Today's Laws & Customs:
• Isru Chag
The day following a festival is called Isru Chag ("tied to the festival"). Tachnun (confession of sins) and similar prayers are omitted through the 12th of Sivan.
On Isru Chag, It is customary to hold a kinus Torah, a public gathering in which Torah thoughts are shared and discussed.
Today in Jewish History:
• Rabbi Escapes Crusaders (1147)
Rabbi Yaakov ben Meir Tam, known as the "Rabbenu Tam," was one of Rashi's illustrious grandsons. During the Second Crusade, on the second day of the holiday of Shavuot, the Crusaders entered his hometown of Rameru, and pillaged and massacred many Jews.
They broke into Rabbenu Tam's house, plundered all his wealth, and seriously wounded Rabbenu Tam. On the next day, the 8th of Sivan, Rabbenu Tam escaped Rameru and the clutches of the Crusaders.
Two years later he completed his famous treatise on Jewish ritual and ethics, Sefer Hayashar.
Links:
Daily Quote:
And you shall write them [the words of the Shema] on the doorposts of your home and on your gates[Deuteronomy 6:9]
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 3rd Portion Numbers 5:1-5:10 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 5
1The Lord spoke to Moses saying: אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Command the children of Israel to banish from the camp all those afflicted with tzara'ath or with a male discharge, and all those unclean through [contact with] the dead. בצַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙ מִן־הַמַּֽחֲנֶ֔ה כָּל־צָר֖וּעַ וְכָל־זָ֑ב וְכֹ֖ל טָמֵ֥א לָנָֽפֶשׁ:
Command the children of Israel: This section was said on the day the Mishkan was erected, and eight sections were said on that day, as it is stated in Tractate Gittin , in the chapter entitled: HaNizakin (60a, b).
צו את בני ישראל וגו': פרשה זו נאמרה ביום שהוקם המשכן, ושמנה פרשיות נאמרו בו ביום, כדאיתא במסכת גיטין בפרק הניזקין (ס א):
to banish from the camp: At the time of their encampment, there were three camps: within the hangings [of the courtyard of the Mishkan] was the camp of the Shechinah . The encampment of the Levites surrounding it-as described in the portion of Bamidbar Sinai (1:50)-was the Levite Camp; from there until the edge of the camp of the divisions, on all four sides, was the Israelite camp. Anyone afflicted with tzara’ath was expelled from all [three] of them. One with a discharge was allowed into the Israelite camp, but banned from the [other] two. And one defiled by a dead body was permitted even into the Levite [camp], and is banished only from the [camp] of the Shechinah . Our Sages derived all this from the verses [as appears] in Tractate Pesachim (67a, b).
וישלחו מן המחנה: שלש מחנות היו שם בשעת חנייתן, תוך הקלעים היא מחנה שכינה, חניית הלוים סביב כמו שמפורש בפרשת במדבר סיני היא מחנה לויה, ומשם ועד סוף מחנה הדגלים לכל ארבע הרוחות היא מחנה ישראל. הצרוע נשתלח חוץ לכולן, הזב מותר במחנה ישראל ומשולח מן השתים, וטמא לנפש מותר אף בשל לויה ואינו משולח אלא משל שכינה, וכל זה דרשו רבותינו מן המקראות במסכת פסחים (סז):
who are unclean through [contact with] the dead: Targum [Onkelos renders:] דִמְסָאָב לִטְמֵי נַפְשָׁא דֶאנָשָׁא. I believe that it [the word טְמֵי] is Aramaic for human bones. There are many such examples in Gen. Rabbah (78:1; see 10:3, 28:3), such as:“Hadrian, שְׁחִיק טַמְיָא,” [meaning] may his bones be ground [to dust].
טמא לנפש: דמסאב לטמי נפשא דאנשא. אומר אני שהוא לשון עצמות אדם בלשון ארמי, והרבה יש בב"ר אדריינוס שחיק טמיא, שחיק עצמות:
3Both male and female you shall banish; you shall send them outside the camp, and they not defile their camps, in which I dwell among them. גמִזָּכָ֤ר עַד־נְקֵבָה֙ תְּשַׁלֵּ֔חוּ אֶל־מִח֥וּץ לַמַּֽחֲנֶ֖ה תְּשַׁלְּח֑וּם וְלֹ֤א יְטַמְּאוּ֙ אֶת־מַ֣חֲנֵיהֶ֔ם אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֥ן בְּתוֹכָֽם:
4The children of Israel did so: they sent them outside the camp; as the Lord had spoken to Moses, so did the children of Israel do. דוַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיְשַׁלְּח֣וּ אוֹתָ֔ם אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֨ר דִּבֶּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל:
5The Lord then spoke to Moses saying: הוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
6Tell the children of Israel: When a man or woman commits any of the sins against man to act treacherously against God, and that person is [found] guilty, ודַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַֽעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּֽיהוָֹ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא:
to act treacherously against God: [Scripture] repeats the section [dealing with] a thief who swears falsely, which is stated in parshath Vayikra : “… and acts treacherously against God by falsely denying to his fellow…” (Lev. 5:21). It is repeated here because two new matters are introduced. The first is that it is written: “they shall confess,” which teaches us that he [the thief] is not required to pay a fifth and [bring] a guilt [offering] when incriminated by two witnesses, until he admits to the deed himself, and the second [matter] is that what is stolen from a proselyte must be given to the kohanim. - [Sifrei Naso 1:13]
למעל מעל בה': הרי חזר וכתב כאן פרשת גוזל ונשבע על שקר, היא האמורה בפרשת ויקרא (ה, כא) ומעלה מעל בה' וכחש בעמיתו וגו', ונשנית כאן בשביל שני דברים שנתחדשו בה האחד, שכתב והתודו, לימד שאינו חייב חומש ואשם על פי עדים עד שיודה בדבר. והשני על גזל הגר שהוא נתון לכהנים:
7they shall confess the sin they committed, and make restitution for the principal amount of his guilt, add its fifth to it, and give it to the one against whom he was guilty. זוְהִתְוַדּ֗וּ אֶת־חַטָּאתָם֘ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַֽחֲמִֽישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַֽאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ:
for the principal amount of his guilt: This is the principal amount on which he has sworn [falsely]. — [B.K. 110a]
את אשמו בראשו: הוא הקרן שנשבע עליו:
to the one against whom he was guilty: The one to whom he is liable. — [Keth. 19a] [I.e., if the payee owes this amount to a third party, the thief must pay the third party.]
לאשר אשם לו: למי שנתחייב לו:
8But if the man has no kinsman to whom to make restitution, the debt which is restored to the Lord, [is to be given] to the kohen. [This is] besides the atonement ram through which expiation is made for him. חוְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָֽאָשָׁם֙ אֵלָ֔יו הָֽאָשָׁ֛ם הַמּוּשָׁ֥ב לַֽיהוָֹ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו:
But if the man has no kinsman: For the claimant who made him swear has died, and has left no heirs.
ואם אין לאיש גואל: שמת התובע שהשביעו, ואין לו יורשים:
to whom to make restitution: when this one decided to confess his sin. Our Sages say: Is there any man in Israel who has no kinsman-either a son, a daughter, a brother, or some other relative from his father’s family-all the way back to our father Jacob? Rather, this is [referring to] a proselyte who died, leaving no heirs. — [Sifrei Naso 1:23, B.K. 109a, Sanh. 68b] [since a proselyte is judged as a newborn, without relationship to those born prior to his conversion.]
להשיב האשם אליו: כשנמלך זה להתודות על עונו. ואמרו רבותינו וכי יש לך אדם בישראל שאין לו גואלים או בן או אח או שאר בשר הקרוב ממשפחת אביו למעלה עד יעקב, אלא זה הגר שמת ואין לו יורשים:
the debt which is restored: Heb. הָאָשָׁם הַמּוּשָׁב. The [“debt” (הָאָשָׁם) refers to the] principal and [“which is restored” (הַמּוּשָׁב) refers to] the fifth. — [B.K. 110a]
האשם המושב: זה הקרן והחומש:
to the Lord,[is to be given] to the kohen: God assumes ownership and gives it over to the kohen [on duty] in that watch. — [B.K. 109b]
לה' לכהן: קנאו השם ונתנו לכהן שבאותו משמר:
besides the atonement ram: mentioned in [parshath] Vayikra (Lev. 5:25), which he is required to bring.
מלבד איל הכפורים: האמור בויקרא (ויקרא ה כה) שהוא צריך להביא:
9Every offering of all the children of Israel's holy things which is brought to the kohen, shall be his. טוְכָל־תְּרוּמָ֞ה לְכָל־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל אֲשֶׁר־יַקְרִ֥יבוּ לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה:
Every offering: Heb. תְּרוּמָה. Rabbi Ishmael said: Is the terumah brought to the kohen ? Does he not go around the granaries seeking it? So what does the clause “brought to the kohen” mean? These are the first fruits, of which it is stated, “you shall bring to the House of the Lord, your God” (Exod. 23:19), but I do not know what to do with them. Therefore, Scripture states: “to the kohen , [it] shall be his.” Scripture teaches us regarding the first fruits, that they are to be given to the kohen . — [Sifrei Naso 1:30].
וכל תרומה וגו': אמר רבי ישמעאל וכי תרומה מקריבין לכהן, והלא הוא המחזר אחריה לבית הגרנות. ומה תלמוד לומר אשר יקריבו לכהן, אלו הבכורים, שנאמר בהם תביא בית ה' אלהיך, (שמות כג, יט). ואיני יודע מה יעשה בהם, תלמוד לומר לכהן לו יהיה, בא הכתוב ולמד על הבכורים שיהיו ניתנין לכהן:
10Everyone's holy things shall belong to him; whatever a man gives to the kohen shall be his. יוְאִ֥ישׁ אֶת־קֳדָשָׁ֖יו ל֣וֹ יִֽהְי֑וּ אִ֛ישׁ אֲשֶׁר־יִתֵּ֥ן לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה:
A man’s holy things belong to him: Since the kohen’s and the Levite’s gifts are [explicitly] stated, one might think that they can come and appropriate them forcefully. Therefore, Scripture states: “Everyone’s holy things belong to him,” which informs us that their benefit [to give them to whichever kohen it pleases him] belongs to the owner. They [the Sages] deduced many other expository explanations from it [this clause] in the Sifrei (Naso 1:31-34). An Aggadic interpretation: “Everyone’s holy things belong to him” [means,] if one withholds his tithes and does not give them [to the kohen or Levite], those tithes shall be his, for eventually his field will produce only a tenth of its usual yield. — [See Midrash Tanchuma , R’eh 10, Pesikta d’Rav Kahana p. 96a, Tos. Ta’anith 9a. See also Tanchuma Buber, vol. 1, p. 126, \'a75, fn. 6. Apparently, Rashi and the Tosafists had a variant reading of one of these midrashim, which attributes this idea to our verse.]
ואיש את קדשיו לו יהיו: לפי שנאמרו מתנות כהונה ולויה יכול יבואו ויטלום בזרוע, תלמוד לומר ואיש את קדשיו לו יהיו, מגיד שטובת הנאתן לבעלים, ועוד מדרשים הרבה דרשו בו בספרי. ומדרש אגדה ואיש את קדשיו לו יהיו, מי שמעכב מעשרותיו ואינו נותנן, לו יהיו המעשרות, סוף שאין שדהו עושה אלא אחד מעשרה שהיתה למודה לעשות:
whatever a man gives to the kohen: The gifts to which he is entitled.
איש אשר יתן לכהן: מתנות הראויות לו:
shall be his: [He shall have] much wealth. — [Ber. 63a] \b 12\b0
לו יהיה: ממון הרבה:
Daily Tehillim: Chapters 44 - 48• Hebrew text
• English text• Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.1
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim,1 By the sons of Korach; a maskil,2 a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king;3 my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
2.A psalm intended to enlighten and impart knowledge(Metzudot).
3.Reffering to the Messiah. (Metzudot).
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot,1 a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river2-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
FOOTNOTES
1.A musical instrument (Rashi)
2.Flowing from Eden (Rashi)
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 2• Lessons in Tanya• English Text
• Hebrew Text
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• Video Class• Today's Tanya Lesson
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• Video Class• Today's Tanya Lesson
• Tuesday, Sivan 8, 5776 · June 14, 2016
• Shaar Hayichud Vehaemunah, beginning of Chapter 2
• In his opening chapter the Alter Rebbe explained that the Divine life-force which brings all creatures into existence must constantly be present within them, in order to recreate and revivify them on an ongoing basis. Were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation of the universe.
והנה מכאן תשובת המינים
From the foregoing, the answer to the heretics [may be deduced],
וגילוי שורש טעותם הכופרים בהשגחה פרטית ובאותות ומופתי התורה
and there is exposed the root of the error of those who are deemed heretics not because they deny that G‑d created the world, but because they deny individual Divine Providence and the signs and miracles recorded in the Torah.
Why do they deny this, when they readily admit that G‑d created the world? It is because:
שטועים בדמיונם הכוזב
They err in their false analogy, and the outcome would be quite different from what they imagine even if they were justified in their analogy,
שמדמין מעשה ה׳, עושה שמים וארץ, למעשה אנוש ותחבולותיו
in comparing the work of G‑d, the Creator of heaven and earth, to the work of man and his schemes.
כי כאשר יצא לצורף כלי, שוב אין הכלי צריך לידי הצורף
For, when a silversmith has completed a vessel, that vessel is no longer dependent upon the hands of the smith,
כי אף שידיו מסולקות הימנו, והולך לו בשוק, הכלי קיים בתבניתו וצלמו ממש, כאשר יצא מידי הצורף
and even when his hands are removed from it and he goes his way, the vessel remains in exactly the same image and form as when it left the hands of the smith.
כך מדמין הסכלים הללו מעשה שמים וארץ
In the same way do these fools conceive the creation of heaven and earth.
They imagine that heaven and earth, once created, no longer need their Creator. They therefore deny individual Divine Providence and the signs and miracles recorded in the Torah, inasmuch as these indicate that G‑d continues to be involved with creation, and from time to time chooses to change the course of nature through miraculous means.
אך טח מראות עיניהם ההבדל הגדול שבין מעשה אנוש ותחבולותיו, שהוא יש מיש
But their eyes are covered, so that they do not see the great difference between the work of man and his machinations, which consists of [making] one existent thing out of [another, already] existent thing,
רק שמשנה הצורה והתמונה, מתמונת חתיכת כסף לתמונת כלי
merely changing the form and appearance, e.g., from an ingot of silver to a vessel —
Man’s work merely consists of shaping a preexisting mass. Moreover, even the new appearance already existed in potentia, for the nature of physical matter such as silver is such, that it may be extended and bent and made to assume different shapes and forms.
Thus, in reality the craftsman did not change the matter at all. Hence, once he finishes shaping his artifact he can leave it to its own devices, secure in the knowledge that it does not need him any more.
The above-mentioned misguided thinkers fail to see the difference between the activities of the craftsman —
למעשה שמים וארץ, שהוא יש מאין
and the making of heaven and earth, which is creatio ex nihilo.
Before heaven and earth were created they simply did not exist; only after they were created did they come into being as existing entities. Their being is thus something utterly novel, something which previously had not existed at all.
In such a situation, the Alter Rebbe will soon conclude, the creative force which brings them into existence must constantly recreate them in order for them to exist. Were this force to withdraw for even the briefest moment, creation would revert to nothingness.
והוא פלא גדול יותר מקריעת ים סוף, על דרך משל
This — creatio ex nihilo — is [even] more wondrous than, for example, the splitting of the Red Sea.1
שהוליך ה׳ את הים ברוח קדים עזה כל הלילה
For then, G‑d drove back the sea by a strong east wind all the night, i.e., the G‑dly force that split the sea clothed itself in the wind,
ויבקעו המים, ונצבו כמו נד וכחומה
and the waters were split and not merely ceased their flow, but stood upright as a wall.
ואילו הפסיק ה׳ את הרוח, כרגע היו המים חוזרים ונגרים במורד כדרכם וטבעם
If G‑d had stopped the wind, the waters would have instantly flowed downward, as is their way and nature,
ולא קמו כחומה, בלי ספק
and undoubtedly they would not have stood upright like a wall,
אף שהטבע הזה במים גם כן נברא ומחודש יש מאין
even though this nature of water [to flow downward] is also newly created ex nihilo,
As the Rebbe points out, the Alter Rebbe means to say that not only is water itself a creation ex nihilo, but the nature of water to flow downward is also created ex nihilo.
When the mighty wind caused the water to stand like a wall, nothing was newly created ex nihilo, yesh me‘ayin; this was no more than a case of yesh miyesh: one existent state (the fluidity of water) was merely replaced by another existent state (its ability to remain upright).
Nevertheless, since the ability of water to stand rock-like is something novel, the force that is responsible for this novelty — even though this novelty involves no more than a progression from one yesh to another — must constantly cause it to come about; the moment it ceases to do so the novel event is arrested.
We thus see that the fluidity of water is not intrinsic to its essence. (By way of contrast, the fact that a created being occupies space, for example, is an essential characteristic that does not require separate creation ex nihilo.) In order for water to be fluid a distinct act of creation ex nihilo is required.
The Alter Rebbe makes this point by citing the contrasting case of a stone wall, which stands upright, independently of any external force.
שהרי חומת אבנים נצבת מעצמה בלי רוח, רק שטבע המים אינו כן
for a stone wall stands erect by itself without [the assistance of] the wind, but the nature of water is not so.
Since water by nature does not stand upright but flows downward, an additional degree of creation ex nihilo is called for if it is to do otherwise.
The above demonstrates that the Divine force that clothed itself in the wind did not have to create yesh me‘ayin, a newly existent being within creation: it merely had to change one yesh to another yesh, one form of existence to another — the natural property of fluidity to the natural property of standing erect. Nevertheless, even in such a situation, since a radical degree of change is involved, it is necessary for the power causing the change to effect the change unremittingly.
Surely, then, the Alter Rebbe soon concludes, with regard to the creation of the world, which comes into being absolutelyex nihilo, the activating force of the Creator must continuously be present in the created universe, providing it with life and existence. Indeed, were it not to be constantly present, the universe would revert to absolute nothingness.
Thus, even those who mistakenly compare G‑d’s creation to the works of man should also realize that an act that effects a radical change in a preexisting entity (e.g., causing water to assume the properties of a wall) requires that the activating force renew its effect continuously. This in itself should suffice to demonstrate that the activating force of the Creator must continuously revivify creation.
We thus see that not only is the analogy of the heretics false, for one cannot meaningfully compare G‑d’s creation and the works of man, but even according to their view, a situation which requires radical change in a created being necessitates the constant input of the animating force.
| FOOTNOTES | |
| 1. | Shmot 14:21-22; 15:8. |
Rambam:
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 112
Proclaiming Ritual Impurity
"And the person with tzaraat, in whom there is the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his lips and call out, 'Unclean! Unclean!'"—Leviticus 13:45.
We are commanded to make a metzora recognizable so that people should stay away from him [and thus avoid contracting ritual impurity].
According to our tradition, this mitzvah somewhat applies to all carriers of ritual impurity; they too must make themselves recognizable in order that people keep away from them [though a person with an impurity other than tzaraat need not do all that is stated in the verse above].
Women who suffer from tzaraat are exempt from [most of] this mitzvah, though they do need to cover their face down to their lips and proclaim that they are impure—similar to all other people who are impure [with impurities other than tzaraat].
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 112
Proclaiming Ritual Impurity
"And the person with tzaraat, in whom there is the lesion, his garments shall be torn, his head shall be unshorn, he shall cover himself down to his lips and call out, 'Unclean! Unclean!'"—Leviticus 13:45.
We are commanded to make a metzora recognizable so that people should stay away from him [and thus avoid contracting ritual impurity].
According to our tradition, this mitzvah somewhat applies to all carriers of ritual impurity; they too must make themselves recognizable in order that people keep away from them [though a person with an impurity other than tzaraat need not do all that is stated in the verse above].
Women who suffer from tzaraat are exempt from [most of] this mitzvah, though they do need to cover their face down to their lips and proclaim that they are impure—similar to all other people who are impure [with impurities other than tzaraat].
Full text of this Mitzvah »
• Proclaiming Ritual Impurity
Positive Commandment 112
Translated by Berel Bell
The 112th mitzvah is that we are commanded to make a metzora recognizable so that people should keep away from him.
The source of this commandment is G‑d's statement1 (exalted be He), "A metzora who has on himself a mark of tzora'as, must tear his clothing, go without a haircut, cover his face down to his lips; and he shall call out, 'Unclean! Unclean!' "
The proof2 that this counts as a positive commandment is from the Sifri, which says, "From the verse3 [regarding a kohen gadol], 'He shall not let his hair grow long nor tear his garments,' I would think that it is forbidden even if he has tzora'as. How would I explain the statement [that a metzora], 'must tear his clothing, go without a haircut'? — As referring to everyone except a kohen gadol. The Torah therefore writes [the extra phrase4], 'who has on himself a mark of tzora'as,' — to tell you that even a kohen gadol 'must tear his clothing' and must 'go without a haircut' [if he has tzora'as]."
It is clear that it is a Biblical prohibition for a kohen gadol to tear his clothing or go without a haircut.5 And the general rule is,6 "When you have a positive commandment and a prohibition: if both can be kept, that is best; if not, the positive commandment overrides the prohibition." Since a kohen gadol who is stricken with tzora'as does tear his clothing and grow his hair long, it proves that it must be a positive commandment.7
It has been passed down through the Oral Tradition that people who carry other forms of tumah must also make themselves recognizable in order that people keep away from them. The Sifra says, "Those who are tameh meis; who have had relations with a woman in a state of niddah [and are thereby tameh]; and all others who could make another person tameh — how do we know [that they too must make themselves recognizable]? From the phrase, 'he shall call out, 'Unclean! Unclean!' "
This means that any person who is tameh must proclaim that he is tameh,8 i.e. to make a sign to show that he is tameh and will convey tumah to anyone who touches him, in order that people should keep away from him.
We have already explained that not all the signs9 for recognizing a metzora are obligatory for women. This is derived from the statement of our Sages,10 "A man must grow his hair and tear his clothing, and a woman must not grow her hair and tear her clothing." She does, however, cover her face down to her lips11 and proclaim that she is tameh, like other people who are tameh.
FOOTNOTES
1.Lev. 13:45.
2.The Rambam first quotes the Sifri, and then explains how it serves as a proof.
3.Lev. 21:10.
4.The verse could have written, "A metzora must tear his clothing..." without the phrase "who has on himself a mark of tzora'as." This apparent redundancy teaches us the law regarding a kohen gadol, that even he must tear his clothing.
5.And to enter the Temple. See N164.
6.See Shabbos 133a.
7.For otherwise it would not override the prohibition.
8.See Kapach, 5731, note 40, who holds that a male metzora, since he has visible signs (e.g. torn garments) that indicate his status, does not make a verbal proclamation; the signs themselves serve as notification. A woman, however, as well as those tameh in other ways, have no visual indications (see next footnote), and therefore must give verbal notification.
9.I.e. she does not tear her clothing or grow her hair. She does, however, dwell outside the walls of the city and notify passersby that she is tameh. Hilchos Tumas Tzora'as 10:8. See also Kapach, 5731, note 41, regarding the mistranslation in the Rav Kook edition. Chavel therefore omits this phrase.
10.Sotah 23a, Ch. 3, Mishneh 5.
11.In Hilchos Tumas Tzora'as 10:8, the Rambam rules that a woman does not cover her face. See footnote above.
• 1 Chapter: Chagigah Chagigah - Perek 3 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Chagigah - Perek 3
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Halacha 1
It is a positive commandment to gather together the entire Jewish people - men, women, and children - after every Sabbatical year when they ascend for the pilgrimage holiday and to read so that they hear passages from the Torah that encourage them to perfom mitzvot and strengthem them in the true faith, as Deuteronomy 31:10-12 states: "At the end of a seven-year period, at the time of the Sabbatial year on the Sukkot holiday when all Israel come to appear... gather the nation, the men, the women, the children, and your stranger in your gates...."
Halacha 2
All of those who are exempt from the mitzvah of appearing before God are exempt from the mitzvah of hakhel with the exception of women, children, and those uncircumcised. One who is ritually impure is, by contrast, exempt from the mitzvah of Hakhel, as implied by the phrase "When all Israel come...," for such a person is not fit to come to the Temple. It is clear that a tumtum and anandrogynus are obligated, for women are obligated.
Halacha 3
When would they read? On the day following the first day of the holiday of Sukkot which is the first day of Chol HaMoed of the eighth year. The kingwould read so the people would hear. The reading was held in the Women's Courtyard. He would read while seated. If he read while standing, it is praiseworthy.
From which passages in the Torah should he read? He starts from the beginning of the chumash: "These are the words..." until the end of the passage Shema. He then skips to the passage Vehayah Im Shamoa,and then skips to the passage asair te'asair. He then reads from that passage in order until the end of the blessing and curses, i.e., until the phrase: "besides the covenant He established with them in Choreb where he concludes.
Halacha 4
How is the reading conducted? Trumpets are sounded throughout Jerusalem to gather the people. A large wooden platform is brought and set up in the center of the Women's Courtyard. The king ascends and sits on it so that they will be able to hear his reading. All of the Jewish people who made the festive pilgrimage gather around him. The attendant of the synagogue would take the Torah scroll and give it to the head of the synagogue. He would give it to thesegen, who would give it to the High Priest, who would give it to the king. The transfer involved many people as an expression of respect.
The king accepts the scroll while standing. If he desires, he may sit when reading. He opens it, looks at it, and recites the blessings like anyone who is reading the Torah in a synagogue. He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues. He adds seven blessings which are:
"Grant favor, God, our Lord, to Your people Israel...."
"We thankfully acknowledge You...."
"You chose us from all the nations..." until "Who sanctifies Israel and the festive seasons," as one recites in prayer. Thus there are three blessings with set texts.
For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: "Blessed are You, God, Who dwells in Zion."
For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: "...Who chooses Israel."
For the sixth, he prays for the priests, that God should desire their service and concludes: "Blessed are You, God, Who sanctifies the priests."
For the seventh, he offers supplication and prays according to his ability and concludes: "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."
Halacha 5
The reading and the blessings are in the Holy Tongue, as implied byDeuteronomy 31:11: "Read this Torah," i.e., in its wording. This applies even though foreigners are present.
Halacha 6
Converts who do not understand are obligated to concentrate their attention and direct their hearing, listening with reverence and awe, rejoicing while trembling as on the day the Torah was given at Sinai. Even great Sages who know the entire Torah are obligated to listen with exceedingly great concentration. One who is unable to hearshould focus his attention on this reading, for Scripture established it solely to strengthen the true faith. He should see himself as if he was just now commanded regarding the Torah and heard it from the Almighty. For the king is an agent to make known the word of God.
Halacha 7
If the day of Hakhel falls on the Sabbath, the gathering is delayed until after the Sabbath, because of the sounding of the trumpets and the supplications which do not supersede the Sabbath restrictions.
• 3 Chapters: Tum'at Tsara`at Tum'at Tsara`at - Chapter 5, Tum'at Tsara`at Tum'at Tsara`at - Chapter 6, Tum'at Tsara`at Tum'at Tsara`at - Chapter 7 • English Text | Hebrew Text | Audio: Listen | Download• Tum'at Tsara`at - Chapter 5
Hayom Yom:
• English Text | Video Class• Tuesday, Sivan 8, 5776 · June 14, 2016• "Today's Day"
Audio: Listen | Download• Tum'at Tsara`at - Chapter 5
Halacha 1
The following principles apply with regard to a person who had a wound on the flesh of his skin and the skin peeled away because of the wound. If the wound came about because of fire, e.g., he was burnt by a coal, embers, iron or stone that were heated in fire, or the like, it is called michveh, a burn. If the wound did not come about because of fire, e.g., he received a blister from stone, wood, or the like, or the wound came about because of an infirmity within the body, a wart or eczema that ruined the skin or swelling lesions, feverous swellings, or infections that ruin the skin, it is called sh'chin, a boil.
Halacha 2
The following laws apply if one heated a spit and hit another person with it. If its end was rounded, the wound it produces is considered as a burn. If its end was pointed, there is an unresolved question if it is considered as a burn or a boil.
When a person suffers a burn because of the hot springs of Tiberias, olive dregs, or the like, the affliction is considered as a boil.
Halacha 3
As long as boils and burns are fresh, festering wounds, they are called mordinand do not impart impurity because of tzara'at at all. If a boil or a burn heals and the afflicted person's flesh was entirely restored - even though there is a scar on the place and it is not entirely like other skin - it is considered like ordinary skin with regard to all matters. Such a person is deemed impure because of the three signs mentioned above and he is isolated for two weeks as part of the process of determination as explained.
Halacha 4
If the boil or the burn began to heal and be restored, with a scab like the thickness of a garlic peel forming over them, this is the "scarring of the boil" mentioned in the Torah and the "healing burn" mentioned there. They impart impurity because of two signs: white hair or an increase in the size of the blemish and such a blemish is isolated only for one week.
What is implied? There was a baheret on the scarring of a boil or the healing of a burn. If it contained two white hairs, the person should be deemed definitively impure. If it does not contain white hair, he should be isolated for a week and examined at the end of the week. If white hair grew or size of the blemish increased, he should be deemed definitively impure. If there was no new development, he should be released from the inspection process. If size of the blemish increased or white hair grew after he was released from the inspection process, he should be deemed definitively impure.
Halacha 5
A healing boil and a healing burn cannot be combined with each other. For that reason, the Torah described them separately, to teach that they are not to be combined, nor can they expand into each other, They do not expand into ordinary flesh and a baheret that is on ordinary flesh does not expand into them.
What is implied? If there is a boil next to a burn and a baheret that comprises a gris extending over both of them, the person is pure. If a baheret was in either of them and it extended into the other or it extended into ordinary skin, he is pure. If there was a baheret on ordinary skin and it extended to one of these, it is not considered as an extension.
When a person had a healed boil that was the size of a gris with a baheret the size of a gris on the palm of his hand, he should nevertheless be isolated. Although it is not fit to grow white hair, nor to expand, there is the possibility that he will develop another boil next to it and the baheret will spread into it.
Halacha 6
When a boil became a burn, the burn nullifies the boil. When a burn became a boil, the boil nullifies the burn. If it is not known whether a blemish was a boil or a burn, it is not significant, for they both contract impurity due to the same signs and the impurity is the same. Scripture differentiates between them only to teach that they are not to be combined.
Halacha 7
If a person was isolated because of a baheret in a boil and at the end of the week, the boil healed and became ordinary flesh or he was isolated because of a baheret on ordinary flesh and at the end of the week, it became a boil, he should be given an initial examination.
Halacha 8
When all the hair on a person's head falls off, whether due to sickness, due to a wound that makes him unfit to grow hair, or due to eating foods that cause hair to fall off or applied lotions that cause hair to fall off, since he lost all of his hair at this particular moment, he is called a keireiach or a gibeiach, even though he is fit to grow hair at a later time.
If his hair from the top of his forehead and downward, descending backward until the first vertebra of his neck falls off, he is called a keireiach. If his hair from the top of his forehead and downward, descending frontward until it is level with his forehead falls off, he is called a gibeiach.
Halacha 9
With regard to both of these types of baldness, a person can contract impurity when a baheret appears on the skin through two signs: healthy skin and an increase in size. They should be isolated for two weeks, for Leviticus 13:43states: "Like the appearance of tzara'at on the flesh of the skin." Since these portions of the body do not grow hair, the appearance of white hair is not a sign of impurity for them.
What is meant by incurring impurity through either of two signs and that a person may be isolated for two weeks. If there was a baheret in a bald spot whether at the back of a person's head or at its front and there was healthy flesh in it, he should be deemed definitively impure. If it does not have healthy flesh in it, he should be isolated and examined after the end of one week. If healthy flesh appeared or the blemish increased in size, he should be deemed definitively impure. If nothing changed, he should be isolated for a second week. If the blemish increased in size or healthy flesh appeared, he should be deemed definitively impure. If nothing changed, he should be released from the inspection process. If the blemish increased in size or healthy flesh appeared after he was released from the inspection process, he should be deemed definitively impure.
Halacha 10
These two forms of baldness are not combined with each other, as indicated by Leviticus 13:42, which makes a distinction, stating: "on his karachet or on his gabachet." This teaches that they are two types of conditions and blemishes do not spread from one to the other, from either of them to ordinary flesh, or from ordinary flesh to them.
Halacha 11
When there is a boil or a burn on a karachet, on a gabachet, or on a beard that has lost its hair, they are deemed impure in the same way as is a boil or a burn on ordinary flesh. For when one loses the hair of his head or of his beard, these parts of the body are considered as ordinary flesh with regard to all matters except that they do not contract impurity because of the emergence of white hair.
When hair has never grown on one's head or on one's chin or when there is a blister on one's head or chin, the surface is considered as ordinary flesh and they are deemed impure because of three signs and requires isolation for two weeks. Similar laws also apply to the chin of a woman and a sexually inadequate male. Until hair grows on these surfaces, they are considered as ordinary flesh. If they grew hair, they are considered as the chin of a male and incur impurity as a netek does, as will be explained. They do not incur impurity because of a baheret.
Tum'at Tsara`at - Chapter 6
Halacha 1
These are the places in the human body which do not incur impurity because of a baheret: the inside of the eye, the inside of the ear, the inside of the nose, the inside of the mouth, the folds of the stomach, the folds of the neck, under the breasts, the armpits, the underside of the foot, a nail, the head and the chin where hair grows, and open boils and burns.
All of these surfaces do not become impure because of blemishes, nor can they be combined with blemishes. A blemish cannot expand into them; they are not considered as healthy flesh in the midst of a blemish, nor does the absence of tzara'at on them prevent a person whose entire body is afflicted from being placed in that category. These concepts are derived from Leviticus 12:2 which speaks of a blemish being "on the skin of one's flesh." None of the above surfaces can be considered as revealed flesh. Some of them are not flesh and some are flesh, but they are covered and not revealed.
The red portions of the lips are considered as "hidden places" and cannot incur impurity from blemishes.
Halacha 2
When all the hair of the head and the chin fell off or a boil or a burn developed a scab, they may incur impurity due to a baheret, as we explained. Blemishes on these surfaces are not combined with each other, nor can a blemish on ordinary skin expand into them, nor are they considered as healthy flesh in the midst of a blemish. The absence of tzara'at on them does, however, prevent a person whose entire body is afflicted from being placed in this category.
Halacha 3
When there is a baheret next to the head, the eye, the ear, or the like or next to a boil or a burn, it is pure. This is derived from Leviticus 13:3: "And the priest shall see the blemish in the flesh of the skin." Implied is that the entire area immediately outside the blemish must be ordinary flesh that is fit for the blemish to spread into.
Halacha 4
The following are beharot that are pure:
a) A gentile who had a baheret and converted.
b) A baheret existed on a fetus and then the infant was born.
c) A baheret existed in a crease of a person's flesh and then it was revealed.
d) A baheret existed on the head and/or the chin where hair grew, and then all the hair fell off and the baheret was revealed.
e) There was a baheret on ordinary skin, either a boil or a burn formed on its place, and then they healed, and became like ordinary skin. Even though the initial and ultimate condition of the skin is susceptible to impurity, since it was pure in the interim, it remains pure.
In all the above instances, if the shade of the blemish changes, whether the whiteness becomes stronger or weaker, it should be given an initial examination. What is implied? A gentile had a baheret that was white like the membrane of an egg. After he converted, it became white as snow. Or originally, it was white as snow and after he converted, it became like the membrane of an egg, it should be given an initial examination. Similarly, when an infant is born, the creases of a person's skin straighten, a person's head or chin become bald, or a boil or a burn heal, if the shade of these blemishes change, they should be given an initial examination. If not, they are considered pure.
Halacha 5
Until a person has been deemed impure, all questionable situations regarding blemishes are considered as pure except for the two questionable situations we mentioned already. When, however, a person has been deemed impure, a questionable situation is considered as impure.
What is implied? Two people came to a priest, one had a baheret the size of agris and the other, one the size of a sela. He had both of them isolated. At the end of the week, they both had blemishes the size of a sela and it was not known which blemish increased in size, they are both considered pure. Not only does this apply with regard to two people, it also applies with regard to two blemishes on the body of one person. Even though a blemish on this person's flesh definitely increased, since it is not known which blemish increased, he is deemed pure until the identity of the blemish for which he will be deemed impure is known.
Halacha 6
Once a person has been deemed impure, any questionable situation is also considered impure. What is implied? Two people came to a priest. One had abaheret the size of a gris and the other, one the size of a sela. He had both of them isolated. At the end of the week, they came to the priest and they both had blemishes that were larger than a sela. They are both deemed impure. If they both shrank to the size of a sela and thus the increase receded from one of them, since it is not known which one originally had the blemish of this size, they are both impure until both their blemishes recede to the size of a gris. This is what is meant by the statement when a person has been deemed impure, a questionable situation is considered as impure.
Similar concepts apply when a person had a baheret and there was white hair within it that had existed before the baheret and other hair that was turned white by the baheret and the priest does not know how to distinguish between the hair that existed before the baheret and that which was turned white. If the doubt arose while the person was in isolation, he is pure. If the doubt arose after he was definitively deemed impure, he remains impure even if one of the hairs fell off and he does not know which fell off, the hair that was sign of impurity or the other hair.
Halacha 7
When a person comes to a priest and he sees that he needs to be isolated or that he should be released from the inspection process and before he isolates him or releases him, signs of impurity erupt, he should be deemed definitively impure. Similarly, if he saw that he had signs of impurity and before he deemed him definitively impure and told him: "You are impure," those signs of impurity disappeared, the stringent ruling should not be delivered. Instead, if he is coming for his initial examination or at the end of the first week, he should be isolated. If he is coming after the conclusion of his second week or after he has been released from the inspection process, he should be released.
Tum'at Tsara`at - Chapter 7
Halacha 1
When a person had a baheret and - whether at the outset or after isolation - he was definitively deemed as impure because of one of the signs of impurity or he was isolated and then the tzara'at spread over his entire body and his skin turned white, he is pure. This applies whether it turned while he was isolated or after he was deemed definitively as impure.
If, however, he was isolated and no sign of impurity emerged and as a result, he was released from the inspection process, but after being released, thetzara'at covered his entire body, he is deemed definitively impure.
Halacha 2
The following rules apply when a person comes initially while he is entirely white with tzara'at. If he has a patch of healthy skin or two white hairs, he is deemed definitively impure. If there is no sign of impurity, he is isolated for one week. If white hair or a patch of healthy skin emerges, he is deemed definitively impure. If no sign emerges, he is isolated for a second week. If no sign emerges, he is deemed pure, for the laws applying to this large baheretare the same as those governing a small one.
If he was deemed impure because of two white hairs that emerged and either both or one of them turned black, either both or one of them became short, a boil grew next to either of them or one of them or encompassed both of them or one of them, a boil, a healed boil, a burn, a healed burn, or a bohak divided one hair from the other, he is pure. If white hair or healthy flesh emerges, he is impure, because he came initially while entirely white.
Whether the tzara'at spread over the person's entire skin all at once or whether it spread little by little until he became entirely white, if this occurred while the person was isolated or while he was deemed definitively impure, he is pure. If it occurred after he was released from the inspection process, he is impure. And if it occurred at the outset, he should be isolated. Similarly, it is irrelevant whether the blemish is entirely of one shade or that it is entirely white, but has the four shades of white and the four shades of petuchintermingled. All of these shades can be combined and considered as a single blemish, whether to cause the person to be declared pure or to be declared impure, as we explained.
Halacha 3
The following rules apply when a person had a baheret the size of a gris in which there was a patch of healthy flesh the size of a lentil and he was deemed definitively impure because of the healthy flesh. Afterwards, thetzara'at spread over his entire body and the healthy flesh disappeared. Alternatively, the healthy flesh disappeared and then the tzara'at spread over his entire body. He is considered as pure. This applies even if white hair emerges. If, however, healthy skin emerges, he is impure, as Leviticus 12:14states: "On the day he exhibits healthy flesh, he will be deemed impure," provided the healthy flesh is the size of a square superimposed on a lentil or larger.
Different rules apply if one had a baheret with white hair and he was deemed impure because of it and afterwards, the tzara'at spread over his entire body. Even though the white hair remains in place, he is pure, as can be derived from the verse: "On the day he exhibits healthy flesh, he will be deemed impure." Implied is that a person whose entire skin turned white after being deemed definitively impure or being isolated becomes impure because of healthy flesh, but not because of white hair. If he was deemed impure because his blemish spread and then it continued to spread and covered his entire body, he is pure. If he exhibits any healthy flesh, he is impure.
Halacha 4
Even the tips of limbs that do not impart impurity as healthy flesh when they are located in the midst of a baheret, do impart impurity and prevent a person from being deemed pure if his entire flesh turns white.
What is implied? If a person who was definitively deemed impure or who was isolated whose entire flesh turned white because of tzara'at with the exception of a lentil's size of healthy flesh, even if the healthy flesh is located on his fingertip, the tip of his nose, or the like, he remains impure.
Similarly, if a person's entire flesh turned white and he was declared pure and then a lentil's size of healthy flesh returned, even at the tips of one of his limbs, he should be definitively deemed impure. If his flesh turned entirely to a shade of tzara'at except for a lentil's size portion - even on the tips of his limbs that turned to a bohak, he should be deemed definitively impure, as can be derived from Leviticus 13:12: "If... the tzara'at will cover the entire skin...." Implied is that it must be covered by tzara'at, not a bohak. Even if part of the lentil's size portion was healthy flesh and part was a bohak, it is a sign of impurity.
If a person's entire flesh turned to one of the shades of tzara'at and he was declared pure and then a portion of his flesh turned to the color of a bohak, he remains pure until he exhibits a lentil's size of healthy flesh, as implied by the verse: "On the day he exhibits healthy flesh...." Implied is that he must exhibit healthy flesh, not a bohak. If a lentil's size portion of flesh [changed appearance, part was healthy flesh and part was a bohak, it is not considered a sign of impurity and the person is still considered as pure.
Halacha 5
Whenever tzara'at spreads over the entire body of an impure person, he becomes pure. If a lentil's size portion of healthy flesh was revealed, he is impure. If his entire flesh was again covered with tzara'at, he is pure, If healthy flesh was again revealed, he is impure. These rulings are given even if the cycle repeats itself 100 times.
If healthy flesh began to be revealed and it continues to grow and the size of the tzara'at shrinks, the person remains impure until the baheret becomes smaller than a gris.
Halacha 6
Any portion of skin that is fit to contract impurity because ofbaheret but remains healthy prevents a person whose entire flesh is becoming white from being placed in that category. Any portion of skin that is not fit to contract impurity because ofbaheret does not prevent a person whose entire flesh is becoming white from being placed in that category although that portion of skin remains healthy.
What is implied? When tzara'at spreads over a person's entire skin, but not on his head or his chin, nor onto a festering boil or burn or there is less than a lentil's size portion of healthy flesh next to a festering boil or burn or to his head or chin, he is pure. If the hair fell from the head and the chin or if a scab formed over the boil or the burn, the person is impure until the tzara'at spreads to them, for they are fit to contract impurity because of a baheret.
If there were two beharot, one had a sign of impurity and one was pure, the pure one spread to the impure and then covered the person's skin entirely, he is deemed pure. The rationale is that he was previously deemed definitively impure, even though it was the pure one that spread. Furthermore, this ruling applies even if one of the beharot was on his upper lip and the other on his lower lip or on two of his fingers or on his two eyelids, and thus when they are closed together, the two beharot appear as one. Nevertheless, since tzara'atspread over the person's entire skin, he is pure.
Halacha 7
There are those who show their blemishes to a priest and benefit from doing so, because they showed it to him early and did not delay, and others who suffer from doing so.
What is implied? A person was definitively deemed impure. His signs of impurity disappeared, but he did not have the opportunity to show this development to a priest before the tzara'at spread over his entire body. He is pure. If, however, he had acted earlier and showed it to the priest previously, he would have been released from the inspection process before it spread over his entire body. Thus it would have spread after he was released, in which instance, he would be deemed definitively impure, as we explained.
If he had a baheret without any signs of impurity and he did not have the opportunity to show it to a priest before it spread over his entire body, he is impure and must be isolated. If, however, he had acted earlier and had shown it to the priest, he would have been isolated before it spread. Thus it would have spread after he was isolated, in which instance, he would be pure, as we explained.
• English Text | Video Class• Tuesday, Sivan 8, 5776 · June 14, 2016• "Today's Day"
Friday Sivan 8, Issru Chag HaShavuot 5703
Torah lessons: Chumash: Nasso, Shishi.
Tehillim: 44-48.
Tanya: Ch. 2. from the (p. 289)...water is not so. (p. 291).
The physical universe is a mixture. It is a meeting-place where G-d meets together (as it were) with man, the select of all creatures; yet it is also ginat egoz,1 "a garden of nuts," the word egoz having the numerical equivalent of cheit, "sin." G-d gives man the capacity to choose freely, that man may choose for himself a path in life.
FOOTNOTES
1.Shir HaShirim 6:11. Ginat ("garden") is similar to ginunya, "meeting-place.
• 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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