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TODAY IN JUDAISM: Sivan 23, 5777 - Shabbat, 17 June 2017 - Chabad.org in New York, New York, United States - Today is Shabbat, Sivan 23, 5777 · June 16, 2017 Torah Reading Shlach: Numbers 13:1 - 15:41  Numbers 13:1 Adonai said to Moshe, 2 “Send men on your behalf to reconnoiter the land of Kena‘an, which I am giving to the people of Isra’el. From each ancestral tribe send someone who is a leader in his tribe.” 3 Moshe dispatched them from the Pa’ran Desert as Adonai had ordered; all of them were leading men among the people of Isra’el. 4 Here are their names: from the tribe of Re’uven, Shamua the son of Zakur; 5 from the tribe of Shim‘on, Shafat the son of Hori; 6 from the tribe of Y’hudah, Kalev the son of Y’funeh; 7 from the tribe of Yissakhar, Yig’al the son of Yosef; 8 from the tribe of Efrayim, Hoshea the son of Nun; 9 from the tribe of Binyamin, Palti the son of Rafu; 10 from the tribe of Z’vulun, Gadi’el the son of Sodi; 11 from the tribe of Yosef, that is, from the tribe of M’nasheh, Gadi the son of Susi; 12 from the tribe of Dan, ‘Ammi’el the son of G’malli; 13 from the tribe of Asher, S’tur the son of Mikha’el; 14 from the tribe of Naftali, Nachbi the son of Vofsi; and 15 from the tribe of Gad, Ge’u’el the son of Makhi. 16 These are the names of the men Moshe sent out to reconnoiter the land. Moshe gave to Hoshea the son of Nun the name Y’hoshua. 17 Moshe sent them to reconnoiter the land of Kena‘an, instructing them, “Go on up to the Negev and into the hills, 18 and see what the land is like. Notice the people living there, whether they are strong or weak, few or many; 19 and what kind of country they live in, whether it is good or bad; and what kind of cities they live in, open or fortified. 20 See whether the land is fertile or unproductive and whether there is wood in it or not. Finally, be bold enough to bring back some of the fruit of the land.” When they left it was the season for the first grapes to ripen. (ii) 21 They went up and reconnoitered the land from the Tzin Desert to Rechov near the entrance to Hamat. 22 They went up into the Negev and arrived at Hevron; Achiman, Sheshai and Talmai, the ‘Anakim, lived there. (Hevron was built seven years before Tzo‘an in Egypt.) 23 They came to the Eshkol Valley; and there they cut off a branch bearing one cluster of grapes, which they carried on a pole between two of them; they also took pomegranates and figs. 24 That place was called the Valley of Eshkol [cluster], because of the cluster which the people of Isra’el cut down there. 25 Forty days later, they returned from reconnoitering the land 26 and went to Moshe, Aharon and the entire community of the people of Isra’el at Kadesh in the Pa’ran Desert, where they brought back word to them and to the entire community and showed them the fruit of the land. 27 What they told him was this: “We entered the land where you sent us, and indeed it does flow with milk and honey — here is its fruit! 28 However the people living in the land are fierce, and the cities are fortified and very large. Moreover, we saw the ‘Anakim there. 29 ‘Amalek lives in the area of the Negev; the Hitti, the Y’vusi and the Emori live in the hills; and the Kena‘ani live by the sea and alongside the Yarden.” 30 Kalev silenced the people around Moshe and said, “We ought to go up immediately and take possession of it; there is no question that we can conquer it.” 31 But the men who had gone with him said, “We can’t attack those people, because they are stronger than we are”; 32 and they spread a negative report about the land they had reconnoitered for the people of Isra’el by saying, “The land we passed through in order to spy it out is a land that devours its inhabitants. All the people we saw there were giant! 33 We saw the N’filim, the descendants of ‘Anak, who was from the N’filim; to ourselves we looked like grasshoppers by comparison, and we looked that way to them too!” 14:1 At this all the people of Isra’el cried out in dismay and wept all night long. 2 Moreover, all the people of Isra’el began grumbling against Moshe and Aharon; the whole community told them, “We wish we had died in the land of Egypt! or that we had died here in the desert! 3 Why is Adonai bringing us to this land, where we will die by the sword? Our wives and our little ones will be taken as booty! Wouldn’t it be better for us to return to Egypt?” 4 And they said to each other, “Let’s appoint a leader and return to Egypt!” 5 Moshe and Aharon fell on their faces before the entire assembled community of the people of Isra’el. 6 Y’hoshua the son of Nun and Kalev the son of Y’funeh, from the detachment that had reconnoitered the land, tore their clothes 7 and said to the whole community of Isra’el, “The land we passed through in order to spy it out is an outstandingly good land! (iii) 8 If Adonai is pleased with us, then he will bring us into this land and give it to us — a land flowing with milk and honey. 9 Just don’t rebel against Adonai. And don’t be afraid of the people living in the land — we’ll eat them up! Their defense has been taken away from them, and Adonai is with us! Don’t be afraid of them!” 10 But just as the whole community were saying they should be stoned to death, the glory of Adonai appeared in the tent of meeting to all the people of Isra’el. 11 Adonai said to Moshe, “How much longer is this people going to treat me with contempt? How much longer will they not trust me, especially considering all the signs I have performed among them? 12 I am going to strike them with sickness, destroy them and make from you a nation greater and stronger than they are!” 13 However, Moshe replied to Adonai, “When the Egyptians hear about this — [and they will,] because it was from among them that you, by your strength, brought this people up — 14 they will tell the people living in this land. They have heard that you, Adonai, are with this people; that you, Adonai, are seen face to face; that your cloud stands over them; that you go ahead of them in a column of cloud by day and a column of fire by night. 15 If you kill off this people at a single stroke, then the nations that have heard of your reputation will say 16 that the reason Adonai slaughtered this people in the desert is that he wasn’t able to bring them into the land which he swore to give them. 17 So now, please, let Adonai’s power be as great as when you said, 18 ‘Adonai is slow to anger, rich in grace, forgiving offenses and crimes; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and even by the third and fourth generations.’ 19 Please! Forgive the offense of this people according to the greatness of your grace, just as you have borne with this people from Egypt until now.” 20 Adonai answered, “I have forgiven, as you have asked. 21 But as sure as I live, and that the whole earth is filled with the glory of Adonai, 22 none of the people who saw my glory and the signs I did in Egypt and in the desert, yet tested me these ten times and did not listen to my voice, 23 will see the land I swore to their ancestors! None of those who treated me with contempt will see it. 24 But my servant Kalev, because he had a different Spirit with him and has fully followed me — him I will bring into the land he entered, and it will belong to his descendants. 25 “Now, since the ‘Amaleki and the Kena‘ani are living in the valley, tomorrow turn around and get yourselves into the desert along the way to the Sea of Suf.” (iv) 26 Adonai said to Moshe and Aharon, 27 “How long am I to put up with this evil community who keep grumbling about me? I have heard the complaints of the people of Isra’el, which they continue to raise against me. 28 Tell them this: ‘As surely as I live, Adonai swears, as surely as you have spoken in my ears, I will do this to you: 29 your carcasses will fall in this desert! Every single one of you who were included in the census over the age of twenty, you who have complained against me, 30 will certainly not enter the land about which I raised my hand to swear that I would have you live in it — except for Kalev the son of Y’funeh and Y’hoshua the son of Nun. 31 But your little ones, who you said would be taken as booty — them I will bring in. They will know the land you have rejected. 32 But you, your carcasses will fall in this desert; 33 and your children will wander about in the desert for forty years bearing the consequences of your prostitutions until the desert eats up your carcasses. 34 It will be a year for every day you spent reconnoitering the land that you will bear the consequences of your offenses — forty days, forty years. Then you will know what it means to oppose me! 35 I, Adonai, have spoken.’ I will certainly do this to this whole evil community who have assembled together against me — they will be destroyed in this desert and die there.” 36 The men whom Moshe had sent to reconnoiter the land and who, when they returned, made the entire community complain against him by giving an unfavorable report about the land — 37 those men who gave the unfavorable report about the land died by the plague in the presence of Adonai. 38 Of the men who went to reconnoiter the land, only Y’hoshua the son of Nun and Kalev the son of Y’funeh remained alive. 39 When Moshe told these things to all the people of Isra’el, the people felt great remorse. 40 They arose early the next morning, came up to the top of the mountain and said, “Here we are, and we did sin, but now we’ll go up to the place Adonai promised.” 41 Moshe answered, “Why are you opposing what Adonai said? You won’t succeed! 42 Don’t go up there, because Adonai isn’t with you. If you do, your enemies will defeat you. 43 The ‘Amalekim and the Kena‘anim are there ahead of you, and you will be struck down by the sword. The reason will be that you have turned away from following Adonai, so that Adonai won’t be with you.” 44 But they were presumptuous and went on up toward the high parts of the hill-country, even though the ark for the covenant of Adonai — and Moshe — stayed in the camp. 45 So the ‘Amalekim and the Kena‘anim living in that hill-country descended, struck them down and beat them back all the way to Hormah. 15:1 Adonai said to Moshe, 2 “Tell the people of Isra’el, ‘When you have come into the land where you are going to live, which I am giving to you, 3 and want to make an offering by fire to Adonai — a burnt offering or sacrifice to fulfill a special vow, or to be a voluntary offering, or at your designated times, to make a fragrant aroma for Adonai — then, whether it is comes from the herd or from the flock, 4 the person bringing the offering is to present Adonai with a grain offering consisting of two quarts of fine flour mixed with one quart of olive oil, 5 and one quart of wine for the drink offering. This is what you are to prepare with the burnt offering or for each lamb sacrificed. 6 “‘For a ram, prepare one gallon of fine flour mixed with one-and-one-third quarts of olive oil; 7 while for the drink offering, you are to present one-and-one-third quarts of wine as a fragrant aroma for Adonai. (v) 8 “‘When you prepare a bull as a burnt offering, as a sacrifice to fulfill a special vow or as peace offerings for Adonai, 9 there is to be presented with the bull a grain offering of one-and-a-half gallons of fine flour mixed with two quarts of olive oil. 10 For the drink offering, present two quarts of wine for an offering made by fire, a fragant aroma for Adonai. 11 “‘Do it this way for each bull, ram, male lamb or kid. 12 For as many animals as you prepare, do this for each one, regardless of how many animals there are. 13 “‘Every citizen is to do these things in this way when presenting an offering made by fire as a fragrant aroma for Adonai. 14 If a foreigner stays with you — or whoever may be with you, through all your generations — and he wants to bring an offering made by fire as a fragrant aroma for Adonai, he is to do the same as you. 15 For this community there will be the same law for you as for the foreigner living with you; this is a permanent regulation through all your generations; the foreigner is to be treated the same way before Adonai as yourselves. 16 The same Torah and standard of judgment will apply to both you and the foreigner living with you.’” (vi) 17 Adonai said to Moshe, 18 “Speak to the people of Isra’el; tell them, ‘When you enter the land where I am bringing you 19 and eat bread produced in the land, you are to set aside a portion as a gift for Adonai. 20 Set aside from your first dough a cake as a gift; set it aside as you would set aside a portion of the grain from the threshing-floor. 21 From your first dough you will give Adonai a portion as a gift through all your generations. 22 “‘If by mistake you fail to observe all these mitzvot that Adonai has spoken to Moshe, 23 yes, everything that Adonai has ordered you to do through Moshe, from the day Adonai gave the order and onward through all your generations, 24 then, if it was done by mistake by the community and was not known to them, the whole community is to offer one young bull for a burnt offering as a fragrant aroma to Adonai, with its grain and drink offerings, in keeping with the rule, and one male goat as a sin offering. 25 The cohen is to make atonement for the whole community of the people of Isra’el; and they will be forgiven; because it was a mistake; and they have brought their offering, an offering made by fire, to Adonai, and their sin offering before Adonai for their mistake. 26 The whole community of the people of Isra’el will be forgiven, likewise the foreigner staying with them; because for all the people it was a mistake. (vii) 27 “‘If an individual sins by mistake, he is to offer a female goat in its first year as a sin offering. 28 The cohen will make atonement before Adonai for the person who makes a mistake by sinning inadvertently; he will make atonement for him, and he will be forgiven — 29 no matter whether he is a citizen of Isra’el or a foreigner living with them. You are to have one law for whoever it is that does something wrong by mistake. 30 “‘But an individual who does something wrong intentionally, whether a citizen or a foreigner, is blaspheming Adonai. That person will be cut off from his people. 31 Because he has had contempt for the word of Adonai and has disobeyed his command, that person will be cut off completely; his offense will remain with him.’” 32 While the people of Isra’el were in the desert, they found a man gathering wood on Shabbat. 33 Those who found him gathering wood brought him to Moshe, Aharon and the whole congregation. 34 They kept him in custody, because it had not yet been decided what to do to him. 35 Then Adonai said to Moshe, “This man must be put to death; the entire community is to stone him to death outside the camp.” 36 So the whole community brought him outside the camp and threw stones at him until he died, as Adonai had ordered Moshe. (Maftir) 37 Adonai said to Moshe, 38 “Speak to the people of Isra’el, instructing them to make, through all their generations, tzitziyot on the corners of their garments, and to put with the tzitzit on each corner a blue thread. 39 It is to be a tzitzit for you to look at and thereby remember all of Adonai’s mitzvot and obey them, so that you won’t go around wherever your own heart and eyes lead you to prostitute yourselves; 40 but it will help you remember and obey all my mitzvot and be holy for your God. 41 I am Adonai your God, who brought you out of the land of Egypt in order to be your God. I am Adonai your God.”   Joshua 2:1-24 Joshua 2:1 Y’hoshua the son of Nun secretly sent two spies from Sheetim with these instructions: “Go, inspect the land and Yericho.” They left and came to the house of a prostitute named Rachav, where they spent the night. 2 The king of Yericho was told about it — “Tonight some men from Isra’el came here to reconnoiter the land.”3 The king of Yericho sent a message to Rachav, “Bring out the men who came to you and are staying in your house, because they have come to reconnoiter all the land.” 4 However, the woman, after taking the two men and hiding them, replied, “Yes, the men did come to me; but I didn’t know where they had come from. 5 The men left around the time when they shut the gate, when it was dark. Where they went I don’t know; but if you chase after them quickly, you will overtake them.” 6 Actually she had brought them up to the roof and hidden them under some stalks of flax she had spread out there. 7 The men pursued them all the way to the fords at the Yarden; as soon as the pursuit party had left, the gate was shut. 8 The two men had not yet lain down when she returned to the roof 9 and said to them, “I know that Adonai has given you the land. Fear of you has fallen on us; everyone in the land is terrified at the thought of you. 10 We’ve heard how Adonai dried up the water in the Sea of Suf ahead of you, when you left Egypt; and what you did to the two kings of the Emori on the other side of the Yarden, Sichon and ‘Og, that you completely destroyed them. 11 As soon as we heard it, our hearts failed us. Because of you, everyone is in a state of depression. For Adonai your God — he is God in heaven above and on the earth below. 12 So, please, swear to me by Adonai that, since I have been kind to you, you will also be kind to my father’s family. Give me some evidence of your good faith, 13 that you will spare the lives of my father, mother, brothers and sisters and all who are theirs, so that we won’t be killed.” 14 The men replied to her, “Our lives are certainly worth yours, provided you don’t betray our mission. So when Adonai gives us the land, we will treat you kindly and in good faith.” 15 Then she lowered them by a rope through the window; since her house abutted the city wall, indeed was actually built into it. 16 She told them, “Head for the hills, so that the pursuit party won’t get their hands on you; and hide yourselves there for three days, until the pursuers have returned. After that, you can go on your way.” 17 The men said to her, “We will not be guilty of violating the oath you made us swear, provided that 18 when we enter the land, you tie this piece of scarlet cord in the window you let us down from; and you gather together in your house your father, mother, brothers, and your father’s entire household. 19 If anyone goes out the doors of your house into the street, he will be responsible for his own blood, and we will be guiltless. But everyone who stays with you in the house — we will be responsible for his blood if anyone lays a hand on him. 20 However, if you say a word about this business of ours, then we will be free of your oath that you made us swear.” 21 “According to your words, so be it,” she said, and sent them away. As they departed, she tied the scarlet cord in the window. 22 They left, arrived in the hills, and stayed there three days, until the pursuers had returned. The pursuers had searched for them all the way but hadn’t found them. 23 Then the two men returned. Descending from the hills they crossed over and came to Y’hoshua the son of Nun, and reported everything that had happened to them. 24 “Truly Adonai has handed over all the land to us,” they told Y’hoshua. “Everyone in the land is terrified that we’re coming.” Today's Laws & Customs • Blessing the New Month: This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Tammuz, which falls on Shabbat and Sunday of next week. Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times. It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat. Links: On the Significance of Shabbat Mevarchim Tehillim (the Book of Psalms)The Farbrengen • Ethics of the Fathers: Chapter 3 During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Three. Link: Ethics of the Fathers, Chapter 3 Today in Jewish History: • Jeroboam Barricades Jerusalem (797 BCE) After King Solomon's passing in 797 BCE, ten of the twelve tribes of Israel, led by Jeroboam ben Nebat of the tribe of Ephraim, rebelled against Solomon's son and heir, Rehoboam. The Holy Land split into two kingdoms: the "Kingdom of Israel" in the north, with Jeroboam as its king and the city of Samaria as its capital; and the southern "Kingdom of Judah" with its capital Jerusalem, where Rehoboam ruled over the two tribes (Judah and Benjamin) that remained loyal to the royal house of David. The spiritual center of the land, however, remained Jerusalem, where the Holy Temple built by Solomon stood, and where every Jew was obligated to make a thrice-yearly pilgrimage for the festivals of Passover, Shavuot and Sukkot. Seeing this as a threat to his sovereignty, Jeroboam set up, on Sivan 23 of that year, roadblocks to prevent the people's pilgrimage to Jerusalem, introducing instead the worship of two idols, in the form of gold calves, which he enshrined on the northern and southern boundaries of his realm. The barricades remained in place for 223 years, until Hoshea ben Elah, the last king of the Northern Kingdom, had them removed on the 15th of Av of 574 BCE. By then, the ten tribes residing there were already being expelled from the land in a series of invasions by various Assyrian and Babylonian kings. The last of these occurred in 556 BCE, when Shalmaneser of Assyria completely conquered the Kingdom of Israel, destroyed its capital, exiled the last of the Israelites residing there, and resettled the land with foreign peoples from Kutha and Babylon. These peoples -- later known as the "Samaritans" -- assumed a form of Judaism as their religion, but were never accepted as such by the Jewish people; they subsequently built their own temple on Mount Gerizim and became bitter enemies of the Jews. The "Ten Lost Tribes of Israel" were never heard from again, and await the coming of the Moshiach to be reunited with the Jewish people. Links: A Rift Extending Across History • Haman's Decree Counteracted (357 BCE) Even after Haman was hanged on the 17th of Nissan of 357 BCE, his evil decree "to destroy, kill and annihilate all the Jews, from young to old, infants and women, in one day, the 13th day of the 12th month (Adar)" remained in force. Queen Esther pleaded with King Achashverosh to annul the decree, but Achashverosh insisted that "a writ that has been written in the king's name, and sealed with the king's seal, cannot be returned." Instead, he suggested to Esther and Mordechai to "inscribe, regarding the Jews, as you please, and seal it with the king's seal." On the 23rd of Sivan, Mordechai drafted a royal decree giving the Jews the license to defend themselves and kill all who rise up against them to kill them, and dispatched it to all 127 provinces of Achashverosh's empire. (Book of Esther, chapter 8) Links: Timeline of the events connected with the Purim miracleA Momentous Year Daily Torah Study: Chumash: Shlach, 7th Portion Numbers 15:27-15:41 with Rashi • English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight) Numbers Chapter 15 27But if an individual sins inadvertently, he shall offer up a she goat in its first year as a sin offering.   כזוְאִם־נֶ֥פֶשׁ אַחַ֖ת תֶּֽחֱטָ֣א בִשְׁגָגָ֑ה וְהִקְרִ֛יבָה עֵ֥ז בַּת־שְׁנָתָ֖הּ לְחַטָּֽאת: sins inadvertently: By worshipping idols. - [Sifrei Shelach 41]   תחטא בשגגה: בעבודה זרה: she-goat in its first year: For any other transgression an individual could bring [either] a ewe-lamb or a young she-goat, but in this case Scripture designates a she-goat for it. - [Sifrei Shelach 40]   עז בת שנתה: שאר עבירות יחיד מביא כשבה או שעירה ובזו קבע לה שעירה: 28And the kohen shall atone for the erring soul which sinned inadvertently before the Lord, so as to atone on his behalf, and it shall be forgiven him.   כחוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־הַנֶּ֧פֶשׁ הַשֹּׁגֶ֛גֶת בְּחֶטְאָ֥ה בִשְׁגָגָ֖ה לִפְנֵ֣י יְהֹוָ֑ה לְכַפֵּ֥ר עָלָ֖יו וְנִסְלַ֥ח לֽוֹ: 29One law shall apply to anyone who sins inadvertently from the native born of the children of Israel and the proselyte who resides among them.   כטהָֽאֶזְרָח֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם תּוֹרָ֤ה אַחַת֙ יִֽהְיֶ֣ה לָכֶ֔ם לָֽעֹשֶׂ֖ה בִּשְׁגָגָֽה: 30But if a person should act highhandedly, whether he is a native born or a proselyte, he is blaspheming the Lord, and that soul shall be cut off from among its people.   לוְהַנֶּ֜פֶשׁ אֲשֶׁר־תַּֽעֲשֶׂ֣ה | בְּיָ֣ד רָמָ֗ה מִן־הָֽאֶזְרָח֙ וּמִן־הַגֵּ֔ר אֶת־יְהֹוָ֖ה ה֣וּא מְגַדֵּ֑ף וְנִכְרְתָ֛ה הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ: highhandedly: Intentionally. — [Jonathan ben Uzziel, Onkelos (See Mechokekei Yehudah)]   ביד רמה: במזיד: is blaspheming: Heb. מְגַדֵּף, reviles (מְחָרֵף), as in“it shall be a reproach (חֶרְפָּה) and a taunt (וּגְדוּפָה) ” (Ezek. 5: 15);“which the servants of the King of Assyria have blasphemed (גִּדְפוּ)” (Is. 37:6). Furthermore, our Sages (Ker. 7b) derived from here that someone who blasphemes [lit., blesses] the Name [of God] is subject to spiritual excision.   מגדף: מחרף, כמו (יחזקאל ה, טו) והיתה חרפה וגדופה, (ישעיה לז, ו) אשר גדפו נערי מלך אשור. עוד דרשו רבותינו מכאן למברך את השם שהוא בכרת: 31For he has scorned the word of the Lord and violated His commandment; that soul shall be utterly cut off for its iniquity is upon it.   לאכִּ֤י דְבַר־יְהֹוָה֙ בָּזָ֔ה וְאֶת־מִצְוָת֖וֹ הֵפַ֑ר הִכָּרֵ֧ת | תִּכָּרֵ֛ת הַנֶּ֥פֶשׁ הַהִ֖וא עֲו‍ֹנָ֥ה בָֽהּ: the word of the Lord: The warning against idolatry was [heard directly] by the word of the Divine; the rest was by the word of Moses. - [Hor. 8a]   דבר ה': אזהרת עבודה זרה מפי הגבורה, והשאר מפי משה: its iniquity is upon it: During the time the iniquity is with him, namely, if he has not repented. — [Sanh. 90b, Sifrei Shelach 51]   עונה בה: בזמן שעונה בה שלא עשה תשובה: 32When the children of Israel were in the desert, they found a man gathering wood on the Sabbath day.   לבוַֽיִּהְי֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל בַּמִּדְבָּ֑ר וַיִּמְצְא֗וּ אִ֛ישׁ מְקשֵׁ֥שׁ עֵצִ֖ים בְּי֥וֹם הַשַּׁבָּֽת: [When the children of Israel] were in the desert, they found: Scripture speaks disparagingly of Israel, for they had kept only one Sabbath, yet on the second one, this man came and desecrated it. — [Sifrei Shelach 52]   ויהיו בני ישראל במדבר וימצאו: בגנותן של ישראל דבר הכתוב, שלא שמרו אלא שבת ראשונה, ובשניה בא זה וחללה: 33Those who found him gathering wood presented him before Moses and Aaron and before the entire congregation.   לגוַיַּקְרִ֣יבוּ אֹת֔וֹ הַמֹּֽצְאִ֥ים אֹת֖וֹ מְקשֵׁ֣שׁ עֵצִ֑ים אֶל־משֶׁה֙ וְאֶל־אַֽהֲרֹ֔ן וְאֶ֖ל כָּל־הָֽעֵדָֽה: Those who found him gathering: [This redundant clause means to say that] they warned him, but he did not stop gathering even after they found him and warned him. — [Sanh. 90a, Sifrei Shelach 55]   המצאים אתו מקושש: שהתרו בו ולא הניח מלקושש אף משמצאוהו והתרו בו: 34They put him under guard, since it was not specified what was to be done to him.   לדוַיַּנִּ֥יחוּ אֹת֖וֹ בַּמִּשְׁמָ֑ר כִּ֚י לֹ֣א פֹרַ֔שׁ מַה־יֵּֽעָשֶׂ֖ה לֽוֹ: since it was not specified what was to be done to him: With which method he should be executed. But they did know that one who desecrates the Sabbath is put to death. — [Sifrei Shelach 57]   כי לא פרש מה יעשה לו: לא היו יודעים באיזו מיתה ימות, אבל יודעים היו שהמחלל שבת במיתה: 35The Lord said to Moses, The man shall be put to death; the entire congregation shall pelt him with stones outside the camp.   להוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה מ֥וֹת יוּמַ֖ת הָאִ֑ישׁ רָג֨וֹם אֹת֤וֹ בָֽאֲבָנִים֙ כָּל־הָ֣עֵדָ֔ה מִח֖וּץ לַמַּֽחֲנֶֽה: pelt: Heb. רָגוֹם, ‘doing,’ [which] in French [is], faisant. Similarly, ‘going,’ in old French, allant. Likewise, זָכוֹר, remember, (Exod. 20:8), and שָׁמוֹר, keep (Deut. 5:12)   רגום: כמו עשה פיישנ"ט בלע"ז [בעשות] וכן הלוך אלנ"ט [בהלוך] וכן זכור ושמור: 36So the entire congregation took him outside the camp, and they pelted him to death with stones, as the Lord had commanded Moses.   לווַיֹּצִ֨יאוּ אֹת֜וֹ כָּל־הָֽעֵדָ֗ה אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֛וֹ בָּֽאֲבָנִ֖ים וַיָּמֹ֑ת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה: took him outside: From here we derive that the place of stoning was outside, and distant from the courthouse. — [Sifrei Shelach 59]   ויציאו אותו: מכאן שבית הסקילה חוץ ורחוק מבית דין: 37The Lord spoke to Moses, saying:   לזוַיֹּ֥אמֶר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: 38Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner.   לחדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם וְעָשׂ֨וּ לָהֶ֥ם צִיצִ֛ת עַל־כַּנְפֵ֥י בִגְדֵיהֶ֖ם לְדֹֽרֹתָ֑ם וְנָֽתְנ֛וּ עַל־צִיצִ֥ת הַכָּנָ֖ף פְּתִ֥יל תְּכֵֽלֶת: that they shall make for themselves fringes: Heb. צִיצִת, [so named] because of the threads suspended from it, as in,“he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation: [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in,“peering (מֵצִיץ) from the lattices” (Song 2:9).   ועשו להם ציצת: על שם הפתילים התלוים בה, כמו (יחזקאל ח, ג) ויקחני בציצית ראשי. דבר אחר ציצית על שם וראיתם אותו, כמו (שה"ש ב, ט) מציץ מן החרכים: blue: The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20].   תכלת: צבע ירוק של חלזון: 39This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray.   לטוְהָיָ֣ה לָכֶם֘ לְצִיצִת֒ וּרְאִיתֶ֣ם אֹת֗וֹ וּזְכַרְתֶּם֙ אֶת־כָּל־מִצְוֹ֣ת יְהֹוָ֔ה וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם וְלֹֽא־תָת֜וּרוּ אַֽחֲרֵ֤י לְבַבְכֶם֙ וְאַֽחֲרֵ֣י עֵֽינֵיכֶ֔ם אֲשֶׁר־אַתֶּ֥ם זֹנִ֖ים אַֽחֲרֵיהֶֽם: you will remember all the commandments of the Lord: because the numerical value of the word צִיצִית is six hundred (צ = 90, י = 10, צ = 90, י = 10, ת = 400). [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. - [Num. Rabbah 18:21]   וזכרתם את כל מצות ה': שמנין גימטריא של ציצית שש מאות, ושמונה חוטים וחמשה קשרים הרי תרי"ג: and you shall not wander after your hearts: Heb. וְלֹא תָתוּרוּ, like“from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. - [Mid. Tanchuma 15]   ולא תתורו אחרי לבבכם: כמו (לעיל יג כה) מתור הארץ. הלב והעינים הם מרגלים לגוף ומסרסרים לו את העבירות, העין רואה והלב חומד והגוף עושה את העבירות: 40So that you shall remember and perform all My commandments and you shall be holy to your God.   מלְמַ֣עַן תִּזְכְּר֔וּ וַֽעֲשִׂיתֶ֖ם אֶת־כָּל־מִצְו‍ֹתָ֑י וִֽהְיִיתֶ֥ם קְדשִׁ֖ים לֵאלֹֽהֵיכֶֽם: 41I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God.   מאאֲנִ֞י יְהֹוָ֣ה אֱלֹֽהֵיכֶ֗ם אֲשֶׁ֨ר הוֹצֵ֤אתִי אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִ֑ים אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם: I am the Lord: Faithful to pay reward. — [Sifrei Shelach 75]   אני ה': נאמן לשלם שכר: your God: Faithful to exact punishment. — [Sifrei Shelach 75]   אלהיכם: נאמן ליפרע: Who took you out: I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73]   אשר הוצאתי אתכם: על מנת כן פדיתי אתכם שתקבלו עליכם גזרותי: I am the Lord, your God: Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai… and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.”   אני ה' אלהיכם: עוד למה נאמר, כדי שלא יאמרו ישראל מפני מה אמר המקום, לא שנעשה ונטול שכר, אנו לא עושים ולא נוטלים שכר, על כרחכם אני מלככם. וכן הוא אומר (יחזקאל כ, לג) אם לא ביד חזקה וגו' אמלוך עליכם. דבר אחר למה נאמר יציאת מצרים, אני הוא שהבחנתי במצרים בין טפה של בכור לשאינה של בכור, אני הוא עתיד להבחין ולהפרע מן התולה קלא אילן בבגדו ואומר תכלת הוא. ומיסודו של רבי משה הדרשן העתקתי למה נסמכה פרשת מקושש לפרשת עבודה זרה, לומר שהמחלל את השבת כעובד עבודה זרה, שאף היא שקולה ככל המצות, וכן הוא אומר בעזרא (נחמי' ט, יג - טו) ועל הר סיני ירדת ותתן לעמך תורה ומצות ואת שבת קדשך הודעת להם, ואף פרשת ציצית לכך נסמכה לאלו לפי שאף היא שקולה כנגד כל המצות, שנאמר ועשיתם את כל מצותי: on the corners of their garments: Corresponding to [the verse said in connection with the exodus from Egypt]“I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt:“I will take you out…I will save you…I will redeem you…I will take you” (Exod. 6:6-7). - [Mid. Aggadah]   על כנפי בגדיהם: כנגד (שמות יט, ד) ואשא אתכם על כנפי נשרים. על ארבע כנפות ולא בעלת שלש ולא בעלת חמש, כנגד ארבע לשונות של גאולה שנאמר במצרים (שמות ו, ו - ז) והוצאתי והצלתי וגאלתי ולקחתי: a thread of sky-blue [wool]: Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. - [Mid. Aggadah]   פתיל תכלת: על שם שכול בכורות. תרגומו של שכול תכלא. ומכתם היתה בלילה וכן צבע התכלת דומה לצבע רקיע המשחיר לעת ערב. ושמונה חוטים שבה, כנגד שמונה ימים ששהו ישראל משיצאו ממצרים עד שאמרו שירה על הים Tehillim: Psalms Chapters 108 - 112 • Hebrew text • English text Chapter 108 1. A song, a psalm by David. 2. My heart is steadfast, O God; I will sing and chant praises even with my soul. 3. Awake, O lyre and harp; I shall awaken the dawn. 4. I will thank You among the nations, Lord; I will sing praises to You among the peoples. 5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies. 6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth. 7. That Your beloved ones may be delivered, help with Your right hand and answer me. 8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot. 9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince. 10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia. 11. Who brings me to the fortified city? Who led me unto Edom? 12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies? 13. Give us help against the adversary; futile is the help of man. 14. Through God we will do valiantly, and He will trample our oppressors. Chapter 109 David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly. 1. For the Conductor, by David, a psalm. O God of my praise, be not silent. 2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue. 3. They have surrounded me with words of hate, and attacked me without cause. 4. In return for my love they hate me; still, I am [a man of] prayer. 5. They placed harm upon me in return for my favor, and hatred in return for my love. 6. Appoint a wicked man over him; let an adversary stand at his right. 7. When he is judged may he go out condemned; may his prayer be considered a sin. 8. May his days be few; may another take his position. 9. May his children be orphans and his wife a widow. 10. May his children wander about and beg; may they seek charity from amid their ruins. 11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor. 12. May he have none who extends him kindness, and may none be gracious to his orphans. 13. May his posterity be cut off; may their name be erased in a later generation. 14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased. 15. May they be before the Lord always, and may He cut off their memory from the earth. 16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him]. 17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him. 18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones. 19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always. 20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul. 21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me! 22. For I am poor and destitute, and my heart has died within me. 23. Like the fleeting shadow I am banished, I am tossed about like the locust. 24. My knees totter from fasting, and my flesh is lean without fat. 25. And I became a disgrace to them; they see me and shake their heads. 26. Help me, Lord, my God, deliver me according to Your kindness. 27. Let them know that this is Your hand, that You, Lord, have done it. 28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice. 29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak. 30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him, 31. when He stands at the right of the destitute one to deliver him from the condemners of his soul. Chapter 110 This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth. 1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.” 2. The staff of your strength the Lord will send from Zion, to rule amid your enemies. 3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth. 4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!” 5. My Lord is at your right; He has crushed kings on the day of His fury. 6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land. 7. He will drink from the stream on the way, and so will hold his head high. Chapter 111 This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness. 1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation. 2. Great are the works of the Lord, [yet] available to all who desire them. 3. Majesty and splendor are His work, and His righteousness endures forever. 4. He established a memorial for His wonders, for the Lord is gracious and compassionate. 5. He gave food to those who fear Him; He remembered His covenant always. 6. He has declared the power of His deeds to His people, to give them the inheritance of nations. 7. The works of His hands are true and just; all His mandates are faithful. 8. They are steadfast for ever and ever, for they are made with truth and uprightness. 9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name. 10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever. Chapter 112 This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others. 1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely. 2. His descendants will be mighty on the earth; he will be blessed with an upright generation. 3. Wealth and riches are in his house, and his righteousness endures forever. 4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just. 5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion. 6. For he will never falter; the righteous man will be an eternal remembrance. 7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord. 8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed]. 9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor. 10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined. Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7 • English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class Shabbat, Sivan 23, 5777 · June 17, 2017 Today's Tanya Lesson Shaar Hayichud Vehaemunah, middle of Chapter 7 AUDIO & VIDEO CLASSES     • VIDEO CLASS: Rabbi Yehoshua B. Gordon   Watch • Listen   • AUDIO CLASS: Rabbi Manis Freidman   Listen • Download MP3 והנה מכאן In the light of what has been said above — that G‑d’s knowledge is wholly one with G‑d Himself, for otherwise it would imply multiplicity in One Who is perfect unity, יש להבין שגגת מקצת חכמים בעיניהם, ה׳ יכפר בעדם it is possible to understand the error of certain scholars in their own eyes (May G‑d forgive them!) — for even those who have erred unwittingly are in need of atonement, ששגו וטעו בעיונם בכתבי האריז״ל, והבינו ענין הצמצום המוזכר שם כפשוטו who erred and misinterpreted in their study of the writings of the AriZal, and understood the doctrine of tzimtzum (which is mentioned therein) literally — In the writings of the AriZal it is stated that in the “beginning”, before creation, the [infinite] light of the Ein Sof-light filled all “space” and there was no “room” for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is infinite, there is no room within the infinite for finitude. How, then, did finite worlds come into being? The AriZal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed” — i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds. The “scholars in their own eyes” misunderstood this mere concealment to mean a literal departure — שהקב״ה סילק עצמו ומהותו חס ושלום מעולם הזה that the Holy One, blessed be He, removed Himself and His Essence (G‑d forbid) from this world, i.e., that He literally removed His presence, rather than merely concealing it, רק שמשגיח מלמעלה בהשגחה פרטית על כל היצורים כולם אשר בשמים ממעל ועל הארץ מתחת and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below. They thus envisage G‑d as a king who sits in his palace; although his gaze extends beyond its confines, the king himself is not to be found there. In the same way — so they would say — G‑d gazes from Above on all created beings which are found (heaven forfend!) outside His “palace”. והנה מלבד שאי אפשר כלל לומר ענין הצמצום כפשוטו, שהוא ממקרי הגוף, על הקב״ה, הנבדל מהם ריבוי רבבות הבדלות עד אין קץ Now, apart from the fact that it is altogether impossible to apply the doctrine of tzimtzum literally — for that would be an instance of corporeal phenomena — to the Holy One, blessed be He, Who is set apart from them by infinite myriads of separations, One who is subject to the characteristics of a physical body can be said to undergo actual tzimtzum and to depart: previously he was here and now he is not. It goes without saying that this cannot be ascribed to G‑d, Who is infinitely removed from the phenomena of corporeality. Apart from all the above: אף גם זאת לא בדעת ידברו, מאחר שהם מאמינים בני מאמינים שהקב״ה יודע כל היצורים שבעולם הזה השפל, ומשגיח עליהם in this thing itself they also do not speak wisely, since they are “believers, the sons of believers” that the Holy One, blessed be He, knows all the created beings in this lower world and exercises [His] Providence over them, Thus, they themselves admit that G‑d’s knowledge and Providence extend to this physical world. ועל כרחך אין ידיעתו אותם מוסיפה בו ריבוי וחידוש, מפני שיודע הכל בידיעת עצמו and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself. Were G‑d’s knowledge of created beings not to come from knowing Himself then it would be correct to say that this knowledge adds plurality and innovation to Him; previously He did not know them and now he does. However, since plurality and innovation cannot possibly apply to G‑d, He must perforce know them through His knowledge of Himself. הרי כביכול מהותו ועצמותו ודעתו הכל אחד Thus, as it were, His Essence and Being and His Knowledge of created beings are all one. Since G‑d’s knowledge and Providence extend to this world, and since His knowledge is one with Him, it follows that G‑d Himself is to be found within this physical world. Unlike the king who sits in his palace and gazes beyond its walls, the King Himself is to be found wherever His Providence and knowledge are found. True enough, it is only through divine service that this world may be transformed into a place in which G‑d is revealed. Nonetheless, G‑d is present in this lowly corporeal world, which feels itself to exist independently of Him, to the same degree as He is present within the higher spiritual worlds. וזהו שכתוב בתיקונים, תיקון נ״ז, דלית אתר פנוי מיניה, לא בעילאין ולא בתתאין And this is what is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, neither in the upper worlds nor in the lower worlds”; Thus we find it explicitly stated in Tikkunei Zohar that G‑d Himself is to be found within the lower worlds, the lowest of which is this physical world. וברעיא מהימנא, פרשת פנחס: איהו תפיס בכולא, ולית מאן דתפיס ביה כו׳, איהו סובב כל עלמין כו׳, ולית מאן דנפיק מרשותיה לבר, איהו ממלא כל עלמין כו׳, איהו מקשר ומיחד זינא לזיניה, עילא ותתא and in the portion of Zohar called Ra‘aya Mehemna, on Parshat Pinchas, we read: “He grasps all and none can grasp Him…. He encompasses all worlds…and no one goes out from His domain; He fills or permeates all worlds...; He binds and unites a kind to its kind, upper with lower, ולית קורבא בד׳ יסודין אלא בקודשא בריך הוא, כד איהו בינייהו and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them.“ It is only through His power that these four inherently contradictory elements are bound together. עד כאן לשונו Until here are the words [of Ra‘aya Mehemna]. ורצה לומר: לית מאן דתפיס ביה, שאין מי שיתפוס בהשגת שכלו, מכל שכלים העליונים, במהותו ועצמותו של הקב״ה “None can grasp Him” means that there is no one, [even] amongst all the “Supernal Intelligences,” i.e., the incorporeal creatures of the higher spiritual worlds whose apprehension of Divinity is superhuman, who can grasp by means of his intellect the Essence and Being of the Holy One, blessed be He; כמו שכתוב בתקונים: סתימא דכל סתימין as it is written in Tikkunim, “[He is] hidden from all the [spiritual worlds which are themselves] hidden from physical creatures, ולית מחשבה תפיסא בך כלל and no thought can grasp You at all.“ The point being made here is that G‑d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp” — the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G‑d also means that nothing can effect a change in Him. When a person makes something he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G‑d, however, His creation of all existing beings causes no change in Him whatever: they do not hold Him (so to speak) in their “grasp”. From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree of tzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words: וגם בתחתונים, אף על גב דאיהו ממלא כל עלמין And even in the lower worlds there are none that “grasp” Him, even though “He permeates all worlds” and animates them with a life-force suited to each individual created being in particular, אינו כנשמת האדם תוך גופו, שהיא נתפסת תוך הגוף עד שמתפעלת ומקבלת שינויים משינויי הגוף וצערו, מהכאות או קרירות או חמימות האש וכיוצא [for this vestment] is not like [that of] the soul of a man which clothes itself within his body, and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat of fire and the like. מה שאין כן בהקב״ה, שאינו מקבל שום שינוי משינויי עולם הזה, מקיץ לחורף ומיום ללילה The Holy One, blessed be He, however, is not affected by any of the changes of this world, from summer to winter and from day to night, כדכתיב: גם חשך לא יחשיך ממך, ולילה כיום יאיר as it is written,1 “Even darkness does not obscure for You, and the night illuminates like the day,” לפי שאינו נתפס כלל תוך העולמות, אף על גב דממלא לון for He is not grasped within the worlds at all, even though He fills them. FOOTNOTES 1. Tehillim 139:12. Rambam: • Sefer Hamitzvot: English Text | Hebrew Text Audio: Listen | Download | Video Class A daily digest of Maimonides’ classic work "Sefer Hamitzvot" AUDIO & VIDEO CLASSES             Shabbat, Sivan 23, 5777 · June 17, 2017     • VIDEO CLASS: Rabbi Mendel Kaplan   Watch • Listen   • AUDIO CLASS: Rabbi Berel Bell   Listen • MP3 Download Positive Commandment 109 Immersing in a Mikvah (Ritual Pool) "He shall bathe all his body in water"—Leviticus 15:16. A person who chooses to become cleansed of any ritual impurity is commanded to immerse in a mikvah [a natural pool of water]. According to the tradition of the Oral Law, for a mikvah to be kosher it must contain enough water for [an average] person to submerge himself within them—unless it is a moving stream of water, in which case even the smallest amount of water suffices [for a smaller than average individual, or for immersing a ritually impure utensil]. Some details: Of all the types of ritually impure people, only the zav requires immersion in a moving stream of water. This mitzvah is not obligatory. As long as an individual has no intention of entering the Temple Mount, he may remain in his ritually impure state. An individual's purification process is not finalized until the sun sets on the day he immerses. There may not be anything separating between the person's body and the waters of the mikvah. Full text of this Mitzvah » Immersing in a Mikvah (Ritual Pool) Immersing in a Mikvah (Ritual Pool) Positive Commandment 109 Translated by Berel Bell The 109th mitzvah is that we are commanded to immerse in the waters of a mikvah and thereby be purified from whichever form of tumah previously existed. The source of this commandment is G‑d's statement1 (exalted be He), "He must immerse his entire body in water." The Oral Tradition2 explains that [the phrase "his entire body" also teaches that] there must be enough water to cover his entire body.3 This is the minimum size of a mikvah unless the water is from a spring, in which case there is no minimum amount,4 as explained in the laws which deal with this mitzvah. Among the conditions [governing the mikvah] is that only in the case of a zav is spring water required,5 as the verse6 states, "mayim chaim." When we say that immersion is a mitzvah, this does not mean that any person who is tameh is required to immerse himself — as one who wears a four-cornered garment must put tzitzis on it, or that anyone with a house must build a fence around the roof. [When I say, "it is a mitzvah,"] I refer to the laws of immersion — that we are commanded that anyone who wants purification from tumah can do so only through immersion in water, after which he becomes tahor. The Sifra7 says, "One might think that the phrase8 'He must immerse in water' is a Divine decree [and that it is an absolute requirement to immerse]. The verse therefore says, 'then he can return to the camp' [after being purified] from tumah." This hints to the principle I just explained, i.e. that the mitzvah is just the law, i.e. that one who wants to be purified should take certain steps. This law is itself the mitzvah. This does not mean however, that there is an independent requirement to immerse — should he want to remain tameh and not enter the machaneh Shechinah9 for any period of time, he may do so. The Book of Truth (i.e. the Torah) explains that even though after the person immerses he becomes tahor, his purification is incomplete until sunset.10 The Oral Tradition also explains that during immersion he must be naked and that his entire body must come in contact with the water. As our Sages put it,11 "The phrase, 'his entire body' teaches that there can be nothing intervening between his body and the water." We have therefore explained that this mitzvah of immersion includes the laws of mikvah, of intervening substances, and t'vul yom.12 This mitzvah is explained in tractates Mikva'os and T'vul Yom. Footnotes 1.Lev. 15:16. 2.Sifra. 3.This is 40 se'ah of water. 4.In practice, even a mikvah of spring water must contain 40 se'ah. 5.In other cases, even for a zavah, rain water is sufficient. 6.Lev. 15:13. 7.Ibid., 16:26. 8.Ibid., 14:8. 9.Corresponding to the Temple courtyard. 10.See Lev. 22:6. A person in this state is called a t'vul yom. 11.Eruvin 4b. 12.One who has immersed and is awaiting sunset, as mentioned above. • 1 Chapter A Day: To`en veNit`an To`en veNit`an - Chapter 7 English Text | Hebrew Text Audio: Listen | Download | Video Class To`en veNit`an - Chapter 7 1 When a person admits that he owes a maneh to a colleague in the presence of two witnesses, and makes his statement as an admission and not as a casual matter of conversation, his remarks serve as the basis for testimony. This applies even if he did not charge the witnesses to serve in that capacity, and the plaintiff was not present. If the plaintiff lodged a claim against him and he denied making these statements, his words are not heeded, and he is required to make restitution on the basis of the testimony of the witnesses. If there was only one witness present when he made his statements, he is required to take an oath, for he made his statement as an admission. If, after the witnesses came and testified, the defendant claimed: "I made the admission in order not to appear wealthy," his word is accepted, but he is required to take a sh'vuat hesset. If the plaintiff was with the witnesses at the time the defendant made the admission, he cannot claim that he made the admission so as not to appear wealthy. If, however, he claims that he paid the debt afterwards, his word is accepted, but he is required to take a sh'vuat hesset.אהמודה בפני שנים שיש לפלוני אצלו מנה ואמר להן בדרך הודיה לא דרך שיחה, אע"פ שלא אמר אתם עדי ואע"פ שאין התובע עמו הרי זה עדות, תבעו בדין אם אמר לא היו דברים מעולם אין שומעין לו ומשלם על פיהם, ואם היה עד אחד נשבע הואיל ואמר דרך הודיה, טען כשבאו אלו העדים ואמר שלא להשביע את עצמי הודיתי נאמן ונשבע היסת, ואם כשהודה בפניהם היה התובע עמו אינו יכול לטעון ולומר כדי להראות שאיני עשיר הודיתי, אבל אם טען שנתן נאמן ונשבע היסת. 1 2 Whenever a person makes an admission in the presence of two witnesses, he cannot claim again: "I was speaking facetiously." Needless to say, this applies if he made the admission before three people. Instead, he is obligated to pay the sum that he admitted. For whenever a person makes a statement as an admission, it is as if he charges them with serving as witnesses. Nevertheless, a legal record of his statements is not composed unless he charges them: "Compose a record, sign it and give it to the plaintiff." Even if he charged them, they must consult with him a second time before they give it to the plaintiff, as we have explained. Similarly, if a person makes an admission in the court after he was summoned, a legal record may be composed, as will be explained in the following halachah. This applies provided the court knows the identity of both principals," so that two people will not perpetrate deception to obligate another person.בכל המודה בפני שנים אינו יכול לחזור ולומר משטה הייתי בו ואין צריך לומר אם הודה בפני שלשה, אבל מחייבין אותו ליתן בהודית פיו, שכל האומר בדרך הודיה הרי זה כאומר אתם עדי, אבל אין כותבין אלא אם כן אמר להם כתבו וחתמו ותנו לו וצריכין להמלך בו כמו שבארנו, וכן אם הודה בבית דין אחר ששלחו לו כמו שיתבאר הרי אלו כותבין, והוא שיהיו בית דין מכירין את שניהם כדי שלא יערימו שניהם לחייב איש אחר. 3 The following rule applies when a court of three judges were sitting on their initiative in the place fixed for their sessions, and the plaintiff came and lodged a complaint in their presence. If they sent a messenger summoning the defendant, he came and admitted owing the debt in their presence, they may compose a legal record and give it to the plaintiff. Different rules apply, however, if they were not in their fixed place, and they did not summon him, but instead, he collected them and caused the three judges to sit in session, admitting his debt in their presence and telling them: "Act as judges with regard to my issue." If the plaintiff comes afterwards and says: "Write down the admission for me," we do not compose the document. The rationale is that we suspect that the defendant paid him, and despite that, the plaintiff will try to lodge a claim against the defendant with the legal document. When does the above apply? With regard to a claim involving movable property. If, however, a person admitted an obligation involving landed property, the witnesses may compose a legal record and give it to him even though the admission was made only in the presence of two witnesses, the defendant did not affirm his statement with a kinyan, and the defendant did not instruct them: "Compose a document and give it to him." The rationale is that we need not worry that the defendant will give the defendant the land and then the plaintiff will lodge a claim against him again.גבית דין של שלשה שהיו יושבין מעצמן במקום הקבוע להן ובא התובע וקבל לפניהם ושלחו שליח אצל הנתבע ובא והודה בפניהם הרי אלו כותבין ונותנין לבעל דינו, אבל אם לא היו קבועין ולא שלחו לו אפילו קבץ אותן והושיב השלשה והודה בפניהן ואמר להן הוו עלי דיינין ובא אחר כך התובע ואמר כתבו לי הודייתי אין כותבין שמא יתן לו ונמצא זה תובע אותו בשטר, במה דברים אמורים במטלטלין, אבל אם הודה בקרקעות אפילו בפני שנים אע"פ שלא קנו מידו ולא אמר להם כתבו ותנו הרי אלו כותבים ונותנין שאין כאן לחוש שמא יתן לו ונמצא תובעו פעם שנייה. 4 Despite the fact that a legal record of a debtor's admission produced by the plaintiff does not state: "The defendant told us: 'Write down this record, sign it, and give it to the plaintiff,'" it is acceptable. For it is an accepted presumption that if the defendant had not given the witnesses such instructions, they would not have composed a legal record and given it to the plaintiff. A question may arise if a legal document states only: "So-and-so acknowledged a debt in our presence in court." If the document does not state that there were three judges present or state information that would indicate that there were three judges present, we suspect that there were only two people present, and they erred and thought that an admission made in the presence of two people is considered an admission made in court. Therefore, we do not regard such a record as a legal document.דשטר הודיה שיצא ולא היה כתוב בו אמר לנו כתבו וחתמו ותנו לו, הרי זה כשר שחזקה היא שאילו לא אמר להם כתבו וחתמו ותנו לא היו נותנין, היה כתוב בשטר הודה פלוני בפנינו בית דין, אם אין כתוב בו שהיו שלשה או דברים ששומעין מכלל שהיו שלשה חוששין שמא שנים היו וטעו ודימו שההודיה בשנים הודיה בבית דין ולפיכך אין דנין בו דין שטר. 5 We have already explained that an admission made in court or testimony given by witnesses in court has the same legal power as a loan supported by a promissory note. When does the above apply? When the defendant did not accept the judgment until he was summoned and brought to court, as we have explained. If, however, two people come to a judgment and one lodges a claim against the other saying, "You owe me a maneh" and the defendant acknowledges the debt, his word is accepted if, after he departs, he claims to have paid the debt. He must, however, affirm that claim with a sh'vuat hesset. The above applies whether the judges said: "You are obligated to pay him," or "Go out and pay him." Therefore, if the plaintiff comes back and says: "Write down the admission he made," we do not write it down, for it is possible that the defendant paid him. Similarly, if a person who was obligated to take an oath in court leaves the court and then returns and said: "I took the oath," his word is accepted. He is not required to take an oath that he took an oath. If there are witnesses who testify that he did not take an oath, a presumption that the defendant is lying with regard to that oath is established. His word is not accepted if he states that he took an oath unless the other litigant acknowledges - or he brings witnesses - that he took the oath in their presence.הכבר בארנו שהודיה בבית דין או עדות בבית דין כמלוה הכתובה בשטר ולפיכך כותבין ונותנין לבעל דינו, במה דברים אמורים בשלא קבל את הדין עד ששלחו והביאוהו כמו שבארנו, אבל שנים שבאו לדין ותבע אחד מהן את חבירו ואמר מנה לי בידך ואמר לו הנתבע הן יש לך בידי, בין שאמרו הדיינין חייב אתה ליתן לו בין שאמרו צא תן לו ויצא ואמר פרעתי נאמן וישבע היסת שפרעו, לפיכך אם התובע חזר לדיינים ואמר כתבו לי הודייתי אין כותבין לו שמא פרעו, וכן מי שנתחייב שבועה בבית דין ויצא ואמר נשבעתי נאמן ואין משביעין אותו שנשבע, היו העדים מעידין אותו שלא נשבע הוחזק כפרן לאותה שבועה ואינו נאמן לעולם לומר נשבעתי עד שיודה לו בעל דינו או יביא עדים שנשבע בפניהם. 6 The following rule applies when two people come to judgment, one is obligated to the other, and the judges tell him: "Go out and pay him." If he leaves the court and then returns and said: "I paid," but there are witnesses who testify that he did not pay, a presumption that the defendant is lying with regard to that money is established. Different rules apply if the judges tell him: "You are obligated to pay him." If he leaves the court and then returns and said: "I paid," but there are witnesses who testify that he did not pay, we do not say that a presumption that the defendant is lying is established. The rationale is that we assume he is procrastinating until the judgment is researched. Therefore, if on another occasion he claimed that he paid the money that he was obligated to pay by these judges and there are no witnesses who deny his statements this second time, he is required to take a sh'vuat hesset and is then released from all obligations. For this reason, the trained men of wisdom of Spain would, in the presence of the court, tell the judges and a lender who admitted a debt or who was obligated to take an oath in court: "Serve as witnesses that he should not pay me or take an oath for me outside the presence of witnesses."ושנים שבאו לדין ונתחייב האחד לשני ואמרו לו צא ותן לו ויצא וחזר ואמר פרעתי ועדים מעידים אותו שלא פרעו הוחזק כפרן לאותו ממון, אמרו לו חייב אתה ליתן לו ויצא וחזר ואמר פרעתי ועדים מעידין אותו שלא פרעו לא הוחזק כפרן שזה נשמט מהן עד שיחקרו דינו, לפיכך אם חזר פעם אחרת וטען שפרעו זה הממון שנתחייב בו בפניהם ולא היו שם עדים שמכחישין אותו פעם שניה הרי זה נשבע היסת שפרעו ונפטר, לפיכך היו בקיאי הדעת שבספרד כשיודה הלוה או כשיתחייב שבועה בבית דין אומר לו בפני בית דין היו עלי עדים שלא יפרעני או שלא ישבע לי אלא בפני עדים. 7 When a person acknowledges in court that he owes a plaintiff a maneh and then says: "I now remember paying him the debt that I acknowledged and here are witnesses who substantiate my present claim," their testimony is effective, and the appropriate action is taken. The rationale is that he did not contradict the testimony of the witnesses, and it is not considered as if he said: "I never took this loan."זמי שהודה בבית דין שאני חייב לזה התובע מנה ואחר כך אמר נזכרתי שפרעתי לו חובו זה שהודיתי בו והרי עדים, הרי זה עדות מועלת ועושין על פיהם שהרי לא הכחיש עדיו ואינו כאומר לא לויתי מעולם. 8 A litigant who advanced a claim in court can return and issue a second claim that contradicts the first one. We rely on the second claim even though he did not provide an explanation why he originally lodged a different claim. Even if he left the court and returned he may change and reverse any claims he desires, until witnesses come and testify. After witnesses come and contradict the final claim on which he relied, he cannot change it to another claim, unless he provides an explanation for the claim on which he relied that could extend its meaning to include also the claim that he made afterwards. The above applies provided he did not depart from the court. If, however, he departed from the court, he cannot come back and issue a different claim after witnesses came and testified. This is not acceptable; we fear that perhaps wicked people taught him to issue false claims. Similar laws apply in all analogous situations.חיש לטוען בבית דין לחזור ולטעון טענה אחרת להכחיש הטענה הראשונה וסומכין על טענתו האחרונה, ואע"פ שלא נתן אמתלא לטענה הראשונה, ואע"פ שיצא מבית דין וחזר יש לחזור ולטעון ולהפך כל הטענות שירצה עד שיבאו עדים, אבל מאחר שיבאו עדים ויכחישו טענתו האחרונה שסמך עליה אינו יכול להשיאו לטענה אחרת אלא אם כן נתן אמתלא לטענה שסמך עליה, ויש במשמעה כמו שהשיא בזאת הטענה האחרת, והוא שלא יצא מבית דין, אבל אם יצא מבית דין אינו יכול לחזור ולטעון אחר שבאו עדים, שמא אנשים רעים למדוהו טענות של שקר וכן כל כיוצא בזה. • 3 Chapters A Day: Kelim Kelim - Chapter 27, Kelim Kelim - Chapter 28, Mikvaot Mikvaot - Chapter 1 English Text | Hebrew Text Audio: Listen | Download | Video Class Kelim - Chapter 27 1 There are types of three chests: a) a chest that was broken open from its side; it is susceptible to midras impurity; b) one that was broken open from above; it is susceptible to the impurity associated with a human corpse; c) an oversized one; it is pure entirely.אשלש תיבות הן: תיבה שנפחתה מצדה טמאה מדרס מלמעלה טמאה טמא מת והבאה במדה טהורה מכלום: 2 There are three types of kneading troughs: a) a kneading trough that contains between two lugin and nine kabbin that was cracked; it is susceptible to midras impurity; b) one that is intact; it is susceptible to the impurity associated with a human corpse; c) an oversized one; it is pure entirely.בשלש עריבות הן: עריבה משני לוגין ועד תשעה קבין שנסדקה טמאה מדרס שלימה טמאה טמא מת והבאה במדה טהורה מכלום: 3 There are three types of wagons: a) a wagon made like a chair; it is susceptible to midras impurity; b) one that is made like a bed; it is susceptible to the impurity associated with a human corpse; c) one made to transport large stones; it is pure entirely.גשלש עגלות הן: העשויה כקתדרה טמאה מדרס כמטה טמאה טמא מת ושל אבנים טהורה מכלום: 4 There are three types of shields: a) a shield that is bent over; it is susceptible to midras impurity; b) one used for sport in a stadium; it is susceptible to the impurity associated with a human corpse; c) one made for Arabs to play with; it is pure entirely. The rationale is that it is made only to use as a shape and does not serve a functional purpose for people. Any k'li that does not serve a functional purpose for people is not susceptible to impurity at all.דשלשה תריסין הן: תריס הכפוף טמא מדרס ושמשחקין בו בקמפון טמא טמא מת ודיצת הערביים טהורה מכלום לפי שהיא עשויה לצורה בלבד ואינה ממשמשי אדם וכל כלי שאינו ממשמשי אדם אינו מקבל טומאה כל עיקר: 5 There are three types of leather wrappers: a) one used by bloodletters; it is susceptible to midras impurity; b) one upon which people eat; it is susceptible to the impurity associated with a human corpse; c) one upon which olives are spread; it is pure entirely, because it is not used for a purpose directly benefitting man.השלשה תרבוסין של עור הן: של ספרים טמא מדרס ושאוכלין עליו טמא טמא מת וששוטחים עליו את הזיתים טהור מכלום לפי שאינו ממשמשי אדם: 6 There are three types of bases: a) one placed before a bed or before scribes; it is susceptible to midras impurity; b) one for a table; it is susceptible to the impurity associated with a human corpse; c) one for a closet; it is pure entirely, because it is considered as part of the closet and its shape indicates such.ושלשה בסיסאות הן: שלפני המטה ושלפני הסופרים טמא מדרס של שולחן טמא טמא מת ושל מגדל טהור מכלום לפי שהוא מקצת מגדל וצורתו מוכחת עליו: 7 There are three types of beds: a) one made to lie on; it is susceptible to midras impurity; b) one for glass workers upon which they place glass utensils; it is susceptible to the impurity associated with a human corpse; c) one for weavers upon which they weave clothes; it is pure entirely, because it is not used for a purpose directly benefitting man.זשלש מטות הן: העשויה לשכיבה טמאה מדרס ושל זגגים שנותנין בה כלי זכוכית טמאה טומאת מת ושל סרגין שמסרגין עליה את הסבכות טהורה מכלום לפי שאינה ממשמשי אדם: 8 There are three types of baskets that serve as dispensers: a) one for fertilizer; it is susceptible to midras impurity; b) one for straw; it is susceptible to the impurity associated with a human corpse; c) a rope net carrier borne by camels; it is pure entirely, because its ropes are very coarse and thick, nor is it fit to serve as a container for straw and the like. Thus it is not considered as a k'li at all; it is only ropes.חשלש משפלות הן: של זבל טמאה מדרס של תבן טמאה טמא מת והפוחלץ של גמלים טהור מכלום לפי שהחבלים שלו קשים ביותר ועבים ואינו ראוי לקבל תבן וכיוצא בו ונמצא שאין עליו תורת כלי אלא חבלים בלבד: 9 There are three types of mats: a) one made for sitting; it is susceptible to midras impurity; b) one on which dyers place their garments; it is susceptible to the impurity associated with a human corpse; c) those used for vats upon which grapes are placed and which are used as covers; they are pure entirely, because they are not used for a purpose directly benefitting man.טשלשה מפצין הן: העשוי לישיבה טמא מדרס ושל צבעים שמניחין בו את הכלים טמא טמא מת ושל גתות שנותנין עליו ענבים ומחפין בו טהור מכלום לפי שאינו ממשמשי אדם: 10 There are three types of leather pouches and three types of leather satchels: a) those that contained the specified measures susceptible to midras impurity. What are their specified measures? For a leather pouch, four kabbin and for a satchel, five. b) those that do not contain the specified measure are susceptible to the impurity associated with a human corpse; and c) those made from the skin of a fish are pure entirely.ישלש חמתות הן ושלשה תורמלין הן: המקבלין כשיעור טמאין מדרס וכמה שיעורן החמת ארבעה קבין והתורמיל חמשה ושאינן מקבלין כשיעור טמאים טמא מת ושל עורות הדג טהור מכלום: 11 There are three types of hides: a) one made to serve as a rug; it is susceptible to midras impurity; b) one used to wrap keilim; it is susceptible to the impurity associated with a human corpse; c) one used for straps and for sandals; it is pure entirely, because it does not have the form of an k'li.יאשלשה עורות הן: העשוי לשטיח טמא מדרס והעשוי לתכריך כלים טמא טמא מת ושל רצועות ושל סנדלין טהור מכלום לפי שאין עליו צורת כלי: 12 There are three types of sheets: a) one made to lie upon; it is susceptible to midras impurity; b) one used for a curtain; it is susceptible to the impurity associated with a human corpse; c) one with forms used for an embroiderer to learn from; it is pure entirely, because it is not used for a purpose directly benefitting man.יבשלשה סדינין הן: העשוי לשכיבה טמא מדרס והעשוי לפרוכת טמא טמא מת ושל צורות שעושין אותו כדי שיתלמד ממנו הרוקם טהור מכלום לפי שאינו ממשמשי אדם: 13 There are three types of clothes: a) a cloth napkin; it is susceptible to midras impurity; b) one used for scrolls; it is susceptible to the impurity associated with a human corpse; c) the shrouds of a corpse and the wrappings for the harps of the Levites; they are pure entirely, because they are not used for a purpose directly benefitting man.יגשלש מטפחות הן: של ידים טמאה מדרס ושל ספרים טמאה טמא מת ושל תכריכי המת ושל נבלי בני לוי טהורה מכלום לפי שאינן ממשמשי אדם: 14 A leather garment made in the shape of a hand into which one inserts one's hand and fingers because of the cold and the like is called a firaklin (a glove). There are three types of gloves: a) one used by trappers of wild beasts and fowl; it is susceptible to midras impurity, because the trapper rests against it; b) one used to catch grasshoppers; it is susceptible to the impurity associated with a human corpse, because the grasshoppers are placed inside of it; c) one of harvesters with which fruit is harvested; it is pure entirely, because it is not used for a purpose directly benefitting man.ידעור העשוי כמו יד שמכניסין בו היד והאצבעות מפני הצינה וכיוצא בהן הוא הנקרא פרקלינין ושלשה פרקלינין הן: של ציידי חיה ועוף טמא מדרס שהרי נשען עליו ושל חגבים טמא טמא מת שנותנין בו החגבים ושל קייצים שבו מקיצין פירות טהור מכלום לפי שאינו ממשמשי אדם: 15 There are three types of hairnets: a) one worn by girls; it is susceptible to midras impurity; b) one worn by an older woman; it is susceptible to the impurity associated with a human corpse; c) one worn to entertain drinkers; it is pure entirely, because it is not used for a purpose directly benefitting man.טושלש סבכות הן: של ילדה טמאה מדרס ושל זקנה טמאה טמא מת ושעושין לשחק בה לשותי שכר טהורה מכלום לפי שאינה ממשמשי אדם: 16 There are three types of sandals: a) those worn by humans; they are susceptible to midras impurity; b) metal shoes for animals; they are susceptible to the impurity associated with a human corpse; c) those made of cork or reeds; they are pure entirely. The general principle is: Any entity that is not fit to sit upon or to ride upon - or which could be used for those purposes, but was not made for those purposes, but for another reason - is not susceptible to midras impurity. If it was made for another purpose, but is also used for sitting, e.g., a cloak or a veil; it is susceptible to midras impurity. Whenever an article is susceptible to midras impurity; it is also susceptible to the impurity associated with a human corpse. There are, however, articles that are susceptible to the impurity associated with a human corpse, but are not susceptible to midras impurity, as we explained. Whenever an article is susceptible to the impurity associated with a human corpse; it is also susceptible to the other types of impurity, whether of Scriptural origin or of Rabbinic origin, and they are susceptible to impurity imparted by liquids.טזשלשה סנדלין הן: של אדם טמא מדרס של מתכות של בהמה טמא טמא מת של שעם ושל צפירה טהורה מכלום כללו של דבר כל כלי שאינו ראוי למשכב או למרכב או שהוא ראוי ולא נעשה [לכך] אלא למלאכה אחרת הרי הוא טהור מן המדרס נעשה למלאכה אחרת ומשמש עמה את הישיבה כגון הטלית והרדיד מתטמא במדרס וכל המתטמא במדרס מתטמא במת ויש מתטמא במת ואינו מתטמא במדרס כמו שביארנו וכל המתטמא במת מתטמא בשאר אבות הטומאות בין אבות של תורה בין של דבריהם ומתטמאין במשקין: 17 There are three general principles applying to storage baskets: a) when a worn-out one is hanging on one that is intact, the status of the one that is intact determines the ruling; b) if a small one is hanging on a large one, the status of the large one determines the ruling; c) if they are equal in size, the status of the inner one determines the ruling. What is meant by saying: its status determines the ruling? That if it is perforated to the extent that a pomegranate would fall through it, they are both pure.יזשלש קופות הן: מהוהה שטלאה על הבריאה הולכין אחר הבריאה קטנה על הגדולה הולכין אחר הגדולה היו שוות הולכין אחר הפנימית כיצד הולכין אחריה שאם ניקבה במוציא רמון שתיהן טהורות: 18 There are three types of tablets: a) one which scrolls are placed upon; it is susceptible to midras impurity; b) a writing tablet that has a receptacle for wax; it is susceptible to the impurity associated with a human corpse; c) those that are flat are entirely pure, because they do not have the form of an k'li and they are not fit to sit or lie upon.יחשלשה פנקסות הן: האפיפירין שמניחין עליו הספרים טמא מדרס ושיש בו בית קיבול שעוה טמאה טמא מת חלקה טהורה מכלום לפי שאין עליו צורת כלי ואינו ראוי למדרס: Kelim - Chapter 28 1 Whenever the external surface of a k'li that has a receptacle contracts impurity from liquids, its inner side does not contract impurity vis-à-vis terumah. Nor does the outer side of the k'li's neck, its handles, or the fingerhold on the rim of the k'li contract impurity. If the inner portion of the k'li contracts impurity, all of the above components also contract impurity. If impure liquids fall on the bases of keilim, their rims, their projections, or handles of keilim with receptacles, one should dry them and the receptacle is pure. Even the entire outer surface does not become impure.אכל הכלים שיש להן בית קיבול שנטמאו אחוריהן במשקין לא נטמא תוכן לתרומה ולא אוגניהן ולא אזניהן ולא מקום אצבע השוקע בשפת הכלי נטמא תוך הכלי נטמאו כולן נפלו משקין טמאין על כני הכלים או על אוגניהן או על אזניהן או על ידות הכלים המקבלין הרי זה מנגבן והן טהורין ואפילו אחורי הכלי כולו לא נטמאו: 2 The following law applies to keilim made from goats hair, e.g., sacks and carrying bags, leather keilim, e.g., pillows and bolsters, and wooden keilim, even baskets and dispensers. If their external surface contracts impurity from liquids, their inner portion does not contract impurity.באחד כלי השק כגון השקין והמרצופין או כלי העור כגון הכרים והכסתות ואחד כלי עץ אפילו קופות ומשפלות אם נטמאו אחוריהן במשקין לא נטמא תוכן: 3 Flat keilim that can be purified by immersion, that are not fit to sit or lie upon, e.g., a table or countertop that does not have a side are not susceptible to impurity according to Scriptural Law. Accordingly, if the external surface of such a k'li contracts impurity from liquids, its inner surface does not contract impurity. If, however, flat keilim that can be purified by immersion are fit to sit or lie upon, e.g., a bed, a hide on which one sleeps, a chair or the like, the distinction between an inner surface and an outer surface does not apply. Instead, whether impure liquids touch their inner surface or their outer surface, the entire k'li contracts impurity. Similarly, the distinction between an inner surface and an outer surface does not apply with regard to measures for wine and oil, a two-sided cooking k'li, a filter for mustard, and a filter for wine. If impure liquids fell on a portion of the k'li, the entire k'li contracts impurity, as is the law with regard to garments.גפשוטי כלי שטף שאין ראויין למדרס כגון השלחן וטבלא שאין לה דופן הואיל ואין מקבלין טומאה מן התורה אם נטמאו אחוריהן במשקין לא נטמא תוכן אבל פשוטי כלי שטף הראויים למדרס כגון המטה והעור שישנים עליו והכסא וכיוצא בהן אין להם אחוריים ותוך אלא בין שנגעו משקין בהן מתוכן או מאחוריהן נטמא הכלי כולו וכן מדות יין ושמן וזומא ליסטרות ומסננת של חרדל ומשמרת של יין אין להן אחוריים ותוך אלא אם נפל משקין על מקצתן נטמאו כולן כמו הבגדים: 4 A concept paralleling an external surface and an inner surface apply with regard to a plow. What is implied? If impure liquids fall on the lance, only seven handbreadths of the beam adjacent to the lance become impure and the remainder of the beam is pure. Similarly, if impure liquids fall on the metal peg, only the four handbreadths of the beam that is adjacent to the metal peg become impure. If the liquids fell beyond the seven handbreadths and the four handbreadths, the situation resembles a receptacle whose outer surface was touched by impure liquids, in which instance, only the place where the liquids touched and the outer surface contract impurity.דהמרדע והמלמד יש להן אחוריים ותוך כיצד נפלו משקין על החרחור לא נטמא מן העץ הסמוך לחרחור אלא ז' טפחים בלבד ושאר העץ טהור וכן אם נפלו משקין על הדרבן לא נטמא אלא ארבעה טפחים הסמוכין לדרבן נפלו חוץ לשבעה וחוץ לארבעה ה"ז ככלי קיבול שנגעו משקין באחוריו ולא נטמאו אלא ממקום מגעו ולחוץ: 5 When there is a pouch with an inner pocket and one of the two contracted impurity due to contact with impure liquids, the other does not contract impurity. When does the above apply? When their rims are on the same level. If, however, the external one overlaps the inner one, and the inner one contracts impurity, the external one also contracts impurity. If the external one contracts impurity, the inner one does not contract impurity. If the impurity stems from the carcass of a crawling animal, in all instances, if one contracted impurity, the others also did.הכיס שבתוך כיס שנטמא אחד מהן במשקין לא נטמא חבירו במה דברים אמורים כשהיו שפתותיהן שוין אבל אם היה החיצון עודף ונטמא הפנימי נטמא החיצון נטמא החיצון לא נטמא הפנימי ובשרץ בין כך ובין כך אם נטמא אחד מהם לא נטמא חבירו: 6 When one carves out a measure of a revi'it and half a revi'it into one piece of wood and one of them contracted impurity from impure liquids, the other does not contract impurity even though they are on the same piece of wood. What is implied? If impure liquids touched the inner surface of the revi'it measure, that measure and its outer side are impure, the half-revi'it measure and its outer side are pure. If the liquids touched the inner surface of the half-revi'it measure, that measure and its outer side are impure, the revi'it measure and its outer side are pure. When one immerses this piece of wood in a mikveh, it should be immersed in its entirety all at one time. If the outer surface of the revi'it measure or of the half-revi'it measure contracted impurity from liquids, the entire outer surface of the piece of wood contracts impurity, because an outer surface is not divided.והחוקק רובע וחצי רובע בעץ אחד ונטמא אחד מהן במשקין לא נטמא השני אף על פי שהן עץ אחד כיצד נגעו משקין טמאין בתוך הרובע הרובע ואחוריו טמאין וחצי הרובע ואחוריו טהורין נגעו בחצי הרובע מתוכו חצי הרובע ואחוריו טמאים הרובע ואחוריו טהורין וכשהוא מטביל מטביל את הכל נטמאו אחורי הרובע או אחורי חצי הרובע במשקין הרי אחורי הכלי טמא שאין חולקין את האחוריים: 7 When the outer surface of a kettle was impure and it was boiling, we do not suspect that maybe liquids flowed out from it, touched its outer surface, and then receded back inside it. Instead, the liquids that are inside it are pure with regard to terumah.זקומקומוס שהיו אחוריו טמאין והיה מרתיח אין חוששין שמא יצאו משקין מתוכו ונגעו באחוריו וחזרו לתוכו אלא הרי המשקין שבתוכו טהורין לתרומה: Mikvaot - Chapter 1 Introduction to Hilchos Mikvaot Included in this text is one positive commandment: that all impure individuals should immerse themselves in a mikveh and then regain purity. This mitzvah is explained in the ensuing chapters. הלכות מקואות - הקדמה הלכות מקואות מצות עשה אחת והיא שיטבול כל טמא במי מקוה ואחר כך יטהר וביאור מצוה זו בפרקים אלו: 1 All impure entities - whether humans or keilim, whether they contracted a severe impurity of Scriptural origin or whether they contracted Rabbinic impurity - regain purity only through immersion in water that is collected in a pool in the ground.אכל הטמאין בין אדם בין כלים בין שנטמאו טומאה חמורה של תורה בין שנטמאו בטומאה של דבריהן אין להן טהרה אלא בטבילה במים הנקוין בקרקע: 2 Whenever the Torah mentions washing one's flesh or laundering one's garments from impurity, the intent is solely the immersion of the entire body or article in a mikveh. The phrase, Leviticus 15:11: "And he did not wash his hands in water," also refers to the immersion of the entire body. This also applies to other impure people. If one immersed himself entirely with the exception of the tip of his little finger, he is still ritually impure. Although all of these matters have their source in the Oral Tradition, Leviticus 11:32 does state: "He shall enter water; he remains impure until the evening and then he becomes pure." This rule is then applied with regard to all those impure: They must enter water.בכל מקום שנאמר בתורה רחיצת בשר וכיבוס בגדים מן הטומאה אינו אלא טבילת כל הגוף במקוה וזה שנאמר בזב וידיו לא שטף במים כלומר שיטבול כל גופו והוא הדין לשאר הטמאין שאם טבל כולו חוץ מראש אצבע הקטנה עדיין הוא בטומאתו וכל הדברים האלה אף על פי שהן מפי השמועה הרי נאמר במים יובא וטמא עד הערב וטהר בניין אב לכל הטמאים שיבואו במים: 3 All keilim that contract impurity can be purified through immersion in a mikveh with the exception of an earthenware container, a glass k'li, and a reed mat. With regard to an earthenware container, Leviticus 11:33 states: "You shall break it," implying that its purification comes only through breaking it. Even if it was joined to the earth, even affixed to it with a nail, and even if it was filled with lime or gypsum, it retains its impurity until it is broken. Our Sages considered glass keilim like earthenware containers in this respect.גכל הכלים שנטמאו יש להן טהרה במקוה חוץ מכלי חרס וכלי זכוכית וכן המפץ כלי חרס נאמר בו ואותו תשבורו ואין לו טהרה אלא שבירה אפילו חיברו בקרקע ואפילו קבעו במסמר ואפילו מלאהו סיד או גפסים הרי הוא כמו שהיה עד שישבר וכלי זכוכית ככלי חרס עשאום בדבר זה: 4 A reed mat is not included among the keilim that are susceptible to other types of impurity. Since it does not have a receptacle, it is not in the category of the wooden keilim mentioned by the Torah. Nevertheless, since it is fit to lie upon, it was included among the keilim susceptible to midras impurity according to Scriptural Law. Now since there is no explicit mention of its association with purity and impurity in the Torah and yet, it was included among the articles that contract impurity, it was not included with regard to purification through immersion in a mikveh. For only keilim mentioned in the Torah can be purified in a mikveh. A reed mat can be purified only by being torn to the extent that there remain less than six handbreadths by six handbreadths.דהמפץ אינו בכלל הכלים המקבלים שאר כל הטומאות לפי שאינו כלי קיבול אינו מכלל כלי עץ האמורין בתורה והואיל והוא ראוי למשכב נתרבה לטומאת מדרס בלבד דין תורה וכיון שאין לו טומאה וטהרה בפירוש ונתרבה לטומאה לא יתרבה לטהר במקוה שאין מתטהר במקוה אלא הכלים האמורין בתורה ואין למפץ טהרה אלא קריעתו עד שישאר פחות מששה על ששה טפחים: 5 A zav can be purified only through immersion in a stream, for Leviticus 15:13 states that he must immerse "in living water." A zavah and other persons and keilim that are impure may immerse or be immersed in a mikveh.ההזב אין לו טהרה אלא במעיין שהרי נאמר בו במים חיים אבל הזבה ושאר הטמאין בין אדם בין כלים טובלין אף במקוה: 6 All those obligated to immerse may immerse during the day with the exception of a nidah and a woman after childbirth. They must immerse at night, as we explained with regard to the laws of nidah. One who has a seminal emission may immerse throughout the entire day from the beginning of the night. This is derived from Deuteronomy 23:12 which states: "And it shall be that toward evening, he shall immerse in water." This teaches that he may immerse and continue in his state from the beginning of the night until the night falls the following day.וכל חייבי טבילות טבילתן ביום חוץ מנדה ויולדת שטבילתן בלילה כמו שביארנו בעניין נדה ובעל קרי טובל והולך כל היום כולו מתחלת הלילה שנאמר והיה לפנות ערב ירחץ במים מלמד שטובל והולך מתחלת הלילה עד הערב שמש: 7 All those who immerse should immerse their entire bodies while naked at one time. If the person has hair, all of his hair must be immersed; it is considered as part of his body according to Scriptural Law. Whenever impure individuals immersed while wearing clothes, the immersion is acceptable, because the water passes through the clothes and they do not intervene. Similarly, if a nidah immerses in her clothes, she is permitted to resume relations with her husband.זכל הטובל צריך שיטבול כל גופו כשהוא ערום בבת אחת ואם היה בעל שיער יטביל כל שיער ראשו והרי הוא כגופו דין תורה וכל הטמאין שמטבלו בבגדיהן עלתה להן טבילה מפני שהמים באין בהן ואינן חוצצין וכן הנדה שטבלה בבגדיה מותרת לבעלה: 8 All those who immerse must have the intent to purify themselves through immersion. If one did not have such an intent, the immersion is acceptable with regard to ordinary foods. Even a nidah who immerses without intent, e.g., she fell into water or descended into water to cool off, is permitted to her husband. Nevertheless, with regard to terumah and sacrificial food, she is not considered pure until she immerses with the proper intent.חכל הטובל צריך להתכוין לטבילה ואם לא נתכוין עלתה לו טבילה לחולין אפילו נדה שטבלה בלא כוונה כגון שנפלה לתוך המים או ירדה להקר הרי זו מותרת לבעלה אבל לתרומה ולקדשים אינה טהורה עד שתטבול בכוונה: 9 When a person ties his hands and feet and is seated in an irrigation canal, if the water covers his body entirely, he is pure. When a person jumps into a mikveh, it is reprehensible. When one immerses in a mikveh twice, it is reprehensible. When one tells a friend: "Place your hand upon me in the mikveh," it is reprehensible.טהכופת ידיו ורגליו וישב לו באמת המים אם נכנסו מים דרך כולו טהור הקופץ לתוך המקוה הרי זה מגונה והטובל פעמיים במקוה הרי זה מגונה והאומר לחבירו כבוש ידך עלי במקוה הרי זה מגונה: 10 Water from the mikveh need not seep into the non-visible portions or the creases of a person's body, as implied by the verse: "And he did not wash his hands in water." It can be inferred that it is necessary only that visible portions of the body be in contact with the water. Nevertheless, the non-visible portions must be fit for water to reach them without there being any intervening substances upon them. Therefore, our Sages instructed: At home, a person should always teach that a woman should rinse between the folds of her body and then immerse. A woman should immerse as she stands normally when weaving or when nursing her child.יבית הסתרים ובית הקמטים אינן צריכין שיבואו בהן המים שנאמר וידיו לא שטף במים איברים הנראים בלבד ואף על פי כן צריכין להיות ראויין שיבואו בהן המים ולא יהיה דבר חוצץ לפיכך אמרו חכמים לעולם ילמוד אדם בתוך ביתו שתהיה אשה מדיחה בין קמטיה במים ואח"כ תטבול והאשה טובלת כדרך גדילתה כאורגת וכמניקה את בנה: 11 A woman should not immerse in a harbor, because she will be embarrassed because of the inhabitants of the city and will not immerse properly. If mats were erected as a screen for the purpose of modesty, she may immerse in a harbor. A woman should not immerse while standing on an earthenware container, on a basket, or the like, because she will be afraid of falling and the immersion will not be acceptable.יאאשה אינה טובלת בנמל מפני שמתביישת מבני העיר ואינה טובלת כהוגן ואם הקיף לה מפץ וכיוצא בו כדי להצניעה טובלת בנמל ולא תטבול על גבי כלים חרס או סל וכיוצא בהן מפני שמפחדת ולא תעלה לה טבילה: 12 When either a human or a k'li is immersed, there should not be any intervening substance between them and the water. If there is an any intervening substance between them and the water - for example, there was dough or mud clinging to the flesh of a person or the substance of a k'li - the person or the k'li is impure as it was originally and the immersion is invaild. According to Scriptural Law, if there is an intervening substance covering the larger portion of the person's body or the larger portion of the k'li, the immersion is invalid, provided he objects to the intervening substance and would like to remove it. If, however, he does not object to it and does not pay attention whether it would be removed or not, it is not considered an intervening substance, even if it covers the major portion of the person or the k'li. Similarly, if it covers less than half a person's body, it is not considered as an intervening substance even if he objects to it. According to Rabbinic decree, any intervening substance that one objects to invalidates an immersion even if it covers only the lesser portion of the person's body. This is a decree, lest such a substance cover the greater portion of the person's body. And any intervening substance that covers the larger portion of the person's body disqualifies the immersion even if he does not object to it. This is a decree, lest a substance that one objects to cover the greater portion of his body. Thus if even a drop the size of a mustard seed of an intervening substance, e.g., dough, tar, or the like, was on a person's flesh or on the substance of a k'li, and he objects to it, his immersion is disqualified. If he does not object to it, the immersion is acceptable unless the intervening substance covers the major portion of the k'li or the person, as explained.יבאחד האדם או הכלים לא יהיה דבר חוצץ בינם ובין המים ואם היה דבר חוצץ בינם ובין המים כגון שהיה בצק או טיט מודבק על בשר האדם או על גוף הכלי ה"ז טמא כשהיה ולא עלתה להן טבילה דבר תורה אם היה דבר החוצץ חופה את רוב האדם או רוב הכלי לא עלתה להן טבילה והוא שיקפיד עליו ורוצה להעבירו אבל אם אינו מקפיד עליו ולא שם אותו על לב בין עבר בין לא עבר אינו חוצץ ואע"פ שחופה את רובו וכן אם היה חופה מיעוטו אינו חוצץ אף על פי שהוא מקפיד עליו מדברי סופרים שכל דבר החוצץ אם היה מקפיד עליו לא עלתה לו טבילה אע"פ שהוא על מיעוטו גזירה משום רובו וכל דבר החוצץ אם היה חופה את רובו לא עלתה לו טבילה אף על פי שאינו מקפיד עליו גזירה משום רובו המקפיד עליו נמצאת אומר שאם היה על בשר האדם או על גוף הכלי דבר מדברים החוצצין כגון בצק וזפת וכיוצא בהן אפילו טיפה כחרדל והוא מקפיד עליו לא עלתה לו טבילה ואם אינו מקפיד עליו עלתה לו טבילה אא"א היה חופה רוב הכלי או רוב האדם כמו שביארנו: Hayom Yom: • English Text | Video Class Shabbat, Sivan 23, 5777 · 17 June 2017 "Today's Day" Shabbat Sivan 23 5703 Bless Rosh Chodesh Tamuz. Say all the Tehillim in the early morning. Day of Farbrengen. Torah lessons: Chumash: Sh'lach, Shevi'i with Rashi. Tehillim: 108-112. Tanya: Now, from the (p. 311)...of blessed memory). (p. 313). In a reply to a yechidus query in the winter of 5635 (1874-75), my grandfather said to my father: The yetzer hara, (the evil impulse), is called "animal soul," not because it is necessarily a brute animal. At times it may be a fox, the most cunning of beasts, and great wisdom is needed to perceive its machinations. At other times it may clothe itself in the garb of an earnest, straightforward, humble tzadik, possessing fine traits of character. The animal soul manifests itself in each person according to his individual character. One person may suddenly experience a powerful longing to study Chassidus or to meditate deeply on some chassidic concept. The truth is, however, that this is nothing more than the yetzer hara's counsel and the animal soul's machinations to prevent him from engaging in the avoda of davening or a similar activity. Take this as a general principle and remember it always: Any matter that is effective towards or actually leads to active avoda, and is confronted with opposition of any sort, even the most noble, that opposition is the scheming of the animal soul. My father concluded: Until then I had not known that there can be a "pious" animal soul, let alone a "chassidic" animal soul.

Daily Thought:

Delight Condensed

What is divine wisdom?
Divine wisdom is the inner delight of the Infinite, condensed and crystallized until fit for human consumption.
What is a mitzvah?
A mitzvah is divine wisdom condensed and crystallized until it can be performed as a physical action.
That is why in the study of Torah there is infinite delight.
That is why in the act of a mitzvah there is unlimited joy.

Maamar Arbaah Rashei Shanim Heim, 5731. Tanya, Igeret Hakodesh 29.

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