Today in Jewish History:
• Passing of "Kaf Hachaim" (1939)
Rabbi Yaakov Chaim Sofer, better known as the Kaf Hachaim (the name of the monumental halachic work which he authored), was born in Baghdad in 1870. In his youth he studied Torah under the Sephardic greats of the times, such as the Ben Ish Chai.
In the beginning of the 20th century Rabbi Yaakov Chaim emigrated to the Land of Israel, and settled in Jerusalem. There he became renowned as a great kabbalist as well as a recognized halachic authority. He authored an eight-volume book on Jewish law, with a special focus on Jewish law and customs from a mystical viewpoint.
He passed away on the 9th of Sivan in Jerusalem and was buried on the Mount of Olives.
Daily Quote:
And G‑d took the man, and put him into the Garden of Eden to work it and to keep it.[Genesis 2:15]
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 4th Portion Numbers 5:11-6:27 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 5
11The Lord spoke to Moses, saying: יאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12Speak to the children of Israel and say to them: Should any man's wife go astray and deal treacherously with him, יבדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֥ישׁ אִישׁ֙ כִּֽי־תִשְׂטֶ֣ה אִשְׁתּ֔וֹ וּמָֽעֲלָ֥ה ב֖וֹ מָֽעַל:
Should any man’s wife go astray: What is written above [i.e., before] this subject? “Everyone’s holy things belong to him.” If you withhold the gifts of the kohanim, then-by your life!-you will have to come to him to bring him an unfaithful wife. - [Ber. 63a]
איש איש כי תשטה אשתו: מה כתיב למעלה מן הענין ואיש את קדשיו לו יהיו, אם אתה מעכב מתנות הכהן, חייך שתצטרך לבא אצלו להביא לו את הסוטה:
any man: Heb. אִישׁ אִישׁ, lit. a man, a man. [The double expression] teaches that she has been doubly unfaithful-against [the Lord, who is known as] the Man (אִישׁ) of War on high (Exod. 15:3), and against her husband (אִישָׁהּ), lit.,“her man”] below [in this world].
איש איש: ללמדך שמועלת בשתים, באיש מלחמה שלמעלה ואישה מלמטה:
Should any man’s wife go astray: Heb. תִשְׂטֶה. Our Sages teach (Tanchuma Naso 5): Adulterers do not commit adultery unless a spirit of folly (שְׁטוּת) enters them, as it is written [here],“should go astray” [תִשְׂטֶה, can also mean to become a שׁוֹטֶה, i.e., to become “foolish”], and it is written, “One who commits adultery with a woman is devoid of sense” (Prov. 6:32) (Tanchuma Naso 5). The simple meaning of the verse is: “Should [any man’s wife] goes astray.” She deviates from modest ways, thus arousing his suspicion, as in [the verse],“turn away שְׂטֵה from it and pass” (Prov. 4:15), [and]“Let your heart not veer off יֵשְׂטְ into her ways” (Prov. 7:25).
כי תשטה אשתו: שנו רבותינו אין המנאפין נואפין עד שתכנס בהן רוח שטות, דכתיב כי תשטה, וכתוב בו נואף אשה חסר לב (משלי ו, לב). ופשוטו של מקרא כי תשטה - תט מדרכי צניעות ותחשד בעיניו, כמו שטה מעליו ועבור (שם ד, טו), אל ישט אל דרכיה לבך (שם ז, כה):
and deal treacherously with him: What is her treachery?
ומעלה בו מעל: ומהו המעל, ושכב איש אותה:
13and a man lie with her carnally, but it was hidden from her husband's eyes, but she was secluded [with the suspected adulterer] and there was no witness against her, and she was not seized. יגוְשָׁכַ֨ב אִ֣ישׁ אֹתָהּ֘ שִׁכְבַת־זֶ֒רַע֒ וְנֶעְלַם֙ מֵֽעֵינֵ֣י אִישָׁ֔הּ וְנִסְתְּרָ֖ה וְהִ֣יא נִטְמָ֑אָה וְעֵד֙ אֵ֣ין בָּ֔הּ וְהִ֖וא לֹ֥א נִתְפָּֽשָׂה:
A man lie with her: This excludes a minor and a non-human [such as an animal]. — [Sotah 26b]
ושכב איש: פרט לקטן ומי שאינו איש:
with her carnally: Her intercourse disqualifies her, but her sister’s intercourse [with the husband] does not disqualify her [to her husband] (Yevamoth 95a), as in the account of two sisters who resembled each other. - [Tanchuma Naso 6] [See Levush, Nachalath Ya’akov]
אתה שכבת זרע: שכיבתה פוסלת אותה, ואין שכיבת אחותה פוסלת אותה כמעשה בשתי אחיות שהיו דומות זו לזו:
but it was hidden from her husband’s eyes: This excludes a blind man (Sotah 27a, Sifrei Naso 1:40, Tanchuma 7). It follows that, if he saw [the adulterous act] and ignored it, the water [prescribed further in the section] will not test her. — [Sifrei Naso 1:40]
ונעלם מעיני אישה: פרט לסומא הא אם היה ראוה ומעמעם [ומעלים] אין המים בודקין אותה:
but she was secluded: the amount [of time] it takes for one who is secluded [with a man] to be defiled by intercourse. - [Sifrei Naso 1:41, Sotah 2b, 4a]
ונסתרה: שיעור שתראה לטומאת ביאה:
and there is no witness against her: But if there is even one witness against her who claims that she has been defiled, she does not drink [the water]. — [Sifrei Naso 1:41, Sotah 2b]
עד אין בה: הא אם יש בה אפילו עד אחד שאמר נטמאת לא היתה שותה:
and there is no witness against her: to the defilement, but there were witnesses to the seclusion. — [Sotah 2b]
ועד אין בה: לטומאה אבל יש עדים לסתירה:
seized: Heb. נִתְפָּשָׂה, raped, as in“seized her (וּתְפָשָׂהּ) and lay with her” (Deut. 22:28). - [Sifrei Naso 1:42]
נתפשה: נאנסה, כמו ותפשה ושכב עמה (דברים כב, כח):
14But a spirit of jealousy had come upon him and he became jealous of his wife, and she was defiled, or, a spirit of jealousy had come upon him and he was jealous of his wife, and she was not defiled. ידוְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אֽוֹ־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה:
had come upon him: before the seclusion. - [Sotah 3a]
ועבר עליו: קודם לסתירה:
a spirit of jealousy… and he became jealous: Our Sages explain (Sotah 3a) as an expression of warning: he warned her, “Do not seclude yourself with such-and-such a man.” - [Sotah 5b]
רוח קנאה וקנא: פירשו רבותינו לשון התראה, שמתרה בה אל תסתרי עם איש פלוני:
and she was defiled, or, a spirit… had come on him: That is to say, he warned her, but she disregarded his warning, and it is not known whether she was defiled or not.
והיא נטמאה או עבר עליו וגו': כלומר הוא התרה בה ועברה על התראתו, ואין ידוע אם נטמאה אם לאו:
15Then the man shall bring his wife to the kohen and bring her offering for her, one tenth of an ephah of barley flour. He shall neither pour oil over it nor put frankincense on it, for it is a meal offering of jealousies, a meal offering of remembrance, recalling iniquity. טווְהֵבִ֨יא הָאִ֣ישׁ אֶת־אִשְׁתּוֹ֘ אֶל־הַכֹּהֵן֒ וְהֵבִ֤יא אֶת־קָרְבָּנָהּ֙ עָלֶ֔יהָ עֲשִׂירִ֥ת הָֽאֵיפָ֖ה קֶ֣מַח שְׂעֹרִ֑ים לֹֽא־יִצֹ֨ק עָלָ֜יו שֶׁ֗מֶן וְלֹֽא־יִתֵּ֤ן עָלָיו֙ לְבֹנָ֔ה כִּֽי־מִנְחַ֤ת קְנָאֹת֙ ה֔וּא מִנְחַ֥ת זִכָּר֖וֹן מַזְכֶּ֥רֶת עָוֹֽן:
flour: [Ordinary flour,] that it should not be of fine flour. - [Sifrei Naso 1:48]
קמח: שלא יהא מסלת:
barley: But not wheat; [since] she acted like an animal, her offering is [composed of] animal feed. - [Sotah 15b, Sifrei Naso 1:48]
שערים: ולא חטים, היא עשתה מעשה בהמה וקרבנה מאכל בהמה:
He shall not pour oil over it: so that her offering should not be beautiful (Sotah 15a), for oil is called “light”-but she acted in darkness. - [Tanchuma Naso 3]
לא יצק עליו שמן: שלא יהא קרבנה מהודר, שהשמן קרוי אור והיא עשתה בחשך:
nor put frankincense on it: For the matriarchs are [symbolically] known as frankincense, as it says,“to the hill of frankincense” (Songs, 4:6), yet she [the accused woman] deviated from their ways. - [Tanchuma Naso 3]
ולא יתן עליו לבונה: שהאמהות נקראות לבונה, שנאמר אל גבעת הלבונה (שה"ש ד, ו), והיא פרשה מדרכיהן:
for it is a meal offering of jealousies: Heb. כִּי מִנְחַת קְנָאֹת הוּא [The word הוּא, it is, means] this flour; [the word for flour,] קֶמַח, is masculine in gender.
כי מנחת קנאת הוא: הקמח הזה, קמח לשון זכר:
a meal offering of jealousies: It arouses against her two jealousies [i.e., expressions of wrath]: the wrath of the Omnipresent and the wrath of her husband. - [Sifrei Naso 1:50]
מנחת קנאת: מעוררת עליה שתי קנאות, קנאת המקום וקנאת הבעל:
16The kohen shall bring her forth and present her before the Lord. טזוְהִקְרִ֥יב אֹתָ֖הּ הַכֹּהֵ֑ן וְהֶֽעֱמִדָ֖הּ לִפְנֵ֥י יְהוָֹֽה:
17The kohen shall take holy water in an earthen vessel, and some earth from the Mishkan floor, the kohen shall take and put it into the water. יזוְלָקַ֧ח הַכֹּהֵ֛ן מַ֥יִם קְדשִׁ֖ים בִּכְלִי־חָ֑רֶשׂ וּמִן־הֶֽעָפָ֗ר אֲשֶׁ֤ר יִֽהְיֶה֙ בְּקַרְקַ֣ע הַמִּשְׁכָּ֔ן יִקַּ֥ח הַכֹּהֵ֖ן וְנָתַ֥ן אֶל־הַמָּֽיִם:
holy water: which had been sanctified in the washstand. Because the washstand was made from the copper of the “mirrors of the women who had gathered” (Exod. 38:8) [at the entrance to the Tent of Meeting; see Rashi on that verse], whereas this one had abandoned their ways. They had intercourse with their husbands in Egypt “beneath the apple tree” (Song 8:5), whereas this one, who had corrupted herself with another [man]-let her be examined through it [the washstand]. - [Midrash Aggadah]
מים קדשים: שקדשו בכיור, לפי שנעשה מנחשת מראות הצובאות, וזו פרשה מדרכיהן שהיו נבעלות לבעליהן במצרים תחת התפוח, וזו קלקלה לאחר, תבדק בו:
in an earthen vessel: She gave the adulterer to drink choice wine in valuable goblets; therefore, let her drink bitter water in a worthless clay vessel. — [Sotah 9a]
בכלי חרש: היא השקתה את הנואף יין משובח בכוסות משובחים, לפיכך תשתה מים המרים במקדה בזויה של חרש:
18Then the kohen shall stand the woman up before the Lord and expose the [hair on the] head of the woman; he shall place into her hands the remembrance meal offering, which is a meal offering of jealousies, while the bitter curse bearing waters are in the kohen's hand. יחוְהֶֽעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָֽאִשָּׁה֘ לִפְנֵ֣י יְהוָֹה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּר֔וֹן מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִֽהְי֔וּ מֵ֥י הַמָּרִ֖ים הַֽמְאָֽרְרִֽים:
Then the kohen shall set, etc.: Has it not already been said, “and present her before the Lord” (verse 16) ? However, they would move her around from place to place to tire her out so that she should become agitated and confess. — [Sotah 8a]
והעמיד הכהן וגו': והלא כבר נאמר והעמידה לפני ה', אלא מסיעין היו אותה ממקום למקום כדי ליגעה ותטרף דעתה ותודה:
and expose: He unravels the plaits of her hair to humiliate her. From here [we derive] that a bared head is considered a disgrace for the daughters of Israel. — [Keth. 72a]
ופרע: סותר את קליעת שערה כדי לבזותה, מכאן לבנות ישראל שגלוי הראש גנאי להן:
before the Lord: At the Nicanor Gate, the eastern gate of the [Temple] courtyard (Sotah 7a) the route by which everyone enters.
לפני ה': בשער נקנור, הוא שער העזרה המזרחי, דרך כל הנכנסים:
he shall place into her hands: In order to weary her, [in the hope] that she will become agitated and confess, and the Explicit Name will not be erased in the water. - [Sotah 14a]
ונתן על כפיה: ליגעה אולי תטרף דעתה ותודה, ולא ימחה שם המיוחד על המים:
the bitter: [They were called bitter] because of their effects, for they will prove bitter for her. — [Sifrei Naso 1:47]
המרים: על שם סופן שהם מרים לה:
curse-bearing: [I.e.,] which eliminates her from the world; it is an expression like [the phrase]“a pricking (מַמְאִיר) briar” (Ezek. 28:24). But it is impossible to render it as“accursed water,” because it was holy, and Scripture does not write אִרוּרִים, but מְאָרְרִים, [meaning]“which cause others to be cursed.” Onkelos too does not translate it as לִיטַיָא,“cursed,” but מְלַטְטַיָּא, “that cause a curse,” [i.e.,] which reveal a curse on the body of this [woman].
המאררים: המחסרים אותה מן העולם, לשון סלון ממאיר (יחזקאל כח, כד). ולא יתכן לפרש מים ארורים, שהרי קדושים הן, ולא ארורים כתב הכתוב, אלא מאררים את אחרים. ואף אונקלוס לא תרגם ליטייא, אלא מלטטיא, שמראות קללה בגופה של זו:
19The kohen shall then place her under oath, and say to the woman, "If no man has lain with you and you have not gone astray to become defiled [to another] in place of your husband, then [you will] be absolved through these bitter waters which cause the curse. יטוְהִשְׁבִּ֨יעַ אֹתָ֜הּ הַכֹּהֵ֗ן וְאָמַ֤ר אֶל־הָֽאִשָּׁה֙ אִם־לֹ֨א שָׁכַ֥ב אִישׁ֙ אֹתָ֔ךְ וְאִם־לֹ֥א שָׂטִ֛ית טֻמְאָ֖ה תַּ֣חַת אִישֵׁ֑ךְ הִנָּקִ֕י מִמֵּ֛י הַמָּרִ֥ים הַֽמְאָֽרְרִ֖ים הָאֵֽלֶּה:
Place her under oath: What is the oath?"If no man has lain with you… [you will] be absolved (הִנָּקִי), but if he has lain [with you], may you suffocate (חֲנָקִי) ! From the negative, you imply the affirmative, but we are duty-bound to commence capital cases by presuming innocence. [Therefore, we do not commence with the affirmative, but only imply it from the negative.] - [Kid. 62a]
והשביע אותה וגו': ומה היא השבועה אם לא שכב הנקי, הא אם שכב חנקי [לא תנקי], שמכלל לאו אתה שומע הן, אלא שמצוה לפתוח בדיני נפשות תחלה לזכות:
20But as for you, if you have gone astray [to another] instead of your husband and have become defiled, and another man besides your husband has lain with you..." כוְאַ֗תְּ כִּ֥י שָׂטִ֛ית תַּ֥חַת אִישֵׁ֖ךְ וְכִ֣י נִטְמֵ֑את וַיִּתֵּ֨ן אִ֥ישׁ בָּךְ֙ אֶת־שְׁכָבְתּ֔וֹ מִבַּלְעֲדֵ֖י אִישֵֽׁךְ:
But if you have gone astray: כִּי שָׂטִית. [The word] כִּי is used in the sense of “if.”
ואת כי שטית: כי משמש בלשון אם:
21The kohen shall now adjure the woman with the oath of the curse, and the kohen shall say to the woman, "May the Lord make you for a curse and an oath among your people, when the Lord causes your thigh to rupture and your belly to swell. כאוְהִשְׁבִּ֨יעַ הַכֹּהֵ֥ן אֶת־הָֽאִשָּׁה֘ בִּשְׁבֻעַ֣ת הָֽאָלָה֒ וְאָמַ֤ר הַכֹּהֵן֙ לָֽאִשָּׁ֔ה יִתֵּ֨ן יְהוָֹ֥ה אוֹתָ֛ךְ לְאָלָ֥ה וְלִשְׁבֻעָ֖ה בְּת֣וֹךְ עַמֵּ֑ךְ בְּתֵ֨ת יְהוָֹ֤ה אֶת־יְרֵכֵךְ֙ נֹפֶ֔לֶת וְאֶת־בִּטְנֵ֖ךְ צָבָֽה:
with the oath of the curse: The oath which contains a curse.
בשבועת האלה: שבועה של קללה:
May the Lord make you for a curse, etc.: so that everyone shall use your name in cursing [such as], “May it befall you as it befell so-and-so.”
יתן ה' אותך לאלה: שיהיו הכל מקללין ביך יבואך כדרך שבא לפלונית:
and an oath: so that everyone will swear by you [such as], “If [I am] not [speaking the truth], may it happen to me as it happened to so-and-so.” Similarly, it says, “And you shall leave your name for an oath for My elect” (Isa. 65:15). [It is customary for] the righteous [to] swear by the calamities that befall the wicked. The same applies to blessings [as it says]: “shall be blessed with you” (Gen. 12:3);“With you, Israel will bless, saying” (Gen. 48:20). - [Sifrei Naso 1:73]
ולשבועה: שיהיו הכל נשבעין ביך לא יארע לי כדרך שאירע לפלונית וכן הוא אומר והנחתם שמכם לשבועה לבחירי (ישעיה סה, טו), שהצדיקים נשבעים בפורענותן של רשעים, וכן לענין הברכה ונברכו וגו' (בראשית יב ג) בך יברך ישראל לאמר (בראשית מח כ):
your thigh: In the curse, the thigh precedes the belly, because she began the sin with it [the thigh]. — [Sotah 8b]
את ירכך: בקללה הקדים ירך לבטן לפי שבה התחילה בעבירה תחלה:
swell: Heb. צָבָה. As Targum [Onkelos] renders: נְפִיחָא, swollen.
צבה: כתרגומו נפוחה:
22For these curse bearing waters shall enter your innards, causing the belly to swell and the thigh to rupture," and the woman shall say, "Amen, amen." כבוּבָ֠אוּ הַמַּ֨יִם הַֽמְאָֽרְרִ֤ים הָאֵ֨לֶּה֙ בְּמֵעַ֔יִךְ לַצְבּ֥וֹת בֶּ֖טֶן וְלַנְפִּ֣ל יָרֵ֑ךְ וְאָֽמְרָ֥ה הָֽאִשָּׁ֖ה אָמֵ֥ן | אָמֵֽן:
causing the belly to swell: Heb. לַצְבּוֹת בֶּטֶן, like לְהַצְבּוֹת בֶּטֶן, “to cause the belly to swell.” This is the function of the pathach with which the “lamed” is vocalized; similarly,“to to lead them (לַנְחֹתָם) on the way” (Exod. 13:21) and“to show you (לַרְאֹתְכֶם) the way in which to go” (Deut. 1:33). Similarly, [Scripture says in this verse] לַנְפִּל יָרֵךְ [which is equivalent to]: לְהַנְפִּל יָרֵךְ, “to cause the thigh to rupture,” for the water distends the belly and ruptures the thigh.
לצבות בטן: כמו להצבות בטן, זהו שמוש פתח שהלמ"ד נקודה בו, וכן לנחותם הדרך (שמות יג, כא), לראותכם בדרך אשר תלכו בה (דברים א, לג), וכן לנפיל ירך להנפיל ירך, שהמים מצבים את הבטן ומפילים את הירך:
causing the belly to swell and the thigh to rupture: [This refers to] the belly and thigh of the adulterer, or perhaps only those of the adulteress? [However,] when Scripture says “causes your thigh to rupture and your belly to swell” (verse 21), those of the adulteress are stated [thus here it must refer to the adulterer]. — [Sotah 28a and Sifrei Naso 1:65]
לצבות בטן ולנפיל ירך: בטנו וירכו של בועל, או אינו אלא של נבעלת, כשהוא אומר את ירכך נופלת ואת בטנך צבה, הרי של נבעלת אמור:
Amen, amen: An acceptance of the oath: “amen” for the curse, “ amen” for the oath, “amen” whether from this man [whom her husband suspects], “amen” whether from another man, “amen” that I did not go astray while betrothed or married, while awaiting levirate marriage from my brother-in-law or after having married him. — [Sifrei Naso 1:66, Sotah 18a, b].
אמן אמן: קבלת שבועה, אמן על האלה אמן על השבועה, אמן אם מאיש זה, אמן אם מאיש אחר, אמן שלא סטיתי ארוסה ונשואה שומרת יבם וכנוסה:
23Then the kohen shall write these curses on a scroll and erase it in the bitter water. כגוְ֠כָתַ֠ב אֶת־הָֽאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י הַמָּרִֽים:
24He shall then give the bitter, curse bearing waters to the woman to drink, and the curse bearing waters shall enter her to become bitter. כדוְהִשְׁקָה֙ אֶת־הָ֣אִשָּׁ֔ה אֶת־מֵ֥י הַמָּרִ֖ים הַֽמְאָֽרְרִ֑ים וּבָ֥אוּ בָ֛הּ הַמַּ֥יִם הַֽמְאָֽרְרִ֖ים לְמָרִֽים:
He shall then give… the woman to drink: This is not the sequence in which it was done, for first he [the kohen] would offer up her meal-offering. But Scripture informs you that when he makes her drink, it [the water] becomes bitter within her. Since it mentions [only] “belly” and “thigh,” how do I know that the rest of the body [is also affected]? [Because] Scripture states, “shall enter her”- [that is,] into all of her [body]. If so, why does Scripture [explicitly] mention “belly” and“thigh”? Since the transgression began through them, therefore the punishment begins with them. - [Sotah 19a, b, according to Rabbi Simeon]
והשקה את האשה: אין זה סדר המעשה, שהרי בתחלה מקריב מנחתה, אלא הכתוב מבשרך שכשישקנה יבואו בה למרים. לפי שנאמר בטן וירך, מניין לשאר כל הגוף, תלמוד לומר ובאו בה בכולה, אם כן מה תלמוד לומר בטן וירך, לפי שהן התחילו בעבירה תחילה, לפיכך התחילה מהן הפורענות:
to become bitter: They will be harmful and bitter for her.
למרים: להיות לה רעים ומרים:
25The kohen shall take the meal offering of jealousies from the woman's hand, wave the meal offering before the Lord, and bring it to the altar. כהוְלָקַ֤ח הַכֹּהֵן֙ מִיַּ֣ד הָֽאִשָּׁ֔ה אֵ֖ת מִנְחַ֣ת הַקְּנָאֹ֑ת וְהֵנִ֤יף אֶת־הַמִּנְחָה֙ לִפְנֵ֣י יְהוָֹ֔ה וְהִקְרִ֥יב אֹתָ֖הּ אֶל־הַמִּזְבֵּֽחַ:
wave: He moves it to and fro, up and down (Sifrei Naso 1:71). She, too, waves with him, for her hand is above the kohen’s hand. — [Sotah 19a]
והניף: מוליך ומביא מעלה ומוריד, ואף היא מניפה עמו שידה למעלה מידו של כהן:
and bring it: This refers to placing it at the south-west corner of the altar, before קְמִיצָה, “scooping up a handful,” as is the case with other meal-offerings. - [Sotah 14b]
והקריב אתה: זו היא הגשתה בקרן דרומית מערבית של מזבח קודם קמיצה כשאר מנחות:
26The kohen shall scoop out from the meal offering its reminder and burn it upon the altar, and then he shall give the woman the water to drink. כווְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָֽאִשָּׁ֖ה אֶת־הַמָּֽיִם:
its reminder: This is the handful, for through bringing it up in smoke, the meal-offering comes to the Most High as a memorial. — [Sifrei 1:72]
אזכרתה: הוא הקומץ, שעל ידי הקטרתו המנחה באה לזכרון לגבוה:
27He shall make her drink the water, and it shall be that, if she had been defiled and was unfaithful to her husband, the curse bearing waters shall enter her to become bitter, and her belly will swell, and her thigh will rupture. The woman will be a curse among her people. כזוְהִשְׁקָ֣הּ אֶת־הַמַּ֗יִם וְהָֽיְתָ֣ה אִם־נִטְמְאָה֘ וַתִּמְעֹ֣ל מַ֣עַל בְּאִישָׁהּ֒ וּבָ֨אוּ בָ֜הּ הַמַּ֤יִם הַֽמְאָֽרְרִים֙ לְמָרִ֔ים וְצָֽבְתָ֣ה בִטְנָ֔הּ וְנָֽפְלָ֖ה יְרֵכָ֑הּ וְהָֽיְתָ֧ה הָֽאִשָּׁ֛ה לְאָלָ֖ה בְּקֶ֥רֶב עַמָּֽהּ:
He shall make her drink the water: [The repetition of this statement is meant] to include that if she says, “I refuse to drink” after the scroll [in which God’s name is written] has been erased [by the water], they pour it into her, making her drink it against her will, unless [she admits and] says, “I have been defiled.” - [Sotah 19b]
והשקה את המים: לרבות שאם אמרה איני שותה לאחר שנמחקה מגלה, מערערין אותה ומשקין אותה בעל כרחה, אלא אם כן אמרה טמאה אני:
her belly will swell: Although in reference to the curse, the thigh is mentioned first, the water tests [the body] only in the order it enters it [which is first the belly and then the thigh]. - [Sotah 9b]
וצבתה בטנה וגו': אף על פי שבקללה הזכיר ירך תחילה, המים אין בודקין אלא דרך כניסתן בה:
The woman will be a curse: As I explained (verse 21), everyone will curse by her [name]. — [Sifrei Naso 1:73]
והיתה האשה לאלה: כמו שפירשתי שהיו הכל אלין בה:
among her people: There is a difference between a person who is disgraced in a place where he is known and a person who is disgraced in a place where he is unknown. — [Sifrei Naso 1:64]
בקרב עמה: הפרש יש בין אדם המתנוול במקום שניכר, לאדם המתנוול במקום שאינו ניכר:
28But if the woman had not become defiled and she is clean, she shall be exempted and bear seed. כחוְאִם־לֹ֤א נִטְמְאָה֙ הָֽאִשָּׁ֔ה וּטְהֹרָ֖ה הִ֑וא וְנִקְּתָ֖ה וְנִזְרֳעָ֥ה זָֽרַע:
But if the woman had not become defiled: During this seclusion,
ואם לא נטמאה האשה: בסתירה זו:
and she is clean: regarding any other place,
וטהרה היא: ממקום אחר:
she shall be exempted: from [the dire effects of] the curse-bearing water, and moreover, she “shall bear seed.” If she used to have painful births, she will now have easy births; if she used to give birth to dark-skinned babies, she will now give birth to fair ones. — [Sotah 26a]
ונקתה: ממים המאררים, ולא עוד אלא ונזרעה זרע, אם היתה יולדת בצער תלד בריוח, אם היתה יולדת שחורים יולדת לבנים:
29This is the law of jealousies when a woman goes astray to someone other than her husband and is defiled, כטזֹ֥את תּוֹרַ֖ת הַקְּנָאֹ֑ת אֲשֶׁ֨ר תִּשְׂטֶ֥ה אִשָּׁ֛ה תַּ֥חַת אִישָׁ֖הּ וְנִטְמָֽאָה:
30or if a spirit of jealousy comes over a man, and he is jealous of his wife, and he presents the woman before the Lord, and the kohen shall do to her all of this law, לא֣וֹ אִ֗ישׁ אֲשֶׁ֨ר תַּֽעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתּ֑וֹ וְהֶֽעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָֹ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתּוֹרָ֖ה הַזֹּֽאת:
Or if a man: [The meaning here is] as in [the phrase]: “Or if it be known” (Exod. 21:36), that is to say, if he was a jealous man, then on account of this “he will present the woman [before the Lord].”
או איש: כמו או נודע (שמות כא, לו), כלומר אם איש קנאי הוא, לכך והעמיד את האשה:
31the man shall be absolved of iniquity, and the woman shall bear her iniquity. לאוְנִקָּ֥ה הָאִ֖ישׁ מֵֽעָוֹ֑ן וְהָֽאִשָּׁ֣ה הַהִ֔וא תִּשָּׂ֖א אֶת־עֲוֹנָֽהּ:
The man shall be absolved of iniquity: If the water tested her, he should not become distressed and say, “I am responsible for her death.” [Rather,] he is exempt of any punishment (Midrash Aggadah, Num. Rabbah 9: 43). Another interpretation: Once he has made her drink, she becomes permitted to him, and he is free of any sin, for a woman under suspicion is forbidden to her husband. - [Num. Rabbah 9:43]
ונקה האיש מעון: אם בדקוה המים אל ידאג לומר חבתי במיתתה, נקי הוא מן העונש. דבר אחר משישקנה תהיה אצלו בהיתר ונקה מעון, שהסוטה אסורה לבעלה:
Numbers Chapter 6
1The Lord spoke to Moses saying: אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel, and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to abstain for the sake of the Lord. בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהוָֹֽה:
who sets himself apart: Heb. כִּי יַפְלִא, sets himself apart. Why is the section dealing with the nazirite juxtaposed to the section of the adulterous woman? To tell us that whoever sees an adulteress in her disgrace should vow to abstain from wine, for it leads to adultery. — [Sotah 2a]
כי יפלא: יפריש. למה נסמכה פרשת נזיר לפרשת סוטה, לומר לך שכל הרואה סוטה בקלקולה יזיר עצמו מן היין, שהוא מביא לידי ניאוף:
a nazirite vow: Heb. נָזִיר [The term] נְזִירָה everywhere [in Scripture] means only separation; here too [the nazirite] separates himself from wine. - [Sifrei Naso 1:87]
נדר נזיר: אין נזירה בכל מקום אלא פרישה, אף כאן שפרש מן היין:
to abstain for the sake of the Lord: To separate himself from wine for the sake of Heaven. — [Ned. 9b, Sifrei Naso 1:84]
להזיר לה': להבדיל עצמו מן היין לשם שמים:
3He shall abstain from new wine and aged wine; he shall not drink [even] vinegar made from new wine or aged wine, nor shall he drink anything in which grapes have been steeped, and he shall eat neither fresh grapes nor dried ones. גמִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֧מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכָל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַֽעֲנָבִ֛ים לַחִ֥ים וִֽיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל:
from new wine and aged wine: Heb. מִיַיִּן וְשֵׁכָר. As Targum [Onkelos] renders:“From new wine and aged wine,” for when wine has been aged, it intoxicates מְשַׁכֵּר.
מיין ושכר: כתרגומו מחמר חדת ועתיק, שהיין משכר כשהוא ישן:
anything in which grapes have been steeped: Heb. מִשְׁרַת עֲנָבִים. [The word מִשְׁרַת is] an expression denoting steeping in water, or any other liquid. In the language of the Mishnah, there are many [such examples]: We may not steep (אֵין שׁוֹרִין) ink or dye [in water on the eve of Sabbath] (Shab. 17b); a nazirite who steeped (שֶׁשָּׁרָה) his bread in wine (Nazir 34b).
וכל משרת: לשון צביעה במים וכל משקה, ובלשון משנה יש הרבה אין שורין דיו וסמנים (שבת יז ב), נזיר ששרה פתו ביין (נזיר לד ב):
4For the entire duration of his abstinence, he shall not eat any product of the grape vine, from seeds to skins. דכֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵֽעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵֽחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל:
seeds: Heb. חַרְצַנִּים. They are the kernels. - [Sifrei Naso 1:93]
חרצנים: הם הגרעינין:
skins: Heb. זָג, the outer shells, for the seeds are inside, like the clapper in a bell (זוּג).
זג: הם קליפות שמבחוץ, שהחרצנים בתוכן כענבל בזוג:
5All the days of his vow of abstinence, no razor shall pass over his head; until the completion of the term that he abstains for the sake of the Lord, it shall be sacred, and he shall allow the growth of the hair of his head to grow wild. הכָּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַֽעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַֽיהוָֹה֙ קָדֹ֣שׁ יִֽהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ:
it shall be sacred: [That is,] his hair; he must let the growth of the hair of his head flourish.
קדוש יהיה: השער שלו, לגדל הפרע של שער ראשו:
growth: Heb. פֶּרַע. [The word] is vowelized with a small “pattach” [known as “segol”] because it is [a construct state and] attached to the phrase“the hair of his head.” [The meaning is:] A growth of hair, and the word פֶּרַע means to allow the hair to grow [wild]. Similarly [we find],“He shall not allow his head to grow freely (לֹא יִפְרָע)” (Lev. 21:10). Any growth [of hair] less than thirty days is not considered פֶּרַע.
פרע: נקוד פתח קטן לפי שהוא דבוק לשער ראשו, פרע של שער. ופירושו של פרע, גדול של שער, וכן את ראשו לא יפרע (ויקרא כא, י), ואין קרוי פרע פחות משלושים יום:
6All the days that he abstains for The Lord, he shall not come into contact with the dead. וכָּל־יְמֵ֥י הַזִּיר֖וֹ לַֽיהוָֹ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא:
7To his father, to his mother, to his brother, or to his sister, he shall not defile himself if they die, for the crown of his God is upon his head. זלְאָבִ֣יו וּלְאִמּ֗וֹ לְאָחִיו֙ וּלְאַ֣חֹת֔וֹ לֹֽא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ:
8For the entire duration of his abstinence, he is holy to the Lord. חכֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָד֥שׁ ה֖וּא לַֽיהוָֹֽה:
For the entire duration of his abstinence, he is holy: This [refers to] the sanctification of the body, against contamination by [contact with] the dead.
כל ימי נזרו קדוש הוא: זו קדושת הגוף מליטמא למתים:
9If someone in his presence dies unexpectedly or suddenly, and causes the nazirite head to become defiled, he shall shave off [the hair of] his head on the day of his purification; on the seventh day, he shall shave it off. טוְכִֽי־יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טָֽהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ:
unexpectedly: Heb. בְּפֶתַע. This is an unavoidable occurrence.
בפתע: זה אונס:
suddenly: This refers to an unintentional [defilement] (Sifrei Naso 1:110). Some say that [the words] פֶּתַע פִּתְאֹם are a single phrase [denoting one idea, namely], “a sudden incident.” [Perhaps Rashi is alluding to Onkelos or to Menachem (Machbereth Menachem p.147). See Leket Bahir].
פתאם: זה שוגג. ויש אומרים פתע פתאום דבר אחד הוא, מקרה של פתאום:
If someone in his presence dies: In the tent in which he is located. - [Midrash Lekach Tov]
וכי ימות מת עליו: באהל שהוא בו:
on the day of his purification: On the day he is to be sprinkled, or perhaps only on the eighth day, when he becomes completely clean? [Therefore] Scripture states, “on the seventh day.” But if on the seventh, I might think that [his head must be shaved] even if he was not sprinkled. So Scripture [also] states,“on the day of his purification.” - [Sifrei Naso 1:113]
ביום טהרתו: ביום הזייתו, או אינו אלא בשמיני שהוא טהור לגמרי, תלמוד לומר ביום השביעי, אי שביעי יכול אפילו לא הזה, תלמוד לומר ביום טהרתו:
10And on the eighth day, he shall bring two turtledoves or two young pigeons to the kohen, at the entrance to the Tent of Meeting. יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יָבִא֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה אֶ֨ל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
And on the eighth day he shall bring two turtledoves: This [is meant] to exclude the seventh [day], or perhaps it is meant to exclude only the ninth [day]? It [Scripture] designates a time for the sacrifices and it designates a time for those offering them. Just as it validates the eighth [day] and from the eighth [day] onwards for sacrifices, so those who offer the sacrifices may do so on the eighth [day] and from the eighth [day] onwards. - [Sifrei Naso 1:116]
וביום השמיני יבא שתי תרים: להוציא את השביעי. או אינו אלא להוציא את התשיעי, קבע זמן לקרבין וקבע זמן למקריבין, מה קרבין הכשיר שמיני ומשמיני והלאה, אף מקריבין שמיני ומשמיני והלאה:
11The kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning by coming into contact with the dead, and he shall sanctify his head on that day. יאוְעָשָׂ֣ה הַכֹּהֵ֗ן אֶחָ֤ד לְחַטָּאת֙ וְאֶחָ֣ד לְעֹלָ֔ה וְכִפֶּ֣ר עָלָ֔יו מֵֽאֲשֶׁ֥ר חָטָ֖א עַל־הַנָּ֑פֶשׁ וְקִדַּ֥שׁ אֶת־רֹאשׁ֖וֹ בַּיּ֥וֹם הַהֽוּא:
for sinning by coming into contact with the dead: Heb. מֵאֲשֶׁר חָטָא עַל הַנֶּפֶשׁ, lit., for sinning concerning the body, meaning that he did not take precautions against becoming defiled by the dead. Rabbi Eleazar Hakappar says: He afflicted himself [by abstaining] from wine, [thus, he sinned against his own body]. — [Nazir 19a, B.K. 91b, Ta’anith 11a, Sifrei Naso 1:18, and other places]
מאשר חטא על הנפש: שלא נזהר מטומאת המת, רבי אלעזר הקפר אומר שציער עצמו מן היין:
and he shall sanctify his head: By beginning again the count of his naziriteship. - [Sifrei Naso 1:119]
וקדש את ראשו: לחזור ולהתחיל מנין נזירותו:
12He shall consecrate to the Lord the period of his abstinence and bring a lamb in its first year as a guilt offering; the previous days shall be canceled because his naziriteship has been defiled. יבוְהִזִּ֤יר לַֽיהוָֹה֙ אֶת־יְמֵ֣י נִזְר֔וֹ וְהֵבִ֛יא כֶּ֥בֶשׂ בֶּן־שְׁנָת֖וֹ לְאָשָׁ֑ם וְהַיָּמִ֤ים הָרִֽאשֹׁנִים֙ יִפְּל֔וּ כִּ֥י טָמֵ֖א נִזְרֽוֹ:
He shall consecrate to the Lord the period of his abstinence: He shall start counting his naziriteship again from the beginning. — [Sifrei Naso 1:119]
והזיר לה' את ימי נזרו: יחזור וימנה נזירותו כבתחילה:
The previous days shall be canceled: They shall not count. — [Targum Onkelos]
והימים הראשונים יפלו: לא יעלו מן המנין:
13This is the law of the nazirite: On the day his period of naziriteship is completed, he shall present himself at the entrance to the Tent of Meeting. יגוְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
he shall present himself: Heb. יָבִיא אֹתוֹ, lit.,“he shall bring him,” i.e., he shall bring himself. This [word אֹתוֹ“himself”] is one of the three [cases of the word] אֶת which Rabbi Ishmael expounded in this way [as being reflexive]. Similarly,“thereby bringing upon themselves (אוֹתָם) to bear iniquity and guilt” (Lev. 22:16) - [“ אוֹתָם ” meaning] themselves. Similarly,“He buried him (אֹתוֹ) in the ravine” (Deut. 34:6) he [Moses] buried himself. — [Sifrei Naso 1:124]
יביא אתו: יביא את עצמו, זה אחד משלשה אתים שהיה ר' ישמעאל דורש כן. כיוצא בו והשיאו אותם עון אשמה (ויקרא כב, טז), את עצמם, כיוצא בו ויקבור אותו בגיא (דברים לד, ו), הוא קבר את עצמו:
14He shall bring his offering to the Lord: one unblemished lamb in its first year as a burnt offering, one unblemished ewe lamb in its first year as a sin offering, and one unblemished ram as a peace offering, ידוְהִקְרִ֣יב אֶת־קָרְבָּנ֣וֹ לַֽיהוָֹ֡ה כֶּ֩בֶשׂ֩ בֶּן־שְׁנָת֨וֹ תָמִ֤ים אֶחָד֙ לְעֹלָ֔ה וְכַבְשָׂ֨ה אַחַ֧ת בַּת־שְׁנָתָ֛הּ תְּמִימָ֖ה לְחַטָּ֑את וְאַֽיִל־אֶחָ֥ד תָּמִ֖ים לִשְׁלָמִֽים:
15and a basket of unleavened cakes; loaves of fine flour mixed with oil, and unleavened wafers anointed with oil, with their meal offerings and their libations. טווְסַ֣ל מַצּ֗וֹת סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם:
with their meal-offerings and libations: Of the burnt offerings and peace offerings [but not of the sin-offering]. Since they were included in the general rule [requiring libations] but were then singled out to be the subject of a new case, namely, that they required bread, [Scripture] returns them to the general rule [by stating that] they require libations, as is the universal law for all burnt offerings and peace offerings. - [See Sifrei Naso 1:127]
ומנחתם ונסכיהם: של עולה ושלמים, לפי שהיו בכלל ויצאו לידון בדבר חדש שיטעינו לחם, החזירן לכללן שיטעינו נסכים כדין עולה ושלמים:
unleavened loaves and unleavened wafers: Ten of each kind. — [Men. 77b; Rambam , Mishnah Comm ., Men. 7:2; Mishneh Torah , Neziruth 8:1, Kesef Mishneh]
חלות מצות ורקיקי מצות: עשר מכל מין:
16The kohen shall present it before the Lord, and perform the service of his sin offering and his burnt offering. טזוְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהוָֹ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹֽלָתֽוֹ:
17He shall make the ram as a peace offering to the Lord, along with the basket of unleavened cakes, and the kohen shall perform the service of its meal offering with its libation. יזוְאֶת־הָאַ֜יִל יַֽעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהוָֹ֔ה עַ֖ל סַ֣ל הַמַּצּ֑וֹת וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָת֖וֹ וְאֶת־נִסְכּֽוֹ:
a peace offering to the Lord, along with the basket of unleavened cakes: He slaughters the [ram of] the peace offering with the intention of sanctifying the bread. — [Men. 46b]
זבח שלמים לה' על סל המצות: ישחט את השלמים על מנת לקדש את הלחם:
Its meal offering with its libation: [I.e.,] the ram’s.
את מנחתו ואת נסכו: של איל:
18The nazirite shall shave the head of his naziriteship at the entrance to the Tent of Meeting, and he shall take the hair of the head of his naziriteship and place it upon the fire which is under the peace offering. יחוְגִלַּ֣ח הַנָּזִ֗יר פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶת־רֹ֣אשׁ נִזְר֑וֹ וְלָקַ֗ח אֶת־שְׂעַר֙ רֹ֣אשׁ נִזְר֔וֹ וְנָתַן֙ עַל־הָאֵ֔שׁ אֲשֶׁר־תַּ֖חַת זֶ֥בַח הַשְּׁלָמִֽים:
The nazirite shall shave…at the entrance to the Tent of Meeting: I might think that he should shave in the courtyard, but this would be degrading [for the courtyard]. Rather, “the nazirite shall shave” after the peace offering has been slaughtered, regarding which it is written, “and slaughter it at the entrance to the Tent of Meeting” (Lev. 3:2). - [Nazir 45a, Sifrei Naso 1: 128]
וגלח הנזיר פתח אהל מועד: יכול יגלח בעזרה, הרי זה דרך בזיון. אלא וגלח הנזיר לאחר שחיטת השלמים שכתוב בהן ושחטו פתח אהל מועד (ויקרא ג, ב), ספרי:
which is under the peace offering: [I.e.,] under the pot in which he cooks it. For the nazirite’s peace offering was cooked in the courtyard, since the kohen had to take the foreleg after it had been cooked and wave it before the Lord.
אשר תחת זבח השלמים: תחת הדוד שהוא מבשלן בו, לפי ששלמי נזיר היו מתבשלין בעזרה, שצריך ליטול הכהן הזרוע אחר שנתבשלה ולהניף לפני ה':
19The kohen shall then take the cooked foreleg of the ram, one unleavened loaf from the basket and one unleavened wafer, place [them] in the hands of the nazirite after he has shaven off his nazirite [head]. יטוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֘ מִן־הָאַ֒יִל֒ וְחַלַּ֨ת מַצָּ֤ה אַחַת֙ מִן־הַסַּ֔ל וּרְקִ֥יק מַצָּ֖ה אֶחָ֑ד וְנָתַן֙ עַל־כַּפֵּ֣י הַנָּזִ֔יר אַחַ֖ר הִתְגַּלְּח֥וֹ אֶת־נִזְרֽוֹ:
the cooked foreleg: After it has been cooked.
הזרוע בשלה: לאחר שנתבשלה:
20The kohen shall wave them as a waving before the Lord; it is consecrated to the kohen, along with the breast of the waving and the thigh of the uplifting. After this, the nazirite may drink wine. כוְהֵנִיף֩ אוֹתָ֨ם הַכֹּהֵ֥ן | תְּנוּפָה֘ לִפְנֵ֣י יְהוָֹה֒ קֹ֤דֶשׁ הוּא֙ לַכֹּהֵ֔ן עַ֚ל חֲזֵ֣ה הַתְּנוּפָ֔ה וְעַ֖ל שׁ֣וֹק הַתְּרוּמָ֑ה וְאַחַ֛ר יִשְׁתֶּ֥ה הַנָּזִ֖יר יָֽיִן:
it is consecrated to the kohen: The loaf, the wafer, and the foreleg are donations for the kohen.
קדש הוא לכהן: החלה והרקיק והזרוע תרומה הן לכהן:
along with the breast of the waving, etc.: Besides the breast and thigh due him from all peace offerings, this foreleg is added to the nazirite peace offerings. [This is] because the nazirite peace offerings were included in the general rule, but were then singled out to determine something new-setting apart the foreleg. [Thus,] it was necessary to return them to the general rule so that they are subject to [the gifts of] the breast and the thigh as well. — [Sifrei Naso 1: 134]
על חזה התנופה: מלבד חזה ושוק הראויים לו מכל שלמים מוסף על שלמי נזיר הזרוע הזה, לפי שהיו שלמי נזיר בכלל ויצאו לידון בדבר החדש להפרשת זרוע הוצרך להחזירן לכללן לידון אף בחזה ושוק:
21This is the law of a nazirite who makes a vow: his offering to the Lord for his naziriteship is in addition to what is within his means. According to the vow that he vows, so shall he do, in addition to the law of his naziriteship. כאזֹ֣את תּוֹרַ֣ת הַנָּזִיר֘ אֲשֶׁ֣ר יִדֹּר֒ קָרְבָּנ֤וֹ לַֽיהוָֹה֙ עַל־נִזְר֔וֹ מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָד֑וֹ כְּפִ֤י נִדְרוֹ֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַֽעֲשֶׂ֔ה עַ֖ל תּוֹרַ֥ת נִזְרֽוֹ:
in addition to that which is within his means: [For example,] if he said,“I am hereby a nazirite on the condition that I shall shave [my hair] with one hundred burnt offerings and with one hundred peace offerings” - according to the vow that he vows, so shall he do added to the law of his naziriteship.
מלבד אשר תשיג ידו: שאם אמר הריני נזיר על מנת לגלח על מאה עולות ועל מאה שלמים כפי נדרו אשר ידור כן יעשה מוסף על תורת נזרו:
In addition to the law of his naziriteship: Heb. תּוֹרַת נִזְרוֹ means he may add to the law of his naziriteship but not omit anything. If he said, “I am hereby a nazirite five times over on condition that I shave with [only] these three animals,” I do not apply to him [the rule],“According to the vow that he vows, so shall he do.” - [Sifrei Naso 1:137]
על תורת נזרו: יוסיף ולא יחסר, שאם אמר הריני נזיר חמש נזירות על מנת לגלח על שלש בהמות הללו, אין אני קורא בו כאשר ידור כן יעשה:
22The Lord spoke to Moses saying: כבוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them: כגדַּבֵּ֤ר אֶל־אַֽהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָֽרֲכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם:
saying to them: Heb. אָמוֹר. [The infinitive] as in זָכוֹר,“remembering” (Exod. 20:8), and שָׁמוֹר, “keeping” (Deut. 5:12); in French, disant.
אמור להם: כמו זכור שמור, בלע"ז דישנ"ט (באמרכם):
saying to them: So that they can all hear- [Sifrei Naso 1:143]
אמור להם: שיהיו כולם שומעים:
saying: The word אָמוֹר is written in its full form [i.e., with a “vav”], indicating that they should not bless them hastily or in a hurried manner, but with concentration and with wholeheartedness. - [Midrash Tanchuma Naso 10]
אמור: מלא, לא תברכם בחפזון ובהלות, אלא בכוונה ובלב שלם:
24"May the Lord bless you and watch over you. כדיְבָֽרֶכְךָ֥ יְהוָֹ֖ה וְיִשְׁמְרֶֽךָ:
May [the Lord] bless you: that your possessions shall be blessed. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]
יברכך: שיתברכו נכסיך:
and watch over you: that no thieves shall attack you and steal your money. For when one gives his servant a gift, he cannot protect it from all other people, so if robbers come and take it from him, what benefit has he [the servant] from this gift? As for the Holy One, blessed be He, however, He is the One who [both] gives and protects (Midrash Tanchuma Naso 10). There are many expository interpretations in the Sifrei .
וישמרך: שלא יבואו עליך שודדים ליטול ממונך, שהנותן מתנה לעבדו אינו יכול לשמרו מכל אדם, וכיון שבאים לסטים עליו ונוטלין אותה ממנו, מה הנאה יש לו במתנה זו, אבל הקב"ה הוא הנותן הוא השומר. והרבה מדרשים דרשו בו בספרי:
25May the Lord cause His countenance to shine to you and favor you. כהיָאֵ֨ר יְהוָֹ֧ה | פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ:
May the Lord cause His countenance to shine to you: May He show you a pleasant, radiant countenance. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]
יאר ה' פניו אליך: יראה לך פנים שוחקות, פנים צהובות:
and favor you: May He grant you favor - [Sifrei Naso 1:144]
ויחנך: יתן לך חן:
26May the Lord raise His countenance toward you and grant you peace." כויִשָּׂ֨א יְהוָֹ֤ה | פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם:
May the Lord raise His countenance toward you: by suppressing His wrath. - [Sifrei Naso 1:144,]
ישא ה' פניו אליך: יכבוש כעסו:
27They shall bestow My Name upon the children of Israel, so that I will bless them. כזוְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽאֲנִ֖י אֲבָֽרֲכֵֽם:
They shall bestow My Name: They shall bless them with the Explicit Name. - [Sifrei Naso 1:144, Num. Rabbah 11:4, 8]
ושמו את שמי: יברכום בשם המפורש:
so that I will bless them: [I.e.,] the Israelites, and endorse the [blessing of the] kohanim. Another interpretation: “I will bless them”-that is, the kohanim. - [Chul. 49a]
ואני אברכם: לישראל ואסכים עם הכהנים. דבר אחר ואני אברכם לכהנים:
Daily Tehillim: Chapters 49 - 54• Hebrew text
• English text• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
FOOTNOTES
1.A musical instrument (Rashi).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
Tanya: Shaar Hayichud Vehaemunah, end of Chapter 2• Lessons in Tanya• English Text
• Hebrew Text
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• Wednesday, Sivan 9, 5776 · June 15, 2016
• Shaar Hayichud Vehaemunah, end of Chapter 2
• וכל שכן וקל וחומר בבריאת יש מאין, שהיא למעלה מהטבע והפלא ופלא יותר מקריעת ים סוף
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
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How much more so is it in the creation of something out of nothing, which transcends nature, and is far more miraculous than the splitting of the Red Sea,
על אחת כמה וכמה שבהסתלקות כח הבורא מן הנברא, חס ושלום, ישוב הנברא לאין ואפס ממש
that surely with the withdrawal of the power of the Creator from the thing created, G‑d forbid, the created being would revert to naught and utter non-existence.
אלא צריך להיות כח הפועל בנפעל תמיד להחיותו ולקיימו
Rather,1 the activating force of the Creator must continuously be present in the thing created to give it life and existence.
והן הן בחינת אותיות הדבור מעשרה מאמרות שבהם נבראו
[Activating forces such as the above] are the selfsame letters of speech [that constitute] the Ten Utterances by which [all beings] were created.
This is why the above-quoted verse states, “Forever, O G‑d, Your word stands in the heavens.” G‑d’s speech, which is the force that brings a created being into existence, must be present there forever, so as to give it life and existence.
--ועל זה נאמר: ואתה מחיה את כולם. אל תקרי מחיה אלא מהוה, דהיינו יש מאין
Concerning this Scripture says,2 “and You give life to them all.” I.e., G‑d provides the heavens and earth and all the creatures found within them, with life. Read not “give life,” but “bring into being,” i.e., ex nihilo.
It is written in Reishit Chochmah, as well as in the Shaloh (Shaar HaOtiot, pp. 48b, 70a), that although the verse uses the phrase “give life,” this does not mean that G‑d only provides created beings with life, in the way that the soul animates the already-existent body. Rather, the verse implies that this provision of life also serves to create them and to be responsible for their continued existence.
ואתה הן בחינת האותיות מאל״ף עד תי״ו
The word אתה (“You”) indicates all the letters from alef, the first letter of the Hebrew alphabet, to tav, the final letter of the alphabet,
והה״א היא ה׳ מוצאות הפה, מקור האותיות
and the letter hei of the same word alludes to the five organs of verbal articulation, i.e., the larynx, palate, tongue, teeth and lips, which are the source of the letters.
This, then, is the meaning of the phrase, “and You (אתה) give life to them all.” The spiritual letters that emanate from the five supernal organs of verbal speech, provide life ex nihilo to the whole of the created universe.
ואף שאין לו דמות הגוף
Although He has no bodily likeness,3
How, then, can we speak of letters existing in the worlds above, and indeed add that it is through them that creation takes place ex nihilo?
הרי מקרא מלא דבר הכתוב: וידבר ה׳, ויאמר ה׳
yet Scripture itself explicitly applies [to Him anthropomorphic terms such as] “G‑d spoke” or “G‑d said,” thereby ascribing to Him letters and speech,
והיא בחינת התגלות הכ״ב אותיות עליונות לנביאים
and this — the meaning of “G‑d spoke” or “G‑d said” — is the revelation of the twenty-two supernal letters to the Prophets.
ומתלבשות בשכלם והשגתם במראה הנבואה
[These supernal letters] are enclothed in the intellect and comprehension which is to be found in their prophetic vision,
וגם במחשבתם ודיבורם, כמו שכתוב: רוח ה׳ דבר בי, ומלתו על לשוני
[and are enclothed] as well in their thought and speech, as it is written,4 “The spirit of G‑d spoke within me, and His word is upon my tongue,”
וכמו שאמר האריז״ל בשער הנבואה
as has been explained by the AriZal (in Shaar HaNevuah).
Clearly, there exist letters and speech above which are capable of being garbed in the thought and speech of the Prophets.
וכעין זה היא התלבשות האותיות בברואים, כדכתיב: בדבר ה׳ שמים נעשו, וברוח פיו כל צבאם
Similar to this is the investment of the letters in created things, as it is written,5 “By the word of G‑d were the heavens made, and by the breath of His mouth all their host,”
רק שהיא על ידי השתלשלות רבות ועצומות
except that [the enclothing of the letters in created beings] comes about through numerous and powerful descents,
עד שיורדות לעשיה גופנית
until [the letters] reach the corporeal World of Asiyah, which contains corporeal beings,
מה שאין כן השגת הנביאים היא באצילות המתלבשת בעולם הבריאה
whereas the apprehension of the Prophets is in the World of Atzilut as it becomes clothed in the World ofBeriah.
It is from this lofty level that the spirit of prophecy descends upon the Prophets.
In similar fashion, the supernal letters descend and are invested within created beings, providing them with life and creating them ex nihilo.
| FOOTNOTES | |
| 1. | Cf. Kuzari III, 11. |
| 2. | Nechemiah 9:6. |
| 3. | Rambam, Hilchot Yesodei HaTorah 1:7-12. |
| 4. | II Shmuel 23:2. |
| 5. | Tehillim 33:6. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Sivan 9, 5776 · June 15, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 110
Purification from Tzaraat
We are commanded that the purification process for tzaraat, whether the sort that afflicts humans or the sort that afflicts houses, should be through the procedure detailed in the Torah. This procedure includes the taking of [a piece of wood from a] cedar tree, hyssop, crimson thread, two birds, and well water. Then we do with these items all that the Torah prescribes, after which the individual or the house is purified.
[For the human metzora,] this is the first step of the purification process. [See Positive Commandment 111 for the second and final step.]
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 110
Purification from Tzaraat
We are commanded that the purification process for tzaraat, whether the sort that afflicts humans or the sort that afflicts houses, should be through the procedure detailed in the Torah. This procedure includes the taking of [a piece of wood from a] cedar tree, hyssop, crimson thread, two birds, and well water. Then we do with these items all that the Torah prescribes, after which the individual or the house is purified.
[For the human metzora,] this is the first step of the purification process. [See Positive Commandment 111 for the second and final step.]
Full text of this Mitzvah »
• Purification from Tzaraat
Positive Commandment 110
Translated by Berel Bell
The 110th mitzvah is that we are commanded that the purification of a metzora must follow the procedure given in Scripture,1 i.e. using cedar wood, hyssop, crimson wool, two birds, and well water in the manner described there. The same procedure is used to purify both people and houses, as explained in Scripture.
We have therefore explained2 that there are three procedures in the Torah to purify one who is tameh, one general and two which apply to specific types of tumah. The general one is purification [by immersion] in water [which is valid for a mikvah]. Any person who is tameh becomes tahor only after immersing in water. The second category is mei niddah [water mixed with ashes of the red heifer], which is specifically for those who have become tameh through contact with a dead body. The third category is that of cedar wood, hyssop, crimson wool, two birds, and well water, which is specifically for tzora'as.
The details of this mitzvah — i.e. the first purification3 of a metzora — are explained in tractate Negaim.
FOOTNOTES
1.Lev. Ch. 14.
2.In the order of Sefer HaMitzvos, they were listed sequentially in P108 (mei niddah), P109 (mikveh) and P110, this mitzvah.
3.In contrast with the second purification procedure. See following mitzvah.
• 1 Chapter: Bechorot Bechorot - Perek 1 • English Text | Hebrew Text | Audio: Listen | Download | Video Class
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• Bechorot - Perek 1
Halacha 1
It is a positive commandment to set aside all the male first issues of the womb, whether among humans, kosher animals, and donkeys. This applies whether the animals are healthy or treifot. Thus Exodus 13:2 states: "Consecrate unto Me all firstborn, the first issue of the womb among the children of Israel, in humans and in animals." All of the above are given to the priests."
Halacha 2
Firstborn humans and firstborn donkeys are redeemed and the redemption is given to the priests. A firstborn kosher animal should be slaughtered in the Temple like other sacrifices of a lesser degree of sanctity. Its blood is cast on the altar and its fats and organs are burnt on the altar's pyre, as explained inHilchot Ma'aseh HaKorbanot.
The remainder of the meat is eaten by the priests, as Numbers 18:15-18 states: "You shall surely redeem firstborn humans and you shall redeem firstborn non-kosher animals, but firstborn oxen... you shall not redeem. They are holy.... Their flesh will be for you."
Halacha 3
When a firstborn kosher animal is blemished - whether it was born blemished or contracted a blemish after being born unblemished - it should be given to a priest. If he desires, he may eat it anywhere, or sell it or feed to whoever he desires, even a gentile, because it is ordinary property, as Deuteronomy 15:21-22 states: "If it has a blemish - lameness or blindness... the pure and the impure shall partake of it, like a deer or a hart." It is the priest's private property.
Halacha 4
It is a mitzvah to sanctify a firstborn kosher animal and say: "Behold, this is holy," as Deuteronomy 15:19 states: "Every firstborn shall you sanctify unto God your Lord." Even if the owner did not sanctify it, it is sanctified as a matter of course. It is sanctified upon its emergence from the womb.
Halacha 5
The mitzvah of the firstborn kosher animal is observed in Eretz Yisrael and in the Diaspora. Firstborn animals from the Diaspora should not be brought toEretz Yisrael. This is derived from ibid. 14:23: "And you shall eat before God your Lord... the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." Implied is that from the place where you bring "the tithes of your grain," you should bring firstborn cattle and sheep. From where you do not bring "the tithes of your grain," you should not bring firstborn cattle and sheep. Instead, those firstborn animals are like ordinary property and should be eaten after they become blemished. If one brings firstborn animals from the Diaspora to Jerusalem, they should not be accepted, nor should they be sacrificed. Instead, they should be eaten after they become blemished.
Halacha 6
This mitzvah is observed whether the Temple is standing or not, like the tithes of grain. It does not apply to the offspring of consecrated animals - whether consecrated to be offered on the altar or consecrated for the Temple treasury - while they remain consecrated before they are redeemed.
Halacha 7
Everyone is obligated in the mitzvah of setting aside a firstborn issue of a kosher animal: priests, Levites, and Israelites. Even though a firstborn issue is given to a priest, if a firstborn issue is born to a priest, he must offer its blood and fats and organs, as stated. And he must eat the remainder of the meat according to the laws pertaining to a firstborn, as Deuteronomy 15:19states: "Every firstborn that is born in your herds and your cattle, you shall sanctify." The priests and the Levites are, however, exempt with regard to the mitzvot applying to the firstborn of humans and the firstborn of non-kosher animals, as we explained in Hilchot Matanot Kehunah.
Halacha 8
A firstborn animal should be eaten within the first year of its life, whether it is unblemished or blemished, as ibid.:20-22 states: "Eat it before God your Lord, year after year.... If it has a blemish,... eat it in your gates."
From when is the year calculated? If it is unblemished, it should be calculated from the eighth day of its life, for then it is fit to be offered as a sacrifice. If it was born blemished, the year should be calculated from the day of its birth, because it could be eaten on that day, provided it was born after a full-term pregnancy. If, however, it is not known whether it was born after a full-term pregnancy, the year should be calculated from the eighth day.
Halacha 9
If a firstborn animal contracts a blemish in the midst of its year, it is permitted to keep it for twelve months. If it contracts a blemish at the end of its year, it is permitted to keep it for thirty days from the day it contracted the blemish, even though this delays eating it after its year.
What is implied? For example, it contracted a blemish on the fifteenth day before the end of its year, it is granted another fifteen days after its year. If it contracted a blemish after its year, he may not keep it more than 30 days. Afterwards, it must be eaten.
Halacha 10
In the present age, a firstborn animal should be left until it contracts a blemish and then eaten.
Halacha 11
If a blemish did not appear so that it could be shown to a sage, one may keep the animal for two or three years. Should a blemish appear so that it could be shown to a sage, if the blemish is contracted within a year, it is permitted to be kept for an entire twelve month period. If it contracts a blemish after its first year, one may maintain it for thirty days.
Halacha 12
The year of a firstborn animal is a full lunar year, twelve months from day to day. If it was a leap year, it benefits from the addition and it is granted thirteen months.
If two lambs were born to a person, one on the fifteenth of the first Adar and one on the first day of the second Adar, when the first day of Adar in the following year arrives, the second lamb is considered to have its year completed. The one born in the middle of the first Adar, by contrast, is not considered to have its year completed until the middle of the Adar in the following year. Since it was born in the extra month, it is counted for it.
Halacha 13
If a person transgressed and kept a firstborn animal for more than a year, although he violates a negative commandment, it is not disqualified from being brought as an offering if it is unblemished. If it is blemished, it may be slaughtered anywhere as evident from the prooftext that states: "the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." An association is made between the firstborn animal and the tithes. Just as the tithes are not disqualified from one year to the next, so too, a firstborn animal is not disqualified from one year to the next.41
14. A firstborn animal should not be given to a priest directly after it was born, for this is not respectful to the priest. Instead, the owner of the animal should care for it until it matures lightly. Then he should give it to the priest.
For how long is an Israelite obligated to care for a firstborn animal? For a small animal, for 30 days. For a large animal, 50 days.
If a priest tells him: "Give it to me in the midst of this time and I will tend to it myself," he is not allowed to give it to him, for this is like a priest helping in order to receive his presents. We already explained in Hilchot Terumotthat priests who assist in the granaries, the butcher shops, and among the shepherds should not be given their presents as wages.
Halacha 15
If the firstborn animal was blemished and a priest told the owner in the interval mentioned above: "Give it to me so that I can partake of it now," or if it was unblemished and he told him: "Give it to me in this interval so that I can offer it now," he may give it to him.
It appears to me that a person may give a firstborn animal to any priest that he desires.
Halacha 16
When a priest eats an olive-sized portion of an unblemished firstborn animal outside of Jerusalem, he is liable for lashes according to Scriptural Law, asDeuteronomy 12:17 states: "You may not eat the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep... in your gates."
Similarly, a non-priest who partakes of an olive-sized portion of a firstborn animal whether before its blood was poured on the altar or afterwards is liable for lashes. According to the Oral Tradition, it was taught that this admonition applies also to a non-priest who partakes of a firstborn, whether before its blood was poured on the altar or afterwards.
Halacha 17
A firstborn kosher animal should not be redeemed, as Numbers 18:17 states: "But the firstborn of an ox, the firstborn of a sheep, or the firstborn of a goat should not be redeemed. Similarly, it should not be sold if it is unblemished. The rationale is that since the animal is intended as a sacrifice, the priest does not have the right to sell it.
In the present age, when there is no Temple, since the firstborn is intended to be eaten, it is permitted to sell it, even though it is presently unblemished. It may be sold either to a priest or to an Israelite.
Halacha 18
A priest may sell a blemished firstborn animal, in every age, whether the Temple is standing, whether it is not standing, whether it is alive, whether it has been slaughtered.
When one sells a blemished firstborn, he should sell it at home, but not in the market-place, as we explained in Hilchot Issurei Mizbeiach. The meat of an unblemished firstborn animal, by contrast, should not be sold, because it is consecrated meat. Priests who are partners in the ownership of a firstborn animal are permitted to weigh one portion against another.
Halacha 19
When a person skins a blemished firstborn animal, he is permitted to skin it in any manner he desires. If he desires to employ the technique called riggul,he may. The same applies to other consecrated animals that were disqualified.If he desired to skin it from the foot up, he may skin it in that manner.
• 3 Chapters: Tum'at Tsara`at Tum'at Tsara`at - Chapter 8, Tum'at Tsara`at Tum'at Tsara`at - Chapter 9, Tum'at Tsara`at Tum'at Tsara`at - Chapter 10 • English Text | Hebrew Text | Audio: Listen | Download• Tum'at Tsara`at - Chapter 8
Hayom Yom:
• English Text | Video Class• Wednesday, Sivan 9, 5776 · June 15, 2016• "Today's Day"
Audio: Listen | Download• Tum'at Tsara`at - Chapter 8
Halacha 1
With regard to blemishes of the head and the chin, if the hair would fall out from its roots and leave a portion of skin bare of hair, it is called a netek. Anetek may not be less than the size of a gris that is square. This applies whether it appears deep or not. The term "deep" was mentioned with regard to a netek only to teach you: Just as a shade that is deep comes about through the hand of heaven, so too, a netek must come about through the hand of heaven. This excludes a blemish on a portion of the head or chin whose hair was removed by a person. Such a blemish is pure.
When a woman or a seris grow hair on their chins, they can contract the impurity of a netek if it falls off.
Halacha 2
Netakim become impure due to two signs: short, golden hair and spreading. There is an isolation period of two weeks. All of this is explicitly stated in the Torah.
What is implied? When a netek appears on a man's head or in his beard, if it contains two or more short, gold hairs, and there is no black hair in the netekat all, he should be deemed definitively impure. If it did not contain any hair - neither black, nor golden - he should be isolated for a week. On the seventh day, a priest should examine him. If short golden hair emerged or the netekspread, the afflicted person should be deemed definitively as impure. If two black hairs emerged, he should be released from the inspection process.
If it neither spread and neither golden nor black hair emerged, the priest should shave around the netek, but not the hair directly adjacent to the netekand isolate him for a second week. The priest should examine him again at the end of the second week. If the netek spread or short golden hair emerged, he should be deemed definitively as impure. If nothing changes, he is released from the inspection process. For netakim do not require isolation for more than two weeks. If golden hair appears or the netek expands after he was released, he is definitively categorized as impure.
Halacha 3
How is the netek shaved? One shaves the area around it and leaves two hairs next to it on every side so that any spread will be noticeable.
This shaving is acceptable no matter which person performs it, as implied byLeviticus 13:33: "And he will be shaved." Similarly, the shaving may be performed with any instrument. Even if one is a nazirite, he should shave. If, however, he isolated him without shaving, the isolation is effective.
Halacha 4
The golden hair mentioned by the Torah must have a golden hue. The termdak mentioned there implies that the hair must be short. If, however, they were long, even though they are of a golden hue, it is not a sign of impurity.
Halacha 5
Two short golden hairs are a sign of impurity. Whether they are adjacent to each other or distant from each other, whether they are in the center of thenetek or at its extremities, whether the netek existed before the golden hair or the golden hair existed before the netek, they are a sign of impurity, provided they can be pulled out by tweezers, as explained with regard to white hair.
Halacha 6
For black hair to save a blemish from being considered a netek, there must be two hairs. They do not prevent that categorization unless they are long enough to be bent in half, with their point touching their base. If that criterion is met, their presence is significant whether they are adjacent to each other or distant from each other, provided they are in the center of the netek and there is enough empty skin for two hairs to grow between the two black hairs that are located in the netek and the hair that is outside it. If, however, the two hairs remain at the extremity of the netek, they do not prevent it from being placed in that category.
How do they prevent the netek from being considered as tzara'at? If two black hairs remain in the netek, even though there are golden hairs in the netek or it spread, the person is pure. If the person was deemed definitively impure because of golden hair or the spreading of the netek and two black hairs grew in it, the netek is considered as pure and they counteract the spreading or the golden hair. This applies whether they grew in the middle of the netek or at its extremities. For hair that grows prevents a netek from being considered as impure in every place within the netek, while hair that remains is effective only when it is two hairsbreadth away from healthy hair.
Halacha 7
The fact that two hairs grow in a netek, one black and one white, or gold, or one long and one short, does not prevent a netek from being categorized as impure.
Halacha 8
The following rule applies when a netek was deemed definitively impure because of golden hair or spreading and then black hair grew in it and it was declared pure. Even though the black hair disappeared, the person is pure until other golden hair emerges or the netek spread further, as Leviticus 13:37states: "The netek has been healed; he is pure." Since it was healed, he is pure, even though the original signs of impurity remain unchanged.
Halacha 9
If a person was deemed definitively impure because of golden hair - whether he was categorized as such originally, after a week of isolation, after two weeks of isolation, or after he was released from the inspection process - and then the golden hair which caused him to be deemed impure disappeared, but other golden hair grew in that netek or the netek spread, the person is definitively impure, as he was before.
Similarly, if he was deemed impure because a netek spread - whether he was categorized as such after a week of isolation, after two weeks of isolation, or after he was released from the inspection process - and then the area to which the netek spread healed, but it spread elsewhere or golden hair grew in it, he remains definitively impure as he was. He remains in that state until no sign of impurity remains or two black hairs grow.
Halacha 10
The following rules apply when there were two netakim next to each other and a line of black hair dividing them. If the line of black hair was broken and thenetek covered it in one place, the original situation prevails, for the black hair that remains is still at the side of the netakim. If the netek broke through the line of hair in two places, he is pure, because the remainder of the line is now in the middle of the netek.
How large must the break between them be? No less than a space sufficient for two hairs to grow. If there was a break in one place the size of a gris, the person is impure, because the break itself is considered as another netek, because the black hair is at its side and not in its midst.
The following rules apply when there is a netek that is surrounded by black hair and there is another netek surrounding the black hair. If the hair between them is broken through in one place, the person is impure. The rationale is that the inner netek is not saved, because the black hair is at its side, not in its midst. If the hair was broken through in two places, he is pure, even if the broken space is a gris in size. The rationale is that the inner netek and the outer netek became a single entity with black hair in the middle. This applies provided the open space is large enough for two hairs to grow or larger.
Halacha 11
The following rules apply when there is a netek with a strand of bald skin extending from it or two netakim with a strand of bald skin connecting them. If this strand is wide enough for two hairs to grow, it can bring about impurity if short golden hair grows in it or its size increases. And new black hair that grows in it can prevent it from being declared impure. The black hair that remains in that strand, by contrast, does not prevent such a categorization unless the strand is as wide as a gris.
Halacha 12
When a person had a netek the size of a gris on his head and the netekexpanded until it covered his entire head and no hair was left at all with the exception of less than two hairs, he is pure. This applies whether he became entirely bald while isolated, while deemed definitively impure, or after he was released from the inspection process, as Leviticus 13:40 states: "He is entirely bald; he is pure."
Similarly, if a netek was on the place of his beard and he lost all his facial hair, he is pure. Although this is not stated in the Written Law, it is part of the Oral Tradition that if all of one's facial hair falls off, he is pure. In such a situation, the skin on his face that became hairless can become impure according to the laws that govern blemishes on the skin, as we explained.
Halacha 13
When a person comes at the outset with a netek covering his entire head or the entire area of his beard, he should be isolated for one week. If golden hair does not grow, he should be isolated for a second week. If short golden hair grows, he should be deemed impure. If not, he should be released from the inspection process. If, however, golden hair grows after he is released, he is deemed as definitively impure. If black hair grows, he is pure.
If someone comes at the outset with a netek covering his entire head or the entire area of his beard and black hair appeared, he is pure as stated. If the black hair disappears, he is impure, because the netek spread.
Halacha 14
Total baldness on the head and the area of the beard are not dependent one on the other. The two areas are not combined together, nor is there a concept of tzara'at spreading from one to the other. This is derived from Leviticus 13:30 which speaks of: "tzara'at of the head or of the beard," teaching that they are considered as two different categories.
What is the area where the beard grows? From the joint of the upper jawbone until the Adam's apple. A virtual line is drawn from one ear to the other. Any place where hair grows that is from the line and above is considered as part of the head. From the line and below, it is considered as part of the area of the beard.
Tum'at Tsara`at - Chapter 9
Halacha 1
Everyone can become impure due to tzara'at blemishes, even a new-born baby or servants, but not gentiles or resident aliens. Anyone is acceptable to inspect such blemishes. A person can inspect all blemishes except his own.
Halacha 2
Even though everyone is acceptable to assess blemishes, the designation of a person as impure or pure is dependent on a priest.
What is implied? If there is a priest who does not know how to assess blemishes, a sage should observe them and instruct him: "Say 'You are impure,'" and the priest says: "You are impure;" "Say 'You are pure,'" and the priest says: "You are pure." "Isolate him," and he isolates him. The pronouncement must be made by a priest, because Deuteronomy 21:5 states: "Their statements will determine every quarrel and every blemish." Even if a priest is a minor or intellectually or emotionally incapable, the sage instructs him and he declares the person definitively impure, releases him from the inspection process, or isolates him.
When does the above apply? When the priest relies on the words of the sage. If, however, the priest assesses the blemish and relies on his own understanding, it is forbidden for him to assess any blemish unless he is instructed by a master and is thoroughly versed in all the blemishes and their names, including the blemishes that affect a person and those that affect clothes and houses.
Halacha 3
A priest who declared a person who was pure as impure or a person who was impure as pure does not affect his status, as can be inferred from Leviticus 13:44: "He is impure and the priest shall deem him impure" and ibid.:37: "He is pure and the priest shall declare him pure." When a person who contactedtzara'at is healed, either after isolation or after having been deemed definitively impure, he remains impure even for several years,until a priest tells him: "You are pure."
Halacha 4
A priest is not permitted to deem a person impure until he focuses his sight on the blemish when compared to the flesh outside of it. The priest who inspected a blemish initially should be the one who inspects it at the end of the first week and at the end of the second week. He is the one who places the person in isolation, deems him definitively impure, or releases him from the inspection process.
If the priest who initially inspected the blemish dies or becomes sick, another priest should inspect it. The second priest cannot deem it impure because its size increased, because only the first priest can tell whether it increased or not.
A priest's word is accepted if he says: "This blemish increased in size" or "This blemish did not increase in size," "This white hair preceded the blemish," or "This blemish preceded the white hair."
Halacha 5
A challal is not acceptable to inspect blemishes, as can be inferred fromLeviticus 13:2: "One of the descendants of Aaron, the priests," i.e., when their priestly status is intact. One who is disqualified from serving in the Temple because of physical blemishes is fit to inspect blemishes, provided he is not blind, even in one eye. Indeed, even a priest whose eyesight has become impaired should not inspect blemishes, as is derived from ibid:12: "the entire vision of the eyes of the priest."
Halacha 6
Blemishes may be inspected only during the day, whether to isolate a person, to deem him definitively impure, or to release him from the inspection process as pure, for throughout the passage the term "on the day" is used.
A blemish should not be inspected in the early morning, nor towards evening, nor inside a building, nor on a cloudy day, because then a darker hue of white will look brighter. Nor should it be inspected at noon, because then a brighter hue of white will look darker.
When should it be inspected? In the fourth hour after sunrise, in the fifth hour, in the eighth hour, and in the ninth hour. This applies to blemishes on a person's body, those on garments, and those on buildings.
Halacha 7
Blemishes can be inspected on any day with the exception of the Sabbath and the holidays. If the seventh day of a person's isolation falls on the Sabbath or a holiday, the inspection is postponed. This leads to both leniencies and stringencies. For it is possible that the blemish would have been deemed impure on the Sabbath and, on the following day, the signs of impurity will have disappeared. Conversely, it is possible that, on the Sabbath, the blemish would have been deemed pure and on the following day, signs of impurity will appear. The determination of one's status is made only at the time of the inspection after the Sabbath.
Halacha 8
When a blemish appears on a bridegroom, he is given all seven days of celebration. Similarly, if a blemish appears on his garments or his home, it is not inspected until after the seven days of his celebration. Similarly, during a festival, he is given all the days of the festival before an inspection is made, as indicated by Leviticus 14:36: "And the priest shall give a command and they will empty the home." Now if the Torah postponed the matter for the sake of concerns that are merely permitted, i.e., so that one's utensils not be deemed impure, the inference can certainly be made, that judgment should be postponed for a mitzvah.
Halacha 9
A person should not be isolated, deemed definitively impure, or sent away except on the day the blemish was first inspected, the seventh day afterwards, or the thirteenth. This applies with regard to blemishes for which the isolation period is two weeks, because the seventh day is counted when calculating the first week and the second week. It is valid for all blemishes, those on a person's body, those on garments, and those on buildings.
Halacha 10
A person should not be isolated a second time in the midst of a period of isolation. Nor is one deemed definitively impure if a sign of impurity appears during the days of isolation. Nor is one who has been deemed definitively impure deemed definitively impure for another blemish that appeared, nor is he sent into isolation for a blemish that is fit to require isolation if it appears in the time he is definitively impure.
If, however, a person has two blemishes and a priest sees one and then the other, it is permitted for him to say: "You are isolated because of this one and deemed definitively impure because of the other one" or "You are deemed definitively impure because of this one and isolated because of the other one." This applies whether at the time of the initial examination, at the conclusion of the first week or at the conclusion of the second week.
Two blemishes should not be seen at the same time, whether on one person or on two people, as implied by Leviticus 13:3: "And the priest shall see the blemish."
Halacha 11
When a blemished person comes to a priest for an examination, he should not tell him: "Go and return." Instead, he should attend to him immediately. If two people come before him, he should examine the first and then isolate him, release him from the inspection process, or deem him definitively impure and then examine the second person.
Halacha 12
It is not necessary for a priest to look carefully at the blemished person's underarms, between his testicles, or in the creases of his flesh, lest there be a blemish there, as implied by Leviticus 13:12: "the entire vision of the eyes of the priest." This also applies when a person has become entirely white.
How should a person with a blemish stand before a priest to be inspected? If male, he is inspected while naked, standing like one who is hoeing and like one who is harvesting olives. If female, she is inspected while naked, sitting on the ground like one who is kneading dough, like one who nurses her child, or like one who weaves with a standing loom, in which instance she raises her right hand until reveals her underarm.
If a blemish can be detected when a man or a woman is in these positions, he or she is impure. If it cannot be detected in such a position, no attention is paid to it. Just as a person appears for the inspection of his blemish, so must he appear for his shaving. If hair could be found on any portion of his flesh when a man is standing naked like one who is hoeing or like one who is harvesting olives or a woman is sitting in the position described, the shaving is acceptable. The priest is not required to search in other places to see if hair remains, even though he is required to remove all the person's hair, as will be explained.
Tum'at Tsara`at - Chapter 10
Halacha 1
A person who removes the signs of impurity, whether all of them or part of them, or who burns the healthy flesh in a baheret, whether partially or entirely, or who removes an entire blemish from his flesh, a garment, or a building, violates a negative commandment, as Deuteronomy 24:8 states: "Be very careful with regard to a tzara'at blemish, to watch it carefully, and to act according to everything that the priest, the Levites, will instruct you, as you were commanded, you shall heed." Implied is that one should not remove hair nor cut off any sign. This applies before the priest comes for an initial examination, after the person has been isolated, after he has been deemed definitively impure, or after he has been sent away as pure.
He is not, however, liable for lashes unless his acts are effective. If his acts are not effective, he is not liable for lashes. What is implied? If a person had abaheret with three white hairs and he pulled out one or he burnt a portion of the healthy flesh in a baheret, but a lentil-sized portion remained, he is not liable for lashes, because he is impure, as was his status previously. Similar laws apply in all analogous situations. He is, however, given stripes for rebellious conduct.
Similarly, one who shaves the hairs next to a netek is liable for lashes, asLeviticus 13:33 states: "He shall not shave the netek." He is not liable unless he shaves the entire area around the netek with a razor.
It is permitted for a person afflicted with tzara'at to carry a pole on his shoulder on which there is a tzara'at blemish or to tie palm bast on his foot on which there is a blemish. If the signs of impurity are removed, they are removed, provided he does not have the intent of removing them.
Halacha 2
A person who removes signs of impurity or who burns healthy flesh before the inspection performed by a priest is pure. Similarly, if he does so in the days of his isolation, he will be considered pure after the days of his isolation. If, however, he removed them after he was deemed definitively impure because of them, he remains impure as was his status. He cannot regain purity unless the tzara'at covers his entire body or unless his baheret becomes smaller than a gris.
Halacha 3
When a person cuts off his entire baheret unintentionally, he is pure. Different rules apply if he cut it off intentionally. If he cut off all the healthy flesh surrounding the baheret, even a hair's width, he can never become pure. If he cut it off exactly, he cannot regain purity unless the baheret covers his entire body.
Halacha 4
When one pulls out one white hair and the second fell off on its own accord, the person is pure. If there were three and he pulled out two and one fell off on its own, he remains impure.
If there was a portion of healthy flesh in a baheret the size of a lentil and one burnt half of it and half disappeared, he is pure. If the healthy flesh was larger than a lentil, one burnt off the part greater than a lentil and the lentil sized portion disappeared naturally, he is pure. If he burnt off the portion the size of a lentil and the remainder disappeared, he is impure.
Halacha 5
When a person has a baheret on his foreskin, he should be circumcised even though the circumcision is not being performed on the designated day. The rationale is that the performance of a positive commandment supersedes the observance of a negative commandment in all instances.
If the person was circumcised and the removal of the foreskin also caused the removal of the sign that caused him to be deemed impure, he is obligated to bring the sacrifices of a person becoming purified from tzara'at.
Halacha 6
It is a positive commandment for a man afflicted with tzara'at who was deemed as definitively impure to cover his head throughout the time he is impure, he should be cloaked until his lips like a mourner, his clothes should be torn and he must notify those who pass by him that he is impure, asLeviticus 13:45 states: "And the person afflicted with tzara'at who has the blemish shall...." Even a High Priest who becomes afflicted with leprosy covers his head and tears his clothes, for a positive commandment supersedes a negative commandment.
He is forbidden to greet others throughout the time he is deemed impure, as a mourner is, as can be inferred from the continuation of the above verse: "he shall cover his lips," i.e., his lips shall be closed together. He may, however, read Scripture, study Mishnah, and elucidate Torah teachings.
He is forbidden to have his hair cut and launder his clothes throughout the time he is deemed definitively impure. He must conduct himself with these restrictions even on Sabbaths and holidays. He is, however, permitted to wash, anoint himself, wear shoes, engage in physical intimacy, and have his bed stand upright like other people.
Halacha 7
The law is that a person afflicted by tzara'at should have a dwelling alone outside the town, as indicated by Leviticus 13:46: "outside the camp where he dwells." This restriction applies only in walled cities in Eretz Yisrael.
Halacha 8
A woman afflicted by tzara'at does not cover her head, rend her garments, or cloak her face. She does, however, dwell outside her town and inform others that she is impure. Indeed, not only those afflicted by tzara'at, but all those who impart impurity to other people are obligated to inform everyone that they are impure so that they will separate themselves from them, as implied byibid.:45: "'Impure, impure,' he shall call out." That can be interpreted to mean "The impure person shall inform others that he is impure."
Halacha 9
A tumtum and an androgynus should cover their heads, rend their garments, and cloak their faces, because their status is in doubt.
Halacha 10
The same laws apply to both a person afflicted with tzara'at who is isolated and one who is definitively deemed impure. With regard to impurity, there is no difference between a person afflicted with tzara'at who is isolated and one who is definitively deemed impure except covering one's head, rending one's garments, shaving, and bringing fowl. One who is deemed pure after being isolated is exempt from shaving and bringing fowl, while one who is deemed pure after having been deemed impure has these obligations. Nevertheless, with regard to impurity, they are equal in all matters.
Halacha 11
A person afflicted with tzara'at is a primary source of impurity. He imparts impurity to humans and implements through touching them and to earthenware containers when a portion of his body enters their inner space. He imparts impurity to a person when carried by him and an object over which he lies or sits even if there is a stone intervening between him and their surface, as is the law regarding a zav and a zavah. This is derived fromLeviticus 13:6: "He shall launder his garments." According to the Oral Tradition, it was taught that he becomes pure with regard to imparting impurity to the objects on which he lies or sits. All of these laws apply equally to one isolated because of tzara'at and one deemed definitively impure].
Halacha 12
There is an additional dimension of severity with regard to a person afflicted by tzara'at. He imparts impurity to a building when he enters it, whether he is in the midst of the time when he has been deemed impure or whether he is during his period of isolation.
What is implied? If he enters a building, everything - whether humans or implements - that is in the building contracts impurity. Even though the afflicted person did not touch them, they become primary derivatives of impurity. The impurity of the building which the afflicted person enters is derived from the phrase, Leviticus 13:46: "outside the camp where he dwells." Implied is that just as he is impure, his dwelling is impure.
If he was standing under a tree and a person who was ritually pure passed under the tree, that person contracts impurity. If a person who was pure was standing under the tree and a person afflicted by tzara'at passed under it, he does not impart impurity to him. If the afflicted person stood, the other person became impure, because the place became the afflicted person's dwelling. If it is unknown whether he stood or not, the other person is pure.
If a person afflicted by tzara'at inserted his head and the majority of his body into a building, everything in the building becomes impure. If he desires to enter a synagogue, a partition that is ten handbreadths high and encompasses an area four cubits by four cubits should be constructed for him. He should enter first and leave last so that he will be dwelling alone and will not stand together with the other people and impart impurity to them.
• English Text | Video Class• Wednesday, Sivan 9, 5776 · June 15, 2016• "Today's Day"
Shabbat Sivan 9 5703
Torah lessons: Chumash: Nasso, Shevi'i with Rashi.
Tehillim: 49-54.
Tanya: (Thus, if for (p. 291)...world of Beriah. (p. 291).
The world is in need of a purified atmosphere. Purified air comes only through words of Torah. Words of Torah offer protection in general and for each individual in particular. The division of the Six Orders of Mishna for memorization is intended for "when you walk on the road."1 The Mishna or two recited from memory wherever one may be, in whatever sort of place he may be, will illuminate the bond between Israel and G-d. The letters MiSHNaH are the same as NeSHaMaH (soul).2 It is extremely difficult to find the words to express the tremendous benefit, with G-d's help, in the general and individual protection that constant repetition of Mishna will bring. And there are no words to describe the tremendous gratification one thereby gives the Creator, may He be blessed.
FOOTNOTES
1.Devarim 6:7.
2.See Sefer Hamaamarim 5700, p. 39. See Tevet 11.
• Daily Thought:
Rules To Be Broken
The very first rule was made to be broken—the rule that light is light and darkness is darkness and each will remain in its place.
The first to break that rule was the very One who made it, when His glory descended upon Mount Sinai. There He gave us a Torah so that we, too, could continue breaking that rule—and all the rules that extend from it:
The rule that truth must remain in the mind, but not descend into the heart;
That serenity and spirituality must remain in secluded places and not enter your place of work;
That the innermost wisdom is to remain a secret of the wise and not spill out onto the street;
That your challenges, your upbringing, your handicaps must hold you back and not allow you to become who you really are.
All these and all their like are rules made to be broken, and Torah is the hatchet to bring down their doors.[Maamar Gal Einai 5737.]
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