Saturday, May 20, 2017

TODAY IN JUDAISM: Sunday, May 21, 2017 - Chabad.org in New York, New York, United States - Today is: Sunday, Iyar 25, 5777 · May 21, 2017 - Omer: Day 40 - Hod sheb'Yesod




Chabad.org
TODAY IN JUDAISM: Sunday, May 21, 2017 - Chabad.org in New York, New York, United States - Today is: Sunday, Iyar 25, 5777 · May 21, 2017 - Omer: Day 40 - Hod sheb'Yesod
Today's Laws & Customs
Count "Forty-One Days to the Omer" Tonight
Tomorrow is the forty-first 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 forty-one days, which are five weeks and six 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: Yesod sheb'Yesod -- "Connection in Connection"
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
Cologne Jews Saved (1096)
During the First Crusade, the crusaders are locked out of Cologne, Germany and the local Jews are saved, following the orders of the local bishop to close the gates to the city. (see "Today in Jewish History" for Iyar 8)
In a number of local provinces, where the local bishop tried to avert the masses from harming the Jews, the Bishop would have to escape for his own safety.
Toledo Massacre (1355)
1,200 Jews were massacred by a Christian and Muslim mob attack on the Jewish section of Toledo, Spain, on this date in 1355.
Daily Quote:
Because Moses said to G-d, "If You do not [forgive Israel the sin of the Golden Calf], erase me from Your book," Moses' name does not appear in the Torah section of Tetzaveh[Baal HaTurim]
Daily Study:
Chitas and Rambam for today:Chumash: Bamidbar, 1st Portion Numbers 1:1-1:19 with RashiEnglish / Hebrew Linear Translation | Video Class
Numbers Chapter 1
1The Lord spoke to Moses in the Sinai Desert, in the Tent of Meeting on the first day of the second month, in the second year after the exodus from the land of Egypt, saying. אוַיְדַבֵּ֨ר יְהוָֹ֧ה אֶל־משֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מוֹעֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר:
The Lord spoke... in the Sinai Desert... on the first of the month : Because they were dear to Him, He counted them often. When they left Egypt, He counted them (
Exod. 12:37); when [many] fell because [of the sin] of the golden calf, He counted them to know the number of the survivors (Exod. 32:28); when He came to cause His Divine Presence to rest among them, He counted them. On the first of Nissan, the Mishkan was erected, and on the first of Iyar, He counted them. וידבר. במדבר סיני באחד לחדש: וגו' מתוך חיבתן לפניו מונה אותם כל שעה, כשיצאו ממצרים מנאן, וכשנפלו בעגל מנאן לידע מנין הנותרים. כשבא להשרות שכינתו עליהן מנאן. באחד בניסן הוקם המשכן, ובאחד באייר מנאם:
2Take the sum of all the congregation of the children of Israel, by families following their fathers' houses; a head count of every male according to the number of their names. בשְׂא֗וּ אֶת־רֹאשׁ֙ כָּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כָּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם:
by families: To ascertain the number of [people in] each tribe. למשפחתם: דע מנין כל שבט ושבט:
following their fathers’ houses: If one’s father was from one tribe and his mother from another tribe, he is counted with his father’s tribe. לבית אבתם: מי שאביו משבט אחד ואמו משבט אחר יקום על שבט אביו:
a head count: Heb. לְגֻלְגְּלֹתָם, by means of shekels;“a bekka (half a shekel) per head (לְגֻלְגֹּלֶת.)” לגלגלתם: על ידי שקלים בקע לגלגולת:
3From twenty years old and upwards, all who are fit to go out to the army in Israel, you shall count them by their legions you and Aaron. גמִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַֽהֲרֹֽן:
all who are fit to go out to the army: This informs [us] that no one went out to the army below the age of twenty. כל יצא צבא: מגיד שאין יוצא בצבא פחות מבן עשרים:
4With you there shall be a man from each tribe, one who is head of his father's house. דוְאִתְּכֶ֣ם יִֽהְי֔וּ אִ֥ישׁ אִ֖ישׁ לַמַּטֶּ֑ה אִ֛ישׁ רֹ֥אשׁ לְבֵית־אֲבֹתָ֖יו הֽוּא:
With you: When you count them, there should be with you a prince from each tribe. ואתכם יהיו: כשתפקדו אותם יהיו עמכם נשיא כל שבט ושבט:
5These are the names of the men who shall stand with you; for Reuben, Elitzur the son of Shedeur. הוְאֵ֨לֶּה֙ שְׁמ֣וֹת הָֽאֲנָשִׁ֔ים אֲשֶׁ֥ר יַֽעַמְד֖וּ אִתְּכֶ֑ם לִרְאוּבֵ֕ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר:
6For Simeon, Shelumiel the son of Zurishaddai. ולְשִׁמְע֕וֹן שְׁלֻֽמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי:
7For Judah, Nahshon the son of Amminadab. זלִֽיהוּדָ֕ה נַחְשׁ֖וֹן בֶּן־עַמִּֽינָדָֽב:
8For Issachar, Nethanel the son of Zu'ar. חלְיִ֨שָּׂשכָ֔ר נְתַנְאֵ֖ל בֶּן־צוּעָֽר:
9For Zebulun, Eliab the son of Helon. טלִזְבוּלֻ֕ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן:
10For the children of Joseph: for Ephraim, Elishama' the son of 'Ammihud; for Manasseh, Gamliel the son of Pedazur. ילִבְנֵ֣י יוֹסֵ֔ף לְאֶפְרַ֕יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיה֑וּד לִמְנַשֶּׁ֕ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר:
11For Benjamin, Abidan the son of Gideoni. יאלְבִ֨נְיָמִ֔ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי:
12For Dan, Ahi'ezer the son of 'Ammishaddai. יבלְדָ֕ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי:
13For Asher, Pag'iel the son of 'Ochran. יגלְאָשֵׁ֕ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן:
14For Gad, Eliasaph the son of De'uel. ידלְגָ֕ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל:
15For Naphtali, Ahira' the son of 'Enan. טולְנַ֨פְתָּלִ֔י אֲחִירַ֖ע בֶּן־עֵינָֽן:
16These were the ones summoned by the congregation, the princes of the tribes of their fathers; they are the heads of the thousands of Israel. טזאֵ֚לֶּה קְרוּאֵ֣י (כתיב קריאי) הָֽעֵדָ֔ה נְשִׂיאֵ֖י מַטּ֣וֹת אֲבוֹתָ֑ם רָאשֵׁ֛י אַלְפֵ֥י יִשְׂרָאֵ֖ל הֵֽם:
the ones summoned of the congregation: They were summoned for every important matter concerning the congregation. אלה קרואי העדה: הנקראים לכל דבר חשיבות שבעדה:
17Then Moses and Aaron took these men, who were indicated by [their] names, יזוַיִּקַּ֥ח משֶׁ֖ה וְאַֽהֲרֹ֑ן אֵ֚ת הָֽאֲנָשִׁ֣ים הָאֵ֔לֶּה אֲשֶׁ֥ר נִקְּב֖וּ בְּשֵׁמֽוֹת:
these men: These twelve princes. האנשים האלה: את שנים עשר נשיאים הללו:
who were indicated: to him here by their names. אשר נקבו: לו כאן בשמות:
18and they assembled all the congregation on the first day of the second month, and they declared their pedigrees according to their families according to their fathers' houses; according to the number of names, a head count of every male from twenty years old and upward. יחוְאֵ֨ת כָּל־הָֽעֵדָ֜ה הִקְהִ֗ילוּ בְּאֶחָד֙ לַחֹ֣דֶשׁ הַשֵּׁנִ֔י וַיִּתְיַֽלְד֥וּ עַל־מִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֗וֹת מִבֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָמַ֖עְלָה לְגֻלְגְּלֹתָֽם:
and they declared their pedigrees according to their families: They brought the records of their pedigrees and witnesses of their birth claims, so that each one should trace his genealogy to a tribe. ויתילדו על משפחתם: הביאו ספרי יחוסיהם ועידי חזקת (לידתם) [לידת] כל אחד ואחד, להתייחס על השבט:
19As the Lord commanded Moses, so did he count them in the Sinai desert. יטכַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶׁ֑ה וַיִּפְקְדֵ֖ם בְּמִדְבַּ֥ר סִינָֽי:
Tehillim: Psalms Chapter 119, Verses 1-96
Hebrew text
English text
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Likutei Amarim, end of Chapter 51
English Text: Lessons in Tanya
• Audio Class: Listen | Download

Iyar 25, 5777 · May 21, 2017
Today's Tanya Lesson
Likutei Amarim, end of Chapter 51
AUDIO & VIDEO CLASSES
 
  • VIDEO CLASS: Rabbi Yehoshua B. Gordon   WatchListen
  • AUDIO CLASS: Rabbi Manis Freidman   ListenDownload MP3

ככה ממש, על דרך משל, אין סוף ברוך הוא ממלא כל עלמין להחיותם
In a truly similar manner, figuratively speaking, does the blessed Ein Sof fill all worlds so as to animate them.
There is a marked similarity between the soul pervading the body and Ein Sof permeating all the worlds: Just as in the analogy, the soul is found within and suffuses the entire body, in a parallel manner Ein Sof fills and is found in all worlds.
ובכל עולם יש ברואים לאין קץ ותכלית, רבוא רבבות מיני מדרגות מלאכים ונשמות כו׳
And in each world there are creatures without limit or end, myriads upon myriads of various grades of angels and souls, and so on,
וכן ריבוי העולמות אין לו קץ וגבול, גבוה על גבוה כו׳
and so, too, is the abundance of the worlds without end or limit, one higher than the other, and so on.
In the realm of the spirit separate and distinct entities are the result of their being on different spiritual grades and levels. Thus, a multitude of worlds implies a multitude of varying levels of spirituality. Hence the sheer numerousness of worlds and created beings: each differs from the other in its spiritual gradation.
Earlier on, when explaining his analogy, the Alter Rebbe pointed out that despite the vast differences that exist between one bodily ogran and the other, the soul’s essence is equally to be found in them all. He now goes on to explain that in the analogue of the Ein Sof as well, the essence of the Ein Sof is found in a hidden manner equally within all worlds.
והנה מהותו ועצמותו של אין סוף ברוך הוא שוה בעליונים ותחתונים, כמשל הנשמה הנ״ל
Now, the core and essence of the blessed Ein Sof is the same in the higher and lower worlds, as in the example of the soul mentioned above, wherein the Alter Rebbe explained that the soul’s core and essence is not divisible, and thus it cannot be said of it that it is found in the brain to a greater extent than it is found in the feet,
וכמו שכתוב בתיקונים: דאיהו סתימו דכל סתימין
and as it is written in the Tikkunim that “He is hidden from all the hidden.”
פירוש: דאפילו בעלמין סתימין דלעילא הוא סתום ונעלם בתוכם, כמו שהוא סתום ונעלם בתחתונים
This means to say, that even in the higher, hidden worlds He is hidden and concealed within them, just as He is hidden and concealed in the lower worlds.
Thus, the intent of the Tikkunei Zohar is not that G‑d is more concealed than are all other hidden things, but that He is concealed even from the hidden worlds. The reason for this being:
כי לית מחשבה תפיסא ביה כלל, אפילו בעולמות עליונים
for no thought can apprehend Him at all, even in the higher worlds.
Because G‑d is equally concealed from all worlds, no distinction can be made between higher and lower; He defies the comprehension of the higher worlds to the same degree that He cannot be apprehended in the lower worlds.
ונמצא: כמו שמצוי שם, כך נמצא בתחתונים ממש
And he is found, i.e., with regard to where G‑d is to be found: just as He is found there — in the higher worlds — so is He to be found in the very lowest worlds.
וההבדל שבין עולמות עליונים ותחתונים הוא מצד המשכת החיות אשר אין סוף ברוך הוא ממשיך ומאיר בבחינת גילוי מההעלם
The difference between the higher and lower worlds is with regard to the flow of vitality which the blessed Ein Sof causes to flow and illumine in a manner of “revelation out of concealment,”
The Alter Rebbe will soon conclude that this revelation is intended for the purpose of vitalizing the worlds and their inhabitants, for the vitality of all worlds and creatures derives from the revelation of G‑dliness within them. Thus, the difference between the higher and lower worlds lies in the varying degrees of Divine revelation within them.
With regard to “revelation out of concealment,” the Alter Rebbe now states parenthetically that this manner of revelation is one of the reasons why the G‑dly vitality found within the worlds is called “light”.
שזה אחד מהטעמים שההשפעה והמשכת החיות מכונה בשם אור, על דרך משל
(which is one of the reasons why the influence and flow of this vitality is figuratively called “light”),
In Kabbalistic literature the flow and vitality of G‑dliness is termed “light” rather than shefa (“flux”), as it is termed in Jewish speculative philosophy (chakirah). “Light” signifies “revelation out of concealment”: previously the light had been concealed within the luminary, the source of the light, and subsequently it is drawn forth from this source and is revealed as light. Thus, in the case of “revelation out of concealment,” only a minute illumination of the source is drawn down into a revealed state. Not so shefa, where it is the actual “flux” and “stream” of the source that flows down and is revealed. Hence the phrase ושפעת מים (“a flow of water”; Iyov 22:11): the selfsame water that was previously in one place flows to another place.
The above-mentioned “revelation out of concealment” of light serves the purpose of:
להחיות העולמות והברואים שבהם
thereby animating the worlds and the creatures therein.
Herein lies the difference between the higher and lower worlds:
שהעולמות העליונים מקבלים בבחינת גילוי קצת יותר מהתחתונים
For the higher worlds receive this vitality and light in a somewhat more revealed form that do the lower;
I.e., even in the higher worlds this light and vitality is not manifestly revealed.
וכל הברואים שבהם, מקבלים כל אחד כפי כחו ותכונתו
and all creatures therein — in the higher worlds — receive the revealed aspect of vitality, albeit each according to its capacity and nature,
Just as in the analogy each bodily organ receives vitality from the brain according to its “character and nature,” so too does the Alter Rebbe state in the analogue that each creature receives its vitality according to its “capacity and nature.” (- Note of the Rebbe.) This means that each being receives vitality according to its capacity to have the life-force and vitality revealed within it, and according to the manner in which this vitality is to be revealed — whether as a revelation of intellect and comprehension, or in an emotive manner.
(“But this is not to say that the ‘nature’ conceals the revelation; rather ‘it imbues and illumines it.’” – Note of the Rebbe.)
שהיא תכונת ובחינת המשכה הפרטית אשר אין סוף ברוך הוא ממשיך ומאיר לו
which is the nature and form of the particular flow with which the blessed Ein Sof imbues and illumines it.
והתחתונים, אפילו הרוחניים, אינם מקבלים בבחינת גילוי כל כך
But the lower worlds and creatures, even the spiritual ones, do not receive the Divine life-force in quite such a revealed form as it is received in the higher worlds,
רק בלבושים רבים, אשר אין סוף ברוך הוא מלביש בהם החיות והאור אשר ממשיך ומאיר להם להחיותם
but only by means of many garments, wherein the blessed Ein Sof invests the vitality and light which He causes to flow and shine on them in order to animate them.
The Divine life-force is garbed in many garments so as not to be revealed. This concealment involves not only a multitudinous profusion of garments — a quantitative manner of concealment — but a qualitative one as well: There is vast difference between the insubstantial garments that conceal the vitality in the higher worlds and the much denser garments necessary to conceal the G‑dly vitality to the degree that creation of the physical becomes possible.
Were there merely to be a vast quantity of ethereal garments, the Divine life-force would only be capable of creating spiritual beings and not physical ones; in order for this physical world with its corporeal creatures to be created, much denser garments were necessary. It is this that the Alter Rebbe now goes on to explain:
וכל כך עצמו וגברו הלבושים אשר אין סוף ברוך הוא מלביש ומסתיר בהם האור והחיות
These garments, wherein the blessed Ein Sof invests and conceals the light and vitality, are so strong and powerful
I.e., the garments are not only numerous in quantity, but they are also of such a type that their ability to conceal is greater than that of ordinary garments,
עד אשר ברא בו עולם הזה החומרי והגשמי ממש
that thereby, with this life-force and light, He created this world that is verily corporeal and physical,1
ומהווהו ומחייהו בחיות ואור אשר ממשיך ומאיר לו
and [G‑d] creates and animates it by the vitality and light which He draws down and shines forth unto it.
אור המלובש ומכוסה ומוסתר בתוך הלבושים הרבים והעצומים המעלימים ומסתירים האור והחיות
This illumination is a light that is clothed, hidden and concealed within the numerous and powerful garments, which hide and conceal the light and vitality,
עד שאין נראה ונגלה שום אור וחיות, רק דברים חומריים וגשמיים ונראים מתים
so that no light or vitality whatever is visibly revealed, but only corporeal and physical things that appear lifeless.
Gazing at corporeal things, such as at the physical orb of Earth, can cause a person to imagine them as utterly lifeless — totally devoid of any spiritual vitality.
אך בתוכם יש אור וחיות המהוה אותם מאין ליש תמיד, שלא יחזרו להיות אין ואפס כשהיו
Yet they contain light and vitality which constantly creates them ex nihilo, so that they shall not revert to nothing and naught as they had been prior to their creation.
Creation ex nihilo must be constant: the fact that the world and its creatures were already once created during the Six Days of Creation does not suffice. Rather, there must be a constant renewal of creation from its source. Thus, the G‑dly light and vitality that is responsible for creation is constantly found within created beings, albeit in a concealed fashion.
ואור זה הוא מאין סוף ברוך הוא, רק שנתלבש בלבושים רבים
This light comes from the blessed Ein Sof, except that it is clothed in many garments,
וכמו שכתוב בעץ חיים, שאור וחיות כדור הארץ החומרי הנראה לעיני בשר הוא ממלכות דמלכות דעשיה
as is written in Etz Chayim, that the light and vitality of the physical orb of Earth, which is seen by mortal eyes, is derived from Malchut of Malchut of Asiyah,
Malchut of Asiyah is the lowest Sefirah of the World of Asiyah, the lowest of the Four Worlds. Malchut itself is composed of all Ten Sefirot, the lowest of which is Malchut. Thus, Malchut of Malchut of Asiyah represents the lowest degree of the lowest level of Asiyah.
ובתוכה מלכות דיצירה וכו׳
and in it is contained Malchut of the next highest World, the World of Yetzirah, and so on; i.e., within Malchut of Yetzirah, in turn, there is contained Malchut of Beriah, and so on,
עד שבתוך כולן י׳ ספירות דאצילות
so that in all of them — within the level of Malchut of all Worlds, including the level of Malchut of Asiyah — are contained the Ten Sefirot of the loftiest World, the World of Atzilut,2
המיוחדות במאצילן אין סוף ברוך הוא
which are united with their Emanator, the blessed Ein Sof.
Thus, even the physical orb of Earth contains G‑dly light and vitality. This results from the light passing through the Sefirot of the various worlds — the Sefirot being the G‑dliness of each world — as well as through numerous and powerfully dense garments that serve to conceal this vitality.
The difference between the higher and lower worlds will be understood accordingly: The divine light and life-force is revealed to a greater extent in the higher worlds than in the lower, and within this physical world the light and life-force is completely concealed. However, this is the case merely in relation to the illumination of G‑dliness. With regard to the core and essence of the Ein Sof, there truly exists no difference between the higher and lower worlds; He is equally concealed from all and He is equally found in them all.

FOOTNOTES
1. The Rebbe comments that the Alter Rebbe writes “this world that is verily corporeal and physical,” because this world exists on a spiritual plane as well, and the Alter Rebbe is referring to the inanimate aspect of this world in which no vitality is revealed. However, those aspects of this world, such as the vegetative and animal, in which some measure of vitality is revealed, derive their life-force in a different and more revealed manner. This is so notwithstanding the fact that these levels, too, receive their vitality from Malchut of Malchut of Asiyah, as stated later on in Iggeret HaKodesh, Epistle 20 (p. 264 in the standard edition of Tanya, Vilna, 1899).
Accordingly we can also understand (a) why the AlterA Rebbe goes on to state that they receive their existence ex nihilo, after having previously stated that reference is being made here to this physical and corporeal world — a world whose creation must perforce be ex nihilo; (b) the expression “which is seen by mortal eyes”; and (c) a number of other intentionally specific phrases.
The reason for all the above is that the Alter Rebbe is speaking particularly of the inanimate aspect of this world. Concerning this he soon goes on to quote the Etz Chayim, which says that this vitality emanates from Malchut of Malchut of Asiyah. However, with regard to the World of Asiyah as a whole, which also includes the spiritual World of Asiyah, the Alter Rebbe will say in ch. 52 and 53 that they derive their life-force from Malchut of Asiyah and not from Malchut of Malchut of Asiyah.
2. “See further, p. ק"מ: א. [p. 279 in the standard edition; Iggeret HaKodesh, Epistle 25]: ’The radiation that is in Atzilut pierces...and in this material world.‘” (- Note of the Rebbe.)




Rambam:
• Sefer Hamitzvos:
English Text | Hebrew Text | Audio: Listen | Download | Video Class
Sunday, Iyar 25, 5777 · May 21, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
AUDIO & VIDEO CLASSES
 
  • VIDEO CLASS: Rabbi Mendel Kaplan   WatchListen
  • AUDIO CLASS: Rabbi Berel Bell   ListenMP3 Download

Positive Commandment 111
The Final Purification Process of the Metzora
"And it shall be on the seventh day he shall shave"—Leviticus 14:9.
On the seventh day following the implementation of the first stage of his purification process, the Metzora brings special sacrifices in the Temple, shaves his body and does all else that is prescribed in the Torah for this procedure—and then his purification process has been completed.


The Final Purification Process of the Metzora

The Final Purification Process of the Metzora

Positive Commandment 111


The 111th mitzvah is that the metzora is commanded to have his hair shaven. This is the second purification procedure,1 as explained in the end of tractate Negaim.2
The source of this commandment is G‑d's statement3 (exalted be He), "On the seventh day, he shall shave."
We already mentioned previously4 the statement of our Sages, "Three are required to shave, and their shaving is a mitzvah — the nazir, the metzora, and the Levites."
The details of this mitzvah are explained in tractate Negaim.
Now we will explain why the shaving of the metzora and his bringing the sacrifices5 [that complete his purification] are counted as separate mitzvos, while the shaving of the nazir and his sacrifices were counted as just one mitzvah.6
In the case of the metzora, there is no connection between his shaving and his sacrifices. The goal which is accomplished through shaving is different from the one reached through bringing sacrifices. This is because the metzora's purification is dependent on his shaving [unlike the nazir]. In the sixth chapter of tractate Nazir,7 our Sages explained, "What is the difference between a nazir and a metzora? This one's (the nazir's) purification is dependent on the number of days, and the metzora's is dependent on his shaving."
Once the metzora has shaved and completed the second stage of purification, he no longer conveys tumah like a sheretz,8 as explained in the end of tractate Negaim. He remains in a state of being m'chusar kippurim [lacking complete atonement and forbidden form consuming sacrifices] like others who are mechusarei kippurim [until they bring their offerings], as explained there.
Therefore, the goal of his shaving is to purify him from conveying tumah like a sheretz, [which is accomplished] whether or not he brings the offerings. The goal of bringing the offerings, however, is to complete his atonement, like other mechusarei kapparah, i.e. a zav, a zavah, and a yoledes.
We explained previously9 the Sages statement,10 "There are four categories of mechusarei kapparah," and explained there that the nazir is not included among them. This is because all his actions together, i.e. shaving and bringing offerings, allow him to drink wine.11 One is not sufficient without the other, the shaving connected to the sacrifice and the sacrifice to the shaving.12 Both together accomplish the single goal of allowing him those things which were prohibited during his Nazirite period. Our Sages said in the sixth chapter of tractate Nazir,13 "One who shaved and brought the offering, and later found it to be invalid — his shaving is invalid and all his sacrifices are ineffective." This shows that the shaving is conditional upon the sacrifices and vice-versa.
It is also explained in Tosefta,14 "A nazir whose time period has ended may not shave, drink wine, or become tameh meis" until he finishes the complete tiglachas taharah procedure as explained in the sixth chapter of Nazir, i.e. shaving by the door of the Ohel Moed,15 throwing his hair under the pot, and bringing the sacrifices, as explained in Scripture.
You will find that in most passages, our Sages refer to his bringing the sacrifices as tiglachas ["shaving"]. We see this clearly from the language used in most cases in the Mishneh,16 "One who says, 'I am a Nazir and it is my responsibility to shave a Nazir,' " [the latter phrase] meaning that he will bring the sacrifices and offer them on someone else's behalf. This shows that tiglachas is an expression referring to bringing the sacrifices. The reason for this is that they are part of it [i.e. the tiglachas procedure], as we explained, and everything together removes the Nazirite status and allows him to drink wine. Tiglachas tumah, however, is part of the mitzvah, as we explained previously.17

Footnotes
1.There two distinct purification procedures, each counting as a separate mitzvah — P110 and P111.
In brief, the first procedure, P110, is as follows (see Hilchos Tumas Tzora'as Ch. 11 at length): one slaughters a bird over a bowl of well water and then buries the bird. One then wraps a piece of crimson wool around pieces of cedar and hyssop, and holds the live bird together with them. These four (the bird, cedar, hyssop, and wool) are then dipped in the bowl containing the water and the blood of the first bird. The water is then sprinkled on the metzora and the bird sent free. A kohen then shaves the metzora completely from head to toe. After this, the metzora is allowed to re-enter the city and no longer renders objects tameh by sitting above them, or merely entering the house. However, he still renders people and objects tameh by touching them.
The second procedure, P111, takes place once seven days have passed. This consists of the kohen shaving the metzora again, and immersing both him and his clothing in a mikvah.
2.Chapter 14.
3.Lev. 14:9.
4.P93.
5.P77.
6.P93.
7.44b.
8.I.e. to render people and objects tameh.
9.P75.
10.Kerisus 8b.
11.Those who are mechusarei kapparah are lacking only the sacrifices.
12.This is the opinion of R. Eliezer in Nazir 46a. But in Hilchos Nezirus 8:5, the Rambam rules like the Sages who hold that the shaving does not invalidate the sacrifice.
13.46b.
14.See Nazir 15a. Kapach, 5731, footnote 28.
15.I.e. when the door is open. See Kapach, 5731, note 30.
16.Nazir 11b.
17.See P93.


• 1 Chapter: Malveh veLoveh Malveh veLoveh - Chapter 7 English Text | Hebrew Text | Audio: Listen | Download | Video Class
Malveh veLoveh - Chapter 7

1 The following rules apply when a person lends money to a colleague, and the borrower gives the lender his field as security for a set time or until the borrower repays the lender, at which time, the lender will leave the field.
Although the lender benefits from all of the produce of the field, even if he consumes the entire value of the debt, he should not be removed from the field without any payment. The rationale is that if he were removed without payment, it would be as if one had expropriated money taken as "the shade of interest" through legal process. Needless to say, if the produce that the lender consumes i s worth more than the money he gave, the difference should not be expropriated by him.s Similarly, we do not calculate from one promissory note to another promissory note when property is given as security.
When the property given as security belongs to orphans, and the lender consumes an amount of produce equivalent to his debt, he is removed from the property without any payment. If, however, the lender's benefit exceeded the amount of the debt, we do not expropriate the additional amount from him. In the case of orphans, we may calculate from one promissory note to another promissory note.
What is meant by "calculating from one promissory note to another promissory note"? One field was given to a lender as security for a debt of 100
dinarim and another field was given to him as security for another debt for another 100 dinarim. If both fields belonged to the same person and the lender consumed produce worth 50 from one field and produce worth 150 from the other field, we tell him: "You already consumed 200 dinarim worth of produce; you are not owed anything more." For it is as if the two debts were one debt and security given for the entire sum as one.
אהמלוה את חבירו ומשכן לו את השדה עד זמן קצוב או עד שיביא לו מעות ויסתלק והיה המלוה אוכל כל פירותיה אפילו אכל כשיעור חובו אין מסלקין אותו בלא כלום שאם תסלק אותו בלא מעות הרי זה כמי שהוציא ממנו בדיינין, ואין צריך לומר שאם אכל יתר על מעותיו אין מוציאין ממנו, וכן אין מחשבין משטר לשטר במשכונא, היתה הקרקע הממושכנת בידו של יתומים ואכל שיעור חובו מסלקין אותו בלא כלום, אבל יתר על חובו אין מוציאין ממנו היתר, ומחשבין לו משטר לשטר, כיצד מחשבין משטר לשטר הרי שהיתה שדה זו ממושכנת לו במאה דינר ושדה אחרת ממושכנת לו בשטר אחר במאה דינר ושתי השדות לאדם אחד ואכל מפירות השדה האחת בחמשים ומפירות השניה במאה וחמשים אומרים לו הרי אכלת מן הפירות במאתים ואין לך כלום וכאילו השני שטרות שטר אחד ומשכונא אחת.
2 In a place where it is customary" to remove the lender from property given as security whenever the borrower pays the debt, it is as if this stipulation were explicitly stated. It is not necessary to make an explicit statement. Conversely, in a place where it is customary not to remove the lender from property until the conclusion of the term for which the property was given as security, it is as if this stipulation was explicitly stated.
Whenever a person gives property as security without specifying a term for the loan, he cannot remove the lender from the property until at least twelve months pass.
במקום שנהגו לסלק המלוה כל זמן שיביא לו מעות ה"ז כמו שפירש ואין צריך לפרש דבר זה, וכן מקום שנהגו שלא יסתלק המלוה עד סוף זמן המשכונא ה"ז כמו שפירש, וכל הממשכן סתם אינו יכול לסלקו עד י"ב חדש.
3 Even in a place where it is customary to remove the lender from property given as security whenever the borrower desires to pay the debt, that custom can be superseded by an explicit condition. If a lender makes a stipulation that the borrower will not remove him from the property until after the full term for which the property was given as security, the borrower cannot pay the debt earlier and have him removed from the property.
In a place where it is customary not to remove the lender from property until after the full term for which the property was given as security, although the lender accepts a stipulation that he will leave the property whenever the borrower brings him his money, the stipulation is binding only when the lender affirms his commitment with a
kinyan.
גמקום שדרכן לסלק המלוה כל זמן שירצה הלוה והתנה עמו המלוה שלא יסתלק עד סוף זמן המשכונא ה"ז אינו יכול לסלקו, היה המנהג שאין המלוה מסתלק עד סוף זמנו וקבל המלוה עליו שיסלק בכל עת שיביא לו מעותיו ה"ז צריך לקנות מידו על כך.
4 In a place where it is customary to remove the lender from property given as security whenever the borrower pays the debt, a creditor of the lender is not entitled to expropriate this property to collect his debt, as he can other properties belonging to his debtor. Similarly, a firstborn does not receive a double portion of it, and the Sabbatical year nullifies the debt. When the borrower pays the debt and causes the lender to leave the field, the lender may not take even produce that is ripe and that has fallen to the ground. If, however, he lifted the produce up before he was forced to leave the property, he acquires the produce.
In a place where it is customary that the borrower cannot remove the lender from property given as security until the end of the term of the loan, a creditor of the lender may expropriate this property, a firstborn receives a double portion of it, and the Sabbatical year cannot nullify the debt.
דהמשכונה במקום שמנהגם לסלק המלוה בכל עת שיביא מעותיו אין בעל חוב של מלוה גובה ממנה כדרך שגובה מן הקרקע, ואין הבכור נוטל בה פי שנים, ושביעית משמטתה, וכשמסלק אותו אינו נוטל אפילו פירות שבשלו ונפלו לארץ, ואם הגביה אותן קודם שיסלקו קנה אותן, ומקום שאינו יכול לסלקו עד סוף זמנו בעל חוב גובה הימנו, והבכור נוטל פי שנים, ואין השביעית משמטתה.
5 Although giving a field as security is forbidden and involves "the shade of interest," as explained, it is possible that this custom was established in error, in relation to a gentile, or practiced by a person who sinned and took property as security in that city. Since "the shade of interest is involved," we follow the local custom. There is someone who ruled that this is what is meant by making a deduction when taking security.האע"פ שמשכונא זו אסורה היא ואבק רבית כמו שביארנו, אפשר שיהיה מנהג זה בטעות או לעכו"ם או דרך כל מי שחוטא ומשכן באותה מדינה הואיל ואבק רבית הולכין אחר המנהג, ויש מי שהורה שזאת המשכונא בנכוי.
6 When a gentile gives his courtyard as security to a Jew in return for a loan, and afterwards, the gentile sells it to another Jew, the person in possession of the security does not have to pay the Jewish owner rent from the time he purchased the courtyard. Instead, he may dwell in the courtyard without paying rent until the gentile repays the loan taken out against the courtyard. The rationale is that according to secular law, the property belongs to the person to whom it was given as security until the debt is repaid. Only then, he leaves the property.ועכו"ם שמשכן חצרו לישראל וחזר העכו"ם ומכרה לישראל אחר אין הממשכן חייב להעלות שכר לישראל מעת שקנה הישראל אלא דר בחצר בלא שכר עד שיחזיר לו העכו"ם את המעות שיש לו על חצר זו שהרי הוא ברשות הממשכן בדיניהם עד שיתן לו מעותיו ויסתלק.
7 The following rules apply when a person designates a house or a field as security for a loan in his colleague's possession and the owner of the land derives the benefits from it. If the lender tells the borrower: "When you desire to sell this property, do not sell it to anyone but to me at this price," it is forbidden. If he told him: "Do not sell it to anyone else but to me at its fair value. It is on this condition that I am making the loan," it is permitted.זהממשכן בית או שדה ביד חבירו והיה בעל הקרקע אוכל פירותיה ואמר לו המלוה לכשתמכור קרקע זו לא תמכרנה אלא לי בדמים אלו ה"ז אסור, ואם אמר לו אל תמכרנה אלא לי בשוויה ועל מנת כן אני מלוה אותך ה"ז מותר. 1
8 It is permitted to increase the rent offered for land in return for delayed payment. What is implied? A person rents a colleague a courtyard and tells him: "If you pay me now, it is yours at ten selaim a year. If you pay me month by month, the rent is a sela per month." This arrangement is permissible.חמותר להרבות בשכר הקרקע, כיצד השכיר לו את החצר ואמר לו אם מעכשיו אתה נותן לי הרי היא לך בעשר סלעים בכל שנה, ואם תתן שכר חדש בחדש הרי היא בסלע בכל חדש ה"ז מותר.
9 When a person rents a field to a colleague at ten korim a year, it is permissible for the tenant to tell the owner: "Give me a loan of 200 zuz to improve the field and I will pay you twelve korim a year." This is not considered interest, because if he uses this money to improve the field, it will be worth more to rent.
Similarly, if a person rents a colleague a store or a ship for ten
dinarim, it is permissible for the renter to tell the owner: "Give me a loan of 200 zuz to use to remodel the store, decorate it and plaster it, or to improve the ship and its facilities, and I will pay you twelve dinarim per year." If, however, he tells him: "Give me a loan of 200 zuz so that I can do business with them in the store, purchase merchandise for the ship with them, or hire sailors, and I will increase the fee," that is forbidden.
טהמשכיר שדה לחבירו בעשרה כורים לשנה, ואמר לו תן לי מאתים זוז שאפרנס בהן את השדה ואני אתן לך י"ב כור בכל שנה ה"ז מותר מפני שאם יפרנס את השדה בדינרין אלו יהיה שכרה יותר, וכן אם השכיר לו חנות או ספינה בעשרה דינרין בשנה ואמר לו תן לי מאתים זוז שאבנה בהן חנות ואציירנה ואכיירנה או אתקן בהן ספינה זו וכלי תשמישיה ואני אעלה לך י"ב דינר בכל שנה הרי זה מותר, אבל אם אמר לו תן לי מאתים זוז כדי להתעסק בהן בחנות או אוציאם בסחורה של ספינה או אשכור בהן מלחין ואני אעלה לך בשכר הרי זה אסור.
10 It is forbidden to increase the compensation paid a person in return for delayed payment. What is implied? A person should not tell a colleague: "Perform work for me today that is worth one silver piece and I will perform work for you in a later week that is worth two silver pieces.יאסור להרבות בשכר האדם, כיצד לא יאמר לו עשה עמי היום מלאכה זו שהיא שוה כסף ואני אעשה עמך בשבוע אחר מלאכה שהיא שוה שתים.
11 It is permissible for a person to tell a colleague: "Weed with me today in my field, and I will weed with you tomorrow in your field," or "Hoe with me today, and I will hoe with you tomorrow." He should not, however, tell him: "Weed for me and I will hoe for you later," or "Hoe for me and I will weed for you later." One law applies for the entire summer, and one law for the entire rainy season. A person should not, by contrast, say: "Plow for me in the summer and I will plow for you in the rainy season," for there is greater difficulty in plowing during the rainy season. Similar principles apply in all analogous situations.יאמותר לאדם לומר לחבירו נכש עמי היום ואנכש עמך למחר עדור עמי היום ואעדור עמך למחר, אבל לא יאמר לו נכש עמי ואעדור עמך עדור עמי ואנכש עמך, כל ימי גריד אחת וכל ימי רביעה אחת, ולא יאמר לו חרוש עמי בגריד ואני אחרוש עמך ברביעה, שהרי טורח החרישה בימות הגשמים יתר וכן כל כיוצא בזה.
12 It is forbidden to hire a worker in the early winter to perform tasks in the later winter at a dinar a day and give him the money in advance, when a worker's wage in the winter is ordinarily a sela. The rationale is that it appears that he is giving him a loan immediately so that he will later reduce his wages.
It is, however, permissible for an employer to tell a worker: "Work for me from today until this and this time at a
dinar a day," even though his wages would ordinarily be a sela a day. The rationale is that since he already began working, the worker is not considered to be receiving benefit for money that was paid to him in advance.
יבהשוכר את הפועל בימי החורף לעשות עמו בימי הקור בדניר בכל יום ונתן לו השכר והרי שכרו שוה בימי החורף סלע בכל יום ה"ז אסור מפני שנראה כמלוה אותו היום כדי שיוזיל לו בשכרו, אבל אם אמר לו עשה עמי מהיום ועד זמן פלוני בדינר בכל יום אע"פ ששוה שכרו סלע בכל יום ה"ז מותר הואיל והוא מתחיל לעשות מעתה אינו נראה כנוטל שכר מעותיו שהקדים ונתנן לו בשכרו.
• 3 Chapters: Tum'at Tsara`at Tum'at Tsara`at - Chapter 11, Tum'at Tsara`at Tum'at
Tsara`at - Chapter 12, Tum'at Tsara`at Tum'at Tsara`at - Chapter 13 English Text | Hebrew Text | Audio: Listen | Download

Tum'at Tsara`at - Chapter 11

1 The purification of a person afflicted with tzara'at is a positive commandment and his shaving is also a positive commandment.
How is a person who had been afflicted by tzara'at purified? He should bring a new earthenware container - the Received Tradition teaches that it must be new. A fourth of a log of "living water" that is fit to be sanctified as water for the sprinkling of the ashes of the red heifer is placed in it. This measure is a Rabbinic institution.
Two sparrows that are kosher must be brought for the sake of purifying a tzara'at affliction, as Leviticus 14:4 states: "For the one who is to be purified will be taken...." He should slaughter the healthier of the two over the water in the earthenware vessel and squeeze out the blood until it is apparent over the water. He then digs a hole and buries the slaughtered bird in the presence of the afflicted person. This is one of the points received through the Oral Tradition.
He takes a cedar branch - the mitzvah is that it be a cubit long and a fourth the thickness of a bedpost. And he takes a hyssop whose name is not described by an additional term, as we explained, that is not less than a handbreadth long, and a crimson strand weighing a shekel. If one used the dye for another purpose, it is disqualified, as is the rule regarding dyeing wool with blue dye to use for tzitzit. All of these measures are laws transmitted to Moses at Sinai.
A priest takes the three items mentioned above together with the living fowl. All these four items are fundamental requirements. When the cedar branch and the hyssop have been peeled, they are invalid. The hyssop should be bound together with the cedar branch with the crimson thread. The tips of the wings and the tips of the tail of the living bird should be held close to them and the four should be dipped in the water in the container and the blood floating on top of it. He then sprinkles with them seven times on the back of the hand of the afflicted person and sends away the fowl.
How does he send the fowl away? He stands in the town and casts it outside the wall. He does not turn its head to the sea, to the town, or to the desert, as ibid.:53 states: "Outside the city, towards the field." If he sends away and it returns, he should send it away again, even 100 times.
Afterwards, the priest shaves the afflicted person. How does he shave him? He passes a razor over all his skin that is visible including his underarms and pubic region until his entire flesh is smooth like a squash, as ibid.:9 states: "He shall shave all of his hair." If so, why does the verse mention his beard and his eye-brows? To include everything like them and to exclude the hair in the nose, because it is not visible.
Afterwards, he "launders" his garments, immerses himself, and becomes pure with regard to conveying impurity when he enters a building or to the article on which he lies or sits. He may enter within the town's wall. He counts seven days. During them, he is forbidden to engage in physical intimacy, as alluded to by ibid.:8: "outside his tent." This teaches that he is forbidden physical intimacy. A woman afflicted by tzara'at, by contrast, is permitted physical intimacy.
אטהרת מצורע מצות עשה ותגלחתו כשיטהר מצות עשה כיצד מטהרין את המצורע מביא מזרק של חרש חדש וקבלה היא שיהיה [חדש] ונותן לתוכו רביעית מים חיים הראויין לקדש אותן מי חטאת ושיעור זה מדברי סופרים ומביא שתי צפורים דרור טהורות לשם טהרת צרעת שנאמר ולקח למטהר ושוחט את הברורה שבשתיהן על המים שבכלי חרס וממצה עד שיהיה הדם ניכר במים וחופר וקובר הצפור השחוטה בפניו ודבר זה קבלה מפי השמועה:
ונוטל עץ ארז ומצותו שיהיה ארכו אמה ועוביו כרביע כרע מכרעי המטה ואזוב שאין לו שם לווי כמו שביארנו אין פחות מטפח ושני תולעת משקלו שקל ואם טעמו פסלו כצביעת התכלת וכל השיעורים הלכה ולוקח עם שלשתן הצפור החיה וארבעה מינין אלו מעכבין זה את זה ועץ ארז ואזוב שנתקלפו פסולין וכורך האזוב עם הארז בלשון של זהורית ומקיף להן ראשי אגפיים וראש הזנב של צפור החיה וטובל ארבעתן במים שבכלי ובדם שעליהן ומזה שבע פעמים על אחר ידו של מצורע ומשלח את הצפור וכיצד משלחה עומד בעיר וזורקה חוץ לחומה ואינו הופך פניו לא לים ולא לעיר ולא למדבר שנאמר מחוץ לעיר אל פני השדה שלחה וחזרה חוזר ומשלחה אפילו מאה פעמים ואח"כ מגלח הכהן את המצורע כיצד מגלחו מעביר תער על כל בשרו הנראה אפילו בית השחי ובית הערוה שיער שעל כל הגוף עד שיעשה כדלעת שנאמר את כל שערו א"כ למה נאמר ראשו וזקנו וגבות עיניו לרבות כל כיוצא בהן ולמעט שיער שבתוך החוטם לפי שאינו נראה ואחר כך מכבס בגדיו וטובל ויטהר מלטמא בביאה ומלטמא משכב ומושב ויכנס לפנים מן החומה ומונה שבעת ימים ואסור בהן בתשמיש המטה שנאמר מחוץ לאהלו מלמד שאסור בתשמיש המטה והמצורעת מותרת בתשמיש המטה:
2 For the duration of these seven days, he is still considered as a primary source of impurity and imparts impurity to people and to utensils when touching them, but not when being carried by them. This is indicated by Leviticus 14:9 which states: "And it shall be on the seventh day,... he shall launder his garments...." This teaches that before then, he imparted impurity to his garments. Just as he would impart impurity to his garments by touching them, so too, he would impart impurity to a person when touching him, for any source of impurity that imparts impurity to garments, imparts impurity to humans.
On the seventh day, the priests shaves him a second time like the first. He "launders" and immerses himself, thus becoming pure with regarding to imparting impurity to others. He is like all those who immersed and will become pure in the evening. He may partake of the second tithe. After nightfall, he may partake of terumah. Once he brings his atonement offerings, he may partake of sacrificial foods, as we explained.
בכל שבעת הימים האלו עדיין הוא אב הטומאה מטמא אדם וכלים במגע לא במשא שהרי הוא אומר והיה ביום השביעי וכבס את בגדיו וגו' מלמד שהיה מטמא בגדים וכשם שהיה מטמא בגדים במגע כך מטמא אדם במגע שכל המטמא בגדים מטמא אדם וביום השביעי מגלחו הכהן תגלחת שנייה כראשונה ומכבס בגדיו וטובל ויטהר מלטמא אחרים והרי הוא ככל טבולי יום ואוכל במעשר העריב שמשו אוכל בתרומה הביא כפרתו אוכל בקדשים כמו שביארנו:
3 When he shaves these two times, he must shave only with a razor. If he shaves with something other than a razor or left two hairs, his actions are of no consequence. The shavings should be performed only by a priest. If he left two hairs in the first shaving and shaved them off in the second shaving, he is considered to have performed only one shaving.
The entire day is acceptable for the shaving of a person afflicted by tzara'at.
גכשהוא מגלח בשתי התגלחות אינו מגלח אלא בתער ואם גילח שלא בתער או שהניח שתי שערות לא עשה כלום ואינו מגלחו אלא כהן ואם שייר שתי שערות בתגלחת ראשונה וגלחן בשניה לא עלתה לו אלא תגלחת אחת בלבד והרי היא ראשונה וכל היום כשר לטהרת המצורע:
4 The shaving of a person afflicted by tzara'at, his immersion, and sprinkling the blood of the slaughtered bird upon him are not dependent on each other. Each of the other actions involved in his purification are dependent on each other.דתגלחת המצורע וטבילתו והזאתו אינן מעכבות זו את זו ושאר כל מעשיו מעכבים:
5 The slaughter of the fowl, the shaving, and the sprinkling of the blood must be performed during the day. The remainder of the actions may be performed either during the day or at night. The above three must be performed by males. The remainder may be performed by men or by women. The above three must be performed by priests. The remainder may be performed by priests or Israelites.השחיטת הצפור והתגלחת וההזייה ביום ושאר כל מעשיו בין ביום בין בלילה אלו באנשים ושאר כל מעשיו בין באנשים בין בנשים אלו בכהנים ושאר כל מעשיו בין בכהנים בין בישראל:
6 The purification of a person afflicted by tzara'at is carried out in Eretz Yisrael and in the Diaspora, while the Temple is standing and in the era when the Temple is not standing.
It is a mitzvah for the priest who deemed the person impure to perform his purification as indicated by Leviticus 13:59 which states: "to purify him or deem him impure."
Every one is acceptable to perform the purification of a person afflicted by tzara'at, even a zav or one who is impure due to contact with a corpse may perform this purification. One person afflicted with tzara'at may not perform the purification for another. Two people afflicted with tzara'at should not be purified at the same time, for mitzvot should not be performed in bundles.
וטהרת מצורע זו נוהגת בארץ ובחוצה לארץ בפני הבית ושלא בפני הבית וכהן שטמאו מצוה לטהרו שנאמר לטהרו או לטמאו והכל כשרין לטהר את המצורע אפילו זב ואפילו טמא מת ואין מצורע מטהר מצורע ואין מטהרין שני מצורעין כאחת שאין עושין מצות חבילות:
7 The cedar branch, the hyssop, and the scarlet cord that were used to purify one person afflicted with tzara'at may be used to purify others. Similarly, it is permitted to use a fowl that was sent away to purify other people afflicted with tzara'at and it is permitted to be eaten. It is, however, forbidden to benefit from the fowl that was slaughtered. From when is it forbidden? From the time that it was slaughtered.
When it was slaughtered, but there was no hyssop, cedar branch, or scarlet cord, it is nevertheless, forbidden to benefit from the slaughtered fowl. The rationale is that slaughter which is not befitting is still considered as slaughter. A person who partakes of an olive-sized portion of the slaughtered fowl violates a positive commandment and a negative commandment. For Deuteronomy 14:12 states: "These are what you may not eat from them." According to the Oral Tradition, it was taught that the wording also includes the fowl that was slaughtered in this purification process. And it is written ibid.:11: "You shall eat all pure fowl." This is a positive commandment. From it, however, one can infer a prohibition: that other species may not be eaten. When a prohibition is derived from a positive commandment, it is considered as a positive commandment.
זעץ ארז ואזוב ושני תולעת שטהר בהן מצורע זה מטהר בהן מצורעים אחרים וכן צפור המשתלחת מותר לטהר בה מצורעים אחרים מאחר שנשתלחה ומותרת באכילה אבל הצפור השחוטה אסורה בהנאה ומאימתי תיאסר משעת שחיטתה שחטה ואין שם אזוב ולא עץ ארז ולא שני תולעת הרי זו אסורה בהנאה ששחיטה שאינה ראויה שמה שחיטה והאוכל כזית מצפור השחוטה עבר על עשה ועל לא תעשה שנאמר וזה אשר לא תאכלו מהם מפי השמועה למדו שזה לרבות הצפור השחוטה ונאמר טהורה תאכלו הא אחרת לא תאכלו ולאו הבא מכלל עשה עשה:
8 The two fowl may not be taken from the fowl of a condemned city, nor from fowl exchanged for idols, nor from fowl that killed a person. The optimum way of performing the mitzvah is for the two fowl to be alike in appearance, size, and value, and to be purchased at the same time. Nevertheless, even if they are not alike, or one purchased one on one day and the other on the next, it is acceptable.
If one purchased two fowl for the sake of the purification of a man, it is acceptable to use them for the purification of a woman. Conversely, two purchased for the purification of a woman are acceptable to be used them for the purification of a man. If they were taken to purify an afflicted house, they are acceptable to be used for purifying a person. If they were taken to purify a person, they are acceptable to be used for purifying an afflicted house. These concepts may be inferred from Leviticus 14:4 which states: "For the one who is to be purified will be taken...."
חאין לוקחין שתי הצפורים מצפורי עיר הנדחת ולא מצפורים שהחליפן בעבודה זרה ולא מצפורים שהרגו את הנפש ומצוותן שיהיו שתיהן שוות במראה בקומה ובדמים ולקיחתן כאחת אף ע"פ שאינן שוות או שלקח אחת היום ואחת למחר כשירות לקח שתי הצפרים לשם איש כשירות לטהר בהן אשה לשם אשה כשירות לטהר בהן איש לטהר בהן בית מנוגע כשירות לטהר אדם לקחן לאדם כשירות לבית מנוגע שנאמר ולקח למטהר:
9 If one of them was slaughtered and discovered not to be a sparrow, another one should be taken for the second. It is permitted to partake of the one that was slaughtered. If the one was slaughtered and discovered to be tereifah, another one should be taken for the second. It is permitted to benefit from the one that was slaughtered.טשחט אחת מהן ונמצאת שלא היתה דרור יקח זוג לשניה והראשונה מותרת באכילה שחט האחת ונמצאת טרפה יקח זוג לשניה והראשונה מותרת בהנאה:
10 If the blood was spilled, the fowl that would have been sent away is left until it dies. If the fowl to be sent away dies before the sprinkling, the blood is poured out and two other fowl are taken.ינשפך הדם מניחין את המשתלחת עד שתמות מתה המשתלחת ישפך הדם ויקח שתים אחרות

Tum'at Tsara`at - Chapter 12

1 The minimum measure for a tzara'at affliction for garments is a gris like an affliction for humans. An affliction smaller than a gris is pure. There are three distinguishing marks for the afflictions of garments: intense green, intense red, and the spreading of the affliction. All three are explicitly mentioned in the Torah.
"Intense green" refers to a dark green hue, like the wings of a peacock or the leaves of a date palm. "Intense red" refers to a dark red hue, a deep red, like fine scarlet thread. These two signs can be combined with each other.
When an affliction is intense green or red, the garment is placed in isolation. If this sign remains for two consecutive weeks, the garment is deemed impure and burnt. Similarly, if the size of the affliction increases, the garment is deemed impure and burnt.
What is implied? When an intense green or an intense red affliction is visible on a garment, it should be isolated for seven days. On the seventh day, it should be inspected. If it expanded, it is deemed definitively impure and burnt. If its appearance remained unchanged, but it did not increase in size or it increased, but its color faded from the two colors because of which it was isolated, or its color became more intensely red or green, but it did not increase in size, the place of the blemish should be washed, and the garment isolated for a second seven day period. At the end of the second week, i.e., the thirteenth day, it should be assessed. If it turned to a third color, the garment should be washed and it is pure. If the color of the blemish changed from its original hue, i.e., initially, it was intense green, and it became intense red, or initially, it was intense red and then it became intense green, the place of the blemish should be ripped out and a patch sewn in the place that was ripped out. The remainder of the garment is released from the inspection process. It should be laundered a second time, immersed in the mikveh and then it is pure.
If, at the time of the second inspection, the blemish retained the appearance for which it was initially isolated, it should be deemed definitively impure and should be burnt in its entirety.
אצרעת בגדים כגריס כצרעת אדם אבל פחות מכגריס טהור ושלשה סימני טומאה יש בהן ירקרק אדמדם והפשיון ושלשתן מפורשין בתורה ירקרק הוא הירוק שבירוקין שהוא ירוק הרבה ככנף הטווס וכהוצי הדקל ואדמדם הוא אדום שבאדומים שהוא אדום הרבה כזהורית יפה ושני מראות אלו מצטרפין זה עם זה במראה ירקרק או אדמדם מסגירין את הבגד ואם עמד במראה זה שני שבועות מחליטין ושורפין וכן אם פשה מחליטין ושורפין כיצד בגד שנראה בו נגע ירקרק או אדמדם מסגירו שבעת ימים ובשביעי רואה אם פשה מחליטו ושורף את כל הבגד ואם עמד במראהו ולא פשה או שפשה וכהה מב' המראות שהוסגר בהן או שהוסיף המראה להאדים ולהוריק ולא פשה יכבס מקום הנגע ויסגיר שבעת ימים שנית ובסוף שבוע שני שהוא יום י"ג רואה אם כהה למראה שלישית הרי זה טעון כיבוס וטהור ואם נשתנה הנגע ממה שהיה כגון שהיה ירקרק ונעשה אדמדם או אדמדם ונעשה ירקרק קורע מקום הנגע ושורף מה שקרע ותופר מטלית במקום שקרע ופוטר שאר הבגד ומכבסו כולו כיבוס שני ומטבילו וטהר ואם עמד במראה שהוסגר בו בתחלה יחליטו וישרוף את כולו:
2 When a blemish that was intense green increased in size, but the new portion was intense red, or it was intense red and increased, but the increase was green, it is considered as an increase.בנגע שהיה ירקרק ופשה אדמדם או שהיה אדמדם ופשה ירקרק הרי זה פשיון:
3 When in the midst of a blemish, there was a portion of the garment that was unsoiled and unblemished and then the blemish spread into it, the blemish is not considered to have increased in size. It must increase outward. An increase within the blemish itself is not considered as an increase, not for a blemish on a person's body, nor for one on garments or on buildings.גנגע שהיה באמצעו מקום נקי בלא נגע ופשה לו הנגע אינו פשיון עד שיפשה לחוץ שאין פשיון הנגע לתוכו פשיון בין באדם בין בבגדים ובתים:
4 If a blemish spreads to the place immediately adjacent to it, even the slightest spread is considered a sign of impurity. If a blemish appears on a distant place on the garment or one returns after the initial blemish disappeared or was removed, it must be a gris in size.
What is implied? If a garment was isolated and then another blemish the size of a gris emerged some distance from the blemish for which it was isolated, it is considered to have spread and it is burned. If the second blemish is less than a gris, no attention is paid to it. Similarly, when a blemished portion was removed from a garment as explained and then a blemish the size of a gris returned, it should be burnt. Similarly, if a blemish increased in size after the garment was released from the inspection process, the garment should be burnt.
דהפשיון הסמוך בבגדים כל שהוא והרחוק או החוזר כגריס כיצד בגד שהוסגר ונולד בו נגע אחר כגריס רחוק מן הנגע שהוסגר בו ה"ז פשיון וישרף ואם היה פחות מכגריס אין משגיחין בו וכן בגד שקרע ממנו הנגע בסוף שבוע ב' כמו שביארנו וחזר בו נגע כגריס ישרף וכן בגד שפשה בו הנגע אחר שנפטר ישרף:
5 When a person washes a blemish at the end of the first week as we explained, one should also wash part of the garment that is adjacent to it, as implied by Leviticus 13:54: "that on which the blemish is found." Whenever blemishes on a garment must be washed, we use the seven detergents that are used when checking a bloodstain, as explained with regard to nidah impurity.המי שמכבס את הנגע בשבוע ראשון כמו שביארנו צריך לכבס מעט מן הבגד שחוצה לו שנאמר את אשר בו הנגע וכל נגעי בגדים שמכבסין אותן מעבירין עליהן שבעה סממנין שמעבירין על הכתם כדרך שמעבירין על הכתמים כמו שביארנו בענין נדה:
6 The following laws apply when the blemished portion of a garment was torn out and a patch sewn in its place, as we explained. If a blemish the size of a gris returned to a different place on the garment, the patch may be removed and saved, while the remainder of the garment must be burnt. If the blemish returned and appeared on the patch, the entire garment must be burnt.ובגד שקרע ממנו מקום הנגע ותפר מטלית כמו שביארנו וחזר נגע כגריס על הבגד מתיר את המטלית ומצילה ושורף שאר הבגד חזר הנגע על המטלית שורף את הכל:
7 The following rules apply when a person takes a patch of cloth from a garment that was isolated and sews it on a pure garment. If a blemish became manifest on the initial garment again, the patch should be burnt together with it. If the blemish appears again on the patch, the first garment must be burnt and the patch obligates the garment on which it is sewn to be assessed for signs of impurity. If the blemish remains unchanged for two weeks or increases in size, the entire second garment is burnt.זהטולה מן המוסגר בטהור וחזר נגע על הבגד שורף את המטלית חזר על המטלית הבגד הראשון המוסגר ישרף והמטלית תשמש את הבגד שהיא תפורה בו בסימנין אם עמד בעיניו שני שבועות או פשה שורפין הכל:
8 When a garment comes initially entirely intense green or intense red, it should be isolated for one week after another. If the blemish remains unchanged for two weeks, the garment should be burnt. If, however, a garment was isolated because of a blemish and the blemish spread over the entire garment, causing it to become entirely intense green or intense red or the garment was released from the inspection process and after it was released, the blemish returned entirely intense green or intense red, it is pure.
If a blemish was washed and it spread, the garment should be burnt.
חבגד שבא כולו בתחילה ירקרק או אדמדם מסגירו שבוע אחר שבוע אם עמד בו שני שבועות ישרף אבל בגד שהסגירו ופשה הנגע בכולו ונעשה ירקרק או אדמדם או שפטרו ואחר שפטרו בא כולו ירקרק או אדמדם הרי זה טהור כבס ופשה ישרף:
9 When the loose strands of the fabric of a garment extend beyond the fabric of the weave, e.g., a coarse woolen blanket, and a blemish appears in those strands, the blanket is not impure unless the blemish appears in the fabric and the weave itself.
The terms used by Leviticus 13:55 with regard to garment bikarachto and bigabachto mean the following: Karachto refers to worn out garments; gabachto, to new ones.
טבגד שמוכין יוצאין על פניו מן האריג כגון סגוס של צמר ונראה בו נגע אינו מתטמא עד שיראה הנגע במוכין ובאריג עצמו וזה שנאמר בבגדים בקרחתו או בגבחתו קרחתו אלו השחקי' גבחתו אלו החדשים:
10 Colored garments do not contract impurity due to blemishes of tzara'at. This applies whether they were dyed by human activity or naturally colored. To contract such impurity, they must be white. If the warp of a garment was colored and its woof, white, or if its woof was colored and its warp, white, everything follows its appearance.
When there is a knit that is less than three fingerbreadths by three fingerbreadths, it does not contract impurity due to blemishes of tzara'at.
יהבגדים הצבועים אינן מטמאין בנגעים בין שצבועין בידי אדם בין שצבועין בידי שמים עד שיהו לבנים בגד ששתיו צבוע וערבו לבן ערבו צבוע ושתיו לבן הכל הולך אחר הנראה פחות משלש אצבעות על שלש אצבעות מן האריג אינו מטמא בנגעים:
11 When a cloth was woven less than three fingerbreadths by three fingerbreadths and a blemish was discovered on it and afterwards, one increased its size and made it more than three by three, it is pure.יאבגד שארג בו פחות משלש על שלש ונראה בו נגע ואח"כ השלימו לשלש על שלש טהור:
12 When a person sews patches together, each one being less than three fingerbreadths by three fingerbreadths, and makes a garment from them, it can contract impurity due to blemishes. The rationale is that sewing is like weaving and it is considered as one garment.יבהתופר מטליות שאין בכל אחת מהן שלש על שלש ועשה מהן בגד הרי זה מטמא בנגעים שהתפור כארוג וכולו בגד אחד הוא:
13 If a garment was made from many patches, some colored and some, white, and a tzara'at blemish was discovered on a white patch, it should be isolated. If the blemish remains unchanged for two weeks, the entire garment is deemed impure and burnt. Similarly, if the blemish spreads to another white patch, the blemish is considered to have increased in size even though a colored patch intervenes between them.
If the garment was entirely colored except for one line, even if only a gris, it should be isolated if a blemish appears on it. For if it remains with the original color, without increasing its intensity or fading for two weeks, the garment should be burnt.
יגבגד שהוא מטליות מטליות מהן צבועין ומהן לבנים ונראה נגע בלבן שבו מסגירין אותו אם עמד שני שבועות נטמא כולו וישרף וכן אם פשה הנגע במטלית לבנה אחרת הרי זה פשיון אף על פי שיש ביניהם צבוע היה כולו צבוע ובו פס אחד לבן אפילו כגריס ונראה בו נגע יסגיר שאם עמד בעיניו ולא הוסיף ולא כהה שני שבועות ישרף:

Tum'at Tsara`at - Chapter 13

1 The only garments that contract impurity due to tzara'at blemishes are wool and linen garments, cloths where the warp or woof is made of wool or linen, and any leather utensil, whether hard or soft. Even leather that is colored naturally is susceptible to impurity because of blemishes. Felt is considered like garments and is susceptible to impurity because of blemishes. Tents are susceptible to impurity because of blemishes whether they are made from wool or linen or they are leather.אאין מטמא בנגעים אלא בגדי צמר ופשתים בלבד או השתי או הערב של צמר ופשתים וכל כלי העור בין קשה בין רך אף העור הצבוע בידי שמים מטמא בנגעים והלבדים כבגדים ומטמאין בנגעים והאהלים מטמאין בנגעים בין שהיו של צמר ופשתים בין שהיו של עור:
2 All garments of wool and linen are susceptible to impurity except those belonging to gentiles. When a person purchases a garment from gentiles, if tzara'at appears on it, it should be viewed as if for the first time. When a garment is made from mixed species - wool and linen - it can incur impurity because of tzara'at blemishes.בכל הבגדים של צמר ופשתים מטמאין בנגעים חוץ מבגדי עכו"ם הלוקח בגדים מן העכו"ם יראו בתחלה בגד שהוא כלאים מן הצמר ומן הפשתים מטמא בנגעים:
3 The following rules apply when camels' wool and sheep's wool were spun together: If the majority is camels' wool, it does not contract impurity because of blemishes. If the majority is sheep's wool, it does. If equal amounts are used, it can incur impurity. The same laws apply when flax and hemp are mixed together.
The wool of a sheep born from a goat does not contract impurity because of blemishes. When the warp of a garment was linen and its woof, hemp, or its warp hemp and its woof, linen, it does not contract impurity because of blemishes. Similarly, if its warp or woof was linen or wool and the remainder goat's hair or the like, it does not contract impurity because of blemishes.
גצמר גמלים וצמר רחלים שטוואן זה עם זה אם רוב מן הגמלים אינו מטמא בנגעים ואם רוב מן הרחלים מטמא בנגעים מחצה למחצה מטמא בנגעים והוא הדין בפשתן וקנבוס שטרפן זה בזה ורחל בת עז אין הצמר שלה מטמא בנגעים בגד שהיה שתיו פשתן וערבו קנבוס או שתיו קנבוס וערבו פשתן אינו מטמא בנגעים וכן אם היה שתיו או ערבו פשתן או צמר והשאר נוצה של עזים וכיוצא בה אינו מטמא בנגעים:
4 A hide that was not processed does not contract impurity because of blemishes. Similarly, a hide that is an unformed mass before implements were made from it, does not contract impurity because of blemishes. This can be inferred from Leviticus 13:52 which speaks of "leather articles." Nevertheless, all leather articles - whether flat or receptacles - are susceptible to impurity because of blemishes.דהעור שאינו מעובד אינו מטמא בנגעים וכן העור שהוא גולם קודם שעשה ממנו כלים אינו מטמא בנגעים שנאמר כלי העור וכל כלי העור בין פשוטיהן בין מקבליהן כל שהן מטמאין בנגעים:
5 The hides of sea-animals do not contract impurity because of blemishes. If anything that grows on the earth was connected to such a hide, even a strand or string of wool or flax or the hide of an animal or a beast that was processed to any degree, and an implement was made, tzara'at blemishes can cause it to contract impurity, provided it was connected to it in a manner that garments are connected with regard to impurity.העורות חיה שבים אין מטמאין בנגעים חיבר להן מן הגדל בארץ אפילו חוט או משיחה של צמר או פשתים או עור בהמה וחיה המעובדין כל שהוא ועשה מהן כלים מטמאין בנגעים והוא שיחברנו לו כדרך חיבורי בגדים לטומאה:
6 All utensils that are fit to contract other types of impurity - even though they are not fit to contract the impurity that results when a zav treads on them, because they are not meant to be lied upon or sat upon - are susceptible to impurity because of blemishes. To cite examples: a ship's sail, a curtain, a barber's sheet, a mantle for scrolls, a belt and laces for shoes and sandals that are a gris wide. These all contract impurity because of blemishes. Needless to say, other articles do, e.g., pillows and cushions.
A leather drinking pouch and a carrying case should be inspected in their ordinary fashion. A blemish is considered to have increased in size when it spreads from their inner side to their outer side or from their outer side to their inner side. Similar laws apply in all analogous situations with regard to all two-sided leather utensils.
וכל כלי הראוי להתטמא בשאר הטומאות אף ע"פ שאינו מתטמא במדרס הזב מפני שלא נעשה למשכב או למושב הרי זה מטמא בנגעים כגון קלע של ספינה והפרוכת ושביס של שבכה ומטפחות ספרים והאבנט ורצועות מנעל וסנדל שיש בהן רוחב כגריס הרי אלו וכל כיוצא בהן מטמא בנגעים ואין צריך לומר שאר הכלים כגון כרים וכסתות החמת והתורמל נראין כדרכן ופושה הנגע מתוכן לאחוריהן ומאחוריהן לתוכן וכן כל כיוצא בהן מכלי העור הכפולין:
7 When a sheet is creased, its creases are straightened out and then its blemishes are inspected.זסדין המקומט מפשיטין את קמטיו ורואין את נגעו:
8 The thread for the warp and the woof - whether of wool or of linen - are susceptible to impurity because of blemishes immediately after it has been spun even though the linen has not been whitened, nor the wool soaked in hot water.
How much thread must be on a ball of thread for it to contract impurity because of blemishes? Enough to weave a cloth three fingerbreadths by three fingerbreadths from it, both the warp and the woof. This applies whether it was all warp threads or all woof threads. If the ball of thread was collected from separate threads, it is not susceptible to impurity because of blemishes.
חהשתי והערב בין של צמר בין של פשתן מטמאין בנגעין מיד משיטוו אע"פ שלא ליבן הפשתן ולא שלק הצמר וכמה יהיה בפקעת של טווי ותטמא בנגעים כדי לארוג ממנו שלש על שלש שתי וערב בין שהיה כולה שתי בין שהיתה כולה ערב היתה הפקעת מקובצת מחוטים פסוקין אינה מטמאה בנגעים:
9 The following law applies when a) there are two balls of thread connected to each other with a thread, b) part of the warp thread is wound over the top frame of the loom and part over the bottom frame of the loom, or c) one side of a cloak is connected to the other with one strand. If a blemish is discovered on one of these entities, the other is pure even though the strand connects them.
If a blemish is discovered in the weaving thread and in the warp that has not yet been woven, even though a portion of the blemish exists on the cloth and a portion on the warp, it is impure. If, however, the blemish appears on the unwoven warp alone, the woven cloth is pure. If the blemish appears on the woven portion alone, the unwoven warp is pure.
If a blemish appears on a wrapping blanket, the strands protruding from it should be burnt with it. If the blemish appears on the strands, the wrapping blanket is pure. If the blemish spreads from the strands to the wrapping blanket, the wrapping blanket is impure.
טשתי פקעיות המעורות זו לזו בחוט וכן השתי שמקצתו לפוף על הכובד העליונה ומקצתו לפוף על הכובד התחתונה וכן שני דפי חלוק שמעורות בחוט אחד ונראה הנגע באחד מהן השני טהור אף ע"פ שחוט אחד מחבר ביניהן נראה הנגע בנפש המסכת ובשתי העומד אף על פי שמקצת הנגע בבגד ומקצתו בשתי הרי זה טמא נראה הנגע בשתי העומד לבדו הארוג טהור נראה בארוג לבדו השתי העומד טהור נראה בסדין שורף את הנימין נראה בנימין הסדין טהור פשה מן הנימין לסדין הסדין טמא:
10 When a blemish is discovered in a cloak, its borders may be saved. Even if the border is made of wool or linen, it can be saved and should not be burnt.יחלוק שנראה בו נגע מציל את האמריות שבו אפילו היתה האימרת צמר או פשתים מצילה ואינה נשרפת:
11 When a garment that was isolated because of a blemish was dyed or sold to a gentile, it is pure. Similarly, if it became mixed with others, they are all deemed pure. If the owner cut it up and made it into small strands, each one less than three fingerbreadths by three fingerbreadths, it is pure and it is permitted to benefit from it. If one of the strands was three fingerbreadths by three fingerbreadths and the blemish was discovered on it, it alone is impure.יאבגד מוסגר שצבעו או מכרו לעכו"ם טהור וכן אם נתערב באחרים כולן טהורים קצצו ועשהו מוכין פחות משלש על שלש טהור ומותר בהנייתו היתה בהן אחת שלש על שלש ונראה בה נגע היא לבדה טמאה:
12 When a garment that had been definitively deemed impure became mixed with others, they are all considered impure and must be burned. This applies even if one is mixed with several thousands. Similarly, even if it was cut up into strands, there are all impure and it is forbidden to benefit from them.יבבגד מוחלט שנתערב באחרים כולן טמאין וישרפו אפילו אחד בכמה אלפים וכן אם קצצן ועשאהו מוכין הרי הן טמאין ואסור בהנייתן:
13 With regard to ritual impurity, a garment or a leather utensil or threads for the warp or the woof that were isolated or deemed impure is considered a primary category of ritual impurity and is analogous to a person who contracted tzara'at in all respects. It imparts impurity when touched, when carried, when brought into a building, and imparts impurity to couches and seats on which it is placed even if they are under a stone.
What is implied? When one brings even an olive-sized portion of a garment or a leather utensil or threads for the warp or the woof that were blemished into a building that is ritually pure, everything in the building - humans and utensils - become primary derivatives of impurity. Similarly, if there is a couch or a seat located under a stone and one places an olive-sized portion on the stone, the couch or the seat becomes impure.
יגאחד בגד או כלי עור או שתי או ערב המוסגר או המוחלט לענין טומאה הרי הוא אב מאבות הטומאות כאדם מצורע לכל דבר מטמא במגע ובמשא ובביאה ועושה משכב ומושב אפילו מתחת האבן כיצד בגד מנוגע או שתי או ערב או כלי עור המנוגעין שהכניס מהן אפילו כזית לבית טהור נטמא כל אשר בבית בין אדם בין כלים ונעשו כולן ראשון לטומאה וכן משכב ומושב המונח תחת האבן והניח כזית מהן למעלה מן האבן נטמא המשכב או המושב:
14 When a cloth is three fingerbreadths by three fingerbreadths even though it does not possess the mass of an olive-sized portion, it renders a house that was pure impure when brought inside. If it was the size of several olive-sized portions, once an olive-size portion is brought into a building that is pure, it renders it impure.
Although all the measures are halachot transmitted to Moses at Sinai there is an allusion in the Torah to the concept that an olive-sized portion of a blemished garment conveys impurity. For Leviticus 14:54-55 states: "For all blemishes of tzara'at, for a netek, for the tzara'at of garments and of houses." An association is made between blemishes affecting humans and those affecting garments and houses. Now a person afflicted by tzara'at is equated with a human corpse, as Numbers 12:12 states: "Let her not be as a corpse." Hence, just as the minimum measure for a portion of a human corpse that imparts impurity is an olive-sized portion, the minimum measure for these is an olive-sized portion.
ידמטלית שיש בה שלש על שלש אע"פ שאין בה כזית כיון שנכנס רובה לבית טהור טימאתו היו בה כמה זיתים כיון שנכנס ממנה כזית לבית טהור נטמא אף על פי שכל השיעורין הלכה למשה מסיני הרי הוא אומר לכל נגע הצרעת ולנתק ולצרעת הבגד ולבית הקיש נגעי אדם לנגעי בגדים ובתים והשוה המצורע למת שנאמר אל נא תהי כמת מה המת בכזית אף אלו בכזית:
15 Blemished garments are sent outside a city, whether it is surrounded by a wall or not. This reflects a stringency relevant to garments over humans.טובגדים המנוגעים משלחין אותן חוץ לעיר בין שהיתה מוקפת חומה בין שאינה מוקפת וזה חומר בבגדים מבאדם:

Hayom Yom:
English Text | Video Class
Sunday, Iyar 25, 5777 · 21 May 2017
Iyar 25, 40th day of the omer
Among the Alter Rebbe's maamarim of 5555 (1795) in Lyozna: "The reward of a mitzva is the mitzva."1 The mitzva in its ultimate essence - state is the reward. The revelation of this essence will take place in the Time to Come. This is the "enduring principal of the mitzva."2 However, man also "eats of its fruits in This World,"3 each mitzva according to its particular nature; i.e. when man has that particular need, he is answered.
FOOTNOTES
1. Pirkei Avot 4:2.
2. Pei'a 1:1.
3. Ibid. See Siddur p. 10, "These are the precepts, the fruits of which man enjoys in this world, while the enduring principal (reward) remains in the World to Come etc..."
Daily Thought
Only pure water can purify. The further you wish to take that water, the deeper your wellspring must be.
Those who wish to reach to the very outside and enlighten and purify that place, they must reach deep into the womb of truth.

[Likkutei Sichot, vol. 4, p. 1119; Acharon Shel Pesach 5711:10; Torat Menachem 5742, vol. 2, p. 820.]


-------

No comments:

Post a Comment