Today's Laws & Customs:
• Count "Forty-Seven Days to the Omer" Tonight
Tomorrow is the forty-seventh day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is forty-seven days, which are six weeks and five days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Hod sheb'Malchut -- "Humility in Receptiveness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
The deeper significance of the Omer Count
Today in Jewish History:
• Chosen People (1313 BCE)
Sivan 2 is marked on the Jewish calendar as Yom HaMeyuchas ("Day of Distinction"); it was on this day that G-d told Moses -- when Moses ascended Mount Sinai for the first time -- to tell the people of Israel: "You shall be My chosen treasure from among all the nations, for all the earth is Mine. You shall be to Me a kingdom of priests and a holy nation" (Exodus 19:4-6).
Links:
• Israeli Defense Forces Capture Golan Heights (1967)
Until the Six-Day War (see “Today in Jewish History” for Iyar 26), the Syrian army was deployed in strong fortifications on the Golan Heights, from which they repeatedly shelled the Israeli settlements below. On the fifth day of the war, the Israeli Army broke through the Syrian front. Facing very difficult topographical conditions, they scaled the steep and rugged heights. The Engineering Corps cleared the way of mines, followed by bulldozers which leveled a route for the tanks on the rocky face. After more than 24 hours of heavy fighting, the Syrian deployment collapsed and the Syrian forces fled in retreat.
Links: More on the Six-Day War
Daily Quote:
Do not judge your fellow until you have stood in his place[Ethics of the Fathers 2:4]
Daily Study:
Chitas and Rambam for today:
Chumash: Bamidbar, 4th Portion Numbers 3:1-3:13 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 3
1These are the descendants of Moses and Aaron on the day that the Lord spoke to Moses at Mount Sinai. אוְאֵ֛לֶּה תּֽוֹלְדֹ֥ת אַֽהֲרֹ֖ן וּמשֶׁ֑ה בְּי֗וֹם דִּבֶּ֧ר יְהוָֹ֛ה אֶת־משֶׁ֖ה בְּהַ֥ר סִינָֽי:
These are the descendants of Moses and Aaron: Yet only the sons of Aaron are mentioned. However, they are considered descendants of Moses because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man, Scripture regards it as if he had begotten him - [Sanh. 19b]
ואלה תולדת אהרן ומשה: ואינו מזכיר אלא בני אהרן. ונקראו תולדות משה, לפי שלמדן תורה. מלמד שכל המלמד את בן חבירו תורה, מעלה עליו הכתוב כאלו ילדו:
on the day that the Lord spoke to Moses: they became his descendants, because he taught them what he had learned from the Almighty.
ביום דבר ה' את משה: נעשו אלו התולדות שלו, שלמדן מה שלמד מפי הגבורה:
2These are the names of the sons of Aaron: Nadab the firstborn Abihu, Eleazar, and Ithamar. בוְאֵ֛לֶּה שְׁמ֥וֹת בְּנֵי־אַֽהֲרֹ֖ן הַבְּכֹ֣ר | נָדָ֑ב וַֽאֲבִיה֕וּא אֶלְעָזָ֖ר וְאִֽיתָמָֽר:
3These are the names of the sons of Aaron, the anointed kohanim, whom he consecrated to serve as kohanim. גאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י אַֽהֲרֹ֔ן הַכֹּֽהֲנִ֖ים הַמְּשֻׁחִ֑ים אֲשֶׁר־מִלֵּ֥א יָדָ֖ם לְכַהֵֽן:
4Nadab and Abihu died before the Lord when they brought alien fire before the Lord in the Sinai desert, and they had no children. Eleazar and Ithamar, however, served as kohanim in the presence of Aaron, their father. דוַיָּ֣מָת נָדָ֣ב וַֽאֲבִיה֣וּא לִפְנֵ֣י יְהוָֹ֡ה בְּהַקְרִבָם֩ אֵ֨שׁ זָרָ֜ה לִפְנֵ֤י יְהוָֹה֙ בְּמִדְבַּ֣ר סִינַ֔י וּבָנִ֖ים לֹֽא־הָי֣וּ לָהֶ֑ם וַיְכַהֵ֤ן אֶלְעָזָר֙ וְאִ֣יתָמָ֔ר עַל־פְּנֵ֖י אַֽהֲרֹ֥ן אֲבִיהֶֽם:
in the presence of Aaron: During his lifetime. [Num. Rabbah 2:26, Lev. Rabbah 20:11, Pesikta d’Rav Kahana p. 173b]
על פני אהרן: בחייו:
5The Lord spoke to Moses saying: הוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
6Bring forth the tribe of Levi and present them before Aaron the kohen, that they may serve him. והַקְרֵב֙ אֶת־מַטֵּ֣ה לֵוִ֔י וְהַֽעֲמַדְתָּ֣ אֹת֔וֹ לִפְנֵ֖י אַֽהֲרֹ֣ן הַכֹּהֵ֑ן וְשֵֽׁרְת֖וּ אֹתֽוֹ:
that they may serve him: What form does this service take? “They shall keep his charge” (verse 7). Since guarding the Sanctuary so that no stranger (non- kohen) should come near is his obligation, as it says, “You, your sons, and your father’s house with you, shall bear the iniquity of the Sanctuary” (Num. 18:1), and these Levites assisted him this was the service.
ושרתו אתו: ומהו השירות, ושמרו את משמרתו, לפי ששמירת המקדש עליו שלא יקרב זר, כמו שנאמר (במדבר יח, א) אתה ובניך ובית אביך אתך תשאו את עון המקדש, והלוים הללו מסייעין אותם, זה הוא השירות:
7They shall keep his charge and the charge of the entire community before the Tent of Meeting, to perform the service of the Mishkan. זוְשָׁמְר֣וּ אֶת־מִשְׁמַרְתּ֗וֹ וְאֶת־מִשְׁמֶ֨רֶת֙ כָּל־הָ֣עֵדָ֔ה לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד לַֽעֲבֹ֖ד אֶת־עֲבֹדַ֥ת הַמִּשְׁכָּֽן:
They shall keep his charge: Any office to which a person is appointed and [the duty] he is bound to carry out, is מִשְׁמֶרֶת in Scripture and in Mishnaic idiom, as in reference to Bigthan and Teresh [where it says], “But my duty is not similar to your duty” (Meg. 13b), [meaning that the hours of my service do not coincide with those of yours]. Similarly [we find the word used in the clause],“The watches (מִשְׁמְרוֹת) of the kehuna and of the Levites.”
ושמרו את משמרתו: כל מנוי שהאדם ממונה עליו ומוטל עליו לעשותו, קרוי משמרת בכל המקרא ובלשון משנה, כמו שאמרו בבגתן ותרש (מגילה יג ב) והלא אין משמרתי ומשמרתך שוה, וכן משמרות כהונה ולויה:
8They shall take charge of all the vessels of the Tent of Meeting and the charge of the children of Israel, to perform the service of the Mishkan. חוְשָֽׁמְר֗וּ אֶת־כָּל־כְּלֵי֙ אֹ֣הֶל מוֹעֵ֔ד וְאֶת־מִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל לַֽעֲבֹ֖ד אֶת־עֲבֹדַ֥ת הַמִּשְׁכָּֽן:
the charge of the children of Israel: All of them were bound [to take care of] the needs of the Sanctuary, but the Levites were in their stead, as their agents. Thus, in reward, they [the Levites] take tithes from them [the Israelites], as it says,“for it is your reward, in exchange for your service” (Num. 18: 31).
ואת משמרת בני ישראל: שכולן היו זקוקין לצרכי המקדש, אלא שהלוים באים תחתיהם בשליחותם, לפיכך לוקחים מהם המעשרות בשכרן, שנאמר (במד' יח, לא) כי שכר הוא לכם חלף עבודתכם:
9You shall give over the Levites to Aaron and his sons; they shall be wholly given over to him from the children of Israel. טוְנָֽתַתָּה֙ אֶת־הַֽלְוִיִּ֔ם לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו נְתוּנִ֨ם נְתוּנִ֥ם הֵ֨מָּה֙ ל֔וֹ מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
Given over to him: for assistance.
נתונים המה לו: לעזרה:
from the children of Israel: Heb. מֵאֵת בְּנֵי יִשְׂרָאֵל, like מִתּוֹךְ בְּנֵי יִשְׂרָאֵל, from among the children of Israel, that is to say, they have been singled out for this purpose from the rest of the congregation by the decree of the Omnipresent, and He gave them to him, as it says, “And I have given the Levites, they are… given” (Num. 8:19).
מאת בני ישראל: כמו מתוך בני ישראל, כלומר משאר כל העדה נבדלו לכך בגזרת המקום, והוא נתנם לו, שנאמר (במד' ח, יט) ואתנה את הלוים נתונים וגו':
10You shall appoint Aaron and his sons, and they shall keep their kehunah; any outsider [non kohen] who approaches shall be put to death. יוְאֶת־אַֽהֲרֹ֤ן וְאֶת־בָּנָיו֙ תִּפְקֹ֔ד וְשָֽׁמְר֖וּ אֶת־כְּהֻנָּתָ֑ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת:
You shall appoint Aaron…: [The word תִּפְקֹד is] an expression of appointment, not of counting.
ואת אהרן ואת בניו תפקד: לשון פקידות ואינו לשון מנין:
They shall observe their kehunah: [This refers to] receiving the blood [in a basin], dashing the blood, burning [the fats], and other rites entrusted to the priests.
ושמרו את כהנתם: קבלת דמים וזריקה והקטרה ועבודות המסורות לכהנים:
11The Lord spoke to Moses, saying. יאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12As for Me I have taken the Levites from among the children of Israel in place of all firstborns among the children of Israel who have opened the womb, and the Levites shall be Mine. יבוַֽאֲנִ֞י הִנֵּ֧ה לָקַ֣חְתִּי אֶת־הַֽלְוִיִּ֗ם מִתּוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל תַּ֧חַת כָּל־בְּכ֛וֹר פֶּ֥טֶר רֶ֖חֶם מִבְּנֵ֣י יִשְׂרָאֵ֑ל וְהָ֥יוּ לִ֖י הַֽלְוִיִּֽם:
As for Me: I have taken-As for Me; what right do I have to them ?
ואני הנה לקחתי: ואני מהיכן זכיתי בהן:
from among the children of Israel: That the Israelites should have to hire them for My service? I gained My right to them through the [Israelite] firstborns, taking them [the Levites] in their place. For [originally] the service was performed by the firstborns, but when they sinned by [worshipping] the [golden] calf, they became disqualified. The Levites, who had not committed idolatry, were chosen in their stead. [Midrash Aggadah]
מתוך בני ישראל: שיהיו ישראל שוכרין אותן לשירות שלי. על ידי הבכורות זכיתי בהם ולקחתים תמורתם, לפי שהיתה העבודה בבכורות, וכשחטאו בעגל נפסלו, והלוים שלא עבדו עבודה זרה נבחרו תחתיהם:
13For all the firstborns are Mine; since the day I smote all the firstborns in the land of Egypt, I sanctified for Myself all the firstborns of Israel, both man and beast they shall become Mine, I am the Lord. יגכִּ֣י לִי֘ כָּל־בְּכוֹר֒ בְּיוֹם֩ הַכֹּתִ֨י כָל־בְּכ֜וֹר בְּאֶ֣רֶץ מִצְרַ֗יִם הִקְדַּ֨שְׁתִּי לִ֤י כָל־בְּכוֹר֙ בְּיִשְׂרָאֵ֔ל מֵֽאָדָ֖ם עַד־בְּהֵמָ֑ה לִ֥י יִֽהְי֖וּ אֲנִ֥י יְהוָֹֽה:
Daily Tehillim: Chapters 10 - 17• Hebrew text
• English text• Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Likutei Amarim, end of Chapter 52• 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
• Wednesday, Sivan 2, 5776 · June 8, 2016
• Likutei Amarim, end of Chapter 52
• ובירידתה בהשתלשלות מעולם לעולם, גם השכינה ירדה ונתלבשה בה בכל עולם ועולם
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Sivan 2, 5776 · June 8, 2016
As [this wisdom] came down by progressive descents from World to World, the Shechinah, too, came down and clothed itself in it in each World.
Thus, within the Supernal Wisdom which descends into each World is to be found the Shechinah of that World.
וזהו היכל קדשי קדשים שבכל עולם ועולם
This is the shrine of the “Holy of Holies,” which is contained in each World.
I.e., the Shechinah resides with the “Holy of Holies” of each World, this being the Divine “intelligence” enclothed in the Torah of each particular World.
וכמו שכתוב בזהר ועץ חיים, שהשכינה, שהיא מלכות דאצילות שהיא בחינת גילוי אור אין סוף ברוך הוא וחיות שמאיר לעולמות, ולכן היא נקראת דבר ה׳ ורוח פיו כביכול
So also has it been stated in the Zohar and Etz Chayim, that the Shechinah, which is Malchut of Atzilut (1being the manifestation of the light and vitality of the blessed Ein Sof, which illumine the worlds, wherefore i.e., since it is a revelation it is called “G‑d’s speech” and the “breath of His mouth,” as it were, for the purpose of speech is to reveal that which was concealed in thought,
על דרך משל, כמו שבאדם הדבור מגלה מחשבתו הסתומה ונעלמה להשומעים
as in the case of a person, by way of example, speech reveals to the hearers the speaker’s concealed and hidden thought),
The same applies Above: Malchut of Atzilut, the level at which the light of Ein Sof and the previously concealed vitality becomes manifest, is called “G‑d’s speech,” for it reveals G‑dliness to the Worlds. This level of Shechinah, which is Malchutof Atzilut:
היא מתלבשת בהיכל קדשי קדשים דבריאה, שהוא חב״ד דבריאה, ובהתלבשותן במלכות דבריאה נבראו הנשמות והמלאכים שבבריאה
clothes itself in the shrine of the Holy of Holies of Beriah, namely, the Chochmah, Binah and Daat ofBeriah. Through the fact that [the latter Sefirot] clothe themselves in the Malchut of Beriah, the souls and angels which exist in the World of Beriah have been created.
At this point the Rebbe notes: “[The ChaBaD of Beriah clothe themselves in the Malchut of Beriah] together with theMalchut of Atzilut which is within them, for, as stated earlier [in this chapter], ‘from this source... have been created....’*”
The souls and angels of the World of Beriah are created beings. Unlike the Sefirot of any particular World, they are not the G‑dliness of their World, but are created from the level of Malchut therein. Thus, the souls and angels of the World of Beriahare created from Malchut of that World.2
וגם משם נמשך התלמוד שלפנינו
And from there also — from Malchut of Beriah, in which is enclothed the Shechinah, i.e., Malchut of Atzilut, which previously had clothed itself in the Chochmah, Binah and Daat of the World of Beriah, after which the latter are clothed inMalchut of the World of Beriah — derives the Talmud that we possess.3
וכמו שנתבאר לעיל בשם התיקונים, שבעולם הבריאה מאירות ומשפיעות שם חכמתו ובינתו ודעתו של אין סוף ברוך הוא בבחינת צמצום עצום, בכדי שיוכלו הנשמות והמלאכים, שהם בעלי גבול ותכלית, לקבל השפעה מבחינת חב״ד אלו
And as has previously been explained in the name of the Tikkunim, that in the World of Beriah there shine and flow forth the Chochmah, Binah and Daat of the Ein Sof, in a powerfully contracted manner, in order that the souls and the angels, which are finite beings, shall be able to receive influence from these categories of ChaBaD.
Souls and angels in the World of Beriah are unable to receive influence from ChaBaD as it exists in its essential state, inAtzilut. Only after ChaBaD descends in a powerfully contracted manner into Beriah are they able to receive its influence.
ולכן נמשך משם התלמוד, שהוא גם כן בחינת חב״ד, שהתלמוד הוא טעמי ההלכות על בוריין, והטעמים הם בחינת חב״ד
Therefore the Talmud (not the Mishnah, but the Gemara) also originates from there — from the World of Beriah, for it (the Talmud) is also of the category of ChaBaD, for the Talmud is i.e., it consists of the clearly defined reasons of the Halachot, and the reasons being rational are from the category of ChaBaD (“intelligence”).
וההלכות עצמן הן ממדותיו של אין סוף ברוך הוא, שהן חסד דין רחמים כו׳ שמהן נמשך ההיתר והאיסור, והכשר והפסול, והחיוב והפטור
And the laws themselves found in the Mishnah derive from the middot (the emotive attributes) of the Ein Sof,namely, kindness, severity, mercy, and so on, from which originate permission and prohibition, permission deriving from kindness and prohibition from severity, ritual validity and invalidity, liability and blamelessness,ritual validity and blamelessness originating from the attribute of kindness, and ritual invalidity and liability originating from the attribute of severity,
כמו שכתוב בתיקונים
as is explained in the Tikkunim.
ובהתלבשות מלכות דאצילות במלכות דבריאה, מתלבשת בהיכל קדשי קדשים דיצירה, שהוא חב״ד דיצירה
By virtue of the clothing of Malchut of Atzilut in Malchut of Beriah4 it then clothes itself in the shrine of the Holy of Holies of Yetzirah, this being the ChaBaD of Yetzirah — the Chochmah, Binah and Daat of Yetzirah.It is in this manner that the Shechinah of Malchut of Atzilut ultimately comes to reside in the World of Yetzirah.
ובהתלבשותן במלכות דיצירה, נוצרו הרוחות
When later on the latter (Malchut of Atzilut, together with the Sefirot in which it is enclothed — in Malchut of Beriah and in ChaBaD of Yetzirah) are clothed in Malchut of Yetzirah, the souls which are called Ruchot are created,
For the three levels of souls, Nefesh, Ruach (singular of Ruchot) and Neshamah, correspond to the three lower Worlds:Nefesh originates in Asiyah, Ruach in Yetzirah and Neshamah in Beriah. With regard to Neshamot, the Alter Rebbe has said previously that they are created from Malchut of Beriah. In now discussing the level of Malchut of Yetzirah, he writes that souls of the level of Ruach are created,
והמלאכים שביצירה
and the angels which are of the World of Yetzirah.
וגם משם היא המשנה שלפנינו, שהיא הלכות פסוקות הנמשכות גם כן מחב״ד של אין סוף ברוך הוא
From there too, from Malchut of Yetzirah, comes the Mishnah that we possess, which comprises the legal decisions that are likewise derived from ChaBaD of the blessed Ein Sof.5
Not only the Gemara within the Talmud, but the Mishnah too, derives from the “intelligence” of the Ein Sof. Even though it was stated earlier that the Mishnah derives from middot, yet since within the Mishnah there is concealed the rationale of the laws, they, too, emanate from the ChaBaD of Ein Sof.
רק שבחינת חב״ד, שהם טעמי ההלכות, הם מלובשים וגנוזים בגופי ההלכות, ולא בבחינת גילוי
Only that the categories of ChaBaD, that is, the reasons and interpretations of the halachot, are clothed and hidden within the laws themselves and are not in a revealed form,
In the Gemara the reasons for the laws are revealed, whereas in the Mishnah all that is revealed is the actual law itself, not the reasons underlying it.
וגופי ההלכות, שהן בבחינת גילוי, הן הן הארת מדותיו של אין סוף ברוך הוא בבחינת גילוי
while the elements of the halachot, which are in a revealed form in the Mishnah, are the very reflection of the middot of the blessed Ein Sof in their revealed form.
As mentioned earlier, the actual halachic decision that something is permissible derives from the divine attribute of kindness, and that something is prohibited derives from the attribute of severity.
כמו שכתוב לעיל בשם התיקונים, דשית ספירן מקננין ביצירה, שהן דרך כלל שני קוין, ימין ושמאל
Thus, it has been explained above in the name of the Tikkunim, that six Sefirot nest in Yetzirah. They the sixSefirot or middot comprise, in general, two extensions — right and left, right representing kindness, and left, severity,
להקל מסטרא דחסד, דהיינו: להתיר, שיוכל לעלות אל ה׳
acting with forbearance deriving from the aspect of kindness, which results in adjudicating leniently, that is to say, to permit [a thing] to ascend to G‑d,
For only that which is permitted to a Jew can ascend to G‑d. Thus, when a ruling is lenient and the object in question is permitted for use, it enables the individual, through utilizing it in the performance of a mitzvah, to cause it to ascend to G‑d. This, of course, is an act of kindness.
או להחמיר כו׳
or acting in a stringent manner, and so on, declaring the object to be forbidden for use, and thereby precluding its elevation to holiness. This is an act of severity. These two traits, kindness and severity, represent the two general directions of the emotive attributes as they exist Above, and from which the halachot of the Mishnah derive.
והכל על פי חכמה עילאה דאצילות, ובינה ודעת כלולות בה
And all this, both the Mishnah and Talmud, is according to the Supernal Chochmah of Atzilut, and Binah andDaat are comprised in it (i.e., in Chochmah),
ומיוחדות באין סוף ברוך הוא, כי בתוך כולן מלובשות חב״ד דאצילות, שאור אין סוף ברוך הוא מיוחד בהן בתכלית היחוד
and they (the Mishnah and Talmud, and the illumination of ChaBaD and middot found in them) are united with the blessed Ein Sof, for in all of them are clothed ChaBaD of Atzilut, with which the light of the blessed Ein Sof is united in a perfect union.
Thus, when the Shechinah enclothes itself in the shrine of the Holy of Holies of the World of Yetzirah, and thereafter inMalchut of Yetzirah, that part of Torah which is called the Mishnah is drawn down, this being the receptacle for the light of the Shechinah as it is revealed in the World of Yetzirah.
וכן בדרך זה ירדה השכינה, ונתלבשה בהיכל קדשי קדשים דעשיה
In like manner, i.e., in the same manner that the Shechinah first clothed itself in the level of Malchut of Yetzirah, theShechinah then descended and clothed itself in the shrine of the Holy of Holies of Asiyah.
וכל עולם מג׳ עולמות אלו מתחלק לרבבות מדריגות, הנקראות גם כן עולמות פרטים
And each of these three Worlds, Beriah, Yetzirah, and Asiyah, is subdivided into myriads of gradations, which are also called particular worlds,
ומלכות דאצילות מלובשת במלכות של כל עולם פרטי, יורדת, ומתלבשת בהיכל קדשי קדשים, שהוא חב״ד, שבעולם שלמטה ממנו במדרגה
and Malchut of Atzilut (the level of Shechinah) is clothed in (a) the level of Malchut* of each particular World; (b) moreover, through the above-mentioned enclothing, it descends, and (c) enclothes itself in the shrine of the Holy of Holies, namely, the ChaBaD, which is in the World below it in rank.
We thus have Malchut of Atzilut as it is enclothed in Malchut of a World of higher rank, descending into the ChaBad of a World of lesser rank.6
הגהה
ובזה יובן לשון הכתוב: מלכותך מלכות כל עולמים
*NOTE
This will enable us to understand the wording of the verse: “Your kingdom is the kingdom of all Worlds.”
The text seems to imply that there is one level of kingship called “Your kingdom,” and another level of kingship known as “the kingdom of all Worlds.” The Alter Rebbe therefore explains that the verse is telling us that “Your kingdom” is the innermost aspect of “the kingdom of all the Worlds.” Within them all is enclothed “Your kingdom” — Malchut of Atzilut.
END OF NOTE
והנה מהשכינה המלובשת בהיכל קדשי קדשים של כל עולם ועולם כללי או פרטי, נמשך ומתפשט ממנה אור וחיות לכל העולם והברואים שבו: נשמות ומלאכים וכו׳
It is from the Shechinah which is clothed in the shrine of the Holy of Holies of each and every general or particular World that light and vitality are extended and diffused to that whole World and the creatures contained therein — the souls, angels, and so forth,
The last phrase refers to the other beings of each World, such as the heichalot; they all receive light and vitality from theShechinah as it is enclothed in the shrine of the Holy of Holies of that particular World.
כי כולם נבראו בעשרה מאמרות שבמעשה בראשית, שהם דבר ה׳ הנקרא בשם שכינה
for they were all created by the ten Divine utterances of creation,7 these being G‑d’s speech, which is termed the Shechinah.
Divine speech revealed that which was previously concealed. This is also the purpose of the Shechinah — revealing to the world a light which is essentially higher than the world. Therefore, Malchut of Atzilut (which is termed the Shechinah,and which is G‑d’s speech as revealed in the ten Divine utterances of creation) is the level from which life and vitality are drawn down and revealed to all Worlds and created beings.
And all this is accomplished through Torah, for Torah is the shrine of the Holy of Holies (in which the Shechinah first resides) in every World. Thus, as mentioned earlier, it serves as a “garment” to the Shechinah.
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
| 2. | Iggeret HaKodesh, on the third page of Epistle 25. |
| 3. | The Rebbe explains why the Alter Rebbe has added, “that we possess,” i.e., the Talmud that we possess here, in this world. Possibly, he says, this was added in order to anticipate a question that might arise from ch. 23 above. There the Alter Rebbe says that Torah is the illumination of the blessed Ein Sof, for “He is the Knower....” This indicates that Torah is wholly one with G‑d Himself. How, then, can it be said that the Talmud emanates from a level and Sefirah no higher than the World of Beriah? The Alter Rebbe therefore explains that this refers only to the Talmud “that we possess,” as man studies it in this world. This concept sits well with the statement in ch. 23, that the laws are “particular streams flowing from the inner Supreme Will itself” — but an emanation from the Supreme Will. The Rebbe also cites the Alter Rebbe’s second note to ch. 40, which says that the core and the essence of the Supreme Will is in Atzilut, and only a glow therefrom radiates to each World according to its rank. |
| 4. | The Rebbe addresses the question of why the Alter Rebbe repeats, “By virtue of the clothing of Malchut of Atzilut inMalchut of Beriah,” when it had already been stated: “Through the fact that [the latter Sefirot] clothe themselves in theMalchut of Beriah....” He answers: The vestment spoken of earlier is much milder and conceals little. From it, therefore, there only come about entities of the World of Beriah such as the souls and angels of that World, or the part of Torah connected with that World — the World of Beriah being on the level of a “world of concealment.” The vestment which the Alter Rebbe speaks of here is so much stronger and conceals so much more, that through this concealment creatures of the World of Yetzirah come into being — the World of Yetzirah being on the much lower level of a “world of manifestation.” The Rebbe provides an additional answer, which because of its complexity will be presented in capsule form. There are two manners in which the Shechinah (Malchut of Atzilut) may clothe itself in the Malchut of every World. The actual manner in which it vests itself depends on its goal. When the vestment takes place in order to create creatures of that World itself (for example, when the Shechinah vests itself in Malchut of Beriah in order to create angels and souls of the World of Beriah), then the Shechinah first clothes itself in the ChaBaD of that World. Only after vesting itself there will it clothe itself in Malchut. In such a situation, the prior vestment in ChaBaD is indispensable, just as in the analogy of body and soul, the vitality of allparts of the body derives from the brain — ChaBaD. However, when the Shechinah vests itself in the Malchut of a lower World not for the sake of the World itself, but only in order to be able to descend into an even lower World (for example, when Malchut of Atzilut vests itself in Malchut of Beriah,in order to be later able to vest itself in Malchut of Yetzirah), then the vestment is direct: the Shechinah descends directly into the Malchut of the lower World. Even if it were argued that in this instance too there must be some manner of prior vestment in ChaBaD of that World, still, in the subsequent vestment of the Shechinah in Malchut, no real effect of the prior vestment in ChaBaD is felt. At any rate, this lesser effect is present only to the degree necessary to enable the Shechinah to clothe itself in Malchut of the lower World. This is why, when the Alter Rebbe begins discussing the World of Yetzirah, he first says, “By virtue of the clothing ofMalchut of Atzilut in Malchut of Beriah.” This he does in order to emphasize that the vestment of the Shechinah in Malchutof Beriah is a direct (or at least a more direct) vestment, since it is not for the sake of Beriah itself, but rather for the sake ofYetzirah. |
| 5. | Note of the Rebbe: “For all of Torah is wisdom of the blessed Ein Sof, for which reason ‘Torah and G‑d are truly one.’ This is why the distinctive quality of Torah surpasses even that of the mitzvot, as explained in many places in the Tanya.” |
| 6. | The division of stages into (a), (b) and (c) is by the Rebbe; so too the repetition of “Malchut of Atzilut” in each and every one. It seems that the Rebbe is thereby indicating that the vestment in the Holy of Holies of each World relates to Malchutof Atzilut, and not to the Malchut of the lower Worlds in which Malchut of Atzilut vests itself. This corresponds with what the Alter Rebbe says further: “...and from the Shechinah which is clothed in the shrine of the Holy of Holies....” |
| 7. | Note of the Rebbe: “For before this there were no Worlds (this being the meaning of ‘In the beginning’ — at the beginning point of creation — from non-being to being).” |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Sivan 2, 5776 · June 8, 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 113
The Red Heifer
"And it shall be as a keepsake for the congregation of the children of Israel"—Numbers 19:9.
We are commanded to prepare a red heifer [as detailed in the Torah], to have it ready for the procedure of purifying those who are ritually impure as a result of contact with a corpse.
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 113
The Red Heifer
"And it shall be as a keepsake for the congregation of the children of Israel"—Numbers 19:9.
We are commanded to prepare a red heifer [as detailed in the Torah], to have it ready for the procedure of purifying those who are ritually impure as a result of contact with a corpse.
Full text of this Mitzvah »
• The Red Heifer
Positive Commandment 113
Translated by Berel Bell
The 113th mitzvah is that we are commanded to prepare the red heifer1 to have it ready for the procedure of purifying those who are tameh as a result of tumas meis.2
The source of this commandment is G‑d's statement3 (exalted be He), "[A ritually clean person shall gather up the cow's ashes and...] it shall be a keepsake for the congregation of the Jewish people."
The details of this mitzvah are found in the tractate devoted to this subject, tractate Parah.
FOOTNOTES
1.To slaughter it, burn it, gather the ashes, etc.
2.See P107.
3.Num. 19:9.
• 1 Chapter: Korban Pesach Korban Pesach - Perek 7 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Korban Pesach - Perek 7
Audio: Listen | Download | Video Class• Korban Pesach - Perek 7
Halacha 1
The following rules apply when there were many individuals who were ritually impure due to contact with a human corpse on the first Pesach. If they were the lesser portion of the Jewish people, their offering is postponed to the second Pesach like other impure individuals. If, however, the majority of the Jewish people were impure due to contact with a human corpse or the priests or the sacred utensils were impure due to contact with a human corpse, their offering is not postponed. Instead, they should all offer the Paschal sacrifice in a state of ritual impurity, those ritually impure together with those who are pure.
This is derived from Numbers 9:6 which states: "And the men who were impure because of contact with the corpse of a human soul." Implied is that the offerings of individuals are postponed until the second Pesach, but those of the community are not postponed. This concept applies only with regard to the ritual impurity associated with a human corpse, as explained in Hilchot Bi'at HaMikdash.
Halacha 2
If the Jewish people were half ritually pure and half impure, they should all offer the sacrifice on the first Pesach. Those who are pure offer the sacrifice by themselves in a state of ritual purity and those who are impure offer it by themselves in a state of impurity and partake of it in impurity. If the impure outnumbered the pure even by one, they should all offer it in impurity.
Halacha 3
If the men were half impure due to contact with a human corpse and half pure and when you count the women together with the men, the majority will be pure, those who are pure should offer the first Paschal sacrifice. Those who are impure do not bring neither the first Paschal sacrifice or the second. They do not bring the first, because they are the lesser portion of the people. And they do not bring the second, because the women's offering of the second Paschal sacrifice is a matter of choice. Thus the impure persons are merely half the people and half the people do not bring the second Paschal sacrifice.
Halacha 4
If the majority of the Jewish people were zavim, afflicted by tzara'at, or had relationships with niddot and the lesser portion were impure due to contact with a human corpse, those impure because of contact with a corpse should not offer the first Paschal sacrifice, because they are the lesser portion of the people. Nor do they offer the second, because individuals do not bring the second except at the time the majority of the people offered the first Paschal sacrifice. In this instance, since the majority of the Jewish people did not offer the first Paschal sacrifice, the lesser portion who are impure because of contact with a corpse should not bring the second Paschal sacrifice.
Halacha 5
If the majority of the Jewish people were impure because of contact with a human corpse and a lesser portion were zavim and the like, those who are impure because of contact with a corpse offer the first Paschal sacrifice, Those who are zavim and the like do not offer either the first Paschal sacrifice or the second. They do not offer the first, because the restrictions against offering in a state of impurity were suspended with regard to communal offerings only for those impure due to contact with a human corpse. Nor do they bring the second, because a second Paschal sacrifice is brought only when the first was brought in a state of ritual purity. If the first was brought in a state of impurity, there is no second offering.
Halacha 6
The following laws apply when a third of the Jewish people were pure, a third were zavim and the like, and a third were impure because of contact with a human corpse. Those who were impure because of contact with a corpse should not offer the first Paschal sacrifice, nor the second. They do not offer the first, because they are the lesser portion when compared to the aggregate of those who are pure and the zavvim. They should not offer the second, because the lesser portion of the people offered the first, as we explained.
How do we calculate whether the majority of the people are impure or pure? We do not make a calculation of all those who seek to partake of it, because it is possible that 20 people will be enumerated on one Paschal sacrifice and they will send it with one person to slaughter it on their behalf. Instead, we calculate all of those who seek to enter the Temple Courtyard while they are outside. Before the first group enters the Temple Courtyard, the calculation is made.
Halacha 7
When an individual becomes impure because of a questionable situation regarding ritual impurity in a private domain, as will be explained in the appropriate place, his offering is postponed until the second Pesach. When the majority of the Jewish people become impure because of a questionable situation in a private domain, they should all offer it in a state of impurity.
Halacha 8
When the Paschal sacrifice was offered in a state of impurity, it should also be eaten in a state of impurity, for from the outset, it was brought only to be eaten. It may not be eaten by all those who are impure, only by those impure because of contact with a human corpse. For them, this impurity is suspended. This also applies to those impure because of contact with other sources of impurity.
Those who are impure because of an impurity that results from a physical condition, e.g., zavvim, zavot, niddot, women after childbirth, those afflicted bytzara'at, should not partake of it. If, however, they do partake of it, they are exempt. According to the Oral Tradition, we learned that when a sacrifice is eaten by those who are pure, those who are impure are liable for partaking of it in impurity. When it is eaten by those who are impure, there is no liability for partaking of it in impurity. Even if those who are impure because of contact with a human corpse partook of the fats and organs to be offered on the altar, they are exempt.
When does the statement that a Paschal sacrifice may be eaten while ritually impure apply? When the people became impure before the blood was poured on the altar.If, however, they became impure after the blood was poured, it should not be eaten.
Halacha 9
If the Paschal sacrifice was slaughtered in a state of ritual purity and the majority of the Jewish people became impure before its blood was poured on the altar, the blood should be poured on the altar, but the Paschal sacrifice should not be eaten. This is a Rabbinical decree lest the majority of the people become impure after the blood was poured in a following year and it be eaten in a state of impurity.
The following rules apply if the sacred utensils were impure because of [contact with a dead crawling animal or the like. Although the sacred utensils do not cause the persons to become impure, as will be explained in the appropriate place, since they cause the meat to become impure, the Paschal sacrifice should only be brought by those who are pure and it should be eaten, even though it is impure. It is preferable that it be eaten when the meat is impure thus superseding only an ordinary negative prohibition than it be eaten by individuals whose bodies are impure. That would be a prohibition punishable by karet, as explained in Hilchot Pesulei HaMukdashim.
• 3 Chapters: Parah Adummah Parah Adummah - Chapter 2, Parah Adummah Parah Adummah - Chapter 3, Parah Adummah Parah Adummah - Chapter 4 • English Text | Hebrew Text | Audio: Listen | Download• Parah Adummah - Chapter 2
Hayom Yom:
• English Text | Video Class• Wednesday, Sivan 2, 5776 · June 8, 2016• "Today's Day"
Audio: Listen | Download• Parah Adummah - Chapter 2
Halacha 1
Extra stringencies were employed with regard to the purity observed in preparation for offering the red heifer and great extremes were taken to keep a distance from the ritual impurity associated with a human corpse in all the activities associated with its offering. The rationale is that since it is acceptable for a person who immersed that day to bring it, our Sages were concerned that people would treat this offering with disdain.
For this reason, when the priest who burns it is isolated, he is isolated to a prepared chamber in the Temple Courtyard. It was called the House of Stone, because all of the utensils in it were stone utensils that do not contract impurity. He would use the stone utensils throughout the seven days that he is isolated. His priestly brethren would not touch him in order to increase his purity.
Halacha 2
For seven days before the burning of the red heifer, the priest who would burn it is isolated from his home, just like the High Priest is isolated for the sake of the service of Yom Kippur. This was received as part of the Oral Tradition from Moses. Similarly, he is isolated from his wife, lest it be discovered that she was a nidah and he be impure for seven days.
Halacha 3
The chamber in which this priest would abide for all these seven days was in the northeast portion of the Temple Courtyard. It was positioned there to remind the priest that the red heifer is like a sin-offering that is slaughtered in the northern portion of the Temple Courtyard, even though the red heifer is slaughtered outside the Temple.
Halacha 4
On every one of the seven days of his isolation, water with the ashes of the red heifer should be sprinkled upon him lest he unknowingly have contracted impurity due to contact with a corpse with the exception of the fourth day of his isolation. That day does not require sprinkling. The rationale is that it is impossible for it to be the third day of his impurity or the seventh day of his impurity. For the sprinkling of the ashes on the seventh day is not considered as the sprinkling of the seventh day unless the ashes were sprinkled on the third day before it. According to law, there is no need to sprinkle the ashes upon him on any days other than the third and the seventh days of isolation. The sprinkling day after day is an extra stringency enacted with regard to the red heifer.
Halacha 5
He would be isolated on Wednesday, so that the fourth day of his isolation would fall on the Sabbath, for the sprinkling of the ashes of the red heifer does not supersede the Sabbath prohibitions, and the fourth day does not require the sprinkling of the ashes.
Halacha 6
On all the days of his isolation when the ashes of the red heifer are sprinkled upon him, the ashes of all the red heifers that were burnt previously were sprinkled on him. If, however, there were only ashes from one red heifer, those ashes are used for all six days.
Halacha 7
When the ashes of the red heifer are sprinkled upon him during the days of his isolation, the sprinkling should be performed by a man who never contracted the ritual impurity stemming from a human corpse. The rationale is that the person sprinkling the ashes must be pure. If one would say: "Let so-and-so, a person who had contracted impurity, but then had the ashes of the red heifer sprinkled upon him, sprinkle the ashes on the priest who will burn the red heifer," that suggestion is not followed. The rationale is that it is possible that the person who sprinkled the ashes upon so-and-so was not pure from the impurity associated with a corpse. Similarly, the utensils that are used to be filled and consecrated to sprinkle on the priest who burns the red heifer were all stone utensils that are not susceptible to ritual impurity. Pregnant women were brought there; they would give birth there, and raise their sons there. When they wanted to sprinkle ashes on the priest who would burn the red heifer, they would bring oxen - because they have ample bellies - and place doors on their backs in their hands and would go to the Shiloach spring. When they reached the Shiloach, the children would descend and fill the cups. We do not suspect that they will contract impurity from a grave in the depths of the earth at the spring, because it is not ordinary practice to bury the dead in streams.
They would ascend and sit on the doors and proceed upward until they reach the Temple Mount. When they reached the Temple Mount, they would descend and proceed on their feet, because the entire area of the Temple Mount and its courtyards was built over a hollow cavity, lest there be a grave in the depths of the earth. of ashes. They would take the ashes and place them on the water in the cups and sprinkle them on the priest who burns the heifer.
The children who would fill the water, would consecrate it with the ashes and sprinkle it on the priest who burns the heifer must immerse in a mikveh. Even though they are pure with regard to the impurity associated with a human corpse, it is possible that they contracted other forms of impurity.
Halacha 8
When a child immersed himself in a mikveh in order to fill pitchers with water and sprinkle it, another child should not fill those containers with water even though he immersed himself.
When a child immersed himself to sprinkle the water of the ashes on one priest, he may not sprinkle the water on another priest until he immerses again for the sake of purifying that priest. Similarly, when utensils or people were purified for the sake of offering one red heifer, they should not become involved in the offering of another red heifer until they immerse themselves for its sake. All of these are extra stringencies required for the offering of the red heifer.
Parah Adummah - Chapter 3
Halacha 1
The red heifer should be burnt only outside the Temple Mount, as Numbers 19:3 states: "And you shall take it outside the camp." They would burn it on the Mount of Olives. A ramp was built from the Temple Mount to the Mount of Olives. Below it were arches upon arches, i.e., an arch on two arches, so that there would be empty space under it, lest there be a grave in the depths of the earth. Similarly, the place where the heifer was burnt and the place of immersion on the Mount of Olives had the space under them hollowed, lest there be a grave in the depths of the earth.
The red heifer, the one who would burn it, and all those who assist in its burning go from the Temple Mount to the Mount of Olives on this ramp.
Halacha 2
How was the red heifer burnt? The elders of Israel would walk to the Mount of Olives first. There was a mikveh there. The priest, those assisting in burning it, and the heifer would go out on the ramp and come to the Mount of Olives.
There they would make the priest impure. The elders would rest their hands on the priest and tell him: "Immerse yourself." If he was a High Priest, they would tell him: "My sir, the High Priest, immerse yourself." He would descend, immerse himself, ascend, and dry himself.
There was wood arranged there: cedar wood, oak wood, pine wood, and smooth fig wood. An arrangement like a tower was made and windows were made in the midst of it, so that the fire would flame in them. The front of the arrangement was in the west.
The heifer would be tied with a rope of love grass and it would be brought onto the arrangement with its head to the south and its face to the west. The priest would stand to the east with his head facing west. He would slaughter the heifer with his right hand and receive its blood in his left hand. With his right finger, he would sprinkle from the blood in his left palm seven times toward the Holy of Holies. He would dip his finger in the blood for every sprinkling. The remainder of the blood on his finger was disqualified for sprinkling, Therefore, after every sprinkling, he would clean his finger on the body of the heifer.
When he completed sprinkling, he would clean his hands on the body of the heifer and descend from the arrangement. He would light the fire with small kindling twigs and place them below the wood of the arrangement. The fire would begin to catch in it. The priest would stand at a distance and watch it until the fire catches in its larger portion and its belly becomes ripped open.
Afterwards, he takes a branch of a cedar tree and hyssop that is at least a handbreadth long, and wool dyed crimson weighing five selaim. He asks the people standing there: "Is this a piece of cedar?" "Is this a piece of cedar?" "Is this a piece of cedar?" "Is this hyssop?" "Is this hyssop?" "Is this hyssop?" "Is this a crimson thread?" "Is this a crimson thread?" "Is this a crimson thread?", asking each question three times. They answer: "Yes!" "Yes!" "Yes!", three times for each set of questions.
Why is all this necessary? Because there are seven species of cedar, four species of hyssop, and several options to produce red dye. Some dye with madder and some dye with lacca sap, and some dye with tola'at? Tola'atrefers to very red berries that resemble carob seeds. They are like sumach berries. There is a bug, like a gnat, in every berry. Since there are different types of species for each of the entities involved, the priest notifies everyone and informs them that these are the species mentioned in the Torah.
The hyssop mentioned in the Torah is the type of hyssop eaten by home-owners and used as a condiment in certain dishes. The hyssop, cedar, and wool dyed crimson are all absolute requirements, without one of which, the others are not acceptable. The priest should bind the hyssop together with the cedar branch with the crimson thread and then throw them into the belly of the heifer, as Numbers 19:6 states: "He shall cast them into the midst of the conflagration of the heifer."
He should not cast them into the heifer until the fire has caught hold of the larger portion of it and not after it has been reduced to ashes. If he casts them at those times, it is unacceptable, as indicated by the phrase: "into the midst of the conflagration," i.e., not before the fire has caught onto its larger portion and not after it was reduced to ashes. Whether one cast all three of them together or one after the other, whether one cast them into the heifer's body or into the fire, whether its belly burst open on its own accord or the priest ripped it open by hand or with a utensil, it is acceptable.
Halacha 3
When the process of burning it has been completed, its remnants and all of the pieces of wood in its arrangement that were burnt with it are beaten with clubs and everything is raked out with rakes. Anything - whether from its flesh or from the wood - that has been blackened and is possible to be crushed and reduced to ashes, should be crushed and reduced to ashes. If something has no trace of ash on it, it is left. Any piece of bone that remains from the heifer's bones that was not burnt should be crushed regardless.
Halacha 4
None of its ashes are brought into the Temple Courtyard for storage, as ibid.:9 states: "And he shall place it outside the camp." The ashes were divided into three portions: one was placed in the chayl one, on the Mount of Olives, and one, was divided among all the priestly guardposts.
The one that was divided among all the priestly watches was used by the priests to sanctify themselves. The one that was placed on the Mount of Olives was used by the entire Jewish people for sprinkling. And the one that was placed in the chayl was prepared and hidden away, as implied by ibid.which states: "It will be a security for the congregation of Israel." This teaches that it was put away for safekeeping.
Indeed, in the chayl, they would put away for safekeeping a portion of the ashes from every red heifer that was burnt. Nine red heifers were offered from the time that they were commanded to fulfill this mitzvah until the time when the Temple was destroyed a second time. The first was brought by Moses our teacher. The second was brought by Ezra. Seven others were offered until the destruction of the Second Temple. And the tenth will be brought by the king Mashiach; may he speedily be revealed. Amen, so may it be G‑d's will.
Parah Adummah - Chapter 4
Halacha 1
Two red heifers should not be slaughtered at the same time, as Numbers 19:3states: "And you shall slaughter it."
Halacha 2
If the red heifer did not desire to go out, a black one should not be taken out with it, so that it would not be said: "They slaughtered a black one." Nor is another red one taken out, so that it would not be said: "They slaughtered two at once."
Halacha 3
When a red heifer was slaughtered with another intent in mind or its blood was received or sprinkled with another intent in mind, with the proper intent and another intent in mind, or with another intent and the proper intent in mind, it was offered by someone other than a priest, or it was offered by a priest lacking one or more of the priestly garments, while wearing the golden garments, or while wearing ordinary garments, it is unacceptable.
If it was slaughtered with the intent of partaking of its flesh or drinking its blood, it is acceptable. The rationale is that the expression "a pleasant fragrance" was not stated with regard to it.
Halacha 4
If its blood was received in a container, it is unacceptable, as Numbers 19:4states: "And Elazar the priest will take the blood with his finger." The mitzvah is performed with the finger and not with a utensil.
Halacha 5
If he sprinkled the blood, even one sprinkling with a utensil, the sprinkling is unacceptable. If he performed one sprinkling with his left hand, it is unacceptable. If seven priests sprinkled the blood at the same time, their sprinkling is unacceptable. If they did so one after the other, it is acceptable.
If he sprinkled the blood, but did not direct it to the Sanctuary, it is unacceptable, as ibid. states: "opposite the front of the Tent of Meeting." Implied is that he should direct it toward the Sanctuary and see the Sanctuary. Similarly, if he slaughtered it or burnt it not opposite the Sanctuary, it is unacceptable, as implied by Numbers 19:3: "He shall slaughter it before him."
Halacha 6
When does the above apply? When he sprinkled the blood or burnt or slaughtered the heifer southward or northward, or with his back to the Sanctuary. If, however, he stood between the east and the west and faced the Sanctuary, even if he did not direct himself toward the Sanctuary exactly, it is acceptable.
Halacha 7
If one of the sprinklings is lacking, it is unacceptable. If one dipped his finger in the blood twice and sprinkled once, the sprinkling is unacceptable. If he dipped his finger once and sprinkled twice, even if he did not count the second sprinkling and instead, dipped his finger and sprinkled a second time, it is unacceptable.
What is implied? He dipped his finger in the blood for the sixth time and performed the sixth and seventh sprinklings, it is unacceptable, even if he dipped his finger in the blood again and sprinkled it a seventh time. If, after dipping his finger into the blood for the seventh time, he performed a seventh and eighth sprinkling - even if he dipped his finger into the blood an eighth time and then sprinkled it an eighth time, it is acceptable, for any addition over the seven is of no consequence, provided it is another priest making the addition. If, however, the priest burning it made the additional sprinkling, it is unacceptable, because he involved himself in an unnecessary activity while burning it.
Halacha 8
If one removed the blood from its arrangement and then sprinkled it, it is invalid.
Halacha 9
If one sprinkled its blood at night - even if one performed seven sprinklings during the day and one at night - it is unacceptable.
Halacha 10
If one slaughtered it outside the place where it is burnt, even if one slaughtered it within the walls of Jerusalem, it is unacceptable.
Halacha 11
If one burnt it outside the arrangement on which it was slaughtered, it was divided in two and burnt in two arrangements, or two heifers were burned on one arrangement, it is disqualified. If it was already reduced to ashes, one may bring another one and slaughter it over the ashes of the first without any qualms.
Halacha 12
If one skinned it and cut it into pieces and then burnt it in its entirety, it is acceptable. If any slight part of its substance, even its dung, is lacking, it is unacceptable. If an olive-sized portion of its skin, meat, or even its hair flew off its pyre, it should be returned. If he did not return it, it is unacceptable.
If it flew outside its arrangement, one should place much wood over it and burn it in its place. If its horns, its hooves, or its dung flew off, they need not be returned to the pyre.
Halacha 13
The red heifer is not disqualified if it is left overnight without being burnt. Therefore if it was slaughtered on one day and its blood sprinkled as required and then it was burned on the following day, it is acceptable.
Halacha 14
If the priest who burns it is in the acute state of onein mourning or is lacking atonement, it is acceptable.
Halacha 15
If one burnt it without sanctifying his hands and feet, it is invalid, because the process of offering the red heifer is comparable to sacrificial worship.
Where does he sanctify his hands and feet? From a consecrated vessel in the Temple Courtyard. If one consecrated them outside the Temple Courtyard with an ordinary vessel, even with a tiny earthenware cup, it is acceptable, because the entire process of offering the heifer is performed outside.
When the priest who burns the red heifer immerses himself after he is made impure, as we explained, he need not sanctify his hands and feet again, since the entire process of offering it is performed by those who immersed that day.
Halacha 16
If one burnt it without wood or with all types of wood, even with straw and stubble, it is acceptable, The optimum way of performing the mitzvah is not to reduce the wood less than is appropriate. On the contrary, one should add to it bundles of hyssop and Greek hyssop while it is burning to increase the amount of ashes. One may add to its conflagration until the heifer itself is reduced to ashes. Once it is reduced to ashes, if one added even one piece of wood to it, it is like one who mixed ashes from a range with the ashes of the red heifer.
Halacha 17
All of the activities performed with the red heifer from the beginning to the end must be performed only during the day and by male priests and the performance of work disqualifies it until it is reduced to ashes. Once it is reduced to ashes, it is acceptable even if its ashes were collected at night, by a woman, or one performed another task while collecting them.
What is the source that teaches that the collection of the ashes is acceptable if performed by any person with the exception of a deafmute, an intellectually or emotionally incapable person, or a minor? It is written Numbers 19:9: "And a pure man shall gather the ashes of the heifer." It can be derived that a priest is not required. Moreover, it is as if it said "a pure person," i.e., either a man or a woman.
What source teaches that the performance of work disqualifies it? Ibid.:3 states: "And he shall slaughter it." According to the Oral Tradition, we learned that this phrase comes solely to teach that if the priest becomes involved in another task at the time of slaughter, it is unacceptable. And ibid.:5 states: "And the heifer shall be burnt before his eyes," i.e., his eyes should be concentrated on it. This teaches that the performance of work causes it to be disqualified from the time of its slaughter until it is reduced to ashes. Anyone involved in burning it who performs another task disqualifies it until it is reduced to ashes.
Halacha 18
If one slaughtered the heifer and another animal was slaughtered with it or a gourd was cut with it, it is acceptable because he did not intend to perform work. This applies even though the animal that was slaughtered with it is acceptable to be eaten, for the slaughter of ordinary animals does not require concentrated intent. If, however, one had the intent of cutting the gourd and it was cut while he was slaughtering the red heifer, the heifer is disqualified, because work was performed during its slaughter.
• English Text | Video Class• Wednesday, Sivan 2, 5776 · June 8, 2016• "Today's Day"
Shabbat Sivan 2, 46th day of the omer 5703
Torah lessons: Chumash: Bamidbar, Shevi'i with Rashi.
Tehillim: 10-17.
Tanya: As (this wisdom) (p. 273)...is termed "Shechinah" (p. 277).
Ana B'choach at Kabalat Shabbat (p. 131) is said in an undertone.
Ufros aleinu... at Kabalat Shabbat (p. 138) is said standing.
In the year 5589 (1829) the Shabbat of Parshat Bamidbar was on 5 Sivan. Before the kindling of the Shabbat candles, the Tzemach Tzedek delivered the maamar, S'u et rosh...avotam.1 Following the commentary of Ibn Ezra, he interpreted the word S'u in the sense of elevation, as in "Ki tisa et rosh,"2 (lit. "When you take up the head.") The implication is that through avoda of the radiance of the soul within the body, an elevation is effected in the head (rosh) and essence of the soul as it is Above.3 In this vein he then explained a number of Torah-verses and statements in Zohar and Midrash.
At noon on Shabbat the Rebbe delivered the maamar V'eirastich and its elaboration as printed in Likutei Torah. The next day, the first day of Shavuot, he delivered the maamar Us'fartem and its elaboration as printed in Likutei Torah. During the festival meal of the second day of Shavuot, the Rebbe delivered the maamar V'hachachma mei'ayin timatzei which is the second elaboration on the subject of tisp'ru chamishim yom printed in Likutei Torah.
FOOTNOTES
1.Bamidbar 1:2.
2.Sh'mot 30:12.
3."Above" refers to the soul before its descent into the material world and the body, and to that element of the soul that always remains "Above," not descending into the body. In general "Above" refers to the planes "higher" than the physical universe.
• Daily Thought:
Quench the Thirst
Spiritual people tend to disdain all interaction with this world, and strive to minimize it at all costs.
But Torah unlocks the divine spark within each thing. Torah enables a spiritual person to engage the world and find there all for which the soul thirsts.
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