TODAY IN JUDAISM: Tuesday, May 30, 2017 - Chabad.org in New York, New York, United States - Today is Tuesday, Sivan 5, 5777 · May 30, 2017 - Omer: Day 49 - Malchut sheb'Malchut - Candle Lighting
Today's Laws & Customs:
• All-Night Learning
The Talmud relates that when G-d came to give the Torah to the People of Israel in the early morning of Sivan 6 (see "Today in Jewish History" for tomorrow), He found them sleeping. (The Chassidic masters explain that this was an attempt to connect to their subconscious, transcendent self in preparation for their reception of the divine wisdom.) To rectify this lapse, we spend the entire first night of Shavuot (which begins at nightfall tonight) studying Torah. The traditional Tikkun Leil Shavout ("Rectification for Shavuot Night") study program includes the opening and closing verses of each book of the Written Torah (Tanach), as well as of each Parshah; the entire Book of Ruth (see "Laws and Customs" for tomorrow); the opening and closing sections of each tractate of the Talmud; a list of the 613 mitzvot; and selected readings from the Zohar and other Kabbalistic works.
• More on Shavuot
Today in Jewish History:
• Reuben Finds Mandrakes (1568 BCE)
The incident involving the mandrakes (dudaim) which Reuben, the eldest son of Jacob, found in the field "during the time of the wheat harvest"--recounted in Genesis 30:14-18--occurred on the fifth of Sivan of the year 2197 from creation (1568 BCE).
• Jews Accept Torah (1313 BCE)
On this day, Moses made a covenant with the Jewish people at the foot of Mount Sinai at which the people declared, "All that G-d has spoken, we shall do and hear" (Exodus 24:7) committing themselves to observe the Torah's commandments ("do") and strive to comprehend them ("hear"), while pledging to "do" also before they "hear."
• Rabbis Burnt at Stake (1728)
On this day Rabbis Chayim and Yehoshua Reitzes were tortured and burned in Lvov, Poland after they were accused of having attempted to convince an apostate to return to Judaism.
Daily Quote:
Blessed shall you be in the city, and blessed shall you be in the field. Blessed shall be the fruit of your womb, and the fruit of your earth, and the fruit of your beasts; the offspring increase of your cattle, and the young of your sheep. Blessed shall be your basket and your store. Blessed shall you be when you come in, and blessed shall you be when you go out [Deuteronomy 28:3-6]
Daily Torah Study:
Chumash: Naso, 3rd Portion Numbers 5:1-5:10 with Rashi
• English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight)
Numbers Chapter 5
| 1The Lord spoke to Moses saying: | | אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Command the children of Israel to banish from the camp all those afflicted with tzara'ath or with a male discharge, and all those unclean through [contact with] the dead. | | בצַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙ מִן־הַמַּֽחֲנֶ֔ה כָּל־צָר֖וּעַ וְכָל־זָ֑ב וְכֹ֖ל טָמֵ֥א לָנָֽפֶשׁ: |
| Command the children of Israel: This section was said on the day the Mishkan was erected, and eight sections were said on that day, as it is stated in Tractate Gittin , in the chapter entitled: HaNizakin (60a, b). | | צו את בני ישראל וגו': פרשה זו נאמרה ביום שהוקם המשכן, ושמנה פרשיות נאמרו בו ביום, כדאיתא במסכת גיטין בפרק הניזקין (ס א): |
| to banish from the camp: At the time of their encampment, there were three camps: within the hangings [of the courtyard of the Mishkan] was the camp of the Shechinah . The encampment of the Levites surrounding it-as described in the portion of Bamidbar Sinai (1:50)-was the Levite Camp; from there until the edge of the camp of the divisions, on all four sides, was the Israelite camp. Anyone afflicted with tzara’ath was expelled from all [three] of them. One with a discharge was allowed into the Israelite camp, but banned from the [other] two. And one defiled by a dead body was permitted even into the Levite [camp], and is banished only from the [camp] of the Shechinah . Our Sages derived all this from the verses [as appears] in Tractate Pesachim (67a, b). | | וישלחו מן המחנה: שלש מחנות היו שם בשעת חנייתן, תוך הקלעים היא מחנה שכינה, חניית הלוים סביב כמו שמפורש בפרשת במדבר סיני היא מחנה לויה, ומשם ועד סוף מחנה הדגלים לכל ארבע הרוחות היא מחנה ישראל. הצרוע נשתלח חוץ לכולן, הזב מותר במחנה ישראל ומשולח מן השתים, וטמא לנפש מותר אף בשל לויה ואינו משולח אלא משל שכינה, וכל זה דרשו רבותינו מן המקראות במסכת פסחים (סז): |
| who are unclean through [contact with] the dead: Targum [Onkelos renders:] דִמְסָאָב לִטְמֵי נַפְשָׁא דֶאנָשָׁא. I believe that it [the word טְמֵי] is Aramaic for human bones. There are many such examples in Gen. Rabbah (78:1; see 10:3, 28:3), such as:“Hadrian, שְׁחִיק טַמְיָא,” [meaning] may his bones be ground [to dust]. | | טמא לנפש: דמסאב לטמי נפשא דאנשא. אומר אני שהוא לשון עצמות אדם בלשון ארמי, והרבה יש בב"ר אדריינוס שחיק טמיא, שחיק עצמות: |
| 3Both male and female you shall banish; you shall send them outside the camp, and they not defile their camps, in which I dwell among them. | | גמִזָּכָ֤ר עַד־נְקֵבָה֙ תְּשַׁלֵּ֔חוּ אֶל־מִח֥וּץ לַמַּֽחֲנֶ֖ה תְּשַׁלְּח֑וּם וְלֹ֤א יְטַמְּאוּ֙ אֶת־מַ֣חֲנֵיהֶ֔ם אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֥ן בְּתוֹכָֽם: |
| 4The children of Israel did so: they sent them outside the camp; as the Lord had spoken to Moses, so did the children of Israel do. | | דוַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיְשַׁלְּח֣וּ אוֹתָ֔ם אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֨ר דִּבֶּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל: |
| 5The Lord then spoke to Moses saying: | | הוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 6Tell the children of Israel: When a man or woman commits any of the sins against man to act treacherously against God, and that person is [found] guilty, | | ודַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַֽעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּֽיהוָֹ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא: |
| to act treacherously against God: [Scripture] repeats the section [dealing with] a thief who swears falsely, which is stated in parshath Vayikra : “… and acts treacherously against God by falsely denying to his fellow…” (Lev. 5:21). It is repeated here because two new matters are introduced. The first is that it is written: “they shall confess,” which teaches us that he [the thief] is not required to pay a fifth and [bring] a guilt [offering] when incriminated by two witnesses, until he admits to the deed himself, and the second [matter] is that what is stolen from a proselyte must be given to the kohanim. - [Sifrei Naso 1:13] | | למעל מעל בה': הרי חזר וכתב כאן פרשת גוזל ונשבע על שקר, היא האמורה בפרשת ויקרא (ה, כא) ומעלה מעל בה' וכחש בעמיתו וגו', ונשנית כאן בשביל שני דברים שנתחדשו בה האחד, שכתב והתודו, לימד שאינו חייב חומש ואשם על פי עדים עד שיודה בדבר. והשני על גזל הגר שהוא נתון לכהנים: |
| 7they shall confess the sin they committed, and make restitution for the principal amount of his guilt, add its fifth to it, and give it to the one against whom he was guilty. | | זוְהִתְוַדּ֗וּ אֶת־חַטָּאתָם֘ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַֽחֲמִֽישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַֽאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ: |
| for the principal amount of his guilt: This is the principal amount on which he has sworn [falsely]. — [B.K. 110a] | | את אשמו בראשו: הוא הקרן שנשבע עליו: |
| to the one against whom he was guilty: The one to whom he is liable. — [Keth. 19a] [I.e., if the payee owes this amount to a third party, the thief must pay the third party.] | | לאשר אשם לו: למי שנתחייב לו: |
| 8But if the man has no kinsman to whom to make restitution, the debt which is restored to the Lord, [is to be given] to the kohen. [This is] besides the atonement ram through which expiation is made for him. | | חוְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָֽאָשָׁם֙ אֵלָ֔יו הָֽאָשָׁ֛ם הַמּוּשָׁ֥ב לַֽיהוָֹ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו: |
| But if the man has no kinsman: For the claimant who made him swear has died, and has left no heirs. | | ואם אין לאיש גואל: שמת התובע שהשביעו, ואין לו יורשים: |
| to whom to make restitution: when this one decided to confess his sin. Our Sages say: Is there any man in Israel who has no kinsman-either a son, a daughter, a brother, or some other relative from his father’s family-all the way back to our father Jacob? Rather, this is [referring to] a proselyte who died, leaving no heirs. — [Sifrei Naso 1:23, B.K. 109a, Sanh. 68b] [since a proselyte is judged as a newborn, without relationship to those born prior to his conversion.] | | להשיב האשם אליו: כשנמלך זה להתודות על עונו. ואמרו רבותינו וכי יש לך אדם בישראל שאין לו גואלים או בן או אח או שאר בשר הקרוב ממשפחת אביו למעלה עד יעקב, אלא זה הגר שמת ואין לו יורשים: |
| the debt which is restored: Heb. הָאָשָׁם הַמּוּשָׁב. The [“debt” (הָאָשָׁם) refers to the] principal and [“which is restored” (הַמּוּשָׁב) refers to] the fifth. — [B.K. 110a] | | האשם המושב: זה הקרן והחומש: |
| to the Lord,[is to be given] to the kohen: God assumes ownership and gives it over to the kohen [on duty] in that watch. — [B.K. 109b] | | לה' לכהן: קנאו השם ונתנו לכהן שבאותו משמר: |
| besides the atonement ram: mentioned in [parshath] Vayikra (Lev. 5:25), which he is required to bring. | | מלבד איל הכפורים: האמור בויקרא (ויקרא ה כה) שהוא צריך להביא: |
| 9Every offering of all the children of Israel's holy things which is brought to the kohen, shall be his. | | טוְכָל־תְּרוּמָ֞ה לְכָל־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל אֲשֶׁר־יַקְרִ֥יבוּ לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה: |
| Every offering: Heb. תְּרוּמָה. Rabbi Ishmael said: Is the terumah brought to the kohen ? Does he not go around the granaries seeking it? So what does the clause “brought to the kohen” mean? These are the first fruits, of which it is stated, “you shall bring to the House of the Lord, your God” (Exod. 23:19), but I do not know what to do with them. Therefore, Scripture states: “to the kohen , [it] shall be his.” Scripture teaches us regarding the first fruits, that they are to be given to the kohen . — [Sifrei Naso 1:30]. | | וכל תרומה וגו': אמר רבי ישמעאל וכי תרומה מקריבין לכהן, והלא הוא המחזר אחריה לבית הגרנות. ומה תלמוד לומר אשר יקריבו לכהן, אלו הבכורים, שנאמר בהם תביא בית ה' אלהיך, (שמות כג, יט). ואיני יודע מה יעשה בהם, תלמוד לומר לכהן לו יהיה, בא הכתוב ולמד על הבכורים שיהיו ניתנין לכהן: |
| 10Everyone's holy things shall belong to him; whatever a man gives to the kohen shall be his. | | יוְאִ֥ישׁ אֶת־קֳדָשָׁ֖יו ל֣וֹ יִֽהְי֑וּ אִ֛ישׁ אֲשֶׁר־יִתֵּ֥ן לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה: |
| A man’s holy things belong to him: Since the kohen’s and the Levite’s gifts are [explicitly] stated, one might think that they can come and appropriate them forcefully. Therefore, Scripture states: “Everyone’s holy things belong to him,” which informs us that their benefit [to give them to whichever kohen it pleases him] belongs to the owner. They [the Sages] deduced many other expository explanations from it [this clause] in the Sifrei (Naso 1:31-34). An Aggadic interpretation: “Everyone’s holy things belong to him” [means,] if one withholds his tithes and does not give them [to the kohen or Levite], those tithes shall be his, for eventually his field will produce only a tenth of its usual yield. — [See Midrash Tanchuma , R’eh 10, Pesikta d’Rav Kahana p. 96a, Tos. Ta’anith 9a. See also Tanchuma Buber, vol. 1, p. 126, \'a75, fn. 6. Apparently, Rashi and the Tosafists had a variant reading of one of these midrashim, which attributes this idea to our verse.] | | ואיש את קדשיו לו יהיו: לפי שנאמרו מתנות כהונה ולויה יכול יבואו ויטלום בזרוע, תלמוד לומר ואיש את קדשיו לו יהיו, מגיד שטובת הנאתן לבעלים, ועוד מדרשים הרבה דרשו בו בספרי. ומדרש אגדה ואיש את קדשיו לו יהיו, מי שמעכב מעשרותיו ואינו נותנן, לו יהיו המעשרות, סוף שאין שדהו עושה אלא אחד מעשרה שהיתה למודה לעשות: |
| whatever a man gives to the kohen: The gifts to which he is entitled. | | איש אשר יתן לכהן: מתנות הראויות לו: |
| shall be his: [He shall have] much wealth. — [Ber. 63a] \b 12\b0 | | לו יהיה: ממון הרבה: |
• Hebrew text • English text
Chapter 29
The Name of God appears eighteen times in this psalm, corresponding to which our Sages established eighteen blessings-the Amidah. The entire psalm can be interpreted as referring to the giving of the Torah and the ingathering of the exiles.
1. A psalm by David. Render to the Lord, children of the mighty, render to the Lord honor and strength.
2. Render to the Lord the honor due to His Name; bow down to the Lord in resplendent holiness.
3. The voice of the Lord is over the waters, the God of glory thunders; the Lord is over mighty waters.
4. The voice of the Lord resounds with might; the voice of the Lord resounds with majesty.
5. The voice of the Lord breaks cedars; the Lord shatters the cedars of Lebanon.
6. He makes them leap like a calf, Lebanon and Sirion like a young wild ox.
7. The voice of the Lord strikes flames of fire.
8. The voice of the Lord makes the desert tremble; the Lord causes the desert of Kadesh to tremble.
9. The voice of the Lord causes the does to calve, and strips the forests bare; and in His Sanctuary all proclaim His glory.
10. The Lord sat [as King] at the Flood; the Lord will sit as King forever.
11. The Lord will give strength to His people; the Lord will bless His people with peace.
Chapter 30
This psalm teaches one not to be distressed if God visits suffering upon him in this world, for only through suffering can one enter the World to Come. Even one of great spiritual stature should realize that his stability is not guaranteed, but that all is in the hands of God.
1. A psalm, a song of dedication of the House, by David.
2. I exalt You, Lord, for You have uplifted me, and did not allow my enemies to rejoice over me.
3. Lord, my God, I cried out to You, and You healed me.
4. Lord, You have brought up my soul from the grave; You have kept me alive, that I should not descend to the pit.
5. Sing to the Lord, you His pious ones, and praise His holy Name.
6. For His wrath endures but for a moment, when He is conciliated there is [long] life; when one retires at night weeping, joy will come in the morning.
7. In my security I thought, "I shall never falter.”
8. Lord, by Your favor You have made my mountain stand strong; when You concealed Your countenance I was alarmed.
9. I called to You, O Lord, and I made supplication to my Lord:
10. What profit is there in my death, in my going down to the grave? Can dust praise You? Can it proclaim Your truth
11. Lord, hear and be gracious to me; Lord, be a help to me.
12. You have turned my mourning into dancing; You have undone my sackcloth and girded me with joy.
13. Therefore my soul shall sing to You, and not be silent; Lord my God, I will praise You forever.
Chapter 31
Composed by a destitute and oppressed David, running from Saul while placing his trust in God, this psalm instructs man to put his trust in God alone.
1. For the Conductor, a psalm by David.
2. In You I have taken shelter, O Lord, I shall never be shamed; rescue me in Your righteousness.
3. Turn Your ear to me, save me quickly; be to me a rock of refuge, a fortress to deliver me.
4. For You are my rock and my fortress; for the sake of Your Name, direct me and lead me.
5. Remove me from the net they planted for me, for You are my stronghold.
6. I entrust my spirit into Your hand; You will redeem me, Lord, God of truth.
7. I despise those who anticipate worthless vanities; but I trust in the Lord.
8. I will rejoice and delight in Your kindness, for You have seen my affliction; You know the troubles of my soul.
9. You have not delivered me into the hand of the enemy; You have set my feet on spacious ground.
10. Be gracious to me, O Lord, for I am in distress; my eye wastes away from vexation-my soul and my stomach.
11. For my life is spent in sorrow, my years in sighing; my strength fails because of my iniquity, and my bones are wasted away.
12. Because of my adversaries I have become a disgrace-exceedingly to my neighbors, and a dread to my friends; those who see me outside flee from me.
13. Like a dead man, I was forgotten from the heart; I became like a lost vessel.
14. For I have heard the slander of many, terror on every side, when they assembled together against me and plotted to take my life.
15. But I trusted in You, O Lord; I said, "You are my God.”
16. My times are in Your hand; save me from the hands of my enemies and pursuers.
17. Shine Your countenance upon Your servant; deliver me in Your kindness.
18. O Lord, let me not be ashamed, for I have called You; let the wicked be shamed, let them be silent to the grave.
19. Let the lips of falsehood-which speak insolently against the righteous, with arrogance and contempt-be struck dumb.
20. How abundant is Your good that You have hidden for those who fear You; in the presence of man, You have acted for those who take refuge in You.
21. Conceal them from the haughtiness of man, in the shelter of Your countenance; hide them in a shelter from the strife of tongues.
22. Blessed is the Lord, for He has been wondrous in His kindness to me in a besieged city.
23. I said in my panic, "I am cut off from before Your eyes!" But in truth, You heard the voice of my pleas when I cried to You.
24. Love the Lord, all His pious ones! The Lord preserves the faithful, and repays with exactness those who act haughtily.
25. Be strong and fortify your hearts, all who put their hope in the Lord!
Chapter 32
This psalm speaks of forgiveness of sin, and of the good fortune of one who repents and confesses to God wholeheartedly.
1. By David, a maskil.Fortunate is he whose transgression is forgiven, whose sin is covered.
2. Fortunate is the man to whom the Lord does not reckon his sin, and in whose spirit there is no deceit.
3. When I was silent, my limbs wore away through my wailing all day long.
4. For day and night Your hand was heavy upon me; my marrow became [dry] as the droughts of summer, Selah.
5. My sin I made known to You, my iniquity I did not cover. I said, "I will confess my transgressions to the Lord," and You have forgiven the iniquity of my transgression forever.
6. For this let every pious man pray to You, at a time when You may be found; indeed, the flood of many waters will not reach him.
7. You are a refuge to me; protect me from distress; surround me with songs of deliverance forever.
8. I will enlighten you and educate you in the path you should go; I will advise you with what I have seen.
9. Be not like a horse, like a mule, senseless, that must be muzzled with bit and bridle when being adorned, so that it not come near you.
10. Many are the agonies of the wicked, but he who trusts in the Lord is surrounded by kindness.
11. Rejoice in the Lord and exult, you righteous ones! Sing joyously, all you upright of heart!
Chapter 33
This psalm teaches the righteous and upright to praise God. For the more one knows of the Torah's wisdom, the more should he praise God, for he knows and understands His greatness.
1. Sing joyously to the Lord, you righteous ones; it is fitting for the upright to offer praise.
2. Extol the Lord with a harp; sing to Him with a ten-stringed lyre.
3. Sing to Him a new song; play well with sounds of jubilation.
4. For the word of the Lord is just; all His deeds are done in faithfulness.
5. He loves righteousness and justice; the kindness of the Lord fills the earth.
6. By the word of the Lord the heavens were made, and by the breath of His mouth all their hosts.
7. He gathers the waters of the sea like a mound; He places the deep waters in vaults.
8. Let all the earth fear the Lord; let all the inhabitants of the world tremble before Him.
9. For He spoke, and it came to be; He commanded, and it endured.
10. The Lord has annulled the counsel of nations; He has foiled the schemes of peoples.
11. The counsel of the Lord stands forever, the thoughts of His heart throughout all generations.
12. Fortunate is the nation whose God is the Lord, the people He chose as a heritage for Himself.
13. The Lord looks down from heaven; He beholds all mankind.
14. From His dwelling-place He looks intently upon all the inhabitants of the earth.
15. It is He Who fashions the hearts of them all, Who perceives all their actions.
16. The king is not saved by a great army, nor a warrior rescued by great might.
17. The horse is a false guarantee for victory; with all its great strength it offers no escape.
18. But the eye of the Lord is directed toward those who fear Him, toward those who hope for His kindness,
19. to save their soul from death and to sustain them during famine.
20. Our soul yearns for the Lord; He is our help and our shield.
21. For our heart shall rejoice in Him, for we have put our trust in His Holy Name.
22. May Your kindness, Lord, be upon us, as we have placed our hope in You.
Chapter 34
This psalm tells of when David was in grave danger while at the palace of Achish, brother of Goliath. David acted like a madman, letting spittle run down his beard, and writing on the doors: "Achish, king of Gath, owes me one hundred thousand gold coins," leading Achish to eject him from the palace. In his joy, David composed this psalm in alphabetical sequence.
1. By David, when he feigned insanity before Avimelech, who then drove him away, and he left.
2. I bless the Lord at all times; His praise is always in my mouth.
3. My soul glories in the Lord; let the humble hear it and rejoice.
4. Exalt the Lord with me, and let us extol His Name together.
5. I sought the Lord and He answered me; He delivered me from all my fears.
6. Those who look to Him are radiant; their faces are never humiliated.
7. This poor man called, and the Lord heard; He delivered him from all his tribulations.
8. The angel of the Lord camps around those who fear Him, and rescues them.
9. Taste and see that the Lord is good; fortunate is the man who trusts in Him.
10. Fear the Lord, you His holy ones, for those who fear Him suffer no want.
11. Young lions may want and hunger, but those who seek the Lord shall not lack any good thing.
12. Come, children, listen to me; I will teach you the fear of the Lord.
13. Who is the man who desires life, who loves long life wherein to see goodness?
14. Guard your tongue from evil, and your lips from speaking deceit.
15. Turn away from evil and do good, seek peace and pursue it.
16. The eyes of the Lord are directed toward the righteous, and His ears toward their cry.
17. The wrath of the Lord is upon the evildoers, to excise their memory from the earth.
18. But when they [repent and] cry out, the Lord hears, and saves them from all their troubles.
19. The Lord is close to the broken-hearted, and saves those with a crushed spirit.
20. Many are the afflictions of a righteous person, but the Lord rescues him from them all.
21. He protects all his bones; not one of them is broken.
22. Evil brings death upon the wicked, and the enemies of the righteous are condemned.
23. The Lord redeems the soul of His servants; all who take shelter in Him are not condemned.
• English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class
Tuesday, Sivan 5, 5777 · May 30, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Introduction
והנה ענין אהבה זו רצה משה רבנו עליו השלום ליטע בלב כל ישראל, בפרשה: ועתה ישראל וגו׳
It is this love — this latter manner of love, which may be generated by contemplation — that Moses, our teacher, peace unto him, wished to implant in the heart of every Jew, in the passage,1 “And now, Israel,...”
בפסוק: הן לה׳ אלקיך השמים וגו׳
in the verse that speaks of G‑d’s greatness, “Behold, the heavens belong to G‑d, your L‑rd...” and likewise in the following verses that speak of G‑d’s love for His people:
רק באבותיך חשק וגו׳, ומלתם וגו׳, בשבעים נפש וגו׳
“Only in your fathers did He delight... You shall circumcise.... With seventy souls [did your forefathers descend to Egypt, and now He has made you as numerous as the stars of heaven].”
All the above inevitably leads to the first verse in the following chapter, namely:
ואהבת וגו׳
2“You shall love [the L‑rd your G‑d...].”
ולכן סיים דבריו על אהבה זו: אשר אנכי מצוה אתכם לעשותה
Hence [Moshe Rabbeinu] concluded his words in the later verse quoted above concerning this love,3 “... which I command you to do,”
Here, then, is the answer to the above query as to how it is possible to “do” or to create the spiritual emotion of love:
שהיא אהבה עשויה בלב, על ידי הבינה והדעת בדברים המעוררים את האהבה
for this is a love that is produced in the heart through the understanding and self-involving knowledge of matters that inspire love.
But if the verse is in fact referring to the kind of love that is created through contemplation, should it not first command one to contemplate? Indeed so, the Alter Rebbe now goes on to say:
ועל זה צוה כבר תחלה: והיו הדברים האלה אשר אנכי מצוך היום על לבבך
And this he had commanded previously, in the first paragraph of Shema:4 “And these words, which I command you this day, shall be upon your heart,”
כדי שעל ידי זה תבא לאהבה את ה׳, כדאיתא בספרי על פסוק זה
so that through this [meditation] you will come to love G‑d, as is stated in the Sifri on this verse.5
והנה על אהבה זו השנית, שייך לשון מצוה וצווי
An expression of command (“which I command you to do — to love”) can thus be applied to this second type of intellectually-generated love,
It might seem that to command a person to experience love would be either fruitless or superfluous. Not so, however, with regard to the kind of love that is born of contemplation. Here, one can indeed be given a command:
דהיינו: לשום לבו ודעתו בדברים המעוררים את האהבה
namely, to focus one’s heart and mind on matters that arouse love.
אבל באהבה ראשונה, שהיא שלהבת העולה מאליה, לא שייך לשון צווי ומצוה כלל
But an expression of command is not at all applicable to the first kind of love, which is a flame that ascends of its own accord.
ולא עוד, אלא שהיא מתן שכרם של צדיקים, לטעום מעין עולם הבא בעולם הזה
Furthermore, it is the reward of the tzaddikim, to savor a foretaste of the World to Come in this world.
In the World to Come the righteous bask in the rays of the Divine Presence: they delight in their perception of G‑dliness. And it is this delight that tzaddikim enjoy in this world when they serve G‑d with love.
שעליה נאמר: עבודת מתנה אתן את כהונתכם, כמו שיתבאר במקומה
Concerning this [level of love] it is written,6 “I have granted [you] your priesthood as a Divine service which is a gift,” as will be explained in its proper place, namely, where the Divinely-bestowed gift of ahavah betaanugim is discussed.
* * *
The Alter Rebbe now goes on to explain what special quality lies in the lesser manner of service of “educating the child according to his way,” so that “even when he grows [spiritually] older he will not depart from it.” It is true that the lower level of love, that which is engendered by meditation, is a stage in one’s educational preparation, so to speak. Compared with the loftier level of essential and constant love that is revealed only within tzaddikim, it is a child’s service, within the reach of all. Yet there is something in it that must be retained even when one has graduated to the “adult” manner of love of G‑d.
For it is possible that the superior kind of love will not always be manifest even when one is on the level of a tzaddik. Particularly so, since his mandatory advances from level to level demand that before reaching a higher rung he must first release his hold of the previous rung; otherwise, it will encumber his ascent.
When the tzaddik is bereft of his own level of love, he then nourishes his divine service with a resource that harks back to his spiritual childhood — with a love born of meditation, the lower level of love in which he was schooled before he attained the state of tzaddik.
Rambam:
• Sefer Hamitzvot:
ueSivan 5, 5777 · May 30, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
We are commanded regarding the ritual impurity [contained in and emitted by] certain creeping animals, known as sheratzim, listed in the Torah. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity of Sheratzim
Ritual Impurity of Sheratzim
Positive Commandment 97
• 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 16
Malveh veLoveh - Chapter 16
1 The debt is the responsibility of the borrower until he pays the lender or the lender's agent. If the lender said: "Throw the money owed to me and become freed of responsibility," the borrower threw it to him, and it became lost or destroyed by fire before it reaches the lender, the borrower is not responsible.
The following rules apply if the lender told him: "Throw the money owed to me in a manner governed by the laws of a bill of divorce." If the money was closer to the borrower, it is still his responsibility. If it was closer to the lender, the borrower is no longer responsible. If it is half and half, and it is lost or stolen from there, the borrower is required to pay half of the debt.אהחוב באחריות הלוה עד שיפרענו ליד המלוה או ליד שלוחו, אמר לו המלוה זרוק לי חובי והפטר וזרקו ואבד או נשרף קודם שיגיע ליד המלוה פטור, אמר לו זרוק לי חובי בתורת גיטין היו המעות קרובות ללוה הרי עדיין באחריותו, היו קרובות למלוה נפטר הלוה, מחצה על מחצה אם אבדו משם או נגנבו משלם הלוה מחצה.
2 When Reuven owes Shimon a maneh, gives the maneh to Levi and tells him: "Give this maneh that I owe Shimon to him," Reuven may not retract. Nevertheless, he is held responsible for the maneh until it reaches Shimon.
If Levi returned the maneh to Reuven, they are both responsible for it until Shimon receives full payment for the debt owed him.בהיה ראובן חייב לשמעון מנה ואמר ללוי הולך לשמעון מנה זה שאני חייב לו אם בא לחזור אינו חוזר והוא חייב באחריותו עד שיגיע המנה לשמעון, החזיר לוי את המנה לראובן שניהן חייבין באחריותו עד שיגיע ליד שמעון כל חובו.
3 A transfer of a debt is rescinded in the following situation. Reuven owed Shimon a maneh. Shimon told Reuven: "Take the maneh that you owe me and give it to Levi." Since the three were standing together and Levi agreed, the transfer would ordinarily be binding. Nevertheless, if it is discovered that Reuven is poor and does not have the resources to pay, Levi can ask Shimon for payment of the debt, for he deceived him.
If Levi knew ' that Reuven was poor at that time or Reuven was rich at that time and became impoverished afterwards, Levi cannot demand payment from Shimon, for he accepted the transfer.
If Levi argues that Reuven was poor at the time and Shimon deceived him, and Shimon maintains that he was wealthy and later became impoverished, it appears to me that Shimon must bring proof of his claim. Only then is he freed of responsibility from the debt he owes Levi. This is no different from an instance where he has a receipt in his hand, and we tell him: "Prove the authenticity of your receipt, and then you will be freed of responsibility."גראובן שהיה חייב לשמעון מנה ואמר שמעון לראובן מנה שיש לי בידך תנהו ללוי והיו שלשתן עומדין וקיבל לוי ונמצא ראובן עני ואין לו ממה שיגבה ממנו הרי לוי חוזר בחוב של שמעון שזה הטעהו, ואם ידע לוי שהוא עני או שהיה עשיר באותה שעה והעני אינו יכול לחזור שהרי קיבל, טען לוי שהיה ראובן עני והטעהו ושמעון אומר עשיר היה והעני יראה לי שעל שמעון להביא ראיה ואח"כ יפטר מחוב לוי לא יהיה אלא שובר בידו אומרים לו קיים שוברך והפטר.
4 We already explained the following concept in the laws of business transactions. These laws apply when Reuven was not owed anything by Shimon, but did owe a maneh to Levi. If he told Levi to collect the debt from Shimon - even if he made that statement in the presence of the three of them -it is not binding. If Shimon does not desire to pay Levi, he need not. If, however, he does pay him, he may collect the money from Reuven, since he paid him because of his instructions.
Similarly, if Levi desires to retract and say: "I do not desire to collect the debt from Shimon," he may collect the debt from Reuven. This applies even if he collected a portion of the debt from Shimon; he may collect the remainder from Reuven.דכבר ביארנו בהלכות מקח וממכר שראובן שלא היה לו אצל שמעון כלום והיה ראובן חייב ללוי מנה והמחהו אצל שמעון אע"פ שהמחהו במעמד שלשתן לא קנה, ואם רצה שמעון שלא יתן לא יתן ואם נתן חוזר וגובה מראובן שהרי על פיו נתן, וכן אם רצה לוי לחזור ולומר איני רוצה לגבות משמעון חוזר וגובה מראובן ואע"פ שנפרע מקצת משמעון חוזר וגובה השאר מראובן.
5 The following laws apply with regard to a store-keeper who would give a house-owner anything he desires on credit, postponing payment until the entire amount reaches a substantial sum, at which time he would pay him.
The employer says: "Give my workers a sela..." or "... my creditor the maneh that I owe him and I will repay you." Afterwards, the storekeeper said: "I gave the money you instructed me to give," and the worker or the creditor says: "I did not receive it." The worker or the creditor must take an oath; he may then collect the debt owed him from the employer. Similarly, the store-keeper may take an oath and collect what he claims from the employer, for he told him to pay that money.
The worker must take the oath in the presence of the storekeeper, and the storekeeper must do so in the presence of the worker or the creditor, so that they will be embarrassed by each other. Similar laws apply in all analogous situations.
This oath is a Rabbinical ordinance, administered while the person holds a sacred article, because both claimants are coming to collect money. Therefore, if the storekeeper dies, the creditor may collect the debt without taking an oath. Similarly, if the worker or the creditor dies, the storekeeper may collect the claim he makes without taking an oath. The rationale is that in such a situation the employer is not losing anything and is making payment only once.החנוני שהיה נותן לבעל הבית מן החנות כל מה שירצה בתורת הלואה ומקיפו עד שיתקבץ הכל ופורע לו ואמר לו בעל הבית תן לפועלים סלע או לבעל חובי מנה שיש לו אצלי ואני אתן לך והרי החנוני אומר נתתי והפועל או בעל חובו אומר לא לקחתי הרי הפועל או בעל חוב נשבע ונוטל מבעל הבית חובו וכן החנוני נשבע ונוטל מבעל הבית מה שטען שנתן שהרי הוא אמר לו ליתן, והפועל נשבע במעמד החנוני וכן החנוני במעמד הפועל או בעל חוב כדי שיכלמו זה מזה וכן כל כיוצא בזה ושבועה זו תקנת חכמים היא בנקיטת חפץ מפני שבאין שניהן ליטול, לפיכך אם מת החנוני נוטל בעל חוב בלא שבועה וכן אם מת פועל או בעל חוב החנוני נוטל בלא שבועה שהרי אין בעל הבית מפסיד כלום ואינו משלם אלא תשלום אחד.
6 When the store-keeper says: "You told me to give this person a maneh," or "You commanded me and told me, 'If so-and-so comes, give him,'" and the employer claims: "I did not tell you," the employer must take a sh'vuat hesset to support his claim. He is then freed of responsibility. The store-keeper should then lodge a suit against the person he claims to have paid.
Similarly, if a storekeeper tells an employer with whom he has a credit arrangement: "It is written in my account book that you owe me a maneh" and the employer says: "I don't know," the employer must take a sh'vuat hesset that he does not know. He is then freed of responsibility, as is the law with regard to any situation where one person lodges a claim against another. There is no Rabbinical ordinance governing such a situation.והחנוני אומר אתה אמרת ליתן לזה מנה או צוית ואמרת לי אם יבא פלוני תן לו ובעל הבית אומר לא אמרתי לך הרי בעל הבית נשבע היסת ונפטר והחנוני עושה דין עם זה שנתן לו, וכן אם אמר החנוני לבעל הבית המקיפו כתוב בפנקסי שיש לי אצלך מנה ובעל הבית אומר איני יודע נשבע בעל הבית היסת שאינו יודע ונפטר כדין כל טוען על חבירו לכל דבר ואין בזה תקנת חכמים.
7 When Reuven produces a promissory note that states that Shimon owes a debt to Levi, and claims that Shimon gave it to him by signing a deed acknowledging the transfer and giving it to him, but that the deed of transfer was lost, or he claims that Levi transferred the promissory note to him via the acquisition of land, he may collect the debt from Shimon. The rationale is that Reuven is in possession of the promissory note.
If Shimon claims that he paid Levi and demands that an oath be taken, Levi must take an oath to Shimon. Afterwards, Reuven may collect the debt. If Levi admits that Shimon paid him, Levi must pay Reuven. If Levi claims that he neither sold nor gave the promissory note to Reuven, Levi is required to take a sh'vuat hesset and is then freed of responsibility.זראובן שהוציא שטר חוב שיש ללוי על שמעון וטען שלוי נתנו לו בכתיבה ומסירה ואבד השטר שהקנהו בו או שטען שהקנהו לו על גב הקרקע הרי זה גובה אותו משמעון הואיל ויוצא מתחת ידו, טען שמעון שפרע ללוי ואמר ישבע לי ישבע לוי לשמעון ואח"כ יגבה ראובן, הודה לו שפרע ישלם לוי לראובן, טען לוי שלא מכר ולא נתן שטר זה נשבע היסת ונפטר.
8 When a promissory note is in the hands of a third party, and he produces it in a court of law and says: "It has been paid," his word is accepted. This applies even if the authenticity of the note has been verified. The rationale is that if he had desired, he could have burned it or torn it.
Similarly, if the third party died, and a note is found in his possession stating that the promissory note entrusted to him has been paid, we consider it paid. This applies even though the note stating the debt was paid is not signed by witnesses.
When, by contrast, a note is found in the creditor's possession that a particular promissory note has been paid, even if the note stating that the debt was paid is in the creditor's handwriting, it is considered to be merely facetious.חשטר שהיה ביד שליש והוציא מתחת ידו בבית דין ואמר פרוע הוא נאמן אע"פ שהשטר מקויים שאילו רצה היה שורפו או קורעו, וכן אם מת השליש ונמצא כתב יוצא מתחת ידי שליש ששטר זה המונח אצלו פרוע הוא ה"ז פרוע אע"פ שאין עדים על הכתב, אבל כתב שיצא מתחת ידי מלוה ששטר פלוני פרוע אפילו היה בכתב ידי המלוה אינו אלא כמשחק.
9 If witnesses signed the note discovered in the creditor's possession, when their signatures have been verified, the note is considered paid. If their signatures have not been verified, the witnesses who signed the receipt should be interrogated. If they do not know of the matter or if they are not present to be asked, the receipt is ignored, because it was found in the possession of the lender or his heirs.טהיו עדים על הכתב אם היו מקויימין הרי השטר פרוע, ואם אין עליו קיום ישאלו העדים החתומין על זה השובר, אם לא ידעו או שאין העדים מצויין הואיל ומתחת ידי המלוה או מתחת ידי יורשיו יצא אין השובר כלום.
10 If the promissory note mentioned in the note that was discovered was found among the promissory notes belonging to the lender that have been paid, we assume that it was paid, even if the note that was found was not signed by witnesses.
Similarly, if it is written on the promissory note itself - whether on its front or back, or even on only a portion of it - that this promissory note or a portion of it was paid, we follow those statements. This applies even though witnesses did not sign the statement, and the promissory note is in the possession of the lender. For if the promissory note had not been paid, he would not have written on the note itself.ינמצא השטר בין שטרות פרועין ה"ז פרוע ואע"פ שאין עדים על הכתב הנמצא, וכן אם נמצא כתוב בגופו של שטר בין מפניו בין מאחוריו ואפילו במקצתו שטר זה פרוע או נפרע ממנו כך וכך עושין ע"פ הכתב ואע"פ שאין על הכתב עדים ואע"פ שיצא מתחת ידי המלוה שאילו לא נפרע לא היה כותב על השטר.
11 When a person finds a promissory note among his other legal documents and he does not know its status, it should remain in his possession until Eliyahu comes.יאהמוצא שטר בין שטרותיו ואין יודע מה טיבו יהיה מונח עד שיבא אליהו.
12 When a person tells his sons: "One of the promissory notes among my promissory notes has been paid and I don't know which one it is," all of the promissory notes are considered paid. If there are two promissory notes from one person, the greater one is considered paid and the lesser one is considered unpaid.
If a person tells a colleague: "One of your promissory notes in my possession has been paid," the greater one is considered to be paid and the lesser one is considered to be unpaid. If he tells him: "The debt you owe me has been paid," all of the promissory notes he has against him are considered paid.יבהאומר לבניו שטר בין שטרותי פרוע ואיני יודע איזה הוא שטרותיו כולן פרועין, נמצא לאחד שם שני שטרות הגדול פרוע והקטן אינו פרוע אמר לחבירו שטר לך בידי פרוע הגדול פרוע והקטן אינו פרוע, חוב לך בידי פרוע כל שטרות שיש לו עליו כולן פרועין.
• 3 Chapters A Day: She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 9, She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 10, She'ar Avot haTum'ah She'ar Avot haTum'ah - Chapter 11
She'ar Avot haTum'ah - Chapter 9
1 When a person immerses his head and the majority of his body in drawn water or three lugim of drawn water fall on his head and the majority of his body, he is a secondary derivative of impurity until he immerses himself in a mikveh. If he touches foods, he causes them to be considered as a tertiary derivative. If he touches liquids, he imparts impurity to them, causing them to be considered as a primary derivative and they impart impurity to other foods and liquids. They do not, however, impart impurity to keilim.
Why did the Sages decree that such a person should be impure? Because people would immerse in caves where the water was foul and then they would wash with fresh drawn water for the sake of cleanliness. This became such a widespread practice that the majority of people got the impression that the drawn water in which the people would ultimately wash was the agent that conveyed ritual purity and not the immersion in the waters of the mikveh. Therefore, they would immerse themselves carelessly, without attention to details. Accordingly, our Sages decreed that when a person immerses his head and the majority of his body in drawn water or three lugim of drawn water fall on his head and the majority of his body, he becomes a secondary derivative of impurity. Even when three lugim of drawn water falls on the head and the majority of the body of a person who was pure or he immerses his head and the majority of his body in drawn water, he becomes a secondary derivative of impurity until he immerses himself.
After a person who contracted impurity in such a manner immerses himself, he need not wait until nightfall to regain purity, for the impurity contracted by this person is fundamentally a Rabbinic decree. Similarly, a person who contracted impurity because he ate impure foods or drank impure liquids and then immersed himself need not wait until nightfall to regain purity. Similarly, when keilim become impure due to contact with impure liquids, once they were immersed, they become pure. There is no need to wait until nightfall, because these impurities are fundamentally Rabbinic decrees.אהבא ראשו ורובו במים שאובין או שנפלו על ראשו ועל רובו שלשה לוגין מים שאובין הרי הוא כשני לטומאה עד שיטבול ואם נגע באוכלין עשאן שלישי ואם נגע במשקין טמאים עשאן תחילה לטמא אוכלים ומשקין אחרים אבל לא לטמא כלים ומפני מה גזרו טומאה על אדם זה מפני שהיו טבולי יום טובלין במערות שמימיהן רעים ואח"כ היו רוחצין במים שאובים יפים דרך נקיות ופשט המנהג כך עד שהיו רוב העם מדמים שמים שאובים שרוחצין בהן באחרונה הן שמטהרין לא הטבילה שבמי מקוה והיו טובלין בזלזול בלא כוונה ולפיכך גזרו שכל שבא ראשו ורובו במים שאובים או שנפלו על ראשו ורובו נטמא ונעשה כשני לטומאה אפילו טהור שאינו טבול יום אם נפלו על ראשו ורובו שלשת לוגין מים שאובין או שבא ראשו ורובו במים שאובין ה"ז כשני לטומאה עד שיטבול טבל אינו צריך הערב שמש מפני שעיקר טומאה זו מדבריהן וכן האוכל אוכלין טמאים והשותה משקין טמאין וטבל אינו צריך הערב שמש וכן כלים שנטמאו במשקין כיון שמטבילן טהרו ואין צריכין הערב שמש מפני שטומאות אלו עיקרן מדבריהן:
2 The following laws apply when three lugim of drawn water fall on a person from two or three different containers. If water began to flow from the second before it concluded flowing from the first, they can be combined to reach the sum of three lugim. If water falls from four containers, it is not combined. Even if one began to flow before the other ceased flowing, the person is pure.
If the water fell on his head, but not on the majority of his body or fell on the majority of his body, but not on his head, or fell on his head from above and on the majority of his body from the side or from below, he is pure. To impart impurity, the water must fall on his head and the majority of his body that is close to his head in an ordinary manner. Similarly, if his head entered drawn water, but not his body or his body entered, but not his head, or his head was inserted in drawn water and then other drawn water engulfed his body from the side or from below, he is pure. To contract impurity, his head and the majority of his body close to his head must enter the water in an ordinary manner.במי שנפלו עליו ג' לוגין מים שאובין משני כלים או משלשה אם התחיל השני עד שלא פסק הראשון מצטרפין ואם לאו אין מצטרפין נפלו מארבעה כלים אין מצטרפים ואף על פי שהתחיל זה עד שלא פסק זה ה"ז טהור נפלו על ראשו אבל לא על רובו או שנפלו על רובו ולא על ראשו או שנפלו על ראשו בלבד מלמעלה ועל רובו נפלו מן הצד או מלמטה ה"ז טהור עד שיפלו על ראשו ועל רובו הסמוך לראשו כדרכו וכן אם בא ראשו במים שאובין ולא בא רובו או בא רובו ולא בא ראשו או שבא ראשו בלבד ובא משאר גופו ורובו במים שאובין מלמטה או מן הצד ה"ז טהור ער שיבא ראשו ורובו הסמוך לראשו כדרכו:
3 When a portion of a person's head and half the majority of his body were inserted in drawn water and drawn water falls on the other half of his head and the majority of his body, since water fell on half and half was inserted in water, he is pure.גהבא מראשו ורובו החצי במים שאובין ונפלו על החצי האחר מים שאובין הואיל וחציו בנפילה וחציו בביאה טהור:
4 When the three lugim of water which fell upon a person or into which he inserted his head and body were a combination of drawn water and natural water or they were mixed with wine, honey, or milk, he is pure. The three lugim must be entirely drawn water.
The status of these three lugim of water which fell on a pure person or in which he inserted his head and body and from which he contracted impurity also changes. Since the person became a secondary derivative of impurity, the water is also impure for it touched a secondary derivative. It is as if the water tells the pure person: "I made you impure and you made me impure."דהיו שלשת הלוגין שנפלו עליו או שבא בהן מקצתן שאובין ומקצתן אינן שאובין או שנתערב בהן יין דבש וחלב ה"ז טהור עד שיהיו השלשה כולן מים שאובין שלשת לוגין אלו שנפלו על הטהור או שבא בהן וטמאוהו כיון שנעשה כשני לטומאה הרי המים האלו טמאין שהרי נגעו בשני והרי אלו המים אומרין לזה הטהור טמאנו אותו וטימאנו:
5 Initially, they would place loaves of terumah next to sacred scrolls, saying: "These are holy and these are holy." Mice would come and tear the sacred scrolls. Therefore, the Sages decreed that any terumah that touches the Holy Scriptures would become impure. It is considered as a tertiary derivate of impurity, as if it touched a secondary derivative. Thus all the Holy Scriptures disqualify terumah like a secondary derivative.
Moreover, when anyone whose hands were pure touched one of the Holy Scriptures, his hands become secondary derivatives of impurity and impart impurity to terumah and to liquids. Although generally, hands only contract impurity from a primary derivative of impurity, as we explained, they contract impurity from a scroll.הבראשונה היו מניחין ככרות של תרומה בצד הספרים ואומרים זה קודש וזה קודש ובאין העכברים וקורעין את הספרים לפיכך גזרו שכל תרומה שתגע באחד מכתבי הקדש נטמאת והרי היא כשלישי לטומאה כאלו נגעו בשני ונמצאו כל כתבי הקדש פוסלין את התרומה כשני ולא עוד אלא מי שהיו ידיו טהורות ונגע באחד מכתבי הקדש נעשו ידיו שניות ומטמאין את התרומה ואת המשקין ואע"פ שאין הידים מתטמאות אלא מראשון לטומאה כמו שביארנו הן מתטמאות מן הספר:
6 Tefillin straps when connected to the tefillin, the blank parchment of the margins above or below the scroll and at its beginning or end when connected to the scroll, a scroll that was erased, but at least 85 letters remained, and a scroll on which at least 85 letters from the Torah are written, as in the passage Numbers 10:35-36: "And when the ark set forth...," all impart impurity to hands. Not only the words of the Torah, but the words of all the Holy Scriptures, including the Song of Songs and Ecclesiastes which are words of wisdom, impart impurity to hands.ורצועות תפילין עם התפילין וגיליון שבספר שלמעלה ושלמטה שבתחלה ושבסוף כשהן מחוברין לספר וספר שנמחק ונשתייר בו שמנים וחמש אותיות ומגילה שכתוב בה מן התורה שמנים וחמש אותיות כפרשת ויהי בנסוע הארון הרי אלו מטמאין את הידים ולא דברי תורה בלבד אלא כל כתבי הקדש אפילו שיר השירים וקהלת שהן דברי חכמה מטמאין את הידים:
7 The Aramaic portions in the Books of Ezra and Daniel are considered as part of the Holy Scriptures. If, by contrast, one translated an Aramaic portion into Hebrew or a Hebrew portion into Aramaic, or wrote the Holy Scriptures in the Hebrew script, they do not impart impurity to hands. That applies only when Scripture is written in the Ashuri script, on parchment, with ink.זתרגום שבעזרא ושבדניאל הרי הוא מכלל כתבי הקדש אבל תרגום שכתבו עברית ועברית שכתבו תרגום או שכתב כתבי הקדש בכתב עברי אינן מטמאין את הידים עד שיהיו כתובים אשורית על העור ובדיו:
8 Although it is forbidden to do so, if one writes Hallel or the Shema for a child to study, they impart impurity to hands.חהכותב הלל ושמע לתינוק להתלמד בו אף על פי שאינו רשאי הרי אלו מטמאין את הידים:
9 Although it is forbidden to maintain them, as long as the strings and the straps sewed within a Torah scroll are attached to the scroll, they impart impurity to hands.טהמשיחות והרצועות שתפרן לספר אע"פ שאינו רשאי לקיימן כל זמן שהן מחוברין לספר מטמאין את הידים:
10 When the case of a scroll, an ark, or the mantle of a scroll are sewn to the scroll itself, they impart impurity to hands. By contrast, although passages of blessings, contain the letters of God's name and many Torah concepts, they do not impart impurity to hands.יתיק של ספר ומטפחות ספרים בזמן שהן תפורות מטמאין את הידים אבל הברכות אף על פי שיש בהן מאותיות של שם ומעניינים הרבה של תורה אינן מטמאין את הידים:
11 Scrolls written by heretics do not impart impurity to hands. Since the passage of a sotah is intended to be blotted out, it does not impart impurity to hands.יאספרי המינים אינן מטמאין את הידים פרשת סוטה הואיל ולמחיקה עומדת אינה מטמאה את הידים:
She'ar Avot haTum'ah - Chapter 10
1 As we explained, every entity, whether a person or a k'li, that contracts impurity from a primary source of impurity is considered as a primary derivative of impurity until immersion in a mikveh. After immersion, he or it is considered like a secondary derivative of impurity until nightfall, as implied by Leviticus 11:32: "It shall be inserted into water and it will be impure until evening, when it will become pure." Thus Scripture refers to an entity immersed that day as impure.אכל המתטמא באב מאבות הטומאות בין אדם בין כלים הרי הוא ראשון לטומאה כמו שביארנו עד שיטבול טבל הרי הוא כשני לטומאה עד שיעריב שמשו שנאמר במים יובא וטמא עד הערב וטהר הכתוב קרא לטבול יום טמא:
2 The same status applies both to one who immersed to purify himself from severe impurity, e.g., that of a zav, that connected with a human corpse, or tzara'at, and one who immersed to purify himself from the impurity stemming from the carcass of a teeming animal and the like. Any entity, whether a person or a k'li, that must wait until nightfall to regain purity, regardless of whether the impurity stems from Scriptural Law or the words of the Rabbis, is considered as a secondary derivative until nightfall.באחד טבול יום מטומאה חמורה כגון שטבל מזיבות מטומאת מת וצרעת ואחד טבול יום מטומאת שרץ וכיוצא בו כל הטעון הערב שמש בין אדם בין כלים בין מדברי תורה בין מדברי סופרים הרי הוא כשני לטומאה עד שיעריב שמשו:
3 Contact with a person who immersed himself that day disqualifies foods that are terumah, liquids that are terumah, sacrificial foods, and consecrated liquids. It disqualifies everything.
What is implied? If a person who immersed that day touches food that is terumah, he causes it to be considered a tertiary derivative of impurity, for he is a secondary derivative. Similarly, if he touches liquids that are terumah, he imparts impurity to them and they are considered tertiary derivatives of impurity. In the same vein, if such a person touches consecrated liquids, he imparts impurity to them and they are a fourth degree derivative of impurity. Similarly, if he touches consecrated food, he causes them to be considered a fourth degree derivative of impurity. If, however, he touches ordinary foods or ordinary liquids, they remain pure. The laws that apply to those who are lacking atonement and one who immersed himself are the same with regard to touching consecrated food.
From this entire discussion, one has learnt that liquids are never considered a secondary derivative. They are always considered as primary derivatives with the exception of liquids touched by a person who immersed himself that day which are considered as tertiary derivatives if they were terumah or a fourth degree derivative if they are consecrated foods.גטבול יום פוסל אוכלי תרומה ומשקה תרומה ואוכלי הקדש ומשקה הקדש פוסל הכל כיצד טבול יום שנגע באוכלין של תרומה עשאן שלישי לטומאה מפני שהוא שני וכן אם נגע במשקין של תרומה טמאין והרי הן שלישי לטומאה נגע טבול יום במשקין של קדש טימאן והרי הן רביעי לטומאה וכן אם נגע באוכלי הקדש עשאן רביעי אבל אם נגע באוכלין חולין ומשקה חולין הרי הן טהורין ודין מחוסר כפורים וטבול יום בנגיעת הקודש אחד הוא הרי נתבאר לך מכל אלו הדברים שאין שם משקין שניות לעולם אלא המשקין תחילה לעולם חוץ ממשקין שנגע בהן טבול יום שהן שלישי אם היו תרומה או רביעי אם היו קדש:
4 Fluids, e.g., saliva or urine, produced by any of those who impart impurity - whether severe or light - are governed by the same laws as the liquids that they touch. They are all primary derivatives of impurity, as we explained, with the exception of those produced or touched by a zav and those like him. The fluids such individuals produce are primary sources of impurity, while the liquids they touch are primary derivatives of impurity. Even when a person contracts impurity by eating impure foods or drinking impure liquids, the fluids he produces are governed by the same laws as the liquids he touches, i.e., they are primary derivatives.
Similarly, the fluids produced by a person who immersed and is waiting for nightfall are governed by the same laws as the liquids he touches; they do not impart impurity to other entities at all. Instead, if such fluids touch ordinary liquids, they are pure. If they touch liquids that are terumah, they become tertiary derivatives of impurity. And if they touch consecrated liquids, they become fourth degree derivatives.דכל המטמאין בין חמורין בין קלין משקין היוצאין מהן כגון רוקן ומימי רגליהן הרי הן כמשקין שנגעו בהן אלו ואלו ראשון לטומאה כמו שביארנו חוץ מזב וחבריו שמשקין היוצאין מהן אב טומאה ומשקין שהזב וחבריו נוגעין בהן תחלה אפילו אוכל אוכלין טמאין או שותה משקין טמאין המשקין היוצאין ממנו קודם שיטבול כמו המשקין שנגע בהן שהן תחילה וכן טבול יום משקין היוצאין ממנו כמשקין שהוא נוגע בהן שאין מטמאין אחרים כלל אלא אם נגע במשקה חולין הרי הן טהורין ואם נגע במשקה תרומה הרי הן שלישי ואם נגע במשקה קדש הרי הן רביעי:
5 From the above, it should be clear that a tertiary derivative that is terumah or a fourth degree derivative that is consecrated does not impart impurity to other liquids or other foods. Needless to say, it does not impart impurity to keilim.
Therefore, the following rules apply when there was a pot full of liquids and a person who had immersed that day touches it. If they were ordinary liquids, everything is pure. If the liquids were terumah, the liquids are disqualified, but the pot is pure. If only the person's hands were impure, the liquids are impure, whether they are terumah or ordinary liquids. This is a stringency observed with regard to impure hands that does not apply to a person who immersed that day.
There is a stringency observed with regard to a person who immersed that day that does not apply to impure hands: If there is a question regarding the status of a person who immersed that day, he disqualifies foods and liquids he touches because of that question. If, by contrast, the status of a person's hands is in doubt, the entities he touches are pure, as will be explained.הועתה יתבאר לך שאין שלישי שבתרומה ולא רביעי שבקדש מטמא משקה אחר או אוכל אחר ואין צ"ל שאין מטמאין כלים לפיכך קדירה שמליאה משקין ונגע בה טבול יום אם היה משקה חולין הכל טהור ואם היה משקה תרומה המשקין פסולין והקדירה טהורה ואם היו ידיו טמאות המשקה טמא בין משקה תרומה בין משקה חולין וזה חומר בידים מבטבול יום וחומר בטבול יום מבידים טמאות שספק טבול יום פוסל מספק וספק הידים טהור כמו שיתבאר:
6 Both a person who was pure, but his hands contracted impurity and a person who immersed that day whose hands contracted impurity, impart impurity to ordinary liquids to cause them to be considered as primary derivatives of impurity that impart impurity to foods and liquids, as we explained.
Since the fluids discharged by a person who immersed that day are governed by the same laws as the liquids he touches, if the saliva or the urine of a person who immersed that day falls on a loaf of bread that is terumah, it is pure, because the fluids are like the liquids that he touches.ואחד טהור שהיו ידיו טמאות או טבול יום שידיו טמאות ה"ז מטמא משקה חולין ועושה אותן תחלה לטמא אוכלין ומשקין כמו שביארנו ומאחר שמשקה שיצא מטבול יום כמשקין שנגע בהן טבול יום שנפל מרוקו או מימי רגליו על ככר של תרומה ה"ז טהור מפני שהן כמשקין שנגע בהן:
7 From all the concepts that we have stated previously, it is possible to comprehend that a person may become a source of impurity and he may be a primary derivative of impurity according to Scriptural Law. A person will be considered as a secondary derivative only according to Rabbinic Law. This refers to one who partakes of impure foods or drinks impure beverages or one who inserts his head and the majority of his body into drawn water. In all of these instances, the person is a secondary derivative of impurity according to Rabbinic Law.
Similarly, all types of keilim with the exception of earthenware containers can become primary sources of impurity or primary derivatives of impurity according to Scriptural Law. A k'li will be considered as a secondary derivative only according to Rabbinic Law; i.e., if it contracted impurity from impure liquids, it will be a secondary derivative according to Rabbinic Law, as we explained.זמכל אלו הדברים שהקדמנו לבארם אתה למד שהאדם יהיה אב לטומאה ויהיה ראשון לטומאה מדברי תורה ולעולם לא יהיה האדם שני אלא מדברי סופרים והוא האוכל אוכלין טמאים או השותה משקין טמאין או הבא ראשו ורובו במים שאובין שכל אלו כשני לטומאה מדבריהם וכן שאר כל הכלים חוץ מכלי חרס יהיו אב טומאה ויהיו ראשון לטומאה מדברי תורה ולא יהיה הכלי לעולם שני לטומאה אלא מד"ס שאם יטמא במשקין טמאים יהיה שני מדבריהן כמו שביארנו:
8 We already explained, that an earthenware container will never become a primary source of impurity, neither according to Scriptural Law, nor according to Rabbinic Law. It may become a primary derivative of impurity according to Scriptural Law and a secondary derivative according to Rabbinic Law if it contracted impurity from liquids, like other keilim. Neither persons, nor keilim ever become a third degree or a fourth degree derivative of impurity, neither according to Scriptural Law, nor according to Rabbinic Law.חכבר ביארנו שכלי חרס לא יהיה אב טומאה לעולם לא מדברי תורה ולא מד"ס ויהיה ראשון לטומאה מדברי תורה ושני מדבריהן אם נטמא במשקין כשאר הכלים ולא יהיה האדם ולא הכלים שלישי ולא רביעי לעולם לא מדברי תורה ולא מדברי סופרים:
9 Foods will never become a primary source of impurity, neither according to Scriptural Law, nor according to Rabbinic Law. They may become primary and secondary derivatives of impurity according to Scriptural Law. For if a person or k'li that is a primary derivative of impurity touches food, it causes it to be considered a secondary derivative.
According to the Sages alone, foods may become third degree derivatives or fourth degree derivatives.טהאוכלים לא יהיו אב טומאה לעולם לא מדברי תורה ולא מדבריהם ויהיו ראשון ושני מדברי תורה שהאדם או הכלי שהוא ראשון לטומאה אם נגע באוכל עשאוהו שני והאוכלין יהיו שלישי ורביעי לטומאה מדבריהן בלבד:
10 Liquids, e.g., the water on which the ashes of the red heifer have been sprinkled or the saliva or urine of a zav, may become primary sources of impurity according to Scriptural Law. And they may become primary derivatives of impurity according to Scriptural Law, e.g., if they touched a primary source of impurity. Similarly, if liquids touched a derivative of impurity - whether a person or a k'li - they contract impurity according to Scriptural Law and are considered as primary derivatives to impart impurity to other entities according to Rabbinic decree. Similarly, if liquids touched a secondary derivative of impurity - whether a person, a k'li, or foods, they are considered as primary derivatives to impart impurity to other entities according to Rabbinic decree, as we explained.
Similarly, liquids can become third degree derivatives or fourth degree derivatives according to Rabbinic decree. What is implied? If a person who immersed that day touches a liquid that is terumah, he causes it to be considered a third degree derivative. If he touches a consecrated liquid, he causes it to be considered a fourth degree derivative. There is no concept of a liquid being considered as a secondary derivative or indeed, anything other than a primary derivative except liquids touched by or fluids discharged by a person who immersed that day or one who is lacking atonement with regard to consecrated liquids, in which instance, he disqualifies them, but does not make them impure, as we explained.יהמשקין יהיו אב טומאה מדברי תורה כגון מי חטאת ורוק הזב ומימי רגליו ויהיו ראשון לטומאה מדברי תורה כגון שנגעו באב מאבות הטומאות וכן אם נגעו המשקין בולד הטומאה בין אדם בין כלים נטמאו מדברי תורה והרי הן כראשון לטומאה לטמא אחרים מדבריהן וכן אם נגעו בשני בין אדם בין כלים בין באוכלין נעשו ראשון לטמא אחרים מדבריהם כמו שביארנו ויהיו המשקין שלישי ורביעי מדבריהם כיצד אם נגע טבול יום במשקה תרומה עשאהו שלישי ואם נגע במשקה קדש עשאהו רביעי ואין אתה מוצא משקין שניות לעולם ולא משקה שאינו תחלה חוץ ממשקה טבול יום או מחוסר כפורים בקדש כמו שביארנו שהוא פוסל מדבריהם ואינו מטמא:
She'ar Avot haTum'ah - Chapter 11
1 Whenever the term "disqualified" is used with regard to foods, the intent is that the food itself is considered as impure, but it does not impart impurity to other similar foods. Instead, if it touches another food, it is pure.אכל מקום שנאמר באוכלין פסול הוא שיהיה האוכל עצמו טמא ולא יטמא אוכל אחר אלא אם נגע באוכל אחר הרי הוא טהור:
2 With regard to ordinary foods, a primary derivative of impurity contracts impurity and imparts impurity to others. A secondary derivative is disqualified, but does not impart impurity, for a secondary derivative does not create a tertiary derivative with regard to ordinary food.
What is the source that teaches that ordinary food which is a secondary derivative is disqualified? Leviticus 11:33 states: "Whenever one of them falls into its inner space, everything in its inner space contracts impurity." Now, a carcass of a crawling animal is a primary source of impurity. The earthenware container into whose inner space it falls is a primary derivative of impurity. Thus the food in the container is a secondary derivative and yet Scripture calls it impure.
Similarly, if the carcass of a crawling animal falls into an oven, bread in the oven is a secondary derivative, for the oven is a primary derivative.בהראשון שבחולין טמא ומטמא השני פסול ולא מטמא ואין שני עושה שלישי בחולין ומניין לאוכל שני שהוא פסול בחולין שנאמר וכלי חרש אשר יפול מהן אל תוכו כל אשר בתוכו יטמא נמצא השרץ אב וכלי חרס שנפל השרץ לאוירו ראשון והאוכל שבכלי שני והרי הוא אומר יטמא וכן שרץ שנפל לאויר התנור הפת שנייה שהתנור ראשון:
3 With regard to terumah, primary and secondary derivatives of impurity contract impurity and impart impurity. A tertiary derivative is disqualified, but does not impart impurity, for a tertiary derivative does not create a derivative of the fourth degree with regard to terumah.
What is the source that teaches that food that is terumah which is a tertiary derivative is disqualified? Leviticus 22:7 states: "And the sun will set and he will become pure. Afterwards, he shall partake of consecrated food." Thus a person who immersed that day is forbidden to partake of terumah until nightfall. If he touches it, he disqualifies it. A person who immerses is like a secondary derivative. Thus one can conclude a secondary derivative makes a tertiary derivative with regard to terumah.גהראשון והשני שבתרומה טמאים ומטמאים השלישי פסול ולא מטמא ואין שלישי עושה רביעי בתרומה מניין לאוכל שלישי שהוא פוסל בתרומה שנאמר ובא השמש וטהר ואחר יאכל מן הקדשים נמצא טבול יום אסור בתרומה עד שיעריב שמשו ואם נגע בה פסלה וטבול יום כשני לטומאה הוא הא למדת שהשני עושה שלישי בתרומה:
4 With regard to consecrated food, primary, secondary, and tertiary derivatives contract impurity and impart impurity. A derivative to the fourth degree is disqualified, but does not impart impurity, for a derivative to the fourth degree does not ever create a derivative to the fifth degree.
What is the source that teaches that a tertiary derivative is impure with regard to consecrated foods? Leviticus 7:19 states: "Meat that touches anything that is impure shall not be eaten." And Scripture has already referred to a secondary derivative of impurity as "impure," as stated: "Everything in its inner space contracts impurity." Thus one can conclude that consecrated meat that touches a secondary derivative contracts impurity and must be burnt.
What is the source that teaches that a fourth degree derivative disqualifies consecrated foods? It is derived through an inference from a more lenient matter to a more stringent one: A person who is lacking atonement is permitted to partake of terumah, but is forbidden to partake of sacrificial food until he brings the offerings that secure atonement for him. If so, should not a tertiary derivative of impurity which disqualifies terumah cause a derivative to the fourth degree to become impure? Nevertheless, a fifth degree derivative is pure.דהראשון והשני והשלישי בקדש טמאין ומטמאין הרביעי פסול ואינו מטמא ואין רביעי עושה חמישי לעולם ומניין לשלישי בקדש שהוא טמא שנאמר והבשר אשר יגע בכל טמא לא יאכל וכבר קרא הכתוב לשני טמא שנאמר כל אשר בתוכו יטמא הא למדת שבשר הקדש שנגע בשני נטמא וישרף ומניין לרביעי בקדש שהוא פסול מק"ו ומה מחוסר כיפורים שהוא מותר בתרומה אסור בקדש עד שיביא כפרתו השלישי שהוא פסול בתרומה אינו דין שיעשה רביעי בקדש אבל החמישי טהור:
5 Even though ordinary meat is pure, our Sages decreed that it should be considered as a tertiary derivative of impurity and convey impurity to sacrificial food. It does not impart impurity to terumah. It appears to me that the Sages enforced their decree against it solely so that ordinary meat not become mixed with sacrificial meat. Were that to happen, an error could be made and inadvertently, one might think that the meat is ordinary and eat it while he is impure, although in truth it is consecrated.הבשר תאוה אף על פי שהוא טהור גזרו עליו שיהיה כשלישי לטומאה מטמא את הקדש ואינו פוסל את התרומה ויראה לי שלא גזרו עליו אלא כדי שלא יערבוהו עם בשר הקדש ויבואו לטעות ולשגוג בו וידמו שהבשר זה הוא חול והוא קדש ויאכלנו בטומאה:
6 When foods are joined together by liquid, they are considered as joined with regard to contracting the impurity associated with foods. There is an unresolved question if they are considered as a single entity from which to count primary, secondary, and tertiary derivatives or the food that was touched by the impurity is a primary derivative and the food that is joined to it as a secondary derivative.וחיבורי אוכלין ע"י משקין הרי הן חיבור לטמא טומאת אוכלין והדבר ספק אם חשובים כגוף אחד למנות בהן ראשון ושני ושלישי או חושבים זה האוכל שנגעה בו הטומאה ראשון והאוכל המחובר לו שני:
7 Impure food that is a secondary derivative disqualifies food that is terumah and causes it to be considered as a tertiary derivative. If it touches ordinary liquids, it imparts impurity to them. Needless to say, if it touches liquids that are terumah or consecrated, it imparts impurity to the entire quantity.זהשני שבחולין פוסל אוכלי תרומה ועושה אותן שלישי ואם נגע במשקה חולין טימאן ואצ"ל אם נגע במשקה תרומה או במשקה קדש שהוא מטמא את הכל:
8 Terumah that is a tertiary derivative of impurity that touched consecrated food disqualifies it and causes it to be considered as a fourth degree derivative. If it touches consecrated liquids, it imparts impurity to them and causes them to be considered as primary derivatives. If, however, terumah that is a tertiary derivative touches a liquid that is terumah, it is pure. Similarly, if consecrated food that is a fourth degree derivative touches a consecrated liquid, it is pure.חהשלישי שבתרומה שנגע באוכלי קדש פסלן ונעשו רביעי ואם נגע במשקה הקדש טימאן ונעשו תחלה אבל אם נגע שלישי שבתרומה במשקה תרומה הרי הוא טהור וכן רביעי שבקדש אם נגע במשקה קדש הרי זה טהור:
9 When ordinary food is prepared with the stringencies of terumah, if it becomes a tertiary derivative, it is disqualified, as is true with regard to terumah. Nevertheless, if such food touches consecrated food, it does not cause it to be considered as a fourth degree derivative. It does not even disqualify consecrated liquids. When ordinary food is prepared with the stringencies of consecrated food, a tertiary derivative is pure like ordinary food.טחולין שנעשו על טהרת תרומה השלישי שבהן פסול כתרומה ואם נגע בקדש אינו עושהו רביעי ואפילו משקה קדש אינו פוסל וחולין שנעשו על טהרת הקדש השלישי שבהן טהור כחולין:
10 A person who partakes of consecrated food that is a fourth degree derivative of impurity is forbidden to partake of other consecrated foods. He is permitted to touch consecrated foods and does not disqualify them. Even when there is cooked food in which consecrated food was mixed, but there is less than an olive-sized portion of consecrated food in a mixture the size of half a loaf of bread, a person who partook of consecrated food that was a fourth degree derivative of impurity should not partake of this mixture. It may be eaten only by one who partook of consecrated food that was removed from impurity by the fifth degree. For he is pure, as we explained.יהאוכל רביעי שבקדש אסור לו לאכול את הקדש ומותר ליגע בקדש ואינו פוסלו אפילו תבשיל שנתערב בו הקדש ואין בו כזית בכדי אכילת פרס הרי זה לא יאכל ברביעי של קדש אלא בחמישי שהוא טהור כמו שביארנו:
11 When a person partakes of terumah or ordinary food prepared with the stringencies of terumah that was a tertiary derivative of impurity, he is forbidden to partake of terumah until he immerses himself in a mikveh. He is permitted to touch terumah, and if he does, it is ritually pure. The Sages imposed a stringency with regard to eating, not with regard to touching.
When does the above apply? To terumah itself. If, however, terumah was mixed into cooked food and there is less than an olive-sized portion of terumah in a mixture the size of half a loaf of bread, such a person is permitted to partake of the mixture, just as he is permitted to touch terumah.יאהאוכל שלישי שבתרומה עצמה או של חולין שנעשו על טהרת תרומה ה"ז אסור לאכול את התרומה עד שיטבול ומותר ליגע בתרומה והרי היא טהורה באכילה עשו מעלה בנגיעה לא עשו מעלה בד"א בתרומה עצמה אבל תבשיל שנתערבה בו תרומה אם אין שם כזית בכדי אכילת פרס הרי זה מותר לאכול מאותו תבשיל כדרך שמותר ליגע בתרומה:
12 Although a person who partakes of terumah or ordinary food prepared with the stringencies of terumah that was a tertiary derivative of impurity is considered as pure with regard to touching terumah, he is considered as a secondary derivative with regard to consecrated foods. For something that is pure with regard to terumah is impure with regard to consecrated food.
When, by contrast, one partakes of ordinary food prepared with the stringencies of consecrated food that was a tertiary derivative of impurity, he is pure. There is nothing that creates a fourth degree derivative of impurity with regard to consecrated foods except consecrated food itself.יבהאוכל שלישי שבתרומה או של חולין שנעשו על טהרת התרומה אע"פ שהוא טהור לנגיעת תרומה הרי הוא כשני לעניין קדש שטהרת תרומה טומאה היא אצל הקדש אבל האוכל שלישי שבחולין שנעשו על טהרת הקדש הרי הוא טהור שאין לך דבר שעושה רביעי בקדש אלא קדש מקדש בלבד:
13 The term "consecrated food" employed with regard to the impurity of foods and liquids refers to sacrificial foods, e.g., meat from sacrifices of the highest order of sanctity, meat from sacrifices of a lesser degree of sanctity, bread from a thanksgiving offering and cakes of a nazirite's offering for which their sacrifice was slaughtered, flour offerings that were sanctified in a consecrated vessel, the two loaves offered on Shavuot and the showbreads when their surface became hardened in the oven. By contrast, the loaves of the thanksgiving offerings and the cakes of nazirite's offering for which their sacrifice was not slaughtered and flour offerings that were not sanctified in a consecrated vessel are not considered as consecrated food, nor as ordinary food. Instead, their status is the same as terumah.יגכל קדש האמור בעניין טומאת אוכלין ומשקין הוא קדשי מקדש המקודשין כגון בשר קדשי קדשים ובשר קדשים קלים וחלות תודה ורקיקי נזיר שנשחט עליהן הזבח והמנחות שקדשו בכלי ושתי הלחם ולחם הפנים משקרמו בתנור אבל חלות תודה ורקיקי נזיר שלא נשחט עליהן הזבח והמנחות שלא קדשו בכלי אינן לא כקדש ולא כחולין אלא כתרומה:
14 Challah, the first-fruits, restitution made for terumah and the additional fifth are considered as terumah.ידהחלה והבכורים ותשלומי תרומה [וחומשה] הרי הן כתרומה:
15 Tevel, a mixture of ordinary produce and terumah, produce that grew from terumah that was planted, the second and first tithes, and a dough from which challah had not yet been separated are considered like ordinary produce. A primary derivative is impure. A secondary derivative is disqualified and there is no concept of a tertiary derivative.טוהטבל והמדומע וגידולי תרומה ומעשר שני וראשון ועיסה הטבולה לחלה הרי הן כחולין והראשון טמא בהן והשני פסול ואין בהן שלישי:
16 Our Sages decreed that whenever an entity would impart impurity to ordinary food according to Scriptural Law if one was certain that they came into contact, when one is in doubt whether it came into contact with dough from which challah, that dough should be prepared in a state of ritual purity. Challah is separated from it, but its status is held in abeyance. It is neither eaten, nor burnt.טזכל דבר שודאו מטמא את החולין מן התורה גזרו על ספיקו בחולין הטבולין לחלה שתעשה אותה העיסה בטהרה ומפרישים ממנה חלה וחלתה תלויה לא נאכלת ולא נשרפת:
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