensation for the first day.
Halacha 5
It is a mitzvah to be early and to offer these sacrifices on the first day. If, either inadvertently or intentionally, one did not offer them on the first day, they should be offered on the second day. Whoever delays is deserving of reproach. Concerning such a person is applied the words of censure, Tzephania 3:18: "I will gather in and break those who delay the festive prayers and offerings."
Halacha 6
If the festival passed without one bringing these festive offerings, he is not obligated to bring them afterwards. Concerning such a situation and the like is applied the verse Ecclesiastes 1:15: "A wrong that cannot be righted."
Halacha 7
When one did not bring the festive sacrifices on the first day of the Sukkos holiday, he may bring them throughout the entire festival and on the final holiday, which is the eighth day. For even the eighth day can serve as compensation for the first.
Similarly, one who did not bring the festive offerings on the holiday of Shavuot may bring them for seven days, i.e., he may compensate during the six days that following the festival of Shavuot. This concept - that the festival of Shavuot is similar to the festival of Pesach with regard to compensation - was communicated through the Oral Tradition.
Halacha 8
The burnt-offerings brought when appearing before God and the festive peace-offerings do not supersede either the Sabbath prohibitions or the restrictions against ritual impurity, because there is no fixed time when they are required to be brought like the communal offerings. For if one does not bring his festive offerings on one day, he may bring them on the next, as we explained.
They do, however, supersede the prohibitions of the holidays. Although sacrifices which one has vowed or pledged to bring are not offered on holidays, the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings are offered. The rationale is that these are not vows or pledges, but rather obligations.
Halacha 9
When one brings the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings on a festival, he should lean on them with all his power as he does when bringing offerings on other days. Even though leaning on the animals is not an indispensable element of their sacrifice, as we explained in Hilchot Ma'aseh HaKorbanot, the Sages did not institute a decree forbidding this as a shvut.
Halacha 10
When a person sets aside a burnt-offering brought when appearing before God and dies, his heirs are obligated to offer it.
It is permitted to offer sacrifices which one has vowed or pledged during the intermediate days of a holiday, as Numbers 29:39 states: "You will offer these to God on your festivals aside from your vowed and pledged offerings." It can be understood from this that those offerings are brought during the festivals.
That verse continues "for your burnt-offerings, your meal-offerings, and your peace-offerings." "For your burnt-offerings" includes a burnt-offering brought by a person afflicted by tzara'at and a woman after childbirth." "Your meal-offerings" include the meal offering brought by a sinner and the meal-offering brought by a woman whose husband accused her of adultery. "Your peace-offerings" includes the peace-offering brought by a nazirite. All of these are offered on the intermediate days of a festival, but are not offered on the sacred days.
Halacha 11
When a person who ascended to Jerusalem for a pilgrimage festival had many members of his household to partake of the offerings, but limited means, he should bring many festive peace-offerings, and few burnt-offerings brought when appearing before God. If he has few members of his household to partake of the offerings, but ample means, he should bring many burnt-offerings brought when appearing before God, and few festive peace-offerings. If he has few of both, concerning that our Sages said: "One should not bring less than a meah for a burnt-offering and two silver meah for a peace-offering." If he was blessed amply with both, concerning this, our Sages applied the verse Deuteronomy 16:17: "According to the blessing of God your Lord which He granted you."
• 3 Chapters: Parah Adummah Parah Adummah - Chapter 14, Parah Adummah Parah Adummah - Chapter 15, Tum'at Tsara`at Tum'at Tsara`at - Chapter 1 • English Text | Hebrew Text | Audio: Listen | Download• Parah Adummah - Chapter 14
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• English Text | Video Class• Sunday, Sivan 6, 5776 · June 12, 2016• "Today's Day"
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Halacha 1
When an earthenware container that held the ashes of a red heifer was touched by the carcass of a crawling animal on its side, it is pure, for an earthenware container does not contract impurity from its outside, even with regard to this purification process. If, however, one placed the container on top of the carcass of the crawling animal, the ashes contract impurity, even though the container remains pure, as indicated by Numbers 19:9: states: "And he shall place them down outside the camp in a pure place," and this is not a pure place.
Not only does placing the ashes on the carcass of a crawling animal render them impure, they contract impurity even if they are placed on food which is a secondary derivative of impurity or the like which are less substantial types of impurity originating in Rabbinic decrees. For it is written: "A pure place," i.e., that they should not be placed on any impurity whatsoever.
Similar rulings apply if an earthenware container holding the ashes of the red heifer was placed on an aperture in an impure house. If the container was hanging within the inner space of the house, the ashes contract impurity even if the aperture was not a handbreadth by a handbreadth in size. If it was not hanging into the inner space of the house, it is impure if the aperture is a handbreadth by a handbreadth in size.
Halacha 2
If the container was made of stone, the ashes are pure, whether the aperture is a handbreadth by a handbreadth or not.
Halacha 3
Similarly, when a container that has the ashes of the red heifer or sanctified water was sealed closed and placed under the same shelter as a corpse, the ashes and/or the water are impure. The rationale is that articles associated with the purification process of the red heifer are not protected by a closed seal, for with regard to them, it is written: "a pure place," and this is not a pure place.
Halacha 4
Similarly, sacrificial foods and liquids are not protected from impurity by being in a sealed container. Nevertheless, water that had not been sanctified and an empty container that was purified for use in this purification process are protected by a sealed container.
When does the above apply? When the owner was pure. If, however, the owner contracted impurity, the water is disqualified, no matter where it is located.
What is implied? If a person's water was in a sealed container and he and it were both under the same shelter as a corpse, they are both impure. If he is outside and water that is not sanctified is inside, they are both pure. If he is inside and the water is outside, just as he becomes impure, his water is also disqualified.
Halacha 5
The following laws apply when a person who had purified himself for the sake of this purification process was standing on an oven or a similar implement that had not been purified for this process and he extended his hands outside the space of the oven while holding a receptacle containing the water for this purification process. Similar laws apply if a bar was placed over an oven and receptacles holding water for this purification process were hanging from either side. The receptacles are impure, because they are not in a place that is pure for this purification process. Since they are supported by the oven, it is as if they are placed on top of it.
If, however, one was standing on an oven while holding an empty receptacle that was purified for this purification process or water that was not yet sanctified, their prior state of purity remains unchanged. If one was standing away from an oven and stretched out his hand and took a container that had water sanctified for this purification process and carried it over the oven, it remains pure. Similarly, if when one sprinkled this water, it passed over an impure place, e.g., a place where one sits or lies that became impure or the like, it is pure.
Halacha 6
When a receptacle containing water for the purification process involving the ashes of the red heifer touches a receptacle containing consecrated food, the receptacle that contains the sanctified water and everything inside of it is considered as impure. The receptacle containing sacrificial food, by contrast, remains pure. Similarly, if a person who purified himself for this purification process touched both of these receptacles, each one with one of his hands while they are placed on the ground, the receptacle containing the sanctified water, becomes impure. The rationale is that the person who had purified himself for this process contracted impurity when touching a container that had not been purified for this purpose, as we explained, and then, he imparts impurity to the sanctified water.
Halacha 7
If he lifted up both receptacles, each with a different hand, they are both impure. The receptacle containing the sanctified water becomes impure because it was touched by a person who touched a container that was not purified for the sake of this purification process. And the one containing the sacrificial food became impure because it was lifted up by a person who became impure by carrying sanctified water. For the water conveys impurity when carried, because it contracted impurity from the receptacle containing sacrificial food.
For this reason, if the receptacle containing the sacrificial food was wrapped in paper and he lifted it up in the paper without touching the receptacle itself, and he lifted up the receptacle containing the sanctified water in his other hand, they are both pure. He did not contract impurity with regard to the purification process involving the ashes of the red heifer since he did not touch the other receptacle. If, however, he touched the receptacle containing the sacrificial food with his hand, they both contract impurity even though the receptacle containing the sanctified water was wrapped in paper.
Halacha 8
If he moved the two receptacles with his hands simultaneously without touching them, they are both pure. For a receptacle that was not purified for this purification process does not impart impurity to a person who purified himself for that purpose unless he touches it with his hands unless it is fit to contract impurity when a zav lies or sits upon it, as we explained.
Halacha 9
In all of the situations where there is a question with regard to impurity and the ruling is that one is pure with regard to terumah, as will be explained, he is also considered pure with regard to this purification process. With regard to all of the situations where terumah is left for its status to be determined, were such a situation to occur with regard to the water or the ashes designated for this process, they should be disposed of.
If pure entities were used on the above utensils or if a person became involved in such a situation where the doubt causes the ashes and/or the water to be disposed of, the status of the pure entities is left in the balance. Rafters are not considered as utensils. Hence, they are pure with regard toterumah, sacrificial foods, and the purification process involving the ashes of the red heifer.
Halacha 10
The following laws apply when a dried fig that is terumah fell into water sanctified for this purification process and then it was taken out and eaten. If it is the size of an egg, the water becomes impure whether the fig was impure or pure. The rationale is that all foods, even sanctified foods, are not pure with regard to this purification process. One who partakes of it is liable for death, because he partook of terumah after contracting impurity from the sanctified water. If the fig is not the size of an egg, the water remains pure, because food does not impart impurity to other entities unless it is the size of an egg. This applies with regard to terumah, to sacrificial foods, and to this purification process.
Parah Adummah - Chapter 15
Halacha 1
Any person or article which touches sanctified water for a purpose other than sprinkling contracts impurity. The person does not impart impurity to his clothes, however, even when touching the water, as Numbers 19:21 states: "One who touches the sprinkling water will become impure until the evening." Thus it is derived that the sprinkling water is a primary source of impurity according to Scriptural Law and even the slightest amount of it imparts ritual impurity.
If there is enough water to sprinkle, it imparts impurity when touched and when carried and one who touches it or carries it for a purpose other than sprinkling imparts impurity to his clothes when touching it or carrying it until he separates himself from the source of his impurity, as implied by ibid. which states: "One who sprinkles the water shall launder his garments." Now this is not speaking about someone who sprinkles water on an impure person, for if he purifies an impure person, one can certainly infer that he himself remains pure. According to the Oral Tradition, it was taught that the Torah's statement "One who sprinkles the water shall launder his garments" was stated only to teach the measure that imparts impurity; i.e., that if one touches or carries a measure of sanctified water that could be sprinkled for an intent other than sprinkling, he is impure and he imparts impurity to his garments according to Scriptural Law.
How much is a measure of sprinkling? Enough to immerse the tops of the stalks of hyssop in the water.
When does the statement that the water for this purification imparts impurity apply? When one touched it or carried it for an intent other than sprinkling before they were used for their mitzvah. After they were used for their mitzvah, by contrast, they do not impart impurity at all.
What is implied? One immersed the hyssop in the sanctified water and sprinkled it on an impure person or keilim and the water was dripping and descending from the impure person to the ground or when he sprinkled the water, water was sprinkled on the ground or on a pure person, that water is pure and one who touches or carries it is pure.
If one immersed the hyssop to sprinkle water on an object that is not susceptible to ritual impurity, the water which drips from it are fit to be sprinkled again, as we explained. Therefore they impart the impurity of sanctified water to one who touches or carries them because they were not used for their mitzvah, for the immersion of the hyssop was for the intent of sprinkling on something that is not susceptible to ritual impurity.
Halacha 2
The water for the purification process involving the ashes of the red heifer does not impart impurity to anything before its mitzvah is performed unless it is pure and acceptable to be used for sprinkling. Different rules apply, however, if this water was disqualified - e.g., other water was mixed with it, an animal drank from it, or other factors that disqualify it arose. If a person who is pure with regard to terumah touches it, he contracts impurity whether he touches it with his hand or with other parts of his body. If a person who is pure with regard to this purification process touches it, even with his hand, he remains pure, as he was originally.
Halacha 3
If sanctified water contracted impurity and a person who was pure with regard to terumah touched it, whether with his hands or with his body, after it contracted impurity, he contracts impurity. If a person who had purified himself for this purification process touches it with his hands, he contracts impurity. If he touches it with the remainder of his body, he remains pure, as he was originally.
Halacha 4
The following rules apply if water from a spring, a mikveh, or fruit juice falls into sanctified water. If the majority is sanctified water, the mixture imparts impurity when carried. If the majority is fruit juice, it does not impart impurity. If it is half and half, it imparts impurity.
The following laws apply if the ashes of the red heifer become mixed with ashes from an oven and a person sanctified water with the entire mixture. If the majority of the mixture are the ashes of the red heifer, the water imparts impurity like sanctified water. If the majority are oven ashes, the water does not impart impurity when touched, but does impart impurity when carried.
Halacha 5
When acceptable ashes were sprinkled on water that was not fit to be sanctified and then a person who was pure with regard to terumah touched the water with his hands or with his body, he contracts impurity. If a person who purified himself for this purification process touched such water, even with his hands, he remains pure, as he was originally.
Halacha 6
When sanctified water is disqualified, it should not be mixed with mud, so as not to create a stumbling block for others, lest they touch the mud and become impure. For the sanctified water does not become nullified in the mud, as implied by Numbers 19:9: "It is a sin-offering."
Halacha 7
When a cow drinks from sanctified water, its meat is pure even if it was slaughtered within 24 hours of drinking, as can be inferred from ibid.: "as safekeeping, as water for sprinkling." Implied is that when the water is kept safe, it is not nullified. If, however, a cow drank from it, it is nullified, because it was not kept safe.
Halacha 8
When water is sprinkled on a person from a window from which water is sprinkled on many individuals, he entered the Temple, and then it is discovered that the water was disqualified, he is exempt. The rationale is that one can assume that the water that is sprinkled on many people is acceptable. Hence, he is considered as one who transgressed because of factors beyond his control.
If, however, water was sprinkled on a person from the window of a private individual and he entered the Temple and afterwards, it was discovered that the water was disqualified, he is obligated to bring an adjustable guilt-offering. The rationale is that he should have investigated the status of the water and only afterwards, entered the Temple.
Even if people would slip on water that had been sprinkled from a window from which water is sprinkled on many individuals and was flowing on the ground and they would tread on them, they would enter the Temple without being concerned that they had been disqualified.
Halacha 9
When a person sprinkles such water, using a hyssop that is impure with regard to this sacrificial process, if it is the size of an egg, the water is impure and the sprinkling is unacceptable. If it is less than the size of an egg, the water is pure, but the sprinkling is unacceptable. This hyssop can impart impurity to another, and that other, to still another, even when the chain reaches 100, because levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer.
Halacha 10
When a person lifts up an k'li upon which this water has been sprinkled and enough water to be sprinkled remains upon it, he is pure. Once the water has performed its mitzvah, it does not impart impurity, as we explained.
Tum'at Tsara`at - Chapter 1
HILCHOT TUM'AT TZARA'AT
The Laws of the Impurity Imparted by Tzara'at
Included in this text are eight commandments: six positive commandments and two negative commandments. They comprise the following:
1) to rule with regard to tzara'at that afflicts a human according to the laws stated in the Torah;
2) not to cut off the signs of tzara'at impurity;
3) not to shave the hair of a blemish of tzara'at impurity;
4) that a person afflicted by tzara'at should be distinguished by having his clothes torn, his hair covered, and cloaking himself until his lips;
5) the purification of a person afflicted by tzara'at;
6) that a person afflicted by tzara'at should shave all his hair when he is purified;
7) the laws pertaining to tzara'at on garments;
8) the laws pertaining to tzara'at on homes.
These mitzvot are explained in the ensuing chapters.
Halacha 1
When there is a tzara'at affliction of human skin, the skin turns white, becoming as white as the membrane of an egg or whiter. Whiteness that is not as white as this membrane is not deemed tzara'at, but is instead a bohak.
Halacha 2
There are four shades of white that appear on human skin that cause a person to be deemed afflicted by tzara'at:
a) very intense white that resembles snow on human skin; it is called baheret.
b) a white that is slightly darker than that; it resembles the cleaned wool of a newborn sheep; it is called si'ait;
c) a white that is slightly darker than si'ait; it resembles the lime of the Temple building; it is a derivative of the baheret and is called sapachat;
d) a white that is slightly darker than the lime of the Temple building and which resembles the membrane of an egg; it is a derivative of the si'ait and is also called sapachat.
Thus one has learnt that the shade that is like the lime of the Temple building is a sapachat of the baheret and the shade that is like the membrane of an egg is a sapachat of the si'ait. For the meaning of the term sapachat is subsidiary. Based on the above, our Sages said: "The shades of tzara'atblemishes are two which are four:" baheret and its subsidiary and si'ait and its subsidiary.
Halacha 3
These four shades of tzara'at blemishes can all be joined with each other and are considered as a single blemish, whether this produces a more lenient ruling or a more stringent ruling, whether at the beginning of the observation of the blemish or at the conclusion of the seven days, whether after the person afflicted with tzara'at was released from impurity or definitely categorized as afflicted.
What is implied? Whether a blemish is entirely white like snow or like the lime of the Temple building or like clean wool or like the membrane of an egg or a blemish was varied in appearance, part of its whiteness was the shade ofbaheret and part was like the shade of si'ait, and part like the shade ofsapachat, they are all considered as one appearance.
If so, why did the Sages count them and say, "The shades of tzara'atblemishes are two which are four?" So that one will understand the different appearances. For any priest who does not recognize the different appearances and their names when he is taught and informed, should not assess a blemish until he understands them and recognizes them and can say: "This is baheret and this is its subsidiary. This is si'ait and this is its subsidiary."
Halacha 4
If in one of these four shades of a white hue there is a slight redness mixed in, it is also considered as a tzara'at blemish, as Leviticus 13:19 states: "a whitebaheret with redness." This also applies to si'ait and to the subsidiary of si'aitand to the subsidiary of baheret. This hue that is a mixture of whiteness with a little redness is called petuch.
What is the appearance of petuch in these four shades? It is as if there are four cups filled with milk. In the first was mixed two drops of blood; in the second, there were four drops; in the third, eight drops; and in the fourth, sixteen drops. The petuch of a baheret is the fourth shade; the petuch of si'aitis the shade of the third cup; the petuch of the sapachat of a baheret is the shade of the second cup, and the petuch of the sapachat of si'ait is the shade of the first cup.
Halacha 5
All of these shades - whether the white or the petuch - can be joined with each other and are considered as a single appearance. This applies whether the blemish was entirely white or part of it was white and part with redness, it is all considered as a single blemish whether this leads to a more lenient ruling or a more stringent one.
Halacha 6
Any appearance of tzara'at on the skin of human flesh is not considered as a blemish and does not impart impurity unless the appearance of the blemish is deep, under the surface of the skin of the flesh. The intent is not only a blemish that can be felt as deep in the flesh, but also one that appears such; it appears like the sun's light that appears to the eye to be deeper than a shadow. If, however, the white shade or the petuch is on the same level as the remainder of the flesh or raised above the flesh, it is not a tzara'at blemish, but rather a rash like other rashes that erupt on the body.
Halacha 7
The minimum measure for all blemishes of tzara'at, whether tzara'at of humans or tzara'at of garments, is the size of a Cilikian gris, which is square. This is a square place on the skin of the flesh where 36 hairs could grow, i.e., six hairs in length and six hairs in width. Anything smaller than this is not considered as a tzara'at blemish.
Halacha 8
When the width of a blemish is only a place to grow five hairs, it is pure and it is not considered as a tzara'at blemish, even if it was a cubit in length. It must be at least a square gris in size. All of the minimum measures are halachot transmitted to Moses at Sinai.
Halacha 9
Whenever a baheret is spoken of, the same laws apply to the remainder of the four shades of white or those of a petuch, provided the blemish is a gris in size and is deeper than the surface of the skin of the flesh. This is what we refer to as a baheret without further explanation.
A baheret that is very intense white, like snow appears dark on the flesh of an albino. And one that is dark appears intensely white on a black man. Therefore we consider the shade as it would appear on a person of average complexion, neither an albino or a black man.
Halacha 10
There are three signs that indicate ritual impurity with regard to tzara'at on the skin of human flesh: white hair, healthy flesh in the midst of a blemish, and expansion. All three are explicitly mentioned in the Torah.
What is implied? If a baheret erupts on a person's skin and in its midst there is white hair or a portion of healthy flesh, when the priest sees it, he will rule definitely, saying: "He is impure." If it does not have either white hairs or healthy flesh, he should be isolated for seven days. On the seventh day, the priest sees him again. If the baheret grew white hair or healthy flesh or if it expanded and increased, he is definitively categorized as impure. If neither white hair nor healthy flesh grew, nor did the baheret expand on his skin, he should be isolated for a second week. If any of the three signs occur, he is definitively categorized as impure. If not, he is pure and he is sent away. The rationale is that blemishes on the skin of human flesh do not require isolation for more than two weeks. If the blemish expands - or white hair or healthy flesh grows in it - after he was sent away and deemed pure, he is definitively categorized as impure.
Halacha 11
When a baheret was originally intensely white like snow and, after isolation, it appeared only as the membrane of an egg, or, originally, it appeared like the membrane of an egg and its intensity increased and it appeared as snow, it is considered in its original state, for an increase in the intensity of the appearance of a blemish is not a sign of impurity, nor is a darkening of it a sign of purity unless it becomes darker than the four shades described above, i.e., darker than the membrane of an egg. In such an instance, it is classified as abohak and he is pure. If so, what is meant by the Torah's statement: "The blemish became darker and did not expand on the flesh, the priest should declare him pure?" That if it became darker than the four shades, he is pure, Similarly, if it did not become darker, but did not expand, nor grew white hair or healthy flesh, he is pure.
• English Text | Video Class• Sunday, Sivan 6, 5776 · June 12, 2016• "Today's Day"
Wednesday Sivan 6, 1st Day of Shavuot 5703
During The Torah-reading of the Ten Commandments, stand and face the sefer Torah. Akdamut (p. 400) is not said.
Torah lessons: Chumash: Nasso, Revi'i with Rashi.
Tehillim: 35-38.
Tanya: Likutei Amarim (p. 283)...blessed and exalted. (p. 285).
The Baal Shem Tov passed away on Wednesday, the first day of Shavuot, 5520 (1760) and is interred in Mezibuz. The Alter Rebbe Commented (on Wednesday, the 20th of Kislev 5559 (1798) in Petersburg): "On the fourth day the luminaries were taken away."1
FOOTNOTES
1.On the fourth day of Creation (Wednesday), the luminaries (sun, moon and stars) were hung (nitlu with a tav) in the expanse of the heaven. The Rebbe's comment is based on reading nitlu with a tet ("taken away") instead of a tav.
• 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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