Today in Jewish History:
• Second Temple Completed (349 BCE) The joyous dedication of the second Holy Temple (Beit HaMikdash) on the site of the 1st Temple in Jerusalem, was celebrated on the 3rd of Adar of the year 3412 from creation (349 BCE), after four years of work.
The First Temple, built by King Solomon in 833 BCE, was destroyed by the Babylonians in 423 BCE. At that time, the prophet Jeremiah prophesied: "Thus says the L-rd: After seventy years for Babylon will I visit you... and return you to this place." In 371 the Persian emperor Cyrus permitted the Jews to return to Judah and rebuild the Temple, but the construction was halted the next year when the Samarians persuaded Cyrus to withdraw permission. Achashverosh II (of Purim fame) upheld the moratorium. Only in 353 -- exactly 70 years after the destruction -- did the building of the Temple resume under Darius II.
Link: The Holy Temple
Daily Quote:
The teachings of Chabad Chassidism open the gates to the chambers of wisdom and understanding, enabling one to know and to recognize--with intellectual comprehension--"He who spoke and the world came into being." This awakens the feelings of the heart so that it is aroused with the emotion engendered by that particular intellectual comprehension. And Chassidism shows the way that each individual -- commensurate with his innate abilities -- can "approach the Sacred," to serve G-d with his mind and heart.[Rabbi Yosef Yitzchak of Lubavitch]Today's Study:
• Second Temple Completed (349 BCE) The joyous dedication of the second Holy Temple (Beit HaMikdash) on the site of the 1st Temple in Jerusalem, was celebrated on the 3rd of Adar of the year 3412 from creation (349 BCE), after four years of work.
The First Temple, built by King Solomon in 833 BCE, was destroyed by the Babylonians in 423 BCE. At that time, the prophet Jeremiah prophesied: "Thus says the L-rd: After seventy years for Babylon will I visit you... and return you to this place." In 371 the Persian emperor Cyrus permitted the Jews to return to Judah and rebuild the Temple, but the construction was halted the next year when the Samarians persuaded Cyrus to withdraw permission. Achashverosh II (of Purim fame) upheld the moratorium. Only in 353 -- exactly 70 years after the destruction -- did the building of the Temple resume under Darius II.
Link: The Holy Temple
Daily Quote:
The teachings of Chabad Chassidism open the gates to the chambers of wisdom and understanding, enabling one to know and to recognize--with intellectual comprehension--"He who spoke and the world came into being." This awakens the feelings of the heart so that it is aroused with the emotion engendered by that particular intellectual comprehension. And Chassidism shows the way that each individual -- commensurate with his innate abilities -- can "approach the Sacred," to serve G-d with his mind and heart.[Rabbi Yosef Yitzchak of Lubavitch]Today's Study:
Chitas and Rambam for today:
Chumash: Terumah, 4th Portion Exodus 26:15-26:30 with Rashi
• Exodus Chapter 26
15"And you shall make the planks for the Mishkan of acacia wood, upright. טווְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים:
And you shall make the planks: It should have said, “And you shall make planks” [without the definite article], as it is said concerning each thing [i.e., each part of the Mishkan]. What is the meaning of "the planks"? Of those [particular planks] that were standing [ready] and designated for this [purpose]. Our patriarch, Jacob, planted cedars in Egypt, and when he was dying, he commanded his sons to bring them up with them when they left Egypt. He told them that the Holy One, blessed is He, was destined to command them to make a Mishkan of acacia wood in the desert. "See that they should be ready in your hands." This is what the liturgical poet composed in his liturgical poem [the beginning of the Yotzer for the first day of Passover]: “It [God’s voice] flew to the planting of the quickened ones, the cedar beams of our houses,” for they hurried to have them [the cedars] ready in their hands prior to this moment, [i.e., prior to the command to build the Mishkan]. — [from Mid. Tanchuma 9] ועשית את הקרשים: היה לו לומר ועשית קרשים, כמה שנאמר בכל דבר ודבר, ומהו הקרשים, מאותן העומדין ומיוחדין לכך. יעקב אבינו צפה ברוח הקדש ונטע ארזים במצרים, וכשמת צוה לבניו להעלותם עמהם כשיצאו ממצרים, אמר להם, שעתיד הקב"ה לצוות אתכם לעשות משכן במדבר מעצי שטים, ראו שיהיו מזומנים בידכם. הוא שיסד הבבלי בפיוט שלו טם מטע מזורזים קורות בתינו ארזים, שנזדרזו להיות מוכנים בידם מקודם לכן:
acacia wood, upright: Heb. עֹמְדִים, estantivs in Old French, upright, perpendicular. The length of the planks shall be perpendicular [to each other] in the walls of the Mishkan. You shall not make the walls of horizontal planks, so that the width of the planks will be along the height of the walls, one plank [lying] upon [another] plank. — [from Jonathan, Yoma 72a] עצי שטים עומדים: אישטנטיבי"ש בלעז [עומדות] שיהא אורך הקרשים זקוף למעלה בקירות המשכן, ולא תעשה הכתלים בקרשים שוכבים להיות רוחב הקרשים לגובה הכתלים קרש על קרש:
16"Ten cubits [shall be] the length of each plank, and a cubit and a half [shall be] the width of each plank. טזעֶ֥שֶׂר אַמּ֖וֹת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַֽחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
Ten cubits [shall be] the length of each plank: [From here] we learn [that] the height of the Mishkan was ten cubits. — [from Shab. 92a] עשר אמות ארך הקרש: למדנו שגבהו של משכן עשר אמות:
and a cubit and a half [shall be] the width: [From here] we learn [that] the length of the Mishkan, [which corresponds to the] twenty planks that were on the north[ern] and the south[ern sides] from east to west, was thirty cubits. ואמה וחצי האמה רחב: למדנו ארכו של משכן לעשרים קרשים, שהיו בצפון ובדרום מן המזרח למערב, שלשים אמה:
17"Each plank shall have two square pegs, rung like, one even with the other; so shall you make all the planks of the Mishkan. יזשְׁתֵּ֣י יָד֗וֹת לַקֶּ֨רֶשׁ֙ הָאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ כֵּ֣ן תַּֽעֲשֶׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן:
Each plank shall have two square pegs: He [Bezalel] would cut one cubit high into the plank from the bottom in its center, and leave one-fourth of its width on one side and one-fourth of its width on the other side, and these [resulting projections] are [called] the square pegs. Half the width of the plank was cut out in its center, (I.e., the plank, הַקֶּרֶשׁ, refers to what remained after he cut out from both sides; then the width of a cubit remained. The result is that half of the width of the plank in the middle is a half cubit. This is what Rashi explained explicitly on Shab. 98-[i.e.,] that in the center, the width of one-half cubit was cut out, and he [also] cut out a quarter of a cubit on each side. Every square peg was a quarter of a cubit wide, and the edge of each socket was a quarter of a cubit wide. Study this thoroughly. Then [you will see] that Ramban’s complaint against Rashi will disappear, and his astonishment will no longer be valid.) and he would insert these square pegs into the sockets, which were hollow. And the sockets were one cubit high, and forty of them were placed consecutively-one next to the other-and the square pegs of the planks that were inserted into the hollow of the sockets were cut out on three of their sides. The width of the cut [was] as thick as the edge of the socket, so that the plank covered the entire top of the socket. Otherwise, there would be a space between one plank and the next plank equal to the thickness of the edge of the two sockets, which would then separate them. This is the meaning of what is said: “And they shall be matched evenly from below” (verse 24); i.e., he [Bezalel] shall cut out the sides of the square pegs so that the boards shall join, one [plank exactly] next to the other. — [from Baraitha Melecheth HaMishkan] שתי ידות לקרש האחד: היה חורץ את הקרש מלמטה, באמצעו בגובה אמה, מניח רביע רחבו מכאן ורביע רחבו מכאן, והן הן הידות, והחריץ חצי רוחב הקרש באמצע, ואותן הידות מכניס בא-דנים שהיו חלולים, והא-דנים גבהן אמה ויושבים רצופים ארבעים זה אצל זה, וידות הקרש, הנכנסים בחלל הא-דנים, חרוצות משלשת צדיהן, רוחב החריץ כעובי שפת האדן, שיכסה הקרש את כל ראש האדן, שאם לא כן נמצא ריוח בין קרש לקרש כעובי שפת שני הא-דנים שיפסיקו ביניהם, וזהו שנאמר (לקמן כד) ויהיו תאמים מלמטה, שיחרוץ את צדי הידות, כדי שיתחברו הקרשים זה אצל זה:
rung-like: Heb. מְשׁוּלָּבֹת, [which means] made like the rungs of a ladder, [i.e.,] separated from one another with their ends planed off to be inserted into the openings of the sockets, like a rung that is inserted into the hole of the upright [beams] of a ladder. — [from Baraitha Melecheth HaMishkan] משולבות: עשויות כמין שליבות סולם, מובדלות זו מזו ומשופין ראשיהם לכנס בתוך חלל האדן כשליבה, הנכנסת בנקב עמודי הסולם:
one even with the other: One [square peg was] aligned opposite the other so that their cut-away parts would be even, one with the measurement of the other, so that of the two square pegs, one shall not be pulled [more] toward the inside and one pulled [more] toward the outside of the thickness of the plank, which was a cubit. The Aramaic translation of יָדוֹת is צִירִין, hinges, because they resemble the hinges of a door, which are inserted into the holes of the threshold. אשה אל אחתה: מכוונות זו כנגד זו, שיהיו חריציהם שוים, זו כמדת זו, כדי שלא יהיו שתי ידות זו משוכה לצד פנים וזו משוכה לצד חוץ בעובי הקרש שהוא אמה. ותרגום של ידות צירין, לפי שדומות לצירי הדלת הנכנסים בחורי המפתן:
18"And you shall make the planks for the Mishkan, twenty planks for the southern side. יחוְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קֶ֔רֶשׁ לִפְאַ֖ת נֶ֥גְבָּה תֵימָֽנָה:
for the southern side: Heb. לִפְאַתנֶגְבָּה ךְתֵּימָנָה. [The word לִפְאַת is derived from פֵּאָה, which usually means “corner.”] This [use of the word] פֵּאָה is not an expression meaning “corner,” rather the whole side is referred to as פֵּאָה, as the Targum [Onkelos] renders: לְרוּחַ עֵיבַר דָרוֹמָא, to the side toward the south. לפאת נגבה תימנה: אין פאה זו לשון מקצוע, אלא כל הרוח קרויה פאה, כתרגומו לרוח עיבר דרומא:
19"And you shall make forty silver sockets under the twenty planks; two sockets under one plank for its two square pegs, and two sockets under one plank for its two square pegs. יטוְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף תַּֽעֲשֶׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקָּ֑רֶשׁ שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָֽאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָֽאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו:
20"And for the second side of the Mishkan on the northern side twenty planks. כוּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עֶשְׂרִ֖ים קָֽרֶשׁ:
21"And their forty silver sockets: two sockets under one plank and two sockets under one plank. כאוְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
22"And for the western end of the Mishkan you shall make six planks. כבוּלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה תַּֽעֲשֶׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים:
And for the…end of: Heb. וּלְיַרְכְּתֵי, a word meaning “end” [in Hebrew, סוֹף], as the Targum [Onkelos] renders: וְלִסְיָפֵי. Since the entrance [of the Mishkan] is in the east, [thus] the east[ern side] is called the front and the west[ern side] the back. This is the reason it is [referred to as] the end, because the front is the beginning. ולירכתי: לשון סוף, כתרגומו ולסייפי, ולפי שהפתח במזרח, קרוי המזרח פנים, והמערב אחורים, וזהו סוף, שהפנים הוא הראש:
you shall make six planks: Hence, nine cubits are the width [of the Mishkan, since each plank is one and one-half cubits wide]. תעשה ששה קרשים: הרי תשע אמות רוחב:
23"And you shall make two planks at the corners of the Mishkan at the end. כגוּשְׁנֵ֤י קְרָשִׁים֙ תַּֽעֲשֶׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם:
And you shall make two planks at the corners: One at the northwestern corner and one at the southwestern corner. All eight planks were in one row, but these two [in the corners] were not in the [interior] space of the Mishkan. Only a half cubit from here [from one plank] and a half cubit from there [from another plank] appear in the [interior] space, to complete its width to [the total of] ten [cubits]. The [extra] cubit from here and the cubit from there [i.e., of each corner plank] coincide with the cubits of the thickness of the planks of the Mishkan on the north[ern] and the south[ern sides], so that the corner would be even on the outside. ושני קרשים תעשה למקצעת: אחד למקצוע צפונית מערבית ואחד למערבית דרומית, כל שמונה קרשים בסדר אחד הן, אלא שאלו השנים אינן בחלל המשכן, אלא חצי אמה מזו וחצי אמה מזו נראות בחלל להשלים רחבו לעשר, והאמה מזה והאמה מזה באות כנגד אמת עובי קרשי המשכן, הצפון והדרום, כדי שיהא המקצוע מבחוץ שוה:
24"And they shall be matched evenly from below, and together they shall match at its top, [to be put] into the one ring; so shall it be for both of them; they shall be for the two corners. כדוְיִֽהְי֣וּ תֹֽאֲמִם֘ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִֽהְי֤וּ תַמִּים֙ עַל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָֽאֶחָ֑ת כֵּ֚ן יִֽהְיֶ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֥י הַמִּקְצֹעֹ֖ת יִֽהְיֽוּ:
And they shall be matched evenly from below: All the planks must be flush at the bottom, so that the thickness of the edges of the two sockets should not form a gap to distance them [the planks] from one another. This is what I [meant when I] explained that the hinges of the square pegs [according to Yosef Hallel: the sides of the square pegs] should be cut out around their sides, so that the width of the plank should protrude on its sides away from the square pegs of the plank, [in order] to cover the edge of the socket, and so [with] the plank next to it [as well]. Thus, the planks are found to be flush with each other. [Each] corner plank in the western row was cut away in the width, in [the part of] its thickness [aligned] opposite the cut-away portion of the northern plank’s side, in order that the sockets should not separate them. ויהיו: כל הקרשים תואמים זה לזה מלמטה שלא יפסיק עובי שפת שני הא-דנים ביניהם להרחיקם זו מזו. זהו שפרשתי (לעיל יז) שיהיו צירי הידות חרוצים מצדיהן, שיהא רוחב הקרש בולט לצדיו חוץ ליד הקרש לכסות את שפת האדן, וכן הקרש שאצלו, ונמצאו תואמים זה לזה. וקרש המקצוע שבסדר המערב חרוץ לרחבו בעביו כנגד חריץ של צד קרש הצפוני והדרומי, כדי שלא יפרידו הא-דנים ביניהם:
and together they shall match: Heb. תַמִּים, like תְאוּמִים, twins. ויחדו יהיו תמים: כמו תואמים:
at its top: [The top] of the plank. על ראשו: של קרש:
into the one ring: Every plank was cut away [a little] at the top along its width. [There were] two cuts on its two sides [to contain] the thickness of a ring. He [Moses] would insert them [the two planks] into one ring, thus it [the plank] would match the plank next to it. As for these rings, however, I do not know whether they were permanent or removable. On the corner plank, the ring was in the thickness of the southern and northern planks, (It appears that the words “the northern and the southern” belong further down, and Rashi means to say that the northern and the southern [planks] and the top of the corner plank in the western row were inserted into it [the ring]. What Rashi writes that the ring was in the thickness of the plank means in the thickness of the western plank. Give this some thought.) and the top of the [other] corner plank of the western row was inserted into it [this ring], resulting in the joining of the two walls. אל הטבעת האחת: כל קרש וקרש היה חרוץ למעלה ברחבו שני חריצין בשני צדיו כדי עובי טבעת, ומכניסו בטבעת אחת, נמצא מתאים לקרש שאצלו. אבל אותן טבעות לא ידעתי אם קבועות הן אם מטולטלות. ובקרש שבמקצוע היה טבעת בעובי הקרש הדרומי והצפוני, וראש קרש המקצוע שבסדר מערב נכנס לתוכו, נמצאו שני הכתלים מחוברים:
so shall it be for both of them: For the two planks at the corners, for the plank at the [western] end of the north[ern side] and for the [adjacent] western plank; so too for the two corners. כן יהיה לשניהם: לשני הקרשים שבמקצוע, לקרש שבסוף צפון ולקרש המערבי וכן לשני המקצועות:
25"And there shall be eight planks and their silver sockets, sixteen sockets two sockets under one plank and two sockets under one plank. כהוְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
And there shall be eight planks: Those are the [same] ones mentioned above: “you shall make six planks. And you shall make two planks at the corners of the Mishkan at the end” (verses 22, 23) [thereby there were eight planks on the western wall]. The following is the Mishnah concerning the making of the order of the planks in the [Baraitha] Melecheth HaMishkan (ch. 1): He made the sockets hollow and he cut out the plank from below, one-fourth from here and one-fourth from there, and the cut-away [area] was one half in the middle. He made for it [the plank] two square pegs like sort of two legs (חֲמוּקִים). I believe that the reading is: like sort of two חַוָּקִין, [which means] like sort of two rungs of a ladder which are separated from one another, and planed [in order] to be inserted into the hollow of the socket, like the rung, which is inserted into the hole of the side of the ladder. This is the word מְשׁוּלָּבֹת, [i.e.,] made like a sort of rung. He would insert them [the square pegs] into the two sockets, as it is said: “two sockets…two sockets…” (verse 25), and he would cut away the plank on top, [the width of] a finger from one side and [the width of] a finger from the other side, and he would insert [the edges of the two planks] into one golden ring so that they would not separate from one another, as it is said: “And they shall be matched evenly from below, etc.” (verse 24). This is [the wording of] the Mishnah [in Baraitha Melecheth HaMishkan], and I presented its explanation above in the sequence of the verses. והיו שמנה קרשים: הם האמורים למעלה (פסוקים כב - כג) תעשה ששה קרשים ושני קרשים תעשה למקצעות, נמצאו שמנה קרשים בסדר מערבי. כך שנויה במשנת מעשה סדר הקרשים במלאכת המשכן (פרק א) היה עושה את הא-דנים חלולים, וחורץ את הקרש מלמטה רביע מכאן ורביע מכאן, והחריץ חציו באמצע, ועשה לו שתי ידות כמין שני חמוקין ולי נראה שהגרסא כמין שני חווקין, כמין שתי שליבות סולם המובדלות זו מזו ומשופות להכנס בחלל האדן כשליבה, הנכנסת בנקב עמוד הסולם, והוא לשון משולבות, עשויות כמין שליבה, ומכניסן לתוך שני א-דנים, שנאמר (פסוק יט) שני א-דנים ושני א-דנים, וחורץ את הקרש מלמעלה אצבע מכאן ואצבע מכאן ונותן לתוך טבעת אחת של זהב כדי שלא יהיו נפרדים זה מזה, שנאמר (פסוק כד) ויהיו תואמים מלמטה וגו'. כך היא המשנה, והפרוש שלה הצעתי למעלה בסדר המקראות:
26"And you shall make bars of acacia wood, five for the planks of one side of the Mishkan, כווְעָשִׂ֥יתָ בְרִיחִ֖ם עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָֽאֶחָֽד:
bars: Heb. בְרִיחִם, as the Targum [Onkelos] renders: עַבְּרִין, and in Old French espar(re)s, cross-bars. בריחם: כתרגומו עברין ובלעז אישבר"ש [מוטות]:
five for the planks of one side of the Mishkan: These five [bars] were actually three, but the top and the bottom bars were made of two segments-one [part] would penetrate until half of the wall, and the other one would penetrate until half of the wall[’s length]. One [part of the bar] was inserted into a ring from this [one] side, and this [other] one was inserted into a ring on the other side until one [part of the bar] reached the other. Thus, the top one [bar] and the bottom one [bar] were two, but actually they were four. But the length of the middle one [bar] ran along the entire wall, and penetrated from one end of the wall to its other end, as it is said: “And the middle bar…shall [extend and] penetrate from one end to the other end” (verse 28). The top and bottom ones [bars] had rings on the planks in which they were to be inserted, two rings for every plank, attached in three places within the ten cubits of the height of the plank-one part from the highest ring to the top and one part from the lowest [ring] to the bottom. Each part was one-fourth of the length of the plank, and [there] were two parts between one ring and the other ring, so that all the rings would be aligned with the other. The middle bar, however, had no rings, but the planks were pierced through their thickness and it [the middle bar] was inserted into them by way of the holes, which were aligned one opposite the other. This is [the meaning of] what is said: “in the midst of the planks” (verse 28). The highest and lowest bars on the north[ern] and the south[ern sides] were each fifteen cubits long, and the middle one was thirty cubits long. This is [the meaning of] “from one end to the other end” (verse 28), from east to west. [Regarding] the five bars on the west: the top and bottom ones were six cubits long, and the middle one was twelve [cubits] long, corresponding to the width of the eight planks. It is explained this way in [the Baraitha] Melecheth HaMishkan (ch. 1). חמשה לקרשי צלע המשכן: אלו חמשה שלשה הן, אלא שהבריח העליון והתחתון עשוי משתי חתיכות, זה מבריח עד חצי הכותל וזה מבריח עד חצי הכותל, זה נכנס בטבעת מצד זה וזה נכנס בטבעת מצד זה, עד שמגיעין זה לזה, נמצאו שעליון ותחתון שנים שהן ארבע, אבל האמצעי ארכו כנגד כל הכותל ומבריח מקצה הכותל ועד קצהו, שנאמר (פסוק כח) והבריח התיכון וגו' מבריח מן הקצה אל הקצה, שהעליונים והתחתונים היו להן טבעות בקרשים להכנס לתוכן שתי טבעות לכל קרש, משולשים בתוך עשר אמות של גובה הקרש, חלק אחד מן הטבעת העליונה ולמעלה וחלק אחד מן התחתונה ולמטה, וכל חלק הוא רביע אורך הקרש, ושני חלקים בין טבעת לטבעת, כדי שיהיו כל הטבעות מכוונות זו כנגד זו. אבל לבריח התיכון אין טבעות, אלא הקרשים נקובין בעוביין והוא נכנס בהם דרך הנקבים שהם מכוונין זה מול זה, וזהו שנאמר בתוך הקרשים. הבריחים העליונים והתחתונים שבצפון ושבדרום אורך כל אחת חמישה עשר אמה, ובתיכון ארכו שלשים אמה, וזהו מן הקצה אל הקצה, מן המזרח ועד המערב, וחמשה בריחים שבמערב אורך העליונים והתחתונים שש אמות והתיכון ארכו שתים עשרה כנגד רוחב שמונה קרשים, כך היא מפורשת במלאכת המשכן (פרק א):
27"and five bars for the planks of the second side of the Mishkan, and five bars for the planks of the [rear] side of the Mishkan, on the westward end. כזוַֽחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַֽחֲמִשָּׁ֣ה בְרִיחִ֗ם לְקַרְשֵׁי֙ צֶ֣לַע הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה:
28"And the middle bar in the midst of the planks shall [extend and] penetrate from one end to the other end. כחוְהַבְּרִ֥יחַ הַתִּיכֹ֖ן בְּת֣וֹךְ הַקְּרָשִׁ֑ים מַבְרִ֕חַ מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה:
29"And you shall overlay the planks with gold, and their rings you shall make of gold as holders for the bars, and you shall overlay the bars with gold. כטוְאֶת־הַקְּרָשִׁ֞ים תְּצַפֶּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹֽתֵיהֶם֙ תַּֽעֲשֶׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וְצִפִּיתָ֥ אֶת־הַבְּרִיחִ֖ם זָהָֽב:
as holders for the bars: The rings that you shall make for them shall be holders for the bars to enter [them]. בתים לבריחם: הטבעות, שתעשה בהן, יהיו בתים להכניס בהן הבריחים:
and you shall overlay the bars with gold: [This does] not [mean] that the gold was attached onto the bars, for they [the bars] had no covering. But he [Bezalel] attached something onto the plank akin to two tubes of gold, something like two halves of a hollow reed, and he attached them to the rings on both sides, their length filling the [entire] width of the plank from the ring to one side and from it to the other side. The bar was inserted into it [the tube], and from it into the ring, and from the ring into the second tubes. Thus, the bars were found to be overlaid with gold when they were inserted into the planks. These bars protruded to the outside [of the Mishkan]. [Thus] the rings and the tubes were not visible within the Mishkan, but from the inside the entire wall was unadorned. — [from Baraitha Melecheth HaMishkan with Rashi’s interpretation] וצפית את הבריחם זהב: לא שהיה הזהב מדובק על הבריחים, שאין עליהם שום צפוי, אלא בקרש היה קובע כמין שני פיפיות של זהב כמין שני סדקי קנה חלול, וקובען אצל הטבעות לכאן ולכאן ארכן ממלא את רוחב הקרש מן הטבעת לכאן וממנה לכאן והבריח נכנס לתוכו וממנו לטבעת ומן הטבעת לפה השני, נמצאו הבריחים מצופין זהב, כשהן תחובין בקרשים, והבריחים הללו מבחוץ היו בולטות והטבעות והפיפיות לא היו נראות בתוך המשכן אלא כל הכותל חלק מבפנים:
30"And you shall erect the Mishkan according to its proper manner, as you will have been shown on the mountain. לוַֽהֲקֵֽמֹתָ֖ אֶת־הַמִּשְׁכָּ֑ן כְּמִ֨שְׁפָּט֔וֹ אֲשֶׁ֥ר הָרְאֵ֖יתָ בָּהָֽר:
And you shall erect the Mishkan: After it is completed, erect it. והקמת את המשכן: לאחר שיגמר הקימהו:
you will have been shown on the mountain: prior to this, for I am destined to teach you and show you the order of its erection. הראית בהר: קודם לכן, שאני עתיד ללמדך ולהראותך סדר הקמתו:
• Daily Tehillim: Psalm Chapters 18 - 22
• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Likutei Amarim, beginning of Chapter 30
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 3 Adar, 5777 · 1 March 2017
• Likutei Amarim, beginning of Chapter 30
• In ch. 29 the Alter Rebbe discussed various means of overcoming timtum halev — the state of insensitivity in which one’s heart is dull, and unresponsive to his contemplation of G‑d’s greatness. All these methods are aimed at crushing one’s spirit, whereby one crushes the cause of the timtum halev — the arrogance of the sitra achra of the animal soul.
• Rambam - Wednesday, 3 Adar, 5777 · 1 March 2017
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 137 (Digest)
• A "Profaned" Woman Eating Holy Foods
And if a priest's daughter is married to a non-priest, she shall not eat of that which is set apart of the holy [foods]"—Leviticus 22:12.
A chalalah [a woman who had sexual relations with a priest whom she is forbidden to marry because of his priestly status (e.g., she was a divorcee), or the daughter born from such a relationship] may not eat Terumah (the priestly tithe) or the chest and foreleg [of the Peace Offering that is gifted to the priest].
Included in this precept is the prohibition against the daughter of a priest who married a non-priest from partaking of the chest or foreleg—even if she has divorced or is widowed.
• A "Profaned" Woman Eating Holy Foods
The 137th prohibition is that a chalalah1 is forbidden from eating those sacred portions she would otherwise be allowed to eat [by virtue of being in the family of a Kohen] — i.e. terumah, the brisket, and the leg [of peace offerings].
The source of this prohibition is G‑d's statement,2 "When a Kohen's daughter marries a non-Kohen, she nay no longer eat the holy terumah."
Our Sages say tractate Yevamos,3 "The verse 'When a Kohen's daughter marries a non-Kohen' indicates that once she has had relations with someone forbidden to her, she becomes forbidden [to eat terumah]."
They interpret the phrase, "she may no longer eat the holy terumah" (terumas hakodashim) as referring to "that which is separated from the sacrifices" — i.e. the brisket, and the leg [of peace offerings].
The passage there states, "The verse could have said 'She may no longer eat kodashim.' Why does it say terumas hakodashim? To teach us two things." The meaning of this statement: the verse teaches [first of all] that once she has had relations with someone forbidden to her, she becomes forbidden to eat terumah; and [secondly] that if she married a non-Kohen and then he died, she can resume eating terumah but no the brisket and the leg.
Therefore this prohibition includes two parts: one that a chalalah may not eat holy offerings; and two, that a Kohen's daughter who married a non-Kohen may not eat the brisket and the leg even if her husband dies or divorces her.
However, the prohibition of eating terumah while she is still married to him is not derived from this verse; but the guardians of the Oral Tradition have learned it from the verse,4 "No non-Kohen may eat kodesh (holy things)." As long as she is married to a non-Kohen she is considered the same as he is, and is therefore the word zar (non-Kohen) refers to her as well. You should keep this in mind, and also that she also receives lashes for violating this prohibition.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Literally, "a profaned woman." See N159.
This term refers to a woman whose status has been affected by one of the priestly marriage prohibitions. If a kohen marries a divorced woman, for example (which violates N360), both the woman and her daughter get the status of a chalalah.
2.Lev. 22:12.
3.68a.
4.Lev. 22:10.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty Two
• Mechirah - Chapter Twenty Two
• Terumot - Chapter 13
יט
• Wednesday, 3 Adar, 5777 · 1 March 2017
• "Today's Day"
• Monday, 3 Adar I, 5703
Torah lessons: Chumash: T'ruma, Sheini with Rashi.
Tehillim: 18-22.
Tanya: On the contrary (p. 117)...been explained earlier. (p. 117).
The Alter Rebbe said: The mitzva of ahavat yisrael1 extends to anyone born into the people of Israel, even if you have never met him. How much more so does it extend to every member - man or woman of the Jewish community where you live, who belongs to your own community.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1."Love of one's fellow." See Ahavat Yisrael Kehot; see below, 15 Kislev.
• Wednesday, Adar Sheini 3, 5703
Torah lessons: Chumash: P'kudei, Revi'i with Rashi.
Tehillim: 18-22.
Tanya: All the above (p. 155)...in the other. (p. 155).
The Tzemach Tzedek told a chassid who had mastered the entire Talmud and related works and had a profound grasp of Chassidus: Kabalat ol1 transforms one's being. When a simple servant serves out of kabalat ol you can see that he bears the yoke of service even when he sleeps. When a pre-eminent savant and brilliant scholar acquires this sort of kabalat ol, even he can attain the height and value of the simple, sincere person who has mesirat nefesh - total devotion, self-sacrifice.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Lit. "accepting the yoke (of Heaven)." Chassidus compares the avoda of the scholarly who are intellectually motivated, aware of the depth and nuances of Torah and mitzvot, with the unquestioning obedience of the simple man, motivated by pure faith, ("pure" meaning unalloyed by rationales and ulterior motives). Obviously each has a unique quality. Chassidus demands that the learned man acquire the virtue of unlettered, simple faith superimposed on scholarship bringing him to a fulfillment otherwise denied him. Intellect itself has its limitations, the differing quality of the individual's knowledge, for example. Service based on reason cannot surpass reason, so the avoda is always restricted, limited. Furthermore, knowledge is never absolute, so despite commitment and piety there may be gnawing if unarticulated doubts. Kabalat ol transcends reason and penetrates to, or emanates from, the core or essence of the individual. His involvement is total. See 21 Adar I, and Tevet 5.
• Daily Thought:
Your Own Tradition
Nobody believed Noah. But Abraham, some say, convinced most of his generation.
Noah talked as someone who followed a tradition of the past. Abraham described how he had discovered G-d on his own.
Only once you have made it your own, then you can give it to others.[Likutei Sichot vol. 20, pg. 13ff.]
Chumash: Terumah, 4th Portion Exodus 26:15-26:30 with Rashi
• Exodus Chapter 26
15"And you shall make the planks for the Mishkan of acacia wood, upright. טווְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹֽמְדִֽים:
And you shall make the planks: It should have said, “And you shall make planks” [without the definite article], as it is said concerning each thing [i.e., each part of the Mishkan]. What is the meaning of "the planks"? Of those [particular planks] that were standing [ready] and designated for this [purpose]. Our patriarch, Jacob, planted cedars in Egypt, and when he was dying, he commanded his sons to bring them up with them when they left Egypt. He told them that the Holy One, blessed is He, was destined to command them to make a Mishkan of acacia wood in the desert. "See that they should be ready in your hands." This is what the liturgical poet composed in his liturgical poem [the beginning of the Yotzer for the first day of Passover]: “It [God’s voice] flew to the planting of the quickened ones, the cedar beams of our houses,” for they hurried to have them [the cedars] ready in their hands prior to this moment, [i.e., prior to the command to build the Mishkan]. — [from Mid. Tanchuma 9] ועשית את הקרשים: היה לו לומר ועשית קרשים, כמה שנאמר בכל דבר ודבר, ומהו הקרשים, מאותן העומדין ומיוחדין לכך. יעקב אבינו צפה ברוח הקדש ונטע ארזים במצרים, וכשמת צוה לבניו להעלותם עמהם כשיצאו ממצרים, אמר להם, שעתיד הקב"ה לצוות אתכם לעשות משכן במדבר מעצי שטים, ראו שיהיו מזומנים בידכם. הוא שיסד הבבלי בפיוט שלו טם מטע מזורזים קורות בתינו ארזים, שנזדרזו להיות מוכנים בידם מקודם לכן:
acacia wood, upright: Heb. עֹמְדִים, estantivs in Old French, upright, perpendicular. The length of the planks shall be perpendicular [to each other] in the walls of the Mishkan. You shall not make the walls of horizontal planks, so that the width of the planks will be along the height of the walls, one plank [lying] upon [another] plank. — [from Jonathan, Yoma 72a] עצי שטים עומדים: אישטנטיבי"ש בלעז [עומדות] שיהא אורך הקרשים זקוף למעלה בקירות המשכן, ולא תעשה הכתלים בקרשים שוכבים להיות רוחב הקרשים לגובה הכתלים קרש על קרש:
16"Ten cubits [shall be] the length of each plank, and a cubit and a half [shall be] the width of each plank. טזעֶ֥שֶׂר אַמּ֖וֹת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַֽחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
Ten cubits [shall be] the length of each plank: [From here] we learn [that] the height of the Mishkan was ten cubits. — [from Shab. 92a] עשר אמות ארך הקרש: למדנו שגבהו של משכן עשר אמות:
and a cubit and a half [shall be] the width: [From here] we learn [that] the length of the Mishkan, [which corresponds to the] twenty planks that were on the north[ern] and the south[ern sides] from east to west, was thirty cubits. ואמה וחצי האמה רחב: למדנו ארכו של משכן לעשרים קרשים, שהיו בצפון ובדרום מן המזרח למערב, שלשים אמה:
17"Each plank shall have two square pegs, rung like, one even with the other; so shall you make all the planks of the Mishkan. יזשְׁתֵּ֣י יָד֗וֹת לַקֶּ֨רֶשׁ֙ הָאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ כֵּ֣ן תַּֽעֲשֶׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן:
Each plank shall have two square pegs: He [Bezalel] would cut one cubit high into the plank from the bottom in its center, and leave one-fourth of its width on one side and one-fourth of its width on the other side, and these [resulting projections] are [called] the square pegs. Half the width of the plank was cut out in its center, (I.e., the plank, הַקֶּרֶשׁ, refers to what remained after he cut out from both sides; then the width of a cubit remained. The result is that half of the width of the plank in the middle is a half cubit. This is what Rashi explained explicitly on Shab. 98-[i.e.,] that in the center, the width of one-half cubit was cut out, and he [also] cut out a quarter of a cubit on each side. Every square peg was a quarter of a cubit wide, and the edge of each socket was a quarter of a cubit wide. Study this thoroughly. Then [you will see] that Ramban’s complaint against Rashi will disappear, and his astonishment will no longer be valid.) and he would insert these square pegs into the sockets, which were hollow. And the sockets were one cubit high, and forty of them were placed consecutively-one next to the other-and the square pegs of the planks that were inserted into the hollow of the sockets were cut out on three of their sides. The width of the cut [was] as thick as the edge of the socket, so that the plank covered the entire top of the socket. Otherwise, there would be a space between one plank and the next plank equal to the thickness of the edge of the two sockets, which would then separate them. This is the meaning of what is said: “And they shall be matched evenly from below” (verse 24); i.e., he [Bezalel] shall cut out the sides of the square pegs so that the boards shall join, one [plank exactly] next to the other. — [from Baraitha Melecheth HaMishkan] שתי ידות לקרש האחד: היה חורץ את הקרש מלמטה, באמצעו בגובה אמה, מניח רביע רחבו מכאן ורביע רחבו מכאן, והן הן הידות, והחריץ חצי רוחב הקרש באמצע, ואותן הידות מכניס בא-דנים שהיו חלולים, והא-דנים גבהן אמה ויושבים רצופים ארבעים זה אצל זה, וידות הקרש, הנכנסים בחלל הא-דנים, חרוצות משלשת צדיהן, רוחב החריץ כעובי שפת האדן, שיכסה הקרש את כל ראש האדן, שאם לא כן נמצא ריוח בין קרש לקרש כעובי שפת שני הא-דנים שיפסיקו ביניהם, וזהו שנאמר (לקמן כד) ויהיו תאמים מלמטה, שיחרוץ את צדי הידות, כדי שיתחברו הקרשים זה אצל זה:
rung-like: Heb. מְשׁוּלָּבֹת, [which means] made like the rungs of a ladder, [i.e.,] separated from one another with their ends planed off to be inserted into the openings of the sockets, like a rung that is inserted into the hole of the upright [beams] of a ladder. — [from Baraitha Melecheth HaMishkan] משולבות: עשויות כמין שליבות סולם, מובדלות זו מזו ומשופין ראשיהם לכנס בתוך חלל האדן כשליבה, הנכנסת בנקב עמודי הסולם:
one even with the other: One [square peg was] aligned opposite the other so that their cut-away parts would be even, one with the measurement of the other, so that of the two square pegs, one shall not be pulled [more] toward the inside and one pulled [more] toward the outside of the thickness of the plank, which was a cubit. The Aramaic translation of יָדוֹת is צִירִין, hinges, because they resemble the hinges of a door, which are inserted into the holes of the threshold. אשה אל אחתה: מכוונות זו כנגד זו, שיהיו חריציהם שוים, זו כמדת זו, כדי שלא יהיו שתי ידות זו משוכה לצד פנים וזו משוכה לצד חוץ בעובי הקרש שהוא אמה. ותרגום של ידות צירין, לפי שדומות לצירי הדלת הנכנסים בחורי המפתן:
18"And you shall make the planks for the Mishkan, twenty planks for the southern side. יחוְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קֶ֔רֶשׁ לִפְאַ֖ת נֶ֥גְבָּה תֵימָֽנָה:
for the southern side: Heb. לִפְאַתנֶגְבָּה ךְתֵּימָנָה. [The word לִפְאַת is derived from פֵּאָה, which usually means “corner.”] This [use of the word] פֵּאָה is not an expression meaning “corner,” rather the whole side is referred to as פֵּאָה, as the Targum [Onkelos] renders: לְרוּחַ עֵיבַר דָרוֹמָא, to the side toward the south. לפאת נגבה תימנה: אין פאה זו לשון מקצוע, אלא כל הרוח קרויה פאה, כתרגומו לרוח עיבר דרומא:
19"And you shall make forty silver sockets under the twenty planks; two sockets under one plank for its two square pegs, and two sockets under one plank for its two square pegs. יטוְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף תַּֽעֲשֶׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקָּ֑רֶשׁ שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָֽאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָֽאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו:
20"And for the second side of the Mishkan on the northern side twenty planks. כוּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עֶשְׂרִ֖ים קָֽרֶשׁ:
21"And their forty silver sockets: two sockets under one plank and two sockets under one plank. כאוְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
22"And for the western end of the Mishkan you shall make six planks. כבוּלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה תַּֽעֲשֶׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים:
And for the…end of: Heb. וּלְיַרְכְּתֵי, a word meaning “end” [in Hebrew, סוֹף], as the Targum [Onkelos] renders: וְלִסְיָפֵי. Since the entrance [of the Mishkan] is in the east, [thus] the east[ern side] is called the front and the west[ern side] the back. This is the reason it is [referred to as] the end, because the front is the beginning. ולירכתי: לשון סוף, כתרגומו ולסייפי, ולפי שהפתח במזרח, קרוי המזרח פנים, והמערב אחורים, וזהו סוף, שהפנים הוא הראש:
you shall make six planks: Hence, nine cubits are the width [of the Mishkan, since each plank is one and one-half cubits wide]. תעשה ששה קרשים: הרי תשע אמות רוחב:
23"And you shall make two planks at the corners of the Mishkan at the end. כגוּשְׁנֵ֤י קְרָשִׁים֙ תַּֽעֲשֶׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם:
And you shall make two planks at the corners: One at the northwestern corner and one at the southwestern corner. All eight planks were in one row, but these two [in the corners] were not in the [interior] space of the Mishkan. Only a half cubit from here [from one plank] and a half cubit from there [from another plank] appear in the [interior] space, to complete its width to [the total of] ten [cubits]. The [extra] cubit from here and the cubit from there [i.e., of each corner plank] coincide with the cubits of the thickness of the planks of the Mishkan on the north[ern] and the south[ern sides], so that the corner would be even on the outside. ושני קרשים תעשה למקצעת: אחד למקצוע צפונית מערבית ואחד למערבית דרומית, כל שמונה קרשים בסדר אחד הן, אלא שאלו השנים אינן בחלל המשכן, אלא חצי אמה מזו וחצי אמה מזו נראות בחלל להשלים רחבו לעשר, והאמה מזה והאמה מזה באות כנגד אמת עובי קרשי המשכן, הצפון והדרום, כדי שיהא המקצוע מבחוץ שוה:
24"And they shall be matched evenly from below, and together they shall match at its top, [to be put] into the one ring; so shall it be for both of them; they shall be for the two corners. כדוְיִֽהְי֣וּ תֹֽאֲמִם֘ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִֽהְי֤וּ תַמִּים֙ עַל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָֽאֶחָ֑ת כֵּ֚ן יִֽהְיֶ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֥י הַמִּקְצֹעֹ֖ת יִֽהְיֽוּ:
And they shall be matched evenly from below: All the planks must be flush at the bottom, so that the thickness of the edges of the two sockets should not form a gap to distance them [the planks] from one another. This is what I [meant when I] explained that the hinges of the square pegs [according to Yosef Hallel: the sides of the square pegs] should be cut out around their sides, so that the width of the plank should protrude on its sides away from the square pegs of the plank, [in order] to cover the edge of the socket, and so [with] the plank next to it [as well]. Thus, the planks are found to be flush with each other. [Each] corner plank in the western row was cut away in the width, in [the part of] its thickness [aligned] opposite the cut-away portion of the northern plank’s side, in order that the sockets should not separate them. ויהיו: כל הקרשים תואמים זה לזה מלמטה שלא יפסיק עובי שפת שני הא-דנים ביניהם להרחיקם זו מזו. זהו שפרשתי (לעיל יז) שיהיו צירי הידות חרוצים מצדיהן, שיהא רוחב הקרש בולט לצדיו חוץ ליד הקרש לכסות את שפת האדן, וכן הקרש שאצלו, ונמצאו תואמים זה לזה. וקרש המקצוע שבסדר המערב חרוץ לרחבו בעביו כנגד חריץ של צד קרש הצפוני והדרומי, כדי שלא יפרידו הא-דנים ביניהם:
and together they shall match: Heb. תַמִּים, like תְאוּמִים, twins. ויחדו יהיו תמים: כמו תואמים:
at its top: [The top] of the plank. על ראשו: של קרש:
into the one ring: Every plank was cut away [a little] at the top along its width. [There were] two cuts on its two sides [to contain] the thickness of a ring. He [Moses] would insert them [the two planks] into one ring, thus it [the plank] would match the plank next to it. As for these rings, however, I do not know whether they were permanent or removable. On the corner plank, the ring was in the thickness of the southern and northern planks, (It appears that the words “the northern and the southern” belong further down, and Rashi means to say that the northern and the southern [planks] and the top of the corner plank in the western row were inserted into it [the ring]. What Rashi writes that the ring was in the thickness of the plank means in the thickness of the western plank. Give this some thought.) and the top of the [other] corner plank of the western row was inserted into it [this ring], resulting in the joining of the two walls. אל הטבעת האחת: כל קרש וקרש היה חרוץ למעלה ברחבו שני חריצין בשני צדיו כדי עובי טבעת, ומכניסו בטבעת אחת, נמצא מתאים לקרש שאצלו. אבל אותן טבעות לא ידעתי אם קבועות הן אם מטולטלות. ובקרש שבמקצוע היה טבעת בעובי הקרש הדרומי והצפוני, וראש קרש המקצוע שבסדר מערב נכנס לתוכו, נמצאו שני הכתלים מחוברים:
so shall it be for both of them: For the two planks at the corners, for the plank at the [western] end of the north[ern side] and for the [adjacent] western plank; so too for the two corners. כן יהיה לשניהם: לשני הקרשים שבמקצוע, לקרש שבסוף צפון ולקרש המערבי וכן לשני המקצועות:
25"And there shall be eight planks and their silver sockets, sixteen sockets two sockets under one plank and two sockets under one plank. כהוְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָֽאֶחָֽד:
And there shall be eight planks: Those are the [same] ones mentioned above: “you shall make six planks. And you shall make two planks at the corners of the Mishkan at the end” (verses 22, 23) [thereby there were eight planks on the western wall]. The following is the Mishnah concerning the making of the order of the planks in the [Baraitha] Melecheth HaMishkan (ch. 1): He made the sockets hollow and he cut out the plank from below, one-fourth from here and one-fourth from there, and the cut-away [area] was one half in the middle. He made for it [the plank] two square pegs like sort of two legs (חֲמוּקִים). I believe that the reading is: like sort of two חַוָּקִין, [which means] like sort of two rungs of a ladder which are separated from one another, and planed [in order] to be inserted into the hollow of the socket, like the rung, which is inserted into the hole of the side of the ladder. This is the word מְשׁוּלָּבֹת, [i.e.,] made like a sort of rung. He would insert them [the square pegs] into the two sockets, as it is said: “two sockets…two sockets…” (verse 25), and he would cut away the plank on top, [the width of] a finger from one side and [the width of] a finger from the other side, and he would insert [the edges of the two planks] into one golden ring so that they would not separate from one another, as it is said: “And they shall be matched evenly from below, etc.” (verse 24). This is [the wording of] the Mishnah [in Baraitha Melecheth HaMishkan], and I presented its explanation above in the sequence of the verses. והיו שמנה קרשים: הם האמורים למעלה (פסוקים כב - כג) תעשה ששה קרשים ושני קרשים תעשה למקצעות, נמצאו שמנה קרשים בסדר מערבי. כך שנויה במשנת מעשה סדר הקרשים במלאכת המשכן (פרק א) היה עושה את הא-דנים חלולים, וחורץ את הקרש מלמטה רביע מכאן ורביע מכאן, והחריץ חציו באמצע, ועשה לו שתי ידות כמין שני חמוקין ולי נראה שהגרסא כמין שני חווקין, כמין שתי שליבות סולם המובדלות זו מזו ומשופות להכנס בחלל האדן כשליבה, הנכנסת בנקב עמוד הסולם, והוא לשון משולבות, עשויות כמין שליבה, ומכניסן לתוך שני א-דנים, שנאמר (פסוק יט) שני א-דנים ושני א-דנים, וחורץ את הקרש מלמעלה אצבע מכאן ואצבע מכאן ונותן לתוך טבעת אחת של זהב כדי שלא יהיו נפרדים זה מזה, שנאמר (פסוק כד) ויהיו תואמים מלמטה וגו'. כך היא המשנה, והפרוש שלה הצעתי למעלה בסדר המקראות:
26"And you shall make bars of acacia wood, five for the planks of one side of the Mishkan, כווְעָשִׂ֥יתָ בְרִיחִ֖ם עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָֽאֶחָֽד:
bars: Heb. בְרִיחִם, as the Targum [Onkelos] renders: עַבְּרִין, and in Old French espar(re)s, cross-bars. בריחם: כתרגומו עברין ובלעז אישבר"ש [מוטות]:
five for the planks of one side of the Mishkan: These five [bars] were actually three, but the top and the bottom bars were made of two segments-one [part] would penetrate until half of the wall, and the other one would penetrate until half of the wall[’s length]. One [part of the bar] was inserted into a ring from this [one] side, and this [other] one was inserted into a ring on the other side until one [part of the bar] reached the other. Thus, the top one [bar] and the bottom one [bar] were two, but actually they were four. But the length of the middle one [bar] ran along the entire wall, and penetrated from one end of the wall to its other end, as it is said: “And the middle bar…shall [extend and] penetrate from one end to the other end” (verse 28). The top and bottom ones [bars] had rings on the planks in which they were to be inserted, two rings for every plank, attached in three places within the ten cubits of the height of the plank-one part from the highest ring to the top and one part from the lowest [ring] to the bottom. Each part was one-fourth of the length of the plank, and [there] were two parts between one ring and the other ring, so that all the rings would be aligned with the other. The middle bar, however, had no rings, but the planks were pierced through their thickness and it [the middle bar] was inserted into them by way of the holes, which were aligned one opposite the other. This is [the meaning of] what is said: “in the midst of the planks” (verse 28). The highest and lowest bars on the north[ern] and the south[ern sides] were each fifteen cubits long, and the middle one was thirty cubits long. This is [the meaning of] “from one end to the other end” (verse 28), from east to west. [Regarding] the five bars on the west: the top and bottom ones were six cubits long, and the middle one was twelve [cubits] long, corresponding to the width of the eight planks. It is explained this way in [the Baraitha] Melecheth HaMishkan (ch. 1). חמשה לקרשי צלע המשכן: אלו חמשה שלשה הן, אלא שהבריח העליון והתחתון עשוי משתי חתיכות, זה מבריח עד חצי הכותל וזה מבריח עד חצי הכותל, זה נכנס בטבעת מצד זה וזה נכנס בטבעת מצד זה, עד שמגיעין זה לזה, נמצאו שעליון ותחתון שנים שהן ארבע, אבל האמצעי ארכו כנגד כל הכותל ומבריח מקצה הכותל ועד קצהו, שנאמר (פסוק כח) והבריח התיכון וגו' מבריח מן הקצה אל הקצה, שהעליונים והתחתונים היו להן טבעות בקרשים להכנס לתוכן שתי טבעות לכל קרש, משולשים בתוך עשר אמות של גובה הקרש, חלק אחד מן הטבעת העליונה ולמעלה וחלק אחד מן התחתונה ולמטה, וכל חלק הוא רביע אורך הקרש, ושני חלקים בין טבעת לטבעת, כדי שיהיו כל הטבעות מכוונות זו כנגד זו. אבל לבריח התיכון אין טבעות, אלא הקרשים נקובין בעוביין והוא נכנס בהם דרך הנקבים שהם מכוונין זה מול זה, וזהו שנאמר בתוך הקרשים. הבריחים העליונים והתחתונים שבצפון ושבדרום אורך כל אחת חמישה עשר אמה, ובתיכון ארכו שלשים אמה, וזהו מן הקצה אל הקצה, מן המזרח ועד המערב, וחמשה בריחים שבמערב אורך העליונים והתחתונים שש אמות והתיכון ארכו שתים עשרה כנגד רוחב שמונה קרשים, כך היא מפורשת במלאכת המשכן (פרק א):
27"and five bars for the planks of the second side of the Mishkan, and five bars for the planks of the [rear] side of the Mishkan, on the westward end. כזוַֽחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַֽחֲמִשָּׁ֣ה בְרִיחִ֗ם לְקַרְשֵׁי֙ צֶ֣לַע הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה:
28"And the middle bar in the midst of the planks shall [extend and] penetrate from one end to the other end. כחוְהַבְּרִ֥יחַ הַתִּיכֹ֖ן בְּת֣וֹךְ הַקְּרָשִׁ֑ים מַבְרִ֕חַ מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה:
29"And you shall overlay the planks with gold, and their rings you shall make of gold as holders for the bars, and you shall overlay the bars with gold. כטוְאֶת־הַקְּרָשִׁ֞ים תְּצַפֶּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹֽתֵיהֶם֙ תַּֽעֲשֶׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וְצִפִּיתָ֥ אֶת־הַבְּרִיחִ֖ם זָהָֽב:
as holders for the bars: The rings that you shall make for them shall be holders for the bars to enter [them]. בתים לבריחם: הטבעות, שתעשה בהן, יהיו בתים להכניס בהן הבריחים:
and you shall overlay the bars with gold: [This does] not [mean] that the gold was attached onto the bars, for they [the bars] had no covering. But he [Bezalel] attached something onto the plank akin to two tubes of gold, something like two halves of a hollow reed, and he attached them to the rings on both sides, their length filling the [entire] width of the plank from the ring to one side and from it to the other side. The bar was inserted into it [the tube], and from it into the ring, and from the ring into the second tubes. Thus, the bars were found to be overlaid with gold when they were inserted into the planks. These bars protruded to the outside [of the Mishkan]. [Thus] the rings and the tubes were not visible within the Mishkan, but from the inside the entire wall was unadorned. — [from Baraitha Melecheth HaMishkan with Rashi’s interpretation] וצפית את הבריחם זהב: לא שהיה הזהב מדובק על הבריחים, שאין עליהם שום צפוי, אלא בקרש היה קובע כמין שני פיפיות של זהב כמין שני סדקי קנה חלול, וקובען אצל הטבעות לכאן ולכאן ארכן ממלא את רוחב הקרש מן הטבעת לכאן וממנה לכאן והבריח נכנס לתוכו וממנו לטבעת ומן הטבעת לפה השני, נמצאו הבריחים מצופין זהב, כשהן תחובין בקרשים, והבריחים הללו מבחוץ היו בולטות והטבעות והפיפיות לא היו נראות בתוך המשכן אלא כל הכותל חלק מבפנים:
30"And you shall erect the Mishkan according to its proper manner, as you will have been shown on the mountain. לוַֽהֲקֵֽמֹתָ֖ אֶת־הַמִּשְׁכָּ֑ן כְּמִ֨שְׁפָּט֔וֹ אֲשֶׁ֥ר הָרְאֵ֖יתָ בָּהָֽר:
And you shall erect the Mishkan: After it is completed, erect it. והקמת את המשכן: לאחר שיגמר הקימהו:
you will have been shown on the mountain: prior to this, for I am destined to teach you and show you the order of its erection. הראית בהר: קודם לכן, שאני עתיד ללמדך ולהראותך סדר הקמתו:
• Daily Tehillim: Psalm Chapters 18 - 22
• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Likutei Amarim, beginning of Chapter 30
• Lessons in Tanya
• Today's Tanya Lesson
• Wednesday, 3 Adar, 5777 · 1 March 2017
• Likutei Amarim, beginning of Chapter 30
• In ch. 29 the Alter Rebbe discussed various means of overcoming timtum halev — the state of insensitivity in which one’s heart is dull, and unresponsive to his contemplation of G‑d’s greatness. All these methods are aimed at crushing one’s spirit, whereby one crushes the cause of the timtum halev — the arrogance of the sitra achra of the animal soul.
In ch. 30, the Alter Rebbe continues this discussion by outlining another method of dealing with this problem.
עוד זאת ישים אל לבו לקיים מאמר רז״ל: והוי שפל רוח בפני כל האדם
One who suffers from timtum halev must also set his heart to fulfill the instruction of our Sages:1 “Be lowly of spirit before every man.”
Now a number of commentators have noted a difficulty in this Mishnaic dictum. For the Hebrew language distinguishes between two types of humility: the first is a feeling of inferiority in comparison with others; the second is the absence of self-glorification even while recognizing one’s superiority — the thought that his superior qualities are a G‑d-given gift, and that another man similarly endowed might in fact have invested them to better advantage.
The former type of humility is called שפלות — literally, “lowliness”, and the latter —.עניוות
Since the Mishnah employs the adjective שפל רוח , it is explicitly advocating the former type of humility, and here the difficulty arises: Why should one regard himself as being lowlier than every man, lowlier even than the lowliest sinner?
Because of this difficulty, some commentators interpret the Mishnah as saying: “Conduct yourself self-effacingly toward every man,” i.e., “Treat every man with deference, as though he were superior to you.”
The Alter Rebbe, however, objects to this interpretation, as follows:
והוי באמת לאמיתו
The wording implies: “Be thus,” and do not merely act thus, in all sincerity,
בפני כל האדם ממש, אפילו בפני קל שבקלים
in the presence of every man, even in the presence of the most worthless of worthless men (kal shebekalim).
Having rejected this interpretation, however, we remain with the original difficulty: How is one expected to regard himself as being lowlier than the lowliest sinner?
In answer, the Alter Rebbe states that the introspective Beinoni will find that he often fails to wage war against his evil inclination to the same extent as the sinner is required to wage war against his desires. Although the lapses of the Beinoni may be in seemingly inconsequential matters, they are more reprehensible than the lowly sinner’s transgressions. Thus, even the Beinoni, whose observance of the Torah and mitzvot is impeccable, can indeed regard himself as being lowlier than literally every man, as the Alter Rebbe goes on to say:
והיינו על פי מאמר רז״ל: אל תדין את חבירך עד שתגיע למקומו
This can be accomplished by following the instruction of our Sages:2“Judge not your fellow man until you have stood i.e., placed yourself in his place.”
כי מקומו גורם לו לחטוא
For it is literally his “place” i.e., his physical environment that causes him to sin,
להיות פרנסתו לילך בשוק כל היום ולהיות מיושבי קרנות, ועיניו רואות כל התאוות, והעין רואה והלב חומד
since his livelihood requires him to go about the market-place all day, and whenever he is not thus engaged he is of those who sit at the street-corners. Thus his eyes see all sorts of temptation; and “‘what the eyes see, the heart desires.”
ויצרו בוער כתנור בוערה מאופה, כמו שכתוב בהושע: הוא בוער כאש להבה וגו׳
Additionally it may be his spiritual “place”, the nature of his evil impulse, that leads him to sin: his evil nature burns like a baker’s fiery oven, which is heated with greater frequency and intensity than a domestic oven, as it is written in Hoshea:3 “It burns like a flaming fire.”
מה שאין כן מי שהולך בשוק מעט, ורוב היום יושב בביתו
It is different, however, with him who goes about but little in the market-place, and most of the day he is at home rather than at the street-corners, and he therefore encounters less temptation.
וגם אם הולך כל היום בשוק, יכול להיות שאינו מחומם כל כך בטבעו
Even if he does go about the market-place all day, so that his physical “place” is the same as that of the kal shebekalim, yet it may be that his spiritual “place” is different, in that he is not so passionate by nature, and is therefore not as greatly tempted by the sights of the market-place.
כי אין היצר שוה בכל נפש: יש שיצרו כו׳, כמו שכתוב במקום אחר
For the evil impulse is not the same in everyone. One person’s nature may be more passionate, and the other’s less so, as explained elsewhere.4
But if the misdeeds of the kal shebekalim are indeed attributable to his environment and to his passionate nature, why does he deserve his derogatory appelation? To this the Alter Rebbe replies:
והנה באמת, גם מי שהוא מחומם מאד בטבעו, ופרנסתו היא להיות מיושבי קרנות כל היום
In truth, even he who is extremely passionate by nature, and whose livelihood obliges him to sit all day at the street-corners,
אין לו שום התנצלות על חטאיו, ומיקרי רשע גמור על אשר אין פחד אלקים לנגד עיניו
has no excuse whatsoever for his sins, and he is termed a rasha gamur (“an utter evildoer”) for not having the dread of G‑d before his eyes.
כי היה לו להתאפק ולמשול על רוח תאוותו שבלבו, מפני פחד ה׳ הרואה כל מעשיו
For he should have controlled himself and restrained the feeling of desire in his heart because of the fear of G‑d Who sees all his actions,
כמו שכתוב לעיל: כי המוח שליט על הלב בתולדתו
This fear of G‑d would have enabled him to overcome his desires, despite the difficulties imposed by his surroundings and his nature for, as explained above,5 the mind has supremacy over the heart by nature of one’s birth,i.e., it is man’s inborn characteristic that his mind is able to master and restrain his heart’s desires.
והנה באמת היא מלחמה גדולה ועצומה לשבור היצר הבוער כאש להבה, מפני פחד ה׳, וכמו נסיון ממש
Truly, it is a great, fierce struggle to break one’s [evil] nature which burns like a fiery flame, for the fear of G‑d; indeed, it is like a veritable test.
והלכך צריך כל אדם לפי מה שהוא מקומו ומדרגתו בעבודת ה׳ לשקול ולבחון בעצמו
Therefore, every man ought to weigh and examine his own position, according to the standards of his place and rank in divine service,
אם הוא עובד ה׳ בערך ובחינת מלחמה עצומה כזו ונסיון כזה
as to whether he serves G‑d in a situation requiring a comparable strugglein a manner commensurate with the dimensions of such a fierce battle and test as the kal shebekalim faces.
For even the most dispassionate and cloistered of men must often engage in battle with his evil inclination, both in the area of6 “doing good” and in that of “turning away from evil,” as the Alter Rebbe goes on to illustrate.
בבחינת ועשה טוב, כגון בעבודת התפלה בכוונה, לשפוך נפשו לפני ה׳ בכל כחו ממש
In the realm of “do good” — in the service of prayer with kavanah (devotion), for example, he must battle his evil inclination daily, in order to pour out his soul before G‑d with his entire strength,
עד מיצוי הנפש
to the extent of “wringing out” his soul,7 i.e., exhausting all of his intellectual and emotional power in his devotion.
ולהלחם עם גופו ונפש הבהמית שבו המונעים הכוונה במלחמה עצומה, ולבטשם ולכתתם כעפר קודם התפלה שחרית וערבית מדי יום ביום
This battle must be waged both before (i.e., preparatory to) and also during prayer, as follows: He must wage a great and intense war against his body and the animal soul within it which impede his devotion, crushing and grinding them like dust every single day, before the morning and evening prayers.
וגם בשעת התפלה, לייגע עצמו ביגיעת נפש ויגיעת בשר, כמו שכתוב לקמן באריכות
Also during prayer he must exert himself with an exertion of the spirit, so that his spirit should not grow weary of lengthy contemplation on the greatness of G‑d, and an exertion of the body to remove the hindrances to devotion imposed by the body, as will be explained further at length.8
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Negative Commandment 137 (Digest)
• A "Profaned" Woman Eating Holy Foods
And if a priest's daughter is married to a non-priest, she shall not eat of that which is set apart of the holy [foods]"—Leviticus 22:12.
A chalalah [a woman who had sexual relations with a priest whom she is forbidden to marry because of his priestly status (e.g., she was a divorcee), or the daughter born from such a relationship] may not eat Terumah (the priestly tithe) or the chest and foreleg [of the Peace Offering that is gifted to the priest].
Included in this precept is the prohibition against the daughter of a priest who married a non-priest from partaking of the chest or foreleg—even if she has divorced or is widowed.
• A "Profaned" Woman Eating Holy Foods
The 137th prohibition is that a chalalah1 is forbidden from eating those sacred portions she would otherwise be allowed to eat [by virtue of being in the family of a Kohen] — i.e. terumah, the brisket, and the leg [of peace offerings].
The source of this prohibition is G‑d's statement,2 "When a Kohen's daughter marries a non-Kohen, she nay no longer eat the holy terumah."
Our Sages say tractate Yevamos,3 "The verse 'When a Kohen's daughter marries a non-Kohen' indicates that once she has had relations with someone forbidden to her, she becomes forbidden [to eat terumah]."
They interpret the phrase, "she may no longer eat the holy terumah" (terumas hakodashim) as referring to "that which is separated from the sacrifices" — i.e. the brisket, and the leg [of peace offerings].
The passage there states, "The verse could have said 'She may no longer eat kodashim.' Why does it say terumas hakodashim? To teach us two things." The meaning of this statement: the verse teaches [first of all] that once she has had relations with someone forbidden to her, she becomes forbidden to eat terumah; and [secondly] that if she married a non-Kohen and then he died, she can resume eating terumah but no the brisket and the leg.
Therefore this prohibition includes two parts: one that a chalalah may not eat holy offerings; and two, that a Kohen's daughter who married a non-Kohen may not eat the brisket and the leg even if her husband dies or divorces her.
However, the prohibition of eating terumah while she is still married to him is not derived from this verse; but the guardians of the Oral Tradition have learned it from the verse,4 "No non-Kohen may eat kodesh (holy things)." As long as she is married to a non-Kohen she is considered the same as he is, and is therefore the word zar (non-Kohen) refers to her as well. You should keep this in mind, and also that she also receives lashes for violating this prohibition.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Literally, "a profaned woman." See N159.
This term refers to a woman whose status has been affected by one of the priestly marriage prohibitions. If a kohen marries a divorced woman, for example (which violates N360), both the woman and her daughter get the status of a chalalah.
2.Lev. 22:12.
3.68a.
4.Lev. 22:10.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
From "Sefer Hamitzvot in English," published by Sichos in English.
• Rambam - 1 Chapter: Mechirah Mechirah - Chapter Twenty Two
• Mechirah - Chapter Twenty Two
1
A person cannot transfer ownership over an article that has not yet come into existence. This applies with regard to a sale, with regard to a present or with regard to the disposition of an oral will.
What is implied? If a person states: "What my field will produce is sold to you," "What this tree will grow is given to you," "Give so and so the offspring that this animal bears," the recipient does not acquire anything. Similar principles apply in all analogous situations.
א
אין אדם מקנה דבר שלא בא לעולם בין במכר בין במתנה בין במתנת שכיב מרע כיצד מה שתוציא שדה זו מכור לך מה שיוציא אילן זה נתון לך תנו מה שתלד בהמה זו לפלוני לא קנה כלום וכן כל כיוצא בזה:
2
When a person sells the fruit of a date palm to a colleague, he may retract even after the fruits of the date palm have already come into existence. If the purchaser harvests the fruits, they are not expropriated from him. If either of them retracts, he is not required to receive the adjuration mi shepara.
ב
המוכר פירות דקל לחבירו יכול לחזור בו אף לאחר שבאו הפירות לעולם ואם שמט הלוקח ואכל אין מוציאין מידו וכל החוזר בו משניהם אין חייב לקבל מי שפרע:
3
When, however, a person sells produce at the market price, although the seller was not in possession of the type of produce, the seller is obligated to purchase the amount of produce he pledged, and give it to the purchaser. If he retracts, he must receive the adjuration mi shepara.
ג
אבל הפוסק על שער שבשוק ולא היה אותו המין שפסק עליו ברשות מוכר חייב לקנות וליתן ללוקח מה שפסק ואם חזר מקבל מי שפרע:
4
The following rules apply when a person sells produce at the market price, promising to give four se'ah for a sela. Even if the grain was in stalks, the transaction is completed, and if he retracts, the seller is liable to receive the adjuration mi shepara, provided either of the following stipulations is met:"
a) the seller shows the purchaser that he possesses grain in his storehouse, or
b) the purchaser tells the seller in the market place: "I am relying on you." If the purchaser did not tell the seller: "I am relying on you," the seller does not consider this to be a firm agreement, and he is not required to receive the adjuration mi shepara if he retracts. For he says to himself: "Perhaps the purchaser also made such an agreement with another individual and he does not actually require this wheat."
ד
מי שפסק על שער שבשוק שיתן ארבע סאין בסלע אם היו שבלים הרי זה קנה לקבל מי שפרע והוא שיראה לו בגורן או שיאמר לו בשוק הריני סומך עליך אבל אם לא נראה בגורן ולא אמר לו הריני סומך עליך לא סמכה דעתו של מוכר ואינו מקבל מי שפרע שהרי הוא אומר שמא פסק עם אחר ואין צריך לחטים אלו:
5
An entity that is not in the possession of the seller cannot be acquired; it is like an entity that has not come into existence.
What is implied? When a seller says: "What I will inherit from my father is sold to you," "What my net will bring up from the sea is sold to you," or "When I purchase this field, it is sold to you," the purchaser does not acquire anything. Similar principles apply in all analogous situations.
ה
דבר שאין ברשותו של מקנה אינו נקנה והרי הוא כדבר שלא בא לעולם כיצד מה שאירש מאבא מכור לך מה שתעלה מצודתי מן הים נתון לך שדה זו לכשאקחנה קנויה לך לא קנה כלום וכן כל כיוצא בזה:
6
When a person was on his deathbed and the heir desired to sell some of the dying person's property to spend the money for the sake of the burial, our Sages ordained that if the heir says: "What I will inherit from my father today is sold to you," the sale is binding. The rationale is that since the son is poor, if he is forced to wait until his father dies to sell the property, the corpse will remain unburied and be disgraced.
Similarly, provisions were made for a poor fisherman who has nothing to eat. If he says: "What my net brings in today from the sea is sold to you," the sale is binding. This was ordained to provide for his livelihood.
ו
מי שהיה מורישו גוסס ונטוי למות ורצה למכור מנכסיו מעט כדי להוציא הדמים בצרכי קבורה הואיל והבן עני ואם ימתין עד שימות וימכור ישתהא המת ויתבזה תקנו חכמים שאם מכר ואמר מה שאירש מאבי היום מכור לך ממכרו קיים וכן צייד עני שאין לו מה שיאכל שאמר מה שתעלה מן הים מצודתי היום מכור לך ממכרו קיים משום כדי חייו:
7
If a son sold property belonging to his father during his father's lifetime, but the son died in his father's lifetime, the son's son may expropriate the property from the purchasers. The rationale is that his father sold something that had not entered his domain. Thus, the property remained in the domain of the grand father, and the grandson inherited the estate of his grandfather. Similar principles apply in all analogous situations.
ז
הבן שמכר בנכסי אביו בחיי אביו ומת הבן בחיי האב ואח"כ מת האב בן הבן מוציא מיד הלקוחות שהרי אביו מכר דבר שלא בא עדיין לרשותו ונמצאו הנכסים ברשות האב וזה יורש אבי אביו וכן כל כיוצא בזה:
8
The following rules apply when a person gave a colleague landed property as a present, and together with it gave him 100 dinarim through a kinyan agav. If the dinarim existed in his domain at the time he gave the present, when the recipient acquired the field, he also acquired the dinarim. If. however, the giver does not have a dinar, we do not obligate the giver to give the recipient 100 dinarim until the recipient brings proof that the giver possessed dinarim at the time the recipient acquired the present.
The same principles apply to other movable property that a person desires to transfer together with landed property through a kinyan agav. If the movable property is not in the domain of the seller or the giver at the time the recipient acquires the present, he does not acquire it. For a person may not transfer ownership over an article that is not in his domain.
ח
מי שנתן קרקע מתנה לחבירו ונתן לו על גבה מאה דינרין אם היו הדינרין מצויין ברשותו כיון שזכה בשדה זכה בדינרין ואם אין לו דינר אין מחייבין את הנותן ליתן לו מאה דינרין עד שיביא הזוכה ראיה שהיה לזה דינרין בעת המתנה והוא הדין לשאר מטלטלין שמקנה אדם אותם על קרקע אם אינם ברשות המוכר או הנותן לא קנה שאין אדם מקנה דבר שאינו ברשותו:
9
When a person has entrusted an object to a colleague for safekeeping, he may transfer ownership over it, either through a sale or through a gift. The rationale is that an entrusted object is in the domain of its owner, and we operate under the presumption that the entrusted object continues to exists
If, however, the person to whom the article was entrusted denies receiving it, the owner may not transfer ownership of it. It is as if the article were lost; it is not in his domain.
Different rules apply with regard to a loan. Since a loan is given with the intent that it be spent, it cannot be transferred except through a ma'amad sh'loshtam, a convention that is not based on a motivating reason, as we have explained.
If the loan was supported by a promissory note, the creditor may transfer ownership of the promissory note with a written authorization and the transfer of the note, for there is an entity that can be transferred through which one can acquire the encumbrance it contains.
ט
מי שהיה לו פקדון ביד אחר הרי זה מקנהו בין במכר בין במתנה לפי שהפקדון ברשות בעליו הוא והרי הוא בחזקת שהוא קיים ואם כפר בו זה שהופקד אצלו אינו יכול להקנותו שזה כמי שאבד שאינו ברשותו אבל המלוה הואיל ולהוצאה ניתנה אינה בעולם ואין אדם יכול להקנותה אלא במעמד שלשתן והוא דבר שאין לו טעם כמו שביארנו ואם היתה מלוה בשטר מקנה את השטר בכתיבה ומסירה שהרי יש כאן דבר הנמסר לקנות שעבוד שבו:
10
Just as a person may not transfer ownership of an article that has not yet come into existence, so too, he may not transfer ownership of an article to someone who has not come into existence. Even a fetus is considered to be someone who has not come into existence, and thus, when a person wishes to endow a fetus with an article, the transaction is not binding.
If, however, the fetus is the person's son, the transaction is binding. The rationale is that a person feels great closeness to his son.
י
כשם שאין אדם מקנה דבר שלא בא לעולם כך אין אדם מקנה למי שלא בא לעולם ואפילו עובר הרי הוא כמי שלא בא לעולם והמזכה לעובר לא קנה ואם היה בנו הואיל ודעתו של אדם קרובה אצל בנו קנה:
11
When, however, a person tells his wife: "I will give my property to the children that you will bear," the children do not acquire anything. Since the woman was not pregnant at the time the present was given, the children had not yet reached a stage at which it could be said that a person feels great closeness for them.
יא
האומר לאשתו נכסי לבנים שתלדי ממני הרי אלו לא יקנו כלום שכיון שלא נתעברה בהן בשעת המתנה עדיין לא באו כדי להיות דעתו קרובה להם:
12
When a person desires to transfer ownership of property to an animal, the transfer is not effective at all. If a person attempted to transfer part of his property to an animal or to a person who did not exist, and afterwards told a colleague: "Acquire a share of my property as this animal does," or "... as this fetus does," [the colleague does not acquire anything.
If he tells him: "You and this animal shall acquire my property," or "You and this fetus ... ," the person acquires half of the property.
יב
המקנה למין ממיני חיה לא הקנה כלום הקנה קצת נכסיו לבהמה או למי שלא בא לעולם וחזר ואמר לחבירו קנה כבהמה זו או כעובר זה לא קנה כלום אמר לו קנה את ובהמה זו או את ועובר זה קנה מחצה:
13
A person cannot transfer ownership - neither through a sale nor through a present - over an object unless it has substance. If it has no substance, ownership of it cannot be transferred.
יג
אין אדם מקנה לא במכר ולא במתנה אלא דבר שיש בו ממש אבל דבר שאין בו ממש אינו נקנה:
14
What is implied? A person cannot transfer ownership over the fragrance of an apple, the taste of honey, the color of crystal or the like. Therefore, when a person desires to transfer ownership of the right to partake of the fruits of this date palm or to dwell in this home, the recipient does not acquire anything. For the transaction to be effective, the owner must transfer the house itself for the sake of dwelling in it, or the tree itself for the purpose of eating its fruit, as will be explained.
יד
כיצד אין אדם מקנה ריח התפוח הזה או טעם הדבש הזה או עין הבדולח הזה וכן כל כיוצא בזה לפיכך המקנה לחבירו אכילת פירות דקל זה או דירת בית זה לא קנה עד שיקנה לו גוף הבית לדור בו וגוף האילן לאכול פירותיו כמו שיתבאר:
15
The laws applying to transactions involving property consecrated to the Temple, the poor, and vows are not the same as those involving ordinary people. If a person says: "All the offspring of my animal will be consecrated to the Temple treasury," "... will be forbidden to me," or "... will be given to charity," although the offspring does not become consecrated - because it does not yet exist - the person making the statement is obligated to keep his word,, as Numbers 30:3 states: "He must act according to the statements that he utters."
טו
דין ההקדש ודין העניים ודין הנדרים אינו כדין ההדיוט בקנייתו שאילו אמר אדם כל מה שתלד בהמתי יהיה הקדש לבדק הבית או יהיה אסור עלי או אתננו לצדקה אע"פ שאינו מתקדש לפי שאינו בעולם הרי זה חייב לקיים דברו שנאמר ככל היוצא מפיו יעשה:
16
Since this is so, if a person on his death bed says: "Whatever this tree produces should be given to the poor," or "The rent from this house should be given to the poor," the poor acquire these objects.
טז
והואיל והדבר כן אם צוה אדם כשהוא שכיב מרע ואמר כל מה שיוציא אילן זה לעניים או כל שכר בית זה לעניים זכו בהן העניים:
17
There are Geonim who differ with this principle and hold that the poor acquire only in a similar matter to that of an ordinary person. Therefore, they do not acquire an entity that has not come into existence. I do not accept these principles. My rationale is that a person is not commanded to transfer ownership of property. He is, however, commanded to fulfill his pledges to charity or to consecrate property, as he is commanded to fulfill other vows, as we have explained in Hilchot Arachin.
יז
יש גאונים שחולקין על דבר זה ואומרים שאין העניים זוכין אלא בדברים שהדיוט קונה בהן ולפיכך לא יזכו בדבר שלא בא לעולם ואין דעתי נוטה לדברים אלו שאין אדם מצווה להקנות והוא מצווה לקיים דבריו בצדקה או בהקדש כמו שהוא מצווה לקיים הנדר כמו שביארנו בערכין:
• Terumot - Chapter 13
1
Terumah becomes nullified in a mixture 101 times the size of the original quantity.1
What is implied? When a se'ah of terumah falls into 100 se'ah of ordinary produce and all the produce becomes mixed together,2 he should separate one se'ah and give it to the priest. The remainder is permitted [to be eaten by] non-priests.3
[Accordingly,] whenever the terumah is a substance which the priests do not care about, e.g., terumah from wild figs, carobs, Edomite barley and the like, it is not necessary to separate [a hundredth for the priest]. Instead, since it fell into a 100 times its amount, it is nullified because of its minimal size and the entire mixture is permitted to non-priests.
א
התרומה עולה באחד ומאה כיצד סאה תרומה שנפלה למאה סאה של חולין ונתערב הכל מפריש מן הכל סאה אחת ונותנה לכהן והשאר מותר לזרים וכל תרומה שאין הכהנים מקפידין עליה כגון תרומת הכליסין והחרובין והשעורים של אדום אינו צריך להגביה הואיל ונפלה במאה בטלה במיעוטה והכל מותר לזרים:
2
If a se'ah of terumah fell into less than 100 [se'ah of ordinary produce], the entire mixture becomes miduma.4 It should be sold to a priest at the price of terumah5 with the exception of that se'ah.6
When does the above apply? When produce becomes mixed with its own kind. If, however, produce becomes mixed with produce of another type, [the ruling is dependent on whether] the flavor [of the terumah] is recognizable or not. If the entire mixture has the flavor of terumah, it is all considered as miduma and should be sold to the priests with the exception of the value of the terumah. If the flavor of the entire mixture is that of the ordinary produce, the entire mixture is permitted to non-priests.7
ב
נפלה סאה תרומה לפחות ממאה נעשה הכל מדומע וימכר הכל לכהנים בדמי תרומה חוץ מדמי אותה סאה בד"א כשנתערב מין במינו אבל מין בשאינו מינו בנותן טעם אם יש בכל טעם תרומה נעשה הכל מדומע וימכר לכהנים חוץ מדמי תרומה שבו ואם טעם הכל טעם חולין הכל מותר לזרים:
3
When a se'ah of terumah falls into 100 se'ah and one se'ah was removed from the mixture8, if that se'ah fell into other produce, the question whether the mixture is considered as miduma is determined according to the proportion [of terumah in the first mixture].9Similarly, if a se'ah of terumah fell into less than one hundred se'ah [of ordinary produce] and the entire mixture became miduma and then some of this mixture fell into other [produce], the question whether the mixture is considered as miduma is determined according to the proportion [of terumah in the first mixture].
What is implied? Ten se'ah of terumah fell into 90 se'ah of ordinary produce and the entire mixture became miduma. If ten se'ah from this mixture fell into less than 100 se'ah of ordinary produce, the mixture is considered miduma, because in the ten se'ah of the [original] mixture, there was at least one se'ah of terumah.10 If less than ten se'ah [of terumah] fell into [the original mixture], the [second] mixture is not considered as miduma [when one se'ah of the first mixture fell into 100 se'ah].
ג
סאה תרומה שנפלה למאה והגביה סאה מן הכל ונפלה הסאה שהגביה למקום אחר אינה מדמעת אלא לפי חשבון וכן סאה תרומה שנפלה לפחות ממאה ונעשה הכל מדומע ונפל מן המדומע למקום אחר אינו מדמע אלא לפי חשבון כיצד הרי שנפלו עשר סאין של תרומה לתשעים סאה חולין ונדמעו הכל אם נפל ממדומע זה עשר סאין לפחות ממאה חולין נדמעו שהרי יש בעשר של מדומע סאה של תרומה נפל לתוכן פחות מעשר סאין אינן מדמעות:
4
When does the above apply? With regard to substances that do not become blended together, e.g., wheat kernels with wheat kernels or flour with flour.11 When, however, substances blend together, e.g., oil that is terumah mixes with ordinary oil or wine that is terumah mixes with ordinary wine, we follow the majority. If the majority is terumah, should the mixture fall into other produce, the ruling is the same as if [the first mixture] was [entirely] terumah.12 If the majority of the [first] mixture is ordinary produce, should that mixture fall into other produce, [the entire first mixture] is considered as ordinary produce and there is never a difficulty concerning a mixture of terumah.13 Nevertheless, in all instances, the entire [first] mixture is forbidden to non-priests.
ד
במה דברים אמורים בדבר שאין דרכו להבלל כגון חטים לחטים או קמח לקמח אבל דרכו להבלל כגון שמן תרומה לשמן חולין או יין תרומה ליין חולין הולכין אחר הרוב אם רוב תרומה ה"ז מדמע כתרומה ואם רוב חולין הרי הוא כחולין ואינו מדמע אף על פי שהכל אסורים לזרים:
5
When a se'ah of terumah falls into 100 se'ah, [a se'ah of the mixture] was removed, another [se'ah of terumah] fell in, [another se'ah] was removed, and another fell in, the ordinary produce is permitted14 until there is a majority of terumah [in the mixture]. Thus if more than 100 se'ah of terumah fell into 100 se'ah of ordinary produce, se'ah after se'ah [in above manner], the entire mixture is considered as miduma.15
ה
סאה תרומה שנפלה למאה הגביהה ונפלה אחרת הגביהה ונפלה אחר' הרי החולין מותרין עד שתרבה תרומה עליהן שאם נפלו לתוך המאה חולין מאה סאה ועוד של תרומה סאה אחר סאה נעשה הכל מדומע:
6
[The following rules apply when] a se'ah of terumah fell into 100 [se'ah of ordinary produce] and before one se'ah was removed, another se'ah of terumah fell [into the mixture]. If [the owner] was aware of the first se'ah before the second se'ah fell, [the mixture] does not become miduma. Instead, he should remove two se'ah and the remainder is permitted. [The rationale is that] since it should have been taken out,16 we consider it as if it was taken out. If, however, he did not become aware of the first se'ah until after the second fell in, the mixture is considered miduma. It is as if both se'ah fell in at the same time.17
ו
סאה תרומה שנפלה למאה ולא הספיק להגביהה עד שנפלה סאה אחרת אם ידע בראשונה קודם שתפול השניה לא נדמעו אלא מפריש סאתים והשאר מותר הואיל והיה לה לעלות הרי היא כאילו עלתה ואם לא ידע בסאה ראשונה אלא אחר שנפלה השנייה ה"ז מדומע וכאילו נפלו שתיהן כאחת:
7
The waste products of terumah are not combined with it [a mixture of it and ordinary produce] to cause the ordinary produce to be forbidden. The waste products of ordinary produce, by contrast, are combined with it to cause terumah to be nullified in a mixture.
What is implied? A se'ah of high quality wheat that is terumah fell into 100 se'ah of wheat of low quality that is ordinary produce. The owner ground the entire quality. Even though there is much bran in the ordinary produce and a small amount in the terumah and thus the flour from the terumah is more than one hundredth of the flour from the ordinary produce,18 it is nullified. For we measure the flour with the bran and [together,] it is 101 times [the original amount of terumah]. If, however, a se'ah of low quality wheat that is terumah falls into [slightly] less 100 se'ah of high quality wheat that is ordinary produce and [the owner] ground the entire quantity, [the weight of] the flour that is terumah will be one hundredth of [the weight of] the flour that is ordinary produce. Hence it is nullified because the mixture is 101 times the original amount [of terumah], for the weight of the ordinary produce increased and that of the terumah decreased.19
ז
אין פסולת של תרומה מצטרפת עמה לאסור החולין אבל פסולת החולין מצטרפת עם החולין להעלות התרומה כיצד סאה חטים יפות של תרומה שנפלה למאה סאה חטים רעות של חולין וטחן הכל אף ע"פ שהמורסן של חולין מרובין ושל תרומה מועט והרי קמח של תרומה בפחות ממאה מקמח החולין ה"ז עולה ומשערין בקמח עם המורסן שהוא מאה ואחד אבל אם נפלה סאה חטים רעות של תרומה לפחות ממאה סאה חטים יפות של חולין וטחן הכל והרי הקמח של תרומה אחד ממאה מקמח החולין ה"ז עולה במאה ואחד שהרי הותירו החולין ופחתה התרומה:
8
When a log20 of clear wine that is terumah fell into 100 lugin of cloudy wine21 that is ordinary produce, we do not remove the dregs from the wine [and only then calculate whether the ordinary wine is 100 times the terumah]. Instead, we nullify the log of terumah.22 Similarly, if a log of cloudy wine [that is terumah] fell into a 100 log of clear wine, we do not remove the dregs in [the wine that is terumah].23
ח
לוג יין של תרומה צלול שנפל למאה לוגין עכורין אין מוציאין שמרים שבהם אלא מעלין את הלוג וכן אם נפל לוג עכור למאה לוגין צלולין אין מוציאין שמרים שבו:
9
When a log of water fell into 99 lugim of wine and then a log of wine that is terumah fell into the mixture, the entire mixture is considered as miduma, because water does not nullify [the existence of] wine.24
ט
לוג מים שנפל לתשעים ותשעה לוגין יין ואח"כ נפל לתוך הכל לוג יין של תרומה נדמע הכל שאין המים מעלה את היין:
10
[The following rules apply when] a se'ah of terumah fell into less than 100 se'ah of ordinary produce and then other ordinary produce fell into the mixture so that there was more than 100 times [the weight of the terumah]. If [the second batch of produce was added] unknowingly, [the terumah] is nullified because there is 101 [times the original weight]. If he mixed it intentionally, the entire mixture is considered as miduma, because we do not nullify the existence of substances prohibited by Scriptural Law as an initial preference.25
י
סאה תרומה שנפלה לפחות ממאה חולין ונפלו חולין אחרים עד שהוסיפו על מאה אם בשוגג הרי זו עולה במאה ואחד ואם במזיד הרי הכל מדומע שאין מבטלין איסורי תורה לכתחלה:
11
It is, however, permitted to nullify terumah from the Diaspora [by mixing it] with a majority of permitted substances26 and eat it during the time when one is ritually impure.27 Not only that, if a person possesses wine that is terumah from the Diaspora, he should take one log of this wine and mix it with two lugim of ordinary [wine]. Thus there are three lugim.28Afterwards, he can add another log of the terumah wine into the three lugim and then take one log from the four and drink it.29 He may then add another log [of terumah wine] and take out a log and drink it. Similarly, he may continue adding a log of terumah and removing a log until all the wine that is terumah is completed. Thus he can nullify several lugim [of terumah] in two lugim of ordinary produce.
יא
תרומת חו"ל מותר לבטלה ברוב ואוכלה בימי טומאתו ולא עוד אלא אם היה לו יין של תרומת ח"ל נוטל ממנו לוג אחד ונותן עליו שני לוגין חולין ונמצא הכל שלשה ואחר כך נוטל מיין של תרומה לוג ונותן לתוך השלשה ומגביה מארבעתן לוג ושותה וחוזר ומשליך לתוכן לוג אחר וחוזר ונוטל לוג ושותה וכן נותן לוג תרומה ונוטל לוג מן התערובת עד שיכלה כל היין של תרומה ונמצא שנטל כמה לוגין בשני לוגין של חולין:
12
When one sows terumah next to ordinary produce and cannot identify which produce is terumah and which is ordinary produce, the entire batch is permitted even if there were 100 rows of terumah and [only] one row of ordinary produce.30
When does the above apply? With regard to produce whose seed decomposes in the earth, e.g., wheat, barley, and the like.31 If, however, the seeds do not decompose, e.g., garlic and onions,32even if 100 rows are ordinary produce and one row is terumah, the entire mixture is miduma. 33 If the entire crop is harvested,34terumah can be nullified in a mixture of 100 times its weight, but, as an initial and preferred option, one should not harvest the crop.35
יב
הזורע תרומה בצד החולין ולא נודע אי זהו זרע תרומה אפילו היה מאה לגנה של תרומה ולגנה אחת של חולין כולן מותרין בד"א בדבר שזרעו כלה בקרקע כגון החטים והשעורים וכיוצא בהן אבל דבר שאין זרעו נפסד בארץ כגון השום והבצלים אפילו מאה לגנה של חולין ולגנה אחת של תרומה תערובת ביניהן הרי הכל מדומע ואם נתלש הכל תעלה התרומה בק"א ולא יתלוש לכתחילה:
13
When there are two containers of produce, one containing terumah and one containing ordinary produce and it is not known [which contains the ordinary produce and which contains the terumah], if [the contents of] one of these containers falls into ordinary produce, [the mixture] is not considered as miduma.36[This same law applies if produce that is] terumah fell into one of two containers [of ordinary produce], but one does not know which one and afterwards, one of those containers fell into ordinary produce.
Similarly, if one sowed [the grain from] one of the two containers, the produce that grows is considered as ordinary produce with regard to all matters.37 [The produce in] the remaining container is considered as terumah.38 If [the contents of] the second container fell into other produce, [the mixture] is not considered as miduma.39Similarly, if another person sowed [the contents of] the second container, the produce that grows is considered as ordinary produce.40
If [the contents of] both containers fall into one mixture of other produce, the mixture is considered miduma according to the amount of produce in the smaller container.41 If one person sowed both of them,42 if the produce is a species where the seed decomposes, the produce that grows is considered as ordinary produce.43If the seed does not decompose, the produce that grows is miduma.44
When does the above apply? When one sowed [the contents of] the second container before the first batch of produce was harvested.45 If, however, he harvested the first batch of produce before sowing the second, the produce that grows is considered as ordinary produce even when the seed does not decompose. [The rationale is that] produce that has been reaped and produce that is growing are not considered as indicators of each other's status.
יג
שתי קופות אחת של תרומה ואחת של חולין ואין ידוע אי זו היא או שנפלה סאה של תרומה לתוך אחת מהן ואין ידוע להיכן נפלה ואח"כ נפלה אחת משתי קופות לתוך החולין אינן מדמעתן וכן אם זרע אחת מהם הגידולין חולין לכל דבר והשנייה נוהג בה כתרומה נפלה הקופה השניה למקום אחר אינה מדמעת וכן אם זרע אחר את השנייה הגידולין חולין נפלו שתיהן למקום אחד מדמעת כקטנה שבשתיהן זרע אחד את שתיהם בדבר שזרעו כלה הגידולין חולין ובדבר שאין זרעו כלה הגידולין מדומע במה דברים אמורים בזורע את השנייה עד שלא קצר את הראשונה אבל קצר את הראשונה ואחר כך זרע את השנייה אפילו בדבר שאין זרעו כלה הגידולין חולין שאין תלוש ומחוברין נעשין חובה זה לזה:
14
When there are two containers [of produce], one containing ordinary produce and the other, containing terumah and two se'ah, one of ordinary produce and one of terumah, and both se'ah fall into these containers, [one into each], the produce is permitted. We assume that the ordinary produce fell into [the container of] ordinary produce and that the terumah fell into [the container of] terumah. [This applies] even though the weight of the ordinary produce is not greater than that of the terumah.46
יד
שתי קופות אחת של חולין ואחת של תרומה ולפניהן שתי סאין אחת של חולין ואחת של תרומה ונפלו אלו לתוך אלו מותרין שאני אומר חולין לתוך חולין נפלו ותרומה לתוך התרומה ואע"פ שלא רבו חולין על התרומה בד"א בתרומה בזמן הזה שהוא מדבריהם אבל בתרומה של תורה עד שירבו חולין על התרומה:
15
טו
סאה תרומה שנפלה לתוך הכרי ואמר תרומת הכרי זה לתוכו במקום שנפלה אותה סאה שם נסתיימה תרומת הכרי ונדמע הכל בתרומה שנפלה ובתרומת הכרי אמר תרומת הכרי בצפונו חולקין אותו לשנים והחצי שבצפון לשנים ונמצא רביע הכרי שהוא צפון צפוני הוא המדומע:
16
If there were two grainheaps before a person and he said: 'The terumah for both grainheaps is in one of them," they are both considered miduma.53
If there were two se'ah of grain and one grainheap before a person and he said: "One of these se'ah is considered terumah for this grainheap," one of them is terumah and he does not know which.54If there were two grainheaps and one se'ah before him and he said: "This is terumah for one of the grainheaps," [the se'ah] is terumah and [terumah has been separated from] one of the grainheaps, but he does not know which one is no longer tevel.55
טז
היו לפניו שני כריים ואמר תרומת שני כריים באחד מהן הרי שניהן מדומעין היו לפניו שתי סאין וכרי אחד ואמר הרי אחת מן הסאין האלו עשויה תרומה על הכרי הזה הרי אחת מהן תרומה ואין ידוע אי זו היא היו לפניו שני כריים וסאה אחת ואמר ה"ז תרומה על אחד מן הכריים הללו הרי הוא תרומה ונתקן אחד מהן ואין ידוע אי זה הוא המתוקן מן הטבל:
FOOTNOTES
1.
In Hilchot Ma'achalot Assurot 15:16, the Rambam explains:
Why did [the Sages] choose the figure of 100 for terumot? For terumat ma'aser is one hundredth of the entire crop, and yet it causes the entire crop to be "sanctified," as [Numbers 18:29] states: "its sacred part." Our Sages said: "An entity which must be separated from it sanctifies it, if it returns to it.
Nevertheless, from Halachah 13-14, it appears that according to Scriptural Law, terumah is nullified when mixed with a majority of ordinary produce and the verse is cited merely as a support.
2.
Obviously, if the produce which is terumah is distinct, it is sufficient for him to remove it.
3.
In Hilchot Ma'achalot Assurot 15:15, the Rambam explains: "Why is it necessary to separate [a measure of] terumah and not a measure of orlah or mixed species from a vineyard? Because terumah is the property of the priests." I.e., from a ritual perspective, it is not necessary to remove the se'ah, for the existence of the terumah has been nullified. Nevertheless, from a financial perspective, it is necessary to give the priest his due. This is the explanation of the concluding clause.
4.
And it is forbidden for a non-priest to partake of it.
In his Commentary to the Mishnah (Demai 1:3), the Rambam explains that Exodus 22:23 uses the term dima as a synonym for terumah. Hence our Sages referred to a mixture of terumah and ordinary produce in this manner.
5.
Which is far less than the price of ordinary produce. Since the terumah is not nullified, we have to consider the possibility that every kernel is terumah.
6.
Which is given to him without cost.
7.
Since the flavor of the terumahis not recognizable, it is considered as nullified. This principle applies with regard to all the Torah's prohibitions [the Rambam's Commentary to the Mishnah (Orlah 2:7)].
8.
As required by Halachah 1.
9.
Even though the se'ah was taken out to be given to the priest, it is not considered as terumah. Instead, we calculate the proportion of terumah in the first mixture, on that basis, determine how much of the se'ah that fell is considered to be terumah and then see if that amount is one hundredth of the new mixture or not. For example, if one se'ah fell in one hundred se'ah, we consider the se'ah that was removed as slightly less than 1/100th terumah. Thus if it fell into a se'ah or more of ordinary produce, the second mixture is permitted [the Rambam's Commentary to the Mishnah (Terumot 5:5)].
10.
And thus a se'ah of terumah is being mixed with less than 100 se'ah of ordinary produce.
11.
In this instance, every entity remains discrete. It's only that an observer cannot distinguish between the terumah and the ordinary produce (see Radbaz).
12.
I.e., instead of calculating the percentage of terumah alone in the new mixture, we consider the first mixture as if it were terumah. Only if the second mixture is 100 times as large as the first is it permitted.
13.
We do not calculate the percentage of terumah in the second mixture. Even if the terumah is more than one hundredth of the second mixture, that mixture is permitted.
14.
Since the mixture was permitted, it is considered as if the se'ah of terumah that fell into it does not exist. We do not consider it as existing within the mixture, so that were it to be combined with other terumah, the entire mixture would be considered miduma.
15.
The Ra'avad differs with the Rambam concerning this figure, maintaining that the mixture is considered as miduma if 51 se'ah of terumah fall into the ordinary produce in the above manner. His rationale is that since a se'ah is removed from the mixture, it is possible that he is removing a se'ah of ordinary produce. Hence, after 51 se'ah fell and 50 se'ah were removed, it is possible that there is a majority of terumah in the mixture. The Radbaz justifies the Rambam's ruling, explaining that it is logical to assume that each se'ah that is removed has an proportionate amount of terumah and ordinary produce.
16.
And thus the entire mixture would be considered as permitted.
17.
The Ra'avad comments on the Rambam's ruling, noting that he is following what appears to be the minority opinion in Terumot 5:8. The Kessef Mishneh questions the intent of the Ra'avad's comments and asserts that according to the Tosefta, the majority opinion also accepts the distinction the Rambam makes here. This interpretation is borne out by the Rambam's Commentary to that mishnah.
18.
For high quality grain produces more flour and less bran than lower quality grain. Thus more of the lower quality grain is bran and more of the higher quality grain is flour.
19.
The Ra'avad notes that the Jerusalem Talmud (Terumot 5:9) goes even further and says that the bran in the terumah, since it is considered waste and not food, can be considered as part of the ordinary produce and if there is 100 times the weight of the flour from the terumah when this bran is added to the ordinary produce, the terumah is nullified. The Radbaz and the Kessef Mishneh suggest that the Rambam does not mention this point, because he feels that the Babylonian Talmud - according to which halachah is decided - does not accept it. Nevertheless, it appears that the Shulchan Aruch (Yoreh De'ah 99:1) follows the Ra'avad's view, although the Rama states that as a stringency, the Rambam's perspective should be followed.
20.
A measure of liquid weight of the Talmudic period.
21.
I.e., the dregs had been removed from the wine that is terumah, but had not been removed from the wine which was ordinary produce.
22.
Counting the dregs of the ordinary produce as part of the mixture.
23.
The Rambam is apparently saying that in this instance, the dregs of the terumah wine are counted and unless the ordinary wine is 100 times the amount of that wine including its dregs, it is considered as miduma. See Chapter 11, Halachah 13, which states that the dregs are considered as terumah.
The Ra'avad differs and maintains that in this instance, like the one described in the previous halachah, the dregs of the terumah are not counted, because they are wastes. The Radbaz justifies the Rambam's ruling, explaining that wine dregs are different than the wastes mentioned in the previous halachah, because they have the flavor of wine and can produce wine.
24.
The Ra'avad explains the rationale for this ruling as follows: The water is not considered as the same type as wine. Hence, it cannot nullify it unless the flavor of the wine is no longer noticeable. The wine, by contrast, is considered its type and it requires 100 times the weight of the terumah. The Kessef Mishneh explains that this can be understood as the Rambam's intent.
25.
The Radbaz notes that in Hilchot Ma'achalot Assurot 15:25, the Rambam writes:
It is forbidden to nullify a substance forbidden by Scriptural Law as an initial and preferred measure. If, however, one nullified it, the mixture is permitted. Nevertheless, our Sages penalized such a person and forbade the entire mixture. It appears to me that since this is a penalty, we forbid this mixture only to the person who transgressed and nullified the prohibited substance. For others, however, the entire mixture is permitted.
In the present instance, however, it appears that the produce is considered as miduma, not only for the person who mixed together, but for everyone. The Radbaz differentiates between the two situations, explaining that in Hilchot Ma'achalot Assurot, the Rambam is speaking about a forbidden substance. Hence, if it was considered forbidden, it would have no value entirely. In our halachah, even if the mixture is considered miduma, it can be sold to priests and thus, it will not be wasted entirely.
26.
I.e., since the prohibition is of Rabbinic origin, one may nullify it as an initial preference, as stated in Hilchot Ma'achalot Assurot 15:26.
27.
The Radbaz explains that the mixture may be eaten by a priest even when he is ritually impure or by a non-priest.
28.
And the wine that is terumah is nullified, because it is mixed with a majority of ordinary produce.
29.
The Ra'avad differs, maintaining that once there is no longer a majority of ordinary produce, the mixture is forbidden. The Kessef Mishneh justifies the Rambam's ruling, explaining that once the terumah is nullified, it does not become a factor again if other terumah is added.
30.
The rationale is that the produce that grows from terumah is not terumah and is forbidden to non-priests only as a stringency (Chapter 11, Halachot 21-22). Hence, if there is any confusion about which produce is terumah, it is all permitted.
31.
For then there is no trace of the original plant.
32.
In which instance, the new plant grows from a bulb of the original one and that original plant never decomposes entirely.
33.
For the terumah is distinct and has not become mixed with the ordinary produce [the Rambam's Commentary to the Mishnah (Terumot 9:5)].
34.
Without paying attention to the prohibition.
35.
For as stated above, as an initial preference, a prohibited substance should not be nullified. It must, however, be emphasized, the Rambam's intent is not to let the produce remain in the ground forever. Instead, it should be harvested as produce which is miduma and sold to priests at the price of terumah.
36.
Since we are unsure of the identity of the produce that fell into the mixture, we do not rule it forbidden because of the doubt. Instead, we say that the ordinary produce fell into it.
This halachah involves produce that is forbidden as terumah according to Rabbinic decree, e.g., terumah from the Diaspora or a mixture of terumahand a majority of ordinary produce. These principles are also applied in other contexts, see Chapter 10, Halachah 14, and Shulchan Aruch (Yoreh De'ah 111:1).
37.
Even if the original was terumah
38.
Because of the doubt applying to its status.
39.
The same principle applies here. Since we are unsure if the identity of the produce which fell into the mixture, we do not rule that it is forbidden because of the doubt.
40.
Since each person asks concerning the status of the produce that he sowed individually, both are permitted, because in each instance, there is a doubt.
41.
I.e., if the larger container contained one se'ah and the smaller container contained half a se'ah, we require the mixture to contain 50 ½ se'ah to be permitted, not 101 se'ah.
42.
And thus the same person is asking about both plantings of produce. Hence, there is more room for stringency.
43.
Since no trace of the original produce remains, we rule leniently.
44.
Since the produce concerning which a doubt arose originally continues to exist, stringency is called for.
45.
For then it is considered as if he sowed them both together.
46.
But rather they are of the same weight. Were there to be a majority of ordinary produce, according to Scriptural Law, the existence of the terumah would already be nullified and thus there would be greater room for leniency. Nevertheless, as the Rambam continues to explain, even when there is not a majority, since the entire question is one of Rabbinic Law, we allow leniency. If, however, there is a majority of terumah, even when it is forbidden only according to Rabbinic Law, the mixture is forbidden.
47.
See Chapter 1, Halachah 26.
48.
In such an instance, the existence of the terumah would already be nullified and thus there would be greater room for leniency, since then the question is one of Rabbinic Law. The above leniency applies only with regard to such questions and not to questions involving Scriptural Law.
49.
From which terumah and the tithes have not been separated.
50.
Though in and of itself, the amount of terumah which fell in the grainheap would not disqualify it, when it is combined with the terumah that was designated it does.
The Ra'avad appears to have had a different version of the Jerusalem Talmud, Terumot 3:3, the Rambam's source. Hence he differs with the Rambam's ruling..
51.
This law applies even if no terumah has fallen into the grainheap.
52.
Because there is less than one hundred times the weight of the terumah in that corner.
53.
The one which contains the terumah is certainly miduma. Since we do not know which one that is, they are both considered as miduma.
54.
Hence he must observe the restrictions of terumah with regard to both of them.
55.
Hence terumah must be separated in a conditional manner. One must bring other produce and say: "If terumah has not been separated for this grainheap, than this is terumah for it. But if it is the other grainheap from which terumah has not been separated, it is terumah for that."
Terumot - Chapter 14
1
[The following laws apply when] there were fifty dark figs and fifty1 light figs and one fig that is terumah fell among them. If it was light, the dark figs are permitted2 and the light figs are considered miduma.3 If it was dark, the dark figs are miduma and the light figs are permitted. If it is not known whether it was light or dark, it can be nullified when the mixture is 101 times [the weight of] the original fig.4 If he knew what type of fig it was but forgot, they are all considered miduma.5
א
חמשים תאנות שחורות וחמשים לבנות שנפלה לתוכן תאנה אחת של תרומה היתה לבנה השחורות מותרות והלבנות מדומעות היתה שחורה השחורות מדומעות והלבנות מותרות ואם אין ידוע אם שחורה היתה ואם לבנה עולה באחד ומאה מן הכל ידע מה היתה אחר שנפלה ושכח הרי כולן מדומעות:
2
Similar laws apply when there are cakes of pressed figs or blocks of pressed figs and a cake or block of [figs that are] terumah falls among them. If it is not known whether the one which fell in was a block or a cake, the cakes and the blocks are combined and the terumah can be nullified if their [combined weight] is 101 times that of the terumah. [Similarly,] when there are large cakes of figs and small ones and a cake of figs [that is terumah] falls among them, but it is not known whether the cake which fell in was large or small, [the existing cakes] can nullify the one which fell in whether by weight or by number.
What is implied? A cake [of figs] fell into a mixture of 100 other cakes, both large and small. We assume that a small cake6 fell in and one may remove one of the small cakes.7 If a cake fell into 40 cakes, 20 of them weighing four litra each and 20 of them, weighing one litra each, since the combined weight is 101 litra, we assume a small one fell in and remove one of the small ones.8
ב
וכן עיגולי דבילה ומלבנים של דבילה שנפל עיגול או מלבן של תרומה לתוכן ואין ידוע אם מלבן היה או עיגול הרי העיגולין מצטרפין למלבנים ותעלה התרומה באחד ומאה מן הכל עיגולי דבילה גדולים וקטנים שנפל עיגול דבילה לתוכן ואין ידוע אם גדול היה אם קטן הרי הן מעלין בין במנין בין במשקל כיצד נפל עיגול למאה עיגולין גדולים וקטנים הריני אומר קטן נפל ומגביה אחד מן הקטנים נפל עיגול לתוך מ' עיגולים מהן עשרים עיגול משקל כל אחד ארבע ליטרין ומהן עשרים עיגול משקל כל אחד ליטרא הואיל ומשקל הכל מאה ליטרין ואחד הריני אומר קטן נפל ומגביה אחד מן הקטנים:
3
Flour and finely sifted flour cannot be combined together to nullify terumah.9
ג
והקמח והסולת אינן מצטרפין להעלות את התרומה:
4
When a se'ah of wheat which is terumah falls on the mouth of the storage vat of wheat, we do not measure it against the 101 times [its weight or ordinary grain found] in the storage vat. For we do not make such an assessment unless the terumah has been mixed with the ordinary produce10 or we do not know where the terumah fell.11
What should be done? We consider the terumah as if it is wheat placed above barley and separate the terumah itself which fell unto the storage vat with some of the ordinary produce upon which they fell as one would be collecting wheat from barley.
ד
סאה של חטים שנפלה על פי מגורה של חטים אין משערין אותה באחד ומאה שאין משערין אלא אם נבללה תרומה עם החולין או אם אין ידוע באיזה מקום נפלה התרומה וכיצד יעשה רואין את התרומה כאילו היא חטים על גבי שעורים ומפריש התרומה עצמה שנפלה על גבי המגורה עם מעט מן החולין שנפלה עליהן כמי שמאסף חטים מע"ג שעורין:
5
[The following laws apply when] there are two containers or two storage vats and terumah fell into one of them. It became mixed with [the contents of the container or storage vat] and it is not known which one it fell into. If the two storage vats were in the same building, they are considered as if they were combined and the terumah is nullified if the entire quantity is 101 times its weight. It is as if they were both contained in a single storage vat. Moreover, the containers are considered as combined together even if they are in two separate buildings, for it is possible to gather the two in one building.12 If, however, the two containers were in two cities, they are not combined.
ה
שתי קופית או שתי מגורות שנפלה תרומה לתוך אחת מהן ונבללה ואין ידוע לאי זו מהן נפלה אם היו שתי מגורות בבית אחד הרי אלו מצטרפות ותעלה באחד ומאה מן הכל כאילו היו שתיהן מגורה אחת והקופות מצטרפות ואפילו היתה קופה בבית זה וקופה בבית אחר לפי שקרוב הדבר לקבץ שתיהן בבית אחד אבל אם היו שתי הקופות בשתי עיירות אינן מצטרפות:
6
How should he remove the se'ah which fell in?13 If he desires to remove it from one of them, he may. If he desires to remove half from one and half from the other, he may.
[The following laws apply when] there are jugs filled with dried figs that are ordinary produce and [the owner] pressed a litra of figs that are terumah into the opening of one of them, but he does not remember which one. If there are 101 jugs, the terumah is considered nullified. He should take one jug and sell it to a priest except for the worth of the litra [of terumah]14 and the remainder [of the jugs] are permitted. If there are less than 100 jugs, [the figs at] the openings [of the jugs] are considered miduma and those at the bottom are permitted.15
ו
וכיצד מעלה סאה שנפלה אם רצה להעלות מאחד משתיהן מעלה ואם רצה להעלות חציה מזו וחציה מזו מעלה כדים מלאים תאנים של חולין שדרס ליטרא תאנים של תרומה בפי כד אחד מהם ואין ידוע אי זו היא אם היו שם מאה כד וכד הרי זו תעלה ולוקח כד אחד מהם ומוכרה לכהן חוץ מדמי אותה ליטרא והשאר מותרין ואם היו פחות ממאה הפומין כולן מדומעות והשולים מותרין:
7
Similar laws apply if one pressed [a litra of] figs into the opening of a kaveret16or into the top of a cake.17 If he pressed them onto the top of a cake, but does not know whether he pressed them onto the northern portion [of the cake] or its southern portion, nor does he know which cake he pressed them onto, we look at all the figs as if they were separate entities and [the figs that are terumah] should be nullified based on weight. If all the cakes weigh 10018 litra, the terumah is nullified19 proved each of the cakes weighs more than two litra so that in each cake, the terumah is nullified because there is a majority of ordinary produce.20 The rationale is that when there is a doubt concerning the presence of terumah, it is nullified when there is a majority of ordinary produce.
ז
וכן אם דרסה על פי כוורת או ע"פ עיגול ואין ידוע אי זה הוא דרסה על פי העיגול ואין ידוע אם בצפונו או בדרומו ולא אי זו עיגול הוא רואין אותם כאילו הם פרודות ותעלה לפי המשקל אם יש בכל העיגולין מאה ליטרין תעלה והוא שיש בכל עיגול מהן יתר על שני ליטרין כדי שתבטל התרומה ברוב שספק התרומה בטל ברוב החולין:
8
When terumah is definitely [present in a mixture], it is forbidden if the mixture is 100 [or less times its weight]. If there is merely a doubt concerning the presence of terumah, it is forbidden if there are only fifty. It is permitted only if one adds a majority [of the new mixture].21 If there are more than fifty, one need not add such a majority.
What is implied? One fig that is terumah fell into 99 figs and they are all present. They are all forbidden to non-priests, as explained.22
ח
התרומה ודאה אוסר במאה וספיקה אוסר בחמשים ואין לה היתר אלא ברוב ואם היה ביותר מחמשים אינה צריכה רוב כיצד תאנה אחת תרומה שנפלה לתשעים ותשע והרי המאה קיימין הכל אסור לזרים כמו שביארנו:
9
If, [after a fig that is terumah fell into 50 other figs, and then] one of the mixture becomes lost, it is possible that one of the ordinary figs was the one that was lost, but it is possible that it was the fig that fell in. Hence, the mixture is forbidden until one adds ordinary produce to it from another source,23 adding 51 figs to the entire quantity. If one fig fell into 51 figs and one of the mixture was lost, the remainder is permitted to non-priests.24
ט
נפלה אחת מחמשים ואבדה אחת מן הכל שמא אחת מן החולין היא שאבדה או האחת שנפלה היא שאבדה הרי אלו אסורות עד שירבה עליהן חולין ממקום אחר ויוסיף עליהן חמשים תאנים ואחת יותר על הכל ואם נפלה אחת של תרומה לתוך חמשים ואחת ואבדה אחת מן הכל הותר השאר לזרים:
10
[The following rules apply when] a se'ah of terumah fell into less than 100 se'ah of the first tithe from which terumat ma'aser was not separated or into [produce from] the second tithe or consecrated property that was not redeemed and the entire mixture became miduma. If [the terumah] fell into the first tithe, the terumat ma'aser should be designated,25 and the entire mixture sold to the priests with the exception of the worth of the terumah that fell into it and the worth of the terumat ma'aser.26 If it fell into [produce from] the second tithe or consecrated property that was not redeemed, they should be redeemed27and then sold to a priest with the exception of the worth of the terumah.
י
סאה תרומה שנפלה לפחות ממאה מע"ר שלא ניטלה תרומתו או למ"ש והקד' שלא נפדו ונדמע הכל אם למע"ר נפלה יקרא שם לתרומ' מעשר וימכר הכל לכהנים חוץ מדמי תרומה שנפלה ומדמי תרומת מעשר שבו ואם למעשר שני והקדש נפלה הרי אלו יפדו וימכרו לכהן חוץ מדמי תרומה:
11
When a se'ah of impure terumah falls into less than 100 se'ah of ordinary produce or into produce that is from the first tithe, or from the second tithe, or from consecrated property - whether [the latter three] are ritually pure or ritually impure - [the mixture] is miduma.28 Hence, the entire mixture is like impure terumah which is forbidden to everyone. Thus it is all forbidden and must be left until it rots.29
When does the above apply? With regard to an entity that is not eaten raw.30 When, by contrast, it is normal practice to partake of a type of produce uncooked,31 one should not set them aside lest someone encounter them and partake of it.32 Instead, the entire mixture should be used as fuel, like impure terumah is used as fuel.
יא
סאה תרומה טמאה שנפלה לפחות ממאה חולין או ממע"ר או מעשר שני או הקדש בין טמאין בין טהורים הואיל ונדמע הכל הרי הכל כתרומה טמאה שאסורה באכילה לכל והרי הכל אסור לעולם ומניחים אותן עד שירקבו במה דברים אמורים בדבר שאין דרכו להאכל חי אבל בדבר שדרכו להאכל חי לא יניחן שמא יתקל בהם ויאכל מהן אלא ידליק הכל כדרך שמדליקין תרומה טמאה:
12
When a se'ah of pure terumah falls into less than 100 se'ah of ordinary produce that is impure, the entire mixture should be sold to a priest with the exception of the worth of the terumah. The priest should eat this mixture which is miduma as roasted kernels33 or he should make them into a dough using fruit juice which does not render produce fit to contract impurity,34 so that [contact with] the impure ordinary produce will not render the terumah as impure.35
Alternatively, he should make this mixture that is miduma into a dough that is less than the size of an egg. [This is beneficial], because impure food does not cause other food to become impure until [the impure food] is the size of an egg.36 Or he may divide the mixture that is miduma and place a portion of it that is less than the size of an egg in each dough so that the terumah in it will not become impure.
יב
סאה תרומה טהורה שנפלה לפחות ממאה חולין טמאין ימכר הכל לכהנים חוץ מדמי תרומה והכהן אוכל מדומע זה קליות או ילוש אותו במי פירות שאינן מכשירין כדי שלא תטמא התרומה שבו מן החולין הטמאין או ילוש מדומע זה פחות מכביצה שאין אוכל טמא מטמא אוכל אחר עד שיהיה כביצה או יתחלק מדומע זה פחות מכביצה בכל עיסה כדי שלא תטמא התרומה שבו:
13
When a se'ah of impure terumah falls into 100 se'ah of ordinary produce that is pure or a se'ah of pure terumah falls into 100 se'ah of ordinary produce that is impure, it should be removed and the terumah is nullified, because the new mixture is 101 times [the size of the terumah that fell in. That se'ah] should be eaten as roasted kernels, or it should be made into dough with fruit juice, or into dough that is less than the size of an egg.37 [The rationale is that] the se'ah which fell in is not [necessarily] the se'ah that was removed.38
יג
סאה תרומה טמאה שנפלה למאה חולין טהורין וכן סאה תרומה טהורה שנפלה למאה חולין טמאין תעלה באחד ומאה ותאכל קליות או תלוש במי פירות או פחות מכביצה שאין הסאה שנפלה היא הסאה עצמה שעלתה:
14
יד
סאה תרומה טמאה שנפלה למאה סאה של תרומה טהורה בטלה במיעוט ואוכלין הכל בטהרה ואם נפלה לפחות ממאה יניח הכל עד שירקב:
15
There were two containers [of grain, each containing less than 100 se'ah]. A se'ah of terumah fell into one of them and it was known into which one it fell.41 Afterwards, a second se'ah of terumah, but it was not known into which it fell. [The rationale is that] we assume that the second se'ah fell into the same place as the first se'ah, for we associate the problematic issue with the [previous] problem.
If, however, the first se'ah fell into one of the containers, but it was not known into which it fell and afterwards, a second se'ah fell into one and it was known into which one it fell, we do not say that the first one fell into the same place as the second. Instead, both are considered to be problematic.42
טו
שתי קופות שנפלה סאה של תרומה לתוך אחת מהן ונודע לאי זו מהן נפלה ואחר כך נפלה סאה שנייה ואין ידוע לאי זו מהן נפלה אומרים למקום שנפלה ראשונה נפלה שנייה לפי שתולין את הקלקלה במקולקל נפלה סאה ראשונה לתוך אחת מהם ואין ידוע לאי זו מהן נפלה ואח"כ נפלה סאה שנייה ונודע לאי זו מהן נפלה אין אומרים למקום שנפלה שנייה נפלה ראשונה אלא שתיהן מקולקלות:
16
טז
היו שתי קופות אחת טמאה ואחת טהורה ונפלה סאה של תרומה לאחת מהן ואין ידוע אי זו היא אומרין לתוך הטמאה נפלה:
17
When there are two containers, one containing pure terumah45 and one containing impure ordinary produce,46should a se'ah of pure terumah fall into one of them,47 we assume that it fell into the one containing terumah.48 The ordinary produce should, however, be eaten in a state of ritual purity like terumah.49
יז
שתי קופות אחת תרומה טהורה ואחת של חולין טמאין נפלה סאה תרומה טהורה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו בטהרה כתרומה:
18-19
יח
נפלה סאה תרומה טמאה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו קליות בטהרה כתרומה גדולה:
סאה תרומה טמאה שנפלה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו קליות או ילושו במי פירות:
20
כ
שתי קופות אחת של תרומה טמאה ואחת של חולין טהורין ונפלה סאה של תרומה טהורה לתוך אחת מהן אומרין לתוך של תרומה נפלה והחולין יאכלו קליות:
21
If a se'ah of impure terumah fell into one of these containers, both of them are forbidden.56 [The rationale is that when] there is a doubt [whether produce is] impure terumah, it is forbidden to be eaten, while when there is a doubt whether it is miduma, it is permitted. For the prohibition against partaking of impure terumah is Scriptural in origin,57 while the prohibition against partaking of a mixture that is miduma is Rabbinic in origin58based on the principles explained in Hilchot Ma'achalot Assurot.59
כא
נפלה סאה של תרומה טמאה לתוך אחת מהן שתיהן אסורות שספק תרומה טמאת אסור וספק המדומע מותר מפני שאיסור תרומה טמאה מן התורה ואיסור המדומע מדבריהן על העיקרים שביארנו בהלכות איסורי מאכלות:
FOOTNOTES
1.
The same laws also apply if there are 30 light figs and 70 dark ones, or any other combination of numbers (Radbaz).
2.
Because the fig that was terumah was not dark.
3.
Because there are not enough to nullify its presence. We do not count the dark figs together with the light figs, because there is no possibility to mix the two with each other.
4.
Although the fig that was mixed in has a specific color, both types of figs can be counted together to nullify it, for it is possible to press all the figs into a single cake of figs (Rav Ovadiah of Bartenura, Terumot 4:7). Alternatively, since we do not know which type of fig fell in, the fact that it was of a specific color is not significant to us (Yayin Malchut).
5.
The rationale is that since at the outset he knew the color of the fig and there are neither enough dark figs or light figs to nullify it, the fig is considered as forbidden. And once it is forbidden, his forgetting its color does not cause it to become permitted again (Radbaz).
6.
If, however, we know that a large cake fell in, but we are uncertain about its size, we cannot merely count 101 cakes both large and small to nullify it (Rabbi Akiva Eiger).
7.
I.e., since there were 101 cakes, 101 times the number of cakes that fell in, the cake that was terumah could be nullified. We assume that it was small and hence, to fulfill the obligation to remove a cake, we remove a small one.
8.
The remainder are permitted, because it is possible that there was 101 times the weight of the terumah in the mixture. It is sufficient to remove a small one. The rationale is that since the terumah has been nullified, the removal of the cake is required only as a financial matter: to give the priest his due. Hence, to receive a larger cake, the priest must prove that a larger cake did indeed fall in.
9.
I.e., there is one container of flour and one container of finely sifted flour. Terumah fell into one of the containers, but we do not know which one. We do not say that the two containers of flour should be considered like the two groups of figs and considered as a single entity. Instead, we judge them individually. The rationale is that once the terumah becomes mixed with the flour or the finely sifted flour, it is part of one mixture and not the other. Hence it is not appropriate to combine them (Radbaz).
10.
And in this instance, that is not true, for it is positioned at the top of the storage container.
11.
And in this instance, we do.
12.
In his Commentary to the Mishnah (Terumot 12:4), the Rambam writes that containers are frequently moved and in the process of their being moved, the two containers could be combined. Hence, we view them as if they were combined at present. This ruling is also quoted in other contexts; see Shulchan Aruch (Yoreh De'ah 111:7).
13.
I.e., as stated in Chapter 13, Halachah 1, one se'ah must be removed from the mixture and given to the priest. How should that be done in the present instance? For the terumah fell into only one of the containers and we do not know which one.
14.
Although only the figs on the top of the opening are terumah, we require himself to sell the entire jug, because of the impression that might be created (Shita Mekubetzet, Beitzah 4a).
15.
Since we are talking about compressed figs, they will not mix with the contents of the jugs, but instead will be found on the top of a jug. Hence, when considering nullifying the figs, only the tops of the jugs are considered, but not the bottoms. Therefore we require 101 jugs, not 101 times the weight of the initial amount of terumah.
The Radbaz explains that this situation differs from that described in Halachah 1. In that situation, although the light figs and the dark figs could be distinguished from each other, they were all mixed together. Hence, it is possible to speak about one type being combined with the other to nullify the terumah. In the situation described by our Halachah, the tops and the bottoms will always remain discrete.
16.
The term kaveret literally means "bee-hive." Here we are talking about a storage compartment that is built like a bee-hive.
17.
I.e., we require 101 of the containers and count only the figs at the openings of the containers.
18.
I.e., without the terumah, 101 litra with the terumah.
19.
I.e., we consider the entire mixture as a single entity unlike the previous instances where the bottoms of the containers were considered as separate from the tops. In the previous instances, he knew that he pressed the terumah onto the tops of the container. Therefore only the tops are considered. In the present instance, he does not know the portion of the cakes unto which he pressed the figs. That lack of knowledge works to his advantage, enabling us to count in the entire mixture.
20.
In addition to considering the status of the entire mixture, we must consider the status of each cake individually. Each cake must have enough figs to nullify the presence of the terumah according to Scriptural Law.
21.
I.e., as the Rambam explains in the following halachah, one must add enough figs so that there is 101 times the amount of terumah that fell in (Kessef Mishneh).
22.
As stated in Chapter 13, Halachah 1, it is necessary to have 101 times the amount of terumah.
23.
It is, however, permitted to add such produce. We do not apply the principle that, as an initial preference, one should not nullify the presence of a forbidden substance, because here we are not certain that there is a forbidden substance present, for one fig has been lost.
24.
Since one fig has been lost, 51 figs are sufficient. We do not require 101. Note th contrast to Chapter 15, Halachah 2.
25.
So that the mitzvah of separating it has been fulfilled.
26.
For such produce must be given to the priests as a present. The majority of the mixture, however, belongs to its owner. Even though it is being given to the priest, because the owner may not make use of it, the priest must reimburse the owner for its value. Nevertheless, as mentioned previously, the value of produce that is terumah is less than that of ordinary produce.
The Radbaz mentions another possible solution to this difficulty: If the Levite has a large amount of produce from which terumat ma'aser has not been separated, he may make this entire mixture terumat ma'aser for that produce and in this way, not suffer any financial loss.
27.
At which point they are considered as ordinary produce and the laws mentioned in Chapter 13, Halachah 2, apply.
28.
Because there are less than 100 se'ah to nullify the se'ah of terumah.
29.
One would think that it should be used as fuel and thus the person will derive some benefit from it. The Radbaz explains that this is not allowed for the following reason. Since there is not enough other produce to nullify the terumah, the entire mixture is considered as terumah. Nevertheless, since it is not impure, it should not be burnt, because it is forbidden to burn pure terumah. This stringency is, however, only observed when there is no danger that the terumah will be eaten, as the Rambam proceeds to explain.
30.
E.g., wheat or barley.
31.
E.g., oil.
32.
See Chapter 12, Halachah 12, which states that impure terumah should be placed in repugnant container so that no one will accidentally partake of it.
33.
In which instance, the impure grain does not cause the pure terumah to become impure, for produce does not become fit to contract impurity until comes in contact with one of seven liquids (Hilchot Tumat Ochalin 1:1-2). Since the kernels of the terumah are roasted without contact with water, they are never fit to contract impurity.
34.
Fruit juice is not one of these seven liquids. Hence dough made with fruit juice is not susceptible to ritual impurity (Ibid. 3; 13:13).
35.
It is not only that the priest will be suffering a loss because the terumah becomes impure. It is forbidden to cause terumah to become impure as stated above.
36.
See Ibid. 4:1, 12. Making the mixture into small loaves is the Rambam's interpretation of the term nikudim in the Mishnah (Terumot 5:1).
37.
I.e., he should use the grain in a manner that will prevent it from contracting ritual impurity, as described in the previous halachah.
38.
I.e., and hence it is permitted to be eaten.
39.
There is no need for any safeguards.
40.
As explained in Halachah 11.
41.
And the contents of that container was considered as miduma.
42.
I.e., they are both miduma. The rationale is that the problematic status of the two containers was established before the second one fell in and the fact that we know into which one it fell cannot resolve the existing problem.
Rav Yosef Korcus maintains that this is the interpretation of the Rambam's ruling. Nevertheless, he and the Radbaz both maintain that this law applies even if the first container contains 100 se'ah and the first se'ah is nullified. Since one se'ah has to be removed from it, it can also be considered as problematic.
43.
The Kessef Mishneh explains that this law applies whether the grain in the containers was terumah or ordinary produce.
44.
I.e., we follow the same principle mentioned in the first clause of the previous halachah, because the impure grain is also considered as "problematic."
45.
The Kessef Mishneh suggests that the text should read "impure terumah."
46.
The Kessef Mishneh suggests that the text should read "pure ordinary produce." His rationale for these emendations is that if the ordinary produce is impure, it is not proper to say that it should be "eaten in a state of ritual purity." With these emendations, he resolves the objections of the Ra'avad. As will be explained, the Radbaz offers an interpretation that preserves the standard version of the text.
47.
But we do not know which.
48.
This represents the converse of the principle mentioned in Halachah 15, just as there, we associate the problematic issue with the existing problem, here we associate the produce that is of a positive nature (terumah) with the existing terumah (Radbaz).
49.
I.e., according to one of the three suggestions given in Halachah 12. The intent is that we are not certain that the terumah did indeed fall into the container containing terumah. Were it to have fallen into the other container, it would be forbidden to prepare a dough from it in the ordinary manner, because that would cause the terumah to contract ritual impurity which is forbidden.
50.
Our text is taken from the Shabsei Frankel printing of the Mishneh Torah which is based on authentic manuscripts and early printing. The standard printed text is both redundant and problematic.
51.
For we assume that the terumah fell into terumah.
52.
To prevent it from contracting ritual impurity as mentioned above.
53.
Here also the Kessef Mishneh suggests inverting the words pure and impure in the text. Otherwise, this ruling would be a contradiction to Halachah 17.
54.
And thus the entire mixture is considered as impure terumah.
55.
So that the terumah will not be subject to contracting ritual impurity (Kessef Mishneh).
56.
I.e., the leniencies of assuming that the problematic se'ah fell into the produce that was already problematic or that terumah fell into terumah are not granted, because, as the Rambam continues to explain, here a Scriptural prohibition is involved.
57.
See Chapter 7, Halachah 3. The impure terumah does not become nullified because it was mixed with a larger quantity of other produce.
58.
For according to Scriptural Law, as long as there is a majority of non-terumah produce, the terumah is nullified.
59.
See Chapter 15:1-3, 13, 15.
Terumot - Chapter 15
1
A sealed barrel [of wine that is terumah] makes a mixture miduma whatever the ratio [between it and the other barrels].
א
חבית סתומה מדמעת בכל שהוא כיצד חבית סתומה של תרומה שנתערבה בכמה אלפים חביות סתומות נדמע הכל נפתחו החביות תעלה באחד ומאה:
2
When a sealed barrel [that contains terumah] becomes mixed with 100 barrels and then one falls into the Mediterranean Sea, they are all permitted. We assume that it is the one that is terumah that fell in. This is not the case when a fig falls into 100 figs. In the latter instance, it is necessary to set aside one [fig].3[The rationale for the distinction is] that a barrel that falls into the sea is noticeable. A fig and the like which fall are not noticeable.
ב
חבית סתומה שנתערבה במאה חביות ונפלה אחת מהם לים הגדול הותרו כולן ואומרין של תרומה היא שנפלה מה שאין כן בתאנה שנפלה למאה ונפלה אחת מהן לים הגדול אלא צריך להפריש אחת לפי שהחבית נפילתה ניכרת ותאנה וכיוצא בה אין נפילתה ניכרת:
3
When a sealed barrel [that contains terumah] becomes mixed with 100 barrels and one of them is opened,4 he should remove one hundredth of it,5 and then he may drink the barrel.6The other barrels are, however, forbidden until they are opened. Whenever any one of them is opened, he should remove the percentage that causes the mixture to be miduma and drink the remaining hundred portions.
If a barrel [containing terumah] became mixed with 150 barrels and 100 of them were opened, he should remove the percentage that causes the mixture to be miduma, i.e., one barrel and drink [he remaining barrels]. The remaining 50 are still forbidden; we do not presume that the barrel that was terumah was among the majority [that were opened].7 Even if there are several thousand barrels, they are all considered miduma. Whenever any one is opened, he should remove one hundredth of it and then he may drinking the remainder [of that barrel]. The other barrels, however, are miduma,
ג
חבית סתומה שנתערבה במאה חביות ונפתחה אחת מהן נוטל ממנה אחד ממאה ושותה אותה החבית אבל שאר החביות אסורות עד שיפתחו וכל אחת ואחת שתפתח מהן נוטל ממנה כדי דימועה ושותה המאה השאר נתערבה חבית בק"נ חביות ונפתחו מהם ק' נוטל מהם כדי דימוע חבית אחת ושותה המאה ושאר החמשים אסורות ואין מחזיקין לאותה חבית של תרומה שהיא ברוב אפילו היו כמה אלפים חביות כולן מדומע וכל מה שיפתח נוטל הימנו אחד ממאה והשירים שותה והשאר מדומע:
4
We have already explained in Hilchot Ma'achalot Assurot8 that a leavening agent or a spice9 causes a mixture to be forbidden regardless of how small the amount is mixed in.10 Therefore if a person pureed an apple that was terumah and put it in a dough and it caused [the dough] to leaven, the entire dough becomes miduma and is forbidden to non-priests.
ד
כבר ביארנו בהלכות איסורי מאכלות שהמחמץ והמתבל אוסר בכל שהוא לפיכך אם ריסק תפוח של תרומה ונתנו לתוך העיסה והחמיצה כל העיסה מדומעת ואסורה לזרים:
5
When an egg, even its yolk,11 was flavored with spices that are terumah, it is forbidden, because it absorbs.
ה
ביצה שנתבלה בתבלין של תרומה אפילו חלמון שלה אסור מפני שהוא בולע:
6
When yeast that is terumah fell into a dough and it was removed and afterwards, the mixture became leavened, [the dough] is permitted.12
ו
שאור של תרומה שנפל לתוך העיסה והגביהו ואחר כך נתחמצה הרי זו מותרת:
7
We have already explained13 that if terumah becomes mixed with a substance of a different type, [the mixture is forbidden if the terumah] imparts its flavor [to the mixture]. Therefore, [the following laws apply when] a diced onion is cooked together with other food. If the onion is terumah and the other food is ordinary produce and it is flavored by the onion, the other food is forbidden to non-priests. If the onion is ordinary produce and the cooked food is terumah and the flavor of the cooked food was imparted to the onion, the onion is forbidden [to non-priests].14
ז
כבר ביארנו שאם נתערב (תרומה) מין בשאינו מינו בנותן טעם לפיכך בצל מחותך שנתבשל עם התבשיל אם הבצל תרומה והתבשיל חולין ויש בו טעם הבצל הרי התבשיל אסור לזרים ואם הבצל חולין והתבשיל תרומה ונמצא טעם התבשיל בבצל הרי הבצל אסור:
8
[The following laws apply if] lentils were cooked and then a dry onion was placed among them: If the onion was whole, it is permitted.15 If it was diced, [the ruling depends on whether] its flavor was imparted.16 If he cooked the onion with the lentils, whether it is whole or diced, we estimate whether it imparted its flavor.17 With regard to the remainder of the cooked food,18regardless of whether the onion was placed upon it after it was cooked or cooked with it, or whether it was whole or diced, we estimate whether it imparted its flavor.19
Why do we not estimate [whether flavor was imparted] when a whole onion was placed among cooked lentils? Because it does not absorb from them, for it is whole, nor does it impart [flavor] to them, because they have already been cooked. If the onions were soft,20 it is considered as if they were diced. Similarly, if its tip or its outer shell21 was removed or it was moist, it is considered as if it was diced. Wild onions, whether moist or dry, whether whole or diced, we see if they have imparted their flavor.
ח
עדשים שנתבשלו ואחר כך השליך לתוכן בצל יבש אם היה שלם ה"ז מותר ואם היה מחותך בנותן טעם ואם בישל הבצל עם העדשים בין שלם בין מחותך משערין אותו בנותן טעם ושאר כל התבשיל בין שהשליך הבצל אחר שנתבשל בין שבשלו עם התבשיל בין שלם בין מחותך משערין אותו בנותן טעם ומפני מה בצל שלם לתוך עדשים שנתבשלו אין משערין אותו מפני שאינו שואב מהן שהרי הוא שלם ולא פולט לתוכן שכבר נתבשלו ואם היו בצלים רכים הרי הן כמחותך וכן אם נוטל פטמתו וקליפתו החיצונה או שהיה לח הרי הוא כמחותך והקפלוט בין לח בין יבש בין שלם בין מחותך בנותן טעם:
9
When one pickles vegetables that are ordinary produce with those of terumah, they are permitted to non-priests22 with the exception of onions, scallions, and garlic.23 [With regard to these species,] if one pickled vegetables that are ordinary produce with onions that are terumah or onions that are ordinary produce with onions that are terumah, they are forbidden to non-priests. If one pickled vegetables that are terumah with an onion that is ordinary produce, the onion is permitted to non-priests.24
ט
הכובש ירק של חולין עם ירק של תרומה ה"ז מותר לזרים חוץ ממיני בצלים וחציר ושומים שאם כבש ירק של חולין עם בצלים של תרומה או בצלים חולין עם בצלים של תרומה הרי אלו אסורין כבש ירק של תרומה עם בצל של חולין הרי הבצל מותר לזרים:
10
[The following rules apply when] olives that are ordinary produce were pickled together with olives that are terumah. If they were both crushed, or the ordinary olives were crushed, but those which were terumah were whole,25 or they were pickled in brine that was terumah, they are forbidden to non-priests.26 If, however, they were both whole or the olives that were terumah were crushed and those that were ordinary produce were whole, they are permitted, because those that are crushed absorb from those which are whole.
י
זיתי חולין שכבשן עם זיתי תרומה אם היו פצועין אלו ואלו או שהיו חולין פצועין ושל תרומה שלמין או שכבשן במי תרומה הרי אלו אסורין אבל אם היו שניהן שלמין או שהיו זיתי תרומה פצועין וזיתי החולין שלמין הרי אלו מותרין לפי שהפצועין שואבות מן השלמין:
11
Water in which terumah was pickled or cooked is forbidden to non-priests.27
יא
מי כבשים ומי שלקות של תרומה הרי הן אסורין לזרים:
12
The laws governing terumah apply to anise as long as it has not yet flavored a dish [of food].28 Once it has flavored a dish, the laws of terumah no longer apply.
יב
השבת עד שלא נתנה טעם בקדרה יש בה משום תרומה משנתנה טעם בקדרה אין בה משום תרומה:
13
יג
הרודה פת חמה ונתנה על פי חבית של יין תרומה אם היתה פת חטים ה"ז מותרת ושל שעורים אסורים מפני ששואבות:
14
When an oven has been heated with cumin that is terumah, the bread is permitted. For it does not have the flavor of the cumin, only its fragrance and fragrance does not create a prohibition.31
יד
תנור שהסיקו בכמון של תרומה ואפה בו את הפת הפת מותרת שאין בה טעם כמון אלא ריחו והריח אינו אסור:
15
When barley that is terumah falls into a cistern of water, the water is permitted even if [the barley] spoils the flavor of the water, for food that imparts an undesirable flavor does not bring about a prohibition.32
טו
שעורין של תרומה שנפלו לבור של מים אף ע"פ שהבאישו מימיו הרי הן מותרין שאין נותן טעם לפגם אוסר:
16
טז
תלתן של תרומה הוא ועצו שנפל לתוך בור של יין אם יש בזרע התלתן כדי ליתן לבדו טעם ביין הרי היין אסור לזרים:
17
When there are two cups of wine: one of terumah and one of ordinary wine35 and they were each mixed with water and then combined, we consider it as if the ordinary wine was not present and as if the wine that was terumahwas mixed with the water alone, for water is not of its type. If that water is sufficient to nullify the taste of the terumah wine in the mixture, the entire mixture is permitted to non-priests. If not, it is forbidden, for as we have explained,36 water does not nullify wine.
יז
שני כוסות של יין אחד תרומה ואחד חולין מזג כל אחד במים ואח"כ עירבן רואין את יין החולין כאילו אינו וכאילו יין התרומה שנתערב במים שהרי אינו מינו אם ראוי אותו המים לבטל טעם יין התרומה הרי הכל מותר לזרים ואם לאו אסור שכבר ביארנו שאין המים מעלין את היין:
18
When wine that is terumah falls on produce, one may wash the fruits and they are permitted.37 Similarly, when oil that is terumah falls on produce, one may wash the fruits and they are permitted.38
When oil [that is terumah] falls on [ordinary] wine, one should make it coagulate39 and the wine is then permitted to non-priests. If [oil that is terumah] mixes with brine, it should be made to coagulate, then the upper layer of the brine should be removed40 so that all the brine that has the taste of oil will be removed.
יח
יין של תרומה שנפל על גבי פירות ידיחם והם מותרות וכן שמן של תרומה שנפל על גבי פירות ידיחם והם מותרות נפל השמן על גבי יין יקפה אותו והיין מותר לזרים נפל על גבי הציר יקפה אותו ויטול קליפה מעל הציר כדי שיסיר כל הציר שבו טעם השמן:
19
A pot in which terumah was cooked should not be used to cook ordinary produce. If it was cooked in it, it causes it to be forbidden if its flavor is recognizable. If he washes out the pot with wine or with water, it is permitted to cook in it.41 If he cooked [terumah] in part of the pot, it is not necessary to wash out the entire pot, only the place where it was cooked.42
יט
קדרה שבישל בה תרומה לא יבשל בה חולין ואם בישל בנותן טעם ואם שטף הקדרה במים או ביין ה"ז מותר לבשל בה בישל במקצת הכלי אין צריך לשטף את כולו אלא שוטף מקום הבישול בלבד:
20
The great terumah, terumat ma'aser, challah,43 and the first fruits are all referred to as terumah.44 With regard to terumat ma'aser, [Numbers 18:26] states: "And you shall remove the terumah of G‑d from it" and [ibid. 15:20] states that it should be "like the terumah of your grain heap."45
With regard to challah, [ibid.] states: "You shall separate challah as terumah." And [Deuteronomy 12:17]: "You may not eat in your gates the tithes of your grain, your wine, and your oil,... and the terumah of your hand." Now there are no substances that are required to be brought [to Jerusalem to be eaten] that are not explicitly mentioned in the verse except the first fruits. Thus the phrase "the terumah of your hand" can be applied to them. Thus we see that they are [also] called terumah.
כ
תרומה גדולה ותרומת מעשר והחלה והבכורים כולן נקראו תרומ' בתרומת מעשר נאמר והרמותם ממנו תרומת יי' ואומר כתרומת גורן ובחלה נאמר חלה תרימו תרומה ונאמר לא תוכל לאכול בשעריך מעשר דגנך תירושך ויצהרך וגו' ותרומת ידך ואין לך דבר שטעון הבאת מקום שלא פרטו בפסוק זה חוץ מן הבכורים ובהן נאמר ותרומת ידך הא למדת שהן קרואין תרומה:
21
Therefore the laws regarding partaking of all four types of substances and mixtures of them and other substances are the same. All can be nullified in a mixture of 101 times the original substance. They are also all combined with each other.46 If they become impure, they should all be burnt. The laws that apply to terumat ma'aser that is demai,47 are the same that apply to terumat ma'aser separated from produce [from which the tithes were] definitely [not separated]. It is only that its violation is not punishable by lashes.
כא
לפיכך דין ארבעתן לענין אכילה ודימוע אחד הוא כולן עולין באחד ומאה ומצטרפין זה עם זה ואם נטמאו ישרפו ודין תרומת מעשר של דמאי בכל אלו הדרכים כתרומת מעשר של ודאי אלא שאין לוקין על אכילתה:
22
Anyone who partakes of terumah should recite the blessing for that particular food and then recite the blessing:487 "[Blessed are You... who has sanctified us with the holiness of Aaron and commanded us to partake of terumah."49 We have received the tradition and observed that people would recite this blessing even when partaking of challah separated in the Diaspora.50 For even partaking of sacred foods from the boundaries [of our Holy Land] is like service [in the Temple],51 as [Numbers 18:7] states: "I have granted you your priestly service as a gift."
כב
כל האוכל תרומה מברך ברכת אותו מאכל ואחר כך מברך אשר קדשנו בקדושתו של אהרן וצונו לאכול תרומה וכך קבלנו וראינו אותם מברכין אפילו בחלת חוצה לארץ שגם אכילת קדשי הגבול כעבודה שנאמר עבודת מתנה אתן את כהונתכם:
Blessed be the Merciful One who grants assistance.
סליק הלכות תרומות:
FOOTNOTES
1.
This follows the principle devar shebiminyan lo betal: "The presence of an object that is sold by number is never considered insignificant." Since these objects are sold by number, each one is considered important and it is not appropriate to say that one is insignificant (Hilchot Ma'achalot Assurot 16:1-3).
2.
For once the barrels are opened, they are no longer considered as important. It is, however, forbidden to open the barrels, for this would be considered as purposefully nullifying a forbidden substance and that is prohibited (Radbaz).
3.
And give it to a priest. The Jerusalem Talmud (Terumot 4:7) records a difference of opinion concerning this matter between Reish Lakish and Rabbi Yochanan. Reish Lakish's opinion is the one cited by the Rambam. Rabbi Yochanan, however, differs and maintains that the same law applies even with regard to figs. The Rambam rules according to Reish Lakish's opinion, for the Babylonian Talmud (Zevachim 74b) mentions his view only and not that of Rabbi Yochanan. See also Hilchot Avodat Kochavim 7:10 where the Rambam issues a similar ruling.
The Ra'avad does not accept this ruling. He maintains that the Babylonian Talmud mentions Reish Lakish's opinion only in connection with the discussion of another minority view. Hence, it is not necessary to mention Rabbi Yochanan's view.
4.
Inadvertently. It is forbidden to open such a barrel intentionally.
5.
More precisely, 1/101. I.e., the percent of the mixture that is terumah. This is given to a priest.
6.
It is true that this ruling is somewhat problematic. For if the barrel is in fact terumah, the entire barrel, not only the hundredth portion, must be given to the priest. And if it is not terumah, it is permitted to drink it in its entirety. Nothing need be given to the priest.
The Ma'aseh Rokeach explains the reason for the stringency. Were this safeguard not taken, one might permit the barrels even when they were all opened.
7.
Although when considering those barrels, it is necessary to give a barrel to a priest because of the suspicion that one is terumah, we are still stringent regarding those remaining.
8.
Chapter 16, Halachah 1.
9.
Based on Hilchot Ma'achalot Assurot 16:26, the Radbaz states that this same law applies if terumah is used to cause cheese to harden.
10.
I.e., the standard ration of 1/101 is not effective to nullify the terumah. In his Commentary to the Mishnah (Orlah 2:4; Terumot 10:2), the Rambam explains that since the effects of the terumah are evident in the food - it rises or it is spiced because of it - we cannot say that the terumah is nullified.
11.
We are speaking about a situation where the egg is cooked whole. Thus despite the fact that the yolk is on the inside and covered by the whites, a spice intended for it can cause it to be forbidden, because it absorbs (Radbaz, Kessef Mishneh).
12.
Since the yeast was removed, we do not say that it caused the dough to rise. Instead, we assume that the dough rose on its own accord (Radbaz).
13.
Chapter 13, Halachah 2; Hilchot Ma'achalot Assurot 15:1,6.
14.
How do we know whether the flavor of the terumah was imparted to the mixture. We give it to a priest to taste (ibid. 15:29).
15.
In his Commentary to the Mishnah (Terumot 10:1), the Rambam explains that this applies whether the onion is terumah and the lentils ordinary produce or the reverse. In both instances, since the lentils are already cooked and the onion is whole, there is little likelihood that one will absorb the flavor from the other.
16.
Here also the same principle applies whether it is the onion or the lentils which are terumah. Since the onion is diced, it will both impart and absorb flavor easier.
17.
Since the onion is cooked, even if it is whole, it can both impart and absorb flavor easily.
18.
I.e., in addition to the lentils.
19.
As the Rambam proceeds to explain, lentils are considered as being unique. Once they are cooked, they do not absorb flavor from other foods easily. Other foods are more absorbent. Even after they have been cooked, they may absorb the flavor of the onion.
20.
The Kessef Mishneh suggests that the text should read rabbim, "many," instead of rachim, "soft;" i.e., one onion that is whole will not impart that much flavor, but several onions will.
21.
Once the tip or the outer shell is removed, its flavor will be imparted easily even though it is still whole.
22.
In certain contexts (see Hilchot Ma'achalot Assurot 15:34), pickling is considered as cooking. Nevertheless, in this instance, the Rambam rules leniently.
23.
Because their sharp and pungent taste nature causes their flavor to be imparted to any vegetables pickled with them [the Rambam's Commentary to the Mishnah (Terumot 10:10)].
24.
For the onion will not absorb the flavor of the other produce.
25.
When olives are crushed, they will absorb easier [the Rambam's Commentary to the Mishnah (Terumot 10:7)].
26.
For the brine imparts its flavor to the objects pickled in within it.
27.
For it has absorbed the flavor of the terumah.
28.
Anise is used as flavoring. Once it has flavored other foods, it is discarded. Hence, until it has flavored other foods, it is significant and the laws of terumah apply. Afterwards, it is considered as a wasteproduct (Radbaz).
29.
Even though the bread may absorb the fragrance of the wine, it does not absorb its substance and the fragrance alone is of no consequence. This is a general principle that applies with regard to all prohibited foods; see Hilchot Ma'achalot Assurot 15:33.
30.
It is considered as the actual substance of the wine has been imparted to the bread.
31.
In Hilchot Ma'achalot Assurot 16:22, the Rambam writes that when an oven is heated with shells of produce that is orlah or mixed species in a vineyard, whatever is cooked in the oven is forbidden. The commentaries note, however, that there is a fundamental distinction between the two instances. It is forbidden to benefit from - not only to eat - the prohibited substances mentioned in Hilchot Ma'achalot Assurot. It is, by contrast, permitted to benefit from terumah.
32.
This concept also applies with regard to all the Torah's prohibitions; see Hilchot Ma'achalot Assurot 15:28.
33.
A pungent herb.
34.
I.e., without the influence of the plant whose flavor is similar to that of the seeds. The rationale is that the plant is not considered as terumah [the Rambam's Commentary to the Mishnah (Terumot 10:5)]. See also Chapter 2, Halachah 4.
35.
And the ordinary wine is less than 100 times the amount of terumah wine.
36.
See Chapter 13, Halachah 9, which explains that the water is not combined with the ordinary wine to create a mixture 100 times the amount of the terumah.
37.
The Radbaz notes that in Hilchot Ma'achalot Assurot 16:32, the Rambam writes a similar law with regard to wine associated with idol worship that fell on produce. There, however, he rules stringently, stating that the fruits are forbidden if the wine is poured upon them while they are broken open. The Radbaz explains that the Rambam did not mention the point here, because he relied on what he had stated earlier. Indeed, if the fruit was broken open and the wine improved its flavor, it should be sold to a priest at the price of terumah.
38.
Even though oil is more likely to cling to fruit than wine, it is sufficient to wash the fruit. Generally, oil does not improve the taste of fruit (Radbaz).
39.
For in this way, the oil can be removed without it mixing with the wine. Similarly, oil impairs the flavor of wine (ibid.).
40.
This stringency is necessary, because oil improves the flavor of brine (ibid.).
41.
The Ra'avad questions the Rambam's ruling, asking why this instance is different from the laws involving non-kosher food absorbed in a utensil. In that instance, it is not sufficient to wash out the utensil, one must perform hagalah, boiling water in the utensil to purge the absorbed matter. The Radbaz explains that the Rambam maintains that this concept applies with regard to sanctified foods and other prohibitions, but not with regard to terumah. The rationale is that if the priests consider the terumah insignificant - as would be the case with regard to terumah absorbed in a pot - it is no longer of consequence. He draws support for this explanation from the mishnah in Terumot 11:8 (quoted in Chapter 11, Halachah 15) which states that after one pours out the contents of a jug of wine of terumah, one can pour ordinary wine into the container even if there is a small amount of residue from the previous wine. This explanation is also given in one of the responsa ascribed to the Rambam in a response to a question concerning this subject by the sages of Lunil. The Kessef Mishneh also cites these ideas and states that the reason the Rambam requires that the pot be washed out is because the contents are being cooked. If they were not to be cooked, even washing would not be necessary.
42.
This leniency applies only with regard to terumah and not to prohibited food absorbed in a utensil. The rationale is the same as in the previous note: Since the priests consider this terumah insignificant, we do not show concern about it (Radbaz).
43.
The portion of dough that must be separated and given to a priest.
44.
See Chapter 10, Halachah 4.
45.
This verse refers to challah; or it is comparing challah to the great terumah. Perhaps a scribal error crept into the text and this was intended as support for the following clause. The Radbaz, however, gives an explanation why it was included here.
46.
I.e., to cause a mixture to be forbidden to non-priests.
47.
Produce from which we are unsure that the tithes have been separated.
48.
For partaking of terumah is a mitzvah and we are required to recite a blessing before the observance of all mitzvot (Kessef Mishneh).
49.
See Hillchot Bikkurim 1:2.
50.
Even though it is only a Rabbinic commandment.
51.
Pesachim 72b relates that one day Rabbi Tarfon did not come to the House of study. Rabban Gamliel rebuked him for his absence. Rabbi Tarfon answered that he was carrying out priestly worship. Rabban Gamliel asked him how that was possible, for they lived in the era of the Temple's destruction. Rabbi Tarfon replied that partaking of terumah was equivalent to serving in the Temple.
• Wednesday, 3 Adar, 5777 · 1 March 2017
• "Today's Day"
• Monday, 3 Adar I, 5703
Torah lessons: Chumash: T'ruma, Sheini with Rashi.
Tehillim: 18-22.
Tanya: On the contrary (p. 117)...been explained earlier. (p. 117).
The Alter Rebbe said: The mitzva of ahavat yisrael1 extends to anyone born into the people of Israel, even if you have never met him. How much more so does it extend to every member - man or woman of the Jewish community where you live, who belongs to your own community.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1."Love of one's fellow." See Ahavat Yisrael Kehot; see below, 15 Kislev.
• Wednesday, Adar Sheini 3, 5703
Torah lessons: Chumash: P'kudei, Revi'i with Rashi.
Tehillim: 18-22.
Tanya: All the above (p. 155)...in the other. (p. 155).
The Tzemach Tzedek told a chassid who had mastered the entire Talmud and related works and had a profound grasp of Chassidus: Kabalat ol1 transforms one's being. When a simple servant serves out of kabalat ol you can see that he bears the yoke of service even when he sleeps. When a pre-eminent savant and brilliant scholar acquires this sort of kabalat ol, even he can attain the height and value of the simple, sincere person who has mesirat nefesh - total devotion, self-sacrifice.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.Lit. "accepting the yoke (of Heaven)." Chassidus compares the avoda of the scholarly who are intellectually motivated, aware of the depth and nuances of Torah and mitzvot, with the unquestioning obedience of the simple man, motivated by pure faith, ("pure" meaning unalloyed by rationales and ulterior motives). Obviously each has a unique quality. Chassidus demands that the learned man acquire the virtue of unlettered, simple faith superimposed on scholarship bringing him to a fulfillment otherwise denied him. Intellect itself has its limitations, the differing quality of the individual's knowledge, for example. Service based on reason cannot surpass reason, so the avoda is always restricted, limited. Furthermore, knowledge is never absolute, so despite commitment and piety there may be gnawing if unarticulated doubts. Kabalat ol transcends reason and penetrates to, or emanates from, the core or essence of the individual. His involvement is total. See 21 Adar I, and Tevet 5.
• Daily Thought:
Your Own Tradition
Nobody believed Noah. But Abraham, some say, convinced most of his generation.
Noah talked as someone who followed a tradition of the past. Abraham described how he had discovered G-d on his own.
Only once you have made it your own, then you can give it to others.[Likutei Sichot vol. 20, pg. 13ff.]
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