TODAY IN JUDAISM: Sunday, May 28, 2017 - Chabad.org in New York, New York, United States - Today is Sunday, Sivan 3, 5777 · May 28, 2017 - Omer: Day 47 - Hod sheb'Malchut
Today's Laws & Customs:
• Three Days of "Hagbalah" Begin
• Count "Forty-Eight Days to the Omer" Tonight
Tomorrow is the forty-eighth 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-eight days, which are six 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'Malchut -- "Connection in Receptiveness"
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."
Today in Jewish History:
• Jews Prepare to Receive Torah (1313 BCE)
On Sivan 3, G-d instructed Moses to "set boundaries for the people around, saying, 'Beware of ascending the mountain or touching its edge...'" (Exodus 19:10-12) in preparation for the Giving of the Torah on Mount Sinai three days later. To this day, we mark the "Three Days of Hagbalah ('Boundaries')" leading to the Giving of the Torah on Sivan 6.
• Vespasian Captures Jericho (68 CE)
In his advance towards the destruction of Jerusalem, Rome Emperor Titus Flavius Vespasianus ("Vespasian") captures Jericho and massacres all its inhabitants.
Daily Quote:
The entire world is a very narrow bridge, and the most important thing is not to be afraid at all
[Rabbi Nachman of Breslov]
Daily Torah Study:
Chumash: Naso, 1st Portion Numbers 4:21-4:28 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 4
| 21The Lord spoke to Moses saying: | | כאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 22Take a census of the sons of Gershon, of them too, following their fathers' houses, according to their families. | | כבנָשׂ֗א אֶת־רֹ֛אשׁ בְּנֵ֥י גֵֽרְשׁ֖וֹן גַּם־הֵ֑ם לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָֽם: |
| Take a census of the sons of Gershon, of them too: As I commanded you with regards to the children of Kohath, to see how many there are who have reached the category of [those fit for] service. | | את ראש בני גרשון גם הם: כמו שצויתיך על בני קהת לראות כמה יש שהגיעו לכלל עבודה: |
| 23From the age of thirty years and upward, until the age of fifty years you shall count them, all who come to join the legion, to perform service in the Tent of Meeting. | | כגמִבֶּן֩ שְׁלשִׁ֨ים שָׁנָ֜ה וָמַ֗עְלָה עַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה תִּפְקֹ֣ד אוֹתָ֑ם כָּל־הַבָּא֨ לִצְבֹ֣א צָבָ֔א לַֽעֲבֹ֥ד עֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד: |
| 24This is the service of the Gershonite families to serve and to carry. | | כדזֹ֣את עֲבֹדַ֔ת מִשְׁפְּחֹ֖ת הַגֵּֽרְשֻׁנִּ֑י לַֽעֲבֹ֖ד וּלְמַשָּֽׂא: |
| 25They shall carry the curtains of the Mishkan and the Tent of Meeting, its covering and the tachash skin covering overlaid upon it, and the screen for the entrance to the Tent of Meeting. | | כהוְנָ֨שְׂא֜וּ אֶת־יְרִיעֹ֤ת הַמִּשְׁכָּן֙ וְאֶת־אֹ֣הֶל מוֹעֵ֔ד מִכְסֵ֕הוּ וּמִכְסֵ֛ה הַתַּ֥חַשׁ אֲשֶׁר־עָלָ֖יו מִלְמָ֑עְלָה וְאֶ֨ת־מָסַ֔ךְ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד: |
| the curtains of the Mishkan: The ten lower ones. | | את יריעות המשכן: עשר תחתונות: |
| and the Tent of Meeting: The curtains of goat hair made as a tent over it. | | ואת אהל מועד: יריעות עזים העשויות לאהל עליו: |
| its covering: The ram skins dyed red. | | מכסהו: עורות אילים מאדמים: |
| the screen for the entrance: The screen on the east side. | | מסך פתח: וילון המזרחי: |
| 26The hangings of the courtyard, the screen at the entrance of the gate of the courtyard which is around the Mishkan and the altar, their ropes, all the work involved, and everything that is made for them, and thus shall they serve. | | כווְאֵת֩ קַלְעֵ֨י הֶֽחָצֵ֜ר וְאֶת־מָסַ֣ךְ | פֶּ֣תַח | שַׁ֣עַר הֶֽחָצֵ֗ר אֲשֶׁ֨ר עַל־הַמִּשְׁכָּ֤ן וְעַל־הַמִּזְבֵּ֨חַ֙ סָבִ֔יב וְאֵת֨ מֵֽיתְרֵיהֶ֔ם וְאֶת־כָּל־כְּלֵ֖י עֲבֹֽדָתָ֑ם וְאֵ֨ת כָּל־אֲשֶׁ֧ר יֵֽעָשֶׂ֛ה לָהֶ֖ם וְעָבָֽדוּ: |
| which are around the Mishkan: That is to say, the hangings and the screen of the courtyard, which shelter and protect the Mishkan and the copper altar all around. | | אשר על המשכן: כלומר הקלעים והמסך של חצר הסוככים ומגינים על המשכן ועל מזבח הנחשת סביב: |
| and everything that is made for them: As the Targum [understands it]: everything that is given over to them, that is, to the sons of Gershon. | | ואת כל אשר יעשה להם: כתרגומו ית כל דיתמסר להון, לבני גרשון: |
| 27All the service of the sons of Gershon shall be by the instruction of Aaron and his sons, regarding all their burden and all their service. You shall designate their entire burden as their charge. | | כזעַל־פִּ֩י אַֽהֲרֹ֨ן וּבָנָ֜יו תִּֽהְיֶ֗ה כָּל־עֲבֹדַת֙ בְּנֵ֣י הַגֵּֽרְשֻׁנִּ֔י לְכָ֨ל־מַשָּׂאָ֔ם וּלְכֹ֖ל עֲבֹֽדָתָ֑ם וּפְקַדְתֶּ֤ם עֲלֵהֶם֙ בְּמִשְׁמֶ֔רֶת אֵ֖ת כָּל־מַשָּׂאָֽם: |
| by the instruction of Aaron and his sons: Which of the sons was appointed over them? [The answer is:] “under the supervision of Ithamar the son of Aaron the priest” (verse 28). | | על פי אהרן ובניו: ואיזה מהבנים ממונה עליהם, ביד איתמר בן אהרן הכהן: |
| 28This is the service of the families of the sons of Gershon in the Tent of Meeting, and their charge, which was under the supervision of Ithamar, the son of Aaron the kohen. | | כחזֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹ֛ת בְּנֵ֥י הַגֵּֽרְשֻׁנִּ֖י בְּאֹ֣הֶל מוֹעֵ֑ד וּמִ֨שְׁמַרְתָּ֔ם בְּיַד֙ אִֽיתָמָ֔ר בֶּן־אַֽהֲרֹ֖ן הַכֹּהֵֽן: |
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Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Likutei Amarim, end of Chapter 53
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Sunday, Sivan 3, 5777 · May 28, 2017
Today's Tanya Lesson
Likutei Amarim, end of Chapter 53
The Alter Rebbe now concludes what he began to elucidate (in ch. 51) concerning the statement of the Yenuka in the Zohar — that the light of the Shechinah which shines above the head of a person needs oil. The Yenuka concludes, “...and these are good deeds” — the oil is the performance of the mitzvot.
In chassidic literature, however, oil traditionally refers to wisdom. What is the connection between the performance of mitzvot — and wisdom, which is called oil?
The Alter Rebbe explains that the light of the Shechinah must garb itself in wisdom, which is oil. For (as previously explained) wisdom, or intellect, is the vessel and “garment” for the light of the Shechinah, which is — Chochmah as it is garbed in Torah.
Yet, in order to draw down the light of the Shechinah so that it will shine upon the divine soul of the Jew, more than oil is necessary; one must also have a wick. Oil is transformed into light through the medium of a wick. It is the wick, which itself is burned, which keeps the fire from being extinguished.
In spiritual terms the wick refers to the vivifying soul which provides the person with physical life. This wick is burned through Torah and mitzvot. Just as the physical wick burns and is annihilated by the fire, so do the garments of thought, speech and action of the vivifying soul become burned in the light of the Shechinah through the Torah and mitzvot which a Jew studies and performs.
It is for this reason that the oil must also consist of “good deeds,” mitzvot, which have their source in G‑d’s wisdom; Torah alone (even though it is itself wisdom) does not suffice. For only through the action required by the mitzvot will the light of the Shechinah be drawn down into the wick — the vivifying soul. This is accomplished when the vivifying soul is burned thoroughly in the light of the Shechinah which shines on one’s head.
וזה שאמר הינוקא, דנהורא עילאה דאדליק על רישיה, היא שכינתא, איצטריך למשחא
And this is what the Yenuka in Zohar, quoted in ch. 35, meant when he said that “the Supernal light that is kindled on his (the Jew’s) head, namely, the Shechinah, requires oil,”
פירוש: להתלבש בחכמה, הנקראת שמן משחת קדש, כמו שכתוב בזהר
that is, to be clothed in wisdom, which is called “the oil of the holy anointing” — and “holy” signifies Chochmah, or wisdom, as is explained in the Zohar,
Thus, the light of the Shechinah which is upon one’s head is in need of oil, i.e., it must be garbed in Chochmah, for that is the vessel for the light of the Shechinah. The Zohar then quotes the conclusion of the statement of the Yenuka:
ואינון עובדין טבין, הן תרי״ג מצות, הנמשכות מחכמתו יתברך
“and these are the good deeds,” namely, the 613 commandments, which derive from His wisdom.
Torah, which is itself oil, does not suffice; there must also be good deeds — the performance of the mitzvot, although they are only drawn down from wisdom.
כדי לאחוז אור השכינה בפתילה, היא נפש החיונית שבגוף, הנקראת פתילה על דרך משל, כי כמו שבנר הגשמי האור מאיר על ידי כליון ושריפת הפתילה הנהפכת לאש, כך אור השכינה שורה על נפש האלקית
Thereby the light of the Shechinah can cling to the wick, i.e., the vivifying soul in the body, which is metaphorically called a “wick”. For just as in the case of a material candle, the light shines by virtue of the annihilation and burning of the wick turning to fire, so does the light of the Shechinah rest on the divine soul, which is the candle (“The soul of man is the candle of the L‑rd”),
על ידי כליון נפש הבהמית והתהפכותה מחשוכא לנהורא וממרירו למתקא, בצדיקים
as a result of the annihilation of the animal soul and its transformation from darkness of kelipah to light of holiness, and from bitterness of kelipat nogah to sweetness of holiness, in the case of the righteous — for tzaddikim (as mentioned in ch. 10) are those who transform the essence of the animal soul, its intellect and emotion, from evil into goodness and holiness,
או לפחות על ידי כליון לבושיה, שהן מחשבה דבור ומעשה
or at least through the destruction of its garments, which are thought, speech and action — which previously were garments of the vivifying soul, which is a soul of kelipah,
והתהפכותן מחשך הקליפות לאור ה׳ אין סוף ברוך הוא, המלובש ומיוחד במחשבה דבור ומעשה של תרי״ג מצות התורה, בבינונים
and their transformation from the darkness of the kelipot to the Divine light of the Ein Sof, which is clothed and united in the thought, speech and action of the 613 commandments of the Torah, in the case of the Beinonim.
Beinonim, as explained in ch. 12, do not transform the essence of the vivifying soul into goodness and holiness. Only the soul-garments of thought, speech and action are transformed to goodness through being utilized for the thought, speech and action of the Torah and the mitzvot. In this sense the wick of the vivifying soul is annihilated, and is transformed into the light of holiness.
כי על ידי התהפכות נפש הבהמית, הבאה מקליפת נוגה, מחשוכא לנהורא וכו׳, נעשה בחינת העלאת מ״ן
For as a result of the transformation of the animal soul, originating from kelipat nogah, from the darkness of kelipot, to the light of holiness, and so forth, there is brought about the so-called “ascent of the feminine waters” — the spiritual awakening on the initiative of the recipient, which in turn causes an arousal Above,
להמשיך אור השכינה, היא בחינת גילוי אור אין סוף ברוך הוא, על נפשו האלקית שבמוחין שבראשו
to draw down the light of the Shechinah (not only like the oil of Chochmah and Torah which is but a vessel for receiving the light of the Shechinah, but actually drawing down the light of the Shechinah), i.e., revealed light of the Ein Sof, over one’s divine soul principally dwelling in the brain of the head.
This is why the Yenuka says, “The Supernal light that is kindled over one’s head requires oil,” for the light that is over one’s head and “intelligence” is in need of the oil of the “good deeds.”
ובזה יובן היטב מה שכתוב: כי ה׳ אלקיך אש אוכלה הוא
Thereby one may clearly understand the text,1 “For the L‑rd Your G‑d is a consuming fire,”
Just as fire can only catch on an object when that object is being consumed by it, so, too, regarding the light of the Shechinah. In order for G‑d to become “your G‑d,” illuminating the Jew’s soul, there must be consumption by fire — burning and annihilating the wick of the vivifying soul, so that this soul of kelipah be transformed into the fire of holiness.
וכמו שכתוב במקום אחר
as is explained elsewhere2 — that only when a Jew succeeds in nullifying himself to G‑d in a manner where he ceases to exist as an independent entity, and is consumed in the flames of G‑dliness, — only then will he draw down upon himself the light of the Shechinah.
נשלם חלק ראשון בעזרת ה׳ יתברך ויתעלה
CONCLUSION OF THE FIRST PART, WITH THE HELP OF G-D, MAY HE BE BLESSED AND EXALTED
Rambam:
• Sefer Hamitzvot:
Sunday, Sivan 3, 5777 · May 28, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
We are commanded regarding the ritual impurity [contained in and emitted by] an animal carcass. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity of an Animal Carcass
Ritual Impurity of an Animal Carcass
Positive Commandment 96
The 96th mitzvah is that we are commanded regarding the tumah of neveilah. This mitzvah includes tumas neveilah and all of its laws.
I will now give an introduction you should remember all through the following discussion of the various types of tumah. When we count each category as a separate positive commandment, this does not mean that one is commanded to become tameh with this form of tumah; nor that one is forbidden from becoming tameh with it, as if it is a prohibition. Rather, the Torah's statement that anyone who touches a certain category is tameh, or that a certain category conveys tumah in a certain way to one who comes in contact with it — this itself is the positive commandment. This means that the law we are commanded to follow — that if one touches a certain object in a certain way he becomes tameh, but in another way, he does not — is itself the mitzvah.
The actual decision to become tameh or not, however, is optional. If one wants, one is allowed to become tameh, and if one doesn't want, he doesn't have to. The Sifra says, "From the verse, 'Do not touch their neveilah,' I might think that one who touches neveilah receives 40 lashes — the Torah therefore says, 'To these you will become tameh.' I might think that if one sees neveilah he must go and become tameh from it — the Torah therefore says, 'Do not touch their neveilah.' How is this possible? It is optional."
Therefore the mitzvah is the actual ruling regarding these laws, that we are commanded that anyone who touches a certain object becomes tameh and is bound by all the obligations of those who are tameh — to go outside the machaneh Shechinah, not to eat or touch sacrificial food, etc. This itself — that he becomes tameh through touching or some other connection — is the mitzvah.
You should remember this principle throughout all the categories of tumah.
Footnotes
• 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 14
Malveh veLoveh - Chapter 14
1 In the following situations, despite the fact that he possesses a promissory note, a lender may collect payment only after taking an oath that resembles one required by Scriptural Law:
a) a person who impairs the legal power of a promissory note;
b) a person who produces a promissory note that one witness testifies has been paid.
c) a person who seeks to collect payment outside the borrower's presence;
d) a person who expropriates property from purchasers;
e) a person who seeks to collect a debt from heirs, whether below majority or above majority.
When such a person comes to take the oath, we tell him: "Take the oath and collect your due." If the loan was not due until a specific time, and he demands payment on the day the loan was due, he may collect payment without taking an oath. Once the day the loan is due has passed, he may collect payment only after taking an oath.אהפוגם את שטרו, או שעד אחד מעיד על שטרו שהוא פרוע, והבא ליפרע שלא בפני הלוה, והטורף מיד הלוקח, והנפרעים מן היורש בין קטן בין גדול לא יפרע אלא בשבועה כעין של תורה (ואומר) לו כשיתבע השבע ואח"כ תטול, ואם היה החוב לזמן ותבע בזמנו יפרע שלא בשבועה, עבר זמנו לא יגבה אלא בשבועה.
2 The following rules apply when a person demands payment from a colleague for a debt recorded in a promissory note, the borrower claims that he paid this promissory note, and the possessor of the note claims that he did not pay anything. The court tells the borrower: "Pay him."
If the borrower demands: "Have him take an oath for me that I did not pay him and then collect the debt," the court requires the lender to take an oath while holding a sacred object, that he did not pay him at all or that he paid him only such-and-such. Afterwards, he may collect his claim. If the lender is a Torah scholar, the court does not require him to take an oath.בהתובע את חבירו לפרעו וטען הלוה שפרע שטר זה או מקצתו ובעל השטר אומר לא פרעת כלום אומרים לו שלם לו, טען הלוה ואמר ישבע לי שלא פרעתיו ויטול משביעין אותו בנקיטת חפץ שלא פרעו כלום או שלא פרעו אלא כך וכך ואחר כך יטול, ואם היה המלוה תלמיד חכם אין נזקקין לשבועתו.
3 There is a difference of opinion among the Geonim in the following situation. The lender produces a promissory note whose authenticity has been verified. The borrower claims: "This promissory note is false, I never wrote it," "This promissory note involves interest," "... or a shade of interest," "It was given on faith," "I wrote it with the intention of borrowing, but I never took the loan" - i.e., he issues a claim that if acknowledged by the lender would nullify the promissory note. The lender maintains that the promissory note is genuine and that the borrower is issuing a false claim. The borrower demands that the lender take an oath before collecting.
There is one opinion that rules that the holder of the promissory note is obligated to take an oath that resembles a Scriptural oath, just as when the borrower claimed that he paid the debt. My teachers by contrast ruled that the lender should not be compelled to take an oath unless the borrower claims that he paid him. The rationale is that he acknowledged the validity of the promissory note, and that debt is fit to be repaid. We do not, by contrast, accept the borrower's word with regard to all these other claims to nullify the legal power of a promissory note whose authenticity has been verified. Instead, the borrower should pay, and afterwards lodge any claim against the lender that he desires. If the lender acknowledges the claim, he will return the money to him. If he denies it, he will take a sh'vuat hesset. My opinion also leans towards this view.גהוציא עליו שטר מקויים והלוה טוען ואומר שטר מזויף הוא ומעולם לא כתבתי שטר זה, או שטען שחוב זה רבית הוא או אבק רבית, או שטען שהוא שטר אמנה או שאמר כתבתי ללוות ולא לויתי, כללו של דבר טוען טענה שאם הודה בעל השטר היה השטר בטל, והמלוה עומד בשטרו ואומר שזה שקר טוען ואמר הלוה ישבע לי ויטול ה"ז מחלוקת בין הגאונים יש מי שהורה שחייב בעל השטר להשביע כעין של תורה כמי שטען עליו שפרעו, ורבותי הורו שלא ישבע המלוה אלא אם טען עליו הלוה שפרעו בלבד, שהרי הודה בשטר ולפרעון הוא עומד, אבל כל אלו הטענות לא כל הימנו לבטל שטר מקויים אלא ישלם ואחר כך יטעון על המלוה במה שירצה שאם יודה יחזיר לו ואם כפר ישבע היסת ולזה דעתי נוטה.
4 Our Sages issued these rulings in the following situation: A lender produced a promissory note, demanding payment from a colleague. He claims that he was not paid at all. The borrower claims that he repaid half the debt, and witnesses testify that the entire debt was repaid. The borrower must take an oath and then pay the other half. The rationale is that he admits to owing a portion of the debt. He is not considered to be comparable to a person who returns a lost object, because the promissory note causes him to be afraid. The lender may expropriate this half of the debt only from landed property that is within the borrower's possession. He may not attach property that has been sold. The rationale is that the purchasers will say: "We rely on the testimony of the witnesses and they have nullified the legal power of this promissory note."דהמוציא שטר חוב על חבירו מלוה אומר לא נפרעתי כלום ולוה אומר פרעתי מחצה והעדים מעידים שפרעו כולו נשבע הלוה ונותן מחצה שהרי הודה במקצת ואינו כמשיב אבידה מפני שאימת השטר עליו, ואין המלוה גובה המחצה אלא מבני חורין שהרי הלקוחות אומרים אנו על העדים נסמוך והרי בטלו שטר זה.
5 The following rules apply when a lender produces a promissory note whose authenticity he is not able to verify, and the borrower says: "It is true that I wrote this promissory note, but I repaid it," "It was given on faith," "I wrote it with the intention of borrowing, but I never took the loan," or another claim of this nature. Since the borrower could have claimed, "This never happened," and our acceptance of the promissory note is dependent on his statements, his word is accepted. He may take a sh'vuat hesset and be freed of responsibility.
If the lender is able to verify the authenticity of the promissory note afterwards in court, it is considered as any other promissory note.ההוציא עליו שטר חוב שאינו יכול לקיימו ואמר הלוה אמת שאני כתבתי שטר זה אבל פרעתיו או אמנה הוא או כתבתי ללוות ועדיין לא לויתי וכל כיוצא בזה הואיל ואם רצה אמר לא היו דברים מעולם והרי מפיו נתקיים הרי זה נאמן וישבע היסת ויפטר, ואם קיימו המלוה אח"כ בב"ד הרי היא כשאר השטרות.
6 The lender's claim is not accepted in the following situation. The lender produces a promissory note whose authenticity has been verified, and the borrower claims: "It is a forgery, and I never wrote it," or "It was given on faith." The lender states: "That is true, but I had an acceptable promissory note and it was lost." Although it was the lender who invalidated his promissory note, and had he desired, he could have said: "It is not a forgery," for its authenticity was verified by the court, he cannot use it to expropriate property at all. Instead, the borrower may take a sh'vuat hesset and be freed of responsibility, for the promissory note is likened to a shard.והוציא עליו שטר מקויים ואמר הלוה מזויף הוא ומעולם לא כתבתיו או שטר אמנה הוא ואמר המלוה כן הדברים אבל שטר כשר היה לי ואבד אע"פ שהמלוה הוא ששבר את שטרו ואילו רצה אמר אינו מזויף שהרי נתקיים בב"ד אינו גובה בו כלום אלא נשבע הלוה היסת ונפטר שהרי זה השטר כחרס הוא חשוב.
7 When a promissory note was used for a loan and then repaid, it may not be used again. For the lien it created was already waived, and it is likened to a shard.זשטר שלוה בו ופרעו אינו חוזר ולוה בו שכבר נמחל שעבודו ונעשה כחרס.
8 The following laws apply when the lender produces a promissory note whose authenticity has been verified demanding payment from a colleague, the borrower replies: "Did I not pay you," and the lender answers: "You did, but I returned the money to you and then lent it to you a second time." The promissory note that he repaid is nullified, and it is likened to a shard.
If, however, the lender says: "I returned the money to you, because the coins were not good so that you could exchange them," he did not nullify the promissory note, and the lien it created still exists.חהמוציא שטר חוב מקויים על חבירו ואמר הלוה הלא פרעתיך ואמר לו המלוה כן היה אבל חזרתי והחזרתי לך המעות והלויתי אותך פעם שניה הרי בטל השטר שנפרע והרי הוא כחרס, אבל אם אמר לו החזרתי לך המעות מפני שלא היו טובות עד שתחליפם לא בטל השטר ועדיין שעבודו קיים.
9 A promissory note is disqualified in the following situation. A lender produces a promissory note whose authenticity has been verified that indicates that the borrower owes him a maneh. The borrower states: "Did I not pay in the presence of so-and-so and so-and-so." Those witnesses come and testify that the borrower indeed repaid the lender, but did not mention the promissory note. The lender replies: "It is true that you paid me, but you repaid me for another debt that you owed me." The lender's word is not accepted, and the promissory note is nullified.
When does the above apply? When the witnesses testify that the borrower gave the lender the money as repayment of a debt. If, however, they saw him give him money, but did not know whether it was given as repayment of a debt, for safekeeping or as a present different rules apply.
If the possessor of the promissory note says: "He never repaid me," he is established as a liar, and the promissory note is nullified. If he says: "It was payment for another debt," his word is accepted. He must take an oath and then he may collect the money mentioned in the promissory note. The rationale is that the borrower did not repay him in the presence of witnesses. Hence, since the borrower can claim: "You gave them to me as a present," his word is accepted if he says that the money was given him as repayment for another debt.
A promissory note is, by contrast, nullified in the following situation. The borrower told the lender: "This promissory note was composed for the price of a steer that I purchased from you, and you collected the money for its meat already." The lender replied: "Yes. The promissory note was composed for that purpose, but I collected the money for that debt with the understanding that the promissory note would apply to another debt that you owe me." The rationale is that the lender himself admitted that the debt mentioned in the promissory note was for the meat of the steer, and that he received payment for that debt. This applies even if there are no witnesses that the money was given for the payment of that debt. Hence, all that is necessary is that the borrower take a sh'vuat hesset that he paid the debt. Similar principles apply in all analogous situations.טהוציא עליו שטר מקויים שיש לו עליו מנה ואמר לו הלוה הלא פרעתיך בפני פלוני ופלוני ובאו אלו והעידו שפרעו אבל לא הזכיר לו את השטר ואמר לו המלוה כן הוא שפרעת אבל חוב אחר פרעת שהיה לי אצלך הרי בטל השטר, בד"א כשהעידו שנתן לו בתורת פרעון אבל אם ראוהו נותן לו מעות ולא ידעו אם הוא בתורת פרעון או בתורת פקדון או בתורת מתנה, אם אמר בעל השטר לא היו דברים מעולם הרי הוחזק כפרן ובטל השטר, ואם אמר פרעון של חוב אחר הוא הרי זה נאמן ונשבע ונוטל מה שבשטר שהרי לא פרעו בעדים מתוך שיכול לומר מתנה נתנם לי נאמן לומר פרעון של חוב אחר הן, אמר לו הלוה והלא שטר חוב זה דמי שור שלקחתי ממך הוא ואתה גבית דמי בשרו, ואמר לו בעל השטר כן אני גביתי את דמיו מחוב אחר שהיה לי אצלך הואיל והודה מעצמו שדמי השור הוא החוב ומדמיו נפרע בטל השטר, ואע"פ שאין עליו עדים שפרע מדמיו ישבע הלוה היסת שפרעו וכן כל כיוצא בזה.
10 When a lender produces a promissory note that is signed by one witness and the borrower claims that he paid the debt, the borrower is obligated to take an oath. And since he cannot take that oath, he must make financial restitution.
If the borrower demands of the lender: "Take an oath that I did not pay the debt," he must take the oath. The rationale is that even if two witnesses were signed on the promissory note and the borrower demanded: "Take an oath that I did not pay the debt," the lender would be obligated to take that oath, as we have explained.יהוציא עליו שטר חוב בעד אחד ולוה טען פרעתי הרי זה מחוייב שבועה ואיני יכול לישבע ומשלם, טען ואמר ישבע לי שלא פרעתיו ה"ז נשבע שאפילו היו בשטר שני עדים ואמר ישבע לי שלא פרעתיו הרי זה נשבע כמו שביארנו.
11 Similarly, my teachers ruled that when a person denies a loan supported by an oral commitment in a court, and one witness testifies that he borrowed the money, the defendant is required to take a Scriptural oath. If the defendant reversed his position and said: "Yes, I took the loan, but I repaid it," "... the lender waived payment in my favor," or "... owes me money because of another matter," we consider him to be a person who is required to take an oath, but who cannot take the oath, and must therefore make financial restitution.יאוכן הורו רבותי שהכופר במלוה על פה בבית דין ובא עד אחד שלוה ה"ז ישבע שבועת התורה, חזר ואמר כן היה לויתי ופרעתי או מחל לי או נתחייב לי ממקום אחר ה"ז מחוייב שבועה ואינו יכול לישבע ומשלם.
12 The following rules apply when a defendant claims that he paid a promissory note, but says: "Let the lender take an oath. If he does, he can collect the debt." We tell the defendant: "Bring your money to the court. Then he will take the oath and collect the debt." If the defendant does not have the funds to pay, we require him to take an oath, as ordained by the Geonim, that he has no financial resources. When he acquires resources, he must pay the creditor, but first he may require him to take an oath that the debtor did not repay him previously. Afterwards, the debtor must pay him.יבמי שטען שפרע השטר ואמר ישבע המלוה ויטול אומרים לו הבא מעותיו ואחר כך ישבע ויטול, אם אין לו כלום לשלם משביעין אותו כתקנת הגאונים שאין לו ולכשתשיג ידו יתן לבעל חובו וישביעו שלא פרע ואח"כ יתן לו.
13 The following laws apply when a person is owed a debt by a colleague that is supported by a promissory note, the promissory note becomes lost, but the witnesses are still present. Even though the debt was affirmed in the presence of the witnesses by a kinyan, if the borrower claims that he paid the debt, he is required only to take a sh'vuat hesset.
My teachers ruled that even if the debt was given for a specific time, and the due date had not yet arrived, when a promissory note was written, it is no longer in his possession and the borrower claims that he repaid the debt, the borrower's word is accepted provided that he takes an oath that he paid the lender. The rationale is that we suspect that he paid him and for that reason he tore the promissory note or destroyed it by fire.
Similarly, my teachers ruled that even if the promissory note is in the possession of another person and the borrower claims: "It fell from my possession after I paid it," he must take a sh'vuat hesset, and then he is released from all obligations. This applies even if the due date of the promissory note has not arrived. Since the promissory note is not in the possession of the lender, we do not operate under the presumption that the debt is outstanding.יגמי שהיה לו חוב על חבירו בשטר ואבד השטר והרי העדים קיימין אע"פ שקנו מידו וטען שפרע ה"ז נשבע היסת, והורו רבותי שאפילו היה החוב לזמן ועדיין לא הגיע זמנו להפרע הואיל וכתבו לו השטר ואין בידו שטר והלוה טוען פרעתי נאמן ונשבע היסת שפרעו שאנו חוששין שמא פרעו ולפיכך קרע השטר או שרפו, וכן הורו רבותי שאפילו היה השטר יוצא מתחת ידי אחר והלוה טוען ממני נפל אחר שפרעתי אע"פ שהוא בתוך זמנו נשבע היסת ונפטר שכיון שאין השטר ביד המלוה אין שם חזקה.
14 The following laws apply when both the borrower and the lender are holding on to the promissory note, and the lender says: "It is mine and I took it out to demand payment from you," and the borrower says: "I repaid you and it fell from my possession." If the authenticity of the promissory note can be verified, both claimants are each required to take an oath that no less than half the value of the promissory note belongs to them. The borrower then pays half. If the authenticity of the promissory note cannot be verified, the borrower must take a sh'vuat hesset, and then he is released from all obligations.ידשנים שהן אוחזין בשטר המלוה אומר שלי הוא והוצאתיו להפרע בו ממך והלוה אומר פרעתיו וממני נפל, אם היה השטר שיכול לקיימו זה נשבע שאין לו בדמים אלו פחות מחציין וזה ישבע שאין לו בדמים פחות מחציין וישלם הלוה מחצה, ואם אינו יכול לקיימו ישבע הלוה היסת שפרעו וילך לו.
15 Our Sages ordained that precautions be adopted to protect the borrower's interest in the following situation. A person claims of his colleague: "You owe me a maneh." The colleague responds: "I do not owe you anything" or "I paid you." The plaintiff demands: "Take a sh'vuat hesset for me," and the borrower responds: "You have a promissory note concerning this debt. You want to compel me to take an oath first and then produce the promissory note and use it to collect payment."
We tell the lender: "Produce the promissory note." If the lender says: "I never had a promissory note against this person," or "I had a promissory note and I lost it," my teachers ruled that we tell the lender: "Nullify the legal power of any promissory note you possess until the present time. Afterwards, you can require him to take a sh'vuat hesset. Alternatively, have a conditional ban of ostracism issued and go and seek until you find the promissory note.טוהאומר לחבירו מנה יש לי בידך והלה אומר אין לך בידי כלום או שאומר פרעתיך אמר לו התובע השבע לי היסת אמר לו הנתבע והלא שטר יש לך עלי ואתה רוצה להשביע אותי תחלה ואחר כך תוציא השטר הפרוע ותגבה בו אומרים לו הבא השטר, אמר המלוה אין לי שטר עליו מעולם או שטר היה לי ואבד הורו רבותי שאומרים למלוה בטל כל שטר שיש לך קודם זמן זה ואחר כך תשביעהו היסת או החרם חרם סתם ולך ובקש עד שתמצא השטר.
She'ar Avot haTum'ah - Chapter 3
1 The carcass of a kosher fowl that was not ritually slaughtered imparts impurity according to Scriptural Law. According to the Oral Tradition, it is taught that Leviticus 17:15: "Any soul that will partake of the carcass of a fowl or one that is tereifah - whether a native or a convert - shall launder his garments and bathe in water" is speaking only about one who partakes of the carcass of a fowl from a kosher species that is forbidden because it is a carcass or tereifah.
How is its impurity defined? It does not impart impurity when touched or when carried or when it is in one's mouth, only in one's gullet. This is implied by the phrase: "Any soul that will partake...," i.e., it imparts impurity only when it has been ingested in "the chamber of the soul." It uses the term "partake" to define that the minimum measure that imparts impurity is the measure to which the prohibition against eating applies, i.e., an olive-sized portion. Moreover, it is written: "shall launder his garments;" this teaches that one who contracts impurity from such a carcass imparts impurity to his garments until he separates himself from the object that imparted impurity to him, as we explained.
What is implied? When one swallows an olive-sized portion of the carcass of a fowl from a kosher species and touched keilim while swallowing it, they become impure and are considered a primary derivative of impurity. If he was touching a person or earthenware containers while swallowing it, he does not impart impurity to them, as we stated with regard to other primary categories of impurity. After he has ingested the meat from the fowl, he does not impart impurity to other keilim. He is like an k'li that is a primary derivative of impurity that has been separated from the substance that imparted impurity to him. For even though he must immerse himself and wait for nightfall to regain ritual purity, he does not impart impurity to keilim.אנבלת העוף הטהור מטמא מן התורה מפי השמועה למדו שזה שנאמר וכל נפש אשר תאכל נבילה וטריפה באזרח ובגר וכבס בגדיו ורחץ במים אינו מדבר אלא באוכל נבילת העוף הטהור בלבד שהוא אסור משום נבילה וטריפה וכיצד היא טומאתה אינה מטמאה לא במגע ולא במשא ולא כשהיא בתוך הפה אלא בתוך בית הבליעה שנאמר וכל נפש אשר תאכל אינה מטמאה אלא כשהיא בבית הנפש וזה שנאמר תאכל לתת שיעור לטומאתה כשיעור אכילה שהוא כזית והרי נאמר בה וכבס בגדיו מלמד שהמתטמא בה מטמא בגדיו עד שיפרוש ממטמאיו כמו שביארנו כיצד הבולע כזית מנבלת העוף הטהור ונגע בכלים בשעת בליעתו טמאים ונעשו ראשון לטומאה היה נוגע באדם ובכלי חרס בשעת בליעתו לא טימאן כמו שביארנו בשאר אבות הטומאות ואחר שבלע אינו מטמא שאר כלים שהרי הוא ככלי ראשון לטומאה אחר שפירש ממטמאיו שאף על פי שהוא טעון טבילה והערב שמש אינו מטמא כלים:
2 It is not necessary for one to have the intent to consider the carcass of a fowl from a kosher species as food to impart this severe type of impurity. Instead, whenever one swallows an olive-size portion of such a carcass, it imparts impurity when in the person's gullet.
If one thought to partake of it, it imparts the impurity of foods. It is considered as a primary derivative of impurity even though it did not touch another source of impurity, nor must it be made fit to contract impurity.באין נבלת העוף הטהור צריכה מחשבה לטמא טומאה זו החמורה אלא כיון שבלע ממנה כזית מכל מקום הרי זו מטמאה בבית הבליעה חישב עליה לאכילה הרי זו מטמאה טומאת אוכלין והרי היא כאוכל ראשון לטומאה אע"פ שלא נגע בה טומאה אחרת ואינה צריכה הכשר:
3 The above does not apply to a red heifer and goats that are to be burned. Even though they impart impurity to those involved in offering them, if one considers partaking of them, it is necessary for them to come in contact with a source of impurity. Only then, do they contract the impurity associated with food.גפרה אדומה ושעירין הנשרפים אינן כן אף על פי שהן מטמאין המתעסק בהן אם חישב עליהן לאכילה צריכין שתגע בהן טומאה ואח"כ יטמאו טומאת אוכלין:
4 When a person skewered an olive-size portion of an animal carcass with a weaving needle and inserted it into the inner organs of a woman from below or inserted it into the gullet of a colleague in a place where the carcass of a fowl from a kosher species would impart impurity, the person contracts impurity, because he or she is carrying the impurity, not because he touches it, as we explained in the beginning of this book.דכזית מנבלת הבהמה שתחבו בכוש והכניס לתוך מעי האשה מלמטה או שהכניסו לתוך בליעתו של חבירו במקום שנבלת העוף הטהור מטמאה הרי זה טמאו משום נושא לא משום נוגע כמו שביארנו בתחילת הספר:
5 If a person wound an olive-sized portion of the carcass of a fowl from a kosher species in lettuce or the like and swallowed it, he is impure, even if it did not touch his throat. If he wound it with tree bast and swallowed it, he is pure.ההכורך כזית מבשר נבילת העוף הטהור בחזרת וכיוצא בה ובלעו אע"פ שלא נגע בגרונו ה"ז טמא כרכו בסיב ובלעו ה"ז טהור:
6 If a person swallowed an olive-sized portion of the carcass of a fowl from a kosher species and, after swallowing it, vomited it before it was digested, he does not impart impurity to his garments when it passes his throat when vomiting it. For it imparts impurity in the gullet only when it is swallowed, but not when it is vomited.והבולע נבילת העוף הטהור ואחר שבלעה הקיאה קודם שתתעכל הרי זה אינו מטמא בגדים כשתצא לגרונו בשעה שמקיאה שאינה מטמאה בבית הנפש אלא בשעת בליעה לא בשעה שמקיאה:
7 The following rules apply when a person swallowed part of an intestine of a kosher species of fowl, part of it was in his gullet, and part was in his mouth. In there is an olive-sized portion in his gullet at one time, he is impure. If not, he remains pure.זמעי של נבלת העוף הטהור שבלעו מקצתו בבית הבליע' ומקצתו בחוץ לתוך פיו אם יש בבית הבליעה כזית ה"ז טמא ואם לאו טהור:
8 When a person swallows an entire limb that is not as large as an olive-sized portion from such a carcass, it does not impart impurity. Even if he took an entire fowl and swallowed it, if it is as large as an olive, he becomes impure. If not, he remains pure.חבלע ממנה אבר שלם שאין בו כזית אינו מתטמא אפילו נטל צפור ואכלה אם יש בה כזית נטמא ואם לאו טהור:
9 Although the thin feathers and the wooly hairs on the carcass of a fowl are considered as food and contract and impart the impurity associated with food, they are not included when reckoning an olive-sized portion of the carcass of a kosher species of fowl.
In contrast, the soft portions of the beak and the nails that are close to the flesh are considered like meat and are included in the reckoning of an olive-sized portion. The tips of the wings, the tip of the tail, and the bones, even those which are soft, are not included.טהכנפיים והנוצה אף ע"פ שהן כאוכלים ומתטמאין ומטמאין טומאת אוכלין אינן מצטרפין בנבלת העוף הטהור לכזית אבל המקומו' הרכים הקרובים לבשר מן החרטום והציפורנים הרי הן כבשר ומצטרפין לכזית ראשי אגפיים וראש הזנב והעצמות אפילו הרכות אינן מצטרפין:
10 When a person partakes of the soft bones, the sinews, underdeveloped eggs while in the mother's body, or the blood of the carcass of a fowl from a kosher species or meat cut from such a fowl while it was alive, he is pure. If, however, one partook of the meat to which the underdeveloped eggs were attached, the gizzard, or the intestines of such a fowl after it died, or he liquefied the fat in fire and drank it, he is impure like one who partakes of its meat. One who drinks is like who eats. If he liquefied it in the sun and partook of it, he is pure, for he has caused it to become rancid.יהאוכל מנבלת העוף הטהור מן העצמות הרכין או מן הגידין ומן השלל של ביצים ומן הדם ומבשר מן החי ממנו טהור אבל האוכל מן האשכול של ביצים ומן הקורקבן ומן בני המעיים או שהמחה את החלב באור וגמעו ה"ז טמא כאוכל מבשרם שהשותה בכלל אוכל המחהו בחמה וגמעו טהור שהרי הסריחו:
11 When the carcass of a fowl of a kosher species has decomposed to the extent that it is unfit to be eaten by a dog, it is pure. Similarly, if it becomes dry like a shard and would not return to its original state if left in lukewarm water for an entire day, it is pure. One who partakes of the netzel of the carcass of a fowl of a kosher species is pure.יאנבלת העוף הטהור שנפסדה מלאכול הכלב טהורה וכן אם יבשה כחרס ואינה יכולה להשרות בפושרין מעת לעת לחזור לכמות שהיתה הרי זו טהורה והאוכל נצל של נבלת העוף הטהור ה"ז טהור:
12 When a fowl from a kosher species becomes tereifah, but was slaughtered in a kosher manner, the slaughter causes it to be considered pure. This applies even if it was slaughtered in the Temple Courtyard. If its head was snipped off through melikah and it was discovered to be tereifah, the melikah does not cause it to be considered as pure. Thus it can be inferred that when one slaughters a fowl from a kosher species, whether outside the Temple Courtyard or inside of it, whether the fowl is consecrated or not, it is pure. Whether one performs melikah on ordinary fowl within the Temple Courtyard or consecrated fowl outside the Temple Courtyard, they impart impurity to a person and his garments when in the gullet.יבעוף טהור שנטרף ונשחט שחיטה כשירה שחיטתו מטהרתו ואפילו נשחט בעזרה ואם נמלק ונמצא טריפה אין מליקתו מטהרתו נמצאת אומר שהשוחט עוף טהור בין בחוץ בין בפנים בין קדשים בין חולין ה"ז טהור והמולק חולין בפנים או שמלק קדשים בחוץ הרי אלו מטמאין בגדים בבית הבליעה:
13 When one performs melikah on consecrated fowl in the Temple Courtyard, if they are fit for a sacrifice and do not have disqualifying blemishes, as explained in its place, they are pure. Similarly, when a calf that has its neck broken as required by law, it is pure, for "atonement" is mentioned with regard to it, as with regard to sacrificial offerings. Similarly, if it was slaughtered after it was taken down to the wadi, even though it is forbidden to benefit from it, the slaughter prevents it from being considered as an impure carcass.יגהמולק קדשים בפנים אם היו ראויין לקרבן ולא נמצאו בהן מומין שביארנו במקומו הרי אלו טהורין כיוצא בו עגלה ערופה שנערפת כהלכתה טהורה כפרה כתיב בה כקדשים וכן אם נשחטה אחר ירידתה לנחל אף על פי שאסורה בהנאה הצילה אותה שחיטתה מידי נבילה:
14 The carcass of a fowl from a non-kosher species is pure and does not impart impurity in the gullet. If one thought to partake of it and it was made fit to contract impurity, it is considered as an impure food which is a primary derivative of impurity. The thin feathers, the wooly hairs, and the soft portions of its beak and its nails are considered as its meat.ידנבלת העוף הטמא טהורה ואינה מטמאה בבית הבליעה ואם חישב עליה לאכילה והוכשרה הרי היא כאוכלין טמאין שהן ראשון לטומאה וכנפיים והנוצה והמקומות הרכים מן החרטום ומן הציפורנים שלה הרי הן כבשרה:
15 When a limb is separated from a living fowl - whether from a kosher species or a non-kosher species - it is pure and does not impart impurity at all, as can be inferred from Leviticus 11:24-26: "Because of these, you will contract impurity... because of all the animals." This excludes fowl, because it does not have a hoof. According to the Oral Tradition, it was taught that the verse comes solely to teach that a limb from a living domesticated or wild animal is impure.טואחד העוף הטהור ואחד העוף הטמא אבר מן החי הפורש מהם טהור ואין בו טומאה כלל שנאמר ולאלה תטמאו לכל הבהמה להוציא את העוף שאין לו פרסה ומפי השמועה למדו שלא בא הכתוב אלא לטמא אבר מן החי של בהמה או חיה:
16 A limb separated from the carcass of a fowl is considered like the carcass of the fowl from which it was separated. If it was from the carcass of a kosher fowl, an olive-sized portion of it imparts severe impurity in the gullet. If one thought of partaking of it, it contracts the impurity associated with impure foods. If the carcass was from a non-kosher fowl, it contracts the impurity associated with impure foods if one thought of partaking of it and it was made fit to contract impurity. It does not impart impurity to other foods unless it is the size of an egg. This is the measure required for all foods to contract impurity, as will be explained.טזאבר מן המת מן העוף הרי הוא כנבלת העוף שפירש ממנו אם היתה נבלת עוף טהור מטמאה טומאה חמורה בבית הבליעה בכזית ואם חישב עליו לאכילה מטמא טומאת אוכלין ואם היתה נבלת עוף טמא מטמא טומאת אוכלין אם חישב עליו והוכשר ואינו מטמא אוכלין אחרים עד שיהיה בו כביצה כשיעור כל האוכלין לטמא כמו שיתבאר:
She'ar Avot haTum'ah - Chapter 4
1 The eight crawling animals that are mentioned in the Torah are: the weasel, the mouse, the ferret, the hedgehog, the chameleon, the lizard, the snail, and the mole. The impurity of them all is the same. They are each referred to as a sheretz with regard to impurity.אשמונה שרצים האמורין בתורה והן: החולד והעכבר והצב והאנקה והלטאה והכח והתנשמת והחומט טומאת כולן שוה והן הנקראין שרץ לעניין טומאה:
2 A sheretz is considered as a primary source of impurity and imparts impurity to persons and keilim when touched and to an earthenware container, when it enters its inner space. It does not impart impurity when carried and one who touches it does not impart impurity to his clothes when touching it. The minimum measure that imparts impurity is a lentil-sized portion. All the sh'ratzim can be combined to reach this measure.בהשרץ אב מאבות הטומאות מטמא אדם וכלים במגע וכלי חרס באויר ואינו מטמא במשא והנוגע בו אינו מטמא בגדים בשעת מגעו ושיעור טומאתו בכעדשה וכל השרצים מצטרפין לכעדשה:
3 There is no minimum measure for the limbs of a sheretz to impart impurity. To impart impurity a limb of a sheretz must be intact as when it came into being.גהאיברים אין להן שיעור אבר מן השרץ כברייתו:
4 A limb from a sheretz that is intact with flesh, sinews, and bones that is less than a lentil-sized portion - whether it was separated from the sheretz while it is alive or after it died - imparts impurity. It must have enough flesh or marrow within the bone to regenerate and return to a state of wholeness.דבשר וגידים ועצמות שהוא פחות מכעדשה בין שפירש מן החי בין שפירש מן המת מטמא טומאתו והוא שיהיה בבשר שעליו או במוח שבעצם כדי להעלות ארוכה:
5 When flesh is separated from a living sheretz, it is pure. Only a limb which is comparable to an entire sheretz imparts impurity. What is meant by comparable? Just as a sheretz possesses flesh, sinews, and bones, so too, a limb separated from it must possess flesh, sinews, and bones.הבשר מן החי הפורש מן השרץ טהור שאין מטמא אלא אבר הדומה לשרץ כולו מה שרץ בשר וגידים ועצמות אף אבר הפורש בשר וגידים ועצמות:
6 A kidney, a liver, the tongue, and the like, even though they are considered as organs and will not regenerate, are considered as flesh in this context. If they were separated from a living sheretz, they are pure.והכוליא והכבד והלשון וכיוצא בהן אע"פ שהן אבר ואין עושין חליפין הרי הן כבשר ואם פירשו מן החי טהורין:
7 The blood of a sheretz is considered as its flesh. It can be combined to reach the minimum measure of a lentil-sized portion, as long as it is connected to its flesh.זדם השרץ כבשרו ומצטרף לכעדשה כל זמן שהוא מחובר בבשר:
8 The bones of a sheretz, its sinews, and its nails are pure. The hides of the weasel, the mouse, the ferret, and the mole are pure. This applies even though it is still fresh and was not processed or trodden upon. The hides of the hedgehog, the chameleon, the lizard, and the snail, by contrast, are considered as their flesh and a lentil-sized portion of it imparts impurity. If it was processed or trodden upon to the extent that it is processed, it is pure. For how long must one tread on a hide in order to process it? For as long as it takes to walk four millin.חעצמות השרץ וגידיו וציפורניו טהורין ועור החולד והעכבר והצב והתנשמת טהור אף על פי שהוא לח ועדיין לא עיבדו ולא הלך בו אבל עור האנקה והכח והלטאה והחומט כבשרן ומטמא בכעדשה ואם עיבדן או שהלך בהן כדי עבודה טהורין וכמה היא כדי עבודה כדי הילוך ד' מילין:
9 When a person touches the thigh bone of a sheretz, he is pure, even though it is filled with marrow, provided the marrow in it rattles, for then it could not regenerate flesh were the sheretz to have been alive. If, however, it is in its natural place and it has sufficient marrow that it could regenerate flesh on the outside of the bone, one who touches it is impure, as is true with regard to all the limbs that could regenerate flesh as we explained. If the thigh bone was perforated to even the slightest degree, one who touches any part of it is impure.טקוליית השרץ הנוגע בה טהור אע"פ שהיא מליאה מוח והוא שיהיה המוח מתקשקש שאינו מעלה ארוכה אבל אם היה עומד במקומו ויש בו כדי להעלות ארוכה בה מבחוץ הרי הנוגע בה טמא ככל האיברים שיש בהן כדי להעלות ארוכה כמו שביארנו ניקבה הקולית בכל שהוא הנוגע בה מ"מ טמא:
10 An egg of a sheretz in which the embryo has begun to take form is pure, even though the embryonic sheretz can be seen within it. If it is perforated to the slightest degree, one who touches it is impure.יביצת השרץ המרוקמת אף על פי שהשרץ נראית מתוכה טהורה ניקבה כל שהוא הנוגע בה טמא:
11 The following laws apply with regard to the carcass of a sheretz that is half flesh and half earth. If one touched the flesh, he is impure. If he touched the earth, he is pure. If the form of the sheretz was already apparent over its entire length, even one who touches the earth that has not yet been formed into a sheretz is impure.יאשרץ שחציו בשר וחציו אדמה הנוגע בבשר טמא ובאדמה טהור ואם השריץ על פני כולו אף הנוגע באדמה שעדיין לא נגמרה צורתו טמא:
12 When the flesh of a sheretz has decomposed and become spoiled and is unfit to be eaten by a dog, it is pure.
The following laws apply if the carcass of a sheretz dries out like a shard. If it would return to a moist state and be fit for a dog to eat when left to soak in lukewarm water for an entire day, it imparts impurity. If not, it is pure. It does not even impart impurity like impure foods do.
When does the above apply? With regard to a portion of a sheretz. If, however, an entire sheretz has become dry and its skeleton remains intact or it was burned and its skeleton remains intact, since its entire form remains, it imparts impurity. In my eyes, this impurity is a Rabbinic decree.יבבשר השרץ שנפסד והבאיש ונפסל מלאכול הכלב טהור יבש עד שנעשה כחרש אם יכול להשרות בפושרין מעת לעת ולחזור לח כשהיה מטמא ואם לאו טהור ואפילו כאוכלין טמאים אינו מטמא בד"א במקצת השרץ אבל שרץ שיבש ושלדו קיים או שנשרף ושלדו קיים הואיל ותבנית כולו עומדת ה"ז מטמא וקרוב בעיני שטומאה זו מדבריהם:
13 An olive-sized portion of meat from an animal carcass or a lentil-sized portion from the carcass of a sheretz that shrank and was reduced in size is pure. If a piece of flesh from a sheretz that is less than a lentil or one from an animal carcass that was less than an olive swelled and increased to the size of the minimum measure, they impart impurity according to Rabbinic decree. If, originally, they were the size of the minimum measure and then shrank, but afterwards swelled until they regained the size of the minimum measure, according to Scriptural law, they impart impurity like they did previously. Similar laws apply with regard to an olive-sized portion from a human corpse.יגכזית מן הנבילה או כעדשה מן השרץ שצמקו וחסרו טהורין פחות מכעדשה מן השרץ ופחות כזית מן הנבילה שתפחו ועמדו על כשיעור מטמאין מדברי סופרים היו בתחילה כשיעור וצמקו וחזרו ותפחו עד שהגיע לשיעורן הרי אלו מטמאין כשהיו דין תורה וכן אתה אומר בכזית מן המת:
14 A sheretz does not impart impurity until it dies. If it has been decapitated, even if the head is still connected to the skin of the body, and it is still in its death throes as happens with regard to the tail of a lizard, it imparts impurity.
All the other teeming and creeping animals, e.g., a frog, a snake, a scorpion, or the like, even though it is forbidden to partake of them, do not impart impurity at all. They are not even considered as impure foods. There are no teeming animals that impart impurity except the eight species mentioned in the Torah.ידהשרץ אינו מטמא עד שימות הותזו ראשיהן אע"פ שעדיין הראש מעורה בעור הגוף אף על פי שהן מפרכסין כזנב הלטאה מטמאין שאר שקצים ורמשים כולן כגון הצפרדע והנחש והעקרב וכיוצא בהן אע"פ שהן אסורין באכילה הרי הן טהורין מכלום ואפילו כאוכלין טמאין אינן ואין לך בכל השרצים מה שמטמא במותו חוץ משמונת המינין המפורשין בתורה:
She'ar Avot haTum'ah - Chapter 5
1 Semen is a primary source of impurity and imparts impurity to persons and implements when touched and to an earthenware container, when it enters its inner space. It does not impart impurity when carried and one who touches it does not impart impurity to his clothes even when touching it. It imparts impurity both to one who touches it and one who discharges it. They are both primary derivatives of impurity according to Scriptural Law.
What is the measure that imparts impurity? For one who touches it, an amount the size of a lentil. For one who discharges it, the slightest amount. A man who discharges it is not impure until it leaves his body, reaching the orifice of the male organ, as implied by Leviticus 22:4: "From whom is discharged semen." Therefore even one who discharges semen through a reed, is impure because the semen reached the orifice of the male organ.
One is impure whether he discharges semen as a natural physical reaction or due to forces beyond his control.אשכבת זרע מאבות הטומאה מטמאה אדם וכלים במגע וכלי חרס באויר ואינה מטמאה במשא ואין המתטמא בה מטמא בגדים בשעת מגעו ואחד הנוגע בה ואחד הרואה אותה בבשרו שניהן ראשון לטומאה דין תורה וכמה שיעורה לנוגע בכעדשה ולרואה בכל שהוא ואין הרואה טמא עד שתצא ממנו ויחתום ממנו פי אמה שנאמר אשר תצא ממנו שכבת זרע לפיכך אפילו ראה בקיסם הואיל והגיעה לפי אמה נטמא ואחד הרואה מחמת בשרו או הרואה באונס טמא:
2 The semen of a minor does not impart ritual impurity until he is nine years old.באין שכבת זרע של קטן מטמאה עד שיהיה בן ט' שנים ויום אחד:
3 Semen that is red is pure. It does not impart impurity unless it is white and viscous.גשכבת זרע אדומה טהורה עד שתהיה לבנה ונמשכת:
4 Whenever a person's body does not feel the discharge of semen, it does not impart impurity. Therefore if a person discharges semen without an erection and without desire, it does not impart the impurity associated with semen. If there was a sensation when the discharge began, he is impure even though when it departed from his body, there was no sensation.דוכל שכבת זרע שאין גופו של אדם מרגיש בה אינה מטמאה לפיכך אם ראה בלא קישוי ובלא תאוה אינה מטמאה משום שכבת זרע נעקרה בהרגשה אף על פי שיצתה שלא בהרגשה טמא:
5 When a person thinks about sexual matters at night and dreams that he had intercourse and awakes to find his organ warm, he is impure even though he did not find traces of semen. It is presumed that since, in his dreams, he had the sensation that he was involved in intercourse, he discharged semen with a physical sensation. That is why his organ was warm. The discharge, however, was small and it was absorbed on his flesh or on his clothes. Therefore, he did not find any moisture. If he had sexual thoughts, but did not find his organ warm or found his organ warm, but did not have sexual thoughts, he is pure.ההמהרהר בלילה וראה ששימש מטה בחלום ועמד ומצא בשרו חם אע"פ שלא מצא שכבת זרע ה"ז טמא כיון שהרגיש ששימש בחלום כבר ראה בהרגשה ולפיכך מצא בשרו חם והיתה מעט ונתקנחה בבשרו או בכליו ולפיכך לא מצא לחלוחית הרהר ולא מצא בשרו חם או שמצא בשרו חם ולא הרהר טהור:
6 If a person's urine was slippery or murky at the outset, he is pure. If the slipperiness or the murkiness was seen in the middle of his urination or at the end, he is impure. If, from the beginning to the end, the urine was slippery and murky, he is pure. If it was white and viscous, he is impure. One who releases thick drops from his male organ is pure.והמטיל מים וראה מים חלוקין או עכורים בתחילה טהור ראה אותם באמצע או בסוף ה"ז טמא היו המים שהטיל כולם מתחילה ועד סוף חלוקין או עכורים הרי זה טהור היו לבנים ונמשכין טמא והמטיל טיפים עבות מתוך האמה טהור:
7 When a man who experienced a seminal emission immerses himself and had not urinated before he immersed himself, he becomes impure when he urinates. For there are remnants of semen that are not discharged until he urinates.
To whom does the above apply? To one who is sick or elderly. A healthy youth, by contrast, is pure, for he ejaculates semen powerfully, like an arrow and it clears the orifice of the male organ entirely.
Until when is a male considered a youth in this context? As long as he can stand on one foot and put on or remove his other shoe. If he cannot do this because he is sick, he is considered as infirm in this context.זבעל קרי שטבל ולא הטיל מים קודם שיטבול כשיטיל מים טמא מפני צחצוחי שכבת זרע שאינן יוצאין אלא כשיטיל מים במה דברים אמורים בחולה או בזקן אבל ילד בריא טהור מפני שהוא יורה שכבת זרע בחזקה כחץ והיא כולה ננתקת מן האמה עד כמה הוא ילד כל זמן שהוא עומד על רגלו אחת ונועל או חולץ מנעלו ואם אינו יכול לעשות כן מפני חוליו הרי זה חולה לענין זה:
8 Any woman who engaged in physical intimacy and then went and immersed herself before she washed her vaginal area thoroughly remains impure.חוכל אשה ששמשה מטתה וירדה וטבלה קודם שתקנח עצמה יפה יפה הרי היא בטומאתה:
9 Both a man and a woman who engage in physical intimacy are impure. Both of them are considered as primary derivatives of impurity according to Scriptural Law. The woman is not impure because she touched the semen, because the semen touched the inner part of her body, and touching the inner part of the body is not considered as touch. Instead, a woman who engages in intercourse is considered as a man who ejaculates.
The above applies provided the female is at least three years old, as implied by Leviticus 15:18: "A woman with whom a man lies." If a minor is less than three, she does not become impure because of the physical intimacy itself. She can, however, become impure because she touched the semen if it touches the outer surface of her flesh. Based on this logic, when a man engages in anal intercourse with an adult woman, she is pure, for Scripture only dictated that a woman becomes impure although the impurity only touched her internal organs when intercourse was carried out in the ordinary manner.טאחד האיש ואחד האשה ששמשו מטתן שניהן טמאים ושניהן ראשון לטומאה דין תורה ואין האשה טמאה משום נוגעת בשכבת זרע שנגיעת בית הסתרים אינה נגיעה אלא המשמשת הרי היא כרואה קרי והוא שתהיה בת שלש שנים ויום אחד שנאמר [ואשה אשר ישכב איש אותה] היתה קטנה מבת שלש שנים אינה מתטמאה בשכיבה אבל מתטמאה בנגיעת שכבת זרע אם נגע בבשרה מבחוץ [לפיכך הבועל גדולה שלא כדרכה טהורה] שלא טימא אותה הכתוב בטומאת בית הסתרים אלא כדרכה:
10 When a man engages in intercourse with a woman and does not ejaculate, he is pure even though the corona entered the vagina. Similarly, the woman is pure until the man ejaculates.יהבועל את האשה ולא הוציא שכבת זרע טהור אף על פי שהערה וכן האשה טהורה עד שיוציא האיש:
11 The following rules apply when semen seeps from a woman after relations. If she discharges it within three twelve-hour periods after intercourse, she is impure like a man who has a seminal emission. Therefore, she misses one day if she is a zavah, like a man who had a seminal emission. Even the slightest amount of semen renders her impure even if it does not emerge outside her body, but is just discharged between the folds of her vagina, she is impure, for semen is like vaginal bleeding. Just as vaginal bleeding imparts impurity while inside the woman's body, so too, semen that she discharges makes her impure while it is within her body.יאהאשה שפלטה שכבת זרע אם פלטה אותה בתוך שלש עונות הרי היא טמאה כרואה קרי לפיכך סותרת יום אחד אם היתה זבה כאיש שראה קרי ומטמאה בכל שהוא אע"פ שלא יצאת לחוץ אלא נעקרה והגיעה לבין השיניים נטמאה שהרי שכבת זרע כדמה מה דמה מטמא בפנים אף שכבת זרע שתפלוט תטמא אותה בפנים:
12 Semen itself that was discharged within three twelve-hour periods imparts impurity to others who touch it as it imparts impurity to the woman who discharges it.
If she discharged it after three twelve-hour periods, the woman is considered as pure. Similarly, the semen itself that was discharged after such a time is pure, for its substance has already putrefied.יבשכבת זרע עצמה שנפלטה בתוך השלש עונות מטמאה אחרים שנגעו בה כדרך שטימאה האשה שפלטה אותה ואם פלטה אחר שלש עונות הרי האשה טהורה וכן שכבת זרע שנפלטה טהורה שכבר נפסדה צורתה:
13 What is meant by a twelve-hour period? A full day or a full night. The period in which relations took place is not counted.
What is implied? If relations took place on Friday night, the three twelve-hour periods are: the Sabbath day, Saturday night, and during the day on Sunday. If she discharged semen during this time, she is impure. If she discharged it from Sunday night onward, she is pure.
When a man was sodomized, the semen he discharges is impure, as long as it is moist, even after several twelve-hour periods. Similarly, the man who discharges it is impure.יגוכמה היא עונה יום או לילה ואין העונה שנבעלה בה מן המניין כיצד נבעלה בליל השבת שלש עונות שלה יום השבת וליל אחד בשבת ואחד בשבת אם פלטה בתוך זמן זה טמאה פלטה מליל שני והלאה טהורה והאיש שפירשה ממנו שכבת זרע אפילו לאחר כמה עונות הרי זו טמאה כל זמן שהיא לחה והפורש ממנו טמא:
14 Semen does not impart impurity unless it is moist. If it becomes dry like a shard it is pure. If it would return to its original state when left to soak in lukewarm water for an entire day, it imparts impurity.ידשכבת זרע אינה מטמאה אלא כשהיא לחה יבשה כחרס טהורה ואם יכולה לשרות מעת לעת בפושרין ולחזור לכמות שהיתה הרי זו טמאה:
15 In this chapter, we have already explained that a man who ejaculates, a woman who engages in relations with a man, and one who touches semen, are impure according to Scriptural law. Similarly, a woman who discharges semen within three twelve-hour periods after relations is impure according to Scriptural Law like one who has a seminal emission. All of the others about whom it was said in this chapter that they are impure, e.g., one who has sexual thoughts in his dreams or has questionable substances in his urine, are impure only due to Rabbinic decree. That decree applies only to terumah, but for ordinary foods, they are pure.טוכבר ביארנו בפרק זה שהרואה קרי והאשה ששכב איש אותה שכבת זרע והנוגע בשכבת זרע טמאים מן התורה וכן האשה שפלטה בתוך שלש עונות הרי היא טמאה מן התורה כרואה קרי אבל שאר האמורין בפרק זה שהן טמאים כגון מהרהר ומטיל מים אינן טמאין אלא מדבריהם ולא גזרו עליהם טומאה אלא לתרומה אבל לחולין טהורין:
16 When a gentile woman discharges the semen of a Jew within three twelve-hour periods - or when an animal discharges the semen of a Jew within this time - the semen discharged is impure. If it was released after this time, there is an unresolved question whether it is considered to have putrefied or not.טזנכרית שפלטה שכבת זרע של ישראל בתוך השלש עונות וכן הבהמה שפלטה שכבת זרע של ישראל בתוך זמן זה הרי אותה הנפלטת טמאה פלטתו לאחר זמן זה הרי היא ספק נסרחה או עדיין לא נסרחה:
17 In Hilchot Metamei Mishkav UMoshav, we already explained that the semen of a gentile is absolutely pure. Therefore if a Jewish woman discharges the semen of a gentile even within three twelve-hour periods, she is pure.יזכבר ביארנו בהלכות מטמאי משכב ומושב ששכבת זרעו של עכו"ם טהור מכלום לפיכך בת ישראל שפלטה שכבת זרע של עכו"ם אפילו בתוך שלש עונות טהורה:
18 When a gentile felt the release of semen, converted and went to immerse himself and released the semen that he felt initially after he immersed, there is a question whether or not he is impure.יחעכו"ם שהרגיש ונתגייר וירד וטבל ויצא ממנו שכבת זרע שהרגיש בה אחר שטבל ה"ז ספק טמא:
19 When a minor less than nine years old - or a gentile or an animal - engages in relations with a mature female, she is pure, as indicated by Leviticus 15:18: "And a man who will lie with a woman." Implied is that the male must be a mature man and Jewish, as we explained.יטגדולה ששכב אותה קטן פחות מבן תשע [או עכו"ם או בהמה] הרי זו טהורה שנאמר [ואשה אשר ישכב איש אותה] עד שיהיה השוכב איש ומישראל כמו שביארנו:
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