Today is: Friday, Iyar 2, 5777 · April 28, 2017Omer: Day 17 - Tifferet sheb'Tifferet - Candle Lighting
Light Candles before sunset ––:––
Today's Laws & Customs
• Count "Eighteen Days to the Omer" Tonight
Tomorrow is the eighteenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is eighteen days, which are two weeks and four days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Netzach sheb'Tifferet -- "Ambition in Harmony"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History
• Maharash Born (1834)
The fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel Schneersohn (1834-1882), known by the acronym "Maharash", was born in the town of Lubavitch (White Russia) on the 2nd of Iyar of the year 5594 from creation (1834). His father, Rabbi Menachem Mendel of Lubavitch (the 3rd Chabad Rebbe, known as the "Tzemach Tzeddek") once remarked that Rabbi Shmuel's birthday, coinciding with the 17th day of the Omer Count, is defined by the Kabbalistic masters as Tifferet sheb'Tifferet ("Beauty of Beauty")
Although Rabbi Shmuel was the youngest of Rabbi Menachem Mendel's seven sons, he was chosen to succeed his father as "rebbe" and leader of Chabad in the movement's capital, Lubavitch (four of his brothers established branches of Chabad Chassidism in other towns in White Russia and Ukraine). In addition to leading his Chassidim, guiding and advising their spiritual and material lives and authoring many maamarim (discourses of Chassidic teaching), Rabbi Shmuel traveled extensively throughout Europe, meeting with government and business leaders to exert pressure on the Czarist regime to halt its instigation of pogroms against the Jews of Russia.
Rabbi Shmuel passed away at age 48 on the 13th of Tishrei, 5643 (1882).
Links: Rabbi Shmuel of Lubavitch
Selected Teachings of Rabbi Shmuel
Rabbi Shmuel's and His Disciples' Melodies
Rabbi Shmuel's Biography
Daily Quote
Nor does darkness obscure for You; the night shines as the day, darkness is as light[Psalms 139:12]
Daily Study
Chitas and Rambam for today:
Chumash: Tazria-Metzora, 6th Portion Leviticus 14:33-15:15 with Rashi
• English / Hebrew Linear Translation | Video ClassLeviticus Chapter 14
33And the Lord spoke to Moses and to Aaron, saying, לגוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
34When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of tzara'ath upon a house in the land of your possession, לדכִּ֤י תָבֹ֨אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַֽאֲחֻזָּ֑ה וְנָֽתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם:
and I place a lesion of tzara’ath: Heb. וְנָתַתִּי, lit. and I will give. This is [good] news for them that lesions of tzara’ath will come upon them, (Torath Kohanim 14:75), because the Amorites had hidden away treasures of gold inside the walls of their houses during the entire forty years that the Israelites were in the desert, and through the lesion, he will demolish the house (see verses 43-45) and find them. — [Vayikra Rabbah 17:6] ונתתי נגע צרעת: בשורה היא להם שהנגעים באים עליהם, לפי שהטמינו אמוריים מטמוניות של זהב בקירות בתיהם כל ארבעים שנה שהיו ישראל במדבר, ועל ידי הנגע נותץ הבית ומוצאן:
35and the one to whom the house belongs comes and tells the kohen, saying, "Something like a lesion has appeared to me in the house," להוּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת:
Something like a lesion has appeared to me in the house: Even a Torah scholar, who knows that it is definitely a lesion [of tzara’ath], shall not make his statement using a decisive expression, saying, “A lesion has appeared to me,” but, “Something like an lesion has appeared to me” [out of respect for the kohen, who is to make the decision]. — [Nega’im 12:5] כנגע נראה לי בבית: אפילו תלמיד חכם שיודע שהוא נגע ודאי לא יפסוק דבר ברור לומר נגע נראה לי, אלא כנגע נראה לי:
36the kohen shall order that they clear out the house, before the kohen comes to look at the lesion, so that everything in the house should not become unclean. After this, the kohen shall come to look at the house. לווְצִוָּ֨ה הַכֹּהֵ֜ן וּפִנּ֣וּ אֶת־הַבַּ֗יִת בְּטֶ֨רֶם יָבֹ֤א הַכֹּהֵן֙ לִרְא֣וֹת אֶת־הַנֶּ֔גַע וְלֹ֥א יִטְמָ֖א כָּל־אֲשֶׁ֣ר בַּבָּ֑יִת וְאַ֥חַר כֵּ֛ן יָבֹ֥א הַכֹּהֵ֖ן לִרְא֥וֹת אֶת־הַבָּֽיִת:
before the kohen comes…: since as long as the kohen has not yet become involved with the house [in question], the law of uncleanness does not yet apply to it. בטרם יבא הכהן וגו': שכל זמן שאין כהן נזקק לו, אין שם תורת טומאה:
so that everything in the house should not become unclean: For if they do not clear it out, and the kohen comes and sees the lesion, the house will have to be quarantined and everything inside it will become unclean. Now, for what objects did the Torah have consideration? If it was upon vessels that require immersion [in a mikvah to cleanse them], then [instead of having them removed,] let him immerse them, and they will become clean. And if it was upon food and drink, then [instead of removing them, let them become unclean] and he can eat and drink them during his period of uncleanness. Hence, the Torah has consideration only for earthenware vessels, which cannot be cleansed by [immersion in] a mikvah [and would thus undergo permanent damage if they became unclean]. — [Nega’im 12:5] ולא יטמא כל אשר בבית: שאם לא יפנהו ויבא הכהן ויראה הנגע, נזקק להסגר, וכל מה שבתוכו יטמא. ועל מה חסה תורה, אם על כלי שטף, יטבילם ויטהרו, ואם על אוכלין ומשקין, יאכלם בימי טומאתו, הא לא חסה התורה אלא על כלי חרס, שאין להם טהרה במקוה:
37And he shall look at the lesion. Now, [if] the lesion in the walls of the house consists of dark green or dark red sunken looking stains, appearing as if deeper than the wall, לזוְרָאָ֣ה אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה הַנֶּ֨גַע֙ בְּקִירֹ֣ת הַבַּ֔יִת שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת וּמַרְאֵיהֶ֥ן שָׁפָ֖ל מִן־הַקִּֽיר:
sunken-looking stains: Heb., שְׁקַעֲרוּרֹת, sunken (שׁוֹקְעוֹת) in their appearance (בְּמַרְאֵיהֶן). - [Torath Kohanim 14:89] שקערורת: שוקעות במראיהן:
38then the kohen shall go out of the house to the entrance of the house, and he shall quarantine the house for seven days. לחוְיָצָ֧א הַכֹּהֵ֛ן מִן־הַבַּ֖יִת אֶל־פֶּ֣תַח הַבָּ֑יִת וְהִסְגִּ֥יר אֶת־הַבַּ֖יִת שִׁבְעַ֥ת יָמִֽים:
39Then the kohen shall return on the seventh day and look [at the house]. Now, [if] the lesion has spread in the walls of the house, לטוְשָׁ֥ב הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בְּקִירֹ֥ת הַבָּֽיִת:
40the kohen shall order that they remove the stones upon which the lesion is [found], and they shall cast them away outside the city, to an unclean place. מוְצִוָּה֙ הַכֹּהֵ֔ן וְחִלְּצוּ֙ אֶת־הָ֣אֲבָנִ֔ים אֲשֶׁ֥ר בָּהֵ֖ן הַנָּ֑גַע וְהִשְׁלִ֤יכוּ אֶתְהֶן֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
they remove the stones: Heb. וְחִלְּצוּ, as the Targum [Onkelos] renders: וְיִשְׁלְפוּן, “they shall remove them from there,” similar to, “[Then his brother’s wife shall…] remove (וְחָלְצָה) his shoe” (Deut. 25:9), an expression of removal. וחלצו את האבנים: כתרגומו וישלפון, יטלום משם, כמו (דברים כה ט) וחלצה נעלו, לשון הסרה:
to an unclean place: [I.e.,] a place where clean things are not used. This verse teaches us that these [unclean] stones contaminate their place as long as they are there. - [Torath Kohanim 4:96] אל מקום טמא: מקום שאין טהרות משתמשות שם, למדך הכתוב שהאבנים הללו מטמאות מקומן בעודן בו:
41And he shall scrape out the house from the inside, all around, and they shall pour out the [mortar] dust from what they scraped, outside the city, into an unclean place. מאוְאֶת־הַבַּ֛יִת יַקְצִ֥עַ מִבַּ֖יִת סָבִ֑יב וְשָֽׁפְכ֗וּ אֶת־הֶֽעָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
scraped out: Heb. יַקְצִעַ, rogner in French, or rodoniyer in Old French, to clip, to trim. This term occurs many times in the language of the Mishnah, [for example, Kelim 27:4, 5, B.K. 66b, Chul. 123b]. [Note that the spelling in Mikraoth Gedoloth is different. I have not found such a spelling in any dictionary. Greenberg, however, writes that Tobler and Lommatszch, Altfranzösisches Wörterbuch gives fifteen spellings for this word.] יקצע: רודוניי"ר בלע"ז [להקציע]. ובלשון משנה יש הרבה:
inside: Heb., מִבַּיִת, inside. מבית: מבפנים:
all around: Heb. סָבִיב, around the lesion. In Midrash Torath Kohanim, it is thus expounded, namely, that he shall scrape out the plaster surrounding the afflicted stones. סביב: סביבות הנגע, בתורת כהנים נדרש כן, שיקלוף הטיח שסביב אבני הנגע:
they scraped: Heb. הִקְצוּ, an expression denoting an edge (קָצֶה). [I.e.,] that they scrape off (קִצְּעוּ) around the edges (קְצוֹת) of the lesion. הקצו: לשון קצה, אשר קצעו בקצות הנגע סביב:
42And they shall take other stones and bring them instead of those stones. And he shall take other [mortar] dust, and plaster the house. מבוְלָֽקְחוּ֙ אֲבָנִ֣ים אֲחֵר֔וֹת וְהֵבִ֖יאוּ אֶל־תַּ֣חַת הָֽאֲבָנִ֑ים וְעָפָ֥ר אַחֵ֛ר יִקַּ֖ח וְטָ֥ח אֶת־הַבָּֽיִת:
43And if the lesion returns and erupts in the house, after he had removed the stones, and after the house had been scraped around and after it had been plastered, מגוְאִם־יָשׁ֤וּב הַנֶּ֨גַע֙ וּפָרַ֣ח בַּבַּ֔יִת אַחַ֖ר חִלֵּ֣ץ אֶת־הָֽאֲבָנִ֑ים וְאַֽחֲרֵ֛י הִקְצ֥וֹת אֶת־הַבַּ֖יִת וְאַֽחֲרֵ֥י הִטּֽוֹחַ:
had been scraped: an expression of having been done, [i.e., the passive], and so is "it had been plastered". However, [in] “he had removed "the stones,” the expression refers to the person who had removed them, and this is [an example of] the intensive verb form [called pi’el, which has a dagesh in the middle letter of the root form], like [the verbs][with a dagesh in the] and[with a dagesh in the ]. הקצות: לשון העשות וכן הטוח, אבל חלץ את האבנים מוסב הלשון אל האדם שחלצן והוא משקל לשון כבד, כמו כפר, דבר:
And if…the lesion returns“: One might think that if it returned on that same day, it would be deemed unclean. Scripture, therefore, states (verse 39), “Then the kohen shall return (וְשָׁב הַכֹּהֵן),” [the same term as in our verse, namely,], “and if… [the lesion] returns (וְאִם יָשׁוּב).” Just as the return (שִׁיבָה) of the kohen mentioned there, is at the end of a week, so is the return [of the lesion] mentioned here, at the end of a week. — [Torath Kohanim 14:105] ואם ישוב הנגע וגו': יכול חזר בו ביום יהא טמא, תלמוד לומר ושב הכהן ואם ישוב, מה שיבה האמורה להלן לסוף שבוע, אף שיבה האמורה כאן בסוף שבוע:
44then the kohen shall come and look [at it]. Now, [if] the lesion in the house has spread, it is malignant tzara'ath in the house; it is unclean. מדוּבָא֙ הַכֹּהֵ֔ן וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בַּבָּ֑יִת צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּבַּ֖יִת טָמֵ֥א הֽוּא:
Then the kohen shall come and look [at it]. Now, [if] the lesion… has spread: [From here,] one might think that a recurrent lesion [in a house] can be deemed unclean only if it spreads. However, the term צָרַעַת מַמְאֶרֶת, “malignant tzara’ath,” is mentioned in reference to houses, and צָרַעַת מַמְאֶרֶת is mentioned in reference to garments (see verse 13:52). [Through the exposition of a גְזֵרָה שָׁוָה we derive that] just as over there [in the case of garments,] a recurrent lesion is deemed unclean even if it had not spread, here too, [in the case of houses,] a recurrent lesion is deemed unclean even if it has not spread. If so, what does Scripture teach us here when it says, “Now, [if] the lesion… has spread…”? [in answer to this question, Rashi explains that the verses here should not be understood in the order in which they are written. Rather, they should be read in a different order, because] this is not the place for this verse. [I.e., the first section of this verse, namely, “Then the kohen shall come and look [at it]. Now [if] the lesion in the house has spread,” is to be understood by inserting it elsewhere within these verses, as follows]: “He shall demolish the house…” (verse 45), should be [understood as if] written after “And if… the lesion returns…” (verse 43), [skipping over the first section of verse 44], and then [reinserting this first section of our verse] “Then the kohen shall come and look… the lesion in the house has spread.” Thus, [when our verse says that the kohen looks at the lesion, the phrase, “[if] the lesion…has spread”] comes to teach [us] only about a lesion which remains the same during the first week [of quarantine], but when he came at the end of the second week [of quarantine], he found that it had spread. For in the earlier verses, Scripture does not explicitly tell us about a case where the lesion had remained with the same appearance after the first week [of quarantine]. Here, though, Scripture teaches you with this mention of spreading, that it is referring only to a lesion that has remained the same for the first week but spread during the second [week]. So what shall he do to it? I may think that he should demolish it, as is written immediately following it, “He shall demolish the house….” (verse 45). Scripture, therefore, says (verse 39), “the kohen shall return,” and [here], “the kohen shall come.” Just as in the case of “returning” [i.e., when the kohen returned after one week and the lesion had spread], he must remove [the unclean stones], scrape, and plaster, and give it another week [of quarantine], likewise, in the case of “coming” [i.e., where the lesion has remained the same for the first week, but spread during the second week], he must remove [the unclean stones], scrape, and plaster and then give it a week [of quarantine]. And, if it recurs again, he must demolish [the house]. If it does not recur, [however,] it is clean. Now, how do we know that if it remained the same during this and this, [i.e., during the first and second weeks], he must [also] remove [the unclean stones], scrape, plaster, and give it a [third] week [of quarantine]? Therefore, Scripture [here] says, “the kohen shall come (וּבָא),” and [in verse 48, it says], “if the kohen comes and comes [again] (בֹּא יָבֹא) ” What is Scripture referring to? If [you suggest that it means a lesion] that spread during the first week [of quarantine], this has already been mentioned [in verse 43]; if [you suggest that verse 48 is referring to a lesion] that spread during the second [week], this has already been mentioned [in our verse]; so [one must conclude that verse 48], “if the kohen comes and comes [again],” [is referring to the case that] he comes (בֹּא) at the end of the first week [of quarantine] and comes [again] (יָבֹא) at the end of the second week [of quarantine], and looks, and [as is continued in verse 48], “behold, the lesion did not spread” [i.e., it has remained the same throughout]. What shall he do to it? One might think that he should dismiss [the case] and depart, as it is written here (48) “the kohen shall pronounce the house clean.” Scripture, however, continues there, “because the lesion has healed.” [God says:] I deemed clean only what was healed. What shall be done with it [if the lesion has remained the same during the first and second weeks, and has not yet healed]? “Coming” is stated above [in verse 44, “the kohen shall come”], and “coming” is stated here [in verse 48, “if the kohen comes…and comes [again]”]; just as in the case above (verse 44), he must remove [the unclean stones], scrape, plaster, and give it a week [of quarantine], a law which we learned through the link made between the terms “returning” and “coming,” likewise, in the case below, [in the question of a lesion that has remained the same through the two weeks, the owner shall remove the unclean stones, scrape, plaster, and observe a week of quarantine]. The above is taught in Torath Kohanim (14:105). The conclusion of this matter is: Demolition [of an afflicted house] is required only when the lesion recurs after the removal [of the unclean stones], scraping, and plastering. The recurring lesion does not require spreading [to necessitate demolition]. Hence, the sequence of the verses is as follows: (Verse 43), “And if [after he had removed the stones, and after the house had been scraped around and after it had been plastered, the lesion] returns” ; then (verse 44, second section),“it is malignant tzara’ath …it is unclean”]; then (verse 45), “He shall demolish the house…,” and (verse 46), “Anyone entering the house […shall become unclean],” and (verse 47), “[And one who lies down…] and one who eats in the house [shall immerse…]” ; [at this juncture, just before verse 48, the second section of our verse (44) is now inserted in the sequence, namely,] “Then the kohen shall come and look…the lesion in the house has spread”- [and, as above, now we know that] Scripture here is referring to a case where the lesion remained the same during the first week [of quarantine], so a second week of quarantine is applied, and at the end of this second week of its quarantine, he comes and sees that it has spread. What should he do with it? The owner must remove [the unclean stones], scrape, plaster, and give it another [i.e., a third] week [of quarantine]. Now, if the lesion recurs, he must demolish, but if it does not recur, [the house is deemed clean, and] birds are required [along with the whole cleansing procedure, because lesions are never quarantined for more than three weeks. [See Rashi on verse 48 below, which is understood in light of this Rashi.] ובא הכהן וראה והנה פשה: יכול לא יהא החוזר טמא אלא אם כן פשה, נאמר צרעת ממארת בבתים ונאמר צרעת ממארת בבגדים, מה להלן טמא את החוזר אף על פי שאינו פושה, אף כאן טמא את החוזר אף על פי שאינו פושה, אם כן מה תלמוד לומר והנה פשה, אין כאן מקומו של מקרא זה, אלא ונתץ את הבית היה לו לכתוב אחר ואם ישוב הנגע וראה והנה פשה, הא לא בא ללמד אלא על נגע העומד בעיניו בשבוע ראשון ובא בסוף שבוע שני ומצאו שפשה, שלא פירש בו הכתוב למעלה כלום בעומד בעיניו בשבוע ראשון, ולמדך כאן בפשיון זה שאינו מדבר אלא בעומד בראשון ופשה בשני ומה יעשה לו, יכול יתצנו, כמו שסמך לו ונתץ את הבית, תלמוד לומר ושב הכהן ובא הכהן, נלמד ביאה משיבה, מה שיבה חולץ וקוצה וטח ונותן לו שבוע, אף ביאה חולץ וקוצה וטח ונותן לו שבוע. ואם חוזר, נותץ. לא חזר, טהור. ומנין שאם עמד בזה ובזה חולץ וקוצה וטח ונותן לו שבוע, תלמוד לומר ובא ואם בא יבא, במה הכתוב מדבר, אם בפושה בראשון הרי כבר אמור, אם בפושה בשני הרי כבר אמור, הא אינו אומר [ובא], ואם בא יבא, אלא את שבא בסוף שבוע ראשון ובא בסוף שבוע שני וראה והנה לא פשה. זה העומד מה יעשה לו, יכול יפטר וילך, כמו שכתוב כאן וטהר את הבית, תלמוד לומר כי נרפא הנגע, לא טהרתי אלא את הרפוי, מה יעשה לו, ביאה אמורה למעלה וביאה אמורה למטה, מה בעליונה חולץ וקוצה וטח ונותן לו שבוע, דגמר לה זהו שיבה זהו ביאה, אף בתחתונה כן וכו', כדאיתא בתורת כהנים. גמרו של דבר אין נתיצה אלא בנגע החוזר אחר חליצה וקצוע וטיחה ואין החוזר צריך פשיון. וסדר המקראות כך הוא ואם ישוב, ונתץ, והבא אל הבית, והאוכל בבית, ובא הכהן וראה והנה פשה. ודבר הכתוב בעומד בראשון שנותן לו שבוע שני להסגרו, ובסוף שבוע שני להסגרו בא וראהו שפשה, ומה יעשה לו, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ. לא חזר, טעון צפרים, שאין בנגעים יותר משלשה שבועות:
45He shall demolish the house, its stones, its wood, and all the [mortar] dust of the house, and he shall take [them] outside the city, to an unclean place. מהוְנָתַ֣ץ אֶת־הַבַּ֗יִת אֶת־אֲבָנָיו֙ וְאֶת־עֵצָ֔יו וְאֵ֖ת כָּל־עֲפַ֣ר הַבָּ֑יִת וְהוֹצִיא֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
46And anyone entering the house during all the days of its quarantine shall become unclean until the evening. מווְהַבָּא֙ אֶל־הַבַּ֔יִת כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב:
during all the days of its quarantine: However, not [someone entering the house] during the days that he scrapes off the lesion [during which time the house does not defile those who enter it, until the quarantine period begins]. But [if this is so,] one might think, if a lesion is pronounced definitely unclean [and the house is slated for demolition], that if the owner [disregards the order to demolish the house, but instead, removes the unclean stones and] scrapes off its lesion, that this case is also excluded [i.e., this house shall also not defile those entering it]. Scripture, therefore, says: “during all the days” [in which the seemingly superfluous word “all” comes to include this case, that since this house is unclean and must be demolished, it will always defile those who enter it]. — [Torath Kohanim 14:110]. כל ימי הסגיר אותו: ולא ימים שקלף את נגעו, יכול שאני מוציא המוחלט שקלף את נגעו, תלמוד לומר כל ימי:
[And anyone entering the house…] shall become unclean until the evening: [Since no mention of immersing garments is made here, Scripture] teaches us that [the one who enters] the house does not defile [his] garments. One might think that even if he remained in the house for the time of פְּרָס כְּדֵּי אִכִילַת -the length of time it takes someone to eat an average meal [i.e., half a loaf-that his garments would also remain undefiled]. Scripture, therefore, says: “(verse 47) ”one who eats in the house shall immerse his garments.“ We know only if one eats [that his garments become unclean]. How do we know that if someone lies down [in the house, his garments become unclean]? Therefore, Scripture says (verse 47),”And whoever lies down in the house, [shall immerse his garments].“ I know only [that this law applies to] someone who either eats or lies down. How do we know that [this law applies also to] someone who did not eat or lie down [in the house]? Therefore, Scripture (verse 47),”shall immerse… shall immerse." [The repetition of this expression] includes [the case where the person merely stayed in the house, that his garments become unclean]. If so, why are eating and lying down mentioned? To give a measurement [of time] that it takes to eat half a loaf for one who lies down [i.e., only if someone lies down in the house for that period do his garments become unclean]. — [Torath Kohanim 14:111] יטמא עד הערב: מלמד שאין מטמא בגדים, יכול אפילו שהה בכדי אכילת פרס, תלמוד לומר והאוכל בבית יכבס את בגדיו. אין לי אלא אוכל, שוכב מנין, תלמוד לומר והשוכב. אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס יכבס, ריבה. אם כן למה נאמר אוכל ושוכב, ליתן שיעור לשוכב כדי אכילת פרס:
47And whoever lies down in the house, shall immerse his garments, and whoever eats in the house, shall immerse his garments. מזוְהַשֹּׁכֵ֣ב בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָ֑יו וְהָֽאֹכֵ֣ל בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָֽיו:
48But if the kohen comes and comes again and looks [at the lesion], and behold, the lesion did not spread in the house, after the house has been plastered, the kohen shall pronounce the house clean, because the lesion has healed. מחוְאִם־בֹּ֨א יָבֹ֜א הַכֹּהֵ֗ן וְרָאָה֙ וְ֠הִנֵּ֠ה לֹֽא־פָשָׂ֤ה הַנֶּ֨גַע֙ בַּבַּ֔יִת אַֽחֲרֵ֖י הִטֹּ֣חַ אֶת־הַבָּ֑יִת וְטִהַ֤ר הַכֹּהֵן֙ אֶת־הַבַּ֔יִת כִּ֥י נִרְפָּ֖א הַנָּֽגַע:
But if the kohen comes […] and comes [again]: At the end of the second week [of quarantine], ואם בא יבא: לסוף שבוע שני:
and looks [at the lesion], and behold, the lesion did not spread: This verse comes to teach [us] about a lesion that has remained the same throughout [both] the first and second weeks [of quarantine]. And what should be done to it]? One might think that it should be pronounced clean, as is apparent from the plain meaning of this verse, which continues: “the kohen shall pronounce the house clean.” Scripture, however, concludes the verse with, “because the lesion has healed.” [God says:] I deem clean only [the lesion] that has healed. And “healed” means only a house which has been scraped and plastered, and the lesion did not recur. But this [house, in which the lesion has neither disappeared nor spread], requires removal [of the unclean stones], scraping, plastering, and a third week [of quarantine]. Thus, the following is how our verse is to be understood: “But if the kohen comes […] and comes [again] at the end of the second [week of quarantine] and beholds, the lesion did not spread, he must plaster it, and there is no plastering without removing [the unclean stones] and scraping. [Then] after the house has been plastered, the kohen shall [pronounce] the house clean if the lesion did not recur at the end of the week [of quarantine], because the lesion has healed.” But if it recurs, Scripture has already explained regarding a [house with a] recurring lesion, that it requires demolition. וראה והנה לא פשה: מקרא זה בא ללמד בעומד בעיניו בראשון ובשני מה יעשה לו, יכול יטהרנו כמשמעו של מקרא וטהר הכהן את הבית, תלמוד לומר כי נרפא הנגע, לא טהרתי אלא את הרפוי, ואין רפוי אלא הבית שהוקצה והוטח ולא חזר הנגע, אבל זה טעון חליצה וקצוי וטיחה ושבוע שלישי. וכן המקרא נדרש ואם בא יבא בשני, וראה והנה לא פשה יטיחנו, ואין טיחה בלא חלוץ וקצוי. ואחרי הטוח את הבית וטהר הכהן את הבית אם לא חזר לסוף השבוע, כי נרפא הנגע, ואם חזר כבר פירש על החוזר שטעון נתיצה:
49To [ritually] cleanse the house, he shall take two birds, a cedar stick, a strip of crimson [wool], and hyssop. מטוְלָקַ֛ח לְחַטֵּ֥א אֶת־הַבַּ֖יִת שְׁתֵּ֣י צִפֳּרִ֑ים וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
50He shall slaughter one bird into an earthenware vessel, over spring water. נוְשָׁחַ֖ט אֶת־הַצִּפֹּ֣ר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
51And he shall take the cedar stick, the hyssop, the strip of crimson [wool], and the live bird, and he shall dip them into the blood of slaughtered bird and into the spring water and sprinkle towards the house seven times. נאוְלָקַ֣ח אֶת־עֵֽץ־הָ֠אֶ֠רֶז וְאֶת־הָ֨אֵזֹ֜ב וְאֵ֣ת | שְׁנִ֣י הַתּוֹלַ֗עַת וְאֵת֘ הַצִּפֹּ֣ר הַֽחַיָּה֒ וְטָבַ֣ל אֹתָ֗ם בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחוּטָ֔ה וּבַמַּ֖יִם הַֽחַיִּ֑ים וְהִזָּ֥ה אֶל־הַבַּ֖יִת שֶׁ֥בַע פְּעָמִֽים:
52And he shall [thus] cleanse the house with the blood of the bird, the spring water, the live bird, the cedar wood, the hyssop and the strip of crimson [wool]. נבוְחִטֵּ֣א אֶת־הַבַּ֔יִת בְּדַם֙ הַצִּפּ֔וֹר וּבַמַּ֖יִם הַֽחַיִּ֑ים וּבַצִּפֹּ֣ר הַֽחַיָּ֗ה וּבְעֵ֥ץ הָאֶ֛רֶז וּבָֽאֵזֹ֖ב וּבִשְׁנִ֥י הַתּוֹלָֽעַת:
53He shall then send away the live bird outside the city, onto the [open] field. He shall thus effect atonement for the house, and it will be clean. נגוְשִׁלַּ֞ח אֶת־הַצִּפֹּ֧ר הַֽחַיָּ֛ה אֶל־מִח֥וּץ לָעִ֖יר אֶל־פְּנֵ֣י הַשָּׂדֶ֑ה וְכִפֶּ֥ר עַל־הַבַּ֖יִת וְטָהֵֽר:
54[All] this is the law for every lesion of tzara'ath, and for a nethek, נדזֹ֖את הַתּוֹרָ֑ה לְכָל־נֶ֥גַע הַצָּרַ֖עַת וְלַנָּֽתֶק:
55And for tzara'ath of garments and houses, נהוּלְצָרַ֥עַת הַבֶּ֖גֶד וְלַבָּֽיִת:
56And for a se'eith and for a sapachath and for a bahereth; נווְלַשְׂאֵ֥ת וְלַסַּפַּ֖חַת וְלַבֶּהָֽרֶת:
57To render decisions regarding the day of uncleanness and the day of cleanness. This is the law of tzara'ath. נזלְהוֹרֹ֕ת בְּי֥וֹם הַטָּמֵ֖א וּבְי֣וֹם הַטָּהֹ֑ר זֹ֥את תּוֹרַ֖ת הַצָּרָֽעַת:
To render decisions regarding the day of uncleanness: [I.e., to determine] which day renders it clean and which day renders it unclean. להורת ביום הטמא: איזה יום מטהרו ואיזה יום מטמאו:
Leviticus Chapter 15
1And the Lord spoke to Moses and to Aaron, saying, אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
2Speak to the children of Israel, and say to them, If any man has a discharge from his flesh, his discharge is unclean. בדַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַֽאֲמַרְתֶּ֖ם אֲלֵהֶ֑ם אִ֣ישׁ אִ֗ישׁ כִּ֤י יִֽהְיֶה֙ זָ֣ב מִבְּשָׂר֔וֹ זוֹב֖וֹ טָמֵ֥א הֽוּא:
If [any man] has a discharge: One might think that if he had a discharge from any place [in the body], he becomes unclean. Scripture, therefore, says: “from his flesh,” meaning not all his flesh. Since Scripture made a distinction between flesh and flesh, I am entitled to reason: [Scripture] renders unclean a man who has a discharge, and it renders unclean a woman who has a discharge. Just as with a woman who has a discharge, from the very place [in her body] from which she becomes unclean with a minor degree of uncleanness, namely, נִדָּה, “menstrual uncleanness,” she becomes unclean with a major degree of uncleanness, namely, זִיבָה, a flow outside the menstrual period, likewise, in the case of a man who has a discharge, from the very place [in his body] from which he becomes unclean with a minor degree of uncleanness, namely, קֶרִי, a seminal emission, he becomes unclean with a major degree of uncleanness, namely, זִיבָה, an abnormal discharge. — [Torath Kohanim 15:122] [Menstruation and seminal emission both cause a minor degree of uncleanness, one that does not require seven clean days before purification, as opposed to the uncleanness of a discharge of a zav or zavah (gedolah), which do require this and are thus referred to as a major degree of uncleanness.] כי יהיה זב: יכול זב מכל מקום יהא טמא, תלמוד לומר מבשרו ולא כל בשרו. אחר שחלק הכתוב בין בשר לבשר זכיתי לדין, טמא בזב וטמא בזבה, מה זבה ממקום שהיא מטמאה טומאה קלה, נדה, מטמאה טומאה חמורה, זיבה, אף הזב ממקום שמטמא טומאה קלה, קרי, מטמא טומאה חמורה, זיבה:
his discharge is unclean: [Apart from the discharge rendering the man unclean,] this teaches us that [the discharge itself is also unclean, i.e., that even] one drop defiles [other people, and vessels] (Torath Kohanim 15:123; Niddah 55a). [What is the difference between discharge and semen?] A [male] discharge resembles the moisture [that separates itself from and appears on] barley dough, and is a thin liquid, resembling the white of an unfertilized (מוּזֶרֶת) egg, whereas semen is thick, like the white of an egg which is מוּזֶרֶת [i.e., which has been fertilized by a male.]. — [Niddah 35b] זובו טמא: למד על הטפה שהיא מטמאה. זוב דומה למי בצק של שעורין ודחוי, ודומה ללובן ביצה המוזרת. שכבת זרע קשור כלובן ביצה שאינה מוזרת:
3And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness. גוְזֹ֛את תִּֽהְיֶ֥ה טֻמְאָת֖וֹ בְּזוֹב֑וֹ רָ֣ר בְּשָׂר֞וֹ אֶת־זוֹב֗וֹ אֽוֹ־הֶחְתִּ֤ים בְּשָׂרוֹ֙ מִזּוֹב֔וֹ טֻמְאָת֖וֹ הִֽוא:
runs: Heb. רָר, an expression related to רִיר, saliva, which flows from his flesh. רר: לשון ריר שזב את בשרו:
with his discharge: like saliva, which comes out clear. את זובו: כמו ריר שיוצא צלול:
or [his flesh is] plugged up: that the discharge comes out thick, and thus seals up (חוֹתָם) the orifice of the member, so that his flesh is plugged up on account of a drop of his discharge. This is its simple meaning. The midrashic explanation, however, [is as follows]: The first verse (verse 2) counts two perceptions [of a discharge] and calls him unclean, as it says, “a discharge from his flesh, his discharge is unclean.” Then, the second verse (verse 3) counts out three perceptions [of a discharge] and calls him unclean, as it says, “And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness.” Now, how is this so? Two are for uncleanness, and the third requires him to [bring] a sacrifice. — [Meg. 8a; Niddah 43b] או החתים: שיוצא עב וסותם את פי האמה ונסתם בשרו מטפת זובו, זהו פשוטו. ומדרשו מנה הכתוב הראשון ראיות שתים וקראו טמא, שנאמר זב מבשרו זובו טמא הוא, ומנה הכתוב השני ראיות שלש וקראו טמא, שנאמר טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו טומאתו היא. הא כיצד, שתים לטומאה והשלישית מזקיקתו לקרבן:
4Any bedding upon which the man with the discharge will lie, shall become unclean, and any object upon which he will sit, shall become unclean. דכָּל־הַמִּשְׁכָּ֗ב אֲשֶׁ֨ר יִשְׁכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָ֑א וְכָל־הַכְּלִ֛י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו יִטְמָֽא:
Any bedding: Heb. כָּלהַמִּשְׁכָּב, anything fit for bedding. One might think [that this would include] even if it is designated for another purpose. Scripture, therefore, says, “upon which [the man…] will lie”; it does not say, “upon which [the man…] lay” [in the past tense,] but rather, [in the future tense,] “will lie,” which is always designated for this. It excludes this [object], about which they say to him, “Get up and let us do our work [for which purpose it was designated]!” - [Torath Kohanim 15:128] כל המשכב: הראוי למשכב, יכול אפילו מיוחד למלאכה אחרת, תלמוד לומר אשר ישכב, אשר שכב לא נאמר, אלא אשר ישכב, המיוחד תמיד לכך, יצא זה שאומרים לו עמוד ונעשה מלאכתנו:
[And any object upon which] he will sit: [Just like the case above of the bedding,] It does not say “[upon which] he sat,” but, “upon which he will sit,” [thus referring to an article] that is always designated for this. — [Torath Kohanim 15:128; Shab. 59a] אשר ישב: ישב לא נאמר אלא אשר ישב עליו הזב, במיוחד תמיד לכך:
5And a man who touches his bedding, shall immerse his garments and immerse himself in water and he remain unclean until evening. הוְאִ֕ישׁ אֲשֶׁ֥ר יִגַּ֖ע בְּמִשְׁכָּב֑וֹ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And a man who touches his bedding: This teaches us that the [uncleanness of] bedding is more stringent than [the uncleanness caused by] touching [an object], insofar as this [a bedding or a seat] becomes an אַב הַטֻּמְאָה [a major source of uncleanness], which can defile a person to render his garments unclean, whereas, touching an object which is not bedding, this [object] becomes only a וְלַד הַטֻּמְאָה [a secondary source of uncleanness, i.e., a degree less than אַב הַטֻּמְאָה], and it can defile only food and drink [but not people or objects]. ואיש אשר יגע במשכבו: לימד על המשכב שחמור מן המגע, שזה נעשה אב הטומאה לטמא אדם לטמא בגדים, והמגע שאינו משכב אינו אלא ולד הטומאה, ואינו מטמא אלא אוכלין ומשקין:
6And anyone who sits on an object, upon which the man with the discharge will sit, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. ווְהַיּשֵׁב֙ עַל־הַכְּלִ֔י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And anyone who sits on an object: Even if he did not touch it, even if there were ten objects one on top of the other [and the man with the discharge had sat on the top one]-they all [even the bottom seat] become defiled because of מוֹשָׁב [the law of uncleanness concerning seats. Thus, just as the man with the discharge defiles the bottom seat of the pile without touching it, so too, a clean man can become defiled by that bottom seat without touching it]. And the same [applies] to מִשְׁכָּב [defilement of beds]. — [Torath Kohanim 15:134] והישב על הכלי: אפילו לא נגע, אפילו עשרה כלים זה על זה, כולן מטמאין משום מושב וכן במשכב:
7And anyone who touches the flesh of the man with a discharge, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. זוְהַנֹּגֵ֖עַ בִּבְשַׂ֣ר הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
8And if the man with the discharge spits upon a clean person, [that person] shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. חוְכִֽי־יָרֹ֥ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And if the man with the discharge spits upon a clean person: And he touches it or lifts it up [without touching it, for saliva defiles if lifted up [even without direct contact]. — [Niddah 55b] וכי ירק הזב בטהור: ונגע בו או נשאו, שהרוק מטמא במשא:
9Any riding gear upon which the man with the discharge will ride, becomes unclean. טוְכָל־הַמֶּרְכַּ֗ב אֲשֶׁ֨ר יִרְכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָֽא:
Any riding gear: Although he did not sit on it, for example, the saddlebow, called arcon [in French. It] becomes unclean because of מֶרְכָּב [riding gear]. [However], the saddle itself, called alves [in Old French], a board connecting the two uprights of a saddle,(according to Gukovitzki, or) saddle-girth, belly-band, (according to Greenberg,) becomes unclean because of מוֹשָׁב [a seat]. — [Eruvin 27a] וכל המרכב: אף על פי שלא ישב עליו, כגון התפוס של סרגא שקורין ארצו"ן [שלד האוכף] טמא משום מרכב. והאוכף, שקורין אלוו"ש [אוכף] טמא טומאת מושב:
10And whoever touches anything what will be under him, becomes unclean until evening. And whoever lifts them up shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. יוְכָל־הַנֹּגֵ֗עַ בְּכֹל֙ אֲשֶׁ֣ר יִֽהְיֶ֣ה תַחְתָּ֔יו יִטְמָ֖א עַד־הָעָ֑רֶב וְהַנּוֹשֵׂ֣א אוֹתָ֔ם יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And whoever touches anything that will be under him: [i.e.,] [under] the man with the discharge (Torath Kohanim 15:139). [This verse] comes to teach us about riding gear, that anyone touching it becomes unclean; he is [however,] not required to immerse his garments. This is a feature of the stringency of מִשְׁכָּב as opposed to מֶרְכָּב. וכל הנגע בכל אשר יהיה תחתיו: של זב. בא ולימד על המרכב, שיהא הנוגע בו טמא ואין טעון כבוס בגדים, והוא חומר במשכב מבמרכב:
And whoever lifts them up: [I.e.,] any of the items mentioned above in this passage discussing [the laws of] a man with a discharge, [namely:] his discharge, his saliva, his semen, his urine, the bedding, riding gear, [or seat (Reggio ed.)] [defiled by the man with the discharge]-if any of these items is lifted, it defiles the person [who lifted it, together] with his garments. — [Torath Kohanim 15: 140] והנושא אותם: את כל האמור בענין הזב, זובו ורוקו ושכבת זרעו ומימי רגליו והמשכב והמרכב והמושב, שיהא משאן מטמא אדם לטמא בגדים:
11And whomever the man with the discharge touches, without [the latter] having rinsed his hands, shall immerse his garments and immerse himself in the waters, and he shall remain unclean until evening. יאוְכֹ֨ל אֲשֶׁ֤ר יִגַּע־בּוֹ֙ הַזָּ֔ב וְיָדָ֖יו לֹֽא־שָׁטַ֣ף בַּמָּ֑יִם וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
[And whomever the man with the discharge touches,] without [the latter] having rinsed his hands: While [the man with the discharge] has not yet immersed himself from his uncleanness. And even if the discharge has ceased, and the man counts seven [days], as long as he has not yet immersed himself [in a mikvah,] he defiles with all [the aspects] of his uncleanness. And the reason Scripture expresses the immersion of a man with a discharge as “rinsing hands,” is to teach you that the hidden parts of the body [e. g., the mouth,] are not required to be immersed, only the uncovered parts of the body, like the hands. — [Torath Kohanim 15:142] וידיו לא שטף במים: בעוד שלא טבל מטומאתו, ואפילו פסק מזובו וספר שבעה ומחוסר טבילה, מטמא בכל טומאותיו. וזה שהוציא הכתוב טבילת גופו של זב בלשון שטיפת ידים, ללמדך שאין בית הסתרים טעון ביאת מים, אלא אבר הגלוי, כמו הידים:
12And an earthenware vessel which the man with the discharge will touch, shall be broken. And any wooden vessel shall be rinsed in water. יבוּכְלִי־חֶ֛רֶשׂ אֲשֶׁר־יִגַּע־בּ֥וֹ הַזָּ֖ב יִשָּׁבֵ֑ר וְכָ֨ל־כְּלִי־עֵ֔ץ יִשָּׁטֵ֖ף בַּמָּֽיִם:
And an earthenware vessel which the man with the discharge will touch: One might think that even if he touches it from the outside [of the vessel, “it will also become unclean….” [However, the conclusion of the Midrash is that an earthenware vessel can become defiled only by the entry of an unclean object into its inner space], as is taught in Torath Kohanim (15:143), [where the passage there continues: “So if the verse indeed is referring to entry into the inner space of an earthenware vessel, why does it use the expression of touching?” And this passage] concludes: “Well, what touching is referred to here? When he touches the whole vessel. [And what does this mean?] When he moves it.” [I.e., in addition to the case of entry into the inner space, if a man with a discharge moves a vessel, it becomes unclean]. וכלי חרש אשר יגע בו הזב: יכול אפילו נגע בו מאחוריו וכו', כדאיתא בתורת כהנים, עד איזהו מגעו שהוא בכולו הוי אומר זה הסיטו:
13When the man with the discharge is cleansed of his discharge, he shall count seven days for himself for his purification, and then immerse his garments and immerse his flesh in spring water, and he shall be clean. יגוְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטָֽהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר:
When…is cleansed: [I.e.,] when [the discharge] ceases. — [Torath Kohanim 15:146; Meg. 8a] וכי יטהר: כשיפסוק:
seven days…for his purification: Seven clean days free of the uncleanness of a discharge, i.e., he must not see any discharge [during these seven days]. And all of them [must be] consecutive [i.e., without any interruption of a discharge during these seven days]. — [Torath Kohanim 15:150; Niddah 33b] שבעת ימים לטהרתו: שבעת ימים טהורים מטומאת זיבה, שלא יראה זוב, וכולן רצופין:
14And on the eighth day, he shall take for himself two turtle doves or two young doves, and come before the Lord, to the entrance of the Tent of Meeting, and give them to the kohen. ידוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּח־לוֹ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וּבָ֣א | לִפְנֵ֣י יְהֹוָ֗ה אֶל־פֶּ֨תַח֙ אֹ֣הֶל מוֹעֵ֔ד וּנְתָנָ֖ם אֶל־הַכֹּהֵֽן:
15And the kohen shall make them: one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for him from his discharge, before the Lord. טווְעָשָׂ֤ה אֹתָם֙ הַכֹּהֵ֔ן אֶחָ֣ד חַטָּ֔את וְהָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יְהֹוָ֖ה מִזּוֹבֽוֹ:Tehillim: Chapters 10 - 17
• Hebrew text
• English textChapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tomorrow is the eighteenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is eighteen days, which are two weeks and four days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Netzach sheb'Tifferet -- "Ambition in Harmony"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History
• Maharash Born (1834)
The fourth Rebbe of Chabad-Lubavitch, Rabbi Shmuel Schneersohn (1834-1882), known by the acronym "Maharash", was born in the town of Lubavitch (White Russia) on the 2nd of Iyar of the year 5594 from creation (1834). His father, Rabbi Menachem Mendel of Lubavitch (the 3rd Chabad Rebbe, known as the "Tzemach Tzeddek") once remarked that Rabbi Shmuel's birthday, coinciding with the 17th day of the Omer Count, is defined by the Kabbalistic masters as Tifferet sheb'Tifferet ("Beauty of Beauty")
Although Rabbi Shmuel was the youngest of Rabbi Menachem Mendel's seven sons, he was chosen to succeed his father as "rebbe" and leader of Chabad in the movement's capital, Lubavitch (four of his brothers established branches of Chabad Chassidism in other towns in White Russia and Ukraine). In addition to leading his Chassidim, guiding and advising their spiritual and material lives and authoring many maamarim (discourses of Chassidic teaching), Rabbi Shmuel traveled extensively throughout Europe, meeting with government and business leaders to exert pressure on the Czarist regime to halt its instigation of pogroms against the Jews of Russia.
Rabbi Shmuel passed away at age 48 on the 13th of Tishrei, 5643 (1882).
Links: Rabbi Shmuel of Lubavitch
Selected Teachings of Rabbi Shmuel
Rabbi Shmuel's and His Disciples' Melodies
Rabbi Shmuel's Biography
Daily Quote
Nor does darkness obscure for You; the night shines as the day, darkness is as light[Psalms 139:12]
Daily Study
Chitas and Rambam for today:
Chumash: Tazria-Metzora, 6th Portion Leviticus 14:33-15:15 with Rashi
• English / Hebrew Linear Translation | Video ClassLeviticus Chapter 14
33And the Lord spoke to Moses and to Aaron, saying, לגוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
34When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of tzara'ath upon a house in the land of your possession, לדכִּ֤י תָבֹ֨אוּ֙ אֶל־אֶ֣רֶץ כְּנַ֔עַן אֲשֶׁ֥ר אֲנִ֛י נֹתֵ֥ן לָכֶ֖ם לַֽאֲחֻזָּ֑ה וְנָֽתַתִּי֙ נֶ֣גַע צָרַ֔עַת בְּבֵ֖ית אֶ֥רֶץ אֲחֻזַּתְכֶֽם:
and I place a lesion of tzara’ath: Heb. וְנָתַתִּי, lit. and I will give. This is [good] news for them that lesions of tzara’ath will come upon them, (Torath Kohanim 14:75), because the Amorites had hidden away treasures of gold inside the walls of their houses during the entire forty years that the Israelites were in the desert, and through the lesion, he will demolish the house (see verses 43-45) and find them. — [Vayikra Rabbah 17:6] ונתתי נגע צרעת: בשורה היא להם שהנגעים באים עליהם, לפי שהטמינו אמוריים מטמוניות של זהב בקירות בתיהם כל ארבעים שנה שהיו ישראל במדבר, ועל ידי הנגע נותץ הבית ומוצאן:
35and the one to whom the house belongs comes and tells the kohen, saying, "Something like a lesion has appeared to me in the house," להוּבָא֙ אֲשֶׁר־ל֣וֹ הַבַּ֔יִת וְהִגִּ֥יד לַכֹּהֵ֖ן לֵאמֹ֑ר כְּנֶ֕גַע נִרְאָ֥ה לִ֖י בַּבָּֽיִת:
Something like a lesion has appeared to me in the house: Even a Torah scholar, who knows that it is definitely a lesion [of tzara’ath], shall not make his statement using a decisive expression, saying, “A lesion has appeared to me,” but, “Something like an lesion has appeared to me” [out of respect for the kohen, who is to make the decision]. — [Nega’im 12:5] כנגע נראה לי בבית: אפילו תלמיד חכם שיודע שהוא נגע ודאי לא יפסוק דבר ברור לומר נגע נראה לי, אלא כנגע נראה לי:
36the kohen shall order that they clear out the house, before the kohen comes to look at the lesion, so that everything in the house should not become unclean. After this, the kohen shall come to look at the house. לווְצִוָּ֨ה הַכֹּהֵ֜ן וּפִנּ֣וּ אֶת־הַבַּ֗יִת בְּטֶ֨רֶם יָבֹ֤א הַכֹּהֵן֙ לִרְא֣וֹת אֶת־הַנֶּ֔גַע וְלֹ֥א יִטְמָ֖א כָּל־אֲשֶׁ֣ר בַּבָּ֑יִת וְאַ֥חַר כֵּ֛ן יָבֹ֥א הַכֹּהֵ֖ן לִרְא֥וֹת אֶת־הַבָּֽיִת:
before the kohen comes…: since as long as the kohen has not yet become involved with the house [in question], the law of uncleanness does not yet apply to it. בטרם יבא הכהן וגו': שכל זמן שאין כהן נזקק לו, אין שם תורת טומאה:
so that everything in the house should not become unclean: For if they do not clear it out, and the kohen comes and sees the lesion, the house will have to be quarantined and everything inside it will become unclean. Now, for what objects did the Torah have consideration? If it was upon vessels that require immersion [in a mikvah to cleanse them], then [instead of having them removed,] let him immerse them, and they will become clean. And if it was upon food and drink, then [instead of removing them, let them become unclean] and he can eat and drink them during his period of uncleanness. Hence, the Torah has consideration only for earthenware vessels, which cannot be cleansed by [immersion in] a mikvah [and would thus undergo permanent damage if they became unclean]. — [Nega’im 12:5] ולא יטמא כל אשר בבית: שאם לא יפנהו ויבא הכהן ויראה הנגע, נזקק להסגר, וכל מה שבתוכו יטמא. ועל מה חסה תורה, אם על כלי שטף, יטבילם ויטהרו, ואם על אוכלין ומשקין, יאכלם בימי טומאתו, הא לא חסה התורה אלא על כלי חרס, שאין להם טהרה במקוה:
37And he shall look at the lesion. Now, [if] the lesion in the walls of the house consists of dark green or dark red sunken looking stains, appearing as if deeper than the wall, לזוְרָאָ֣ה אֶת־הַנֶּ֗גַע וְהִנֵּ֤ה הַנֶּ֨גַע֙ בְּקִירֹ֣ת הַבַּ֔יִת שְׁקַֽעֲרוּרֹת֙ יְרַקְרַקֹּ֔ת א֖וֹ אֲדַמְדַּמֹּ֑ת וּמַרְאֵיהֶ֥ן שָׁפָ֖ל מִן־הַקִּֽיר:
sunken-looking stains: Heb., שְׁקַעֲרוּרֹת, sunken (שׁוֹקְעוֹת) in their appearance (בְּמַרְאֵיהֶן). - [Torath Kohanim 14:89] שקערורת: שוקעות במראיהן:
38then the kohen shall go out of the house to the entrance of the house, and he shall quarantine the house for seven days. לחוְיָצָ֧א הַכֹּהֵ֛ן מִן־הַבַּ֖יִת אֶל־פֶּ֣תַח הַבָּ֑יִת וְהִסְגִּ֥יר אֶת־הַבַּ֖יִת שִׁבְעַ֥ת יָמִֽים:
39Then the kohen shall return on the seventh day and look [at the house]. Now, [if] the lesion has spread in the walls of the house, לטוְשָׁ֥ב הַכֹּהֵ֖ן בַּיּ֣וֹם הַשְּׁבִיעִ֑י וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בְּקִירֹ֥ת הַבָּֽיִת:
40the kohen shall order that they remove the stones upon which the lesion is [found], and they shall cast them away outside the city, to an unclean place. מוְצִוָּה֙ הַכֹּהֵ֔ן וְחִלְּצוּ֙ אֶת־הָ֣אֲבָנִ֔ים אֲשֶׁ֥ר בָּהֵ֖ן הַנָּ֑גַע וְהִשְׁלִ֤יכוּ אֶתְהֶן֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
they remove the stones: Heb. וְחִלְּצוּ, as the Targum [Onkelos] renders: וְיִשְׁלְפוּן, “they shall remove them from there,” similar to, “[Then his brother’s wife shall…] remove (וְחָלְצָה) his shoe” (Deut. 25:9), an expression of removal. וחלצו את האבנים: כתרגומו וישלפון, יטלום משם, כמו (דברים כה ט) וחלצה נעלו, לשון הסרה:
to an unclean place: [I.e.,] a place where clean things are not used. This verse teaches us that these [unclean] stones contaminate their place as long as they are there. - [Torath Kohanim 4:96] אל מקום טמא: מקום שאין טהרות משתמשות שם, למדך הכתוב שהאבנים הללו מטמאות מקומן בעודן בו:
41And he shall scrape out the house from the inside, all around, and they shall pour out the [mortar] dust from what they scraped, outside the city, into an unclean place. מאוְאֶת־הַבַּ֛יִת יַקְצִ֥עַ מִבַּ֖יִת סָבִ֑יב וְשָֽׁפְכ֗וּ אֶת־הֶֽעָפָר֙ אֲשֶׁ֣ר הִקְצ֔וּ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
scraped out: Heb. יַקְצִעַ, rogner in French, or rodoniyer in Old French, to clip, to trim. This term occurs many times in the language of the Mishnah, [for example, Kelim 27:4, 5, B.K. 66b, Chul. 123b]. [Note that the spelling in Mikraoth Gedoloth is different. I have not found such a spelling in any dictionary. Greenberg, however, writes that Tobler and Lommatszch, Altfranzösisches Wörterbuch gives fifteen spellings for this word.] יקצע: רודוניי"ר בלע"ז [להקציע]. ובלשון משנה יש הרבה:
inside: Heb., מִבַּיִת, inside. מבית: מבפנים:
all around: Heb. סָבִיב, around the lesion. In Midrash Torath Kohanim, it is thus expounded, namely, that he shall scrape out the plaster surrounding the afflicted stones. סביב: סביבות הנגע, בתורת כהנים נדרש כן, שיקלוף הטיח שסביב אבני הנגע:
they scraped: Heb. הִקְצוּ, an expression denoting an edge (קָצֶה). [I.e.,] that they scrape off (קִצְּעוּ) around the edges (קְצוֹת) of the lesion. הקצו: לשון קצה, אשר קצעו בקצות הנגע סביב:
42And they shall take other stones and bring them instead of those stones. And he shall take other [mortar] dust, and plaster the house. מבוְלָֽקְחוּ֙ אֲבָנִ֣ים אֲחֵר֔וֹת וְהֵבִ֖יאוּ אֶל־תַּ֣חַת הָֽאֲבָנִ֑ים וְעָפָ֥ר אַחֵ֛ר יִקַּ֖ח וְטָ֥ח אֶת־הַבָּֽיִת:
43And if the lesion returns and erupts in the house, after he had removed the stones, and after the house had been scraped around and after it had been plastered, מגוְאִם־יָשׁ֤וּב הַנֶּ֨גַע֙ וּפָרַ֣ח בַּבַּ֔יִת אַחַ֖ר חִלֵּ֣ץ אֶת־הָֽאֲבָנִ֑ים וְאַֽחֲרֵ֛י הִקְצ֥וֹת אֶת־הַבַּ֖יִת וְאַֽחֲרֵ֥י הִטּֽוֹחַ:
had been scraped: an expression of having been done, [i.e., the passive], and so is "it had been plastered". However, [in] “he had removed "the stones,” the expression refers to the person who had removed them, and this is [an example of] the intensive verb form [called pi’el, which has a dagesh in the middle letter of the root form], like [the verbs][with a dagesh in the] and[with a dagesh in the ]. הקצות: לשון העשות וכן הטוח, אבל חלץ את האבנים מוסב הלשון אל האדם שחלצן והוא משקל לשון כבד, כמו כפר, דבר:
And if…the lesion returns“: One might think that if it returned on that same day, it would be deemed unclean. Scripture, therefore, states (verse 39), “Then the kohen shall return (וְשָׁב הַכֹּהֵן),” [the same term as in our verse, namely,], “and if… [the lesion] returns (וְאִם יָשׁוּב).” Just as the return (שִׁיבָה) of the kohen mentioned there, is at the end of a week, so is the return [of the lesion] mentioned here, at the end of a week. — [Torath Kohanim 14:105] ואם ישוב הנגע וגו': יכול חזר בו ביום יהא טמא, תלמוד לומר ושב הכהן ואם ישוב, מה שיבה האמורה להלן לסוף שבוע, אף שיבה האמורה כאן בסוף שבוע:
44then the kohen shall come and look [at it]. Now, [if] the lesion in the house has spread, it is malignant tzara'ath in the house; it is unclean. מדוּבָא֙ הַכֹּהֵ֔ן וְרָאָ֕ה וְהִנֵּ֛ה פָּשָׂ֥ה הַנֶּ֖גַע בַּבָּ֑יִת צָרַ֨עַת מַמְאֶ֥רֶת הִ֛וא בַּבַּ֖יִת טָמֵ֥א הֽוּא:
Then the kohen shall come and look [at it]. Now, [if] the lesion… has spread: [From here,] one might think that a recurrent lesion [in a house] can be deemed unclean only if it spreads. However, the term צָרַעַת מַמְאֶרֶת, “malignant tzara’ath,” is mentioned in reference to houses, and צָרַעַת מַמְאֶרֶת is mentioned in reference to garments (see verse 13:52). [Through the exposition of a גְזֵרָה שָׁוָה we derive that] just as over there [in the case of garments,] a recurrent lesion is deemed unclean even if it had not spread, here too, [in the case of houses,] a recurrent lesion is deemed unclean even if it has not spread. If so, what does Scripture teach us here when it says, “Now, [if] the lesion… has spread…”? [in answer to this question, Rashi explains that the verses here should not be understood in the order in which they are written. Rather, they should be read in a different order, because] this is not the place for this verse. [I.e., the first section of this verse, namely, “Then the kohen shall come and look [at it]. Now [if] the lesion in the house has spread,” is to be understood by inserting it elsewhere within these verses, as follows]: “He shall demolish the house…” (verse 45), should be [understood as if] written after “And if… the lesion returns…” (verse 43), [skipping over the first section of verse 44], and then [reinserting this first section of our verse] “Then the kohen shall come and look… the lesion in the house has spread.” Thus, [when our verse says that the kohen looks at the lesion, the phrase, “[if] the lesion…has spread”] comes to teach [us] only about a lesion which remains the same during the first week [of quarantine], but when he came at the end of the second week [of quarantine], he found that it had spread. For in the earlier verses, Scripture does not explicitly tell us about a case where the lesion had remained with the same appearance after the first week [of quarantine]. Here, though, Scripture teaches you with this mention of spreading, that it is referring only to a lesion that has remained the same for the first week but spread during the second [week]. So what shall he do to it? I may think that he should demolish it, as is written immediately following it, “He shall demolish the house….” (verse 45). Scripture, therefore, says (verse 39), “the kohen shall return,” and [here], “the kohen shall come.” Just as in the case of “returning” [i.e., when the kohen returned after one week and the lesion had spread], he must remove [the unclean stones], scrape, and plaster, and give it another week [of quarantine], likewise, in the case of “coming” [i.e., where the lesion has remained the same for the first week, but spread during the second week], he must remove [the unclean stones], scrape, and plaster and then give it a week [of quarantine]. And, if it recurs again, he must demolish [the house]. If it does not recur, [however,] it is clean. Now, how do we know that if it remained the same during this and this, [i.e., during the first and second weeks], he must [also] remove [the unclean stones], scrape, plaster, and give it a [third] week [of quarantine]? Therefore, Scripture [here] says, “the kohen shall come (וּבָא),” and [in verse 48, it says], “if the kohen comes and comes [again] (בֹּא יָבֹא) ” What is Scripture referring to? If [you suggest that it means a lesion] that spread during the first week [of quarantine], this has already been mentioned [in verse 43]; if [you suggest that verse 48 is referring to a lesion] that spread during the second [week], this has already been mentioned [in our verse]; so [one must conclude that verse 48], “if the kohen comes and comes [again],” [is referring to the case that] he comes (בֹּא) at the end of the first week [of quarantine] and comes [again] (יָבֹא) at the end of the second week [of quarantine], and looks, and [as is continued in verse 48], “behold, the lesion did not spread” [i.e., it has remained the same throughout]. What shall he do to it? One might think that he should dismiss [the case] and depart, as it is written here (48) “the kohen shall pronounce the house clean.” Scripture, however, continues there, “because the lesion has healed.” [God says:] I deemed clean only what was healed. What shall be done with it [if the lesion has remained the same during the first and second weeks, and has not yet healed]? “Coming” is stated above [in verse 44, “the kohen shall come”], and “coming” is stated here [in verse 48, “if the kohen comes…and comes [again]”]; just as in the case above (verse 44), he must remove [the unclean stones], scrape, plaster, and give it a week [of quarantine], a law which we learned through the link made between the terms “returning” and “coming,” likewise, in the case below, [in the question of a lesion that has remained the same through the two weeks, the owner shall remove the unclean stones, scrape, plaster, and observe a week of quarantine]. The above is taught in Torath Kohanim (14:105). The conclusion of this matter is: Demolition [of an afflicted house] is required only when the lesion recurs after the removal [of the unclean stones], scraping, and plastering. The recurring lesion does not require spreading [to necessitate demolition]. Hence, the sequence of the verses is as follows: (Verse 43), “And if [after he had removed the stones, and after the house had been scraped around and after it had been plastered, the lesion] returns” ; then (verse 44, second section),“it is malignant tzara’ath …it is unclean”]; then (verse 45), “He shall demolish the house…,” and (verse 46), “Anyone entering the house […shall become unclean],” and (verse 47), “[And one who lies down…] and one who eats in the house [shall immerse…]” ; [at this juncture, just before verse 48, the second section of our verse (44) is now inserted in the sequence, namely,] “Then the kohen shall come and look…the lesion in the house has spread”- [and, as above, now we know that] Scripture here is referring to a case where the lesion remained the same during the first week [of quarantine], so a second week of quarantine is applied, and at the end of this second week of its quarantine, he comes and sees that it has spread. What should he do with it? The owner must remove [the unclean stones], scrape, plaster, and give it another [i.e., a third] week [of quarantine]. Now, if the lesion recurs, he must demolish, but if it does not recur, [the house is deemed clean, and] birds are required [along with the whole cleansing procedure, because lesions are never quarantined for more than three weeks. [See Rashi on verse 48 below, which is understood in light of this Rashi.] ובא הכהן וראה והנה פשה: יכול לא יהא החוזר טמא אלא אם כן פשה, נאמר צרעת ממארת בבתים ונאמר צרעת ממארת בבגדים, מה להלן טמא את החוזר אף על פי שאינו פושה, אף כאן טמא את החוזר אף על פי שאינו פושה, אם כן מה תלמוד לומר והנה פשה, אין כאן מקומו של מקרא זה, אלא ונתץ את הבית היה לו לכתוב אחר ואם ישוב הנגע וראה והנה פשה, הא לא בא ללמד אלא על נגע העומד בעיניו בשבוע ראשון ובא בסוף שבוע שני ומצאו שפשה, שלא פירש בו הכתוב למעלה כלום בעומד בעיניו בשבוע ראשון, ולמדך כאן בפשיון זה שאינו מדבר אלא בעומד בראשון ופשה בשני ומה יעשה לו, יכול יתצנו, כמו שסמך לו ונתץ את הבית, תלמוד לומר ושב הכהן ובא הכהן, נלמד ביאה משיבה, מה שיבה חולץ וקוצה וטח ונותן לו שבוע, אף ביאה חולץ וקוצה וטח ונותן לו שבוע. ואם חוזר, נותץ. לא חזר, טהור. ומנין שאם עמד בזה ובזה חולץ וקוצה וטח ונותן לו שבוע, תלמוד לומר ובא ואם בא יבא, במה הכתוב מדבר, אם בפושה בראשון הרי כבר אמור, אם בפושה בשני הרי כבר אמור, הא אינו אומר [ובא], ואם בא יבא, אלא את שבא בסוף שבוע ראשון ובא בסוף שבוע שני וראה והנה לא פשה. זה העומד מה יעשה לו, יכול יפטר וילך, כמו שכתוב כאן וטהר את הבית, תלמוד לומר כי נרפא הנגע, לא טהרתי אלא את הרפוי, מה יעשה לו, ביאה אמורה למעלה וביאה אמורה למטה, מה בעליונה חולץ וקוצה וטח ונותן לו שבוע, דגמר לה זהו שיבה זהו ביאה, אף בתחתונה כן וכו', כדאיתא בתורת כהנים. גמרו של דבר אין נתיצה אלא בנגע החוזר אחר חליצה וקצוע וטיחה ואין החוזר צריך פשיון. וסדר המקראות כך הוא ואם ישוב, ונתץ, והבא אל הבית, והאוכל בבית, ובא הכהן וראה והנה פשה. ודבר הכתוב בעומד בראשון שנותן לו שבוע שני להסגרו, ובסוף שבוע שני להסגרו בא וראהו שפשה, ומה יעשה לו, חולץ וקוצה וטח ונותן לו שבוע. חזר, נותץ. לא חזר, טעון צפרים, שאין בנגעים יותר משלשה שבועות:
45He shall demolish the house, its stones, its wood, and all the [mortar] dust of the house, and he shall take [them] outside the city, to an unclean place. מהוְנָתַ֣ץ אֶת־הַבַּ֗יִת אֶת־אֲבָנָיו֙ וְאֶת־עֵצָ֔יו וְאֵ֖ת כָּל־עֲפַ֣ר הַבָּ֑יִת וְהוֹצִיא֙ אֶל־מִח֣וּץ לָעִ֔יר אֶל־מָק֖וֹם טָמֵֽא:
46And anyone entering the house during all the days of its quarantine shall become unclean until the evening. מווְהַבָּא֙ אֶל־הַבַּ֔יִת כָּל־יְמֵ֖י הִסְגִּ֣יר אֹת֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב:
during all the days of its quarantine: However, not [someone entering the house] during the days that he scrapes off the lesion [during which time the house does not defile those who enter it, until the quarantine period begins]. But [if this is so,] one might think, if a lesion is pronounced definitely unclean [and the house is slated for demolition], that if the owner [disregards the order to demolish the house, but instead, removes the unclean stones and] scrapes off its lesion, that this case is also excluded [i.e., this house shall also not defile those entering it]. Scripture, therefore, says: “during all the days” [in which the seemingly superfluous word “all” comes to include this case, that since this house is unclean and must be demolished, it will always defile those who enter it]. — [Torath Kohanim 14:110]. כל ימי הסגיר אותו: ולא ימים שקלף את נגעו, יכול שאני מוציא המוחלט שקלף את נגעו, תלמוד לומר כל ימי:
[And anyone entering the house…] shall become unclean until the evening: [Since no mention of immersing garments is made here, Scripture] teaches us that [the one who enters] the house does not defile [his] garments. One might think that even if he remained in the house for the time of פְּרָס כְּדֵּי אִכִילַת -the length of time it takes someone to eat an average meal [i.e., half a loaf-that his garments would also remain undefiled]. Scripture, therefore, says: “(verse 47) ”one who eats in the house shall immerse his garments.“ We know only if one eats [that his garments become unclean]. How do we know that if someone lies down [in the house, his garments become unclean]? Therefore, Scripture says (verse 47),”And whoever lies down in the house, [shall immerse his garments].“ I know only [that this law applies to] someone who either eats or lies down. How do we know that [this law applies also to] someone who did not eat or lie down [in the house]? Therefore, Scripture (verse 47),”shall immerse… shall immerse." [The repetition of this expression] includes [the case where the person merely stayed in the house, that his garments become unclean]. If so, why are eating and lying down mentioned? To give a measurement [of time] that it takes to eat half a loaf for one who lies down [i.e., only if someone lies down in the house for that period do his garments become unclean]. — [Torath Kohanim 14:111] יטמא עד הערב: מלמד שאין מטמא בגדים, יכול אפילו שהה בכדי אכילת פרס, תלמוד לומר והאוכל בבית יכבס את בגדיו. אין לי אלא אוכל, שוכב מנין, תלמוד לומר והשוכב. אין לי אלא אוכל ושוכב, לא אוכל ולא שוכב מנין, תלמוד לומר יכבס יכבס, ריבה. אם כן למה נאמר אוכל ושוכב, ליתן שיעור לשוכב כדי אכילת פרס:
47And whoever lies down in the house, shall immerse his garments, and whoever eats in the house, shall immerse his garments. מזוְהַשֹּׁכֵ֣ב בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָ֑יו וְהָֽאֹכֵ֣ל בַּבַּ֔יִת יְכַבֵּ֖ס אֶת־בְּגָדָֽיו:
48But if the kohen comes and comes again and looks [at the lesion], and behold, the lesion did not spread in the house, after the house has been plastered, the kohen shall pronounce the house clean, because the lesion has healed. מחוְאִם־בֹּ֨א יָבֹ֜א הַכֹּהֵ֗ן וְרָאָה֙ וְ֠הִנֵּ֠ה לֹֽא־פָשָׂ֤ה הַנֶּ֨גַע֙ בַּבַּ֔יִת אַֽחֲרֵ֖י הִטֹּ֣חַ אֶת־הַבָּ֑יִת וְטִהַ֤ר הַכֹּהֵן֙ אֶת־הַבַּ֔יִת כִּ֥י נִרְפָּ֖א הַנָּֽגַע:
But if the kohen comes […] and comes [again]: At the end of the second week [of quarantine], ואם בא יבא: לסוף שבוע שני:
and looks [at the lesion], and behold, the lesion did not spread: This verse comes to teach [us] about a lesion that has remained the same throughout [both] the first and second weeks [of quarantine]. And what should be done to it]? One might think that it should be pronounced clean, as is apparent from the plain meaning of this verse, which continues: “the kohen shall pronounce the house clean.” Scripture, however, concludes the verse with, “because the lesion has healed.” [God says:] I deem clean only [the lesion] that has healed. And “healed” means only a house which has been scraped and plastered, and the lesion did not recur. But this [house, in which the lesion has neither disappeared nor spread], requires removal [of the unclean stones], scraping, plastering, and a third week [of quarantine]. Thus, the following is how our verse is to be understood: “But if the kohen comes […] and comes [again] at the end of the second [week of quarantine] and beholds, the lesion did not spread, he must plaster it, and there is no plastering without removing [the unclean stones] and scraping. [Then] after the house has been plastered, the kohen shall [pronounce] the house clean if the lesion did not recur at the end of the week [of quarantine], because the lesion has healed.” But if it recurs, Scripture has already explained regarding a [house with a] recurring lesion, that it requires demolition. וראה והנה לא פשה: מקרא זה בא ללמד בעומד בעיניו בראשון ובשני מה יעשה לו, יכול יטהרנו כמשמעו של מקרא וטהר הכהן את הבית, תלמוד לומר כי נרפא הנגע, לא טהרתי אלא את הרפוי, ואין רפוי אלא הבית שהוקצה והוטח ולא חזר הנגע, אבל זה טעון חליצה וקצוי וטיחה ושבוע שלישי. וכן המקרא נדרש ואם בא יבא בשני, וראה והנה לא פשה יטיחנו, ואין טיחה בלא חלוץ וקצוי. ואחרי הטוח את הבית וטהר הכהן את הבית אם לא חזר לסוף השבוע, כי נרפא הנגע, ואם חזר כבר פירש על החוזר שטעון נתיצה:
49To [ritually] cleanse the house, he shall take two birds, a cedar stick, a strip of crimson [wool], and hyssop. מטוְלָקַ֛ח לְחַטֵּ֥א אֶת־הַבַּ֖יִת שְׁתֵּ֣י צִפֳּרִ֑ים וְעֵ֣ץ אֶ֔רֶז וּשְׁנִ֥י תוֹלַ֖עַת וְאֵזֹֽב:
50He shall slaughter one bird into an earthenware vessel, over spring water. נוְשָׁחַ֖ט אֶת־הַצִּפֹּ֣ר הָֽאֶחָ֑ת אֶל־כְּלִי־חֶ֖רֶשׂ עַל־מַ֥יִם חַיִּֽים:
51And he shall take the cedar stick, the hyssop, the strip of crimson [wool], and the live bird, and he shall dip them into the blood of slaughtered bird and into the spring water and sprinkle towards the house seven times. נאוְלָקַ֣ח אֶת־עֵֽץ־הָ֠אֶ֠רֶז וְאֶת־הָ֨אֵזֹ֜ב וְאֵ֣ת | שְׁנִ֣י הַתּוֹלַ֗עַת וְאֵת֘ הַצִּפֹּ֣ר הַֽחַיָּה֒ וְטָבַ֣ל אֹתָ֗ם בְּדַם֙ הַצִּפֹּ֣ר הַשְּׁחוּטָ֔ה וּבַמַּ֖יִם הַֽחַיִּ֑ים וְהִזָּ֥ה אֶל־הַבַּ֖יִת שֶׁ֥בַע פְּעָמִֽים:
52And he shall [thus] cleanse the house with the blood of the bird, the spring water, the live bird, the cedar wood, the hyssop and the strip of crimson [wool]. נבוְחִטֵּ֣א אֶת־הַבַּ֔יִת בְּדַם֙ הַצִּפּ֔וֹר וּבַמַּ֖יִם הַֽחַיִּ֑ים וּבַצִּפֹּ֣ר הַֽחַיָּ֗ה וּבְעֵ֥ץ הָאֶ֛רֶז וּבָֽאֵזֹ֖ב וּבִשְׁנִ֥י הַתּוֹלָֽעַת:
53He shall then send away the live bird outside the city, onto the [open] field. He shall thus effect atonement for the house, and it will be clean. נגוְשִׁלַּ֞ח אֶת־הַצִּפֹּ֧ר הַֽחַיָּ֛ה אֶל־מִח֥וּץ לָעִ֖יר אֶל־פְּנֵ֣י הַשָּׂדֶ֑ה וְכִפֶּ֥ר עַל־הַבַּ֖יִת וְטָהֵֽר:
54[All] this is the law for every lesion of tzara'ath, and for a nethek, נדזֹ֖את הַתּוֹרָ֑ה לְכָל־נֶ֥גַע הַצָּרַ֖עַת וְלַנָּֽתֶק:
55And for tzara'ath of garments and houses, נהוּלְצָרַ֥עַת הַבֶּ֖גֶד וְלַבָּֽיִת:
56And for a se'eith and for a sapachath and for a bahereth; נווְלַשְׂאֵ֥ת וְלַסַּפַּ֖חַת וְלַבֶּהָֽרֶת:
57To render decisions regarding the day of uncleanness and the day of cleanness. This is the law of tzara'ath. נזלְהוֹרֹ֕ת בְּי֥וֹם הַטָּמֵ֖א וּבְי֣וֹם הַטָּהֹ֑ר זֹ֥את תּוֹרַ֖ת הַצָּרָֽעַת:
To render decisions regarding the day of uncleanness: [I.e., to determine] which day renders it clean and which day renders it unclean. להורת ביום הטמא: איזה יום מטהרו ואיזה יום מטמאו:
Leviticus Chapter 15
1And the Lord spoke to Moses and to Aaron, saying, אוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
2Speak to the children of Israel, and say to them, If any man has a discharge from his flesh, his discharge is unclean. בדַּבְּרוּ֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וַֽאֲמַרְתֶּ֖ם אֲלֵהֶ֑ם אִ֣ישׁ אִ֗ישׁ כִּ֤י יִֽהְיֶה֙ זָ֣ב מִבְּשָׂר֔וֹ זוֹב֖וֹ טָמֵ֥א הֽוּא:
If [any man] has a discharge: One might think that if he had a discharge from any place [in the body], he becomes unclean. Scripture, therefore, says: “from his flesh,” meaning not all his flesh. Since Scripture made a distinction between flesh and flesh, I am entitled to reason: [Scripture] renders unclean a man who has a discharge, and it renders unclean a woman who has a discharge. Just as with a woman who has a discharge, from the very place [in her body] from which she becomes unclean with a minor degree of uncleanness, namely, נִדָּה, “menstrual uncleanness,” she becomes unclean with a major degree of uncleanness, namely, זִיבָה, a flow outside the menstrual period, likewise, in the case of a man who has a discharge, from the very place [in his body] from which he becomes unclean with a minor degree of uncleanness, namely, קֶרִי, a seminal emission, he becomes unclean with a major degree of uncleanness, namely, זִיבָה, an abnormal discharge. — [Torath Kohanim 15:122] [Menstruation and seminal emission both cause a minor degree of uncleanness, one that does not require seven clean days before purification, as opposed to the uncleanness of a discharge of a zav or zavah (gedolah), which do require this and are thus referred to as a major degree of uncleanness.] כי יהיה זב: יכול זב מכל מקום יהא טמא, תלמוד לומר מבשרו ולא כל בשרו. אחר שחלק הכתוב בין בשר לבשר זכיתי לדין, טמא בזב וטמא בזבה, מה זבה ממקום שהיא מטמאה טומאה קלה, נדה, מטמאה טומאה חמורה, זיבה, אף הזב ממקום שמטמא טומאה קלה, קרי, מטמא טומאה חמורה, זיבה:
his discharge is unclean: [Apart from the discharge rendering the man unclean,] this teaches us that [the discharge itself is also unclean, i.e., that even] one drop defiles [other people, and vessels] (Torath Kohanim 15:123; Niddah 55a). [What is the difference between discharge and semen?] A [male] discharge resembles the moisture [that separates itself from and appears on] barley dough, and is a thin liquid, resembling the white of an unfertilized (מוּזֶרֶת) egg, whereas semen is thick, like the white of an egg which is מוּזֶרֶת [i.e., which has been fertilized by a male.]. — [Niddah 35b] זובו טמא: למד על הטפה שהיא מטמאה. זוב דומה למי בצק של שעורין ודחוי, ודומה ללובן ביצה המוזרת. שכבת זרע קשור כלובן ביצה שאינה מוזרת:
3And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness. גוְזֹ֛את תִּֽהְיֶ֥ה טֻמְאָת֖וֹ בְּזוֹב֑וֹ רָ֣ר בְּשָׂר֞וֹ אֶת־זוֹב֗וֹ אֽוֹ־הֶחְתִּ֤ים בְּשָׂרוֹ֙ מִזּוֹב֔וֹ טֻמְאָת֖וֹ הִֽוא:
runs: Heb. רָר, an expression related to רִיר, saliva, which flows from his flesh. רר: לשון ריר שזב את בשרו:
with his discharge: like saliva, which comes out clear. את זובו: כמו ריר שיוצא צלול:
or [his flesh is] plugged up: that the discharge comes out thick, and thus seals up (חוֹתָם) the orifice of the member, so that his flesh is plugged up on account of a drop of his discharge. This is its simple meaning. The midrashic explanation, however, [is as follows]: The first verse (verse 2) counts two perceptions [of a discharge] and calls him unclean, as it says, “a discharge from his flesh, his discharge is unclean.” Then, the second verse (verse 3) counts out three perceptions [of a discharge] and calls him unclean, as it says, “And this shall be [the nature of] his uncleanness due to his discharge: [if] his flesh runs with his discharge, or [if] his flesh is plugged up by his discharge, that is his uncleanness.” Now, how is this so? Two are for uncleanness, and the third requires him to [bring] a sacrifice. — [Meg. 8a; Niddah 43b] או החתים: שיוצא עב וסותם את פי האמה ונסתם בשרו מטפת זובו, זהו פשוטו. ומדרשו מנה הכתוב הראשון ראיות שתים וקראו טמא, שנאמר זב מבשרו זובו טמא הוא, ומנה הכתוב השני ראיות שלש וקראו טמא, שנאמר טומאתו בזובו רר בשרו את זובו או החתים בשרו מזובו טומאתו היא. הא כיצד, שתים לטומאה והשלישית מזקיקתו לקרבן:
4Any bedding upon which the man with the discharge will lie, shall become unclean, and any object upon which he will sit, shall become unclean. דכָּל־הַמִּשְׁכָּ֗ב אֲשֶׁ֨ר יִשְׁכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָ֑א וְכָל־הַכְּלִ֛י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו יִטְמָֽא:
Any bedding: Heb. כָּלהַמִּשְׁכָּב, anything fit for bedding. One might think [that this would include] even if it is designated for another purpose. Scripture, therefore, says, “upon which [the man…] will lie”; it does not say, “upon which [the man…] lay” [in the past tense,] but rather, [in the future tense,] “will lie,” which is always designated for this. It excludes this [object], about which they say to him, “Get up and let us do our work [for which purpose it was designated]!” - [Torath Kohanim 15:128] כל המשכב: הראוי למשכב, יכול אפילו מיוחד למלאכה אחרת, תלמוד לומר אשר ישכב, אשר שכב לא נאמר, אלא אשר ישכב, המיוחד תמיד לכך, יצא זה שאומרים לו עמוד ונעשה מלאכתנו:
[And any object upon which] he will sit: [Just like the case above of the bedding,] It does not say “[upon which] he sat,” but, “upon which he will sit,” [thus referring to an article] that is always designated for this. — [Torath Kohanim 15:128; Shab. 59a] אשר ישב: ישב לא נאמר אלא אשר ישב עליו הזב, במיוחד תמיד לכך:
5And a man who touches his bedding, shall immerse his garments and immerse himself in water and he remain unclean until evening. הוְאִ֕ישׁ אֲשֶׁ֥ר יִגַּ֖ע בְּמִשְׁכָּב֑וֹ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And a man who touches his bedding: This teaches us that the [uncleanness of] bedding is more stringent than [the uncleanness caused by] touching [an object], insofar as this [a bedding or a seat] becomes an אַב הַטֻּמְאָה [a major source of uncleanness], which can defile a person to render his garments unclean, whereas, touching an object which is not bedding, this [object] becomes only a וְלַד הַטֻּמְאָה [a secondary source of uncleanness, i.e., a degree less than אַב הַטֻּמְאָה], and it can defile only food and drink [but not people or objects]. ואיש אשר יגע במשכבו: לימד על המשכב שחמור מן המגע, שזה נעשה אב הטומאה לטמא אדם לטמא בגדים, והמגע שאינו משכב אינו אלא ולד הטומאה, ואינו מטמא אלא אוכלין ומשקין:
6And anyone who sits on an object, upon which the man with the discharge will sit, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. ווְהַיּשֵׁב֙ עַל־הַכְּלִ֔י אֲשֶׁר־יֵשֵׁ֥ב עָלָ֖יו הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And anyone who sits on an object: Even if he did not touch it, even if there were ten objects one on top of the other [and the man with the discharge had sat on the top one]-they all [even the bottom seat] become defiled because of מוֹשָׁב [the law of uncleanness concerning seats. Thus, just as the man with the discharge defiles the bottom seat of the pile without touching it, so too, a clean man can become defiled by that bottom seat without touching it]. And the same [applies] to מִשְׁכָּב [defilement of beds]. — [Torath Kohanim 15:134] והישב על הכלי: אפילו לא נגע, אפילו עשרה כלים זה על זה, כולן מטמאין משום מושב וכן במשכב:
7And anyone who touches the flesh of the man with a discharge, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. זוְהַנֹּגֵ֖עַ בִּבְשַׂ֣ר הַזָּ֑ב יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
8And if the man with the discharge spits upon a clean person, [that person] shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. חוְכִֽי־יָרֹ֥ק הַזָּ֖ב בַּטָּה֑וֹר וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And if the man with the discharge spits upon a clean person: And he touches it or lifts it up [without touching it, for saliva defiles if lifted up [even without direct contact]. — [Niddah 55b] וכי ירק הזב בטהור: ונגע בו או נשאו, שהרוק מטמא במשא:
9Any riding gear upon which the man with the discharge will ride, becomes unclean. טוְכָל־הַמֶּרְכַּ֗ב אֲשֶׁ֨ר יִרְכַּ֥ב עָלָ֛יו הַזָּ֖ב יִטְמָֽא:
Any riding gear: Although he did not sit on it, for example, the saddlebow, called arcon [in French. It] becomes unclean because of מֶרְכָּב [riding gear]. [However], the saddle itself, called alves [in Old French], a board connecting the two uprights of a saddle,(according to Gukovitzki, or) saddle-girth, belly-band, (according to Greenberg,) becomes unclean because of מוֹשָׁב [a seat]. — [Eruvin 27a] וכל המרכב: אף על פי שלא ישב עליו, כגון התפוס של סרגא שקורין ארצו"ן [שלד האוכף] טמא משום מרכב. והאוכף, שקורין אלוו"ש [אוכף] טמא טומאת מושב:
10And whoever touches anything what will be under him, becomes unclean until evening. And whoever lifts them up shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. יוְכָל־הַנֹּגֵ֗עַ בְּכֹל֙ אֲשֶׁ֣ר יִֽהְיֶ֣ה תַחְתָּ֔יו יִטְמָ֖א עַד־הָעָ֑רֶב וְהַנּוֹשֵׂ֣א אוֹתָ֔ם יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
And whoever touches anything that will be under him: [i.e.,] [under] the man with the discharge (Torath Kohanim 15:139). [This verse] comes to teach us about riding gear, that anyone touching it becomes unclean; he is [however,] not required to immerse his garments. This is a feature of the stringency of מִשְׁכָּב as opposed to מֶרְכָּב. וכל הנגע בכל אשר יהיה תחתיו: של זב. בא ולימד על המרכב, שיהא הנוגע בו טמא ואין טעון כבוס בגדים, והוא חומר במשכב מבמרכב:
And whoever lifts them up: [I.e.,] any of the items mentioned above in this passage discussing [the laws of] a man with a discharge, [namely:] his discharge, his saliva, his semen, his urine, the bedding, riding gear, [or seat (Reggio ed.)] [defiled by the man with the discharge]-if any of these items is lifted, it defiles the person [who lifted it, together] with his garments. — [Torath Kohanim 15: 140] והנושא אותם: את כל האמור בענין הזב, זובו ורוקו ושכבת זרעו ומימי רגליו והמשכב והמרכב והמושב, שיהא משאן מטמא אדם לטמא בגדים:
11And whomever the man with the discharge touches, without [the latter] having rinsed his hands, shall immerse his garments and immerse himself in the waters, and he shall remain unclean until evening. יאוְכֹ֨ל אֲשֶׁ֤ר יִגַּע־בּוֹ֙ הַזָּ֔ב וְיָדָ֖יו לֹֽא־שָׁטַ֣ף בַּמָּ֑יִם וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:
[And whomever the man with the discharge touches,] without [the latter] having rinsed his hands: While [the man with the discharge] has not yet immersed himself from his uncleanness. And even if the discharge has ceased, and the man counts seven [days], as long as he has not yet immersed himself [in a mikvah,] he defiles with all [the aspects] of his uncleanness. And the reason Scripture expresses the immersion of a man with a discharge as “rinsing hands,” is to teach you that the hidden parts of the body [e. g., the mouth,] are not required to be immersed, only the uncovered parts of the body, like the hands. — [Torath Kohanim 15:142] וידיו לא שטף במים: בעוד שלא טבל מטומאתו, ואפילו פסק מזובו וספר שבעה ומחוסר טבילה, מטמא בכל טומאותיו. וזה שהוציא הכתוב טבילת גופו של זב בלשון שטיפת ידים, ללמדך שאין בית הסתרים טעון ביאת מים, אלא אבר הגלוי, כמו הידים:
12And an earthenware vessel which the man with the discharge will touch, shall be broken. And any wooden vessel shall be rinsed in water. יבוּכְלִי־חֶ֛רֶשׂ אֲשֶׁר־יִגַּע־בּ֥וֹ הַזָּ֖ב יִשָּׁבֵ֑ר וְכָ֨ל־כְּלִי־עֵ֔ץ יִשָּׁטֵ֖ף בַּמָּֽיִם:
And an earthenware vessel which the man with the discharge will touch: One might think that even if he touches it from the outside [of the vessel, “it will also become unclean….” [However, the conclusion of the Midrash is that an earthenware vessel can become defiled only by the entry of an unclean object into its inner space], as is taught in Torath Kohanim (15:143), [where the passage there continues: “So if the verse indeed is referring to entry into the inner space of an earthenware vessel, why does it use the expression of touching?” And this passage] concludes: “Well, what touching is referred to here? When he touches the whole vessel. [And what does this mean?] When he moves it.” [I.e., in addition to the case of entry into the inner space, if a man with a discharge moves a vessel, it becomes unclean]. וכלי חרש אשר יגע בו הזב: יכול אפילו נגע בו מאחוריו וכו', כדאיתא בתורת כהנים, עד איזהו מגעו שהוא בכולו הוי אומר זה הסיטו:
13When the man with the discharge is cleansed of his discharge, he shall count seven days for himself for his purification, and then immerse his garments and immerse his flesh in spring water, and he shall be clean. יגוְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטָֽהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר:
When…is cleansed: [I.e.,] when [the discharge] ceases. — [Torath Kohanim 15:146; Meg. 8a] וכי יטהר: כשיפסוק:
seven days…for his purification: Seven clean days free of the uncleanness of a discharge, i.e., he must not see any discharge [during these seven days]. And all of them [must be] consecutive [i.e., without any interruption of a discharge during these seven days]. — [Torath Kohanim 15:150; Niddah 33b] שבעת ימים לטהרתו: שבעת ימים טהורים מטומאת זיבה, שלא יראה זוב, וכולן רצופין:
14And on the eighth day, he shall take for himself two turtle doves or two young doves, and come before the Lord, to the entrance of the Tent of Meeting, and give them to the kohen. ידוּבַיּ֣וֹם הַשְּׁמִינִ֗י יִקַּח־לוֹ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וּבָ֣א | לִפְנֵ֣י יְהֹוָ֗ה אֶל־פֶּ֨תַח֙ אֹ֣הֶל מוֹעֵ֔ד וּנְתָנָ֖ם אֶל־הַכֹּהֵֽן:
15And the kohen shall make them: one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for him from his discharge, before the Lord. טווְעָשָׂ֤ה אֹתָם֙ הַכֹּהֵ֔ן אֶחָ֣ד חַטָּ֔את וְהָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלָ֧יו הַכֹּהֵ֛ן לִפְנֵ֥י יְהֹוָ֖ה מִזּוֹבֽוֹ:Tehillim: Chapters 10 - 17
• Hebrew text
• English textChapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
FOOTNOTES
1.Your king (Metzudot).
2.And will eventually be captured by Saul (Metzudot).
3.Reffering to the murder of the priests in the city of Nob.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
FOOTNOTES
1.A psalm that was especially precious to David
2.To fear and love God (Rashi)
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Tanya: Likutei Amarim, beginning of Chapter 44
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Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 44
In the previous chapter the Alter Rebbe explained that there are two broad categories in the love of G‑d, ahavah rabbah and ahavat olam. Ahavah rabbah cannot be attained by man unaided. It is granted as a gift from above when an individual merits it; reflection alone on G‑d’s greatness can in no way engender this level of love. Ahavat olam, however, results from intense and sustained meditation on the greatness of G‑d.
והנה כל מדרגת אהבה מב׳ מדרגות אלו, אהבה רבה ואהבת עולם, נחלקת לכמה בחינות ומדרגות לאין קץ, כל חד לפום שיעורא דיליה
Each of the two grades of love — ahavah rabbah and ahavat olam — is subdivided into limitless shades and gradations, in each individual according to his [spiritual] capacity,
כמו שכתוב בזהר הקדוש על פסוק: נודע בשערים בעלה, דא קודשא בריך הוא, דאיהו אתידע ואתדבק לכל חד לפום מה דמשער בלביה וכו׳
As it is written in the holy Zohar1 on the verse,2 “Her husband is known in the gates,” that “This refers to the Holy One, blessed be He, so called since He is the ”husband“ of the ”Congregation of Israel,“ Who makes Himself known and attaches Himself to every one according to the extent which one measures in one’s heart....”
Thus, two individuals may have the same general level of love of G‑d, yet their particular, individual levels of love will differ.
ולכן נקראים דחילו ורחימו: הנסתרות לה׳ אלקינו
Therefore, fear and love are called3 “the secret things [known] to the L‑rd our G‑d,” for people cannot know the varying degrees of love of G‑d harbored in the hearts of others,
ותורה ומצות הן הנגלות לנו ולבנינו לעשות כו׳
while the Torah and mitzvot are those things which are4 “revealed to us and to our children to do....”
They are found in all Jews equally,
כי תורה אחת ומשפט אחד לכולנו, בקיום כל התורה ומצות בבחינת מעשה
for we have all one Torah and one law, insofar as the fulfillment of all the Torah and mitzvot in actual performance is concerned. All Jews perform mitzvot in the very same manner; the greatest Jew and the smallest both put on the same tefillin.
מה שאין כן בדחילו ורחימו, שהם לפי הדעת את ה׳ שבמוח ולב
It is otherwise with fear and love, which vary according to the knowledge of G‑d in the mind and heart,
Here, Jews are not equal. He whose knowledge of G‑dliness is greater, will experience the love and fear of G‑d to a greater degree than his less knowledgeable colleague.
כנ״ל
as has been explained earlier, in ch. 42.
The Alter Rebbe explained in the previous chapter that ahavah rabbah cannot be attained alone, while ahavat olam can. He now goes on to explain that there is a manner of love of G‑d which incorporates the qualities of both ahavah rabbah and ahavat olam. It has the qualities of the former since it comes from above, and exists in the soul of every Jew in the form of an inheritance from the Patriarchs. However, in order for this love to be revealed, it is necessary for the individual to contemplate and comprehend G‑dliness, as is the case with ahavat olam, which is revealed through man’s service.
אך אחת היא אהבה הכלולה מכל בחינות ומדרגות אהבה רבה ואהבת עולם, והיא שוה לכל נפש מישראל, וירושה לנו מאבותינו
Yet there is one singular and unique love which incorporates something of all the distinctions and gradations of both ahavah rabbah and ahavat olam, and is found equally in every Jewish soul, as our inheritance from our Patriarchs.
והיינו מה שכתב הזהר על פסוק: נפשי אויתיך בלילה וגו׳
And that is what the Zohar says on the verse:5 “My soul, I desire You at night.”
The Zohar notes that the verse is grammatically anomalous. It should either say, “My soul desires You,” or alternatively, “I desire You.” Therefore the Zohar explains that “My soul” refers to G‑d, the Soul of all beings. In effect, the Jew says to G‑d: “You are my Soul, therefore I desire you.” And as the Zohar6 goes on to say:
דירחים לקודשא בריך הוא רחימותא דנפשא ורוחא, כמה דאתדבקו אילין בגופא, וגופא רחים לון וכו׳, וזה שכתוב: נפשי אויתיך, כלומר: מפני שאתה ה׳ נפשי וחיי האמיתים, לכך אויתיך, פירוש: שאני מתאוה ותאב לך כאדם המתאוה לחיי נפשו, וכשהוא חלש ומעונה מתאוה ותאב שתשוב נפשו אליו
“One should love G‑d with a love of the soul and the spirit, as they are attached to the body and the body loves them....” This is the interpretation of the verse: “My soul, I desire You,” which means, “Since you, G‑d, are my true soul and life, therefore do I desire You.” That is to say, “I long and yearn for You like a man who craves the life of his soul, and when he is weak and exhausted he longs and yearns for his soul to revive in him (lit., ‘to return to him’).
Truly, the pleasure of living is the greatest pleasure of all, and a man will forgo all manner of pleasure in order to stay alive. Nevertheless we do not feel the pleasure of simply being alive because “a constant pleasure is not felt to be pleasurable.” However, when a person is weak and tired, and his life-force is not as manifest as it should be, then he feels the desire to live and senses the pleasure of simply being alive.
וכן כשהוא הולך לישן מתאוה וחפץ שתשוב נפשו אליו כשיעור משנתו, כך אני מתאוה ותאב לאור אין סוף ברוך הוא, חיי החיים האמיתיים, להמשיכו בקרבי על ידי עסק התורה בהקיצי משנתי בלילה, דאורייתא וקודשא בריך הוא כולא חד
“Likewise when he goes to sleep, at which time his life-force is in a state of concealment, for7 ‘Sleep is one sixtieth of death,’ he longs and yearns for his soul to be restored to him when he awakens from his sleep. So do I long and yearn to draw within me the infinite light of the blessed Ein Sof, the Life of true life, through engaging in the [study of the] Torah when I awaken during the night from my sleep”; for the Torah and the Holy One, blessed be He, are one and the same.
Thus, the individual’s love of G‑d will encourage him in his Torah study, since He realizes that this will enable him to draw down the infinite light of the Ein Sof and become united with G‑d. Just as creation is renewed continuously (8“In His goodness He renews each day, continuously, the work of Creation”), Torah, too,9 “should be viewed every day as if it were new.” So, too, regarding the love and yearning for G‑d brought about through the study of Torah: he should experience this just as one yearns and desires for the full restoration of his vitality — a desire which is both revealed and powerful.
כמו שכתב הזהר שם: דבעי בר נש מרחימותא דקודשא בריך הוא למיקם בכל לילא לאשתדלא בפולחניה עד צפרא כו׳
So the Zohar says, (ibid.), “Out of love for the Holy One, blessed be He, a man should rise each night and exert himself in His service until the morning....”
This, then, is the love expressed in the phrase, “My soul, I desire You,” the innate love that a Jew feels when he realizes that G‑d is his true soul and Source of life. This love must be revealed — by pondering deeply and often how G‑d is the Source of all life, as will be explained later on in this chapter.
| FOOTNOTES | |
| 1. | Zohar I, 103b. |
| 2. | Mishlei 31:23. |
| 3. | Devarim 29:28. |
| 4. | Devarim 29:28. |
| 5. | Yeshayahu 26:9. |
| 6. | Zohar III, 68a. |
| 7. | Berachot 57b. |
| 8. | Siddur, morning prayers. |
| 9. | Cf. Rashi on Devarim 26:16. |
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Positive Commandment 70
The "Doubtful" Guilt Offering
"If a person sins and commits one of the commandments of G‑d which may not be committed, but he does not know, he is guilty, and he shall bear his transgression. He shall bring an unblemished ram from the flock, with the value for a guilt offering, to the kohen. The kohen shall then make atonement for his unintentional sin which he committed and did not know."—Leviticus 5:17-18.
One who is uncertain whether he committed a sin whose transgression would require him to bring a Sin Offering – e.g., two pieces of fat were before him, one permitted and one forbidden; he consumed one of them and the other was then lost (so as impossible to identify whether it was of the forbidden or permitted variety) – he must then bring an Asham Taluy (a "Doubtful Guilt Offering").
(If afterwards it was conclusively ascertained that he ate of the forbidden fats, he must bring a standard Sin Offering [even if has already brought his Asham].)
Full text of this Mitzvah »
The "Doubtful" Guilt Offering
Translated by Berel Bell
And the 70th mitzvah is that we are commanded to bring a sacrifice called an asham talui, ("suspended guilt-offering") when in doubt regarding a sin [as to whether or not it has been committed. The type of sin referred to is one] which when done intentionally is punishable by kares, and when done unintentionally, one must bring a fixed sin-offering.1
An example of a doubt which would necessitate an asham talui is as follows: a person had two pieces of fat lying before him — one from the kidneys [and therefore prohibited] and the other from the heart [which is permitted]. The person ate one of them and the other was either eaten by someone else or lost. The person is now in doubt as to whether he ate the permissible piece or the prohibited piece. In this case, because of his doubt, he must bring a sacrifice in order to obtain atonement. This sacrifice is known as an asham talui.
If later on it became clear that he ate fat from the kidneys, we now know that he definitely committed an unintentional transgression and must bring a fixed sin-offering.
The verse which speaks of this offering is G‑d's statement in the Torahportion Leviticus,2 "If a person sins by violating one of G‑d's prohibitions without knowing [for sure], he still bears responsibility. He must bring an unblemished ram with the prescribed value to the kohen as a guilt offering. The kohen shall then make atonement for the inadvertent sin that the person committed without knowing." [The phrase "without knowing"] refers to his not knowing whether he actually did or did not unintentionally perform the transgression. Our Sages3 refer to this as lo hodah.
The details of this mitzvah are explained in tractate Kerisus.4
FOOTNOTES
1.See P69.
2.5:17-18.
3.Kerisus, Ch. 1, Mishneh 2.
4.17a.
• 1 Chapter: Sechirut Sechirut - Chapter 5
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Sechirut - Chapter 5
1
The following rules apply when a person rents an animal and it becomes sick, goes mad, or is conscripted for the king's service, even when it will not be returned. If it was taken or became sick or mad as the renter was journeying to his destination, the owner may tell the renter: "Behold the animal you hired is before you," and the renter is required to pay the full fee. When does the above apply? When he rented it to carry a burden that can be thrown to the ground without worry. If, however, he rented the donkey with the intent of riding on it or carrying glass utensils or the like, the owner of the donkey is required to provide another donkey for him if he hired a donkey without making any further specifications. If he does not provide another donkey, he must return the fee, and then a calculation should be made with regard to how much he should be paid for the portion of the journey that he traveled.
א
השוכר את הבהמה וחלתה או נשתטית או נלקחה לעבודת המלך אע"פ שאין סופה לחזור אם נלקחה דרך הליכה הרי המשכיר אומר לשוכר הרי שלך לפניך וחייב ליתן לו שכרו משלם בד"א בששכרה לשאת עליה משוי שאפשר להשליכו בלא הקפדה אבל אם שכרה לרכוב עליה או לשאת עליה כלי זכוכית וכיוצא בהן חייב להעמיד לו חמור אחר אם שכר ממנו חמור ואם לא העמיד יחזיר השכר ויחשוב עמו על שכר כמה שהלך בה:
2
The following rules apply in the above situation if the animal died or was injured, regardless of whether it was rented to carry a burden or to ride. If the owner said: "I am renting you a donkey," without specifying the beast, he is required to provide another donkey for the renter. If he does not, the renter may sell the animal and purchase another animal with [the proceeds, or rent another animal until he arrives at the destination agreed upon if the proceeds are not sufficient to purchase another animal.
Different rules apply if the owner told the renter: "I am renting you this donkey." When he rented it to ride upon it or to carry glass utensils and it died in the middle of the way, he should purchase another animal with the proceeds from the sale of the carcass if that is possible. If the proceeds are not sufficient for that, he should rent an animal, even if this demands all the proceeds of the sale to transport him to the destination specified. If the proceeds are not sufficient - neither to purchase nor to rent an animal - the renter must pay the owner the fee for the portion of the journey. With regard to the remainder, all he has against him is complaints.
If he hired it to carry a burden that was not fragile, since the owner said "this donkey," and it died in the middle of the journey, he is not required to provide another donkey for him. Instead, the renter must pay him the fee for the portion of the journey and leave him the carcass.
ב
מתה הבהמה או נשברה בין ששכרה לשאת בין ששכרה לרכוב אם אמר לו חמור סתם אני משכיר לך חייב להעמיד לו חמור אחר מכל מקום ואם לא העמיד יש לשוכר למכור הבהמה וליקח בה בהמה אחרת או שוכר בהמה בדמיה אם אין בדמיה ליקח עד שיגיע למקום שפסק בו אמר לו חמור זה אני שוכר לך אם שכרה לרכוב עליה או לכלי זכוכית ומתה בחצי הדרך אם יש בדמיה ליקח בהמה אחרת יקח ואם אין בדמיה ליקח שוכר אפילו בדמי כולה עד שיגיע למקום שפסק עמו ואם אין בדמיה לא ליקח ולא לשכור נותן לו שכרו של חצי הדרך ואין לו עליו אלא תרעומת שכרה למשא הואיל ואמר לו חמור זה ומת בחצי הדרך אינו חייב להעמיד לו אחר אלא נותן לו שכרו של חצי הדרך ומניח לו נבלתו:
3
The following rules apply when a person hires a ship and it sinks in the midst of the journey. If the owner told the renter, "I am renting you this ship," and the renter hired it to carry wine without specifying which wine he would be carrying, even if the renter already paid the owner his fee, the owner must return it in its entirety. For the renter can tell him: "Bring the actual ship that I rented from you, for I was very specific in wanting this ship. When you do, I will bring wine and transport it on it."
If the owner does not specify a ship and the renter hires one to transport a specific shipment of wine, even though he did not pay the owner any portion of the fee, he is required to pay him the entire amount. For the owner can tell him: "Bring me the wine that you specified and I will transport it for you." He must, however, deduct compensation for the difficulty for half the journey, for a person who works to sail a ship cannot be compared to someone who is idle.
The following rules apply if the owner told the renter: "I am renting you this ship," and the renter mentioned a specific shipment of wine. If the renter already paid the owner his fee, he cannot require him to return it. If the renter did not pay it, he need not. The rationale is that the owner cannot bring that ship, nor can the renter bring that wine. If the rental agreement did not specify the ship or the wine, the fee should be divided between them.
ג
השוכר את הספינה וטבעה לו בחצי הדרך אם אמר לו ספינה זו אני משכיר לך ושכרה השוכר להוליך בה יין סתם אף על פי שנתן לו השכ' יחזיר כל השכר שה"ז אומר לו הבא לי הספינה עצמה ששכרתי שהקפדה גדולה יש בספינה זו ואני אביא יין מכל מקום ואוליך בה אמר לו ספינה סתם אני משכיר לך ושכרה השוכר להוליך בה יין זה אע"פ שלא נתן לו מן השכר כלום חייב ליתן כל השכר שהרי אומר לו הבא לי היין עצמו ואני אביא לך ספינה מכל מקום ואוליכו אבל צריך לנכות כדי הטורח של חצי הדרך שאינו דומה המטפל בהולכת הספינה ליושב ובטל אמר לו ספינה זו אני משכיר ושכר השוכר להוליך בה יין זה אם נתן השכר אינו יכול להחזירו ואם לא נתן לא יתן שאין זה יכול להביא הספינה עצמה ולא זה יכול להביא יין עצמו שכר ספינה סתם ליין סתם הרי אלו חולקין השכר:
4
When a person rents a ship and unloads in the midst of the journey, he must pay the fee for the entire journey. If, however, the renter finds another person who will rent the ship in his place until the location he originally agreed, he may rent it out to him. The owner of the ship has, however, a complaint against him.
Similarly, if the renter sold all the merchandise on the ship to another person in the middle of the way and descended, and the purchaser ascended in his place, the owner of the ship takes half the rent from the first one and half from the second. The owner has a complaint against the renter, because he required him to accommodate the opinion of another person with whom he is not familiar. Similar laws apply in all analogous situations.
ד
השוכר את הספינה ופרקה בחצי הדרך נותן לו שכר כל הדרך ואם מצא השוכר מי שישכיר אותה לו עד המקום שפסק שוכר ויש לבעל הספינה עליו תרעומת וכן אם מכר כל הסחורה שבספינה לאיש אחר בחצי הדרך וירד ועלה הלוקח נוטל שכר חצי הדרך מן הראשון ושכר החצי מזה האחרון ויש לבעל הספינה עליו תרעומת שגרם לו לסבול דעת איש אחר שעדיין לא הורגל בו וכן כל כיוצא בזה:
5
From this, I conclude that when a person rents a house from a colleague for a specific period and the renter desires to sublet the house to another person until the end of the lease, he may, provided there are the same number of people in the subletter's household as in his own. If, however, there are four in his own household, he should not sublet it to a household of five. The rationale is that our Sages' statement that a renter may not sublet the object that he rents applies only with regard to movable property.
The motivating principle for that restriction is that the owner may tell the renter: "I do not desire that my object be entrusted to the hands of another person." With regard to landed property or a ship, by contrast, its owner is with it at all times, and this objection is not relevant.
Similarly, I conclude that if the owner of the home tells the renter: "Why should you trouble yourself to rent my house to others? If you do not desire to continue dwelling within it, leave and leave it alone; I am freeing you from the rent," the renter may not sublet it to anyone else. For in such an instance, the charge: "Do not withhold good from its owner" applies. For instead of renting it out to someone else, the tenant should leave this person his own home.
There are those who rule that the renter may not sublet the dwelling at all and must pay the rent until the appointed time. To me, this does not appear a true ruling.
ה
מכאן אני אומר שהמשכיר בית לחבירו עד זמן קצוב ורצה השוכר להשכיר הבית לאחר עד סוף זמנו משכיר לאחרים אם יש בני בית כמנין בני ביתו אבל אם היו ארבעה לא ישכור לחמשה שלא אמרו חכמים אין השוכר רשאי להשכיר אלא מטלטין שהרי אומר לו אין רצוני שיהא פקדוני ביד אחר אבל בקרקע או בספינה שהרי בעלה עמה אין אומר כן וכן אני אומר אם אמר לו בעה"ב לשוכר למה תטרח ותשכיר ביתי לאחרים אם לא תרצה לעמוד בו צא הניחו ואתה פטור משכירתו אינו יכול להשכירו לאחר שזה באל תמנע טוב מבעליו עד שאתה משכירו לאחר תניח לזה ביתו ויש מי שהורה שאינו יכול להשכירו לאחר כלל ויתן שכרו עד סוף זמנו ולא יראה לי שדין זה אמת:
6
When a person tells a colleague: "I am renting you this house," and after he rented it to him, it fell, he is not required to rebuild it for him. Instead, he should calculate the amount of rent due for the time during which he used it and return the remainder of the rent. If, however, the owner tears down the house, he is obligated to provide another home for the renter or rent a similar dwelling for him.
Similarly, if after renting the house to this person, he rented it or sold it to a gentile or to a person who does not abide by the law who supplanted the rental of the first person, the owner is obligated to rent a similar house for him. Similar laws apply in all analogous situations.
ו
בית זה אני משכיר לך ואחר שהשכירו נפל אינו חייב לבנותו אלא מחשב על מה שנשתמש בו ומחזיר לו שאר השכירות אבל אם סתרו חייב להעמיד לו בית אחר או ישכיר לו כמותו וכן אם חזר אחר שהשכירו לזה והשכירו או מכרו לעכו"ם או אנס שהפקיע שכירות הראשון הרי זה חייב להשכיר לו בית אחר כמותו וכן כל כיוצא בזה:
7
If a person rented a house to a colleague without specifying the house, and afterwards the house fell, the owner is required to build it for him or provide him with another housed Even if the new house he gives him is smaller than the house that fell, the renter cannot prevent him from giving him this one, provided it is called a house. If, however, he told him: "I am renting you a house like this," the owner is obligated to provide him with a house that it is the same length and width as the house that he originally showed him. He cannot tell him: "My intent was only that the house should be close to the river," "... to the marketplace," or "... to the bathhouse, as this one is." Instead, he is obligated to provide him with a house of that size and shape."
Therefore, if it was large, he should not make it small. If it was small, he should not make it large. If it was a one-room apartment, he should not make it two. If it was a two-room apartment he should not make it one. He should not reduce the number of windows that it possessed, nor should he add to them unless they both agree.
ז
השכיר לו בית סתם ואחר שנתן לו בית נפל חייב לבנותו או יתן לו בית אחר ואם היה קטן מן הבית שנפל אין השוכר יכול לעכב עליו והוא שיהיה קרוי בית שלא השכיר אלא בית סתם אבל אם אמר לו בית כזה אני משכיר לך חייב להעמיד לו בית כמדת ארכו ומדת רחבו של בית זה שהראהו ואינו יכול לומר לו לא היה ענין דברי אלא שיהיה קרוב לנהר או לשוק או למרחץ כזה אלא חייב להעמיד לו בית כמדתו וכצורתו לפיכך אם היה קטן לא יעשנו גדול גדול לא יעשנו קטן אחד לא יעשנו שנים שנים לא יעשנו אחד ולא יפחות מן החלונות שהיו בו ולא יוסיף עליהן אלא מדעת שניהם:
8
When a person rents out a loft without any specifications, he is required to provide any such structure for the renter. If the owner tells him: "I am renting you the loft on top of this house," he made the house subservient to the loft. Therefore, if four handbreadths or more of the loft become ruined, the owner is obligated to fix it. If he does not fix it, the renter may descend and dwell in the house together with the owner until he fixes it.
The following rules apply when there are two lofts, one on top of the other: if the upper loft becomes ruined, he may dwell in the lower one. If the lower one becomes ruined, there is a doubt whether he has the right to dwell in the upper loft or the house. Therefore, he should not dwell in either of them. If, however, he dwells in one of them, he cannot be forced to leave.
An incident occurred when a person told a colleague: "I am renting you this vine that is draped over this peach tree," and then the peach tree became uprooted from its place. The question was brought to the Sages and they told the owner: "You are obligated to provide the peach tree for him for as long as the vine exists." Similar laws apply in all analogous situations.
ח
המשכיר עלייה סתם חייב להעמיד לו עלייה אמר לו עלייה זו שעל גבי בית זה אני משכיר לך הרי שעבד בית לעלייה לפיכך אם נפחתה העלייה בארבעה טפחים או יתר חייב המשכיר לתקן ואם לא תקן הרי השוכר יורד ודר בבית עם בעה"ב עד שיתקן היו שתי עליות זו על גבי זו ונפחתה העליונה דר בתחתונה נפחתה התחתונה ה"ז ספק אם ידור בעליונה או בבית לפיכך לא ידור ואם דר אין מוציאין אותו משם מעשה באחד שאמר לחבירו דלית זו שעל גבי הפרסק הזה אני משכיר לך ונעקר אילן הפרסק ממקומו ובא מעשה לפני חכמים ואמרו לו חייב אתה להעמיד הפרסק כל זמן שהדלית קיימת וכן כל כיוצא בזה:
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Shegagot - Perek 6
Hayom Yom:
• English Text | Video Class"Today's Day"
Friday Iyar 2, 17th day of the omer 5703
Torah lessons: Chumash: K'doshim, Shishi with Rashi.
Tehillim: 10-17.
Tanya: Nonetheless a person (p. 237)...and as is known. (p. 237).
My grandfather (the Rebbe Maharash) was born on this day in 5593 (1833).
When he was seven years old he was once tested in his studies by his father, the Tzemach Tzedek. My grandfather did so well in the test that his teacher was enormously impressed. Unable to restrain himself he said to the Tzemach Tzedek, "Well, what do you say? Hasn't he done marvelously?" The Tzemach Tzedek responded: "What is there to be surprised about when tiferet-within-tiferet does well?"1
FOOTNOTES
1. There are seven midot or Divine attributes, the first (and major) three being chessed (kindness), gevura (severity) and tiferet (beauty). Each attribute contains elements of the others, chessed-within-chessed, gevura-within-chessed, etc. 49 combinations in all, corresponding to the 49 days of the omer. The Rebbe Maharash was born on Iyar 2, the day of tiferet-within-tiferet, an extraordinarily high spiritual level.
Daily Thought
Balance
If it is to be lived with purpose, life is a delicate balancing act of body and soul, heaven and earth. It requires two feet firmly upon the ground and a clear head high up in the air. Only then are you the master.
In a rush, you are not in control of your world—the world is in control of you. Place your foot gently on the brakes, slow down, switch gears from madness to mind. Reclaim mastery.
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1
The laws concerning inadvertent consumption of foods are the same as those concerning inadvertent intimate relations. Therefore if one partook of the same type of forbidden food many times in one lapse of awareness, he is only liable for one sin-offering even though there were many days in the interim.
What is implied? One partook of forbidden fat on a given day and did so also on the following day, and the day following that in one state of lapsed awareness, he is liable for only one sin-offering, even if they were cooked in different pots. If, by contrast, one inadvertently partook of an olive-sized portion of forbidden fat, he became aware of the transgression and then again inadvertently partook of an olive-sized portion of forbidden fat and became aware of the transgression, he is liable for each time he ate. For gaining awareness causes each inadvertent transgression to be considered as distinct.
If one partook of half an olive-sized portion of forbidden fat and then partook of another half of an olive-sized portion of forbidden fat in one state of lapsed awareness, they are joined together, even though they were cooked and served in different pots and he made an interruption between partaking of them. For the different pots do not cause the inadvertent transgressions to be considered as distinct. This applies provided he did not take more than the time to eat three eggs between the two times he ate, as explained in Hilchot Ma'achalot Assurot. Just as anything eaten in this time is combined to comprise a minimum measure to make a person who did so willfully liable for lashes, so too, anything eaten in this time is combined to comprise a minimum measure to make a person who did so inadvertently liable to bring a sacrifice.
א
דין שגגת המאכלות כדין שגגת הבעילות לפיכך אם אכל אכילות הרבה משם אחד בהעלם אחת אף על פי שיש ביניהן ימים רבים אינו חייב אלא חטאת אחת כיצד אכל חלב היום ואכל חלב למחר וחלב למחר בהעלם אחת אע"פ שהן בשלשה תמחויין אינו חייב אלא אחת אבל אם אכל כזית חלב ונודע לו וחזר ואכל כזית חלב ונודע לו חייב על כל אכילה ואכילה שהידיעות מחלקות השגגות אכל כחצי זית חלב וחזר ואכל כחצי זית חלב בהעלם אחת אף על פי שהן שני תמחויין ואע"פ שהפסיק ביניהן הרי אלו מצטרפין ומביא חטאת שאין התמחויין מחלקין והוא שלא ישהה ביניהן יותר מכדי אכילת שלש ביצים כמו שביארנו בהלכות מאכלות אסורות שכשם שמצטרף השיעור למזיד למלקות כך מצטרף השיעור לשוגג לקרבן:
2
If a person partook of notar from five different sacrifices, an olive-sized portion from each sacrifice, in one lapse of awareness, he is liable for only one sin-offering, even if he partook of them in five different pots. The rationale is that they are all included in one prohibition and the different pots do not cause the inadvertent transgressions to be considered as distinct. Nor do the different bodies of the sacrifices cause the inadvertent transgressions to be considered as distinct. There is no difference whether one partakes of meat that is notar from one sacrifice or from many sacrifices.
Similarly, when one slaughters five sacrificial animals outside the Temple Courtyard in one lapse of awareness, he is only liable for one sin-offering. To what can the matter be compared? To one who bows down to five forbidden images in one lapse of awareness.
ב
אכל נותר מחמשה זבחים כזית מכל זבח בהעלם אחת אף על פי שאכלן בחמשה תמחויין אינו חייב אלא חטאת אחת שכולן שם אחד הן והתמחויין אינן מחלקין וגופי הזבחים אינן מחלקין שאחד האוכל בשר מזבחים רבים או מזבח אחד וכן השוחט חמשה זבחים בחוץ בהעלם אחת אינו חייב אלא חטאת אחת הא למה זה דומה למשתחוה לחמש צורות בהעלם אחת:
3
If one let the blood of his animal and received it in two cups and drank them both in one lapse of awareness, he is liable for only one sin-offering.
ג
הקיז דם לבהמתו וקיבלו בשני כוסות ושתאן בהעלם אחת אינו מביא אלא חטאת אחת:
4
When a person eats foods that are forbidden because of different prohibitions in one lapse of awareness, he is liable for one sin-offering for every type of prohibition.
What is implied? One partook of an olive-sized portion of each of the following: forbidden fat, blood, notar, and piggul, in one lapse of awareness must bring four sin-offerings. Similar laws apply in all analogous situations.
Anyone who eats a single olive-sized portion of food that is forbidden because of many different prohibitions in one lapse of awareness must bring a sin-offering for every prohibition, provided the prohibitions either cause the entity to be forbidden to additional people, the scope of the latter prohibition encompasses other entities together with the entity that was originally prohibited, or the two prohibitions take effect at the same time.
For this reason, if a person who is ritually impure partook of an olive-sized portion of forbidden fat that was notar on Yom Kippur, he must bring four sin-offerings and a guilt-offering: one sin-offering, because he was impure and he partook of consecrated food, one, because he partook of forbidden fat, one, because he partook of notar, and one, because he ate on Yom Kippur, provided another food is combined with this olive-sized portion so that it comprises a date-sized portion. And he must bring a guilt-offering for the misappropriation of consecrated property, for he inadvertently derived benefit from consecrated property.
ד
האוכל מאכלות הרבה משמות הרבה בהעלם אחת חייב על כל שם ושם כיצד כגון שאכל חלב ודם ונותר ופיגול כזית מכל אחד ואחד בהעלם אחת מביא ארבע חטאות וכן כל כיוצא באלו וכל האוכל כזית אחד שנתקבצו בו שמות הרבה בהעלם אחת אם נתקבצו באיסור מוסיף או באיסור כולל או באיסור בת אחת חייב על כל שם ושם לפיכך הטמא שאכל כזית חלב ונותר ביום הכפורים מביא ארבע חטאות ואשם חטאת אחת משום טמא שאכל קודש ואחת משום אוכל חלב ואחת משום אוכל נותר ואחת משום יוה"כ והוא שיצטרף אוכל אחר עם כזית זה עד שישלימו לככותבת ומביא אשם ודאי למעילה שהרי נהנה מן ההקדש בשגגה:
5
When a person eats and drinks on Yom Kippur in one lapse of awareness, he is only liable for one sin-offering. Eating and drinking is considered as a single act.
ה
האוכל ושותה ביום הכפורים בהעלם אחת אינו חייב אלא חטאת אחת אכילה ושתייה אחת היא:
6
When a person performs a forbidden labor on Yom Kippur that falls on the Sabbath, he is liable for two sin-offerings, because they are two prohibitions that take effect at the same time.
ו
העושה מלאכה ביוה"כ שחל להיות בשבת חייב שתי חטאות מפני שהן שני איסורין הבאין כאחד:
7
When a person eats a half of an olive-sized portion of forbidden fat and half an olive-sized portion of blood in one lapse of awareness, he is not liable for an offering. Just as the prohibitions are not combined to make one liable for lashes, as explained in Hilchot Ma'achalot Assurot, so too, they are not combined to make him liable for a sacrifice.
ז
אכל כחצי זית חלב וכחצי זית דם בהעלם אחת אינו חייב קרבן כשם שאין האיסורין מצטרפין למלקות כמו שביארנו בהלכות מאכלות אסורות כך אין מצטרפין לקרבן:
8
When a person inadvertently partook of half an olive-sized portion of a forbidden substance and then became aware of his transgression, but forgot and partook of another half an olive-sized portion of the same substance in a second lapse of awareness, he is not liable for an offering. The rationale is that he became aware in the interim and awareness causes a distinction to be made even with regard to half the required measure.
Similarly, if one wrote one letter on the Sabbath inadvertently and then became aware of the matter and then forgot and then wrote another letter next to the first in a second lapse of awareness, he is not liable for a sin-offering. Similar laws apply in all analogous situations.
In a like vein, if a person transferred an article two cubits in the public domain on the Sabbath inadvertently, transferred it another two cubits in conscious violation of the Sabbath laws and then transferred it two cubits inadvertently, he is liable if he transferred it by throwing it. The rationale is not that his gaining awareness after half the measure is not significant, but rather that, after throwing the article, he is unable to bring it back. Therefore the awareness he gained in the interim is of no avail. If he transferred the article by passing it, he is exempt, because gaining awareness after half the required measure has been completed is significant.
ח
אכל כחצי זית ונודע לו וחזר ושכח ואכל כחצי זית אחר בהעלם שני פטור שהרי נודע לו בינתיים ויש ידיעה לחצי שיעור וכן אם כתב אות אחת [בשבת] בשגגה ונודע לו וחזר ושכח וכתב אות שנייה סמוכה לה בהעלם שני פטור מקרבן חטאת וכן כל כיוצא בזה וכן אם הוציא שתי אמות בשוגג ושתי אמות במזיד ושתי אמות בשוגג אם בזריקה חייב לא מפני שאין ידיעה לחצי שיעור אלא מפני שאין בידו להחזירה לפיכך לא הועילה לו הידיעה שבינתיים ואם בהעברה פטור שיש ידיעה לחצי שיעור כמו שביארנו:
9
The following rules apply when a person ate an olive-sized portion of forbidden fat and then a second olive-sized portion of forbidden fat in one lapse of awareness. If he became aware of the first transgression and then became aware of the second, he must bring two sin-offerings, because the difference in his becoming aware of the transgressions creates a distinction even though he did not set a side a sacrificial animal yet. If, however, he became aware of both of them at the same time, he should bring only one sin-offering. Similarly, it appears to me that the law is the same with regard to forbidden sexual relations.
ט
האוכל כזית חלב וכזית חלב בהעלם אחת ונודע לו על הראשון וחזר ונודע לו על השתי מביא שתי חטאות שהידיעות מחלקות ואע"פ שעדיין לא הפריש הקרבן אבל אם נודע לו על שניהן כאחת מביא חטאת אחת וכן יראה לי שהוא הדין בבעילות:
10
If one ate an olive-sized portion and a half of forbidden fat in a single lapse of awareness, then became aware that he partook of the olive-sized portion and then, partook of another half of an olive-sized portion while he is unaware of partaking of the other half, he is only liable for one sin-offering. The rationale is that the second half of an olive-sized portion is not combined with the first half, even though it was eaten during its lapse of awareness, because he had become aware of part of the transgression performed in the initial lapse of awareness.
י
אכל כזית ומחצה בהעלם אחת ונודע לו על כזית וחזר ואכל חצי זית בהעלמו של שני אינו חייב אלא חטאת אחת שאין חצי זית האחרון מצטרף לראשון אף על פי שהוא בהעלמו שהרי נודע לו על מקצת העלמה ראשונה:
11
A person partook of two olive-sized portions of forbidden fat and then became aware of eating one of them. He then partook of another olive-sized portion while he was unaware of the second transgression and then brought a sin-offering to atone for the first transgression. The first and the second transgressions are atoned for by this sacrifice, but not the third. Instead, when he becomes aware of it, he should bring another sin-offering.
If he brought a sin-offering for the third transgression, it secures atonement for the second and the third, because they both were committed during a single lapse of awareness, but atonement for the first is not secured by this sacrifice.
If he brought a sin-offering for the middle transgression, atonement is secured for all three. The rationale is that both the first and the third were performed during the same lapse of awareness that involved the second. Hence when he becomes aware of the first and the third transgressions, he does not have to bring an additional sin-offering.
יא
אכל שני זיתי חלב בהעלם אחת ונודע לו על אחת מהן וחזר ואכל כזית אחר בהעלמו של שני והביא חטאת על הראשון ראשון ושני מתכפרין אבל שלישי לא נתכפר אלא כשיודע לו עליו יביא חטאת אחרת הביא חטאת על השלישי שלישי ושני מתכפרין ששניהם בהעלם אחת וראשון לא נתכפר בחטאת זו הביא חטאת על האמצעי שלשתן מתכפרין מפני שהראשון והשלישי בהעלמו של אמצעי וכשיוודע לו על הראשון ועל השלישי אין צריך להביא חטאת אחרת:
12
A person ate one of two pieces of fat, one, kosher and one, forbidden and he was unsure whether he had eaten the permitted fat or the forbidden fat and then he ate another piece in a similar mixture and again he was unsure whether he had eaten the permitted fat or the forbidden fat. If, afterwards, he gained definitive knowledge that he ate forbidden fat on both occasions, he is only liable for one sin-offering. Although the lack of certainty concerning whether or not he transgressed is sufficient to create a distinction with regard to a tentative guilt-offering, it is not considered as gaining awareness to require a distinction between the sin-offerings brought for atonement.
יב
מי שאכל חתיכה משתי חתיכות ונסתפק לו אם אכל חלב או שומן ואכל חתיכה אחרת משתי חתיכות ונסתפק לו אם אכל חלב או שומן ואחר כך נודע לו בודאי שחלב אכל בראשונה ובשנייה אינו חייב אלא חטאת אחת שידיעת ספק שהיתה לו בינתיים אע"פ שמחלקת לאשמות אינה מחלקת לחטאות:
Shegagot - Perek 7
1
When a person prostrates himself to a false deity, poured a libation to it, offers a burnt-offering to it, and slaughters an animal as a sacrifice to it in one lapse of awareness, he is liable for four sin-offerings. Similarly, if he defecated to Peor or threw a rock to Mercuryin one lapse of awareness, he is liable for two sin-offerings. Similar laws apply in all analogous situations. The person will be liable for every act of service performed.
When does the above apply? When he consciously desired to serve a false deity, but was unaware that these acts constituted service. If, however, he willfully performed these acts, but inadvertently served a false deity, he is liable for only one sin-offering.
What is implied? He knew that a particular image was a false deity and that it is forbidden to serve it, but did not know that bowing down to it or pouring a libation constituted a transgression and bowed down and poured a libation, he is liable for two sin-offerings. If, however, he knew that these were ways in which false deities were served and that it is forbidden to perform these acts in service of a false deity, but did not know that a particular image was considered a false deity, because it was not made of gold or silver and he was under the mistaken impression that only images of gold and silver were considered as false deities and hence, performed all these acts of service to it, he is liable for only one sin-offering.
א
המשתחוה לע"ז וניסך וקיטר וזיבח בהעלם אחת חייב ארבע חטאות וכן אם פיער עצמו לפעור וזרק אבן למרקוליס בהעלם אחת חייב שתים וכן כל כיוצא זה יהא חייב על כל עבודה ועבודה במה דברים אמורים בשהזיד בע"ז ושגג בעבודות אלו אבל אם הזיד בעבודות אלו ושגג בע"ז אינו חייב אלא חטאת אחת כיצד ידע שזו ע"ז ושאסור לעובדה אבל לא ידע שההשתחויה והניסוך עבירה והשתחוה וניסך חייב שתים ידע שאלו עבודות הן ואסור לעבוד בהן לאל אחר ולא ידע שזו ע"ז לפי שלא היתה של כסף וזהב ועלה על דעתו שאין קרויין ע"ז אלא של כסף וזהב ועבדה בכל העבודות אינו חייב אלא חטאת אחת:
2
A great general principle was stated with regard to the violation of the Sabbath prohibitions: Anyone who forgets the fundamental principle of the Sabbath, failing to recall that the Jews were commanded to observe the Sabbath or was captured and taken among gentiles while a child or converted in his childhood and remained living among gentiles, he is liable for only one sin-offering even though he performed many forbidden labors on many different Sabbaths, for it is all one lapse of awareness.
Similarly, he is liable for one sin-offering for all the forbidden fat that he ate, one sin-offering for all the blood that he ate. Similar laws apply to all analogous situations regarding these sins. Whenever one knows the fundamental principle of the Sabbath, but forgot that a given day was the Sabbath and thought it was an ordinary day, he is liable for only one sin-offering for the entire day, even though he performed many forbidden labors on it. Similarly, he is liable for a sin-offering for every Sabbath that he inadvertently desecrated.
ב
כלל גדול אמרו בשבת כל השוכח עיקר שבת ושכח שנצטוו ישראל על השבת או שנשבה והוא קטן לבין העכו"ם או נתגייר קטן והוא בין העכו"ם אע"פ שעשה מלאכות הרבה בשבתות הרבה אינו חייב אלא חטאת אחת שהכל שגגה אחת היא וכן חייב חטאת אחת על כל חלב שאכל וחטאת אחת על דם שאכל וכן כל כיוצא בזה בעבודות אלו וכל היודע עיקר שבת אבל שכח שהיום שבת ודימה שהוא חול אף על פי שעשה בו מלאכות הרבה חייב חטאת אחת על היום כולו וכן חטאת על כל שבת ושבת ששגג בו:
3
Anyone who knows that a given day is the Sabbath, but inadvertently performed forbidden labors without knowing that these labors are forbidden or knew that they were forbidden, but did not know that one was liable for karet for their violation, is liable for a sin-offering for every general category of forbidden labor. Even if he performed all 39 forbidden labors in one lapse of awareness, he must bring 39 sin-offerings.
ג
וכל היודע שהיום שבת ושגג במלאכות ולא ידע שמלאכות אלו אסורות או שידע שהן אסורות ולא ידע שחייבין עליהן כרת ועשה מלאכות הרבה חייב חטאת על כל אב מלאכה ומלאכה אפילו עשה הארבעים חסר אחת בהעלם אחת מביא שלשים ותשע חטאות:
4
If he forgot that the day is the Sabbath and also forgot that these labors were forbidden, he is only liable for one sin-offering.
ד
שכח שהיום שבת ושגג אף במלאכות ולא ידע שמלאכות אלו אסורות אינו חייב אלא חטאת אחת:
5
When a person performs an action that is the primary forbidden activity of a particular category of labor and also a derivative in one lapse of awareness, he is only liable for one sin-offering. Needless to day, if he performs many derivatives of one category of forbidden labor, he is only liable for one sin-offering.
ה
העושה אב ותולדותיו בהעלם אחת אינו חייב אלא חטאת אחת ואין צריך לומר העושה תולדות הרבה של אב אחד שאינו חייב אלא חטאת אחת:
6
If he performs derivatives of one category of forbidden labor and derivatives of another category of forbidden labor in one lapse of awareness, it appears to me that he is liable for two sin-offerings.
ו
עשה תולדה של אב זה ותולדה של אב זה בהעלם אחת יראה לי שהוא חייב שתי חטאות:
7
If he performs several activities comprising a single category of forbidden labor in one lapse of awareness, e.g., he sowed, extended a vine by replanting one of its branches, grafted a branch onto a tree, he is liable for only one sin-offering. In Hilchot Shabbat, it has already been explained which activities are primary labors, which are derivatives, and which activities comprise a single category of forbidden labor.
ז
עשה מלאכות הרבה מעין מלאכה אחת כגון שזרע והבריך והרכיב בהעלם אחת אינו חייב אלא חטאת אחת וכבר נתבאר בהלכות שבת האבות והתולדות והמלאכות שהן מעין אבות:
8
When a person performs activities comprising a single category of forbidden labor on many Sabbaths, whether he was aware that it was the Sabbath, but unaware that he was performing forbidden labors or he was unaware that it was the Sabbath, but aware that the labor he performed is forbidden on the Sabbath, he is liable for a sin-offering for every forbidden labor he performs.
What is implied? He knew that it was the Sabbath and sowed on that day, because he did not know that sowing constituted forbidden labor. Similarly, on the following Sabbath, he knew that it was the Sabbath and planted because he did not know that planting constituted forbidden labor. Similarly, on the third Sabbath, he extended a vine, because he did not know that extending constituted forbidden labor, he is liable for a sin-offering for each one, even though they all comprise a single category of forbidden labor, because the different Sabbaths are considered like different bodies.
ח
עשה מלאכות הרבה מעין מלאכה אחת בשבתות הרבה בין בזדון שבת ושגגת מלאכות בין בשגגת שבת וזדון מלאכות חייב על כל מלאכה ומלאכה כיצד ידע שהיום שבת וזרע בו מפני שלא ידע שהזריעה מלאכה וכן בשבת שנייה ידע שהוא שבת ונטע בה מפני שלא ידע שהנטיעה אסורה משום מלאכה וכן בשבת שלישית הבריך מפני שלא ידע שההברכה מלאכה חייב על כל אחת ואחת אע"פ שהיא מעין מלאכה אחת מפני שהשבתות כגופין מוחלקין:
9
When a person was unaware that it was the Sabbath and sowed upon it, although he knew that sowing is a forbidden labor, on the following Sabbath, he forgot that it was Sabbath and planted, although he knew that planting is a forbidden labor, and on the third Sabbath, he forgot that it was Sabbath and extended, although he knew that extending is a forbidden labor, he is liable for a sin-offering for every Sabbath. The rationale is that the days between each Sabbath are considered equivalent to gaining awareness of one's transgression and create a distinction.
ט
שגג שהיום שבת וזרע בו והוא יודע שהזריעה מלאכה וכן בשבת שנייה שכח שהוא שבת ונטע בו והוא יודע שהנטיעה מלאכה וכן בשלישית שכח שהוא שבת והבריך אף על פי שיודע שההברכה מלאכה הרי זה חייב על כל אחת ואחת שהימים שבין שבת לשבת הרי הן כידיעה אחת לחלק:
10
When a person harvested and ground a dried-fig-sized measure of grain without being aware that it is Sabbath, but knowing that these labors are forbidden on the Sabbath, he is only liable for one sin-offering. Afterwards, he harvested and ground a dried-fig-sized measure of grain while aware that it is the Sabbath, but forgetting that these labors were forbidden, in which instance, he is liable for a sin-offering for every forbidden labor. He then became aware of the harvesting performed without being aware that it is Sabbath, but knowing that these labors are forbidden on the Sabbath. In such an instance, the one act of harvesting draws the other after it and the one act of grinding draws the other after it. Thus it is as if he performed all four acts without being aware that it is Sabbath, but knowing that these labors are forbidden on the Sabbath, in which instance he is liable for only one sin-offering. After he brings that sin-offering, he has secured atonement for all the other forbidden labors he performed. When he later becomes aware of them, he does not have to bring another sin-offering.
If, however, he first becomes conscious of the harvesting performed while aware that it is the Sabbath, but forgetting that these labors were forbidden, and brings a sin-offering, he receives atonement for the harvesting that he became aware of and on the harvesting and grinding performed without being aware that it is Sabbath, but knowing that these labors are forbidden, because the two are considered as one labor and the harvesting and grinding are drawn after the harvesting performed when he was aware that it was the Sabbath. Thus there remains without atonement, only the grinding performed when he was aware that it was the Sabbath until he becomes aware of it and brings a second sin-offering.
If a person harvested half a dried-fig-sized measure without being aware that it is Sabbath, but knowing that this labor is forbidden and then harvested half a dried-fig-sized measure while aware that it is Sabbath, but not aware that this labor is forbidden, these two activities are combined. One harvesting draws the other after it. Similar laws apply in all analogous situations with regard to the other forbidden labors.
י
מי שקצר וטחן כגרוגרת בשגגת שבת וזדון מלאכות שאינו חייב אלא חטאת אחת וחזר וקצר וטחן כגרוגרת בזדון שבת ושגגת מלאכות שהוא חייב על כל מלאכה ומלאכה ונודע לו על קצירה של שגגת שבת וזדון מלאכות קצירה גוררת קצירה וטחינה גוררת טחינה וכאילו עשה ארבעתן בשגגת שבת וזדון מלאכות שאינו חייב אלא חטאת אחת וכיון שהקריב חטאת זו נתכפר לו על הכל וכשידעם אחר כן אינו צריך להביא חטאת אחרת אבל אם נודע לו תחילה על קצירה של זדון שבת ושגגת מלאכות והקריב חטאת נתכפר לו על זו הקצירה שנודע לו עליה ועל הקצירה והטחינה של שגגת שבת וזדון מלאכות מפני ששניהן כמלאכה אחת ונגררה קצירה וטחינה עם הקצירה ותשאר הטחינה של זדון שבת עד שיודע לו עליה ויביא חטאת שנייה קצר כחצי גרוגרת בשגגת שבת וזדון מלאכות וחזר וקצר כחצי גרוגרת בזדון שבת ושגגת מלאכות הרי אלו מצטרפין קצירה גוררת קצירה וכן כל כיוצא בזה בשאר מלאכות:
11
When, on the Sabbath, a person had the intent to cut an object that was already severed from the ground, but instead, cut an object that was connected to the ground, even though he had the intent to cut, since his desired intent was not fulfilled, he is exempt from a sin-offering. He is considered as one who is merely busying himself and the Torah forbade only purposeful labor, as we explained several times.
יא
המתכוין לחתוך את התלוש וחתך את המחובר אף על פי שנתכוין לחתיכה הואיל ולא עשה מחשבתו פטור מן החטאת שזה כמתעסק ולא אסרה תורה אלא מלאכת מחשבת כמו שביארנו כמה פעמים:
12
The following rule applies when a person stirs coals on the Sabbath, in which instance, he extinguishes the upper ones and ignites the lower ones. If he intended to extinguish and ignite, he is liable for two sin-offerings. If he stirred the coals to become warm and they were ignited on their own, he is liable, because one is liable for performing a forbidden labor even if he has no need for the actual labor he performed, as explained in Hilchot Shabbat. Just as he is liable for karet for the intentional performance of forbidden labor, he is liable for a sin-offering for unintentional violation.
יב
החותה גחלים בשבת שהוא מכבה את העליונות ומדליק את התחתונות אם נתכוון לכבות ולהבעיר חייב שתים חתה גחלים להתחמם מהם והובערו מאליהן חייב שתים מפני שמלאכה שאינה צריכה לגופה חייב עליה כמו שביארנו בהלכות שבת וכשם שחייבין על זדונה כרת כך חייב על שגגתה קרבן חטאת:
Shegagot - Perek 8
1
Every transgression for which one is liable for a fixed sin-offering if he transgressed inadvertently carries liability for a provisional guilt-offering if he is unsure whether he violated it.
What does being unsure mean? If a person is in doubt whether he inadvertently violated this transgression or not, he is obligated to bring a guilt-offering, as Leviticus 5:17-18 states: "If he was unaware and became guilty, he shall bear his iniquity. He shall bring an unblemished ram from sheep, of the given value, as a guilt-offering." This is referred to as a provisional guilt-offering, for it brings atonement when the person is in doubt, tentatively, until he knows with certainty that he sinned inadvertently, at which time, he brings a sin-offering.
א
כל חטא שחייבין על שגגתו חטאת קבועה חייבין על לא הודע שלו אשם תלוי ומהו לא נודע אם נסתפק לו אם שגג בדבר זה או לא שגג הרי זה מצווה להקריב אשם שנאמר ולא ידע ואשם ונשא עונו והביא איל תמים מן הצאן בערכך לאשם וזהו הנקרא אשם תלוי מפני שהוא מכפר על הספק ותולה לו עד שיודע לו בודאי שחטא בשגגה ויקריב חטאתו:
2
A person is not liable for a provisional guilt-offering unless there is a prohibition that is established. What is implied? A person partook of forbidden fat, but was in doubt whether there was an olive-sized portion or not. There was a piece of forbidden fat and a piece of permitted fat before a person and he partook of one of them, but he did not know which one he ate. His wife and his sister were with him at home. He was intimate with one of them, but did not know with whom. Both the Sabbath and a weekday passed and he performed a forbidden labor on one of them, but did not know the day on which he acted. He performed a deed on the Sabbath, but did not know whether it falls into a category of forbidden labor. In all these and similar instances, he should bring a provisional guilt-offering.
If, however, a prohibition has not definitely been established, he is not liable for a provisional guilt-offering. Thus if there was one piece of fat before a person and he was unsure whether it was permitted or forbidden and he partook of it, he is exempt, for there is no established prohibition. Similarly, one who partakes of the fat of a ko'i is exempt from a provisional guilt-offering, for there is not an established prohibition.Similarly, when a man is intimate with a woman who is unsure whether or not she is in the niddah state or we are unsure whether she is an ervah due to family connections, he is exempt from a provisional guilt-offering.
Therefore a man who is intimate with a woman is exempt from this sacrifice, if: a) she finds blood on the examination cloth she uses after time has transpired, or
b) he married his yevamah within three months of his brother's death and she gave birth and it is not known whether the child was conceived by her first husband and was born after a nine-month pregnancy or he was conceived by her second husband and was born after a seven-month pregnancy.Similar laws apply in all analogous situations, for there is no established prohibition.
ב
אינו חייב באשם תלוי עד שיהיה שם איסור קבוע כיצד אכל חלב וספק אם היה כזית או פחות מכזית או שהיתה לפניו חתיכת חלב וחתיכת שומן ואכל אחת מהן ואין ידוע אי זה מהן אכל אשתו ואחותו עמו בבית בעל אחת מהן ואין יודע אי זו מהן בעל שבת וחול ועשה מלאכות באחד מהם ואין ידוע באי זה יום עשה או שעשה מלאכה בשבת ולא ידע מעין אי זו מלאכה עשה הרי זה מביא אשם תלוי וכן כל כיוצא בזה אבל אם היתה לפניו חתיכה אחת ספק שהיא חלב ספק שהיא שומן ואכלה פטור שהרי אין כאן איסור קבוע וכל האוכל חלב הכוי פטור מאשם תלוי שהרי אין כאן איסור קבוע וכן הבא על אשה שהיא ספק נדה או ספק ערוה של קירוב בשר פטור מאשם תלוי לפיכך האשה שנמצא דם על עד שלה לאחר זמן והנושא יבמתו בתוך שלשה חדשים וילדה ואין ידוע אם בן תשעה לראשון או בן שבעה לאחרון הרי אלו פטורין מן הקרבן וכן כל כיוצא באלו שהרי אין שם איסור קבוע:
3
An individual can be required to bring a provisional guilt-offering in the following circumstances:
a) he who ate a piece of fat and one witness states: "What you ate was forbidden fat," while the other states; "You did not partake of forbidden fat;
b) a woman said that he partook of forbidden fat and another woman said that he did not. Since he does not know whether he partook of the forbidden fat or not and the existence of the prohibited substance has been established, he is obligated to bring a provisional guilt-offering.
Similarly, if one was intimate with a married woman about whom one witness states: "Her husband died," but another states: "He did not die," he is obligated to bring a provisional guilt-offering. This law also applies when there is a question if a woman is divorced, for the prohibition was established.If, however, there is a doubt whether or not a woman was consecrated, one who is intimate with her is not liable, because the prohibition has not been established.
ג
האוכל חתיכה ועד אחד אומר לו זה שאכלת חלב היה ועד אחד אומר לא אכלת חלב אשה אומרת אכל ואשה אומרת לא אכל הואיל ונקבע האיסור והוא אינו יודע אם חטא או לא חטא הרי זה מביא אשם תלוי וכן כל הבא על אשת איש שעד אחד אומר מת בעלה ועד אחד אומר לא מת חייב באשם תלוי והוא הדין לספק מגורשת שהרי נקבע האיסור אבל ספק מקודשת לא נקבע האיסור:
4
A person is liable for a provisional guilt-offering in the following situations: There were two pieces of fat before him: one forbidden and one permitted. He ate one inadvertently and a gentile or a dog came and ate the second. The gentile or the dog ate the first and a Jew ate the second. One ate the first intentionally and the second, inadvertently, or he ate the first inadvertently and the second, intentionally. In all these situations, he is liable, because the existence of a prohibited substance had been established.
If, however, he partook of both of them intentionally, he is exempt from bringing a sacrifice. And if he ate them both inadvertently, he must bring a sin-offering. If he ate the first inadvertently and another person came and ate the second inadvertently, they are both obligated to bring a provisional guilt-offering. Similar laws apply in all analogous situations.
ד
מי שהיו לפניו שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ובא עכו"ם או כלב ואכל את השנייה או שאכל עכו"ם או כלב את הראשונה ובא ישראל ואכל השנייה או שאכל ראשונה בזדון ושנייה בשגגה או שאכל ראשונה בשגגה ושנייה בזדון הרי זה חייב באשם תלוי הואיל והיה שמה איסור קבוע אכל שתיהן בזדון פטור מקרבן אכל שתיהן בשגגה מביא חטאת אכל את הראשונה בשגגה ובא אחר ואכל את השנייה בשגגה שניהן חייבין באשם תלוי וכן כל כיוצא בזה:
5
A transgressor is exempt from bringing a sacrifice in the following situations. There was a piece of forbidden fat and piece of notar before him. He ate one of them inadvertently, but did not know which one he ate. His wife who was in the niddah state and his sister were at home with him. He was intimate with one of them inadvertently, but did not know which one. The Sabbath and Yom Kippur followed directly after each other, he performed a forbidden labor in the twilight between them. He does not bring a sin-offering, because he does not know which transgression he performed, as we explained. Nor does he bring a provisional guilt-offering, because he knows with certainty that he transgressed.
ה
חלב ונותר לפניו אכל אחת מהן ואין ידוע אי זו מהן אכל אשתו נדה ואחותו עמו בבית ושגג באחת מהן ואין ידוע אי זו מהן בעל שבת ויום הכפורים ועשה מלאכה בין השמשות שביניהן הרי זה פטור מקרבן ואינו מביא חטאת שהרי אינו יודע עצמו של חטא כמו שביארנו ואינו מביא אשם תלוי שהרי יודע בודאי שחטא:
6
Whenever a person performs a deed that obligates him for one fixed sin-offering when he knows with certainty that he transgressed, he is liable for a provisional guilt-offering if he is unsure whether he transgressed. Whenever a person performs a deed that obligates him for many fixed sin-offerings when he knows with certainty that he transgressed, he is liable for many provisional guilt-offerings, matching the number of sin-offerings, if he is unsure whether he transgressed.
What is implied? Just as a person who ate forbidden fat, blood, notar, and piggul in one lapse of awareness is liable for four sin-offerings,so, too, if he is uncertain whether he partook of them or not, he must bring four provisional guilt-offerings. Similarly, if he is unsure if the woman with whom he was intimate is his wife or so-and-so, another woman who is forbidden to him as an ervah and for whom he would be liable eight sin-offerings if he was intimate with her, he must bring eight provisional guilt-offerings.
ו
כל דבר שחייבין על ודאו חטאת קבועה אחת חייבין על לא הודע שלו אשם תלוי אחד וכל דבר שחייבין על ודאו חטאות הרבה חייבין על לא הודע שלו אשמות תלויין הרבה כמניין החטאות כיצד כשם שאם אכל חלב ודם ונותר ופיגול בהעלם אחת חייב ארבע חטאות כך אם נסתפק לו אם אכלן או לא אכל אלא חתיכות של היתר שהיו עמהם מביא ארבעה אשמות תלויין וכן אם נסתפק לו אם האשה שבא עליה אשתו או פלונית הערוה שהיתה עמה שחייב עליה שמונה חטאות הרי זה מביא שמונה אשמות תלויין:
7
When a person ate one of two pieces of fat and he was unsure whether he ate forbidden fat or permitted fat, and after that doubt arose in his mind, he ate another one of two pieces of fat and he was unsure whether he ate forbidden fat or permitted fat, he must bring two provisional guilt-offerings.
ז
האוכל חתיכה משתי חתיכות ונסתפק לו אם של חלב אכל או של שומן אכל ואחר שנולד לו הספק אכל חתיכה משתי חתיכות אחרות ונסתפק לו אם של חלב אכל או של שומן הרי זה מביא שתי אשמות תלויין:
8
Just as the definitive knowledge that one transgressed creates a distinction with regard to sin-offerings, so too, the awareness that one possibly transgressed creates a distinction with regard to provisional guilt-offerings. Therefore if one partook of five olive-sized portions of forbidden fat in one lapse of awareness and then became aware of the possibility that he sinned with regard to one of them and later, became aware of the possibility that he sinned with regard to a second one, and then with regard to the subsequent ones, he is liable for a provisional guilt-offering for each one.
ח
כשם שידיעת ודאי בינתיים מחלקת לחטאות כך ידיעת ספק בינתיים מחלקת לאשמות לפיכך אם אכל חמשה זיתי חלב בהעלם אחת ונודע לו ידיעת ספק על אחת מהם וחזר ונודע לו ידיעת ספק אחרת על השני וכן על כל אחת ואחת חייב אשם תלוי על כל אחת ואחת:
9
When there is a piece of permitted fat and a piece of forbidden fat and a person ate one of them without knowing which and thus brought a provisional guilt-offering and then partook of the second piece of fat, he must bring a sin-offering. If another person partook of the second piece, that second person must bring a provisional guilt-offering, as stated.
ט
חתיכה של שומן וחתיכה של חלב אכל אחת מהן ואין ידוע אי זו היא והביא אשם תלוי וחזר ואכל את השנייה מביא חטאת וכן אם אכל אחר את השנייה מביא האחר אשם תלוי כמו שביארנו:
10
When there is a piece of forbidden fat and a piece of forbidden fat that is notar and a person ate one of them without knowing which one, he must bring a sin-offering to atone for partaking of forbidden fat and a provisional guilt-offering because of the possibility that he partook of notar. If he ate the second piece in a second lapse of awareness, he must bring three sin-offerings. If the piece of notar was worth a p'rutah, he must also bring a definitive guilt-offering because of the misappropriation of consecrated articles.
If he ate one of the two pieces and another person came and ate the second, he should bring a sin-offering and a provisional guilt-offering and the second person should bring a sin-offering and a provisional guilt-offering. Similar laws apply in all analogous situations.
י
חתיכה של חלב וחתיכה של חלב נותר אכל את אחת מהן ואין ידוע אי זו היא מביא חטאת על החלב ואשם תלוי משום נותר אכל את השנייה בהעלם שני מביא שלש חטאות ואם היה בה שוה פרוטה מביא אשם ודאי משום מעילה אכל אחד את אחת משתיהן ובא אחר ואכל את השנייה זה מביא חטאת ואשם תלוי וזה מביא חטאת ואשם תלוי וכן כל כיוצא בזה:
• English Text | Video Class"Today's Day"
Friday Iyar 2, 17th day of the omer 5703
Torah lessons: Chumash: K'doshim, Shishi with Rashi.
Tehillim: 10-17.
Tanya: Nonetheless a person (p. 237)...and as is known. (p. 237).
My grandfather (the Rebbe Maharash) was born on this day in 5593 (1833).
When he was seven years old he was once tested in his studies by his father, the Tzemach Tzedek. My grandfather did so well in the test that his teacher was enormously impressed. Unable to restrain himself he said to the Tzemach Tzedek, "Well, what do you say? Hasn't he done marvelously?" The Tzemach Tzedek responded: "What is there to be surprised about when tiferet-within-tiferet does well?"1
FOOTNOTES
1. There are seven midot or Divine attributes, the first (and major) three being chessed (kindness), gevura (severity) and tiferet (beauty). Each attribute contains elements of the others, chessed-within-chessed, gevura-within-chessed, etc. 49 combinations in all, corresponding to the 49 days of the omer. The Rebbe Maharash was born on Iyar 2, the day of tiferet-within-tiferet, an extraordinarily high spiritual level.
Daily Thought
Balance
If it is to be lived with purpose, life is a delicate balancing act of body and soul, heaven and earth. It requires two feet firmly upon the ground and a clear head high up in the air. Only then are you the master.
In a rush, you are not in control of your world—the world is in control of you. Place your foot gently on the brakes, slow down, switch gears from madness to mind. Reclaim mastery.
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