Thursday, May 18, 2017

TODAY IN JUDAISM: Thursday, May 18, 2017 - Chabad.org in New York, New York, United States - Today is: Thursday, Iyar 22, 5777 · May 18, 2017 - Omer: Day 37 - Gevurah sheb'Yesod

TODAY IN JUDAISM: Thursday, May 18, 2017 - Chabad.org in New York, New York, United States - Today is: Thursday, Iyar 22, 5777 · May 18, 2017 - Omer: Day 37 - Gevurah sheb'Yesod




Today is: Thursday, Iyar 22, 5777 · May 18, 2017
Omer: Day 37 - Gevurah sheb'Yesod
Torah Reading
Leviticus 25:1 Adonai spoke to Moshe on Mount Sinai; he said, “Tell the people of Isra’el, ‘When you enter the land I am giving you, the land itself is to observe a Shabbat rest for Adonai. Six years you will sow your field; six years you will prune your grapevines and gather their produce. But in the seventh year is to be a Shabbat of complete rest for the land, a Shabbat for Adonai; you will neither sow your field nor prune your grapevines. You are not to harvest what grows by itself from the seeds left by your previous harvest, and you are not to gather the grapes of your untended vine; it is to be a year of complete rest for the land. But what the land produces during the year of Shabbat will be food for all of you — you, your servant, your maid, your employee, anyone living near you, your livestock and the wild animals on your land; everything the land produces may be used for food.“‘You are to count seven Shabbats of years, seven times seven years, that is, forty-nine years. Then, on the tenth day of the seventh month, on Yom-Kippur, you are to sound a blast on the shofar; you are to sound the shofar all through your land; 10 and you are to consecrate the fiftieth year, proclaiming freedom throughout the land to all its inhabitants. It will be a yovel for you; you will return everyone to the land he owns, and everyone is to return to his family. 11 That fiftieth year will be a yovel for you; in that year you are not to sow, harvest what grows by itself or gather the grapes of untended vines; 12 because it is a yovel. It will be holy for you; whatever the fields produce will be food for all of you. 13 In this year of yovel, every one of you is to return to the land he owns.
Today's Laws & Customs:
Count "Thirty-Eight Days to the Omer" Tonight
Tomorrow is the thirty-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 thirty-eight days, which are five weeks and three 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: Tifferet sheb'Yesod -- "Harmony 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:
Shabbat Commanded (1313 BCE)
Following the descent of the manna (the miraculous "Bread from Heaven" that sustained the Israelites in the desert), G-d commanded the Children of Israel to keep the Shabbat. This Shabbat was the 22nd of Iyar, of the year 2448 from Creation (1313 BCE) (see "Today in Jewish History" for Iyar 15).
On that Friday morning, enough manna fell for two days' worth of meals, as on the Shabbat it would be prohibited to gather the manna. The "Two Loaves" of challah bread (Lechem Mishneh) that form the foundation of our Shabbat meal are in commemoration of the double portion of manna.
Links:
A Brief History of Shabbat
Shabbat: an island in time
The Manna
Jewish Books Confiscated (1731)
Giovanni Antonio Costanzi, the Vatican librarian and author of a catalogue of the Vatican's Hebrew manuscripts, directed searches in all the Jewish quarters throughout the Papal States to confiscate Jewish holy books. The confiscation begun on the 22nd Iyar in 1731. More confiscations continued over the next twenty years.
Hungarian Jews Deported  (1944)
Two months after the Nazi occupation of Hungary, where the Jewish population prior to WWII was 725,000, the Nazis began deportation of the Jews to the Auschwitz concentration camp.
Eichmann personally oversaw the following day the start of the extermination process. Eight days later an estimated 100,000 had been murdered.
Daily Quote:
You should eat and be satisfied, and bless G-d for the good land He has given you[Deuteronomy 8:10]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 5th Portion Leviticus 26:10-26:46 with RashiEnglish / Hebrew Linear Translation | Video Class
Tehillim: Psalm Chapters 106 - 107

Leviticus Chapter 26


10You will eat very old [produce], and you will clear out the old from before the new.י וַֽאֲכַלְתֶּ֥ם יָשָׁ֖ן נוֹשָׁ֑ן וְיָשָׁ֕ן מִפְּנֵ֥י חָדָ֖שׁ תּוֹצִֽיאוּ:
You will eat very old [produce]: [But what blessing is it to eat old food? The Torah, means, however, that] the produce will remain well preserved, growing mellow with age, so that very old produce from three years ago will be better to eat than that of last year. — [B.B. 91b]ואכלתם ישן נושן: הפירות יהיו משתמרין וטובים להתיישן, שיהא ישן הנושן של שלש שנים יפה לאכול משל אשתקד:
and you will clear out the old from before the new: The threshing floors will be full of new [grain, which would decay if left there, and, therefore, must be stored]. The storehouses, however, will be filled with the [abundant] old produce. Therefore, you will have to remove what is in the storehouses and take it elsewhere [in your house], in order to put the new produce into them. - [Sifthei Chachamim and see preceding Rashi; B.B. 91b]וישן מפני חדש תוציאו: שיהיו הגרנות מלאות חדש והאוצרות מלאות ישן, וצריכים אתם לפנות האוצרות למקום אחר לתת החדש לתוכן:
11And I will place My dwelling in your midst, and My Spirit will not reject you;יאוְנָֽתַתִּ֥י מִשְׁכָּנִ֖י בְּתֽוֹכְכֶ֑ם וְלֹֽא־תִגְעַ֥ל נַפְשִׁ֖י אֶתְכֶֽם:
And I will place My dwelling: This is the Holy Temple. — [see Er. 2a and Rashi there; Torath Kohanim 26:14]ונתתי משכני: זה בית המקדש:
and My Spirit will not reject you: My Spirit will not be disgusted with you. Every [expression of] גְּעִילָה is an expression of the purging of something that had been absorbed by something else, as in the verse, “For there, the shield of the mighty was rejected (נִגְעֲל),” (II Sam. 1:21), it did not accept that anointment, that [warriors] used to anoint their leather shields with cooked fat, in order to have attacking arrows or spears glide off it, rather than pierce the leather.ולא תגעל נפשי: אין רוחי קצה בכם. כל געילה לשון פליטת דבר הבלוע בדבר אחר, כמו (שמואל ב' א כא) כי שם נגעל מגן גבורים, לא קבל המשיחה שמושחין מגן של עור בחלב מבושל, כדי להחליק מעליו מכת חץ או חנית, שלא יקוב העור:
12I will walk among you and be your God, and you will be My people.יבוְהִתְהַלַּכְתִּי֙ בְּת֣וֹכְכֶ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וְאַתֶּ֖ם תִּֽהְיוּ־לִ֥י לְעָֽם:
I will walk among you: [God promises a blessing of special spiritual quality, involving intimate knowledge of Him (Zeidah Laderech):] “I will stroll with you in the Garden of Eden, as if I were one of you, and you will not be terrified of Me.” Now, one might think that you will not fear Me [under such “familiar” circumstances]. Scripture, therefore, says here, “and be your God.” - [Torath Kohanim 26: 15]והתהלכתי בתוככם: אטייל עמכם בגן עדן כאחד מכם, ולא תהיו מזדעזעים ממני. יכול לא תיראו ממני, תלמוד לומר והייתי לכם לא-להים:
13I am the Lord, your God, Who took you out of the land of Egypt from being slaves to them; and I broke the pegs of your yoke and led you upright.יגאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם מִֽהְיֹ֥ת לָהֶ֖ם עֲבָדִ֑ים וָֽאֶשְׁבֹּר֙ מֹטֹ֣ת עֻלְּכֶ֔ם וָֽאוֹלֵ֥ךְ אֶתְכֶ֖ם קֽוֹמְמִיּֽוּת:
I am the Lord, your God, [Who took you out of the land of Egypt]: It is worthwhile for you to believe Me that I can do all these things, for indeed “I took you out of the land of Egypt” and performed great miracles for you. — [Torath Kohanim 26:16]אני ה' אלהיכם: כדאי אני שתאמינו בי שאני יכול לעשות כל אלה, שהרי הוצאתי אתכם מארץ מצרים ועשיתי לכם נסים גדולים:
the pegs: [A plowing yoke consists of a bar that is placed over the animal’s neck and reins that are placed under its neck and threaded through two holes at each end of the bar. This term מוֹט refers to] a type of peg, which is inserted into the two [holes at the] ends of the yoke. [These pegs therefore jam the reins tightly through the holes,] preventing the reins from coming off the ox’s head and [preventing the] undoing of the knot. [The term is] as [it appears] in the verse, “Make yourself reins and yoke-pegs (מֹטוֹת) ” (Jer. 27:2); cheville in French.מטת: כמין יתד [התחובה] בשני ראשי העול המעכבים המוסרה שלא תצא מראש השור ויתיר הקשר, כמו (ירמיה כז ב) עשה לך מוסרות ומוטות קוניונגל"א בלע"ז [רצועת העול]:
upright: Erect in stature [due to relief from bondage]. — [Torath Kohanim 26:17]קוממיות: בקומה זקופה:
14But if you do not listen to Me and do not perform all these commandments,ידוְאִם־לֹ֥א תִשְׁמְע֖וּ לִ֑י וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵֽלֶּה:
But if you do not listen to Me: to toil in [the study of] Torah in order to know the exposition of the Sages [corresponding to verse 3]. I might think that this refers to fulfilling the commandments. When Scripture says, “and you do not perform all these commandments,” the fulfillment of commandments is [already] stated. So what is the meaning of “if you do not listen to Me”? To toil in [the study of] Torah. And what is the meaning of “to Me”? This is speaking only about someone who knows his Master, and yet willfully rebels against Him (Sanh. 109a). Likewise, regarding Nimrod [whom Scripture calls], “a powerful hunter before the Lord ” (Gen. 10:9), [it means that] he recognized God but intentionally rebelled against Him; likewise, regarding the people of Sodom, [referred to as], “very evil and sinful against the Lord ” (Gen. 13:13)- [it means that] they recognized their Master but intentionally rebelled against Him. — [Torath Kohanim 26:18]ואם לא תשמעו לי: להיות עמלים בתורה, לדעת מדרש חכמים. יכול לקיום המצות, כשהוא אומר ולא תעשו וגו', הרי קיום מצות אמור, הא מה אני מקיים ואם לא תשמעו לי, להיות עמלים בתורה. ומה תלמוד לומר לי, אין לי אלא זה המכיר את רבונו ומתכוין למרוד בו, וכן בנמרוד (בראשית י ט) גבור ציד לפני ה', שמכירו ומתכוין למרוד בו, וכן באנשי סדום (שם יג יג) רעים וחטאים לה' מאד, מכירים את רבונם ומתכוונים למרוד בו:
and do not perform: If you do not learn [the Torah], you will not perform. Scripture hereby enumerates two transgressions [namely, (a) not learning the Torah and therefore (b) not fulfilling its commandments properly]. — [Torath Kohanim 26:18]ולא תעשו: משלא תלמדו לא תעשו הרי שתי עבירות:
15and if you despise My statutes and reject My ordinances, not performing any of My commandments, thereby breaking My covenantטווְאִם־בְּחֻקֹּתַ֣י תִּמְאָ֔סוּ וְאִ֥ם אֶת־מִשְׁפָּטַ֖י תִּגְעַ֣ל נַפְשְׁכֶ֑ם לְבִלְתִּ֤י עֲשׂוֹת֙ אֶת־כָּל־מִצְו‍ֹתַ֔י לְהַפְרְכֶ֖ם אֶת־בְּרִיתִֽי:
and if you despise My statutes: [This refers to one who] despises others who perform [the commandments];- [Torath Kohanim 26:18]ואם בחקתי תמאסו: מואס באחרים העושים:
and reject My ordinances: [refers to one who] hates the Sages - [Torath Kohanim 26:18]משפטי תגעל נפשכם: שונא החכמים:
not performing: [refers to someone who] prevents others from fulfilling [the commandments];- [Torath Kohanim 26:18]לבלתי עשות: מונע את אחרים מעשות:
any of my commandments: [refers to one who] denies that I [God,] commanded them. This is why the verse says “any of My commandments” and “not any of the commandments.” - [Torath Kohanim 26:18]את כל מצותי: כופר המצוות שלא צויתים, לכך נאמר את כל מצותי, ולא נאמר את כל המצות:
thereby breaking My covenant: [This refers to one who] denies the main tenet [of Judaism, namely, that God is the Omnipotent Creator of all existence (Torath Kohanim 26:18).] Hence, [this verse has enumerated] seven sins, the first leading to the second, and so on, until the seventh, [and the process of degeneration is] as follows: [First, a person] does not learn [the Torah]; then, he [subsequently] does not fulfill [the commandments]; he then despises others who do [fulfill them]; then, he hates the Sages, prevents others from fulfilling [the commandments], denies the [authenticity of the] commandments and [finally] denies the very omnipotence of God.להפרכם את בריתי: כופר בעיקר הרי שבע עבירות, הראשונה גוררת השניה, וכן עד השביעית ואלו הן לא למד, ולא עשה, מואס באחרים העושים, שונא את החכמים, מונע את האחרים, כופר במצות, כופר בעיקר:
16then I too, will do the same to you; I will order upon you shock, consumption, fever, and diseases that cause hopeless longing and depression. You will sow your seed in vain, and your enemies will eat it.טזאַף־אֲנִ֞י אֶֽעֱשֶׂה־זֹּ֣את לָכֶ֗ם וְהִפְקַדְתִּ֨י עֲלֵיכֶ֤ם בֶּֽהָלָה֙ אֶת־הַשַּׁחֶ֣פֶת וְאֶת־הַקַּדַּ֔חַת מְכַלּ֥וֹת עֵינַ֖יִם וּמְדִיבֹ֣ת נָ֑פֶשׁ וּזְרַעְתֶּ֤ם לָרִיק֙ זַרְעֲכֶ֔ם וַֽאֲכָלֻ֖הוּ אֹֽיְבֵיכֶֽם:
I will order: I will order upon you.והפקדתי עליכם: וצויתי עליכם:
consumption: This is a disease that consumes the flesh; anpoles in Old French, blisters. [The afflicted] appears like one who has had swellings and whose swellings have abated, thereby causing a sad appearance to his face [due to the stretched skin sagging after the swellings have abated].שחפת: חולי שמשחף את הבשר, אנפולי"ש בלע"ז [בועות], דומה לנפוח שהוקלה נפיחתו ומראית פניו זעופה:
fever: Heb. קַדַּחַת, an illness that makes the body feverish, heating it up and making it burn, like, “For a fire blazed (קָדְחָה) in My wrath” (Deut. 32:22).קדחת: חולי שמקדיח את הגוף ומחממו ומבעירו, כמו (דברים לב כב) כי אש קדחה באפי:
that cause hopeless longing and depression: Heb. מְכַלּות עֵינַיִם וּמְדִיבֹת נֶפֶשׁ. The eyes (עֵינַיִם) look with anticipation, longing (כָּלוֹת) to see that the illness will abate, and he will recover, but, he eventually does not recover, and depression (מְדִיבֹת נֶפֶשׁ) falls upon his family members when he dies. Any desire that is not realized or some prolonged yearning [for something], is termed כִּלְיוּן עֵינַיִם.מכלות עינים ומדיבת נפש: העינים צופות וכלות לראות שיקל וירפא, וסוף שלא ירפא, וידאבו הנפשות של משפחתו במותו. כל תאוה שאינה באה ותוחלת ממושכה קרויה כליון עינים:
You will sow [your seed] in vain [and your enemies will eat it]: You will sow, but it will not grow, and if it does grow-“your enemies will eat it.”וזרעתם לריק: תזרעו ולא תצמח, ואם תצמח ואכלוהו אויביכם:
17I will set My attention against you, and you will be smitten before your enemies. Your enemies will rule over you; you will flee, but no one will be pursuing you.יזוְנָֽתַתִּ֤י פָנַי֙ בָּכֶ֔ם וְנִגַּפְתֶּ֖ם לִפְנֵ֣י אֹֽיְבֵיכֶ֑ם וְרָד֤וּ בָכֶם֙ שֽׂנְאֵיכֶ֔ם וְנַסְתֶּ֖ם וְאֵֽין־רֹדֵ֥ף אֶתְכֶֽם:
I will set my attention: [The word here פָנַי, means] My leisure. [Thus, God is saying here:] “I will turn (פּוֹנֶה) away from all My affairs, to harm you.”ונתתי פני: פנאי שלי, פונה אני מכל עסקי להרע לכם:
Your enemies will rule over you: Heb. וְרָדוּ. [This expression is to be understood] literally, namely, [that they] will rule over you. Now, the Aggadic explanation of this passage (beginning from verse 16), as taught in Torath Kohanim (26:19-24), is as follows: [16]ורדו בכם שנאיכם: כמשמעו ישלטו בכם. אגדת תורת כהנים מפרשה זו:
Then I too, will do the same: Heb., אַף אֲנִי אֶעשֶׂה זֹּאת. I will speak only out of wrath (אַף). Likewise, וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי (verse 24 below); אף אני אעשה זאת: איני מדבר אלא באף, וכן והלכתי אף אני עמכם בקרי (פסוק כד):
I will order upon you: Heb., וְהִפְקַדְתִּי עֲלֵיכֶם. The plagues will address (פּוֹקְדוֹת) you one immediately after the other; i.e., the first plague will not have even finished, when I will bring the next one upon you, right next to it.והפקדתי עליכם: שיהיו המכות פוקדות אתכם מזו לזו, עד שהראשונה פקודה אצלכם אביא אחרת ואסמכנה לה:
shock: Heb., בֶּהָלָה. This is a plague that shocks (מַבְהֶלֶת) people. And what is this? A plague [whose cure is anxiously] awaited, [and when the afflicted dies suddenly, people are (נִבְהָלִים) shocked];בהלה: מכה המבהלת את הבריות, ואיזו, זו מכת מותן:
Consumption…: Heb. אֶת הַשַּׁחֶפֶת וְאֶת הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ . Sometimes, a person is sick and lies in bed, but his flesh is well preserved on him-therefore, Scripture states, שַׁחֶפֶת, [a disease that] consumes the flesh. Or occasionally, a person may be worn away [from disease], but is comfortable in that he has no burning fever. Therefore, Scripture states, וְאֶת הַקַדַּחַת, which teaches us that [the afflicted] will be burning with fever. Or sometimes, a person may be burning with fever, but he himself believes that he will survive. Therefore, Scripture states, “[and diseases] that cause hopeless longing” [explained above in Rashi to mean that he will not recover]. Or, although he himself does not believe that he will survive, nevertheless, others may believe that he will. Therefore, Scripture states, מְדִיבוֹת נֶפֶשׁ [explained above in Rashi to mean that the family members of the afflicted will be depressed due to his death];את השחפת: יש לך אדם שהוא חולה ומוטל במטה אבל בשרו שמור עליו, תלמוד לומר שחפת, שהוא נשחף. או עתים שהוא נשחף אבל נוח ואינו מקדיח, תלמוד לומר ואת הקדחת, מלמד שהוא מקדיח. או עתים שהוא מקדיח אבל סבור הוא בעצמו שיחיה, תלמוד לומר מכלות עינים. או הוא אינו סבור בעצמו שיחיה אבל אחרים סבורים שיחיה, תלמוד לומר ומדיבות נפש:
You will sow your seed in vain: You will sow your seed, but it will not grow. If this is the case, though, what would your enemies come and eat, that the verse should then state, “and your enemies will eat it”? What circumstance are we speaking about here? You will sow your seed one particular year, and it will not grow [then]; in the following year, however, it will grow, but then, your enemies will come and find the produce for the time of the siege. Thus, those inside [the besieged cities] will be dying of starvation, because they had not gathered in produce from the previous year. Another explanation of “You will sow your seed in vain” is that Scripture here is alluding to sons and daughters, namely, that you will invest hard work in your children, rearing them, but [the punishment of your] sin will come and consume them, as the verse says, “Those whom I have reared and brought up-my enemy has consumed” (Lam. 2:22). [17]וזרעתם לריק זרעכם: זורעה ואינה מצמחת, ומעתה מה אויביכם באים ואוכלים, ומה תלמוד לומר ואכלוהו אויביכם, הא כיצד, זורעה שנה ראשונה ואינה מצמחת, שנה שניה מצמחת ואויבים באים ומוצאים תבואה לימי המצור, ושבפנים מתים ברעב, שלא לקטו תבואה אשתקד. דבר אחר וזרעתם לריק זרעכם, כנגד הבנים והבנות הכתוב מדבר, שאתה עמל בהם ומגדלן, והחטא בא ומכלה אותם, שנאמר (איכה ב כב) אשר טפחתי ורביתי אויבי כלם:
I will set My attention against you: Just as it is said regarding the good, “I will turn towards you” (verse 9), so it is said regarding the bad, “I will set My attention [against you.” Our Sages] drew a parable to a king, who said to his servants [when they had not obeyed him]: “I am now turning my attention away from all my affairs, and I am occupying myself with you, to do [you] harm!”ונתתי פני בכם: כמו שנאמר בטובה ופניתי אליכם, כך נאמר ברעה ונתתי פני. משלו משל, למלך שאמר לעבדיו פונה אני מכל עסקי ועוסק אני עמכם [לרעה]:
and you will be smitten before your enemies: Heb. וְנִגַּפְתֶּם, [lit., “and you will fall by the plague before your enemies,”] that the deathly plague will kill you inside [the besieged cities] while your enemies surround you from the outside [and rejoice that you are dying off within, from the plague];- [Sifthei Chachamim]ונגפתם לפני איביכם: שיהא המות הורג אתכם מבפנים ובעלי דבביכון מקיפין אתכם מבחוץ:
Your enemies will rule over you: Heb. וְרָדוּ בָכֶם. I will make your enemies stem from within your very own people. For at the time that the nations stand up against Israel, they seek out only what is visible, as it is said, “And it happened, when Israel sowed, that Midian, Amalek, and the children of the East came up… and they camped against them and destroyed the Land’s produce” (Jud. 6:3-4). However, when I will set up [enemies] against you from within your very own camp, they will seek out your hidden treasures [within]. Thus, says the verse, “who ate the flesh of My people and flayed their skin from upon them [and opened their bones and broke them” (Micah 3:3)-the metaphor of breaking the bone to get to the marrow within, alluding to the enemy seeking out the hidden treasure within (Yosef Hallel)].ורדו בכם שנאיכם: שאיני מעמיד שונאים אלא מכם ובכם, שבשעה שאומות העולם עומדים על ישראל אינם מבקשים אלא מה שבגלוי, שנאמר (שופטים ו ג - ד) והיה אם זרע ישראל ועלה מדין ועמלק ובני קדם וגו' ויחנו עליהם וישחיתו את יבול הארץ, אבל בשעה שאעמיד עליכם מכם ובכם, הם מחפשים אחר המטמוניות שלכם, וכן הוא אומר (מיכה ג ג) ואשר אכלו שאר עמי ועורם מעליהם הפשיטו וגו':
you will flee: out of fright,ונסתם: מפני אימה:
but no one will be pursuing you: for lack of strength [left to pursue you.] - [Torath Kohanim 26:24] [This is the end of the Aggadic explanation given by Torath Kohanim. Now Rashi resumes his commentary, although sometimes quoting Torath Kohanim.]ואין רדף אתכם: מבלי כח:
18And if, during these, you will not listen to Me, I will add another seven punishments for your sins:יחוְאִ֨ם־עַד־אֵ֔לֶּה לֹ֥א תִשְׁמְע֖וּ לִ֑י וְיָֽסַפְתִּי֙ לְיַסְּרָ֣ה אֶתְכֶ֔ם שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם:
And if, during these: Heb. וְאִםעַדאֵלֶּה, [equivalent to:] וְאִםבְּעוֹדאֵלֶּה, lit., “and if, while (עוֹד) these [are transpiring], you [still] will not listen to Me.”ואם עד אלה: ואם בעוד אלה המכות עמכם לא תשמעו:
I will add: more sufferings of a different [nature].ויספתי: עוד יסורין אחרים:
another seven… for your sins: Seven retributions for your seven sins that have been enumerated earlier [not sevenfold for your sins]. — [see Rashi verse 15 above; Torath Kohanim 26:26]שבע על חטאתיכם: שבע פורעניות על שבע העבירות האמורות למעלה:
19I will break the pride of your strength and make your skies like iron and your land like copper.יטוְשָֽׁבַרְתִּ֖י אֶת־גְּא֣וֹן עֻזְּכֶ֑ם וְנָֽתַתִּ֤י אֶת־שְׁמֵיכֶם֙ כַּבַּרְזֶ֔ל וְאֶת־אַרְצְכֶ֖ם כַּנְּחֻשָֽׁה:
I will break the pride of your strength: This is the Temple, and so Scripture says, “Behold I profaning My Sanctuary, the pride of your strength” (Ezek. 24:21). - [Torath Kohanim 26:27]ושברתי את גאון עזכם: זה בית המקדש, וכן הוא אומר (יחזקאל כד כא) הנני מחלל את מקדשי גאון עוזכם:
and make your skies like iron and your land like copper: This is more severe than that of Moses, for there he says, “And your sky above you will be [like] copper and the earth beneath you (like) iron” (Deut. 28:23), that the sky will sweat as copper sweats, and the earth will not sweat, just as iron does not sweat, and therefore, [the earth] will preserve [any of] its [existing] fruit. Here, however, [in this harsher curse, pronounced by God Himself,] the sky will not sweat, just as iron does not sweat, and therefore, there will be drought in the world, while the earth will sweat, just as copper sweats, thus causing its fruits to rot [through its dampness]. — [Torath Kohanim 26:28]ונתתי את שמיכם כברזל ואת ארצכם כנחשה: זו קשה משל משה, ששם הוא אומר (דברים כח כג) והיו שמיך אשר על ראשך נחשת וגו', שיהיו השמים מזיעין כדרך שהנחשת מזיעה והארץ אינה מזיעה כדרך שאין הברזל מזיע והיא משמרת פירותיה, אבל כאן השמים לא יהיו מזיעין כדרך שאין הברזל מזיע ויהא חורב בעולם והארץ תהא מזיעה כדרך שהנחשת מזיעה והיא מאבדת פירותיה:
20Your strength will be expended in vain; your land will not yield its produce, neither will the tree of the earth give forth its fruit.כוְתַ֥ם לָרִ֖יק כֹּֽחֲכֶ֑ם וְלֹֽא־תִתֵּ֤ן אַרְצְכֶם֙ אֶת־יְבוּלָ֔הּ וְעֵ֣ץ הָאָ֔רֶץ לֹ֥א יִתֵּ֖ן פִּרְיֽוֹ:
Your strength will be expended in vain: In the case of a man who did not toil, not having plowed, sown, weeded, cut off [the thorns], or hoed-at the time of harvest, if blight comes and ruins everything [that others worked on], it does not affect him at all. However, a man who did toil, who plowed, sowed, weeded, cut off [the thorns], and hoed-if blight comes and ruins everything, this man’s teeth become blunt [i.e., his spirit will surely be broken]! [Thus is the force of the retribution described here]. — [Torath Kohanim 26:28]ותם לריק כחכם: הרי אדם שלא עמל שלא חרש שלא זרע שלא נכש שלא כסח שלא עדר ובשעת הקציר בא שדפון ומלקה אותו, אין בכך כלום, אבל אדם שעמל וחרש וזרע ונכש וכסח ועדר ובא שדפון ומלקה אותו, הרי שניו של זה קהות:
your land will not yield its produce: [Heb. יְבוּלָה. Even [that quantity of seed] that you “bring forth (מוֹבִיל) ” to [the field] at the time of sowing. — Torath Kohanim 26:29]ולא תתן ארצכם את יבולה: אף מה שאתה מוביל לה בשעת הזרע:
and the tree of the earth [will not give forth its fruit]: [Why the expression “tree of the earth”? It means that] the trees will be smitten even from the earth, for they will not be able to put forth their fruits in the season when fruits sprout forth. [The production of fruit originates from the earth in which the tree is rooted. The tree will blossom, but the earth will have no power to bring forth fruit.] - [Sefer Hazikkaron; Torath Kohanim 26:29]ועץ הארץ: אפילו מן הארץ יהא לקוי, שלא יחניט פירותיו בשעת החנטה:
will not give forth: [This phrase comes after “the tree of the land” and before “its fruit” and must be understood here to] refer to both that [phrase] which is before it and that which comes after it, the trees and the fruits [and therefore, there are two separate retributions specified here (see next Rashi)].לא יתן: משמש למעלה ולמטה אעץ ואפרי:
will not give forth its fruit: i.e., if a tree will produce any fruit (Mizrachi), they will drop off (Torath Kohanim 26:29). Thus, this [clause, “the tree of the land will not give forth its fruit”] represents two separate curses and [by so identifying them as two separate curses here, Rashi has shown that verses 19-20 have] now enumerated seven retributions here (see Rashi on verse 18) [namely: (a) Breaking the pride of your strength, (b) making your skies like iron, and (c) your land like copper, (d) that your strength will be expended in vain, (e) your land will not yield its produce, (f) trees will not be able to give forth their fruits altogether (see preceding Rashi), and (g) any fruit produced will drop off the tree]. [Torath Kohanim]לא יתן פריו: כשהוא מפרה משיר פירותיו, הרי שתי קללות, ויש כאן שבע פורעניות:
21And if you treat Me as happenstance, and you do not wish to listen to Me, I will add seven punishments corresponding to your sins:כאוְאִם־תֵּֽלְכ֤וּ עִמִּי֙ קֶ֔רִי וְלֹ֥א תֹאב֖וּ לִשְׁמֹ֣עַ לִ֑י וְיָֽסַפְתִּ֤י עֲלֵיכֶם֙ מַכָּ֔ה שֶׁ֖בַע כְּחַטֹּֽאתֵיכֶֽם:
And if you treat me as happenstance: Heb. קֶרִי. Our Rabbis said that [this word means] temporary, by chance (מִקְרֶה), something that happens only sometimes. Thus, [our verse means:] “If you treat the commandments as happenstance, a temporary concern.” Menachem [Ben Saruk], (Machbereth, p. 1158) however, explains קֶרִי as refraining. Similar is, “hold back (הֹקֵר) your steps” (Prov. 25:17), and also, “he who keeps back (יְקַר) his breath” (Prov. 17:27). And this explanation [of לָלֶכֶת עִמִּי קֶרִי] resembles Onkelos’s translation, namely, denoting hardness (קשִׁי), i.e., [those who commit the sin of לָלֶכֶת עִמִּי קֶרִי] harden (מַקְשִׁין) their hearts to refrain from coming close to Me.ואם תלכו עמי קרי: רבותינו אמרו עראי, במקרה, שאינו אלא לפרקים, כן תלכו עראי במצות. ומנחם פירש לשון מניעה, וכן (משלי כה יז) הוקר רגלך, וכן יקר רוח (משלי יז כז), וקרוב לשון זה לתרגומו של אונקלוס לשון קושי, שמקשים לבם להמנע מהתקרב אלי:
I will add seven punishments corresponding to your sins: Seven other punishments, with the number seven, corresponding to your sins. - [Torath Kohanim 26:30]שבע כחטאתיכם: שבע פורעניות אחרים במספר שבע כחטאתיכם:
22I will incite the wild beasts of the field against you, and they will bereave you, utterly destroy your livestock and diminish you, and your roads will become desolate.כבוְהִשְׁלַחְתִּ֨י בָכֶ֜ם אֶת־חַיַּ֤ת הַשָּׂדֶה֙ וְשִׁכְּלָ֣ה אֶתְכֶ֔ם וְהִכְרִ֨יתָה֙ אֶת־בְּהֶמְתְּכֶ֔ם וְהִמְעִ֖יטָה אֶתְכֶ֑ם וְנָשַׁ֖מּוּ דַּרְכֵיכֶֽם:
I will incite: Heb. הִשְׁלַחְתּי, an expression of inciting.והשלחתי: לשון גירוי:
and they will bereave you: [From this verse,] I know only that wild beasts will bereave you, for this is their nature. How do I know that domestic animals, which are not accustomed [to kill people, that they too, will kill]? Therefore, Scripture says, “I will incite the teeth of livestock upon them” (Deut. 32:24). Thus, there are two [punishments-both wild beasts and domestic animals attacking people]. How do I know that they will kill through their bite? Because that verse continues, “with the venom of the creatures that slither in the dust”-just as those [snakes] kill through their bite, these also will kill through their bite, and indeed, there were years in the Land of Israel, when [domestic] donkeys used to bite and kill, wild donkeys bit and killed. — [see Rashi Deut. 32:24; Torath Kohanim 26:31] [Be’er Mayim Chayim writes that the wild donkey is basically a domestic animal, but, as Leket Bahir comments, it lives in the wilderness and is therefore considered a wild animal. See also Sefer Hazikkaron. Extant editions of Torath Kohanim read: Donkeys would bite and kill; oxen would bite and kill.]ושכלה אתכם: אין לי אלא חיה משכלת שדרכה בכך, בהמה שאין דרכה בכך מנין, תלמוד לומר (דברים לב כד) ושן בהמות אשלח בם, הרי שתים. ומנין שתהא ממיתה בנשיכתה, תלמוד לומר (שם) עם חמת זוחלי עפר. מה אלו נושכין וממיתין, אף אלו נושכין וממיתין. כבר היו שנים בארץ ישראל חמור נושך וממית, ערוד נושך וממית:
and they will bereave you: these are the young children.ושכלה אתכם: אלו הקטנים:
utterly destroy your livestock: from outside [your city].והכריתה את בהמתכם: מבחוץ:
and diminish you: from within [your city].והמעיטה אתכם: מבפנים:
and your roads will become desolate: The major trails and the minor trails. Here you have seven punishments: 1) the teeth of domestic animals, 2) the teeth of wild animals, 3) the venom of the crawling things of the dust, 4) and they will bereave [you], 5) utterly destroy [you], 6) and diminish [you], 7) and [your roads] will become desolate.ונשמו דרכיכם: שבילים גדולים ושבילים קטנים, הרי שבע פורעניות שן בהמה, ושן חיה, חמת זוחלי עפר, ושכלה, והכריתה, והמעיטה, ונשמו:
23And if, through these, you will still not be chastised [to return] to Me, and if you [continue to] treat Me happenstance,כגוְאִ֨ם־בְּאֵ֔לֶּה לֹ֥א תִוָּֽסְר֖וּ לִ֑י וַֽהֲלַכְתֶּ֥ם עִמִּ֖י קֶֽרִי:
you will not be chastised to Me: to return to Me.לא תוסרו לי: לשוב אלי:
24Then I too, will treat you as happenstance. I will again add seven punishments for your sins:כדוְהָֽלַכְתִּ֧י אַף־אֲנִ֛י עִמָּכֶ֖ם בְּקֶ֑רִי וְהִכֵּיתִ֤י אֶתְכֶם֙ גַּם־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם:
25I will bring upon you an army that avenges the avenging of a covenant, and you will gather into your cities. I will incite the plague in your midst, and you will be delivered into the enemy's hands,כהוְהֵֽבֵאתִ֨י עֲלֵיכֶ֜ם חֶ֗רֶב נֹקֶ֨מֶת֙ נְקַם־בְּרִ֔ית וְנֶֽאֱסַפְתֶּ֖ם אֶל־עָֽרֵיכֶ֑ם וְשִׁלַּ֤חְתִּי דֶ֨בֶר֙ בְּת֣וֹכְכֶ֔ם וְנִתַּתֶּ֖ם בְּיַד־אוֹיֵֽב:
the avenging of a covenant: [Since] there is also an avenging which is not of the covenant [i.e., not stated here in the Torah, such as those] in the manner of other avengings and this is the blinding of the eyes of Zedekiah (see II Kings, 25:7) [i.e., blinding is not one of the punishments enumerated here]. Another explanation of “the avenging of a covenant” : The avenging [here] will be because you broke My covenant [namely, the Torah] (Sifthei Chachamim and Onkelos; Shab. 33a). Wherever the expression of “bringing חֶרֶב ” appears in Scripture, it refers to a war of enemy armies.נקם ברית: ויש נקם שאינו בברית כדרך שאר נקמות, וזהו סמוי עיניו של צדקיהו. דבר אחר נקם ברית נקמת בריתי אשר עברתם. כל הבאת חרב שבמקרא היא מלחמת חיילות אויבים:
and you will gather [into your cities]: from the outside, to the inside of the cities, due to the siege. — [Torath Kohanim 26:33]ונאספתם: מן החוץ אל תוך הערים מפני המצור:
I will then incite the plague in your midst [and you will be delivered into the enemy’s hands]: Through this plague, you will be delivered over to the hands of your enemies who are besieging you (see preceding Rashi); because since one may not allow a dead person to remain [unburied] overnight in Jerusalem (B.K. 82b), when they bring out their dead for burial, they will then be “delivered into the enemy’s hands.” - [Torath Kohanim 26:33]ושלחתי דבר בתוככם: ועל ידי הדבר ונתתם ביד האויבים הצרים עליכם, לפי שאין מלינים את המת בירושלים, וכשהם מוציאים את המת לקברו, נתנים ביד אויב:
26when I break for you the staff of bread, and ten women will bake your bread in one oven, and they will bring back your bread by weight, and you will eat, yet not be satisfied.כובְּשִׁבְרִ֣י לָכֶם֘ מַטֵּה־לֶ֒חֶם֒ וְ֠אָפ֠וּ עֶ֣שֶׂר נָשִׁ֤ים לַחְמְכֶם֙ בְּתַנּ֣וּר אֶחָ֔ד וְהֵשִׁ֥יבוּ לַחְמְכֶ֖ם בַּמִּשְׁקָ֑ל וַֽאֲכַלְתֶּ֖ם וְלֹ֥א תִשְׂבָּֽעוּ:
the staff of bread: Heb. מַטֵּה. [This expression] denotes [a source of] “support” [namely, food or bread, just as a staff (מַטֵּה) supports a person (Mizrachi)], similar to “staff (מַטֵּה) of strength” (Jer. 48:17).מטה לחם: לשון משען, כמו (ירמיה מח יז) מטה עז:
When I break for you the staff of bread: I will break every support of bread that you have. — [Torath Kohanim 26:34] This refers to “the arrows of hunger” (see Ezek. 5:16 where both of these expressions appear, and Redak identifies the “arrows of hunger” as blight, mildew, and locusts, which destroy some or most of the grain).בשברי לכם מטה לחם: אשבור לכם כל מסעד אוכל, והם חצי רעב:
and ten women will bake your bread in one oven: because of lack of wood. — [Torath Kohanim 26:34]ואפו עשר נשים לחמכם בתנור אחד: מחוסר עצים:
and they will bring back your bread by weight: The grain will rot, and the bread will become crumbly, breaking apart inside the oven. The women, therefore, will sit and weigh the broken pieces, to divide them among themselves. — [Torath Kohanim 26:34]והשיבו לחמכם במשקל: שתהא התבואה נרקבת ונעשית פת נפולה ומשתברת בתנור, והן יושבות ושוקלות את השברים לחלקם ביניהם:
and you will eat, yet not be satisfied: This describes a curse within the intestines. [Once again,] seven retributions [are enumerated here (verses 25-26) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22 above)], namely: (a) the attacking armies, (b) the siege, (c) the plague, (d) the destruction of food supply, (e) a lack of wood, (f) crumbly bread and (g) a curse in the intestines. The clause, “you will be delivered [into the enemy’s hand]” (in verse 25), does not count [as a separate retribution because it] is [part of] the attacking armies.ואכלתם ולא תשבעו: זה מארה בתוך המעים, הרי שבע פורעניות חרב, מצור, דבר, שבר מטה לחם, חוסר עצים, פת נפולה, מארה במעים. ונתתם (פסוק כה) אינה מן המנין, שהיא החרב:
27And if, despite this, you still do not listen to Me, still treating Me as happenstance,כזוְאִ֨ם־בְּזֹ֔את לֹ֥א תִשְׁמְע֖וּ לִ֑י וַֽהֲלַכְתֶּ֥ם עִמִּ֖י בְּקֶֽרִי:
28I will treat you with a fury of happenstance, adding again seven [chastisements] for your sins:כחוְהָֽלַכְתִּ֥י עִמָּכֶ֖ם בַּֽחֲמַת־קֶ֑רִי וְיִסַּרְתִּ֤י אֶתְכֶם֙ אַף־אָ֔נִי שֶׁ֖בַע עַל־חַטֹּֽאתֵיכֶֽם:
29You will eat the flesh of your sons, and the flesh of your daughters you will eat.כטוַֽאֲכַלְתֶּ֖ם בְּשַׂ֣ר בְּנֵיכֶ֑ם וּבְשַׂ֥ר בְּנֹֽתֵיכֶ֖ם תֹּאכֵֽלוּ:
30I will demolish your edifices and cut down your sun idols; I will make your corpses [fall] upon the corpses of your idols, and My Spirit will reject you.לוְהִשְׁמַדְתִּ֞י אֶת־בָּמֹֽתֵיכֶ֗ם וְהִכְרַתִּי֙ אֶת־חַמָּ֣נֵיכֶ֔ם וְנָֽתַתִּי֙ אֶת־פִּגְרֵיכֶ֔ם עַל־פִּגְרֵ֖י גִּלּֽוּלֵיכֶ֑ם וְגָֽעֲלָ֥ה נַפְשִׁ֖י אֶתְכֶֽם:
your edifices: Towers and castles.במתיכם: מגדלים ובירניות:
your sun-idols: A type of idol that they would place upon the rooftops, and since they would stand in the sun (חַמָּה), they are called “sun idols.” (חַמָּנִים) - [Torath Kohanim 19:7]חמניכם: מין עבודה זרה שמעמידין על הגגות. ועל שם שמעמידין בחמה קרויין חמנים:
I will make your corpses [fall] upon [the corpses of your idols]: [How so?] The people would be swollen from starvation; [and in a futile gesture of homage,] they would take out their idol from their bosom and kiss it; their bellies would burst open, and they would fall down [dead] on top of it. — [Torath Kohanim 26:36]ונתתי את פגריכם: תפוחי רעב היו, ומוציאים יראתם מחיקם ומנשקים אותם, וכרסו נבקעת ונופל עליה:
and My Spirit will reject you: This is the departure of the Divine Presence. — [Torath Kohanim 26:36]וגעלה נפשי אתכם: זה סילוק שכינה:
31I will lay your cities waste and make your holy places desolate, and I will not partake of your pleasant fragrances.לאוְנָֽתַתִּ֤י אֶת־עָֽרֵיכֶם֙ חָרְבָּ֔ה וַֽהֲשִׁמּוֹתִ֖י אֶת־מִקְדְּשֵׁיכֶ֑ם וְלֹ֣א אָרִ֔יחַ בְּרֵ֖יחַ נִיחֹֽחֲכֶֽם:
I will lay your cities waste: I might think that this means [desolate] of people [who reside there (Mizrachi)]. When the [next verse] says, “I will make the Land desolate,” [desolation of] people [who reside there] is [already] stated. So what is the meaning of “waste”? [It means that the Land will be desolate] of any passerby. — [Torath Kohanim 26:2]ונתתי את עריכם חרבה: יכול מאדם, כשהוא אומר והשימותי אני את הארץ (פסוק לב) הרי אדם אמור, הא מה אני מקיים חרבה מעובר ושב:
and make your holy places (מִקְדְּשֵׁיכֶם) desolate: I might think that this means [desolate] of sacrifices. [However,] when [Scripture] states, “and I will not partake [of your pleasant fragrances],” [desolation of] sacrifices is stated. So what is the meaning of “and make your holy places desolate”? It means [desolate] of throngs (Torath Kohanim 26: 4) - these are the caravans of Israelites who prepare themselves (מִתְקַדְּשׁוֹת) and gather to go there [to the Holy Temple in Jerusalem]. [Here also,] seven retributions [are enumerated here (verses 29-31) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22 above)], namely: eating the flesh of sons and daughters, edifices being demolished; thus we have two [retributions enumerated]. The cutting down of sun-idols is not [counted as a separate] retribution, but rather, [part of this second one, for] as a consequence of the edifices being demolished, the sun-idols that had been erected on the rooftops (see Rashi verse 30 above) will fall off [these tall buildings] and be destroyed; I will make your corpses [(fall) upon the corpses of your idols]-that makes three; the departure of the Divine Presence-four; the cities being laid waste, the desolation of the holy places from throngs, and I will not partake [of the pleasant fragrances of] your sacrifices-in total, seven [even though the ensuing verses go on to mention several other additional hardships that are not actually part of these seven, but that Israel will have to endure if they sin (Mizrachi)].והשמותי את מקדשיכם: יכול מן הקרבנות, כשהוא אומר ולא אריח הרי קרבנות אמורים, הא מה אני מקיים והשימותי את מקדשיכם, מן הגדודיות, שיירות של ישראל שהיו מתקדשות ונועדות לבא שם. הרי שבע פורעניות אכילת בשר בנים ובנות, והשמדת במות, הרי שתים. כריתת חמנים אין כאן פורענות אלא על ידי השמדת הבירניות יפלו החמנים שבראשי הגגות ויכרתו. ונתתי את פגריכם וגו' הרי שלש. סלוק שכינה ארבע. חרבן ערים, שממון מקדש מן הגדודיות, ולא אריח קרבנות, הרי שבע:
32I will make the Land desolate, so that it will become desolate [also] of your enemies who live in it.לבוַֽהֲשִׁמֹּתִ֥י אֲנִ֖י אֶת־הָאָ֑רֶץ וְשָֽׁמְמ֤וּ עָלֶ֨יהָ֙ אֹֽיְבֵיכֶ֔ם הַיּֽשְׁבִ֖ים בָּֽהּ:
I will make the Land desolate: This is actually a good thing for Israel, namely, that since the Land will be desolate of people living in it, the enemies will not find contentment in Israel’s Land [and will have to leave]. — [Sifthei Chachamim; Torath Kohanim 26:38]והשמתי אני את הארץ: זו מדה טובה לישראל שלא ימצאו האויבים נחת רוח בארצם, שתהא שוממה מיושביה:
33And I will scatter you among the nations, and I will unsheathe the sword after you. Your land will be desolate, and your cities will be laid waste.לגוְאֶתְכֶם֙ אֱזָרֶ֣ה בַגּוֹיִ֔ם וַֽהֲרִֽיקֹתִ֥י אַֽחֲרֵיכֶ֖ם חָ֑רֶב וְהָֽיְתָ֤ה אַרְצְכֶם֙ שְׁמָמָ֔ה וְעָֽרֵיכֶ֖ם יִֽהְי֥וּ חָרְבָּֽה:
And you, I will scatter among the nations: This [though,] is a harsh thing [for Israel], for when the people of a country are exiled to the same place, they see each other and find solace. However, Israel was scattered as if through a winnowing basket, just as a person who scatters barley through a sieve [so that] not one of them is attached to another. — [Torath Kohanim 26: 39]ואתכם אזרה בגוים: זו מדה קשה, שבשעה שבני מדינה גולים למקום אחד רואים זה את זה ומתנחמין, וישראל נזרו כבמזרה, כאדם הזורה שעורים בנפה ואין אחת מהן דבוקה בחברתה:
and I will unsheathe: Heb. וַהֲרִיקֹתִי, [lit., “I will empty out,” which means here to unsheathe, because] when one unsheathes a sword, the sheath is emptied out (מִתְרוֹקֵֵן). And the Midrashic explanation [based on the term לְהָרִיק, often used to mean “to empty out water,” is as follows]: The sword that will be taken out against you will not return quickly [to its sheath]. This is like a person who empties out (מֵרִיק) [a pitcher of] water, which does not return [to the pitcher]. — [Torath Kohanim 26:39]והריקתי: כששולף החרב מתרוקן הנדן. ומדרשו חרב הנשמטת אחריכם אינה חוזרת מהר, כאדם שמריק את המים ואין סופן לחזור:
Your land will be desolate: For you will not hasten to return into it, and subsequently, “your cities will be laid waste,” i.e., they will appear to you as having been [permanently] laid waste. For when a person is exiled from his house, from his vineyard, and from his city, but he [knows that he] that he will ultimately return, [in his eyes,] it is as though his vineyard and house are not laid waste [whereas here, since Israel will give up hope of returning to their Land, it will appear to them as having been laid waste]; thus is it taught in Torath Kohanim (26:40).והיתה ארצכם שממה: שלא תמהרו לשוב לתוכה ומתוך כך עריכם יהיו חרבה, נראות לכם חרבות שבשעה שאדם גולה מביתו ומכרמו ומעירו וסופו לחזור כאלו אין כרמו וביתו חרבים, כך שנויה בתורת כהנים:
34Then, the land will be appeased regarding its sabbaticals. During all the days that it remains desolate while you are in the land of your enemies, the Land will rest and thus appease its sabbaticals.לדאָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הָשַּׁמָּ֔ה וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹֽיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ:
Then, the Land will be appeased: [This verb is in the reflexive form and the meaning is: Then, the Land will be appeased, and in turn,] appease the anger of the Omnip resent, Who had been angry regarding the Land’s Shemittah years (Mizrachi) [and thus appease [God regarding them].אז תרצה: תפייס את כעס המקום שכעס על שמטותיה:
and thus appease: [This verb is in the causative form, meaning: The Land will appease] the King regarding its sabbaticals (Mizrachi).והרצת: למלך את שבתותיה:
35It will rest during all the days that it remains desolate, whatever it had not rested on your sabbaticals, when you lived upon it.להכָּל־יְמֵ֥י הָשַּׁמָּ֖ה תִּשְׁבֹּ֑ת אֵ֣ת אֲשֶׁ֧ר לֹא־שָֽׁבְתָ֛ה בְּשַׁבְּתֹֽתֵיכֶ֖ם בְּשִׁבְתְּכֶ֥ם עָלֶֽיהָ:
all the days that it remains desolate: [This word הָשַּׁמָּה is in the passive form, just] like the word הֵעָשׂוֹת [and means “being desolate”]. The [root of the word, שׁמם, actually has two letters מ, and our word should therefore appear as הָשַּׁמָמָּה Since this is difficult to pronounce, however, the first] “mem” is vocalized with a dagesh, which replaces the [second, omitted “mem,” rather than having the full word with a] double [“mem” in it, as in the noun form,] שְׁמָמָה.כל ימי השמה: לשון העשות ומ"ם דגש במקום כפל שממה:
whatever it had not rested on your sabbaticals: The seventy years of the Babylonian exile [i.e., between the destruction of the first Temple and the building of the second,] corresponded to the seventy years of Shemittah and Jubilee years that took place during the years that Israel angered the Omnipresent while in their Land, [a total of] 430 years. Three hundred and ninety years were the years of their sinning from when they entered the land until the Ten Tribes were exiled, and the people of Judah angered Him for forty more years from the time the Ten Tribes were exiled until the destruction of Jerusalem. This is what is referred to in Ezek. (4:4-5) [when God makes Ezekiel figuratively suffer one day for each year Israel sinned, in order to atone for their sins], “And you shall lie on your left side (symbolizing the house of Israel, i.e., the ten tribes)… [Now I have made for you the years of their iniquity by the number of days, three hundred and ninety days, and you shall bear the iniquity of the house of Israel]. And when you complete these, you shall lie on your right side a second time, and you shall bear the iniquity of the house of Judah: forty days [a day for a year, a day for a year, I have given it to you].” Now, this prophecy was stated to Ezekiel in the fifth year of King Jehoiachin’s exile. And [since the people of Judah] spent another six years [in the Land] until Zedekiah’s exile, totaling forty-six [sinful years of the house of Judah, and hence, of the 850 years the people of Israel spent from the time of their entry into the Land until their eventual exile from it after the destruction of the first Holy Temple, they sinned for a total of 436 years]. Now, you might object, saying that King Manasseh [who was born immediately after the ten tribes were exiled, and who] ruled for fifty-five years [and so, even without taking into account the sinful years during the reigns of all the other kings of Judah, fifty-five years alone is more than forty-six, so surely the calculation is incorrect]! [However,] Manasseh repented [his evil ways] for thirty-three [of the fifty-five] years [of his reign], and thus, his sinful years [amounted to] twenty-two years, as it is written, “and he made an asherah as Ahab, the king of Israel, had made” (II Kings 21:3), and Ahab ruled for twenty-two [sinful] years, [so did Manasseh sin for twenty-two of his fifty-five year reign,] as is taught in the Aggadah of [the eleventh chapter of Tractate Sanh. (103a), entitled] Cheilek. [Thus, the number of years that the house of Judah sinned was: 22 years during the reign of Manasseh,] two during [the reign of] Amon, eleven during [the reign of] Jehoiakim and the same [i.e., another eleven] during [the reign of] Zedekiah [making a total of 46 years. The other kings of Judah are not included in the calculation, because during the righteous Josiah’s reign, Israel did not sin, while Jehoachaz and Jehoiachin each ruled for only three months. Let us now] go and calculate, for the [period of] 436 years [of sin], how many Shemittah and Jubilee years transpired during the years, at a rate of sixteen in every hundred years: 14 Shemittah years and two Jubilee years [totaling 16 sabbatical years]. Therefore, for 400 years, we have 64, and for the remaining 36 years, there are five [cycles of seven years and thus five] Shemittah years, making a total of [64 and 5 =] seventy minus one [i.e., 69 unobserved sabbatical years in that total of 436 sinful years in that period]. And [we must add to this calculation] an extra year-this extra year was the [last sinful] year [of the 436,] which began another Shemittah cycle [and God exiled Israel then and did not wait for the completion of that cycle for them to desecrate the seventieth Shemittah year-out of mercy for them, so that they would not have to endure the punishment of utter destruction, God forbid.] - [see Deut. 4:25 and Rashi there; Sifthei Chachamim] [This extra year, nevertheless, is included in the calculation here, as though another sabbatical had gone by unobserved, thereby] completing the seventy [unobserved sabbatical years of that period]. And for these [unobserved sabbaticals], a full seventy years [of exile] were decreed. And thus is it stated in (II) Chron. (36: 21), “until the Land was appeased regarding its Sabbaths; [for all the days of its desolation it rested,] until the completion of seventy years.” - [See Sefer Hazikkaron for the explanation of this Rashi.]את אשר לא שבתה: שבעים שנה של גלות בבל הן היו כנגד שבעים שנות השמטה ויובל שהיו בשנים שהכעיסו ישראל בארצם לפני המקום ארבע מאות ושלשים שנה. שלש מאות ותשעים היו שני עונם משנכנסו לארץ עד שגלו עשרת השבטים, ובני יהודה הכעיסו לפניו ארבעים שנה משגלו עשרת השבטים עד חרבות ירושלים, הוא שנאמר ביחזקאל (יחזקאל ד ד - ו) ואתה שכב על צדך השמאלי וגו' וכלית את אלה ושכבת על צדך הימני שנית ונשאת את עון בית יהודה ארבעים יום. ונבואה זו נאמרה ליחזקאל בשנה החמישית לגלות המלך יהויכין. ועוד עשו שש שנים עד גלות צדקיהו, הרי ארבעים ושש. ואם תאמר, שנות מנשה חמשים וחמש היו, מנשה עשה תשובה שלשים ושלש שנה וכל שנות רשעו עשרים ושתים שנה, דכתיב ויעש אשרה כאשר עשה אחאב (מלכים ב' כא ג) ואחאב מלך עשרים ושתים שנה, כמו שאמרו באגדת חלק (סנהדרין קג א) ושל אמון שתים, ואחת עשרה ליהויקים, וכנגדן לצדקיהו. צא וחשוב לארבע מאות ושלשים ושש שנה שמיטין ויובלות שבהם, והם שש עשרה למאה, י"ד שמיטין וב' יובלות, הרי לארבע מאות שנה ששים וארבע. לשלשים ושש שנה חמש שמיטות, הרי שבעים חסר אחת, ועוד שנה יתירה שנכנסה בשמטה המשלמת לשבעים. ועליהם נגזר שבעים שנה שלמים. וכן הוא אומר בדברי הימים (דה"ב לו כא) עד רצתה הארץ את שבתותיה למלאות שבעים שנה:
36And those of you who survive I will bring fear in their hearts in the lands of their enemies, and the sound of a rustling leaf will pursue them; they will flee as one flees the sword, and they will fall, but there will be no pursuer.לווְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם וְהֵבֵ֤אתִי מֹ֨רֶךְ֙ בִּלְבָבָ֔ם בְּאַרְצֹ֖ת אֹֽיְבֵיהֶ֑ם וְרָדַ֣ף אֹתָ֗ם ק֚וֹל עָלֶ֣ה נִדָּ֔ף וְנָס֧וּ מְנֻֽסַת־חֶ֛רֶב וְנָֽפְל֖וּ וְאֵ֥ין רֹדֵֽף:
I will bring fear: Heb. מֹרֶךְ, fear and timidity (רֹךְ) of heart (see Torath Kohanim 26:43). The letter “mem” of מֹרֶךְ is [actually part of] the root [of the word, but occasionally] is omitted (see Rashi on Gen. 17:11 and 49:10) [and does not appear in other forms of the word, e.g., אַל יֵרַךְ לְבַבְכֶם (Deut. 20:3)], like the “mem” of מוֹעֵד and מוֹקֵשׁ [where the “mem” is also part of the root, but is omitted in different forms of these words, e.g., וְנוֹעַדְתּי שָׁמָה (Exod. 29:43) and, יָקוּשׁ (Hos. 9:8)]. — [Meira Dachya]והבאתי מרך: פחד ורך לבב. מ"ם של מרך יסוד נופל הוא, כמו מ"ם של מועד ושל מוקש:
they will flee as one flees the sword: i. e., as if murderers are pursuing them [but only “as if,” because “there will be no pursuer.” - [Mizrachi]ונסו מנסת חרב: כאילו רודפים הורגים אותם:
a rustling leaf: Heb., עָלֶה נִדָּף, lit., a “ pushed” leaf, that the wind “pushes,” striking it against another leaf, so that it knocks and makes a sound. And so does the Targum [Onkelos] render: קַל טַרְפָא דְשָׁקִיף, an expression of striking, like שְׁדוּפוֹת קָדִים, beaten by the east wind (Gen. 41:6), [which Onkelos renders:] שְׁקִיפָן קִדּוּם, [and it is like] the term מַשְׁקוֹף, lintel, the place where the door slams. Similar is [Onkelos’s] translation of חַבּוּרָה [“bruise” (Exod. 21:25), which he renders:], מַשְׁקוֹפֵי [which actually means “blow,” since the bruise is a result of a blow on the body (see Rashi there)]. [Although the word נִדָּף actually means “pushed,” Onkelos conveys the result of one leaf being pushed against another, namely, that it “strikes” its neighboring leaf. (Mizrachi).]עלה נדף: שהרוח דוחפו ומכהו על עלה אחר ומקשקש ומוציא קול, וכן תרגומו קל טרפא דשקיף, לשון חבטה, שדופות קדים (בראשית מא ו) שקיפן קידום, לשון משקוף, מקום חבטת הדלת, וכן תרגומו של חבורה (שמות כא כה) משקופי:
37Each man will stumble over his brother, [fleeing] as if from the sword, but without a pursuer. You will not be able to stand up against your enemies.לזוְכָֽשְׁל֧וּ אִֽישׁ־בְּאָחִ֛יו כְּמִפְּנֵי־חֶ֖רֶב וְרֹדֵ֣ף אָ֑יִן וְלֹא־תִֽהְיֶ֤ה לָכֶם֙ תְּקוּמָ֔ה לִפְנֵ֖י אֹֽיְבֵיכֶֽם:
Each man will stumble over his brother: When they run away to flee, they will stumble over each other, because they will flee in panic.וכשלו איש באחיו: כשירוצו לנוס, יכשלו זה בזה, כי יבהלו לרוץ:
as if from the sword: i.e., as if fleeing from [people] who want to kill them, for they will have fear in their hearts, and every moment, they will think that someone is chasing them. And the Midrashic explanation of וְכָשְׁלוּ אִישׁ בְּאָחִיו is: “Each man will stumble because of his brother,” i.e., one person will stumble because of someone else’s sin, because all Jews are guarantors for one another. - [Torath Kohanim 26:45, Sanh. 27b]כמפני חרב: כאילו בורחים מלפני הורגים, שיהא בלבבם פחד וכל שעה סבורים שאדם רודפם. ומדרשו וכשלו איש באחיו, זה נכשל בעונו של זה, שכל ישראל ערבין זה לזה:
38You will become lost among the nations, and the land of your enemies will consume you.לחוַֽאֲבַדְתֶּ֖ם בַּגּוֹיִ֑ם וְאָֽכְלָ֣ה אֶתְכֶ֔ם אֶ֖רֶץ אֹֽיְבֵיכֶֽם:
You will become lost among the nations: When you will be scattered, you will become lost from one another.ואבדתם בגוים: כשתהיו פזורים תהיו אבודים זה מזה:
and the land of your enemies will consume you: This refers to those [Jews] who will die in the Diaspora.ואכלה אתכם: אלו המתים בגולה:
39And because of their iniquity, those of you who survive will rot away in the lands of your enemies; moreover, they will rot away because the iniquities of their fathers are still within them.לטוְהַנִּשְׁאָרִ֣ים בָּכֶ֗ם יִמַּ֨קּוּ֙ בַּֽעֲו‍ֹנָ֔ם בְּאַרְצֹ֖ת אֹֽיְבֵיכֶ֑ם וְאַ֛ף בַּֽעֲו‍ֹנֹ֥ת אֲבֹתָ֖ם אִתָּ֥ם יִמָּֽקּוּ:
because the iniquities of their fathers are still with them: If they hold onto the [evil] practices of their forefathers in their hands. — [Sanh. 27b]בעונת אבתם אתם: כשאוחזים מעשה אבותיהם בידיהם:
they will rot away: Heb. יִמָּקּוּ, an expression of melting, and has the same meaning as יִמַּסּוּ, “they will melt.” Similar is, “their eyes will melt (תִּמַּקְנָה) in their sockets” (Zech. 14:12), and, “my bruises are… decayed (נָמַקּוּ) ” (Ps. 38:6).ימקו: לשון המסה, כמו ימסו, וכמו (זכריה יד יב) תמקנה בחוריהן, (תהלי' לח ו) נמקו חבורותי:
40They will then confess their iniquity and the iniquity of their fathers their betrayal that they dealt Me, and that they also treated Me as happenstance.מוְהִתְוַדּ֤וּ אֶת־עֲו‍ֹנָם֙ וְאֶת־עֲוֹ֣ן אֲבֹתָ֔ם בְּמַֽעֲלָ֖ם אֲשֶׁ֣ר מָֽעֲלוּ־בִ֑י וְאַ֕ף אֲשֶׁר־הָֽלְכ֥וּ עִמִּ֖י בְּקֶֽרִי:
41Then I too, will treat them as happenstance and bring them [back while] in the land of their enemies. If then, their clogged heart becomes humbled, then, [their sufferings] will gain appeasement for their iniquity,מאאַף־אֲנִ֞י אֵלֵ֤ךְ עִמָּם֙ בְּקֶ֔רִי וְהֵֽבֵאתִ֣י אֹתָ֔ם בְּאֶ֖רֶץ אֹֽיְבֵיהֶ֑ם אוֹ־אָ֣ז יִכָּנַ֗ע לְבָבָם֙ הֶֽעָרֵ֔ל וְאָ֖ז יִרְצ֥וּ אֶת־עֲו‍ֹנָֽם:
Then I too, will… bring them [… (back while) in the land of their enemies]: “I Myself will bring them [back]!” This is a good thing for Israel, so that they should not say, “Since we have been exiled among the nations, we may as well behave like them!” [Says God in answer to this:] “I will not allow them [to do this]! Rather, I will set up My prophets, and bring them back [to Me] under My very wings!” as it is said, “But what enters your mind shall not come about, [what you say, 'Let us be like the nations, like the families of the lands, serving wood and stone’]. As I live, says the Lord God, surely with a strong hand and with an outstretched arm and with poured out fury, will I reign over you!” (Ezek. 20:32-33). - [Torath Kohanim 26:48]והבאתי אתם: אני בעצמי אביאם, זו מדה טובה לישראל, שלא יהיו אומרים, הואיל וגלינו בין האומות נעשה כמעשיהם, אני איני מניחם, אלא מעמיד אני את נביאי ומחזירן לתחת כנפי, שנאמר (יחזקאל כ לב - לג) והעולה על רוחכם היו לא תהיה וגו' חי אני וגו' אם לא ביד חזקה וגו':
If then… becomes humbled: Heb. אוֹ אָז יִכָּנַע [This unusual expression, אוֹ אָז, is] similar to that in the verse, אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא, “If it was known that it was a [habitually] goring bull” (Exod. 21:36). [Thus, the meaning of this verse is: If they want to become like the nations, I will have to take them back to Me against their will] but, if (אוֹ) their clogged heart then (אָז) becomes humbled [without force, their sufferings will atone for them…] (Sifthei Chachamim). Another meaning [of אוֹ אָז is:] Perhaps. [Thus, the verse means:] “Perhaps then, their blocked heart will become humbled….”או אז יכנע: כמו (שמות כא לו) או נודע כי שור נגח הוא, אם אז יכנע. לשון אחר אולי שמא אז יכנע לבבם וגו':
then, [their sufferings] will gain appeasement for their iniquity: [means that] they will gain atonement for their iniquity through their sufferings.ואז ירצו את עונם: יכפרו על עונם ביסוריהם:
42and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land,מבוְזָֽכַרְתִּ֖י אֶת־בְּרִיתִ֣י יַֽעֲק֑וֹב וְאַף֩ אֶת־בְּרִיתִ֨י יִצְחָ֜ק וְאַ֨ף אֶת־בְּרִיתִ֧י אַבְרָהָ֛ם אֶזְכֹּ֖ר וְהָאָ֥רֶץ אֶזְכֹּֽר:
And I will remember My covenant [with] Jacob: Heb. יַעִקוֹב. [The name יַעִקוֹב is] written in full, [i.e., with a “vav,”] in five places [in Scripture], and [the name] אֵלִיָּהוּ is written defectively [without a “vav,” i.e., אֵלִיָּה also] in five places [in Scripture]. Jacob took a letter [“vav”] from the name of Elijah [the Prophet] as security-that he will come and herald the redemption of his [Jacob’s] children [and since this is Elijah’s mission in life, his name will remain “incomplete,” as it were, until he fulfills it, speedily, in our days. The five instances of the “vav” symbolize the five fingers of the hand; i.e., this security arrangement between Jacob and Elijah was sealed by a handshake (Gur Aryeh)].וזכרתי את בריתי יעקוב: בחמשה מקומות נכתב מלא, ואליהו חסר בחמשה מקומות, יעקב נטל אות משמו של אליהו ערבון שיבוא ויבשר גאולת בניו:
I will remember My covenant [with] Jacob, and also… Isaac, and also… Abraham]: Why are the forefathers enumerated in reverse order? To inform [you that the youngest patriarch,] Jacob is [alone] worthy of this [i.e., that Israel be redeemed through his merit alone], but if this is not enough, then Isaac is together with him, and if this is not enough, then Abraham is with him, and [Abraham] is certainly worthy. And why is the expression “remembering” not used with Isaac? [Because] Isaac’s ashes (see Rashi on Gen. 22:13; Bereishith Rabbah 56:9; Tanchuma Shelach 14) [always] appear before Me, gathered up and placed upon the altar“ [and therefore, God does not have to ”remember" Isaac, for Isaac is never forgotten]. — [Hagahoth Ubiyurei Hagra on Torath Kohanim]וזכרתי את בריתי יעקוב: למה נמנו אבות אחורנית, לומר כדאי הוא יעקב הקטן לכך, ואם אינו כדאי הרי יצחק עמו, ואם אינו כדאי, הרי אברהם עמו, שהוא כדאי. ולמה לא נאמרה זכירה ביצחק, אלא אפרו של יצחק נראה לפני צבור ומונח על המזבח:
43[For] the Land will be bereft of them, appeasing its sabbaticals when it had been desolate of them, and they will gain appeasement for their iniquity. This was all in retribution for their having despised My ordinances and in retribution for their having rejected My statutes.מגוְהָאָ֩רֶץ֩ תֵּֽעָזֵ֨ב מֵהֶ֜ם וְתִ֣רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ בָּהְשַׁמָּה֙ מֵהֶ֔ם וְהֵ֖ם יִרְצ֣וּ אֶת־עֲו‍ֹנָ֑ם יַ֣עַן וּבְיַ֔עַן בְּמִשְׁפָּטַ֣י מָאָ֔סוּ וְאֶת־חֻקֹּתַ֖י גָּֽעֲלָ֥ה נַפְשָֽׁם:
This was all in retribution for: [means:] “In retribution (יַעַן) and in retribution (וּבְיַעַן) [i.e., in retribution] for their having despised My ordinances [and in retribution (וּבְיַעַן) for their having rejected My statutes].”- [Mizrachi]יען וביען: גמול ובגמול אשר במשפטי מאסו:
44But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them to annihilate them, thereby breaking My covenant that is with them, for I am the Lord their God.מדוְאַף גַּם־זֹאת בִּֽהְיוֹתָ֞ם בְּאֶ֣רֶץ אֹֽיְבֵיהֶ֗ם לֹֽא־מְאַסְתִּ֤ים וְלֹֽא־גְעַלְתִּים֙ לְכַלֹּתָ֔ם לְהָפֵ֥ר בְּרִיתִ֖י אִתָּ֑ם כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיהֶֽם:
But despite all this: Moreover (אַף), even though (גַּם) I will mete out this (זֹאת) retribution upon them which I have described [for them] when they are in the land of their enemies-nevertheless, I will not despise them… to annihilate them, thereby breaking My covenant that is with them.ואף גם זאת: ואף אפילו אני עושה עמהם זאת הפורענות אשר אמרתי בהיותם בארץ אויביהם, לא אמאסם לכלותם ולהפר בריתי אשר אתם:
45I will remember for them the covenant [made with] the ancestors, whom I took out from the land of Egypt before the eyes of the nations, to be a God to them. I am the Lord.מהוְזָֽכַרְתִּ֥י לָהֶ֖ם בְּרִ֣ית רִֽאשֹׁנִ֑ים אֲשֶׁ֣ר הוֹצֵֽאתִי־אֹתָם֩ מֵאֶ֨רֶץ מִצְרַ֜יִם לְעֵינֵ֣י הַגּוֹיִ֗ם לִֽהְי֥וֹת לָהֶ֛ם לֵֽאלֹהִ֖ים אֲנִ֥י יְהֹוָֽה:
The covenant [made with] the ancestors: i.e., with the Tribes. — [Torath Kohanim 26:53]ברית ראשנים: של שבטים:
46These are the statutes, the ordinances, and the laws that the Lord gave between Himself and the children of Israel on Mount Sinai, by the hand of Moses.מואֵ֠לֶּה הַֽחֻקִּ֣ים וְהַמִּשְׁפָּטִים֘ וְהַתּוֹרֹת֒ אֲשֶׁר֙ נָתַ֣ן יְהֹוָ֔ה בֵּינ֕וֹ וּבֵ֖ין בְּנֵ֣י יִשְׂרָאֵ֑ל בְּהַ֥ר סִינַ֖י בְּיַד־משֶֽׁה:
the laws: וְהַתּוֹרוֹת. [Why the plural form, וְהַתּוֹרוֹת ? This denotes two Torahs -] one Written Torah and one Oral Torah. It teaches us that all were given to Moses on [Mount] Sinai. — [Torath Kohanim 26:54]והתורת: אחת בכתב ואחת בעל פה, מגיד שכולם נתנו למשה בסיני:


Tehillim: Psalms Chapters 106 - 107
Hebrew text
English text


Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Likutei Amarim, end of Chapter 50
English Text: Lessons in Tanya
Hebrew Text
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Likutei Amarim, end of Chapter 50
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The Alter Rebbe will now explain that since this love of G‑d is such that the soul is on the verge of expiring, it cannot inspire one directly to serve G‑d through Torah and mitzvot.
והנה סדר העבודה בעסק התורה והמצות, הנמשכת מבחינת אהבה עזה זו, היא בבחינת שוב לבד
The order of one’s divine service through occupation with Torah study and mitzvot, a service deriving from this intense love, is possible only in a manner of retreat, i.e., when the soul withholds itself from expiring in order to fulfill the Divine intent, which can only be realized when the soul remains within the body.
כמו שכתוב בספר יצירה: ואם רץ לבך, שוב לאחד. פירוש ואם רץ לבך, היא תשוקת הנפש שבלב בחלל הימני, כשמתגברת ומתלהבת ומתלהטת במאד מאד, עד כלות הנפש ממש, להשתפך אל חיק אביה, חיי החיים ברוך הוא
As it is written in Sefer Yetzirah: “If your heart hastens, return to One.” “If your heart hastens” refers to the craving of the soul that is in the right side of the heart (the abode of the Divine soul), when this craving predominates and bursts into flame, and glows in such rapture that the soul is consumed with a desire (klot hanefesh) to pour itself out into the embrace of its Father, its Source, Who gives one life,
ולצאת ממאסרה בגוף הגופני וגשמי, לדבקה בו יתברך
and to leave its confinement in the corporeal and physical body to attach itself to Him, blessed be He.
When one is consumed with such an incontainable, rapturous love, seeking even at the cost of self-extinction to become attached to G‑d, there must now be a deliberate “return to the One.”
אזי זאת ישיב אל לבו, מאמר רז״ל: כי על כרחך אתה חי
Then one must take to heart the teaching of our Sages, of blessed memory:1 “Despite yourself you must live” — despite your craving for expiry in klot hanefesh, you must nevertheless remain alive,
בגוף הזה, להחיותו, כדי להמשיך חיים עליונים מחיי החיים ברוך הוא למטה, על ידי תורת חיים
in this body, to keep it alive, for the purpose of drawing down the higher life-force from the Life of life, blessed be He, through the life-giving Torah.
להיות דירה בתחתונים לאחדותו יתברך בבחינת גילוי
Through this, there will be a dwelling-place in the lower worlds and created beings for His blessed Oneness in a revealed state,
Just as in an ordinary dwelling, a person’s identity is totally revealed, so will the true essence of the Divine Oneness be then revealed among the beings of this lower world.
כמו שנתבאר לעיל
as explained above, that this is the ultimate Divine intent — that a human being’s service of G‑d should make of the world a dwelling-place for Him. And this is the meaning of “Return to the One”: retreat from your love of G‑d in a state of klot hanefesh, for the sake of the “One”, for the sake of revealing G‑d’s Oneness in the world.
וכמו שכתוב בזהר הקדוש: למהוי אחד באחד, פירוש: שהיחוד הנעלם יהיה בבחינת עלמא דאתגליא
And, as is explained in the holy Zohar: “That there be One in one,” meaning that the unity which is hidden — the “One” of a higher spiritual world or level — shall become an aspect of the “revealed world,” becoming manifest in the Oneness of a lower world or level.
וזה שכתוב: לכה דודי וכו׳
And this is the meaning of the text:2 “Come, my Beloved, to meet the bride (kallah)” — denoting klot hanefesh (kallah and klot being etymologically related). In this form of the love of G‑d, one’s klot hanefesh should be expressed through causing “my Beloved” to “come” — i.e., through drawing down the Beloved One, G‑d Himself, so that G‑dliness will be revealed in this nether world.
ובזה יובן מאמר רז״ל: על כרחך אתה חי ועל כרחך וכו׳
With this one will be able to understand the saying of our Sages, of blessed memory: “Despite yourself, even against your will, you must live, and despite yourself you must die.”
From this saying, “Despite yourself you must live,” we learn that, in our service of G‑d, we should in the first instance desire the opposite of staying alive (klot hanefesh), and that remaining alive within the body has to be perforce, against our will. On the other hand, from the second saying, “Despite yourself you must die,” we learn that we should desire to remain alive, and that the opposite of life, klot hanefesh, should be against our will. If so, the question arises:
ואלא איך יהיה רצונו
What then should one’s desire be?
We can understand this according to what has been explained above: First one must come to the point where one can arouse within oneself such an intense love of G‑d that one desires klot hanefesh, while remaining alive is “despite oneself” — only for the purpose of fulfilling G‑d’s Will that one reveal G‑dliness and His Oneness in the world. This is the meaning of “Despite yourself you must live.”
Afterwards, though, when one is already in a state of “retreat”, then one should once more arouse within oneself the love of G‑d that surges ever forward in klot hanefesh. In this way, one injects into this state of “retreat” into the world a higher spiritual quality. Furthermore, in this state of withdrawing back into the world, one can possibly become drawn down into lowly mundane affairs. To forestall this possibility, one should once more arouse within oneself the sensation of “running forward,” loving G‑d to the extent of klot hanefesh. This is the meaning of “Despite yourself you must die” — i.e., against your will which is now in a state of “retreat”, the very opposite of klot hanefesh, which denotes expiring and leaving the body.
וכמו שנתבאר במקום אחר באריכות על משנה זו: על כרחך אתה חי, בעזרת חיי החיים ברוך הוא
[This is] explained elsewhere at length with reference to this Mishnah: “Despite yourself you must live” — with the help of the “Life of life,” blessed be He, Who enables one to cope with this “compulsion” to live “despite yourself.”
This means that when one’s love of G‑d is surging forward in klot hanefesh, one forces oneself against one’s will to remain “alive” within the body, in order to reveal down here in this world the “Life of life,” that divine force which gives life to the world.3

FOOTNOTES
1. Avot 4:22.
2. Liturgy, Prayer for Welcoming the Sabbath.
3. "For a brief explanation and reason for all the above, see Torat Chayim, Vayishlach, discourse beginning Vayikach, ch. 4; based on Torah Or 25b. See also Achrei Mot 5649, p. 25ff." (- Note of the Rebbe
Rambam:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 308
Tampering with Signs of Tzaraat
"Take heed in the plague of tzaraat"—Deuteronomy 24:8.
It is forbidden to cut or burn off signs of tzaraat [e.g., white hairs] in order to change their appearance [so that the person does not appear impure].

Tampering with Signs of Tzaraat

Tampering with Signs of Tzaraat

Negative Commandment 308


The 308th prohibition is that we are forbidden from cutting off the signs of tzora'as or burning them in order to change their appearance.1
The source of this prohibition is G‑d's statement,2 "Be careful regarding the signs of tzora'as."
The Sifri says, "The verse, 'Be careful regarding the signs of tzora'as' constitutes a Biblical prohibition." Similarly, the Mishneh says,3 "Anyone who pulls off signs of tumah or burns healthy skin [within a mark of tzora'as] transgresses a Biblical prohibition," and is punished by lashes, as explained elsewhere.

Footnotes
1.A white discoloration of the skin does not by itself render the person tameh. Only if it is followed by another sign of tumah — such as the growth of at least two white hairs or the development of a patch of healthy skin within the white area — does he become tameh. Pulling out these white hairs or burning the healthy skin to change its appearance would be covered by this prohibition.
2.Deut. 24:8.
3.Negaim 7:4.


Negative Commandment 307
Shaving Hair-Area Tzaraat
"But the patch shall not be shaved"—Leviticus 13:33.
It is forbidden to shave the hair [in the area immediately surrounding] a hair-area tzaraat affliction.

Shaving Hair-Area Tzaraat

Shaving Hair-Area Tzaraat

Negative Commandment 307


The 307th prohibition is that we are forbidden from shaving the hair of a bald patch.1
The source of this prohibition is G‑d's statement,2 "Do not shave the bald patch."
The Sifri says, "What verse teaches us that one who pulls off signs of tumah from within a bald patch transgresses a Biblical prohibition? The verse, 'Do not shave the bald patch.' "
Footnotes
1.A bald patch (nesek) renders a person tameh when it spreads or when gold-colored hairs grow within it. In order to tell whether or not it has spread, all the hair surrounding the bald area is shaved except for a border two hairs in width. This ring of hair serves as a mark to indicate whether the nesek has spread further.
Some explain that the Rambam considers this prohibition to be removing the gold hairs. Others hold that the prohibition is to cut off the ring of hair, and that cutting the gold hairs is covered by N308. See Kapach, 5731, note 84. Kapach, 5718, note 487. Yad HaLevi, note 1.
2.Lev. 13:33.
• 1 Chapter: Malveh veLoveh Malveh veLoveh - Chapter 4 English Text | Hebrew Text | Audio: Listen | Download | Video Class

Malveh veLoveh - Chapter 4

1 Neshech and marbit are one in the same, as Leviticus 25:37 states: "Do not give him your money with neshech and do not put forth your food at marbit." And further on, Deuteronomy 23:20 speaks of: "Neshech from money, neshech from food, neshech from any substance that will accrue."
Why is interest called neshech? Because it bites. It causes pain to one's colleague and consumes his flesh. Why did the Torah refer to it with two terms? So that one would commit a twofold transgression when violating this prohibition.
אנשך ומרבית אחד הוא שנאמר את כספך לא תתן לו בנשך ובמרבית לא תתן אכלך ולהלן הוא אומר נשך כסף נשך אוכל נשך כל דבר אשר ישך, ולמה נקרא שמו נשך מפני שהוא נושך שמצער את חבירו ואוכל את בשרו ולמה חלקן הכתוב לעבור עליו בשני לאוין.
2 Just as it is forbidden to give a loan at interest; so, too, it is forbidden to borrow at interest, as Deuteronomy, ibid., states: "Do not offer interest to your brother." According to the Oral Tradition, we learned that this is a warning to the borrower.
Similarly, it is forbidden to act as a broker between the borrower and the lender when interest is involved. Anyone involved, a guarantor, a scribe or a witness transgresses a negative commandment, as Exodus 22:24 states: "Do not lay interest upon him." This is a warning against the witnesses, the guarantor and the scribe.
Thus, we see that a person who offers a loan at interest violates six prohibitions:
"Do not act like a creditor toward him," "Do not give him your money with neshech" "Do not put forth your food at marbit" "Do not take neshech and tarbit from him" (Leviticus 25:36), "Do not lay interest upon him," and "Do not place a stumbling block in front of the blind" (Leviticus 19:14).
A person who borrows at interest violates two prohibitions: "Do not offer interest to your brother." "Do not place a stumbling block in front of the blind"
The guarantor, the witnesses and the like violate only the prohibition: "Do not lay interest upon him." Any broker who connects between the lender and the borrower or assists or instructs one of them with regard to making the loan transgresses the commandment: "Do not place a stumbling block in front of the blind"
בכדרך שאסור להלוות כך אסור ללוות ברבית שנאמר לא תשיך לאחיך מפי השמועה למדו שזו אזהרה ללוה כלומר לא תנשך לאחיך, וכן אסור להתעסק בין לוה ומלוה ברבית, וכל מי שהיה ערב או סופר או עד ביניהן ה"ז עובר בלא תעשה, שנאמר לא תשימון עליו נשך זו אזהרה אף לעדים ולערב ולסופר, הא למדת שהמלוה בריבית עובר על ששה לאוין: לא תהיה לו כנושה, את כספך לא תתן לו בנשך, ובמרבית לא תתן אכלך, אל תקח מאתו נשך ותרבית, לא תשימון עליו נשך, ולפני עור לא תתן מכשול, והלוה עובר בשנים, לא תשיך לאחיך, ולפני עור לא תתן מכשול, ערב ועדים וכיוצא בהן אין עוברין אלא משום לא תשימון עליו נשך, וכל מי שהיה סרסור בין שניהם או שסייע אחד מהן או הורהו עובר משום לפני עור לא תתן מכשול.
3 Although the lender and the borrower violate all the negative commandments mentioned above, they are not punished with lashes, because the interest must be returned. For whenever a person gives a loan at interest, if fixed interest is involved, it is forbidden by Scriptural Law and may be expropriated through legal process. The judges expropriate it from the lender and return it to the borrower. If the lender dies, it is not expropriated from his children's possessions.גאע"פ שהמלוה והלוה עוברין על כל אלו הלאוין אין לוקין עליו מפני שניתן להשבון, שכל המלוה בריבית אם היתה ריבית קצוצה שהיא אסורה מן התורה הרי זו יוצאה בדיינין ומוציאין אותה מן המלוה ומחזירין ללוה, ואם מת המלוה אין מוציאין מיד הבנים.
4 When a father leaves his sons money obtained by taking interest, they are not obligated to return it, even though they know that it was obtained through interest. If, however, he leaves them a cow, a garment or any other specific article obtained through interest, they are obligated to return it as an expression of honor for their father.
When does the above apply? When their father repented, but was not able to return the article before he died. If, however, he did not repent, the sons need not be concerned with his honor. They are not required to return even a specific article.
דהניח להם אביהם מעות של רבית אע"פ שהן יודעין שהן של רבית אינן חייבים להחזיר, הניח להם פרה וטלית של ריבית וכל דבר המסויים חייבים להחזיר מפני כבוד אביהן, בד"א כשעשה תשובה ולא הספיק להחזיר עד שמת אבל אם לא עשה תשובה אין חוששין לכבודו ואפילו דבר המסויים אין מחזירין.
5 When robbers and people who lend money at interest seek to return the money they took, we should not receive it from them. This will make the path of teshuvah more accessible to them. Whoever accepts repayment from them is not looked upon favorably by our Sages. If, however, the stolen article itself was intact or a specific article was given as interest, and it itself is there, it may be accepted.ההגזלנין ומלוה בריבית שהחזירו אין מקבלין מהן כדי לפתוח להן דרך לתשובה, וכל המקבל מהן אין רוח חכמים נוחה הימנו, אם היתה גזילה קיימת והרבית דבר המסויים והרי הוא בעצמו מקבלין מהן.
6 When interest - whether fixed interest or interest forbidden by Rabbinic law - is mentioned in a promissory note, the lender may collect the principal, but not the interest. If he collected the entire amount, any fixed interest can be expropriated from him. "The shade of interest" - i.e., interest forbidden by Rabbinic law - may not be collected from the borrower by the lender, nor is it expropriated by the court from the lender for the borrower.ושטר שכתוב בו ריבית בין קצוצה בין של דבריהם גובה את הקרן ואינו גובה את הרבית, קדם וגבה הכל מוציאין ממנו הרבית קצוצה, אבל אבק ריבית שהוא מדבריהם אינו גובה מן הלוה למלוה ואין מחזירין אותו מן המלוה ללוה.
7 Whenever a person writes a promissory note that includes interest, it is as if he documents and has witnesses testify that he denies God, the Lord of Israel. Similarly, whenever a person borrows or lends money at interest in privacy he denies God, the Lord of Israel, and denies the exodus from Egypt, as Leviticus 25:37-38 states: "Do not give him your money with neshech... I am God your Lord, who took you out of the land of Egypt."זכל הכותב שטר רבית ה"ז ככותב ומעיד עליו עדים שכפר בה' אלהי ישראל, וכן כל הלוה ומלוה ברבית בינן לבין עצמן הרי הן ככופרים בה' אלהי ישראל וכפרו ביציאת מצרים שנאמר את כספך לא תתן לו בנשך וגו' אני ה' אלהיכם אשר הוצאתי אתכם מארץ מצרים.
8 It is forbidden for a person to borrow money from his sons or the members of his household at interest. This is forbidden even when he is not tightfisted and he is merely giving them a present." The rationale is that in doing so, he might habituate them to this practice.חאסור לאדם להלוות בניו ובני ביתו ברבית אע"פ שאינו מקפיד ומתנה הוא שנותן להן ה"ז אסור שמא ירגילם בדבר זה.
9 When Torah scholars lend money to one another and the borrower returns more than the amount loaned him, it is permitted. It is obvious that the extra amount was only a present that he gave him. For they know the severity of the prohibition against taking interest.טתלמידי חכמים שהלוו זה את זה ונתן לו יתר על מה שהלוה ממנו הרי זה מותר שהדבר ידוע שלא נתן לו אלא מתנה שהרי הן יודעין חומר איסור הרבית.
10 The following laws apply when a person lends money to a colleague, and the borrower discovers more than the sum originally agreed upon, or the borrower returned a debt and the lender discovers more than the sum that was borrowed. If the additional amount was a sum about which a person might easily err, it must be returned. If not, we can assume that the borrower gave the lender a present, he had stolen property belonging to the lender in his possession and sought to return it together in the account without the lender being aware, or another person asked him to return money in such a manner.
What can be considered a sum about which a person might easily err? One, two, five or ten more. The latter figures are included, for perhaps the person counted out the sum in groups of five or ten.
Similarly, if the person found that a group of five or a group of ten had an additional one, he must return the extra amount. Maybe an additional one with which he was counting became mixed with a group of five or ten,
יהמלוה את חבירו ומצא הלוה יותר [או שהחזיר לו חובו ומצא המלוה יותר] אם בכדי שהדעת טועה חייב להחזיר ואם לאו מתנה הוא שנתן לו או גזילה היתה לו בידו והבליע לו בחשבון או אחר צוה להבליע לו, בכמה הדעת טועה באחד ובשנים או בחמשה או בעשרה שמא מנה חמשה חמשה או עשרה עשרה, וכן אם מצא יתר מנין החמישיות או מנין העשיריות אחד אחד חייב להחזיר לו שמא האחדים שהיה מונה בהן החמשיות או העשיריות נתערבו עמהם.
11 The following laws apply when a person lends a colleague according to a particular coinage, or stipulates in his wife's ketubah that a sum should be paid to her in a particular coinage, and then the ruling authorities increase the weight of that coinage. When the value of produce was reduced because of the increase, he should deduct the proportion of the increase, even if the increase was minimal. If, however, the value of produce is not reduced because of the addition, he need not deduct that proportion. Instead, he should pay him the coin used as currency at that time.
When does the above apply? When the addition was one fifth of its value -e.g., its weight was four units and it was increased to five. If, however, more than a fifth was added, he should deduct the entire proportionate amount of the increase, even though the price of produce did not increase. Similar laws apply with regard to a loan when the weight of a coin was decreased.
יאהמלוה את חבירו על המטבע וכן הכותב לאשתו בכתובתה מטבע ידוע ופירש משקלו והוסיפו על משקלו אם הוזלו הפירות מחמת התוספת מנכה לו שיעור התוספת ואפילו הוסיפו עליו כל שהוא, ואם לא הוזלו מחמת התוספת אינו מנכה לו אלא נותן לו ממטבע היוצא באותה שעה, בד"א בשהוסיפו עליו עד חמישיתו כגון שהיה משקלו ד' ועשאו ה' אבל אם הוסיפו לו יותר על חמישיתו מנכה לו כל התוספת אע"פ שלא הוזלו הפירות וה"ה למלוה על המטבע ופחתו ממנו.
12 The following rules apply when a person lends a colleague according to a particular coinage, and that coinage is disqualified by the ruling authorities. If the lender could use the disqualified coin as legal tender in another country, and the lender has a way of getting to that country, the borrower may repay him in the coinage that he lent him, telling him: "Go and use it in such and such a place." If the lender does not have a way of getting there, the borrower must repay him in the coinage that is legal tender at that time. Similar laws apply with regard to a ketubah.יבהמלוה את חבירו על המטבע ונפסל אם יכול להוציאו במדינה אחרת ויש לו דרך לאותה מדינה נותן לו ממטבע שהלוהו ואומר לו לך והוציאו במקום פלוני, ואם אין לו דרך לשם נותן לו ממטבע היוצא באותה שעה, וכן בכתובה.
13 Some of the Geonim have ruled that when a borrower forgoes the interest a lender charged or will charge on his behalf, his statements are of no consequence, even though he affirms his waiver with a kinyan or gives it as a present. Their rationale is that whenever interest is given, the borrower is waiving his rights. The Torah, however, does not accept this waiver and forbids it. Therefore, one cannot waive interest, even interest forbidden merely by Rabbinic Law on behalf of the lender.
It appears to me that this ruling is incorrect. Instead, since the lender is told to return the interest, and he knows that he violated a prohibition, and the borrower has the right to collect the money, if the borrower desires to waive the obligation to return the interest he may, just as a person may waive the return of a stolen article. Indeed, our Sages explicitly stated that when robbers and people who lent money at interest seek to return the money they took, we should not receive it from them. This indicates that the waiver of the obligation to return the interest is effective.
יגהורו מקצת הגאונים שהלוה שמחל למלוה ברבית שלקח ממנו או שעתיד ליקח אע"פ שקנו מידו שמחל או נתן מתנה אינו מועיל כלום שכל רבית שבעולם מחילה היא אבל התורה לא מחלה ואסרה מחילה זו ולפיכך אין המחילה מועלת ברבית אפילו ברבית של דבריהם, יראה לי שאין הוראה זו נכונה אלא מאחר שאומרים למלוה להחזיר לו וידע המלוה שדבר איסור עשה ויש לו ליטול ממנו אם רצה למחול מוחל כדרך שמוחל הגזל, ובפירוש אמרו חכמים שהגזלנין ומלוי ברבית שהחזירו אין מקבלין מהן מכלל שהמחילה מועלת.
14 It is permitted to give property belonging to orphans to a faithful person who has valuable properties to offer as security, in an arrangement that is likely to lead to profit and unlikely to lead to loss.
What is implied? The court tells the person: "Do business with their property. If there is a profit, give them a portion of the profit. If there is a loss, suffer the loss yourself." This is "the shade of interest." Nevertheless, "the shade of interest" is forbidden only because of a Rabbinic decree, and our Sages did not apply their decree to property belonging to orphans.
ידנכסי יתומים מותר ליתן אותם לאדם נאמן שיש לו נכסים טובים קרוב לשכר ורחוק להפסד, כיצד אומר לו תהיה נושא ונותן בהן אם יש שם ריוח תן להם חלקן מן הריוח ואם יש שם הפסד תפסיד אתה לבדך שזה אבק רבית הוא וכל אבק רבית אינה אסורה אלא מדבריהם ובנכסי יתומים לא גזרו..

• 3 Chapters: Tum'at Tsara`at Tum'at Tsara`at - Chapter 2, Tum'at Tsara`at Tum'at Tsara`at - Chapter 3, Tum'at Tsara`at Tum'at Tsara`at - Chapter 4 English Text | Hebrew Text | Audio: Listen | Download

Tum'at Tsara`at - Chapter 2

1 The white hair that is a sign of impurity for tzara'at is not less than two hairs. How long must they be? Long enough to be pulled out by tweezers. If one was long and the other was shorter than this measure or one was black and one white, or one was whole below but split in two above and so it appeared as two, or its base was black, but its top was white, the person is pure. If its base was white and its top dark, even though only the slightest amount was white, he is impure.אשיער לבן שהוא סימן טומאה בצרעת אין פחות משתי שערות וכמה יהיה אורכן כדי שיהיו ניטלות בזוג היתה אחת ארוכה ואחת קצרה משיעור זה או אחת שחורה ואחת לבנה או אחת מלמטה ונחלקה מלמעלה ונראית כשתים או שהיה עיקרן משחיר וראשן מלבין הרי זה טהור היה עיקרן מלבין וראשן משחיר אף על פי שהלבן כל שהוא טמא:
2 When there are two white hairs in a blemish, even though there is black hair between them and they are scattered, one in this portion and one in another portion, they serve as a sign of impurity. Even if the blemish was exactly the size of a gris, the space of the black hair does not reduce its size.
Whether the two hairs are in the midst of the
baheret and it surrounds them or they are at its edge, the person is impure. If, however, they are at its side, outside of it, he is pure. The skin from which the two white hairs grow must be white in order to impart impurity.
If the two hairs originate in the midst of the blemish, but lie out of it, he is impure. If they originate outside of it, but lie within it, they are not a sign of impurity.
בשתי שערות לבנות שהן בתוך הנגע אף ע"פ שיש שיער שחור ביניהן והן מפוזרות אחת כאן ואחת כאן הרי אלו סימן טומאה אפילו היה הנגע כגריס מצומצם אין מקום שיער השחור ממעטו ובין שהיו שתי השערות בתוך הבהרת והיא מקפתן ובין שהיו בסופה הרי זה טמא אבל אם היו בצדה מבחוץ ה"ז טהור עד שיהיה העור שצומחות ב' השערות הלבנות לבן היו שתי שערות בתוך הנגע ושוכבות חוצה לו טמא היו חוצה לו ושוכבות בתוכו אינן סימן טומאה:
3 Any shade of whiteness in the hair causes the person to be deemed impure, whether they were white as snow or a very weak shade of whiteness. Since they appear white, he is impure.גלובן השערות מטמא בכל מראה בין שהיו לבנות כשלג בין שהיו לבנות לובן דיהה ביותר הואיל ומראיהן לבן טמא:
4 White hair is not a sign of impurity unless it is inside the baheret itself.
What is implied? If there is a
baheret and in its midst there is a boil, burnt skin, a bohak, a boil that has healed, a burn that has healed and there were two white hairs in the boil, the burnt flesh, or the bohak that is in the midst of the blemish, they are not signs of impurity. It is like a baheret that does not have white hair, in which instance, the person should be isolated. This ruling is rendered even though the baheret surrounds the boil, the burnt flesh, the healed boil or burnt flesh or the bohak in which the two hairs were located.
Similarly, if the boil, the burnt flesh, the healed boil or burnt flesh or the
bohak surround the two hairs, they are not a sign of impurity. The baheret is like a baheret that does not have white hair and the person should be isolated.
דאין שיער לבן סימן טומאה עד שיהיה בגוף הבהרת כיצד בהרת ובתוכה שחין או מכוה או בוהק או מחית השחין או מחית המכוה ושתי שערות לבנות בתוך השחין או המכוה או הבוהק שבתוך הנגע אינן סימן טומאה והרי זו כבהרת שאין בה שיער לבן ויסגיר אע"פ שהבהרת מקפת את השחין או את המכוה או את מחייתן או את הבוהק שיש בהן שתי השערות וכן אם היה שחין או מכוה או מחייתן או בוהק מקיף את שתי השערות הרי אלו אינן סימן טומאה והרי הבהרת כבהרת שאין בה שיער לבן ויסגיר:
5 If the boil, the bohak, or the burnt flesh that surround, are next to, or divide the white hairs disappear and thus the two hairs are found in the baheret itself at the end of the first week or the end of the second week of the isolation period, the person is declared as definitively impure. If these abnormal skin features do not disappear, he should be released from the process of inspection.ההלכו להן השחין והבוהק והמכוה שהקיפו את השערות הלבנות או נסמכין להן או חולקין אותן ונמצאו שתי השערות בתוך הבהרת בגופה בסוף השבוע הראשון או בסוף השבוע השני הרי זה מוחלט ואם לא הלכו להן יפטרנו:
6 White hair is not a sign of impurity unless the baheret precedes the white hair. This can be inferred from Leviticus 13:10: "And it turned hair to white." Implied is that the baheret caused it to turn white. If, however, the white hair existed before the baheret, it is like a baheret that does not have a sign and the person should be isolated.ואין שיער לבן סימן טומאה עד שתקדים הבהרת את השיער הלבן שנאמר והיא הפכה שיער לבן שתהפוך אותו הבהרת אבל אם קדם שיער לבן את הבהרת הרי היא כבהרת שאין בה סימן טומאה ויסגיר:
7 The following rule applies when a person had a baheret which contained white hair which caused him to be deemed definitively impure, and afterwards, the baheret disappeared and left the white hair in its place. He was then deemed pure. Afterwards, another baheret returned to the place of the first baheret and thus there was white hair in its midst. This hair is called "entrusted hair." It is not a sign of impurity. The phrase "And it turned hair to white" implies that the baheret in question must cause the color of the hair to change and not another baheret.זהיתה בו בהרת ובה שיער לבן והוחלט בו ואחר כך הלכה הבהרת והניחה שיער לבן במקומו וטיהר ואח"כ חזרה בהרת אחרת במקום הבהרת הראשונה והרי השיער לבן בתוכה זהו הנקרא שיער פקודה אינו סימן טומאה שנאמר והיא הפכה שיער לבן שהפכתו היא לא שהפכתו חבירתה:
8 The following rules apply if a person had a baheret the size of a gris, it contained two white hairs, and therefore he was deemed definitively impure. A portion half the size of a gris disappeared and he was deemed pure. The two hairs were located in the portion half the size of a gris that remained. Afterwards, half a gris returned to the place where the half that disappeared was. Thus there were two white hairs in a baheret the size of a gris. This is not considered a sign of impurity, for one entire baheret must cause the color of the two hairs to change.חהיה בו בהרת כגריס ובה שתי שערות והוחלט והלך ממנה כחצי גריס וטיהר ונשארו שתי השערות בחצי גריס הנשאר וחזר כחצי גריס במקום זה שהלך והרי שתי שערות לבנות בבהרת כגריס אינן סימן טומאה עד שיהפוך שתי השערות בהרת אחת:
9 When a person had a baheret that was half the size of a gris without any white hair inside of it and then another baheret that was half the size of a gris which contained one white hair erupted at its side, the person should be isolated. If a person had a baheret that was half the size of a gris with one white hair inside of it and then another baheret that was half the size of a gris which contained one white hair erupted at its side, the person should be isolated. When a person had a baheret that was half the size of a gris without any white hair inside of it and then another baheret that was half the size of a gris which contained two white hairs erupted at its side, the person should be deemed definitively impure. The rationale is that a baheret preceded the two white hairs.
When there is a doubt whether the white hair came first or the
baheret came first, the person is deemed impure. It appears to me that this impurity is of a questionable nature.
טבהרת כחצי גריס ואין בה כלום ונולדה בצדה בהרת כחצי גריס ובה שיער אחת הרי זו להסגיר בהרת כחצי גריס ובה שיער אחת ונולדה לה בהרת כחצי גריס ובה שיער אחת הרי זו להסגיר בהרת כחצי גריס ובה שתי שערות ונולדה לה בהרת כחצי גריס ובה שערה אחת הרי זו להסגיר בהרת כחצי גריס ואין בה כלום ונולדה לה בהרת כחצי גריס ובה שתי שערות הרי זו להחליט שהרי קדמה בהרת לשתי השערות הלבנות ספק שיער לבן קדם ספק הבהרת קדמה הרי זו טמא ויראה לי שטומאתו בספק:

Tum'at Tsara`at - Chapter 3

1 Flesh that heals is not considered as a sign of impurity unless it is the size of a lentil when a square is imposed upon it or more. How large is that? Enough for four hairs to grow, two lengthwise and two widthwise. The flesh that heals must be in the center of the baheret and the baheret must surround it on all sides with there being a margin of the size of two hairs or more between the healthy flesh and the edge of the baheret. If, however, the healthy flesh is at the side of the baheret, it is not a sign of impurity.
If the healthy flesh was scattered in different places in the
baheret, e.g., there was healthy flesh the size of a mustard seed in one place and healthy flesh the size of a mustard seed in another place, they are not combined to be considered as the size of a lentil even though they are both in the midst of the same baheret. Instead, there must be healthy flesh the size of a lentil when a square is imposed upon it or more in one place in the midst of the baheret.
אאין המחיה סימן טומאה עד שתהיה כעדשה מרובעת או יתר על זה וכמה שיעורה כדי צמיחת ארבע שערות שתים אורך ושתים רוחב והוא שתהיה המחיה באמצע הבהרת והבהרת מקפת אותה מכל צד והיא יתירה על המחיה רוחב שתי שערות או יתר אבל אם היתה המחיה בצד הבהרת אינה סימן טומאה היתה מפוזרת כגון שהיה בשר חי כחרדל במקום זה ובשר חי כחרדל במקום אחר אעפ"י שהכל באמצע הבהרת אינן מצטרפין לכעדשה עד שיהיה במקום אחד באמצע הבהרת כעדשה מרובע או יתר:
2 Healthy flesh imparts impurity regardless of its shade; it can be red, black, or white provided it is not one of the four shades of whiteness that we described.בהמחיה מטמאה בכל מראה בין שהיה מראה המחיה אדום או שחור או לבן והוא שלא יהיה הלובן מארבע המראות שביארנו:
3 Flesh that healed is not a sign of impurity unless it is in the baheret itself.
What is implied? In the midst of a
baheret, there was a boil, burnt flesh, or a healed boil or burnt flesh, or a bohak and there was totally healthy flesh in the midst of these abnormal skin features. Even though the healthy flesh is in the midst of the baheret, it is not a sign of impurity, because it is within the boil, the burnt flesh, the bohak, or their healed flesh. Similarly, if a boil or its healed flesh, burnt flesh or its healed flesh, or a bohak surrounds the healthy flesh, or one of these abnormal skin features is directly next to the healthy flesh at its side, or one of these abnormal skin features divides the healthy flesh and enters within it, it is not a sign of impurity. This is like a baheret that does not have any sign of impurity and the person should be isolated.
If the boil, the burnt flesh, or the
bohak in which the healthy flesh was found, that was at its side, that surrounded it, or that entered it disappeared and thus the healthy flesh alone was found within the baheret at the end of the first week or at the end of the second week, the person should be deemed definitively impure. If they did not depart, he should be released from the process of inspection.
גאין המחיה סימן טומאה עד שתהיה בגופה של בהרת כיצד בהרת שהיתה באמצע שחין או מכוה או מחיה או בוהק והמחיה בתוך השחין או בתוך המכוה או בתוך מחייתן או בתוך הבוהק אף ע"פ שהמחיה באמצע הבהרת אינה סימן טומאה מפני שהיא בתוך השחין או המכוה או בתוך הבוהק או מחייתן וכן אם הקיף השחין את מחייתו והמכוה את מחייתה והבוהק את המחיה או שנסמך אחד מהן למחיה מצדה או שחלק אחד מהן את המחיה ונכנס לתוכה אינה סימן טומאה והרי זו כבהרת שאין בה סימן ויסגיר הלכו להן השחין או המכוה או הבוהק שהיה תחת המחיה שהיו בצדה או שהיו מקיפין או שהיו נכנסין לתוכה ונמצאת המחיה לבדה בתוך הבהרת בסוף שבוע ראשון או בסוף שבוע שני הרי זה יחליט אם לא הלכו להן יפטור:
4 Healthy flesh is always a sign of impurity, whether the healthy flesh existed before the baheret or the baheret existed before the healthy flesh, because concerning it, the Torah does not state: "And it turned." Although the Torah does state Leviticus 13:10: "And it turned hair to white and there was healthy flesh in the si'ait," there is no need for a blemish to have both white hair and healthy flesh. Instead, each one independently is a sign of impurity. They were mentioned together only to identify the measure of healthy flesh that imparts impurity: enough to contain enough white hair to cause a person to be deemed impure, i.e., two hairs.דהמחיה סימן טומאה לעולם בין שקדמה מחיה את הבהרת בין שקדמה בהרת את המחיה לפי שלא נאמר בה והיא הפכה זה שנאמר בתורה והיא הפכה שיער לבן ומחית בשר חי בשאת אינו צריך לשניהן לשיער ולמחיה אלא כל אחד מהן סימן טומאה ולא נאמר שיער לבן עם המחיה אלא ליתן שיעור למחיה שתהיה כדי לקבל שיער לבן שהוא שתי שערות:
5 When a baheret is exactly the size of a gris and, in its midst, there is healthy flesh exactly the size of a lentil, the afflicted person should be deemed definitively impure. If the size of the baheret or the size of the healthy flesh was diminished, he is pure. Similarly, if the size of the healthy flesh in this baheret increased, he is pure. The rationale is that a baheret does not impart impurity because of healthy flesh until it has a margin of afflicted flesh the width of two hairs on every side.
If the healthy flesh was less than a lentil and then it increased until it reached the size of a lentil, the afflicted person should be deemed definitively impure. If the size of the healthy flesh then diminished or disappeared, its status returns to its initial state and there is no sign of impurity.
הבהרת כגריס מצומצם ובאמצעה מחיה כעדשה מצומצמת הרי זה מוחלט נתמעטה הבהרת או שנתמעטה המחיה טהור וכן אם רבתה המחיה שבתוך בהרת זו טהור שאין הבהרת מטמא במחיה עד שתהיה יתירה על המחיה רוחב שתי שערות מכל צד היתה המחיה פחותה מכעדשה ורבתה המחיה עד שנעשית כעדשה ה"ז מוחלט נתמעטה המחיה ממה שהיתה או שהלכה לה הרי זו כמות שהיתה ואין כאן סימן טומאה:
6 If a baheret is larger than a gris and it contains healthy flesh that is larger than a lentil, the afflicted person is impure whether they increase or decrease in size, provided the size of the baheret does not decrease to less than a gris, the size of the healthy flesh does not decrease to less than a lentil, and the healthy flesh does not come within two hairsbreadth of edge of the baheret, as we explained.ובהרת יתירה מכגריס ובה מחיה יתירה מכעדשה ורבו או שנתמעטו טמא ובלבד שלא יתמעט בהרת מכגריס ולא תתמעט המחיה מכעדשה ולא תקרב המחיה לסוף הבהרת בפחות מכדי צמיחת שתי שערות כמו שביארנו:
7 When the baheret is the size of gris and there is healthy flesh the size of a lentil or more surrounding it from the outside and a second baheret surrounding the healthy flesh, the inner baheret would cause the afflicted person to be isolated, for it does not have a sign of impurity. The outer baheret causes him to be deemed definitively impure, because there is healthy flesh in its midst.
If the healthy flesh that was between the two blemishes was diminished or disappeared entirely - whether it was diminished or reduced from the inside or was diminished from the outside, the two are considered as one
baheret that does not have a sign of impurity.
זבהרת כגריס ובשר חי כעדשה או יתר מקיפה מבחוץ ובהרת שנייה מקפת את הבשר החי הרי הבהרת הפנימית להסגיר שהרי אין בה סימן טומאה ובהרת החיצונה להחליט שהרי המחיה באמצעה נתמעט הבשר החי שביניהן או שהלך כולו בין שהיה מתמעט וכלה מבפנים בין שהיה מתמעט מבחוץ הרי שתיהן כבהרת אחת שאין בה סימן טומאה:
8 When a baheret is located at the tip of one of the limbs and there is healthy flesh in its midst at the tip, it is not considered as a sign of impurity, because the healthy flesh divides the blemish into two. Thus one portion streams down one side of the limb and another portion streams down the other. The person is thus not deemed impure, because Leviticus 13:5 states: "And the priest shall see it." Implied is that he shall see the entire blemish as a single entity.
These are the 24 tips of the limbs that do not impart impurity when healthy flesh is found upon them: the tips of the fingers and the toes, the tips of the ear and the nose, the tip of the corona of the male organ, and the tips of a woman's breasts. The tips of a man's breasts, warts, and blisters, by contrast, impart impurity if there is a
baheret and healthy flesh upon them.
חבהרת שהיתה בראש אבר מן האיברים והמחיה באמצע הבהרת בראש האבר אינה סימן טומאה מפני שהמחיה חולקת את הנגע ונמצא מקצתו שופע ויורד מכאן ומקצתו שופע ויורד מכאן ונאמר בנגעים וראהו הכהן שיהיה רואה הנגע כולו כאחת ואלו הן ראשי איברים שאינם מטמאין במחיה: ראשי אצבעות ידים ורגלים וראשי אזנים וראש החוטם וראש העטרה וראשי דדין של אשה אבל ראשי דדין של איש והיבולת והדלדולין מטמאין במחיה:
9 When there was a flat surface the size of a gris at the tip of any of these limbs, a blemish imparts impurity. If they were round as is the case for most people, blemishes are pure.
What is implied? If there is a
baheret the size of a gris at the tip of one's nose or the tip of one's finger, descending to either direction, he is pure, as implied by the phrase: "And the priest shall see it." Implied is that he shall see the entire blemish as a single entity.
טוכל ראשי איברים אלו שהיה מקומן יושב כגריס מטמאין בנגעים אבל אם היה עגולין כרוב בריית בני אדם טהורין כיצד בהרת כגריס בראש חוטמו או בראש אצבעו שופעת אילך ואילך טהור שנאמר וראהו הכהן עד שיראהו כולו כאחת:

Tum'at Tsara`at - Chapter 4

1 The increase of a blemish imparts impurity regardless of its size, provided the increase was one of the shades of blemishes that impart impurity. If, however, the increase was the color of a bohak, it is not considered as an increase. An increase of a blemish is a sign of impurity only when it spreads beyond the blemish. If, however, it spreads within the blemish, the person's original status is unchanged.
What is implied? There was a
baheret with less than a lentil of healthy flesh inside of it. He was therefore isolated. At the end of a week, the size of the healthy flesh was diminished or it disappeared entirely, it is not considered as an increase. For, to be significant, an increase of a baheret may not spread within its own midst, but rather outside of it.
אהפשיון מטמא בכל שהוא והוא שיהיה הפשיון מאחת ממראות הנגעים אבל אם היה הפשיון מראה בוהק אינו פשיון ואין הפשיון סימן טומאה עד שיפשה חוץ לנגע אבל אם פשה לתוך הנגע הרי הוא כמות שהיה כיצד בהרת ובתוכה בשר חי פחות מכעדשה והסגירה ובסוף השבוע נתמעטה המחיה ממה שהיתה או שהלך הבשר החי כולו אין זה פשיון שאין הבהרת פושה לתוכה אלא חוצה לה:
2 An increase is not considered as a sign of impurity unless it comes after isolation. If, however, a person came at the outset and the priest saw the blemish increasing, he does not deem the person definitively impure. Instead, he isolates him until the end of the week and then observes it.באין הפשיון סימן טומאה עד שיהיה אחר הסגר אבל אם בא בתחלה וראה הכהן את הנגע שהוא פושה והולך אינו מחליטו אלא מסגירו עד סוף השבוע ויראה:
3 To be significant, an increase may not spread into a boil or into burnt flesh or into a healed boil or burn, nor on the head, nor on the beard even though they became bald and the hair was removed from them, as implied by Leviticus 13:7: "If the blemish will spread on the skin." If, however, a baheret spreads to a bohak, it is considered an increase.גאין הבהרת פושה לתוך השחין ולא לתוך המכוה ולא לתוך מחית השחין ולא לתוך מחית המכוה ולא לראש ולא לזקן אף על פי שנקרחו והלך השיער מהן שנאמר ואם פשה תפשה המספחת בעור אבל בהרת שפשתה לתוך הבוהק הרי זה פשיון:
4 If a boil, burnt flesh, a bohak, or a healed boil or burn separate between an increase and the original blemish, it is not a sign of impurity. If the person was isolated and these skin conditions departed and this increase was immediately adjacent to the original blemish, he is deemed definitively impure.דהשחין והמכוה והבוהק ומחית השחין ומחית המכוה שהן חולקין בין האום לפשיון אינו סימן טומאה הסגירו והלכו להן עד שנמצא הפשיון סמוך לאום ה"ז מוחלט:
5 When there was a baheret the size of a gris and it spread more than a half a gris, but approximately half a gris of the original blemish disappeared, the person is pure even though together, there remained more than a gris from the original blemish and the increase.
If the original blemish was the size of a
gris and it spread more than a gris, but the original blemish disappeared entirely, it should be given an initial observation and isolated week after week. If a person has a baheret and was isolated and the baheret disappeared at the end of the days of isolation, and then the baheret returned to its original place, it is given its initial status. If it became diminished during the days of his isolation and then expanded and returned to its original size at the end of the week or increased and then the increased blemish diminished and returned to its original size at the end of the week, he should continue in isolation or is released from the process of inspection.
הבהרת כגריס ופשתה כחצי גריס ועוך והלך מן האום כחצי גריס אע"פ שהנותר מן האום עם הפשיון יתר מכגריס [הרי] זה טהור היתה כגריס ופשתה כגריס ועוד והלכה לה האום תראה בתחלה ויסגיר שבוע אחר שבוע היתה בו בהרת והסגירו והלכה הבהרת בסוף ימי הסגר וחזרה בהרת במקומה כמות שהיתה הרי הוא כמו שהיה נתמעטה [בתוך ימי הסגר] ופשתה וחזרה כמות שהיתה או שפשתה ונתמעט הפשיון וחזרה כמות שהיתה הרי זה יסגיר או יפטור:
6 If a baheret was the size of a gris, it then increased the size of a gris, then healthy flesh or white hair erupted in it, and then the original blemish disappeared, it should be given an initial observation.
The following rules apply if a person had a
baheret the size of a gris and he was isolated. At the end of the week, the blemish was the size of a sela, but there was a doubt whether it was the original blemish or a new one that came in its place, it is impure.
ובהרת כגריס ופשתה כגריס ונולד בפשיון מחיה או שיער לבן והלכה לה האום תראה בתחלה היתה בו בהרת כגריס והסגירו בסוף השבוע והרי היא כסלע ספק שהיא היא ספק שהיא אחרת באה תחתיה הרי זה טמא:
7 The following rules apply when there is a baheret more than the size of a gris and a stretch of afflicted flesh emerging from it. If the stretch is two hairs wide, it requires white hair or an increase in size for the person to be considered impure. If, however, healthy flesh appears in it, this ruling does not apply. The rationale is that healthy flesh is not considered as a sign of impurity unless it is surrounded by a baheret and there is a space where two hairs can grow between the edge of the healthy flesh and the edge of the baheret.
The following laws apply when there were two
baharot and a stretch of afflicted flesh extending from one to the other. If it is two hairsbreadth wide, they are considered as being joined together. If not, they are not considered as joined.
When the afflicted person was isolated as a result of a blemish for one week after another and a sign of impurity did not appear and, as a result, he was released from the process of inspection, but after he was released from the process of inspection, the blemish increased in size even slightly, he should be deemed definitively impure.
זבהרת כגריס וחוט יוצא ממנו אם יש בו רוחב שתי שערות זוקקה לשיער לבן ולפשיון אבל לא למחיה שאין המחיה סימן טומאה עד שתקיף אותה הבהרת ויהיה בין סוף המחיה וסוף הבהרת רוחב צמיחת שתי שערות היו שתי בהרות וחוט יוצא מזו לזו אם יש בו רוחב שתי שערות מצרפן ואם לאו אינו מצרפן הסגירו שבוע אחר שבוע ולא נולד לו סימן טומאה ופטרו ולאחר הפיטור פשה הנגע כל שהו הרי זה מוחלט:
8 When a baheret was declared pure either after the afflicted person was isolated or deemed definitively impure, i.e., the signs of impurity disappeared, he should not be isolated again.חבהרת שטהרה מתוך הסגר או מתוך החלט שהלכו ממנה סימני טומאה אין מסגירין בה לעולם:
9 When a baheret diminished after the person was released from the process of inspection after isolation and then increased to its original size or it increased and then decreased to its original size, the person remains in his state of purity.טבהרת שכנסה אחר הפיטור ופשתה לכמות שהיתה או שפשתה וחזרה לכמות שהיתה הרי הוא בטהרתו:
10 The following laws apply when there is a baheret the size of a gris and healthy flesh the size of a lentil in it and white hair in the midst of the healthy flesh. The afflicted person was deemed definitively impure. After that determination was made, the healthy flesh disappeared. He is still impure because of the white hair. If the white hair disappeared, he is impure because of the healthy flesh.
If the white hair was located in the
baheret and not in the healthy flesh and then the white hair disappeared, the afflicted person is impure because of the healthy flesh. If the healthy flesh disappeared, he is still impure because of the white hair.
יבהרת כגריס ובה מחיה כעדשה ושיער לבן בתוך המחיה והחליטו ולאחר החלט הלכה המחיה טמא מפני שיער לבן הלך השיער לבן טמא מפני המחיה היה השיער לבן בתוך הבהרת והלך לו טמא מפני המחיה הלכה המחיה טמא מפני שיער לבן:
11 The following rules apply when after a person with a baheret was isolated for a week, he was deemed impure, because there was healthy flesh in the baheret and it increased in size. If later the healthy flesh disappeared, he is impure because of the increase. If the increase disappeared, he is impure because of the healthy flesh.
If a person was deemed definitively impure because of white hair, that white hair disappeared, but other white hair appeared, healthy flesh appeared, or the size of the blemish increased, his status of impurity remains unchanged. This law also applies if a person was deemed definitively impure because of healthy flesh and the healthy flesh disappeared, but other healthy flesh or white hair appeared or the size of the blemish increased or he was deemed definitively impure because the size of the blemish increased, that increase disappeared, but there was another increase or healthy flesh or white hair appeared.
Whether an afflicted person was deemed impure when he originally appeared before the priest, at the end of the first week of isolation, at the end of the second week, or after he was released from the process of inspection, since he was deemed definitively impure in any instance, he is not pure until no sign of impurity remains upon him, neither the sign for which he was deemed impure or any other sign.
יאבהרת ובה מחיה ופשיון הלכה המחיה טמא מפני הפשיון הלך הפשיון טמא מפני המחיה וכן בשיער לבן ובפשיון החליטו בשיער לבן והלך השיער וחזר בו שיער לבן אחר או שנולדה לו מחיה או פשיון או שהחליטו במחיה והלכה המחיה ונולדה לו מחיה אחרת או שיער לבן או פשיון או שהחליטו בפשיון והלך הפשיון וחזר בו פשיון אחר או שנולדה בה מחיה או שיער לבן הרי זה בטומאתו כמות שהיה אחד הטמא שהוחלט בתהילה או שהוחלט בסוף שבוע ראשון או בסוף שבוע שני או אחר הפיטור הואיל והוחלט מכ"מ אינו טהור עד שלא ישאר בו סימן טומאה לא סימן החלט ולא סימן אחר:

Hayom Yom:English Text | Video Class

"TODAY'S DAY": Thursday, May 18, 2017



Chabad.org
Thursday, Iyar 22, 5777 · May 18, 2017
Iyar 22, 37th day of the omer
Several of the early chassidim had a farbrengen sometime between 5544-47 (1784-87) and the core of the discussion was this: The Rebbe (the Alter Rebbe) had accomplished something novel - that we are not alone. At one time, the Master - Rosh Yeshiva or Talmudic sage - was "alone" and his disciples were "alone." The chassidic way instituted by the Rebbe is a tremendous Divine achievement, that the Rebbe is not alone, nor are the chassidim alone.
Daily Thought
To become one with another person, you must first recognize that you are but a broken half. Only then can you give all of yourself and become whole.
To become one with the Infinite Light, you must know you are but a broken half, the Infinite Light is your other half, and only then can you give all of yourself and become whole.
[Pekudei 5741:61-62; Torat Menachem 5749 vol. 2, pg. 180.]
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