TODAY IN JUDAISM: Sivan 22, 5777 - Friday, 16 June 2017 - Chabad.org in New York, New York, United States - Today is Friday, Sivan 22, 5777 · June 16, 2017 - Candle Lighting - Light Candles before sunset ––:––
Today in Jewish History:
• Miriam Quarantined (1312 BCE)
Miriam, the elder sister of Moses and Aaron, was afflicted with tzaraat (leprosy) after speaking negatively of Moses, and was quarantined outside of the camp for seven days--as related in Numbers 12
Links:
The Biblical account (with Rashi's commentary)
About Miriam
About Lashon Hara (negative speech)
Daily Quote:
When you cross the Jordan to the land of Canaan, you shall designate cities for yourselves; they shall be cities of refuge for you, and a murderer who killed a person unintentionally shall flee there
[Numbers 35:10-11]
Daily Torah Study:
Numbers Chapter 15
| 17The Lord spoke to Moses saying: | | יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 18Speak to the children of Israel and you shall say to them, When you arrive in the Land to which I am bringing you, | | יחדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה: |
| When you arrive in the Land: Heb. בְּבֹאֲכֶם [lit., when you come to the Land] This ‘coming’ differs from all the other ‘comings’ in the Torah. For with the others, Scripture say,“when you will come” [in the singular] (כִּי תָבֹא) or [plural] (כִּי תָבֹאוּ); therefore, all of them learn [a particular law] from each other. Since in one of their cases, Scripture specifies that it applies only after inheritance and settling [in the Land], it therefore applies in all cases. But here it uses the term בְּבֹאֲכֶם as soon as they arrived there and ate from its bread, they were obligated to separate a portion of the dough. - [Sifrei Shelach 21] | | בבאכם אל הארץ: משונה ביאה זו מכל ביאות שבתורה, שבכולן נאמר כי תבא, כי תבאו, לפיכך כולן למדות זו מזו וכיון שפרט לך הכתוב באחת מהן שאינה אלא לאחר ירושה וישיבה, אף כולן כן, אבל זו נאמר בה בבואכם, משנכנסו בה ואכלו מלחמה נתחייבו בחלה: |
| 19and you eat from the bread of the Land, you shall set aside a gift for the Lord. | | יטוְהָיָ֕ה בַּֽאֲכָלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַֽיהֹוָֽה: |
| 20The first portion of your dough, you shall separate a loaf for a gift; as in the case of the gift of the threshing floor, so shall you separate it. | | כרֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ: |
| the first portion of your dough: When you knead an amount of dough you are accustomed to kneading in the desert. And how much is that? “They measured with an omer ” (Exod. 16:18), “an omer per head” (verse 16). You shall separate from its first portion, that is to say, before you eat the first portion from it, you shall separate one loaf as a gift for the sake of the Lord. | | ראשית ערסתכם: כשתלושו כדי עיסתכם שאתם רגילין ללוש במדבר. וכמה היא, (שמות טז, טז) וימודו בעומר עומר לגלגלת, תרימו מראשיתה, כלומר קודם שתאכלו ממנה, ראשית תלקח חלה אחת תרומה לשם ה': |
| a loaf: In old French, tortel , a sort of cake, a round loaf of bread, [in modern French, torteau.] | | חלה: טורטי"ל בלע"ז [עוגה]: |
| as in the case of the gift of the threshing floor: in which no amount is specified, but unlike the gift taken from the tithe [given by Levites to kohanim] for which an amount is specified. However, the Sages did specify an amount-for a householder, one twenty-fourth [of the dough] and for a baker one forty-eighth. - [Challah 2:7] | | כתרומת גורן: שלא נאמר בה שיעור ולא כתרומת מעשר שנאמר בה שיעור, אבל חכמים נתנו שיעור, לבעל הבית אחד מעשרים וארבעה, ולנחתום אחד מארבעים ושמונה: |
| 21From the first portion of your dough you shall give a gift to the Lord in [all] your generations. | | כאמֵֽרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַֽיהֹוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם: |
| From the first portion of your dough: Why is this [verse] stated? [Is not verse 20 sufficient?] Because it says, “the first portion of your dough” (verse 20). From this I understand the first one of the doughs. Hence, Scripture teaches us, “From the first”-a part of the dough but not the entire dough. - [Sifrei Shelach 27] | | מראשית ערסתיכם: למה נאמר, לפי שנאמר ראשית עריסותיכם, שומע אני ראשונה שבעיסות, תלמוד לומר מראשית, מקצתה ולא כולה: |
| you shall give a gift to the Lord: Since no amount is specified for the dough portion, [challah], it says, “you shall give ”-the gift should be an amount which can be considered a ‘gift.’ - [Sifrei Shelach 30] | | תתנו לה' תרומה: לפי שלא שמענו שיעור לחלה, נאמר תתנו, שיהא בה כדי נתינה: |
| 22And if you should err and not fulfill all these commandments, which the Lord spoke to Moses. | | כבוְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־משֶֽׁה: |
| And if you should err and not fulfill: Idolatry was included in “all the commandments” (Lev. 4:13) for which the community brings a bull [as a sin-offering], but here Scripture removes it from that category to apply to it the law of a bull for a burnt offering and a he-goat for a sin-offering. - [Sifrei Shelach 22] | | וכי תשגו ולא תעשו: עבודה זרה היתה בכלל כל המצות שהצבור מביאין עליהן פר, והרי הכתוב מוציאה כאן מכללן לידון בפר לעולה ושעיר לחטאת: |
| If you err: Scripture speaks of idolatry, or perhaps only to one of the other commandments? Scripture therefore states, “all of these commandments.” One commandment which is equivalent to all the commandments. Just as someone who transgresses all the commandments, casts off the yoke [of the Torah], violates the covenant, and acts brazenly [toward the Torah], so one who transgresses this commandment, casts off the yoke, violates the covenant, and acts brazenly. Which [one] is this? This is idolatry. - [Sifrei Shelach 33] | | וכי תשגו וגו': בעבודה זרה הכתוב מדבר, או אינו אלא באחת מכל המצות, תלמוד לומר את כל המצות האלה, מצוה אחת שהיא ככל המצות, מה העובר על כל המצות פורק עול ומפר ברית ומגלה פנים, אף מצוה זו פורק בה עול ומפר ברית ומגלה פנים ואיזו, זו עבודה זרה: |
| which the Lord spoke to Moses: [The first two commandments,] “I am [the Lord, your God]” and “You must not have [any other gods]” (Exod. 20:2-3) were heard by the word of the Divine, as it says, “Once did God speak, but we heard them twice” (Ps. 62:12). - [Sifrei Shelach 33] | | אשר דבר ה' אל משה: אנכי ולא יהיה לך מפי הגבורה שמענום, (תהלים סב יב) אחת דבר א-להים שתים זו שמעתי: |
| 23All that the Lord commanded you through Moses, from the day on which the Lord commanded and from then on, for all generations. | | כגאֵת֩ כָּל־אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֲלֵיכֶ֖ם בְּיַד־משֶׁ֑ה מִן־הַיּ֞וֹם אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה וָהָ֖לְאָה לְדֹרֹ֖תֵיכֶֽם: |
| All that the Lord commanded: This teaches us that anyone who acknowledges [the truth of] idolatry is considered as if he had denied the entire Torah and all the prophecies of the prophets, as it says,“from the day on which the Lord commanded and from then on.” - [Sifrei Shelach 33] | | את כל אשר צוה וגו': מגיד שכל המודה בעבודה זרה ככופר בכל התורה כולה ובכל מה שנתנבאו הנביאים, שנאמר למן היום אשר צוה ה' והלאה: |
| 24If because of the eyes of the congregation it was committed inadvertently, the entire congregation shall prepare a young bull as a burnt offering for a pleasing fragrance for the Lord, with its prescribed meal offering and libation, and one young he goat for a sin offering. | | כדוְהָיָ֗ה אִ֣ם מֵֽעֵינֵ֣י הָֽעֵדָה֘ נֶֽעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כָל־הָֽעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה וּמִנְחָת֥וֹ וְנִסְכּ֖וֹ כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽת: |
| If because of the eyes of the congregation it was committed inadvertently: If, because of the leaders [literally, eyes] of the congregation this transgression was committed inadvertently-for they [the leaders] erred and ruled concerning one form of service, that it was permitted to worship an idol in this manner. — [See Horioth 2b] | | אם מעיני העדה נעשתה לשגגה: אם מעיני העדה נעשתה עבירה זו ע"י שוגג, כגון ששגגו והורו על אחת מן העבודות שהיא מותרת לעבוד עבודה זרה בכך: |
| for a sin-offering: Heb. לְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one-the burnt offering-precedes the sin-offering. - [Hor. 13a] | | לחטת: חסר אלף שאינו כשאר חטאות, שכל חטאות שבתורה הבאות עם עולה החטאת קודמת לעולה, שנאמר (ויקרא ה, י) ואת השני יעשה עולה, וזו עולה קודמת לחטאת: |
| 25The kohen shall atone on behalf of the entire congregation of the children of Israel, and it shall be forgiven them, for it was an error, and they have brought their offering as a fire offering to the Lord and their sin offering before the Lord because of their error. | | כהוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קָרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהֹוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהֹוָ֖ה עַל־שִׁגְגָתָֽם: |
| and they have brought their offering as a fire-offering to the Lord: This refers to [the offering] stated in the passage [in verse 24], namely the bull [which is brought as a] burnt offering, as it says [here], “a fire-offering to the Lord.” - [Sifrei Shelach 37] | | הביאו את קרבנם אשה לה': זה האמור בפרשה הוא פר העולה שנאמר אשה לה': |
| and their sin-offering: This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37] | | וחטאתם: זה השעיר: |
| 26The entire congregation of the children of Israel and the proselyte who resides with them shall be forgiven, for all the people were in error. | | כווְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה: |
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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.
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Friday, Sivan 22, 5777 · June 16, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
והנה במה שנתבאר, יובן מה שכתוב: אני ה׳ לא שניתי
Now, from the foregoing exposition one will be able to understand the verse,1 “I, Havayah, have not changed.”
פירוש
This means:
Not only has there been no change in G‑d’s conduct, or even His will, with regard to rewarding the righteous and so on, but this verse means explicitly that there is no change, heaven forfend, in G‑d: there exists nothing that can alter Him.
The only consideration that might possibly cause one to wonder about there being a change in G‑d’s unity is His bringing created beings into existence. Before their creation nothing whatever existed other than Him. After their creation, however, one might erroneously conclude that there now exists something in addition to Him — the various worlds and their denizens. And were this to be so, this would constitute a change in G‑d’s absolute unity, heaven forbid. The verse therefore anticipates this by saying, “I, Havayah, have not changed.”
שאין שום שינוי כלל: כמו שהיה לבדו קודם בריאת העולם, כך הוא לבדו אחר שנברא
there is no change in Him at all; just as He was alone before the creation of the world, so is He alone after it was created.
Superficially this is difficult to understand. How can we possibly say that G‑d is alone after the world was created, when there now exists an additional entity — the world?
However, according to the explanation given here regarding Divine Unity, this matter is clearly understood. Since the world is truly nullified in its entirety in relation to Him and is wholly united with Him, G‑d is thus just as truly alone after the world was created as He was alone prior to its creation.
וזהו שכתוב: אתה הוא עד שלא נברא העולם, אתה הוא כו׳
Accordingly it is written,2 “You were [the same] before the world was created; You are [the same after the world was created],”
It would have been simpler to state, “You are the same before and after the world was created.” The text, however, chose to be more explicit in order to stress that the “You” that existed before the world’s creation remains exactly the same “You” after its creation.
בלי שום שינוי בעצמותו, ולא בדעתו
without any change in His Being, nor even in His knowledge,3
One might have supposed that with the creation of the world G‑d’s knowledge underwent a change,4 inasmuch as He could not have possibly known the world beforehand; once the world was created, G‑d would thus know something that previously He did not. The Alter Rebbe therefore tells us that G‑d’s knowledge has not changed at all:
כי בידיעת עצמו, יודע כל הנבראים, שהכל ממנו ובטל במציאות אצלו
for by knowing Himself, He knows all created things, since all derive from Him and are nullified in relation to Him.
Creation thus added nothing to G‑d’s knowledge. This knowledge of self existed before creation, and it is with this prior knowledge that He knows of all of creation.
וכמו שכתב הרמב״ם ז״ל, שהוא היודע והוא הידוע והוא הדיעה עצמה, הכל אחד
As Maimonides, of blessed memory, stated,5 that He is the Knower, He is the Known, and He is Knowledge itself: all are one.
This is radically different from mortal knowledge, which comprises three distinct elements: (a) the person’s soul — the knower; (b) the subject that is known; and (c) the power of knowledge — the faculty of Daat, which enables the knower to know the known. In the Divine realm, however, these three elements are all one: all are G‑d. (See ch. 2 of Part I for further elaboration of this theme.)
ודבר זה אין כח בפה לאמרו, ולא באזן לשמעו, ולא בלב האדם להכירו על בוריו
This — Maimonides goes on to say — is beyond the capacity of the mouth to express, beyond the capacity of the ear to hear, and beyond the capacity of the heart or mind of man to apprehend clearly.
כי הקב״ה, מהותו ועצמותו, ודעתו, הכל אחד ממש מכל צד ופינה, בכל דרך יחוד
For the Holy One, blessed be He, His Essence and Being, and His Knowledge — are all absolutely one, from every side and angle, and in every form of unity.
ואין דעתו דבר נוסף על מהותו ועצמותו כמו שהוא בנפש האדם, שדעתה דבר נוסף על מהותה ומורכב בה
His Knowledge is not superadded to His Essence and Being as it is in a mortal soul, whose knowledge is added to its essence and is compounded with it.
הרי כשהאדם לומד ויודע איזה דבר, כבר היתה בו נפשו המשכלת בטרם שלמד וידע, ואחר שלמד וידע ניתוספה ידיעה זו בנפשו
For when a man studies a subject and knows it, his rational soul was already within him before he studied and knew it, and afterwards, this knowledge was added to his soul.
Man’s knowledge is thus a supplement to his intrinsic being; through it he becomes aware of something he did not know before.
וכן מידי יום ביום: ימים ידברו, ורוב שנים יודיעו חכמה
And so, day after day,6 “Days speak, i.e., instruct a person, and a multitude of years teach wisdom.”
ואין זו אחדות פשוטה, אלא מורכבת
This is not a simple i.e., perfect unity, but a composite.
The Alter Rebbe means the following: Although man’s knowledge, too, is united with him (lit., “with his soul”), for it is the person himself who knows, nevertheless this is not a perfect unity, for “simple” implies that any alternative would be inconceivable. Since a man’s knowledge is acquired, not having been part of his essential being, its acquisition yields an imperfect and composite form of unity, a unity comprised of two separate entities that have coalesced.
אבל הקב״ה הוא אחדות פשוט, בלי שום הרכבה וצד ריבוי כלל
The Holy One, blessed be He, however, is a perfect unity, without any composition or element of plurality at all, inasmuch as it is impossible to speak of any aspect of Him as not having existed previously.
ואם כן
Hence, since His unity is perfect and uncompounded, one cannot say that His Knowledge is something apart from Him, for that would imply, heaven forbid, a composite — that his knowledge is superadded to His Essence, effecting a change within Him. Rather:
על כרחך מהותו ועצמותו ודעתו הכל דבר אחד ממש, בלי שום הרכבה
one must conclude that His Essence and Being and Knowledge are all absolutely one, without any composition.
ולפיכך, כשם שאי אפשר לשום נברא בעולם להשיג מהות הבורא ועצמותו, כך אי אפשר להשיג מהות דעתו
Therefore, just as it is impossible for any creature in the world to comprehend the Essence of the Creator and His Being, so it is impossible to comprehend the essence of His knowledge, which is One with G‑d Himself;
רק להאמין, באמונה שהיא למעלה מהשכל ומהשגה, שהקב״ה יחיד ומיוחד
[it is possible] only to believe, with a faith that transcends intellect and comprehension, that the Holy One, blessed be He, is One and Unique.
Inasmuch as faith transcends intellect, it is able to apprehend truths that lie beyond the province of mortal intellect.
הוא ודעתו הכל אחד ממש, ובידיעת עצמו מכיר ויודע כל הנמצאים, עליונים ותחתונים
He and His knowledge are all absolutely one, and knowing Himself, He perceives and knows all the higher and lower beings, i.e., the beings in the higher and lower worlds,
עד שלשול קטן שבים, ועד יתוש קטן שיהיה בטבור הארץ
including even a small worm in the sea7 and a minute mosquito that may be found in the center of the earth;8
אין דבר נעלם ממנו
there is nothing concealed from Him.
ואין ידיעה זו מוסיפה בו ריבוי והרכבה כלל, מאחר שאינה רק ידיעת עצמו, ועצמותו ודעתו הכל אחד
This knowledge does not add multiplicity and composition to Him at all, since it is merely a knowledge of Himself; and His Being and His knowledge are all one.9
Thus, by knowing Himself, He knows all created beings that derive their existence from Him and that are utterly nullified to Him and unified with Him.
ולפי שזה קשה מאד לצייר בשכלנו, על כן אמר הנביא: כי גבהו שמים מארץ, כן גבהו דרכי מדרכיכם ומחשבותי ממחשבותיכם
Inasmuch as this form of knowledge is very difficult to envisage, the Prophet [Isaiah] therefore said,10 “For as the heavens are higher than the earth so are My ways higher than your ways, and My thoughts than your thoughts.”
וכתיב: החקר אלקה תמצא וגו׳, וכתיב: העיני בשר לך, אם כראות אנוש תראה
It is likewise written,11 “Can you by [intellectual] searching find G‑d?...”; and so too,12 “Have You eyes of flesh, and do You see as man sees?”
שהאדם רואה ויודע כל הדברים בידיעה שחוץ ממנו
For man sees and knows everything with a knowledge that is external to himself, and hence something is added to him by his knowledge,
והקב״ה בידיעת עצמו
whereas the Holy One, blessed be He, [knows all] by knowing Himself.
עד כאן לשונו
These are the [paraphrased] words [of Maimonides].
עיין שם בהלכות יסודי התורה, והסכימו עמו חכמי הקבלה, כמבואר בפרד״ס מהרמ״ק ז״ל
(13See Hilchot Yesodei HaTorah. The Sages of the Kabbalah have agreed with him, as is explained in Pardes of Rabbi Moshe Cordovero, of blessed memory.)
There are a number of Torah sages who sharply disagree with Maimonides‘ view. They claim that no descriptive term may be applied to G‑d — not even that of knowledge, and not even of a form of knowledge so rarefied that it is completely beyond the realm of human experience. To say that G‑d is the “Knower” and the “Knowledge” and so on, so the argument runs, is to give Infinite G‑d a description which would serve to limit Him.
Rambam:
• Sefer Hamitzvot:
Friday, Sivan 22, 5777 · June 16, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
We are commanded regarding the ritual impurity [contained in and emitted by] an animal carcass. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity of an Animal Carcass
Ritual Impurity of an Animal Carcass
Positive Commandment 96
I will now give an introduction you should remember all through the following discussion of the various types of tumah. When we count each category as a separate positive commandment, this does not mean that one is commanded to become tameh with this form of tumah; nor that one is forbidden from becoming tameh with it, as if it is a prohibition. Rather, the Torah's statement that anyone who touches a certain category is tameh, or that a certain category conveys tumah in a certain way to one who comes in contact with it — this itself is the positive commandment. This means that the law we are commanded to follow — that if one touches a certain object in a certain way he becomes tameh, but in another way, he does not — is itself the mitzvah.
The actual decision to become tameh or not, however, is optional. If one wants, one is allowed to become tameh, and if one doesn't want, he doesn't have to. The Sifra says, "From the verse, 'Do not touch their neveilah,' I might think that one who touches neveilah receives 40 lashes — the Torah therefore says, 'To these you will become tameh.' I might think that if one sees neveilah he must go and become tameh from it — the Torah therefore says, 'Do not touch their neveilah.' How is this possible? It is optional."
Therefore the mitzvah is the actual ruling regarding these laws, that we are commanded that anyone who touches a certain object becomes tameh and is bound by all the obligations of those who are tameh — to go outside the machaneh Shechinah, not to eat or touch sacrificial food, etc. This itself — that he becomes tameh through touching or some other connection — is the mitzvah.
You should remember this principle throughout all the categories of tumah.
Footnotes
• 1 Chapter A Day: To`en veNit`an To`en veNit`an - Chapter 6
To`en veNit`an - Chapter 6
1 The court requires that precise statements be made by the litigants. For example, litigants come to court and one of them claims: "He owes me a maneh that I lent to him," "... that I entrusted to him," "... that he stole from me," "... that he owes me as wages," or the like. Should the defendant answer: "I do not owe you anything," "I have nothing of yours," or "You are issuing a false claim," this is not a proper response. Instead, we tell the defendant: "Reply to his claim and clarify your answer as he clarified his claim. Say whether you borrowed from him or did not borrow from him," "... whether he entrusted an article to you or did not," "... whether you stole from him or did not," "... whether he hired you or did not," or lodge any other specific claim. Why do we not accept the general answer? Because it is possible that the person is making an error and this will lead to his taking a false oath. For it is possible that he borrowed money as the plaintiff claims and returned the debt to the lender's son or wife, or gave the lender a present of the value of the debt, and thinks that because of this, he is no longer liable for the debt. Hence, the court tells him: "Why are you saying that you are not liable? Maybe the law would hold you liable and you do not know. Instead, tell the judges the details of the matter, and they will tell you whether or not you are liable."
Even if the defendant is a wise man of great stature, we tell him: "You have nothing to lose by responding to his claim and telling us why you are not liable to him, whether it is because nothing of that nature ever happened, or because you were liable and you repaid the debt. You will not lose, because we follow the principle of miggo."
Similarly, if the plaintiff claims: "This person owes me a maneh," or "He has a maneh of mine in his possession." We ask him: "On what basis do you make this claim? Did you lend him money? Did you entrust it to him for safekeeping? Did he damage your property? Tell us why he is obligated to you." For it is possible that a person will think that a colleague is obligated to him when he is not - e.g., he suspects that he stole from him he promised him to give him a maneh but did not, or the like.
The defendant's word is not accepted in the following situation. The plaintiff claimed that he lent the defendant a maneh, and the defendant denied ever taking the loan. Afterwards, the plaintiff brought witnesses who testified that the loan was given in their presence. In response, the defendant replied that he took the loan, but repaid it. We do not accept his claim. Instead, a presumption that the defendant is lying is established, and he is required to pay.
If, however, in the latter situation, the defendant first replied: "I am not liable," "I do not owe you anything," "You are lying," or the like a different rule applies. Even though the plaintiff brings witnesses who state that the loan was given in their presence, if the defendant says: "That is true, but I returned the entrusted object" or "... repaid the loan," a presumption that the defendant is lying is not established. He may take a sh'vuat hesset and then is released of all obligations.אבעלי דינין שבאו לבית דין טען האחד ואמר מנה יש לי אצל זה שהלויתיו או שהפקדתי אצלו או שגזל ממני, או שיש לי אצלו בשכר וכן כל כיוצא בזה, והשיב הנטען ואמר איני חייב כלום, או אין לך בידי כלום, או שקר אתה טוען, אין זו תשובה נכונה אלא אומרים בית דין לנטען השב על טענתו ופרש התשובה כמו שפירש זה טענתו ואמור אם לוית ממנו אם לא לוית, הפקיד אצלך או לא הפקיד, גזלתו או לא גזלתו, שכרתו או לא שכרתו, וכן שאר הטענות, ומפני מה אין מקבלים ממנו תשובה זו, שמא טועה הוא בדעתו ויבא להשבע על שקר שהרי אפשר שהלוהו כמו שטען והחזיר זה את החוב לבנו או לאשתו או שנתן לו במתנה כנגד החוב וידמה בדעתו שנפטר מן החוב, לפיכך אומרים לו היאך תאמר איני חייב כלום שמא אתה מתחייב מן הדין לשלם ואין אתה יודע אלא הודע לדיינין פירוש הדברים והם יודיעוך אם אתה חייב או אין אתה חייב, ואפילו היה חכם גדול אומרים לו אין לך הפסד שתשיב על טענתו ותודיענו כיצד אין אתה חייב לו מפני שלא היו דברים מעולם או מפני שהיו והחזרת לו שהרי אנו דנין במתוך שיכול לומר בכל מקום. וכן אם טען הטוען ואמר זה חייב לי מנה, או מנה יש לי אצלו, אומרים לו מאי זה פנים, הלוית אותו, או הפקדת אצלו, או הזיק ממונך, אמור היאך נתחייב לך שהרי אפשר שידמה לו שהוא חייב לו והוא אינו חייב כגון שחשדו שגנבו או שאמר לו שאתן לך מנה וכיוצא בזה, הרי שטען עליו שהלוהו מנה והשיב זה ואמר לו לא היו דברים מעולם ואחר כך הביא הטוען עדים שהלוהו בפניהם וחזר הנטען ואמר כן היה ולויתי ופרעתי אין מקבלין ממנו אלא הוחזק כפרן ומשלם, אבל אם השיב איני חייב או אין לך בידי כלום או שקר אתה טוען וכן כל כיוצא בזה והלך התובע והביא עדים שהלוהו בפניהם ואמר (הנתבע) כן היה אבל חזרתי לו פקדונו או פרעתיו חובו לא הוחזק כפרן ונשבע היסת ונפטר.
2 The following rules apply when witnesses see that the plaintiff counted out money and gave it to the defendant, but did not know for which reason. If the defendant demands payment in a court of law, saying: "Give me the money that I lent you,"" and the defendant replied: "You gave me a present," or "You repaid a debt," his word is accepted. He may take a sh'vuat hesset and then is released of all obligations. If, however, he claims that he was never given any money, and the witnesses came and testified that money was counted out in their presence, a presumption that the defendant is lying is established.
A person is never presumed by the court to be a liar unless he denies a matter in court and two witnesses come and offer testimony that contradicts the denial he made.בראוהו עדים שמנה לו מעות ולא ידעו מה הן, ותבעו בדין ואמר לו תן לי מעותי שהלויתיך ואמר מתנה נתת לי או פרעון היו הרי זה נאמן ונשבע היסת ונפטר, אמר לא היו דברים מעולם ואחר כך באו עדים שמנה לו בפניהם הוחזק כפרן, ולעולם אין אדם מוחזק כפרן עד שיכפור בבית דין ויבאו שני עדים ויכחישוהו במה שכפר.
3 There is a corollary to the above concept. The plaintiff claimed: "I lent you a maneh." The defendant denied the matter in court, saying: "The incident never occurred." Two witnesses came and testified that the defendant borrowed money from the plaintiff and repaid the debt. After these comments were made, the lender stated: "I did not receive payment." The defendant is obligated to pay. The rationale is that anyone who says: "I did not borrow," is considered to have said: "I did not repay the debt," in the event that witnesses come and establish that he in fact took a loan. Thus, in the above situation, it is as if the borrower said: "I did not repay the debt," despite the fact that witnesses testify that he did. We postulate that the admission of the principal is considered as strong as the testimony of 100 witnesses and the borrower is held liable. The lender is not required to take an oath, for a presumption that the borrower is lying has been established.
A similar law applies if the lender produces a signed note saying that he is liable, and the borrower denies the entire matter and claims that he did not write the note. If the authenticity of the note was established in court or witnesses come and testify that it was his note, a presumption that the defendant is lying is established, and he is required to pay.גמנה הלויתיך כפר בבית דין ואמר לא היו דברים מעולם, ובאו שני עדים שלוה ממנו מנה ופרעו, והמלוה אומר לא נפרעתי הרי זה חייב לשלם, שכל האומר לא לויתי ובאו עדים שלוה כאומר לא פרעתי דמי, ונמצא הלוה אומר לא פרעתי והעדים מעידים אותו שפרעו הודאת בעל דין כמאה עדים דמי ואין המלוה חייב שבועה שהרי הוחזק זה כפרן, וכן אם הוציא עליו כתב ידו שהוא חייב לו ואמר לא היו דברים מעולם וזה אינו כתב ידי, אם הוחזק כתב ידו בבית דין או שבאו עדים שהוא כתב ידו הרי זה הוחזק כפרן ומשלם.
4 There are times, however, when a person is not presumed to be lying despite the fact that his statements conflict with the testimony of witnesses. For example, a plaintiff claims: "I lent you a maneh, and it is in your possession." The defendant responds: "I paid you in the presence of so-and-so-and so-and-so," but those two witnesses come and deny having observed the matter. We do not say that a presumption that the defendant is lying is established. The rationale is that witnesses will remember only a matter concerning which they were designated to serve as witnesses. Hence, a presumption that the defendant is lying is not established, and the borrower may take a sh'vuat hesset and be freed of responsibility.
Similarly, if the plaintiff claims: "Give me the maneh that I lent you when you were standing next to this pillar," and the defendant responded: "I never stood next to that pillar," a presumption that the defendant is lying is not established even though witnesses come and testify that he stood there. The rationale is that a person will not take notice of matters that are not significant. Similar laws apply in all analogous situations.דמנה הלויתיך והוא לי בידך אמר לו הנטען והלא פרעתיך בפני פלוני ופלוני, ובאו עדים ואמרו לא היו דברים מעולם, לא הוחזק כפרן שאין העדים זוכרין אלא דבר שהם עדים בו לפיכך לא הוחזק כפרן וישבע הלוה היסת ויפטר, כיוצא בו תן לי מנה שהלויתיך ואתה עמדת בצד עמוד זה ואמר הנטען לא עמדתי בצד עמוד זה מעולם ובאו עדים שעמד לא הוחזק כפרן, שאין אדם משים דעתו לדברים שאין בהן ממש וכן כל כיוצא בזה.
5 When a person lends money to a colleague in the presence of witnesses, the borrower is not required to repay him in the presence of witnesses, as explained. Accordingly, if the lender claims: "Give me the maneh that I lent to you; here are the witnesses in whose presence the loan was given." And the defendant claims: "I repaid you in the presence of so-and-so and so-and-so," we tell the borrower: "Bring them to court and be freed of responsibility." If they do not come, or they died, or they journeyed to another country, the borrower must take a sh'vuat hesset that he paid the debt. For the only reason we require the defendant to bring the witnesses is to clarify his position and be released from the obligation of an oath.התן לי מנה שהלויתיך והרי העדים ואמר הנטען פרעתיך בפני פלוני ופלוני אומרין ללוה הביאם והפטר, לא באו או שמתו או שהלכו למדינה אחרת, ישבע היסת שפרעו שאין אנו מצריכים אותו להביאן אלא לברר דבריו ולהפטר אף משבועה שהמלוה את חבירו בעדים אינו צריך לפרעו בעדים כמו שבארנו.
6 An admission made by the borrower outside of court may not be binding. For example, the plaintiff told the defendant in the presence of witnesses: "You owe me a maneh" and the defendant agreed. The following day, the plaintiff lodged a claim against the defendant in court and brought the witnesses to support his claim. If the defendant claimed: "I was joking with you and I do not owe you anything," he is not held liable. He must merely take a sh'vuat hesset that he does not owe anything.
This ruling applies even when the defendant denies that the event ever happened. The rationale is that the defendant never designated the witnesses to serve in that capacity. And when a person is not charged with acting as a witness with regard to a situation, he will not necessarily remember its particulars. Therefore, even if the defendant said that the events did not ever take place, we do not accept the presumption that he is lying.ואמר לו בפני עדים מנה לי בידך אמר לו הן למחר תבעו בדין והביא עדים ואמר משטה הייתי בך ואין לך בידי כלום פטור ונשבע היסת שאין בידו כלום, ואפילו אמר לא היו דברים מעולם שהרי לא אמר להם אתה עדי ודבר שאינו עדות אין אדם זוכרו, ולפיכך אם אמר לא היו דברים מעולם לא הוחזק כפרן.
7 Morevoer, the defendant's denial is allowed to stand even in the following situation. The plaintiff hid witnesses behind a fence and told the defendant: "You owe me a maneh," and the defendant agreed. The plaintiff then told him: "Do you wish so-and-so and so-and-so to act as witnesses against you?"
He replied: "No. Lest you press me to judgment tomorrow; for I have nothing to pay you."
On the next day, he called him to court with these witnesses. Whether the defendant claimed: "I was speaking frivolously," or whether he claimed that the matter never took place, he may take a sh'vuat hesset and is then released of responsibility. The rationale is the testimony is not committing until the borrower says: "You are my witnesses," or the lender makes that statement in the presence of the borrower, and the borrower remains silent. The defendant is not presumed to be a liar, because of testimony of this nature.
An incident occurred concerning a person called kav r'shu ("a full measure of indebtedness") - i.e., that he had many debts. He would say: "The only person to whom I owe money is so-and-so." When that person came and lodged a claim against him, he said: "I do not owe him anything." Our Sages said: "He may take a sh'vuat hesset and be released of all obligation."
Similarly, there was a person about whom people would gossip that he was wealthy. At the time of his death, he said: "If I had money, would I not pay so-and-so and so-and-so." After his death, so-and-so and so-and-so lodged a claim against the estate. Our Sages said: "They have no claim against the estate." For a person is wont to try to make himself appear as if he does not possess any money, and even as if he did not leave money to his children. Similar laws apply in all analogous situations.זולא עוד אלא אפילו הטמין לו עדים אחורי הגדר ואמר לו מנה לי בידך אמר לו הן רצונך שיעידו בך פלוני ופלוני אמר לו לא שמא תכפני בדין למחר ואין לי מה אתן לך ולמחר תבעו בדין באלו העדים, בין שטען ואמר משטה הייתי בו בין שאמר לא היו דברים מעולם הרי זה נשבע היסת ונפטר, שאין כאן עדות עד שיאמר הלוה אתם עדי או יאמר המלוה בפני הלוה וישתוק הלוה אבל בעדות הזה לא הוחזק כפרן מעשה באחד שהיו קורין אותו קב רשו כלומר שיש עליו חובות הרבה, אמר מי הוא שאני חייב לו אלא פלוני ובא אותו פלוני ותבעו ואמר הוא איני חייב לו כלום, ואמרו חכמים ישבע היסת ויפטר, וכן אחד היו אומרים עליו שהוא בעל ממון, בשעת מיתתו אמר אילו היה לי ממון לא הייתי פורעו לפלוני ולפלוני, ואחר מיתתו באו פלוני ופלוני לתבוע ואמרו חכמים אין להם כלום, שהאדם עשוי להראות עצמו שאינו בעל ממון ושלא הניח בניו בעלי ממון וכל כיוצא בדברים אלו.
8 As mentioned, witnesses who are hidden cannot give binding testimony, and similarly, when a person admits a debt on his own initiative while witnesses are listening, or a person tells a colleague in the presence of witnesses: "You owe me a maneh" and the colleague admits the obligation, the testimony of the witnesses is not significant. Nevertheless, in all these situations, when the principals come to the court, we tell the defendant: "Why don't you pay the debt you owe him?"
If he says: "I do not owe him anything," we tell him: "Behold you made a statement saying this-and-this in the presence of these individuals," or "You admitted the obligation on your own initiative." If he arises and makes restitution, that is desirable. If he does not offer a defense, we do not suggest one for him. If, however, he claims: "I was speaking frivolously with him," "The event never occurred," or "I did not want to appear wealthy," he is not liable and is required to take a sh'vuat hesset, as we have explained in the previous halachah.חאע"פ שהמטמין עדים אינה עדות וכן המודה מעצמו ועדים שומעין אותו, וכן האומר לחבירו בפני עדים מנה לי בידך ואמר לו הן, בכל הדברים וכיוצא בהן כשיבאו לבית דין אומרין לנתבע למה לא תתן מה שיש לו אצלך, אמר אין לו אצלי כלום, אומרים לו והלא אתה אמרת בפני אלו כך וכך או הודית מעצמך, אם עמד ושלם מוטב ואם לא טען אין טוענין לו, אבל אם טען ואמר משטה הייתי בו או לא היו דברים מעולם או שלא להשביע את עצמי נתכוונתי פטור ונשבע היסת כמו שבארנו.
• 3 Chapters A Day: Kelim Kelim - Chapter 24, Kelim Kelim - Chapter 25, Kelim Kelim - Chapter 26
Kelim - Chapter 24
1 These are the hides that can contract the impurity associated with the support of a zav (midras): a hide that one intended to use as a carpet, a hide placed on top of beds to sleep upon, a hide placed on a donkey under the burden it carries, a hide placed in a basinet under a baby, a hide used for a pillow, a hide used for a cushion, a hide placed beneath the table while eating so that crumbs will fall upon it; it is susceptible to impurity, because one leans his feet upon it, a hide worn by a potter, a hide worn by a flax-carder when he cards flax, a hide a porter places on his shoulders when he is carrying burdens, and a hide which a doctor places on his knees when he is puncturing boils. These hides are susceptible to impurity, because a person will sit upon them.
The hide placed over a child's heart upon which spittle descends so that his clothes will not be spoiled, a hide meant to place over a person's heart during the harvest, because of the heat, a hide wrapped around a garment, and a hide sewed into a chest in which clothes are placed are all susceptible to impurity. The rationale is that they are all turned upside down and used as supports.אאלו עורות מתטמאין במדרס: עור שחשב עליו לשטיחה ועור שמניחין על המטות מלמעלה לישן עליו ועור שמניחין על החמור תחת המשאוי ועור שמניחין בערס תחת הקטן ועור הכר ועור הכסת ועור שמניחין תחת השלחן בעת האכילה כדי שיפלו עליו הפירורין מפני שהוא נשען עליו ברגלו ועוד שחוגר נופץ הפשתן עליו בעת שנופץ ועור שחוגר החמר עליו ועור שמניח הסבל על כתיפו בעל שסובל ועור שמניח הרופא על ברכיו בעת שמפיס השחינין מפני שכל העורות האלו יושב עליהן ועור הלב של קטן שרירו יורד עליו כדי שלא יפסדו בגדיו ועור שעשאהו לנותנו על לבו בשעת הקציר מפני השרב ועור שלופפין הכסות בו ועור התפור בתיבה שמניחין בו הבגדים שכל אלו מתהפכין עליהן ונשענין עליהן:
2 All of the hides that are susceptible to midras impurity are not susceptible to that impurity unless they are of the minimum size: five handbreadths by five handbreadths.
The following hides are not susceptible to midras impurity: a hide a person who combs wool wears while combing, a hide wrapped around combed wool, a hide wrapped around fine purple cloth, and a carrying case for fine purple cloth sewn from leather. All of these hides are susceptible to other types of impurity.בכל העורות המתטמאות במדרס אינן מתטמאין עד שיהיה בהן כשיעור חמשה טפחים על חמשה טפחים ואלו עורות שאין מתטמאין במדרס: עור שחוגר סורק הצמר בעת שסורק ועור שלופף בו הצמר הסרוק ועוד שלופף בו הארגמן ועור התופר שמניחין בו הארגמן וכולן מתטמאין בשאר טומאות:
3 When leather was made into a cover for a k'li, it is pure with regard to all types of impurity. If it was made as a cover for weights, it is susceptible to other types of impurity, because it was made to serve as a receptacle. It is not susceptible to midras impurity.געור שעשאו חיפוי לכלים טהור מכלום עשאו חיפוי למשקולת מקבל שאר טומאות שהרי נעשה לקבלה ואינו מתטמא במדרס:
4 If a hide made to protect one's heel and the sole of one's foot covers the greater portion of the foot, it is susceptible to impurity. If not, it is pure.דעור שעשאהו לעקבו ולפרסתו אם חופה את רוב הרגל מתטמא ואם לאו טהור:
5 A shoe that is on the mold, even though it has not been worn by a person yet,is still susceptible to midras impurity, because the tasks associated with it have been completed.המנעל שעל האימום אע"פ שעדיין לא לבשו אדם ה"ז מתטמא במדרס שכבר נגמרה מלאכתו:
6 All hides that are fit to become susceptible to midras impurity and are not lacking the performance of any tasks to make them functional become susceptible to impurity through thought alone, i.e., if one intended to use it as a mat for a table or the like, it becomes susceptible to midras impurity. If the performance of a task is necessary to make them functional, one's intent does not change their status until that task is completed. There is an exception: a hide used to cover a saddle to guard it against dust. In this instance, the person's intent has an effect even though the deed necessary to make it functional has not been completed.
With regard to what does the above apply? To hides owned by a private person. Hides owned by a leather maker, by contrast, can be assumed to be set aside for sale. Hence, one's intent does not have an effect on their status unless one performs a deed with them preparing them to serve as a support.וכל עור הראוי להתטמא במדרס ואינו חסר מלאכה המחשבה מטמאתו ואם חישב עליו להיות עור שלחן וכיוצא בו הרי זה מתטמא במדרס ואם חסר מלאכה אין המחשבה מועלת בו עד שתיגמר מלאכתו חוץ מן העור שמחפין בו המרכב מפני האבק שהמחשבה מועלת בו אף על פי שלא נגמרה מלאכתו בד"א בעורות בעל הבית אבל עורות העבדן שסתמן למכירה אין המחשבה מטמאתן עד שיעשה בהן מעשה ויכינם למדרס:
7 A person does not impart midras impurity to a surface on which one lies or sits unless it belongs to him, as indicated by Leviticus 15:5: "One who touches his couch...." If one obtained a surface on which one lies through robbery and used it as a support without touching it, it is pure. If the owner despaired of its recovery, it contracts impurity. If one stole a surface on which one lies and sat on it, it contracts impurity, for it can be presumed that the owner despaired of its recovery, because he does not know who stole it. If it is known that the owner has not despaired, the surface is pure. Therefore, if a thief stole a hide and intended to use it to lie on, his intent alone is sufficient to change its status and it can contract midras impurity from him. The intent of a robber, by contrast, does not change the status of an article unless the owner despairs of its return.זאין אדם מטמא במדרס משכב או מרכב שאינן שלו שנאמר והנוגע במשכבו גזל משכב ודרס עליו בלא נגיעה טהור ואם נתייאשו הבעלי' טמא גנב משכב וישב עליו טמא שחזקתו שנתייאשו הבעלים שאינן יודעים מי גנבו ואם נודע שעדיין לא נתייאשו הבעלים טהור לפיכך גנב שגנב עור וחישב עליו לשכיבה מחשבה מועלת לו ומתטמא במדרס אבל הגזלן אין מחשבתו מועלת אלא אם כן נתייאשו הבעלים:
8 When a hide contracted midras impurity and the owner began tearing straps from it, it remains impure until its size was reduced to less than five handbreadths by five handbreadths.חעור שנטמא במדרס והתחיל לקורעו רצועות הרי הוא בטומאתו עד שימעטנו פחות פחות מחמשה טפחים:
9 The following rules apply to all leather keilim that had contracted midras impurity from a zav and, afterwards, were fashioned into another type of k'li. If a leather article was changed from one flat implement to another such implement, it remains impure. If it was changed from a simple implement to a receptacle or from a receptacle to a simple implement, it is pure. And with regard to articles from cloth, everything is impure.
What is implied? If one made a leather drinking pouch into a rug or a rug into a leather drinking pouch, it is pure. If, however, a leather drinking pouch was made into a satchel or a satchel into a drinking pouch, they are considered as impure due to midras as they were before.טכל כלי עור שנטמא במדרס הזב ושינהו לכלי אחר אם שינהו מפשוט לפשוט הרי הוא בטומאתו שינהו מפשוט למקבל וממקבל לפשוט טהור ובבגד הכל טמא כיצד חמת שעשאה שטיח ושטיח שעשאה חמת טהור אבל חמת שנטמאה מדרס ועשאה תורמיל או תורמיל שעשאהו חמת הרי הן מדרס כשהיו:
10 When a cloth pillow that had contracted midras impurity was made into a cloak, a cloak was made into a pillow, a cushion or a garment was made into a cover, or a cover was made into a cushion, they remain impure due to midras as they were before.יכר של בגד שנטמא במדרס ועשאהו סדין או סדין שעשאהו כר או כסת בגד שעשאהו מטפחת או מטפחת שעשאהו כסת הרי הן מדרס כשהיו:
11 The following laws apply to articles that are fundamentally made to function both as receptacles and surfaces on which one can sit or lie, for example, pillows, cushions, sacks, carrying bags. If they were damaged and unable to hold substances, even though they are pure with regard to susceptibility to the impurity associated with a human corpse and other impurities, because they are no longer fit to serve as receptacles, they are still susceptible to midras impurity, for they are still fit to serve as supports.
Different rules apply when, by contrast, keilim that are made primarily to serve as a receptacle, e.g., a drinking pouch or a satchel. If they are large enough that they are fit to sit upon, since they are sat upon due to their size, they are susceptible to midras impurity as long as they are intact. If they are damaged and unable to hold substances, even though it is still possible to sit upon them, they are not susceptible to midras impurity. The rationale is that they are made primarily to serve as receptacles. Since they become unfit to serve as receptacles, they became pure and are not susceptible to any type of impurity, neither midras, nor any other type.
What is the measure that makes these keilim subject to midras impurity? A drinking pouch, seven kabbin; a carrying case, five kabbin; a feeding bag in which barley is hung from the head of an animal, four; a leather sack with which water is poured, a se'ah. Anything less than these sizes is not fit to be used as a support and it is not common to be used for people to sit upon.
If they were damaged and one bound up the damaged portion, they are pure; it is as if the damaged portion was not tied closed. All of the drinking pouches that were damaged and bound closed are pure except those of Arabs, because it is always their practice to bind them closed. A bag pipe is not susceptible to midras impurity, because it is not common to use it as a support.יאכלים שעיקר עשייתן לקבלה ולמשכב כאחד כגון הכרים והכסתות והשקין והמרצופין אם נפחתו אע"פ שטהרו מלהתטמא במת ובשאר טומאות מפני שאינן יכולין לקבל הרי הן מתטמאין במדרס שעדיין הן ראויין למדרס אבל כלים שעיקר עשייתן לקבלה בלבד כגון החמת והתורמיל אם היו גדולים כדי שיהיו ראויין לישב עליהן הואיל ויושבין עליהן מפני גודלן הרי הן מתטמאין במדרס כל זמן שהן שלימין נפחתו אף על פי שאפשר עדיין לישב עליהן אין מתטמאין במדרס שעיקר עשייתן לקבלה בלבד הואיל ובטלו מלקבל טהרו מלהתטמא לא במדרס ולא בשאר טומאות וכמה הוא שיעורן ויהיו ראויין למדרס החמת שבעה קבין והילקוט חמשה והקלסתר שתולין בו השעורים בראש הבהמה ארבעה והכריתית שמערין בה המים סאה פחות משיעורין אלו אינן ראויין למדרס ואין דרך העם לישב עליהן נפחתו וצרר מקום הפחת הרי הן טהורין וכאילו לא קשר מקום הפחת וכל החמתות שנפחתו וצררן טהורות חוץ משל ערביים מפני שכך הוא דרכן תמיד לצררן וחמת חלילין אין מתטמא במדרס שהרי אינה ראויה למדרס:
Kelim - Chapter 25
1 All flat wooden implements made to sit, lie, or ride upon are susceptible to midras impurity, e.g., a bed, a chair, or the like.אכל פשוטי כלי עץ העשויין לישיבה או לשכיבה או לרכיבה מתטמאין במדרס כגון המטה והכסא וכיוצא בהן:
2 The bier, the pillow, and the cushion of a corpse, the chair of a bride, the birthing chair of a woman in childbirth, the chair of a launderer on which he washes clothes, and the chair of a child that has legs, even though it is not a handbreadth high, are all susceptible to midras impurity.בהמטה והכר והכסת של מת וכסא של כלה ומשבר של חיה וכסא של כובס שכובס עליו את הכלים וכסא של קטן שיש לו רגלים אע"פשאין בו גובה טפח כל אלו מתטמאין במדרס:
3 An iron seat covered with leather that is used in a lavatory is susceptible to midras impurity and to other types of impurity. If the leather covering was removed, that leather is susceptible to midras impurity. The metal seat is susceptible to other types of impurity, but not to midras impurity.גכסא של ברזל שעושין בבית הכסא והעור נתון עליו הרי הוא מתטמא במדרס ובשאר טומאות הפריש עור המחופה על הברזל העור מתטמא במדרס והברזל מתטמא בשאר טומאות אבל לא במדרס:
4 A small basket made from reeds or the like that is covered with leather is susceptible to midras impurity and to other types of impurity. If the leather covering was removed, that leather is susceptible to midras impurity, but the basket is entirely pure, for it is considered like other broken keilim.דטרסקל של גמי וכיוצא בו המחופה בעור מתטמא במדרס ובשאר טומאות הפריש העור מעליו העור מתטמא במדרס אבל הטרסקל טהור מכלום שהרי נעשה כשברי כלים:
5 When the two legs of benches in a bathhouse are made of wood, they are susceptible to midras impurity. If one was made of wood and the other of marble, it is not susceptible to impurity.הספסלין שבמרחץ ששתי רגליו של עץ מתטמא במדרס היתה אחת של עץ ואחת של שיש אינו מקבל טומאה:
6 When boards of a bathhouse were covered with cork, they are not susceptible to impurity, for they are not made to be sat upon, but so that the water will flow under them.ונסרים שבמרחץ ששגמן אינן מקבלין טומאה שאינן עשויין לישיבה אלא כדי שיהלכו המים תחתיהן:
7 When a large basket or wicker holder was filled with straw or fragments of cloth, even though they were adapted to be sat upon, they are not susceptible to midras impurity, because they are not fit to be sat upon. If they were laced with reeds or string over their opening, they are susceptible to midras impurity.זהכלכלה והסל שמלאן תבן או מוכין אע"פ שהתקינן לישיבה אינן מקבלין טומאת מדרס שאינן ראויין לישיבה ואם סרגן בגמי או במשיחה על פיהן מתטמאין במדרס:
8 When one made a seat on one of the ends of a beam of an olive press, it is not susceptible to midras impurity, for if a person were to sit there, he would be told: "Stand up and let us do our work." If, however, a chair was affixed to the beam of an olive press, the chair is susceptible to midras impurity. Nevertheless, if a zav trod on the beam, the chair does not contract impurity.
Similarly, if one affixed a chair to a large beam or made a chair at the end of a large beam, only the place of the chair itself is susceptible to impurity. The remainder of the beam is pure. The same law applies to a chair that is affixed to a kneading trough; it is pure.חקורת בית הבד שעשה ראשה האחד כסא אינו מתטמא במדרס מפני שאומרין לו עמוד ונעשה מלאכתנו אבל אם קבע את הכסא בקורת בית הבד הכסא מתטמא במדרס ואם דרס הזב על הקורה לא נטמא הכסא וכן אם קבע הכסא בקורה גדולה או עשה ראש הקורה הגדולה כסא אין טמא אלא מקום הכסא בלבד ושאר הקורה טהור וכן הדין בכסא שקבעו בעריבה שהוא טהור:
9 When a stonecutter prepares the edge of a beam to sit upon, the place where he sits is susceptible to midras impurity. The place where a person sits in the back of a carriage is not susceptible to impurity, because it is uncomfortable to sit there.טקצת הקורה שמתקן המסתת את האבן לישב עליו הרי מקום ישיבתו מתטמא במדרס ומקום ישיבה שאחורי הקרון טהור שאינה אלא ישיבת צער:
10 The tops of beams on which craftsmen sit and smooth stones or the like are pure. Similarly, a piece hewn from a date palm upon which one sits is pure even if it is a handbreadth high. The rationale is that this is not a k'li. Similarly, a lump of wood, even if it was colored red or saffron and made part of the façade of a gateway or the like, is not considered a k'li, nor is it susceptible to impurity unless one engraves decorative designs in the wood.יראשי כלונסות שיושבין עליהן האומנין ושפין את האבנים וכיוצא בהן טהורין וכן כופת של תמרה שהוא יושב עליו אפי' גבוה טפח טהור שאין זה כלי וכן בול של עץ אף על פי שסרקו וכרכמו ועשאהו פנים לשער וכיוצא בו אינו כלי ולא מקבל טומאה עד שיחוק בו:
11 The following laws apply to heads of beams that have been hewn out. If they were hewn out with the intent that one sit upon them, they are susceptible to midras impurity. If one intended to sit upon them, they are susceptible to impurity from this time onward. If a deaf-mute, an intellectually or emotionally challenged person, a minor or a person to whom they did not belong intended to sit upon them, they are pure. For the only intent that is effective in changing the status of an entity vis-à-vis ritual impurity is the intent of the owner who is sound of mind.יאראשי כלונסות החקוקין אם חקקן לדעת מקבלין טומאה מצאן חקוקין אם חישב עליהן מקבלין טומאה מכאן ולהבא ואם חישב עליהן חרש שוטה וקטן או אדם שאינן שלו טהורין וכן כל כיוצא בהן מדברים שאינן מקבלין טומאה אלא במחשבה שאין לך מחשבה מועלת אלא מחשבת בעלים שהן בני דעה:
12 When a person makes a mound from dried yeast and designates it as a seat, it is nullified as a food and susceptible to midras impurity, for it serves the purpose of a wooden article.יבהעושה כפה מן השאור וייבשה וייהדה לישיבה הרי בטלה מתורת אוכל ומתטמא במדרס שהרי משמשת תשמישי העץ:
13 A straw mat is susceptible to midras impurity. One made of reeds or grass is pure, because they are not fit to serve as supports. With regard to other types of mats, if they were made to lie on, they are susceptible to impurity, if they were made to give shade, they are pure. If they were made without any specific intent, the ruling is dependent on its size. If they are large, it can be assumed that they were made for shade. If they are small, it can be assumed that they were made to lie upon.יגמחצלת הקש מתטמאה במדרס ושל קנים ושל חלף טהורין מפני שאינה ראויה למדרס ושאר המחצלאות אם עשאה לשכיבה מקבלת טומאה עשאה לסיכוך טהורה עשאה סתם גדולה סתמה לסיכוך קטנה סתמה לשכיבה:
14 If reeds were attached to a mat lengthwise for reinforcement, it is susceptible to midras impurity, because it is still fit to lie upon. If they were attached in the form of the Greek letter chi, it is pure. If the reeds were attached widthwise and there were less than four handbreadths between them, it is pure.
A mat that was divided across its width is still susceptible to impurity. If it was divided across its length, different rules apply. If three bonds of six handbreadths remain, it is still fit to use as a support and is susceptible to impurity. If a smaller portion remains, it is pure. Similarly, if one released the bonds, the mat is pure.
A mat will not become susceptible even to midras impurity until the work involved with its fashioning is completed and its edges are trimmed, as we explained.ידמחצלת שעשה לה קנים לאורכה טמאה מדרס שעדיין ראויה לשכיבה עשאה כמין כי טהורה עשה לה קנים לרוחבה אם אין בין קנה לחבירו ארבעה טפחים טהורה נחלקה לרוחבה עדיין מקבלת טומאה לאורכה נשתיירו בה שלשה מעדנים של ששה טפחים עדיין היא ראויה למדרס ומתטמאה פחות מכאן טהורה וכן אם התיר ראשי מעדנים טהורה ואף טומאת מדרס לא תקבל המחצלת עד שתגמר מלאכתה ותתנקב כמו שביארנו:
15 A chest that opens from above is pure with regard to midras impurity, because it is not fit to sit upon. It is, however, susceptible to other types of impurity. If it opens from its side, it is susceptible to midras impurity and other types of impurity.טותיבה שפתחה מלמעלה טהורה מן המדרס שאינה ראויה לישב עליה ומקבלת שאר טומאות פתחה מצידה טמאה במדרס ובשאר טומאות:
16 The carriage of a child is susceptible to midras impurity, because he will lean upon it.טזעגלה של קטן מתטמאה במדרס שהרי נשען עליה:
17 A walking stick used by an old man is absolutely pure, because it is only an aid.יזמקל של זקנים טהור מכלום שאינו אלא לסייע:
18 A sandal used by limeworkers - which is made of wood - is susceptible to midras impurity, because, at times, a limeworker will wear it while walking until he reaches his home.יחסנדל של סיידין והוא סנדל של עץ מתטמא במדרס מפני שהסייד פעמים מטייל בו עד שמגיע לביתו:
19 A prosthetic leg of a person whose leg was amputated that has a receptacle for the remnants of his flesh is susceptible to other types of impurity, because of the receptacle and is susceptible to midras impurity, because he leans upon it.יטקב של קיטע שיש בו בית קיבול כתיתין מתטמא בשאר טומאות מפני בית קיבולו ומתטמא במדרס שהרי נשען עליו:
20 These items are susceptible to impurity, because they are surfaces upon which one rides: the saddle-blanket of a donkey, the saddle of a horse, the cushion for a camel, the saddle of a female camel, and the like.
The boards that are placed on a donkey, after which, a burden is placed upon them, are pure. If it is fit to be used as a saddle, it is susceptible to impurity.כואלו טמאין משום מרכב: מרדעת של חמור וטפיטן של סוס וכר הגמל ואוכף של נאקה וכל כיוצא בהן הלוחות שמניחין על גבי החמור ואח"כ נותנין עליו המשאוי טהורות ואם היתה ראויה למרכב טמאה:
Kelim - Chapter 26
1 The following rules apply to wooden keilim that are fit to serve as supports that were permanently affixed to a wall in a building. If they were fixed in a wall, but nothing was built upon them or something was built upon them, but they were not permanently attached to the wall, they are still susceptible to midras impurity, as before. If they were affixed to the wall with nails and then one built over them, they are pure.
Similarly, when a mat was placed over beams, if it was affixed there, but a ceiling was not built over it or a ceiling was built over it, but it was not affixed, it is still susceptible to midras impurity. If it was affixed and a ceiling was built over it, it is pure.אכלי עץ הראוי למדרס שקבעו בכותל בתוך הבניין קבעו בכותל ולא בנה על גביו או בנה על גביו ולא קבעו עדיין מתטמא במדרס כשהיה קבעו במסמרים ובנה עליו טהור וכן מפץ שנתנו על גבי הקורות קבעו ולא נתן עליו את המעזיבה או שנתן עליו את המעזיבה ולא קבעו מתטמא במדרס קבעו ונתן עליו את המעזיבה טהור:
2 When one of the legs of a bench was removed, it is still susceptible to midras impurity. If the other leg is also removed, it is pure. If, however, it is a handbreadth high, it is susceptible to midras impurity.בספסל שניטל אחד מראשיו עדיין הוא ראוי למדרס ניטל השני טהור ואם יש בו גובה טפח מתטמא במדרס:
3 When the ornamental coating of a bride's chair was removed, it is pure. If the coating of a chair did not project outward and was removed, the chair is still susceptible to midras impurity, because it is the ordinary practice to turn it on its side and sit on it.גכסא של כלה שניטלו חפוייו טהור ואם לא היו חפוייו יוצאים וניטלו עדיין הוא ראוי למדרס שכן דרכו להיות מטהו על צדו ויושב עליו:
4 When the coating of a chair was removed and it is still fit to be sat upon, it is susceptible to impurity. If two of its coatings, one next to the other, were removed, it is pure.דכסא שניטלו חפוייו ועדיין הוא ראוי לישיבה מתטמא ניטלו שנים מחפוייו זה בצד זה טהור:
5 When the upper portion of a closet is removed, it is still impure because of the lower portion, because that portion is fit to use as a support. If the bottom portion was removed, it is impure because of the upper portion. If they were both removed, the side frames are pure.השידה שניטל העליון שלה טמאה מפני התחתון שהוא ראוי למדרס ניטל התחתון טמאה מפני העליון ניטלו שתיהן הרי הדפין טהורין:
6 When a chest is broken open at its side, it is susceptible to midras impurity and other types of impurity, because it is still fit to sit on, and indeed everyone sits on it. If it was broken open from above, it is pure with regard to midras impurity, for it is no longer fit to sit on. It is, however, susceptible to other impurities, because it is still a receptacle. If it is broken open from below, it is pure from all types of impurity. The rationale is that even though it is still possible to sit on it like a chair, since its fundamental purpose was to serve as a receptacle and that fundamental purpose has been nullified, its secondary purpose is not considered significant. Its drawers are subject to impurity and are not considered as joined to it.
Similarly, a basket that serves as a dispenser which is broken open to the extent that it cannot hold pomegranates is entirely pure even though it is still fit to serve as a support. The rationale is that its fundamental purpose was to serve as a receptacle and since that fundamental purpose has been nullified, the secondary purpose is also nullified.ותיבה שנפחתה מצדה מתטמאה במדרס ובשאר טומאות מפני שראויה אף לישיבה והכל יושבין עליה נפחתה מלמעלה טהורה מן המדרס שהרי אינה ראויה לישיבה ומתטמאה בשאר טומאות שעדיין היא מקבלת נפחתה מלמטה טהורה מכל טומאות אע"פ שאפשר לישב עליה בכסא מפני שעיקר מעשיה לקבלה וכבר בטל העיקר והמגורות שלה מתטמאות ואינן חיבור לה וכן משפלת שנפחתה מלקבל רמונים אף על פי שראויה למדרס הרי היא טהורה מכלום מפני שעיקר מעשיה לקבלה והואיל ובטל העיקר בטלה הטפילה:
7 A mixing trough made from wood in which building materials and gypsum are mixed is not susceptible to midras impurity even though it is susceptible to other forms of impurity.
When a kneading trough used to knead dough that holds between two luggin and nine kabbin has been cracked to the extent that one cannot wash even one foot in it because of the crack, it is susceptible to midras impurity. The rationale is that mostly likely it will be turned upside down and sat upon, because of its size and because of its crack.
If the cracked kneading trough was left in the rain until its wood swelled and the crack closed, it is no longer susceptible to midras impurity, for in its present state, it is fit to knead dough and, initially, that was its purpose. It is susceptible to other types of impurity. If, afterwards, one left it exposed to the east wind, and the crack opened, it becomes susceptible to midras impurity again and is pure with regard to other types of impurity.זעריבה של עץ שמגבלין בה הבניין או את הגפסים אע"פ שמקבלת שאר טומאות אינה מתטמא במדרס ושלשין בה את הבצק שמחזקת משני לוגין ועד תשעה קבין שנסדקה עד שאינו יכול לרחוץ בה רגלו אחת מפני הסדק ה"ז מתטמאה במדרס שסתמה שכופתה ויושב עליה לפי גודלה וסדק שלה הניחה בגשמים עד שנתפחה ונסתם הסדק אינה מתטמאה במדרס שהרי היא ראויה ללוש בה ותחילת מעשיה ללוש בה ומקבלת שאר טומאות חזר והניחה בקרים ונפתח הסדק חזרה לקבל טומאת מדרס וטהורה משאר טומאות:
8 When a large kneading trough that can hold more than nine kabbin that was damaged and cannot hold pomegranates was prepared to be sat upon, it is pure even from midras impurity until the corners were trimmed. The rationale is that one's intent does not have an effect on the status of a large kneading trough that was damaged unless one performs a deed to make it fit for that purpose. If he made it a feeding trough for animals, it is susceptible to all types of impurity even if it was affixed to a wall.חעריבה גדולה שהיא יתר על תשעה קבין שנפחתה מלקבל רמונים והכינה לישיבה הרי זו טהורה אף מטומאת מדרס עד שיקציע שאין המחשבה מועלת בעריבה גדולה שנפחתה עד שיעשה בה מעשה עשאה אבוס לבהמה אע"פ שקבעה בכותל טמאה בכל הטומאות:
9 When the two long sideboards of a bed were removed after it contracted impurity and new sideboards were made for it, but the holes used to attach the sideboards to the headboards were not changed, the bed, including the new sideboards remains impure. Even if the new sideboards are broken, the bed is still impure. If the old sideboards are broken, it is pure, because the status of the entire bed depends on the old sideboards.טמטה שניטלו שתי ארוכות שלה אחר שנטמאת ועשה לה ארוכות חדשות ולא שינה את הנקבים ונשברו החדשות עדיין היא בטומאתה נשתברו הישנות טהורה שהכל הולך אחר הישנות:
10 When a bed had contracted midras impurity and a short board and its two legs were removed, it is still impure, because it still has the form of a bed. If one of the sideboards and its two legs were removed, it is pure.ימטה שהיתה טמאה מדרס וניטלה קצרה ושתי כרעיים עדיין היא בטומאתה שעדיין צורת המטה עומדת ניטלה ארוכה ושתי כרעיים טהורה:
11 If one cut off two of the cornerposts of a bed on a diagonal, cut off two of the bedposts by a handbreadth by a handbreadth on a diagonal, or reduced their size to less than a handbreadth, the bed is considered as broken and it is pure.
If one of the sideboards were broken and fixed, the bed is still considered as a primary source of impurity, as it was before. If also the second sideboard was broken and fixed, it is free of midras impurity. It is, however, impure because it touched a support to which a zav imparted impurity. If one was not able to fix the first before the second was broken, the bed is pure.יאקצץ שתי לשונות של מטה באלכסון או שקצץ שתי כרעיים טפח על טפח באלכסון או שמיעטן פחות מטפח ה"ז נשברה וטהורה נשברה ארוכה ותיקנה עדיין היא אב טומאה כשהיתה נשברה הארוכה השנייה ותקנה טהורה מן המדרס אבל טמאה מגע מדרס לא הספיק לתקן את הראשונה עד שנשברה השנייה טהורה:
12 When a bed had contracted midras impurity or other types of impurity and then half of it was stolen or lost, or brothers or partners divided it, it is pure. It is like a broken k'li. If it was put back together, it is susceptible to impurity in the future. It is like someone who made a k'li from the broken pieces of impure keilim. The new k'li is pure and is susceptible to impurity in the future.יבמטה שהיתה טמאה מדרס או בשאר טומאות ונגנב חצייה או אבד חצייה או שחלקוה אחין או שותפין ה"ז טהורה שה"ז ככלי שנשבר החזירוה מקבלת טומאה מכאן ולהבא ה"ז דומה למי שעשה כלי אחד משברי כלים שנטמא שהוא טהור ומקבל טומאה להבא:
13 The following laws apply when the components of a bed were taken apart. If one sideboard and two bedposts or one headboard or footboard and two bedposts were broken, it is still impure, because it can be propped against a wall and slept upon.יגמטה שנפרקו איבריה אם נשברה ארוכה ושתי כרעיים או קצרה ושתי כרעיים הרי אלו מתטמאין מפני שראויין לסומכן בכותל ולישן עליהן:
14 Even when an entire bed contracted impurity, if it was immersed component by component, it is pure.ידמטה שנטמאת כולה אם הטבילה איברים איברים טהורה:
15 When one takes a bed apart to immerse it, a person who touches its cords, is pure.טוהמפרק את המטה להטבילה הנוגע בחבלים שלה טהור:
Friday, Sivan 22, 5777 · 16 June 2017
"Today's Day"
| Friday | Sivan 22 | 5703 |
| Torah lessons: | Chumash: Sh'lach, Shishi with Rashi. |
| Tehillim: 106-107. |
| Tanya: Now, although He (p. 309)...the lower (worlds). (p. 311). |
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In Ahavat olam (p. 44-5), at the words vehavi'einu leshalom, bring together the two front tzitzit. Then join to them the tzitzit of the left back corner, then the tzitzit of the right back corner, holding them together between the little finger and ring finger of the left hand.
Kiss the tzitzit six times, at the words tzitzit, tzitzit, l'tzitzit, emet, kayemet and la'ad.
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