Today in Jewish History:
• R. Chananya ben Tradyon Killed (2nd century CE)
Rabbi Chananya ben Tradyon, one of the "Ten Martyrs" (see entry for Sivan 25) was killed on this date. When the Romans discovered him teaching the outlawed Torah they wrapped him in a Torah scroll, piled bundles of twigs around him, and before setting him afire they placed damp woolen cloths on him to prolong the agony of being burned to death.
As the flames engulfed him, his disciples asked him, "Master, what do you see?" Rabbi Chananya replied: "I see a scroll burning, but the letters flying up to Heaven."
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Daily Quote:
G-d's words to Adam (Genesis 3:9), "Where are you?" is a perpetual call to every person, at all times. G-d calls out to each and every one of us every moment of the day: "Where are you in the world? You have been allotted a certain number of days, hours, and minutes in which to fulfill your mission in life. You have lived so many years and so many days -- Where are you? What have you accomplished?"[Rabbi Schneur Zalman of Liadi]
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• English / Hebrew Linear Translation | Video Class•
Numbers Chapter 16
1Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben. אוַיִּקַּ֣ח קֹ֔רַח בֶּן־יִצְהָ֥ר בֶּן־קְהָ֖ת בֶּן־לֵוִ֑י וְדָתָ֨ן וַֽאֲבִירָ֜ם בְּנֵ֧י אֱלִיאָ֛ב וְא֥וֹן בֶּן־פֶּ֖לֶת בְּנֵ֥י רְאוּבֵֽן:
Korah… took: This portion is beautifully expounded on in the Midrash of R. Tanchuma, [as follows]:
ויקח קרח: פרשה זו יפה נדרשת במדרש רבי תנחומא:
Korah… took: He took himself to one side to dissociate himself from the congregation, to contest the [appointment of Aaron to the] kehunah. This is what Onkelos means when he renders it וְאִתְפְּלֵג,“and he separated himself.” He separated himself from the congregation to persist in a dispute. Similarly, מה יקחך לבך, “Why does your heart take you away?” (Job 15:12) meaning, it removes you, to isolate you from others (Midrash Tanchuma Korach 2). Another explanation: He attracted the heads of the Sanhedrin among them with amicable words. Similarly, “Take Aaron [with words]” (20:25); “Take words with you” (Hosea 14:3) (Midrash Tanchuma Korach 1). - [Num. Rabbah 18:2]
ויקח קרח: לקח את עצמו לצד אחד להיות נחלק מתוך העדה לעורר על הכהונה, וזהו שתרגם אונקלוס ואתפלג נחלק משאר העדה להחזיק במחלוקת, וכן (איוב טו, יב) מה יקחך לבך, לוקח אותך להפליגך משאר בני אדם. דבר אחר ויקח קרח משך ראשי סנהדראות שבהם בדברים, כמו שנאמר (במדבר כ, כה) קח את אהרן, (הושע יד, ג) קחו עמכם דברים:
the son of Izhar the son of Kohath the son of Levi: [The verse] does not mention, “the son of Jacob,” because he [Jacob] prayed not to be mentioned in connection with their quarrel, as it is stated, “my honor, you shall not join their assembly” (Gen. 49:6). And where is his name mentioned in connection with Korah? In (I) Chron. (6:22, 23), where their genealogy is traced for the service of the Levites on the platform [in the Temple], as it says, “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.” - [Midrash Tanchuma Korach 4, Num. Rabbah 18:5]
בן יצהר בן קהת בן לוי: ולא הזכיר בן יעקב, שבקש רחמים על עצמו שלא יזכר שמו על מחלוקתם, שנאמר (בראשית מט, ו) ובקהלם אל תחד כבודי. והיכן נזכר שמו על קרח, בהתיחסם על הדוכן בדברי הימים, שנאמר (ד"ה א' ו, כב - כג) בן אביאסף בן קרח בן יצהר בן קהת בן לוי בן ישראל:
Dathan and Abiram: Since the tribe of Reuben was settled in the south when they camped, thus being neighbors of Kohath and his children who were also camped in the south, they joined with Korah in his rebellion. Woe to the wicked, and woe to his neighbor! Now what made Korah decide to quarrel with Moses? He envied the chieftainship of Elizaphan the son of Uzziel whom Moses appointed as chieftain over the sons of Kohath by the [Divine] word. Korah claimed, “My father and his brothers were four [in number]” as it says, “The sons of Kohath were…” (Exod. 6:18). Amram was the first, and his two sons received greatness-one a king and one a kohen gadol. Who is entitled to receive the second [position]? Is it not I, who am the son of Izhar, who is the second brother to Amram? And yet, he [Moses] appointed to the chieftainship the son of his youngest brother! I hereby oppose him and will invalidate his word (Midrash Tanchuma Korach 1, Num. Rabbah 18:2). What did he do? He went and assembled two hundred and fifty men, heads of Sanhedrin, most of them from the tribe of Reuben, his neighbors. These were Elitzur the son of Shedeur and his colleagues, and others like him, as it says, “chieftains of the congregation, those called to the assembly.” And further it states, “These were the chosen ones of the congregation” (1:16). He dressed them with cloaks made entirely of blue wool. They came and stood before Moses and asked him, “Does a cloak made entirely of blue wool require fringes [’tzitzith’], or is it exempt?” He replied, “ It does require [fringes].” They began laughing at him [saying], "Is it possible that a cloak of another [colored] material, one string of blue wool exempts it [from the obligation of techeleth], and this one, which is made entirely of blue wool, should not exempt itself? - [Midrash Tanchuma Korach 2, Num. Rabbah 18:3]
ודתן ואבירם: בשביל שהיה שבט ראובן שרוי בחנייתם תימנה, שכן לקהת ובניו החונים תימנה, נשתתפו עם קרח במחלוקתו, אוי לרשע אוי לשכנו. ומה ראה קרח לחלוק עם משה, נתקנא על נשיאותו של אליצפן בן עוזיאל שמינהו משה נשיא על בני קהת על פי הדבור. אמר קרח, אחי אבא ארבעה היו, שנאמר (שמות ו, יח) ובני קהת וגו'. עמרם הבכור נטלו שני בניו גדולה, אחד מלך ואחד כהן גדול, מי ראוי ליטול את השניה, לא אני שאני בן יצהר שהוא שני לעמרם, והוא מנה נשיא את בן אחיו הקטן מכולם, הריני חולק עליו ומבטל את דבריו. מה עשה, עמד וכנס מאתים חמישים ראשי סנהדראות, רובן משבט ראובן שכיניו, והם אליצור בן שדיאור וחביריו וכיוצא בו, שנאמר נשיאי עדה קריאי מועד, ולהלן הוא אומר (במדבר א, טז) אלה קרואי העדה, והלבישן טליתות שכולן תכלת. באו ועמדו לפני משה. אמרו לו טלית שכולה של תכלת חייבת בציצית או פטורה. אמר להם חייבת. התחילו לשחק עליו, אפשר טלית של מין אחר חוט אחד של תכלת פוטרה, זו שכולה תכלת לא תפטור את עצמה:
descendants of Reuben: Dathan and Abiram and On the son of Peleth.
בני ראובן: דתן ואבירם ואון בן פלת:
2They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute. בוַיָּקֻ֨מוּ֙ לִפְנֵ֣י משֶׁ֔ה וַֽאֲנָשִׁ֥ים מִבְּנֵֽי־יִשְׂרָאֵ֖ל חֲמִשִּׁ֣ים וּמָאתָ֑יִם נְשִׂיאֵ֥י עֵדָ֛ה קְרִאֵ֥י מוֹעֵ֖ד אַנְשֵׁי־שֵֽׁם:
3They assembled against Moses and Aaron, and said to them, "You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly?" גוַיִּקָּֽהֲל֞וּ עַל־משֶׁ֣ה וְעַל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֣וּ אֲלֵהֶם֘ רַב־לָכֶם֒ כִּ֤י כָל־הָֽעֵדָה֙ כֻּלָּ֣ם קְדשִׁ֔ים וּבְתוֹכָ֖ם יְהֹוָ֑ה וּמַדּ֥וּעַ תִּתְנַשְּׂא֖וּ עַל־קְהַ֥ל יְהֹוָֽה:
You take too much upon yourselves: You took by far too much greatness for yourselves.
רב לכם: הרבה יותר מדאי לקחתם לעצמכם גדולה:
are all holy: All of them heard [the] words [of the commandments] at Sinai from the mouth of the Almighty. - [Midrash Tanchuma Korach 4]
כלם קדושים: כולם שמעו דברים בסיני מפי הגבורה:
So why do you raise yourselves: If you have taken kingship for yourself, you should not have chosen kehunah for your brother. Not only you heard at Sinai, “I am the Lord, your God” ; the entire congregation heard it. - [Midrash Tanchuma Korach 4]
ומדוע תתנשאו: אם לקחת אתה מלכות לא היה לך לברר לאחיך כהונה, לא אתם לבדכם שמעתם בסיני אנכי ה' אלהיך (שמות כ ב), כל העדה שמעו:
4Moses heard and fell on his face. דוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּפֹּ֖ל עַל־פָּנָֽיו:
and fell on his face: because of the rebellion, for this was already their fourth offense. [When] they sinned with the calf, “Moses pleaded” (Exod. 32:11); by the episode of the complainers, “Moses prayed” (11:2); with the spies, “Moses said to God, ‘But the Egyptians will hear…’ ” (14:13), but now, at Korah’s rebellion, he became disheartened [literally, his hands were weakened]. This is comparable to a prince who sinned against his father, and his [father’s] friend placated the king on his behalf, once, twice, and three times. When he offended the fourth time, the friend became disheartened, and he said, “How much more can I trouble the king? Perhaps he will no longer accept my petition.” - [Midrash Tanchuma 4, Num. Rabbah 18: 6]
ויפול על פניו: מפני המחלוקת, שכבר זה בידם סרחון רביעי, חטאו בעגל (שמות לב, יא) ויחל משה, במתאוננים (במדבר יא, יב) ויתפלל משה, במרגלים (שם יד, יג) ויאמר משה אל ה' ושמעו מצרים, במחלוקתו של קרח נתרשלו ידיו. משל לבן מלך שסרח על אביו ופייס עליו אוהבו פעם ושתים ושלש, כשסרח רביעית נתרשלו ידי האוהב ההוא. אמר עד מתי אטריח על המלך, שמא לא יקבל עוד ממני:
5He spoke to Korah and to all his company, saying, "In the morning, the Lord will make known who is His, and who is holy, and He will draw [them] near to Him, and the one He chooses, He will draw near to Him. הוַיְדַבֵּ֨ר אֶל־קֹ֜רַח וְאֶל־כָּל־עֲדָתוֹ֘ לֵאמֹר֒ בֹּ֠קֶר וְיֹדַ֨ע יְהֹוָ֧ה אֶת־אֲשֶׁר־ל֛וֹ וְאֶת־הַקָּד֖וֹשׁ וְהִקְרִ֣יב אֵלָ֑יו וְאֵ֛ת אֲשֶׁ֥ר יִבְחַר־בּ֖וֹ יַקְרִ֥יב אֵלָֽיו:
In the morning, the Lord will make known: Night is a time of drunkenness for us, and it is improper to appear before Him. His real intention was to delay, with the hope that they might retract [their opposition]. - [Midrash Tanchuma 5]
בקר ויודע וגו': עתה עת שכרות הוא לנו ולא נכון להראות לפניו והוא היה מתכוין לדחותם שמא יחזרו בהם:
In the morning, the Lord will make known who is His: For the Levitic services.
בקר ויודע ה' את אשר לו: לעבודת לויה:
and who is holy: For the kehunah.
ואת הקדוש: לכהונה:
and He will draw: them near to Him. Heb. וְהִקְרִיב אֵלָיו. And the Targum [Onkelos] proves this [that it is referring to both the Levites and the kohanim], for he renders the first phrase, “He will bring them close to Him” [and the second phrase]“He will bring into His service.” The Midrashic interpretation of בֹּקֶר, morning, [rather than מָחָר, tomorrow] is: Moses said to him [Korah], The Holy One, blessed is He, assigned boundaries to His world. Are you able to transform morning into evening? That is how possible it is for you to undo this, as it says,“It was evening and it was morning… and He separated (וַיַּבְדֵּל) ” (Gen. 1:5, 7); similarly,“Aaron was set apart (וַיִּבָּדֵל) to sanctify him…” (I Chron. 23:13). - [Midrash Tanchuma Korach 3, Num. Rabbah 4]
והקריב: אותם אליו. והתרגום מוכיח כן ויקרב לקדמוהי יקרב לשמושיה. ומדרשו בקר, אמר לו משה, גבולות חלק הקב"ה בעולמו, יכולים אתם להפוך בקר לערב, כן תוכלו לבטל את זו, שנאמר (בראשית א, ה - ז) ויהי ערב ויהי בוקר ויבדל, כך (דה"א כג יג) ויבדל אהרן להקדישו וגו':
6Do this, Korah and his company: Take for yourselves censers. וזֹ֖את עֲשׂ֑וּ קְחֽוּ־לָכֶ֣ם מַחְתּ֔וֹת קֹ֖רַח וְכָל־עֲדָתֽוֹ:
Do this!…Take for yourselves censers: Why did he see fit to speak to them thus? He said to them, “Among the nations, there are various forms of worship and many priests, and they do not all gather in one temple. We, however, have only one God, one ark, one Torah, one altar, and one kohen gadol, but you two hundred and fifty men are all seeking the kehunah gedolah ! I too would prefer that. Here, take for yourselves the service most dear-it is the incense, more cherished than any other sacrifice, but it contains deadly poison, by which Nadab and Abihu were burnt. Therefore, he warned them, ”and it will be the one whom the Lord chooses-he is the holy one“ [meaning,] that he is already in his [state of] holiness. Is it not obvious that [the one] who is chosen is the holy one? Rather, Moses told them,”I am telling you this so that you should not be found guilty. For the one He chooses will survive, and the rest of you will perish." - [Mid. Tanchuma 5, Bamidbar Rabbah 18:8]
זאת עשו קחו לכם מחתות: מה ראה לומר להם כך, אמר להם בדרכי הגוים יש נימוסים הרבה וכומרים הרבה ואין כולם מתקבצים בבית אחד, אנו אין לנו אלא ה' אחד, ארון אחד ותורה אחת ומזבח אחד וכהן גדול אחד ואתם מאתים וחמישים איש מבקשים כהונה גדולה, אף אני רוצה בכך, הא לכם תשמיש חביב מכל, היא הקטרת החביבה מכל הקרבנות וסם המות נתון בתוכו שבו נשרפו נדב ואביהוא, לפיכך התרה בהם והיה האיש אשר יבחר ה' הוא הקדוש, כבר הוא בקדושתו. וכי אין אנו יודעים שמי שיבחר הוא הקדוש, אלא אמר להם משה הריני אומר לכם שלא תתחייבו, מי שיבחר בו יצא חי, וכולכם אובדים:
censers: מַחְתּוֹת, vessels used for stoking (חוֹתִין) coals, which have a handle.
מחתות: כלים שחותין בהם גחלים ויש להם בית יד:
7Place fire into them and put incense upon them before the Lord tomorrow, and the man whom the Lord chooses he is the holy one; you have taken too much upon yourselves, sons of Levi." זוּתְנ֣וּ־בָהֵ֣ן | אֵ֡שׁ וְשִׂ֩ימוּ֩ עֲלֵיהֶ֨ן | קְטֹ֜רֶת לִפְנֵ֤י יְהֹוָה֙ מָחָ֔ר וְהָיָ֗ה הָאִ֛ישׁ אֲשֶׁר־יִבְחַ֥ר יְהֹוָ֖ה ה֣וּא הַקָּד֑וֹשׁ רַב־לָכֶ֖ם בְּנֵ֥י לֵוִֽי:
you have taken too much upon yourselves, sons of Levi: Heb. רַב לָכֶם בְּנֵי לֵוִי, [interpreted Midrashically as:] I have told you a very great thing. Were they not fools? For he warned them about it and they [still] took upon themselves to offer [the incense]. They sinned at the cost of their lives, as it says, “the censers of these who sinned at the cost of their lives” (17:3). But what did Korah, who was astute, see [to commit] this folly? His vision deceived him. He saw [prophetically] a chain of great people descended from him: Samuel, who is equal [in importance] to Moses and Aaron. He [Korah] said, “ For his sake I will be spared. [He also saw] twenty-four watches [of Levites] emanating from his grandsons, all prophesying through the holy spirit, as it says, ”all these were the sons of Heman“ (I Chron 25:5). He said, ” Is it possible that all this greatness is destined to emanate from me, and I should remain silent?“ Therefore, he participated [in the rebellion] to reach that prerogative, for he had heard from Moses that they would all perish and one would escape [death]: ”the one whom the Lord chooses-he is the holy one.“ He erred in thinking that it referred to him. He, however, did not ”see" properly, for his sons repented [and thus did not die at that time]. Moses, however, foresaw this. - [This is found in Mid.] Tanchuma [Korach 5, Num. Rabbah 18:8]
רב לכם בני לוי: דבר גדול אמרתי לכם. ולא טפשים היו שכך התרה בהם וקבלו עליהם לקרב, אלא הם חטאו על נפשותם, שנאמר את מחתות החטאים האלה בנפשותם. וקרח שפקח היה מה ראה לשטות זה, עינו הטעתו, ראה שלשלת גדולה יוצאה ממנו, שמואל ששקול כנגד משה ואהרן. אמר בשבילו אני נמלט, וכ"ד משמרות עומדות לבני בניו כולם מתנבאים ברוח הקודש, שנאמר (ד"ה א' כה, ה) כל אלה בנים להימן, אמר אפשר כל הגדולה הזאת עתידה לעמוד ממני ואני אדום, לכך נשתתף לבוא לאותה חזקה, ששמע מפי משה שכולם אובדים ואחד נמלט. אשר יבחר ה' הוא הקדוש, טעה ותלה בעצמו, ולא ראה יפה, לפי שבניו עשו תשובה, ומשה היה רואה. תנחומא:
you have taken too much upon yourselves: [The simple interpretation is:] You have taken too great a task upon yourselves, to rebel against the Holy One, blessed is He.
רב לכם: דבר גדול נטלתם בעצמכם לחלוק על הקב"ה:
8Moses said to Korah, "Please listen, sons of Levi. חוַיֹּ֥אמֶר משֶׁ֖ה אֶל־קֹ֑רַח שִׁמְעוּ־נָ֖א בְּנֵ֥י לֵוִֽי:
Moses said…: He began to speak softly to him, but when he saw that he [Korah] was adamant [lit., stiff-necked], he [Moses] thought, “Before the other tribes [other versions: the rest of the tribe] join him and perish with him, I will speak to all of them as well.” He then began exhorting them [saying,], “Listen to me, sons of Levi.” - [Midrash Tanchuma Korach 6, Num. Rabbah 18:9]
ויאמר משה אל קרח שמעו נא בני לוי: התחיל לדבר עמו דברים רכים, כיון שראהו קשה עורף, אמר עד שלא ישתתפו שאר השבטים ויאבדו עמו, אדבר גם אל כולם, התחיל לזרז בהם שמעו נא בני לוי:
9Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them? טהַֽמְעַ֣ט מִכֶּ֗ם כִּֽי־הִבְדִּיל֩ אֱלֹהֵ֨י יִשְׂרָאֵ֤ל אֶתְכֶם֙ מֵֽעֲדַ֣ת יִשְׂרָאֵ֔ל לְהַקְרִ֥יב אֶתְכֶ֖ם אֵלָ֑יו לַֽעֲבֹ֗ד אֶת־עֲבֹדַת֙ מִשְׁכַּ֣ן יְהֹוָ֔ה וְלַֽעֲמֹ֛ד לִפְנֵ֥י הָֽעֵדָ֖ה לְשָֽׁרְתָֽם:
and to stand before the congregation: to sing on the platform.
ולעמוד לפני העדה: לשיר על הדוכן:
10He drew you near, and all your brothers, the sons of Levi with you, and now you seek the kehunah as well? יוַיַּקְרֵב֙ אֹֽתְךָ֔ וְאֶת־כָּל־אַחֶ֥יךָ בְנֵֽי־לֵוִ֖י אִתָּ֑ךְ וּבִקַּשְׁתֶּ֖ם גַּם־כְּהֻנָּֽה:
He drew you near: to that service from which he has distanced the rest of the congregation of Israel.
ויקרב אתך: לאותו שירות שהרחיק ממנו שאר עדת ישראל:
11Therefore, you and your entire company who are assembled are against the Lord, for what is Aaron that you should complain against him?" יאלָכֵ֗ן אַתָּה֙ וְכָל־עֲדָ֣תְךָ֔ הַנֹּֽעָדִ֖ים עַל־יְהֹוָ֑ה וְאַֽהֲרֹ֣ן מַה־ה֔וּא כִּ֥י תַלִּ֖ינוּ (כתיב תלונו) עָלָֽיו:
Therefore: Because of this, “you and your entire company who are assembled” with you “are against the Lord,” for I acted as His messenger to give the kehunah to Aaron, and this rebellion is not with us [but with the Lord]. - [Midrash Tanchuma Korach 6, Num. Rabbah 18:9]
לכן: בשביל כך אתה וכל עדתך הנועדים אתך על ה' כי בשליחותו עשיתי לתת כהונה לאהרן ולא לנו היא המחלוקת הזו:
12Moses sent to call Dathan and Abiram, the sons of Eliab, but they said, "We will not go up. יבוַיִּשְׁלַ֣ח משֶׁ֔ה לִקְרֹ֛א לְדָתָ֥ן וְלַֽאֲבִירָ֖ם בְּנֵ֣י אֱלִיאָ֑ב וַיֹּֽאמְר֖וּ לֹ֥א נַֽעֲלֶֽה:
Moses sent: From here we derive that one should not persist in a dispute, because Moses sought them out to conciliate them with peaceful words. — [Mid. Tanchuma Korach 10, Sanh. 110a]
וישלח משה וגו': מכאן שאין מחזיקין במחלוקת, שהיה משה מחזר אחריהם להשלימם בדברי שלום:
We will not go up: Their own mouths caused them to stumble, [to say] that they would have only a downfall. - [Mid. Tanchuma Korach 6, Num. Rabbah 10]
לא נעלה: פיהם הכשילם, שאין להם אלא ירידה:
13Is it not enough that you have brought us out of a land flowing with milk and honey to kill us in the desert, that you should also exercise authority over us? יגהַֽמְעַ֗ט כִּ֤י הֶֽעֱלִיתָ֨נוּ֙ מֵאֶ֨רֶץ זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ לַֽהֲמִיתֵ֖נוּ בַּמִּדְבָּ֑ר כִּֽי־תִשְׂתָּרֵ֥ר עָלֵ֖ינוּ גַּם־הִשְׂתָּרֵֽר:
Daily Tehillim: Chapters 120 - 134• Hebrew text
• English text• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
FOOTNOTES
1.Which remain hot on the inside while appearing cool to the touch (Rashi).
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7
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• Sunday, Sivan 27, 5776 · July 3, 2016
• Shaar Hayichud Vehaemunah, middle of Chapter 7
• ממלא כל עלמין היא בחינת החיות המתלבש תוך עצם הנברא
And “He fills all worlds” is the life-force that becomes enclothed i.e., is internalized within the essence of the created being.
שהיא מצומצמת בתוכו בצמצום רב, כפי ערך מהות הנברא, שהוא בעל גבול ותכלית בכמותו ובאיכותו, דהיינו מעלתו וחשיבותו
It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, [“quality”] meaning its significance and importance.
Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.
כגון השמש, שגופו יש לו גבול ותכלית, שהוא כמו קס״ז פעמים כגודל כדור הארץ
An example is the sun, whose body is finite and limited quantitatively, being approximately one hundred and sixty- seven times the size of the globe of the earth,1
ואיכותו ומעלתו, הוא אורו, גם כן יש לו גבול עד כמה יוכל להאיר
and whose quality and significance, namely, its light, is also limited as to the extent that it can emit light,
כי לא יאיר לבלתי תכלית, מאחר שהוא נברא
for it cannot illuminate indefinitely since it is a created being, and hence inherently limited. Thus, although the light of the sun illuminates at a prodigious distance, that distance is not without limit.
וכן כל הנבראים הם בעלי גבול ותכלית, כי מהארץ לרקיע מהלך ת״ק שנה כו׳
Likewise, all created beings are finite and limited, for2 “from the earth to heaven is a journey of five hundred years..., and so, too, from one heaven to another is a distance of five hundred years.”
ואם כן, החיות המלובשת בהם היא בבחינת צמצום רב ועצום
Hence, since created beings are limited and finite, the life-force which is invested in them is greatly and powerfully contracted,
כי צריכה תחלה להתצמצם צמצומים רבים ועצומים, עד שיתהוה מכחה ואורה עצם הנבראים כמות שהם בעלי גבול ותכלית
for it must first undergo numerous and powerful contractions until created beings, by nature finite and limited, may be brought into existence from its power and light.
Only after this process of self-limitation will the limitless life-force be able to invest itself within finite created beings and become united with them, as will soon be explained.
FOOTNOTES
1.Note of the Rebbe: “Rambam in Hilchot Yesodei HaTorah 5:8 states ’about 170 times,‘ and in Hilchot Shevuot 5:22 he writes ’170 times.‘”
“This, however, poses no difficulty with the Alter Rebbe’s statement, for in Rambam’s introduction to his commentary upon the Mishnah (s.v. VeHineni Noseh) he is more precise and writes ’166 and three-eighths times.‘”
As to the seeming contradiction between this view and that of present-day astronomy that the sun is 4 or 5 million or more times greater than the earth, the Rebbe has explained as follows:
The view of astronomy applies to the volume of the sun, and that of Maimonides to its diameter. The diameter of the sun, based on present-day astronomy, is about one hundred and ten times that of the earth [not 170], but this measurement takes into consideration only specific layers of the sun and not all of them. For the outermost layers of the sun contract and expand greatly from time to time, and not all the layers are visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account.
2.Chagigah 13a.
Rambam:
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 98
Ritual Impurity of Food and Drink
We are commanded regarding food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 98
Ritual Impurity of Food and Drink
We are commanded regarding food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
• Ritual Impurity of Food and Drink
Positive Commandment 98
Translated by Berel Bell
The 98th mitzvah is that we are commanded to rule according to the appropriate laws regarding the tumah of food and drink.1 This mitzvah includes all the laws of tumas ochlin u'mashkin.2
FOOTNOTES
1.Lev. 11:34.
2.See Hilchos Ochlin 1:1-4.
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1
There is a difference with regard to the inadvertent violation of the prohibitions against entering into the Temple and partaking of consecrated food while ritually impure that does not apply with regard to other transgressions punishable by karet. With regard to all the other transgressions punishable by karet, if one transgressed inadvertently and ultimately, became aware that he transgressed, he is liable for a sin-offering, even though he did not have any knowledge of the transgression beforehand. With regard to the prohibitions against entering into the Temple and partaking of consecrated food while ritually impure, by contrast, one does not bring an adjustable guilt-offering unless he was aware of his ritual impurity and aware of the consecrated nature of the Temple or the food at the outset and aware of his ritual impurity and aware of the consecrated nature of the Temple or the food afterwards, and there was a lapse of awareness in the interim.
What is implied? He unknowingly contracted impurity and entered the Temple or partook of consecrated food and afterwards, he became aware that he had contracted impurity, that he was impure at the time he ate or entered, and that it was consecrated food that he ate or the Temple that he entered, he is exempt from the obligation to bring a sacrifice. He is not obligated unless he knew that he contracted impurity and that it was consecrated food or the Temple, before he entered or ate.
What is implied? He contracted impurity and became aware that he contracted impurity and knew that that the building was the Temple or the food was consecrated. Afterwards, he had a lapse of awareness regarding the impurity, forgetting that he had contracted impurity, and entered the Temple or ate consecrated food, knowing that this was the Temple or that this was consecrated food. Alternatively, he had a lapse of awareness and forgot that this was the Temple or that this was consecrated meat, but he was aware that he was ritually impure, and he entered or partook of the meat. Or he acted inadvertently or forgot that he contracted impurity, forgot that this was consecrated meat, or that this was the Temple and entered and ate. Then afterwards, he became aware of the matters of which he had been unaware, he must bring an adjustable guilt-offering in all these six possible instances.
How do we know that this is the law regarding the inadvertent violation of the prohibitions concerning the Temple and consecrated food? Because with regard to other inadvertent transgressions,Leviticus 4:27-28 states: "Acting in violation of one of the commandments of God that forbids an act to be performed and he was guilty or if the sin that he committed becomes known to him," implying that he is liable if he ultimately knew of the transgression even if he was not aware of it originally. With regard to entering the Temple or partaking of consecrated food while ritually impure, ibid.5:3 states: "And it became hidden from him, he became aware, and he became guilty." Since the verse states "And it became hidden from him," the implication is that he had knowledge of the matter beforehand. And since it is written: "he became aware, and he became guilty," he ultimately had knowledge. Thus we have learned that he must have awareness initially and ultimately and a lapse of awareness in the interim.
א
שינוי יש בשגגת טומאת מקדש וקדשיו מה שאין כן בשאר כריתות שכל הכריתות כיון ששגג ונודע לו בסוף שחטא אף על פי שלא היתה לו ידיעה בתחילה הרי זה חייב חטאת אבל בטומאת מקדש וקדשיו אינו מביא קרבן עולה ויורד עד שתהיה לו ידיעה לטומאה וידיעה לקודש או למקדש בתחלה וידיעה לטומאה וידיעה לקדש או למקדש בסוף והעלם בינתיים כיצד נטמא ונכנס למקדש או אכל קודש ואחר כך נודע לו שנטמא ושהיה טמא בשעה שאכל או שנכנס ושקודש היה זה שאכלו או מקדש היה זה שנכנס לו הרי זה פטור מקרבן עד שידע שנטמא [ושזה קודש] ושזה מקדש קודם שיכנס או קודם שיאכל כיצד נטמא וידע שנטמא וידע שזה מקדש ושזה קודש ואחר כך נעלמה ממנו הטומאה ושכח שנטמא ונכנס למקדש או אכל קודש והוא יודע שזה מקדש ושזה קודש או ששגג ושכח שזה מקדש או שזה בשר קודש והוא יודע שהוא טמא ונכנס או אכל או ששגג או שכח שנטמא ושכח שזה בשר קדש ושזה מקדש ונכנס או אכל ואח"כ נודע לו דברים שנתעלמו ממנו הרי זה מביא קרבן עולה ויורד בכל צד וצד משש מחלוקות אלו ומניין שדין שגגת מקדש וקדשיו כך הוא שהרי בשאר שגגות נאמר בעשותה אחת ממצות ה' אשר לא תעשינה ואשם או הודע אליו חטאתו אשר חטא כיון שידע בסוף אע"פ שלא ידע בתחילה ובטומאת מקדש וקדשיו נאמר ונעלם ממנו והוא ידע ואשם מאחר שנאמר ונעלם ממנו מכלל שהיתה שם ידיעה בתחילה ונאמר והוא ידע [ואשם] הא למדת שהוא צריך ידיעה בתחילה וידיעה בסוף והעלם בינתיים:
2
If a person contracts impurity and knows that he is impure and is aware of the Temple or that food is consecrated, but does not know the type of impurity that he contracted, then forgot that he became impure and entered the Temple or ate consecrated food, and after entering or eating became aware of the type of impurity that he had contracted, he is liable to bring a sacrifice. Although at the outset, he did not know the type of impurity he had contracted, since he knew that he was ritually impure, it is considered as if he was aware of his impurity at the outset.
If, however, he suffered a lapse of awareness concerning the laws of ritual impurity, e.g., he became impure because of contact with a lentil-sized portion of the carcass of a crawling animal, and he knew that the carcass of a crawling animal imparted ritual impurity, but did not know the measure that imparts impurity and then forgot entirely that he touched the carcass of a crawling animal and entered the Temple or ate consecrated food, and then became aware that he touched a lentil-sized portion of the carcass of a crawling animal, there is an unresolved doubt whether or not he is liable for a sacrifice.
A similar issue arises when a person who never saw the Temple and never was aware of its place, became impure and knew that he was impure, entered the Temple without knowing at the outset that this was its place, since he never saw it, and afterwards, remembered that he had contracted impurity and became aware that this was the Temple. There is an unresolved doubt if the knowledge that there is a Temple in the world is considered as awareness of the Temple or it is necessary for a person to know of the Temple's place.
It appears to me that those for whom a doubt exists regarding their obligation to bring a sacrifice should not bring a sacrifice, lest they be bringing a non-consecrated animal into the Temple Courtyard. If one would say: A sin-offering of fowl is brought even in a case of doubt although it is not eaten. There is a difference between the two. A sin-offering of fowl is brought, because the one bringing it is possibly lacking atonement and is forbidden to partake of sacrificial food until he brings a sacrifice as atonement. When, however, one is not lacking in atonement, he should not bring a sacrifice when there is a doubt involved.
ב
נטמא וידע שנטמא [וידע שזה קדש ושזה מקדש] אבל לא ידע באי זה אב נטמא ושכח שנטמא ואחר כך נכנס למקדש או אכל קדש ונודע לו אחר שנכנס או אחר שאכל באי זה אב נטמא [הרי זה חייב קרבן] אף על פי שלא ידע בתחלה באי זה אב נטמא הואיל וידע שהוא טמא הרי היתה שם ידיעת טומאה בתחילה אבל אם נעלמו ממנו הלכות טומאה כגון שנטמא בכעדשה מן השרץ וידע שהשרץ מטמא ולא ידע בשיעור ושכח שנגע בשרץ כלל ונכנס או אכל ואח"כ נודע לו [שנגע] בכעדשה מן השרץ הרי זה ספק אם חייב קרבן או פטור וכן מי שלא ראה המקדש מימיו ולא הבין מקומו אם נטמא וידע שנטמא ונכנס למקדש ולא ידע בתחילה שזהו מקומו שהרי לא ראהו מעולם ואחר כך זכר הטומאה וידע שזה מקדש הרי זה ספק אם ידיעה שיש מקדש בעולם ידיעה או עד שידע מקומו תחילה יראה לי שאלו החייבים קרבן מספק אינן מביאין קרבן שמא יכניסו חולין לעזרה ואם תאמר והלא חטאת העוף באה על הספק ואינה נאכלת מפני שהמביא אותה מחוסר כפורים אסור לאכול בקדשים עד שיביא כפרתו אבל מי שאינו מחוסר כפורים אינו מביא קרבן מספק:
3
When a person contracts ritual impurity in the Temple Courtyard, to be liable for the abovementioned offering, he must initially know that he contracted impurity and that he is in the Temple. Afterwards, if he loses awareness that he contracted impurity, but remembered that he was in the Temple or he lost awareness that he was in the Temple, but did not forget that he was ritually impure, or he lost awareness of both matters, when he regains awareness, he should bring an adjustable guilt-offering. The above applies provided he waits the minimum amount of time, as we explained in Hilchot Bi'at HaMikdash.
ג
מי שנטמא בעזרה צריך שידע תחילה שנטמא ושזה מקדש ואם נעלם ממנו אחרי כן שנטמא והרי הוא זכור שזה מקדש או שנעלם ממנו שזה מקדש ולא שכח שנטמא או שנתעלמו ממנו זה וזה כשיודע לו יביא קרבן עולה ויורד והוא שישהה כשיעור כמו שביארנו בהלכות ביאת מקדש:
4
When a person intentionally made himself ritually impure, but did not remain in the Temple Courtyard for the minimum amount of time specified, there is an unresolved doubt with regard to his obligation. Does the concept of a minimum amount of time apply only to one who contracted impurity due to forces beyond his controlor does it also apply to one who willfully contracted impurity? Therefore if such a person loses awareness of his ritual impurity, but nonetheless leaves the Temple Courtyard without tarrying, he should not bring a sacrifice.
Similarly, there is an unresolved question if an impure person suspended himself in the space above the Temple Courtyard. It is unresolved whether the space above the Temple Courtyard is considered as the Temple Courtyard or not.
ד
מי שטימא עצמו במזיד ולא שהה כשיעור הרי זה ספק אם שיעור השתחוייה לאנוס בלבד או אף למזיד ולפיכך אם נעלם ממנו ויצא ולא שהה אינו מביא קרבן וכן אם תלה עצמו באויר עזרה הדבר ספק אם אויר עזרה כעזרה או אינו כעזרה:
5
When a person is in doubt whether or not he entered the Temple or partook of consecrated food while ritually impure, he does not bring a provisional guilt-offering. For a person does not bring such a sacrifice unless he is unsure of the violation of a prohibition punishable by karet for which one brings a fixed sin-offering to atone for his inadvertent transgression.
ה
מי שנסתפק לו אם נכנס למקדש או אכל קדש בטומאה או לאו אינו מביא אשם תלוי שאין מביאין קרבן על לא הודע אלא בכרת שחייבין על שגגתו חטאת קבועה:
6
The following rules apply when there where two paths in front of a person, one pure and one impure. and he walked down the first and then walked down the second, and at the time he walked down the second, he forgot that he walked down the first. If he lost awareness of this ritual impurity and entered the Temple or partook of consecrated food, he is liable. Even though originally, he did not have a definitive knowledge of his ritual impurity, but merely a partial knowledge, because he did not know that he walked down both paths so that he would definitely be impure, he is, nevertheless, liable for a sin-offering. For partial knowledge is considered as complete knowledge.
If he only walked down the first path and entered the Temple or partook of consecrated food, he is exempt, because it is not certain that he contracted ritually impurity.
ו
מי שהיו לפניו שני שבילים אחד טמא ואחד טהור הלך בראשון וחזר והלך בשני ובעת שהלך בשני שכח שהלך בראשון ונעלמה ממנה טומאה זו ונכנס למקדש או אכל קדש חייב ואע"פשלא היתה לו בתחילה ידיעה גמורה לטומאה אלא מקצת ידיעה שהרי לא ידע שהלך בשני שבילין שבהילוך שניהן יהא טמא בודאי ואע"פ כן חייב חטאת שמקצת ידיעה ככל ידיעה הלך בראשון ונכנס למקדש או אכל קודש פטור מפני שהוא ספק טמא:
7
If, in the previous situation, he had the ashes of the Red Heifer sprinkled upon him on the third and seventh days and immersed himself after entering the Temple and then walked down the second path and entered the Temple, he is certainly liable, for he has certainly entered the Temple in a state of ritual impurity, either the first time or the second time. Although on each occasion he was in a state of uncertainty, for the status of both paths is a matter of question, here, with regard to the impurity of the Temple and consecrated objects, uncertain knowledge is considered as definite knowledge.
ז
הזה שלישי ושביעי וטבל ואחר שנכנס למקדש הלך בשני וחזר ונכנס למקדש חייב שהרי נכנס כשהוא טמא למקדש בודאי או בפעם ראשונה או בפעם שנייה ואף על פי שכל ידיעה מהן ספק ידיעה היא שהרי כל שביל מהן ספק הוא כאן בטומאת מקדש וקדשיו עשו ספק ידיעה כידיעה:
8
If a person was ritually impure and two witnesses tell him: "You entered the Temple," and he tells them: "I did not enter," his word is accepted and he does not bring a sacrifice. For if he desired, he could have said: "I entered intentionally."
The following rules apply if two witnesses tell a person: "You were impure when you entered the Temple. You contracted ritual impurity in our presence and you knew you were impure." Even though there was an interim of many days between the contraction of impurity which they testified about and his entry into the Temple and thus he could have said: "I already immersed myself," since he denies the statement of the witnesses and says: "I never contracted impurity," the statement of the witnesses is accepted and he is required to bring a sacrifice because of them. The rationale is that if two witnesses can cause him to receive as severe a punishment as execution, certainly, they can obligate him for an easier punishment, bringing a sacrifice, for he denied their testimony.
ח
היה טמא ואמרו לו שנים נכנסת למקדש והוא אומר להם לא נכנסתי נאמן ואינו מביא קרבן שאם ירצה יאמר מזיד הייתי אמרו לו שנים טמא היית כשנכנסת למקדש ובפנינו נטמאת וידעת שאתה טמא אע"פ שהיה בין טומאה זו שמעידין בה ובין כניסתו למקדש ימים רבים שאפשר לו שיאמר כבר טבלתי הואיל והכחיש את העדים ואמר לא נטמאתי מעולם הרי אלו נאמנים ומביא קרבן על פיהם אם הביאוהו שנים לידי מיתה חמורה קל וחומר שיביאוהו לידי קרבן הקל שהרי הכחישן:
9
When a person entered the Temple or partook of consecrated food in a state of ritual impurity had a knowledge of the situation at the outset, but ultimately did not have knowledge of the matter, the goat offered in the Holy of Holies and Yom Kippur bring about tentative atonement until he becomes aware and brings an adjustable guilt-offering.
When he does not have knowledge at the outset, the goat offered in the Temple Courtyard and Yom Kippur bring about atonement. If he did not have knowledge neither at the outset, nor ultimately, the goats offered on the festivals and on Rosh Chodesh, bring about atonement. If one purposefully entered the Temple or partook of consecrated food while ritually impure, the bull offered by the High Priest on Yom Kippur brings about atonement if the transgressor was a priest.If he was an Israelite, the blood of the goat offered in the Holy of Holies and Yom Kippur bring about atonement, as Leviticus 16:16states concerning that goat: "And he shall atone for the holy place, because of the impurity of the children of Israel."
ט
טומאת מקדש וקדשיו שהיה לה ידיעה בתחלה ולא היה לה ידיעה בסוף שעיר של יוה"כ הנעשה בפנים ויום הכפורים תולין עד שיודע לו ויביא קרבן עולה ויורד ושאין בה ידיעה בתחילה אבל יש בה ידיעה בסוף שעיר הנעשה בחוץ ביוה"כ ויום הכפורים מכפרין ועל שאין בה ידיעה לא בתחילה ולא בסוף שעירי הרגלים ושעירי ראשי חדשים מכפרין ועל זדון טומאת מקדש וקדשיו פר כהן גדול של יוה"כ מכפר אם היה המזיד מן הכהנים ואם היה מישראל דם שעיר הנעשה בפנים ויום הכפורים מכפר שנאמר וכפר על הקדש מטומאת בני ישראל:
• 3 Chapters: Tum'at Okhalin Tum'at Okhalin - Chapter 13, Tum'at Okhalin Tum'at Okhalin - Chapter 14, Tum'at Okhalin Tum'at Okhalin - Chapter 15 • English Text | Hebrew Text | Audio: Listen | Download• Tum'at Okhalin - Chapter 13
Hayom Yom:
• English Text | Video Class• Sunday, Sivan 27, 5776 · July 3, 2016•
Audio: Listen | Download• Tum'at Okhalin - Chapter 13
1
When a person draws water with a cylinder, the water remaining in the cylinder is considered as having been willfully uprooted for three days. After being left for three days, however, it is not considered to have been uprooted willfully. Instead, if liquid remains there, it does not make foods subject to impurity.
א
הממלא בקילון המים הנשארים בקילון הרי הן תלושין ברצון עד שלשה ימים אבל אחר שלשה ימים אינן תלושין ברצון אלא אם נשאר שם משקה אינו מכשיר:
2
When wood was exposed to liquids willfully, but rain fell upon it against the person's will, if there was more rain than liquid, all of the liquid on the wood is considered to have come against the person's will. If he brought wood out so that the rain would fall upon it, even though there is a majority of rainwater, all of the liquid is considered as having been poured on the wood willfully.
When a person's feet or the feet of his animal were filled with mud and he crossed a river and rinsed them, if he was happy, the water on his or their feet is considered to have been uprooted willfully. If he was not happy, they are not considered as uprooted willfully.
ב
עצים שנפלו עליהן משקין ברצון וירדו עליהן גשמים שלא לרצון אם רבו הרי כולן שלא לרצון הוציאן שירדו עליהן גשמים אף על פי שרבו הרי כולן לרצון היו רגליו או רגלי בהמתו מלאות טיט ועבר בנהר ורחצו אם שמח הרי המים העולין עליהן תלושין ברצון ואם לאו אינן ברצון:
3
When a person brings wooden wheels and implements used for oxen into water during the summer when the east wind blows so that the cracks in the wood will seal, the water that ascends with them is considered as having been uprooted willfully.
ג
המוריד את הגלגלים ואת כלי הבקר בשעת הקדים למים כדי שיסתמו הסדקין שבעץ הרי המים העולין בהן תלושין ברצון:
4
When a person leads an animal down to a stream to drink, the water that ascend with its mouth is considered as having been uprooted willfully. The water that ascends on its feet are not considered as having been uprooted willfully, unless he had the intent that its feet be rinsed. When the animal's feet are diseased, and in the threshing season, even the water on its feet is considered as having been uprooted willfully.
If a deafmute, a mentally or emotionally compromised person, or a minor brought the animal to drink, even if he intended that its feet be washed, the water that ascends on its feet is not considered to have been uprooted willfully, because the deeds of such individuals are halachically significant, but their intent is not.
ד
המוריד את הבהמה לשתות המים העולין בפיה תלושין ברצון וברגליה אינן כתלושין ברצון אלא אם חישב שיודחו רגליה ובשעת החורף והדיש אף שברגליה תלושין ברצון הורידה חרש שוטה וקטן אע"פ שחשב שיודחו רגליה המים העולין ברגליה אינן תלושין ברצון שיש להן מעשה ואין להן מחשבה:
5
When a person immerses himself in water, the water on his body is considered to have been uprooted willfully. If, however, one passes through water, all of the water on his body is not considered to have been willfully uprooted.
ה
הטובל במים הרי כל המים שעל בשרו תלושין ברצון אבל העובר במים כל המים שעל בשרו אינן תלושין ברצון:
6
When a person immerses himself in a river and there was another river before him and he crossed it, the second water nullifies the presence of the first water and the water on his body is not considered as having been uprooted willfully.
Similarly, if a person's friend pushed him or his animal into a pool, the presence of the first water is nullified. If, however, he pushed him in jest, the second water does not nullify the first and the water that is on his body is considered as having been uprooted willfully.
If a person immerses himself in a river and ascended and then, rain fell upon him, should there be more rainwater than river water on his body, the rainwater nullifies the presence of the first water and the water on his body is not considered as having been uprooted willfully.
ו
מי שטבל בנהר והיה לפניו נהר אחר ועבר בו ביטלו השניים את הראשונים והרי המים שעליו אינן תלושין ברצון וכן אם דחהו חבירו לשכרו או לשכר בהמתו בטלו המים הראשונים אבל אם דחהו דרך שחוק לא בטלו אלא הרי המים שעליו תלושין לרצון טבל בנהר ועלה וירדו עליו גשמים אם רבו עליו גשמים הרי בטלו מים הראשונים והרי כל המים שעליו אינן תלושין ברצון:
7
When a person is swimming on the surface of water, the water he splashes is not considered as having been uprooted willfully. The water on his body, however, is considered as having been uprooted willfully. If he intended to splash water on a friend, the water he splashes is considered as uprooted willfully.
ז
השט על פני המים המים הניתזין אינן תלושין ברצון והמים העולין עליו תלושין ברצון אם נתכוון להתיז על חבירו אף הניתזין תלושין ברצון:
8
When a person makes a squirting spout in the water, the water squirted from it and within it are not considered as uprooted willfully.
ח
העושה צפור במים המים הניתזין ואת שבה אינם תלושין ברצון:
9
When a person measures a cistern to find out how deep it is, the water that ascends on his hand and on the article with which he measures is considered as having been uprooted willfully. If he measures its width, the water that ascends on his hand and on the article with which he measures is not considered as having been uprooted willfully.
If a person extends his hand or foot into a cistern to see whether it contains water, the water that ascends on his hand or foot is not considered as having been uprooted willfully. If he extends them to see how much water is there, the water that ascends on his hand or foot is considered as having been uprooted willfully. If he casts a stone into a cistern to see if it contains water, the water that is splashed is not considered as uprooted willfully. Similarly, the water on the stone is not considered as uprooted willfully.
ט
המודד את הבור לידע עומקו מים העולין בידו ובדבר שמדד בו תלושין ברצון ואם מדד רוחבו מים העולין בידיו או בדבר שמדד בו אינן תלושין ברצון פשט ידו או רגלו לבור לידע אם יש בו מים הרי המים העולין בידו או ברגלו אינן תלושין ברצון פשטן לידע כמה מים שם העולין בהן תלושין ברצון זרק אבן לבור לידע אם יש בו מים מים הניתזין אינן ברצון ושעל האבן אינן כתלושין:
10
If a person beats a hide from which the wool has not been separated while it is outside the water, the water that is expelled from is considered as having been uprooted willfully, for his desire is that the water be expelled. If, however, he beats it while it is in the water, the water is not considered as having been uprooted willfully.
י
החובט על השלח חוץ למים הנתזין ממנו תלושין ברצון שהרי רצונו שיצאו חבט עליו והוא בתוך המים אינן תלושין ברצון:
11
The water that ascends on a ship, its reservoir, and its oars is not considered to have been uprooted willfully. Similarly, the water on the snares, nets, and meshes is not considered to have been uprooted willfully. If one shakes them out, it is considered to have been uprooted willfully.
Similarly, the water on the table-coverings or coverings for bricks is not considered to have been uprooted willfully. If one shakes them out, it is considered to have been uprooted willfully.
יא
המים העולין בספינה ובעיקל ובמשוטות אינן תלושין ברצון ובמצודות וברשתות ובמכמורות אינם תלושין ברצון ואם ניער תלושין ברצון וכן המים שעל הקסיה [של] שלחנות ועל השפה של לבנים אינן ברצון ואם ניער הרי אלו ברצון:
12
When a person takes a ship out to the Mediterranean Sea to strengthen it, takes a peg out to the rain to harden it, or takes a firebrand out to the rain to make it a coal, the water on them is considered to have been uprooted willfully. If, however, one takes a glowing peg or a firebrand out to the rain to quench their fire, the water on them is not considered to have been uprooted willfully.
יב
המוליך את הספינה לים הגדול לצרפה המוציא מסמר לגשמים לצרפו המניח את האוד בגשמים לעשותו [פחם] הרי המים שעליהן תלושין ברצון אבל המוציא את המסמר ואת האוד לגשמים לכבותן אין המים שעליהן תלושין ברצון:
13
When one lowers a chain with a hook into a cistern to lift up a container or a pitcher or one lowered a basket into a cistern so that a chicken would sit on it, the water on these objects is not considered to have been uprooted willfully.
יג
שלשל את המשולת לבור להעלות בה כלי או קיתון שלשל את הכלכלה לבור כדי שתשב עליה (את) התרנגולת אין המים שעליה תלושין ברצון:
14
When one smoothes out cress to remove the water on it or one squeezes the water on his hair into his garments, the water that emerges is considered to have been uprooted willfully. The water that remains is not considered to have been uprooted willfully, because he desired that all of the water be purged originally.
The cress itself becomes susceptible to impurity, because the water makes it susceptible to impurity when it departs. If he removed the water from it with all his power, it does not become susceptible to impurity.
יד
הממחק את הכרישה להסיר המים שעליה והסוחט שערו בכסותו המים היוצאין תלושין ברצון והנשארין אינן תלושין ברצון מפני שרצונו שיצאו מכולן וכרישה עצמה הוכשרה שבשעת פרישתה מכשירין ואם ניתק המים מעליה בכל כחו לא הוכשרה:
15
When a person shakes a tree to cause food that had been placed there or an impure object to descend, the water which sputters from it is not considered to have been uprooted willfully. If he shook it to remove the liquids, the liquids that fall are considered to have been uprooted willfully. The liquids that remain inside it are not considered to have been uprooted willfully even though they moved from place to place, because his intent was that they be removed entirely. Similarly, if the liquids sputter on produce that is connected to the ground, they are not considered to have been uprooted willfully.
טו
המרעיד את האילן להשיר ממנו אוכלין או להשיר טומאה המים הניתזין ממנה אינן תלושין ברצון הרעידו להשיר ממנו משקין היוצאין הרי הן תלושין והנשארין בו אף על פי שנשרו ממקום למקום אינן תלושין ברצון מפני שהוא מתכוון שיצאו מכולו וכן אם נתזו על המחוברין אינן תלושין ברצון:
16
When a person shakes a tree and water from it falls on another tree or a branch and then the water fell on other branches under which there were plants and vegetables attached to the ground, the water on the plants or the vegetables are not considered to have been uprooted willfully.
טז
המרעיד את האילן ונפל על חבירו או סוכה ונפלה על חבירתה ותחתיהן זרעים וירקות מחוברים לקרקע ונפלו המים על הפירות המחוברין שתחתיהן אותן המים שבזרעים ושבירקות אינן תלושין ברצון:
17
As explained in Hilchot Terumot , when one poured water over wine dregs that were terumah, the first and second batches produced are forbidden to non-priests. If the dregs had come from grapes consecrated for improvements for the Temple, even the third batch is forbidden. And if the grapes were consecrated for use for the Altar, all mixtures are forbidden. If the grapes are definitely from the second tithe, only the first batch is forbidden.
Just as these groundrules were established with regard to prohibitions, so too, they are applied with regard to the mixture making foods susceptible to ritual impurity. For example, water became mixed with dregs on its own accord and an animal drank one mixture after another. An animal is mentioned, because if, by contrast, a person would remove the first water, even though the water fell on its own accord, since a person gave thought to it and objected to its presence, it is considered significant and imparts impurity.
יז
שמרים של תרומה שנתן עליהן מים כבר ביארנו בתרומות שהראשון והשני אסור לזרים ושל הקדש בדק הבית אף השלישי אסור ושל קדשי מזבח לעולם אסור ושל מעשר שני הודאי ראשון בלבד אסור כשם שאמרו לענין איסורן כך אמרו לענין הכשירן כגון שנתמדו מאליהן והיתה בהמה שותה ראשון ראשון שאם היה האדם הוא שמסיר המים הראשונים אע"פ שמאליהן נפלו כיון שחשבן והקפיד עליהן מכשירין:
Tum'at Okhalin - Chapter 14
1
When water from a drainpipe descends into produce and the owner mixed the produce so that it would dry, the produce does not become susceptible to impurity.
א
פירות שירד הדלף לתוכן ועירבן כדי שיתנגבו לא הוכשרו:
2
When a person brings his produce to the roof so that it does not become worm-infested and dew descends upon it, it does not become susceptible to impurity. If he intended that the dew descend upon it, it becomes susceptible to impurity. Therefore, if a deafmute, a intellectually or emotionally compromised individual, or a minor brought the produce up to the roof, even if they had the intent that dew descend upon it, it does not become susceptible to impurity. The rationale is that their deeds are significant according to Scriptural Law, but their intent is not significant, even according to Rabbinic Law.
If minors turned the produce over on the roof, it becomes susceptible to impurity. For if the intent of a minor is obvious from his actions, his intent has an effect according to Rabbinic Law.
ב
המעלה פירותיו לגג מפני הכנימה וירד עליהן הטל לא הוכשר ואם נתכוון שירד עליהן הטל הוכשרו לפיכך אם העלום חרש שוטה וקטן אף על פי שחישבו שירד הטל עליהן לא הוכשרו שיש מעשה להן דין תורה ואין להן מחשבה אפילו מדברי סופרים הפכו בהן קטנים על הגג הרי אלו מוכשרין שאם היתה מחשבה של קטן ניכרת מתוך מעשיו מחשבתו מועלת מדבריהן:
3
When a person brings bundles of vegetables, dried figs, or garlic to a roof so that they will be preserved and dew descended upon them, they do not become susceptible to ritual impurity. We do not say that since everyone knows that dew will descend, it is as if he willfully exposed them to water. The rationale is that he brought them up to the roof solely so that they should be preserved.
ג
המעלה את האגודות ואת הקציעות ואת השום לגג בשביל שימתינו וירד עליהן הטל לא הוכשרו ואין אומרין הואיל והכל יודעין שהטל יורד הרי זה ברצונו שהרי לא העלם אלא כדי שימתינו:
4
When a person brings wheat to be ground into flour and rain falls upon it, if he was happy, it becomes susceptible to impurity. When his olives had been placed on the roof and rain descended, if he was happy, they were made susceptible to impurity. When donkey-drivers were crossing a river and their sacks fell into the water, and they lifted them up, if they were happy that the produce became wet, the produce was made susceptible to impurity. The water that is on the sacks is considered as having been uprooted willfully, for they were happy that the sacks became wet.
ד
המוליך חיטין לטחון וירדו עליהן גשמים אם שמח הוכשרו היו זיתיו נתונין בגג וירדו עליהן גשמים אם שמח הוכשרו החמרים שהיו עוברים בנהר ונפלו שקיהן במים והעלום אם שמחו הוכשרו הפירות והמים שעל השקין הנם תלושין ברצון שהרי שמחו:
5
When a sack that was filled with seeds and was placed on the edge of a river, at the opening to a cistern, or on the steps leading to a storage cavern of water, if they absorbed water, they become susceptible to impurity.
ה
שק שהוא מלא זרעונים ונתון על גבי הנהר או על פי הבור או על מעלות המערה ושאבו הוכשרו:
6
When an earthenware jug containing produce was placed in liquids or a jug containing liquids was placed among produce and the produce absorbed the liquids, it becomes susceptible to impurity.
With regard to which liquids was the above said: With regard to water, wine, and vinegar. Other liquids are not absorbed through the walls of earthenware containers causing produce to be made susceptible to ritual impurity.
ו
חבית שהיא מלאה פירות שנתנה בתוך המשקין או מלאה משקין שנתנה בתוך הפירות ושאבו הוכשרו באלו משקין אמרו במים וביין ובחומץ אבל שאר המשקין אין משאבין מן החרס כדי שיכשירו הפירות שבצידן:
7
The following rules apply when a person removes a hot loaf of bread from an oven and places it on the opening of a jug of wine: If the loaf was from wheat flour, it does not become susceptible to impurity. If it was from barley flour, it does become susceptible to impurity, because barley is absorbent. Similarly, if the wine was impure, if the loaf was from wheat, it is pure. If it was from barley, it becomes impure, because it absorbed impure liquids.
ז
הרודה פת חמה ונתנה ע"פ חבית של יין אם היתה פת חיטין לא הוכשרה ואם היתה של שעורים הוכשרה מפני שהשעורים שואבות וכן אם היה היין טמא והיה פת חיטים טהורה ואם היתה שעורים נטמאה מפני ששאבה משקין טמאין:
8
When a person sprinkles water on the floor of his house and then placed wheat upon it and it became moist, if it became moist because of the water, it becomes susceptible to impurity. If it became moist because of the stone, it does not become susceptible to impurity.
When a person washes his garment in a kneading trough and afterwards he placed wheat in it and it became moist, if it became moist because of the water, it becomes susceptible to impurity. If it became moist because of the kneading trough, it does not become susceptible to impurity.
ח
המרבץ את ביתו ונתן בו חטים וטננו אם מחמת המים הוכשרו ואם מחמת הסלע לא הוכשרו המכבס את כסותו בעריבה ונתן בה חטים וטננו אם מחמת המים הוכשרו ואם מחמת העריבה לא הוכשרו:
9
When a person buries his produce in sand so that it will become moist, it becomes subject to impurity. When he buries it in dry mud, if the mud is moist enough that a hand that touches it will become wet, the produce becomes subject to impurity. If not, it does not.
ט
הטומן פירות בחול כדי שירטיבו הוכשרו הטומן בטיט הנגוב אם יש בו משקה טופח הוכשרו ואם לאו לא הוכשרו:
10
When a person sprinkles water on his grainheap, he need not worry that his wheat became susceptible to impurity if the kernels came in contact with water even though he is satisfied that this happened.
י
המרבץ את גורנו אינו חושש שמא יוכשרו חטיו אם טננו בו ואף ע"פ שהוא שמח:
11
When a person gathers grasses upon which dew had descended to use for covering wheat, the wheat does not become susceptible to impurity. If this was his intent, it does become susceptible.
יא
המלקט עשבים כשהטל יורד עליהן לחפות בהן החיטין לא הוכשרו ואם נתכוון לכך הוכשרו:
12
When a person sprinkles impure water on the floor of his house and then placed stalks of grain there and they become moist, they become impure if there is enough moisture upon them that the hand of one who touches them also becomes moist. If not, they are pure.
יב
המרבץ את ביתו במים טמאים ונתן בו שבולים וטננו אם יש עליהן משקה טופח הרי אלו טמאין ואם לאו טהורין:
13
When a person shakes a bunch of vegetables that had liquid on them and the liquid descended from the upper ones to the lower ones, they do not become susceptible to impurity.
יג
הנוער אגודה של ירק שהיו עליה משקין וירדו מצד העליון לצד התחתון לא הוכשר:
14
When a person lifts sacks full of produce from the river and places them one on top of the other, the lower one becomes susceptible to impurity because of the water descending from the upper one, for he willfully placed one on top of the other.
יד
המעלה שקין מלאין פירות מן הנהר ונתנן זה ע"ג זה הוכשר התחתון במים שירדו לו מן העליון שהרי ברצונו הניח זה על גבי זה:
15
When a person blows on lentils to see if they are good for the purpose of cooking, if water collects on them, they become susceptible to impurity because of the moisture in his breath which is a derivative of water. Similarly, when a person eats sesame seeds with his finger, they become susceptible to impurity because of the moisture in his breath and on his finger.
טו
הנופח בעדשים לבודקן אם הן יפות והזיעו הוכשרו בהבל פיו מפני שהוא מתולדות המים וכן האוכל שומשמין באצבע הוכשרו במשקה פיו ושעל אצבעו:
16
When a person bites food and then it falls from his hand, the liquid on the food is not considered as having been placed there willfully. If a person was eating olives that had been broken open, moist dates, or any other produce whose pit he desired to suck, but it fell from his mouth, the liquid on it is considered as having been placed there willfully. If he was eating dry olives, dried dates, any other produce whose pit he does not desire to suck, and it fell from his mouth, the liquid on it is not considered as having been placed there willfully.
טז
נשך באוכל ונפל האוכל הרי המשקה שעל האוכל שלא לרצון היה אוכל זיתים פצועים ותמרים רטובות וכל שהוא רוצה למוץ את גרעינתו ונפל מפיו הרי המשקה שעליו ברצון היה אוכל זיתים נגובין ותמרים יבישות וכל שאינו רוצה למוץ את גרעינתו ונפל מפיו הרי המשקה שעליו שלא ברצון:
17
We have already explained that when a person gathered endives for an animal and washed them, but changed his mind afterwards and thought to use them for human consumption, they need to be exposed to water a second time to make foods susceptible to impurity. If, however, there was tangible moisture on them when he thought to use them for human consumption, they are susceptible to impurity.
יז
עולשין שליקטן לבהמה והדיחן וחישב עליהן לאדם אח"כ כבר ביארנו שהן צריכים הכשר שני ואם היה עליהן משקה טופח כשחישב עליהן לאדם הרי אלו מוכשרין:
Tum'at Okhalin - Chapter 15
1
Water that is in a container contracts impurity, whether it entered the container willfully or against one's desires. It imparts impurity to foods and keilim whether it came in contact with them willfully or against one's will. Water collected on the earth, by contrast, e.g., water in a cistern, storage trench, or storage cavern or water in a pit that does not contain 40 se'ah, does not contract impurity unless it comes in contact with the source of impurity willfully, nor does it impart impurity unless it comes in contact with the food willfully.
What is implied? When there was less than 40 se'ah of water collected on the ground, whether it was drawn or it was not drawn, and a human corpse fell into this water or an impure person walked through it, it is pure. If, however, an impure person drank from this water, one filled an impure container with it, or impure liquids willfully fell into it, the water becomes impure even though it is still collected on the ground. If a pure person drank from this water after it became impure on the ground or one filled a pure container with it, the person who drank and the container with which the water was drawn becomes impure, because he drank or the container was filled intentionally.
If a loaf that was terumah fell into such water, it is pure as it was originally, because the water imparts impurity only when foods come in contact with it willfully. Therefore, if one washed his hand and removed a loaf, the loaf contracts impurity from the water on the person's hand, because it was removed willfully.
א
מים שבכלים מתטמאין בין לרצון בין שלא לרצון ומטמאין אוכלים וכלים בין שנפל עליהן ברצון בין שלא נפל עליהן ברצון אבל מים שבקרקעות כגון מי בורות שיחין ומערות ומי גבאים שאין בהם ארבעים סאה אין מתטמאין אלא לרצון ואין מטמאין אלא ברצון כיצד מים שבקרקע שאין בהן ארבעים סאה בין שהיו שאובין בין שאינן שאובין שנפל לתוכן המת או שהלך בהן הטמא הרי אלו טהורין אבל אם שתה מהן אדם טמא או שמילא בהן בכלי טמא או שנפלו לתוכן משקין טמאין ברצון הרי אלו טמאין ואף על פי שהן בקרקע שתה מהן הטהור אחר שנטמאו בקרקע או שמילא בהן בכלי טהור נטמא השותה ונטמא הכלי שהרי ברצון שתה או מילא נפל לתוכן ככר של תרומה הרי הוא טהור כשהיה שאין מתטמאין אלא לרצון לפיכך אם הדיח ידו והוציא הככר נטמא הככר במים שבידיו שהרי הן ברצון:
2
The following laws apply to water that is collected in a pit and other types of water collected on the ground, e.g., water in a cistern, storage trench, or storage cavern, rainwater that stopped flowing and collected in one place or mikveot that do not contain 40se'ah that became impure. If rain then descended, causing there to be more rainwater than the water originally collected, even if the original water did not flow out, those bodies of water become pure. Therefore, during the rainy season, all water collected on the ground, e.g., water collected in a pit or the like, is assumed to be pure.
ב
מי גבאים וכיוצא בהן ממים שבקרקעות כגון מי בורות שיחין ומערות ומי תמצית שפסקו ומקואות שאין בהן ארבעים סאה שנטמאו וירדו להם גשמים ורבו מי גשמים עליהם אע"פ שלא שטפו הרי הן טהורין לפיכך כל המים שבקרקעות כגון מי גבאים וכיוצא בהן בשעת הגשמים הכל בחזקת טהרה:
3
Different laws apply when the rains cease. When such bodies of water are close to a town or a thoroughfare, they are impure, because it can be assumed that an impure person drank from them and/or water was drawn from them in impure containers. Those that are distant are pure until the majority of people begin walking. Once they do, they are all assumed to impure, because those who journey on caravans drink from them.
When does the above apply? With regard to water in a pit from which it is possible to drink. If, however, there is water in a pit that it is impossible to drink from except through great effort, it is assumed to be pure unless the footprints of a person or large animal were evident. If, however, the footprints of a small animal were found, the water is pure, because it is possible that the animal descended on its own accord.
ג
פסקו הגשמים הקרובים לעיר או לדרך טמאין שהן בחזקת ששתה מהן הטמא ושמלאו מהן בכלים טמאין והרחוקים טהורים עד שיהלכו רוב האדם הלכו הכל בחזקת טומאה שההולכים בשיירות ממלאין ושותין מהן בד"א בגבא שאפשר לשתות ממנה אבל בגבא שאי אפשר לשתות ממנה אלא בדוחק גדול ה"ז בחזקת טהרה (שהן בחזקת טהורין) עד שימצא מקום פרסות רגלי אדם או פרסות רגלי בהמה גסה ניכרת בו אבל מצא פרסות רגלי בהמה דקה הרי זה טהור שאפשר שירדה ושתת:
4
In the rainy season, it can be assumed that the mud and the water in the hollows at the entrance of stores in the public domain are pure. When the rains cease, they are considered as drainage water. The ruling concerning water in the marketplace depends on the majority. .
When wine, milk, or honey fall into a pit filled with water, the ruling depends on the majority. When oil falls into it, the mixture can contract and impart impurity without the owner's desire even when it congeals. The rationale is that it is impossible that droplets will not remain mixed with the water.
ד
חזקת טיט וגמומיות שבפתחי חנויות בר"ה בשעת הגשמים שהן טהורין פסקו הגשמים הרי הן כמי שפיכות ושבשווקין הולכין בהן אחר הרוב גבא שנפל לתוכו יין או חלב או דבש הולכין בו אחר הרוב נפל לתוכו שמן אף על פי שהקפיאהו הרי זה מתטמא ומטמא שלא ברצון לפי שאי אפשר לו לצאת ידי צחצחית:
5
Oil and other liquids aside from water are governed by the same laws whether they are collected in the earth or in containers.
ה
שמן ושאר המשקין חוץ מן המים הרי הן בקרקע כמות שהן בכלים דין אחד הוא:
6
Streams of rainwater that are still flowing - even if they do not contain 40 se'ah, since they are on the earth and their water is flowing - do not contract ritual impurity. Even if an impure person drank from them, drew water from them with an impure container, or poured impure water into them, they are still pure with regard to all matters.
ו
מי תמצית שלא פסקו אף ע"פ שאין בהן ארבעים סאה הואיל והן בקרקע והרי המים נמשכין ובאין להן אינן מקבלין טומאה ואע"פ ששתה מהן הטמא ומילא מהן בכלי טמא או נתן לתוכן מים טמאים הרי הן טהורין לכל דבר:
7
When a person was eating terumah with impure hands, e.g., a dried fig that had not come into contact with water, if he inserted his hand into his mouth to remove a pebble, were he to turn over his finger while doing so, the fig would become impure because of his saliva. For the saliva would become impure because of the person's hand, because he uprooted the saliva from its place. If, however, he did not turn over his finger, it is pure. The rationale is that, before he turns over his finger or sucks it, the liquid in his mouth is comparable to water on the earth that was not uprooted from its place, but instead, is on the ground. As explained, such water only contracts and imparts impurity due to willful actions. This person desired only to remove the pebble.
The following rules apply when, in addition to the dried fig, there was a pundiyon in his mouth and he extended his hand to remove it and the fig from his mouth. If he had placed the coin in his mouth because he was thirsty, the saliva on it is considered as removed from its place and the fig contracts impurity from the moisture in his mouth that contracted impurity because of his hand.
ז
מי שהיה אוכל תרומה בידים טמאות כגון דבילה שלא הוכשרה והכניס ידו לתוך פיו ליטול צרור אם הפך נטמאת הדבילה ברירו שהרי נטמא ביד מפני שעקרו ואם לא הפך טהורה שהמשקה שבפיו קודם שיהפכנו או ימוצצנו להוציאו דומה למים שלא נתלשו אלא הן עדיין בקרקע שאין מתטמאין ואין מטמאין אלא ברצון כמו שביארנו וזה אין רצונו אלא ליטול הצרור היה פונדיון לתוך פיו ופשט ידו ליטלו והדבילה בתוך פיו אם הניחו לצמאו הרי זה הרוק כעקור ונטמאת הדבילה מחמת משקה פיו שנטמא מחמת ידיו:
8
The following rules apply when a woman was partaking of food that is terumah which had not been made susceptible to impurity while she was removing the coals from an impure oven. If she was poked by a splinter that caused her to bleed and she was sucking her finger because of the blood or she burnt her finger and inserted it into her mouth, the terumah in her mouth contracted impurity.
ח
האשה שהיתה אוכלת אוכלין של תרומה שאינן מוכשרין והיתה גורפת את התנור הטמא והכה הקוץ ויצא ממנה דם ומצצה אצבעה מפני הדם או שנכוית ונתנה אצבעה בפיה נטמאת התרומה שבפיה שהרי רצונה להוציא המשקה מפיה ולעוקרו במציצת אצבע:
• English Text | Video Class• Sunday, Sivan 27, 5776 · July 3, 2016•
"Today's Day"
Wednesday Sivan 27 5703
Torah lessons: Chumash: Korach, Revi'i with Rashi.
Tehillim: 120-134.
Tanya: And "He fills (p. 317)...finite and limited. (p. 317).
"G-d will bless you in whatever you do."1 Man needs but to make a receptacle for his livelihood and to endeavor with all his power that the receptacle be pure of any impurity or dross of cheating others and the like. This means that whatever he does conforms to Torah laws. Thus he becomes a "vessel" worthy of G-d's blessing, in two ways: His livelihood will be ample and his earnings will be directed to desirable ends.2
FOOTNOTES
1.Devarim 15:18.
2.Not to doctors' bills etc.
•
Daily Thought:
The Alef of Purpose
For 26 generations, the letter alef stood and protested to the Creator, "I am the first of all the letters! Why did you create the world with 'bet', letter number two?"
Until G-d replied, "Tomorrow I will give the Torah, the purpose of all Creation, and I will give it beginning with you, the most supreme of all letters."
But why did He not create the world that way in the beginning?
Because, at first, the Creation required a protective shell. If the light from beyond, boundless and all-embracing, were to enter, there would be no distinction between good and evil. All would be the same before such light, and nothing at all would matter.
But when the Torah was given, the purpose of all things was revealed. When we know why we are here, boundless light can shine within each of us.
With purpose, the big and the small, the day and the night, the good and the seeming ugly, all resonate in unison.
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