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- ב"ה - Today in Judaism - Today is Shabbat, 19 Tevet, 5778 · January 6, 2018Torah Reading:
Shemot: Exodus 1:1 - 6:1
Isaiah 27:6 - 28:13; Isaiah 29:22-23
Shemot: Exodus 1:1 These are the names of the sons of Isra’el who came into Egypt with Ya‘akov; each man came with his household: 2 Re’uven, Shim‘on, Levi, Y’hudah, 3 Yissakhar, Z’vulun, Binyamin, 4 Dan, Naftali, Gad and Asher. 5 All told, there were seventy descendants of Ya‘akov; Yosef was already in Egypt.
6 Yosef died, as did all his brothers and all that generation. 7 The descendants of Isra’el were fruitful, increased abundantly, multiplied and grew very powerful; the land became filled with them.
8 Now there arose a new king over Egypt. He knew nothing about Yosef 9 but said to his people, “Look, the descendants of Isra’el have become a people too numerous and powerful for us. 10 Come, let’s use wisdom in dealing with them. Otherwise, they’ll continue to multiply; and in the event of war they might ally themselves with our enemies, fight against us and leave the land altogether.”
11 So they put slavemasters over them to oppress them with forced labor, and they built for Pharaoh the storage cities of Pitom and Ra‘amses. 12 But the more the Egyptians oppressed them, the more they multiplied and expanded, until the Egyptians came to dread the people of Isra’el 13 and worked them relentlessly, 14 making their lives bitter with hard labor — digging clay, making bricks, all kinds of field work; and in all this toil they were shown no mercy.
15 Moreover, the king of Egypt spoke to the Hebrew midwives, one of whom was called Shifrah and the other Pu‘ah. 16 “When you attend the Hebrew women and see them giving birth,” he said, “if it’s a boy, kill him; but if it’s a girl, let her live.” 17 However, the midwives were God-fearing women, so they didn’t do as the king of Egypt ordered but let the boys live. (ii) 18 The king of Egypt summoned the midwives and demanded of them, “Why have you done this and let the boys live?” 19 The midwives answered Pharaoh, “It’s because the Hebrew women aren’t like the Egyptian women — they go into labor and give birth before the midwife arrives.” 20 Therefore God prospered the midwives, and the people continued to multiply and grow very powerful. 21 Indeed, because the midwives feared God, he made them founders of families. 22 Then Pharaoh gave this order to all his people: “Every boy that is born, throw in the river; but let all the girls live.”
2:1 A man from the family of Levi took a woman also descended from Levi as his wife. 2 When she conceived and had a son, upon seeing what a fine child he was, she hid him for three months. 3 When she could no longer hide him, she took a papyrus basket, coated it with clay and tar, put the child in it and placed it among the reeds on the riverbank. 4 His sister stood at a distance to see what would happen to him.
5 The daughter of Pharaoh came down to bathe in the river while her maids-in-attendance walked along the riverside. Spotting the basket among the reeds, she sent her slave-girl to get it. 6 She opened it and looked inside, and there in front of her was a crying baby boy! Moved with pity, she said, “This must be one of the Hebrews’ children.” 7 At this point, his sister said to Pharaoh’s daughter, “Would you like me to go and find you one of the Hebrew women to nurse the baby for you?” 8 Pharaoh’s daughter answered, “Yes, go.” So the girl went and called the baby’s own mother. 9 Pharaoh’s daughter told her, “Take this child away, and nurse it for me, and I will pay you for doing it.” So the woman took the child and nursed it. 10 Then, when the child had grown some, she brought him to Pharaoh’s daughter; and she began to raise him as her son. She called him Moshe [pull out], explaining, “Because I pulled him out of the water.”
(iii) 11 One day, when Moshe was a grown man, he went out to visit his kinsmen; and he watched them struggling at forced labor. He saw an Egyptian strike a Hebrew, one of his kinsmen. 12 He looked this way and that; and when he saw that no one was around, he killed the Egyptian and hid his body in the sand. 13 The next day, he went out and saw two Hebrew men fighting with each other. To the one in the wrong he said, “Why are you hitting your companion?” 14 He retorted, “Who appointed you ruler and judge over us? Do you intend to kill me the way you killed the Egyptian?” Moshe became frightened. “Clearly,” he thought, “the matter has become known.” 15 When Pharaoh heard of it, he tried to have Moshe put to death. But Moshe fled from Pharaoh to live in the land of Midyan.
One day, as he was sitting by a well, 16 the seven daughters of the priest of Midyan came to draw water. They had filled the troughs to water their father’s sheep, 17 when the shepherds came and tried to drive them away. But Moshe got up and defended them; then he watered their sheep. 18 When they came to Re‘u’el their father, he said, “How come you’re back so soon today?” 19 They answered, “An Egyptian rescued us from the shepherds; more than that, he drew water for us and watered the sheep.” 20 He asked his daughters, “Where is he? Why did you leave the man there? Invite him to have something to eat.”
21 Moshe was glad to stay on with the man, and he gave Moshe his daughter Tzipporah in marriage. 22 She gave birth to a son, and he named him Gershom [foreigner there], for he said, “I have been a foreigner in a foreign land.”
23 Sometime during those many years the king of Egypt died, but the people of Isra’el still groaned under the yoke of slavery, and they cried out, and their cry for rescue from slavery came up to God. 24 God heard their groaning, and God remembered his covenant with Avraham, Yitz’chak and Ya‘akov. 25 God saw the people of Isra’el, and God acknowledged them.
3:1 (iv) Now Moshe was tending the sheep of Yitro his father-in-law, the priest of Midyan. Leading the flock to the far side of the desert, he came to the mountain of God, to Horev. 2 The angel of Adonai appeared to him in a fire blazing from the middle of a bush. He looked and saw that although the bush was flaming with fire, yet the bush was not being burned up. 3 Moshe said, “I’m going to go over and see this amazing sight and find out why the bush isn’t being burned up.” 4 When Adonai saw that he had gone over to see, God called to him from the middle of the bush, “Moshe! Moshe!” He answered, “Here I am.” 5 He said, “Don’t come any closer! Take your sandals off your feet, because the place where you are standing is holy ground. 6 I am the God of your father,” he continued, “the God of Avraham, the God of Yitz’chak and the God of Ya‘akov.” Moshe covered his face, because he was afraid to look at God. 7 Adonai said, “I have seen how my people are being oppressed in Egypt and heard their cry for release from their slavemasters, because I know their pain. 8 I have come down to rescue them from the Egyptians and to bring them up out of that country to a good and spacious land, a land flowing with milk and honey, the place of the Kena‘ani, Hitti, Emori, P’rizi, Hivi and Y’vusi. 9 Yes, the cry of the people of Isra’el has come to me, and I have seen how terribly the Egyptians oppress them. 10 Therefore, now, come; and I will send you to Pharaoh; so that you can lead my people, the descendants of Isra’el, out of Egypt.”
11 Moshe said to God, “Who am I, that I should go to Pharaoh and lead the people of Isra’el out of Egypt?” 12 He replied, “I will surely be with you. Your sign that I have sent you will be that when you have led the people out of Egypt, you will worship God on this mountain.”
13 Moshe said to God, “Look, when I appear before the people of Isra’el and say to them, ‘The God of your ancestors has sent me to you’; and they ask me, ‘What is his name?’ what am I to tell them?” 14 God said to Moshe, “Ehyeh Asher Ehyeh [I am/will be what I am/will be],” and added, “Here is what to say to the people of Isra’el: ‘Ehyeh [I Am or I Will Be] has sent me to you.’” 15 God said further to Moshe, “Say this to the people of Isra’el: ‘Yud-Heh-Vav-Heh [Adonai], the God of your fathers, the God of Avraham, the God of Yitz’chak and the God of Ya‘akov, has sent me to you.’ This is my name forever; this is how I am to be remembered generation after generation. (v) 16 Go, gather the leaders of Isra’el together, and say to them, ‘Adonai, the God of your fathers, the God of Avraham, Yitz’chak and Ya‘akov, has appeared to me and said, “I have been paying close attention to you and have seen what is being done to you in Egypt; 17 and I have said that I will lead you up out of the misery of Egypt to the land of the Kena‘ani, Hitti, Emori, P’rizi, Hivi and Y’vusi, to a land flowing with milk and honey.”’ 18 They will heed what you say. Then you will come, you and the leaders of Isra’el, before the king of Egypt; and you will tell him, ‘Adonai, the God of the Hebrews, has met with us. Now, please, let us go three days’ journey into the desert; so that we can sacrifice to Adonai our God.’ 19 I know that the king of Egypt will not let you leave unless he is forced to do so. 20 But I will reach out my hand and strike Egypt with all my wonders that I will do there. After that, he will let you go. 21 Moreover, I will make the Egyptians so well-disposed toward this people that when you go, you won’t go empty-handed. 22 Rather, all the women will ask their neighbors and house guests for silver and gold jewelry and clothing, with which you will dress your own sons and daughters. In this way you will plunder the Egyptians.”
4:1 Moshe replied, “But I’m certain they won’t believe me, and they won’t listen to what I say, because they’ll say, ‘Adonai did not appear to you.’” 2 Adonai answered him, “What is that in your hand?” and he said, “A staff.” 3 He said, “Throw it on the ground!” and he threw it on the ground. It turned into a snake, and Moshe recoiled from it. 4 Then Adonai said to Moshe, “Put your hand out and take it by the tail.” He reached out with his hand and took hold of it, and it became a staff in his hand. 5 “This is so that they will believe that Adonai, the God of their fathers, the God of Avraham, the God of Yitz’chak and the God of Ya‘akov, has appeared to you!”
6 Furthermore Adonai said to him, “Now put your hand inside your coat.” He put his hand in his coat; and when he took it out his hand was leprous, as white as snow. 7 Then God said, “Now put your hand back in your coat.” He put his hand back in his coat; and when he took it out, it was as healthy as the rest of his body. 8 “If they won’t believe you or heed the evidence of the first sign, they will be convinced by the second. 9 But if they aren’t persuaded even by both these signs and still won’t listen to what you say, then take some water from the river, and pour it on the ground. The water you take from the river will turn into blood on the dry land.”
10 Moshe said to Adonai, “Oh, Adonai, I’m a terrible speaker. I always have been, and I’m no better now, even after you’ve spoken to your servant! My words come slowly, my tongue moves slowly.” 11 Adonai answered him, “Who gives a person a mouth? Who makes a person dumb or deaf, keen-sighted or blind? Isn’t it I, Adonai? 12 Now, therefore, go; and I will be with your mouth and will teach you what to say.”
13 But he replied, “Please, Lord, send someone else — anyone you want!” 14 At this, Adonai’s anger blazed up against Moshe; he said, “Don’t you have a brother, Aharon the Levi? I know that he’s a good speaker. In fact, here he is now, coming out to meet you; and he’ll be happy to see you. 15 You will speak to him and put the words in his mouth; and I will be with your mouth and his, teaching you both what to do. 16 Thus he will be your spokesman to the people, in effect; for you, he will be a mouth; and for him, you will be like God. 17 Now take this staff in your hand, because you need it to perform the signs.”
(vi) 18 Moshe left, returned to Yitro his father-in-law and said to him, “I beg you to let me go and return to my kinsmen in Egypt, to see if they are still alive.” Yitro said to Moshe, “Go in peace.” 19 Adonai said to Moshe in Midyan, “Go on back to Egypt, because all the men who wanted to kill you are dead.” 20 So Moshe took his wife and sons, put them on a donkey, and started out for Egypt. Moshe took God’s staff in his hand. 21 Adonai said to Moshe, “When you get back to Egypt, make sure that you do before Pharaoh every one of the wonders I have enabled you to do. Nevertheless, I am going to make him hardhearted, and he will refuse to let the people go. 22 Then you are to tell Pharaoh: ‘Adonai says, “Isra’el is my firstborn son. 23 I have told you to let my son go in order to worship me, but you have refused to let him go. Well, then, I will kill your firstborn son!”’”
24 At a lodging-place on the way, Adonai met Moshe and would have killed him, 25 had not Tzipporah taken a flintstone and cut off the foreskin of her son. She threw it at his feet, saying, “What a bloody bridegroom you are for me!” 26 But then, God let Moshe be. She added, “A bloody bridegroom because of the circumcision!”
27 Adonai said to Aharon, “Go into the desert to meet Moshe.” He went, met him at the mountain of God and kissed him. 28 Moshe told him everything Adonai had said in sending him, including all the signs he had ordered him to perform. 29 Then Moshe and Aharon went and gathered together all the leaders of the people of Isra’el. 30 Aharon said everything Adonai had told Moshe, who then performed the signs for the people to see. 31 The people believed; when they heard that Adonai had remembered the people of Isra’el and seen how they were oppressed, they bowed their heads and worshipped.
5:1 (vii) After that, Moshe and Aharon came and said to Pharaoh, “Here is what Adonai, the God of Isra’el, says: ‘Let my people go, so that they can celebrate a festival in the desert to honor me.’” 2 But Pharaoh replied, “Who is Adonai, that I should obey when he says to let Isra’el go? I don’t know Adonai, and I also won’t let Isra’el go.” 3 They said, “The God of the Hebrews has met with us. Please let us go three days’ journey into the desert, so that we can sacrifice to Adonai our God. Otherwise, he may strike us with a plague or with the sword.” 4 The king of Egypt answered them, “Moshe and Aharon, what do you mean by taking the people away from their work? Get back to your labor! 5 Look!” Pharaoh added, “the population of the land has grown, yet you are trying to have them stop working!”
6 That same day Pharaoh ordered the slavemasters and the people’s foremen, 7 “You are no longer to provide straw for the bricks the people are making, as you did before. Let them go and gather straw for themselves. 8 But you will require them to produce the same quantity of bricks as before, don’t reduce it, because they’re lazing around. This is why they’re crying, ‘Let us go and sacrifice to our God.’ 9 Give these people harder work to do. That will keep them too busy to pay attention to speeches full of lies.”
10 The people’s slavemasters went out, their foremen too, and said to the people, “Here is what Pharaoh says: ‘I will no longer give you straw. 11 You go, yourselves, and get straw wherever you can find it. But your output is not to be reduced.’” 12 So the people were dispersed throughout all the land of Egypt to gather stubble for straw. 13 The slavemasters kept pressing them. “Keep working! Make your daily quota, just as when straw was provided.” 14 The foremen of the people of Isra’el, whom Pharaoh’s slavemasters had appointed to be over them, were flogged and asked, “Why haven’t you fulfilled your quota of bricks yesterday and today, as you did formerly?”
15 Then the foremen of the people of Isra’el came and complained to Pharaoh: “Why are you treating your servants this way? 16 No straw is given to your servants, yet they keep telling us to make bricks. And now your servants are being flogged, but the fault lies with your own people.” 17 “Lazy!” he retorted, “You’re just lazy! That’s why you say, ‘Let us go and sacrifice to Adonai.’ 18 Get going now, and get back to work! No straw will be given to you, and you will still deliver the full amount of bricks.” 19 When they said, “You are not to reduce your daily production quota of bricks,” the foremen of the people of Isra’el could see that they were in deep trouble.
20 As they were leaving Pharaoh, they encountered Moshe and Aharon standing by the road; 21 and they said to them, “May Adonai look at you and judge accordingly, because you have made us utterly abhorrent in the view of Pharaoh and his servants, and you have put a sword in their hands to kill us!” (Maftir) 22 Moshe returned to Adonai and said, “Adonai, why have you treated this people so terribly? What has been the value of sending me? 23 For ever since I came to Pharaoh to speak in your name, he has dealt terribly with this people! And you haven’t rescued your people at all!”
6:1 Adonai said to Moshe, “Now you will see what I am going to do to Pharaoh. With a mighty hand he will send them off; with force he will drive them from the land!”
Isaiah 27:6 The time is coming when Ya‘akov will take root;
Isra’el will bud and flower,
and fill the whole world with a harvest.
7 [Adonai] will not strike Isra’el,
as he did others who struck Isra’el;
he will not kill them,
as he did the others.
8 Your controversy with her is fully resolved
by sending her [into exile].
He removes her with a rough gust of wind
on a day when it’s blowing from the east.
9 So the iniquity of Ya‘akov is atoned for by this,
and removing his sin produces this result:
he chops up all the altar stones like chalk —
sacred poles and sun-pillars stand no more.
10 For the fortified city is alone,
abandoned and deserted, like the desert.
Calves graze and lie down there,
stripping its branches bare.
11 When its harvest dries up, it is broken off;
women come and set it on fire.
For this is a people without understanding.
Therefore he who made them will not pity them,
he who formed them will show them no mercy.
12 On that day Adonai will beat out the grain
between the Euphrates River and the Vadi of Egypt;
and you will be gathered, one by one,
people of Isra’el!
13 On that day a great shofar will sound.
Those lost in the land of Ashur will come,
also those scattered through the land of Egypt;
and they will worship Adonai
on the holy mountain in Yerushalayim.
28:1 Woe to the haughty crown of Efrayim’s drunks,
to the fading flower of its proud splendor,
located at the head of the rich valley
belonging to people overcome by wine!
2 Adonai has someone strong and powerful.
He comes like a hailstorm, a destructive tempest,
like a flood of water, rushing, overwhelming;
with his hand he hurls them to the ground.
3 The haughty crown of Efrayim’s drunks
is trampled underfoot;
4 and the fading flower of its proud splendor,
located at the head of the rich valley,
is like the first ripe fig of summer —
whoever sees it picks and eats it.
5 On that day, Adonai-Tzva’ot
will be a glorious crown,
a brilliant diadem
for the remnant of his people.
6 He will also be a spirit of justice
for whoever sits as a judge,
and a source of strength for those
repelling enemy attacks at the gate.
7 But there are others reeling from wine,
staggering about because of strong liquor;
cohen and prophet reel from strong liquor,
they are confused by wine.
Led astray by strong liquor,
they err in their visions and stumble when judging.
8 All tables are covered with vomit and feces,
not a single place is clean.
9 Can no one be taught anything?
Can no one understand the message?
Must one teach barely weaned toddlers,
babies just taken from the breast,
10 so that [one has to use nursery rhymes]? —
Tzav la-tzav, tzav la-tzav,
kav la-kav, kav la-kav
z‘eir sham, z‘eir sham
[Precept by precept, precept by precept,
line by line, line by line,
a little here, a little there].
11 So with stammering lips, in a foreign accent,
[Adonai] will speak to this people.
12 He once told this people, “It’s time to rest,
the exhausted can rest, now you can relax” —
but they wouldn’t listen.
13 So now the word of Adonai for them comes
“precept by precept, precept by precept,
line by line, line by line,
a little here, a little there,”
so that when they walk, they stumble backward,
and are broken, trapped and captured!; Isaiah 29:22 Therefore, here are the words of Adonai, who redeemed Avraham, concerning the house of Ya‘akov:
“Ya‘akov will no longer be ashamed,
no longer will his face grow pale.
23 When his descendants see the work of my hands
among them, they will consecrate my name.
Yes, they will consecrate the Holy one of Ya‘akov
and stand in awe of the God of Isra’el.
---
Today in Jewish History:
Judah Touro (1854)The 19th of Tevet the yahrtzeit (anniversary of the passing) of American Jewish philanthropist Judah Touro (1775-1854).
Daily Study:
Chumash with Rashi
Parshat Shemot, 7th Portion (Exodus 5:1-6:1)
Exodus Chapter 5
1And afterwards, Moses and Aaron came and said to Pharaoh, "So said the Lord God of Israel, 'Send out My people, and let them sacrifice to Me in the desert.' " אוְאַחַ֗ר בָּ֚אוּ משֶׁ֣ה וְאַֽהֲרֹ֔ן וַיֹּֽאמְר֖וּ אֶל־פַּרְעֹ֑ה כֹּֽה־אָמַ֤ר יְהֹוָה֙ אֱלֹהֵ֣י יִשְׂרָאֵ֔ל שַׁלַּח֙ אֶת־עַמִּ֔י וְיָחֹ֥גּוּ לִ֖י בַּמִּדְבָּֽר:
And afterwards, Moses and Aaron came: But the elders slipped away one by one from following Moses and Aaron, until they had all slipped away before they arrived at the palace. [They did so] because they were afraid to go, and at Sinai, He punished them, [as it is written:] “And Moses shall draw near alone, but they shall not draw near” (Exod. 24:2). He sent them back. — [from Exodus Rabbah 5:14; Tanchuma, Shemoth 24]
ואחר באו משה ואהרן וגו': אבל הזקנים נשמטו אחד אחד מאחר משה ואהרן, עד שנשמטו כולם קודם שהגיעו לפלטין, לפי שיראו ללכת, ובסיני נפרע להם (כד ב) ונגש משה לבדו והם לא יגשו, החזירם לאחוריהם:
2And Pharaoh said, "Who is the Lord that I should heed His voice to let Israel out? I do not know the Lord, neither will I let Israel out." בוַיֹּ֣אמֶר פַּרְעֹ֔ה מִ֤י יְהֹוָה֙ אֲשֶׁ֣ר אֶשְׁמַ֣ע בְּקֹל֔וֹ לְשַׁלַּ֖ח אֶת־יִשְׂרָאֵ֑ל לֹ֤א יָדַ֨עְתִּי֙ אֶת־יְהֹוָ֔ה וְגַ֥ם אֶת־יִשְׂרָאֵ֖ל לֹ֥א אֲשַׁלֵּֽחַ:
3And they said, "The God of the Hebrews has happened upon us. Now let us go on a three day journey in the desert and sacrifice to the Lord our God, lest He strike us with a plague or with the sword." גוַיֹּ֣אמְר֔וּ אֱלֹהֵ֥י הָֽעִבְרִ֖ים נִקְרָ֣א עָלֵ֑ינוּ נֵ֣לֲכָה נָּ֡א דֶּ֩רֶךְ֩ שְׁל֨שֶׁת יָמִ֜ים בַּמִּדְבָּ֗ר וְנִזְבְּחָה֙ לַֽיהֹוָ֣ה אֱלֹהֵ֔ינוּ פֶּן־יִפְגָּעֵ֔נוּ בַּדֶּ֖בֶר א֥וֹ בֶחָֽרֶב:
lest He strike us: Heb. פֶּן יִפְגָעֵנוּ. They should have said, “ פֶּן יִפְגָעֲ, lest He strike you,” but they imparted honor to the throne [and out of respect said this]. The word פְּגִיעָה denotes a fatal encounter. — [from Tanchuma, Va’era 2]
פן יפגענו: פן יפגעך היו צריכים לומר, אלא שחלקו כבוד למלכות. פגיעה זו לשון מקרה מות היא:
4But the king of Egypt said to them, "Why, Moses and Aaron, do you disturb the people from their work? Go to your own labors." דוַיֹּ֤אמֶר אֲלֵהֶם֙ מֶ֣לֶךְ מִצְרַ֔יִם לָ֚מָּה משֶׁ֣ה וְאַֽהֲרֹ֔ן תַּפְרִ֥יעוּ אֶת־הָעָ֖ם מִמַּֽעֲשָׂ֑יו לְכ֖וּ לְסִבְלֹֽתֵיכֶֽם:
do you disturb the people from their work: Heb. תַּפְרִיעוּ, [meaning] you separate [them] and take them away from their work, because they listen to you and expect to rest from their work. Similarly, “Avoid it (פְּרָעֵהוּ), do not pass through it” (Prov. 4:15); [i.e.,] distance it. Similarly, “And you have avoided (וַתִּפְרְעוּ) all my advice” (Prov. 1: 25); “that it was (פָרֻעַ) ” (Exod. 32:25), [i.e.,] distanced and despised.
תפריעו את העם ממעשיו: תבדילו ותרחיקו אותם ממלאכתם, ששומעין לכם וסבורים לנוח מן המלאכה. וכן (משלי ד טו) פרעהו אל תעבר בו, רחקהו. וכן (שם א כה) ותפרעו כל עצתי, (שמות לב כה) כי פרוע הוא, נרחק ונתעב:
Go to your own labors: “Go to your work that you have to do in your houses.” But [he could not have been referring to the Egyptian bondage, because Moses and Aaron were from the tribe of Levi and] the labor of the Egyptian bondage was not incumbent upon the tribe of Levi. You should know [that this is true] for behold, Moses and Aaron were coming and going without permission. — [from Tanchuma, Va’era 6; Tanchuma Buber, Va’era 4]
לכו לסבלתיכם: לכו למלאכתכם שיש לכם לעשות בבתיכם. אבל מלאכת שעבוד מצרים לא היתה על שבטו של לוי, ותדע לך שהרי משה ואהרן יוצאים ובאים שלא ברשות:
5And Pharaoh said, "Behold, now the people of the land are many, and you are stopping them from their labors." הוַיֹּ֣אמֶר פַּרְעֹ֔ה הֵֽן־רַבִּ֥ים עַתָּ֖ה עַ֣ם הָאָ֑רֶץ וְהִשְׁבַּתֶּ֥ם אֹתָ֖ם מִסִּבְלֹתָֽם:
Behold, now the people of the land are many: Those who are required to work, and you stop them from their labors. This is a great loss.
הן רבים עתה עם הארץ: שהעבודה מוטלת עליהם ואתם משביתים אותם מסבלותם, הפסד גדול הוא זה:
6So, on that day, Pharaoh commanded the taskmasters of the people and their officers, saying, ווַיְצַ֥ו פַּרְעֹ֖ה בַּיּ֣וֹם הַה֑וּא אֶת־הַנֹּֽגְשִׂ֣ים בָּעָ֔ם וְאֶת־שֹֽׁטְרָ֖יו לֵאמֹֽר:
the taskmasters: They were Egyptians, and the officers were Israelites. The taskmaster was appointed over many officers, and the officer was appointed to drive the workers.
הנגשים: מצריים היו, והשוטרים היו ישראלים, הנוגש ממונה על כמה שוטרים, והשוטר ממונה לרדות בעושי המלאכה:
7"You shall not continue to give stubble to the people to make the bricks like yesterday and the day before yesterday. Let them go and gather stubble for themselves. זלֹ֣א תֹֽאסִפ֞וּן לָתֵ֨ת תֶּ֧בֶן לָעָ֛ם לִלְבֹּ֥ן הַלְּבֵנִ֖ים כִּתְמ֣וֹל שִׁלְשֹׁ֑ם הֵ֚ם יֵֽלְכ֔וּ וְקֽשְׁשׁ֥וּ לָהֶ֖ם תֶּֽבֶן:
stubble: Heb. תֶּבֶן, estoble in Old French. They would knead it with the clay.
תבן: אשטובל"א [קש] היו גובלין אותו עם הטיט:
bricks: Heb. לְּבֵנִים, tivles in Old French, [tuiles in modern French, tiles] made from clay and dried in the sun; some people fire them in a kiln.
לבנים: טיולי"ש בלעז [רעפים] שעושים מטיט ומייבשין אותן בחמה, ויש ששורפין אותן בכבשן:
like yesterday and the day before yesterday: As you have been doing until now.
כתמול שלשם: כאשר הייתם עושים עד הנה:
and gather: Heb. וְקשְׁשׁוּ, and they shall gather.
וקששו: ולקטו:
8But the number of bricks they have been making yesterday and the day before yesterday you shall impose upon them; you shall not reduce it, for they are lax. Therefore they cry out, saying, 'Let us go and sacrifice to our God.' חוְאֶת־מַתְכֹּ֨נֶת הַלְּבֵנִ֜ים אֲשֶׁ֣ר הֵם֩ עֹשִׂ֨ים תְּמ֤וֹל שִׁלְשֹׁם֙ תָּשִׂ֣ימוּ עֲלֵיהֶ֔ם לֹ֥א תִגְרְע֖וּ מִמֶּ֑נּוּ כִּֽי־נִרְפִּ֣ים הֵ֔ם עַל־כֵּ֗ן הֵ֤ם צֹֽעֲקִים֙ לֵאמֹ֔ר נֵֽלְכָ֖ה נִזְבְּחָ֥ה לֵֽאלֹהֵֽינוּ:
But the number of bricks: The sum of the number of bricks which each one made daily when they were given stubble, that sum you shall levy upon them now too, in order that the labor may fall heavy upon them.
ואת מתכנת הלבנים: סכום חשבון הלבנים שהיה כל אחד עושה ליום כשהיה התבן נתן להם, אותו סכום תשימו עליהם גם עתה, למען תכבד העבודה עליהם:
for they are lax: from the work. Therefore, their hearts turn to idleness, and they cry out, saying, “Let us go, etc.”
כי נרפים: מן העבודה הם, לכך לבם פונה אל הבטלה וצועקים לאמר נלכה וגו':
for they are lax: [The words], מַתְכֹּנֶת [and] וְתֹכֶן לְבֵנִים (verse 18) [mean the number of bricks, as in] “and to Him are deeds counted (נִתְפְּנוּ ” (I Sam. 2:3); “and the counted (הַמְתֻכָּן) money” (II Kings 12:12). All are terms denoting a quantity.
מתכנת: ותוכן לבנים (פסוק יט), ולו נתכנו עלילות (שמואל א' ב ג), את הכסף המתוכן (מלכים ב' יב יב), כולם לשון חשבון הם:
lax: Heb. נִרְפִּים The work is neglected in their hands and abandoned by them, and they are withdrawing themselves from it, retres in Old French, [meaning] withdrawn, removed.
נרפים: המלאכה רפויה בידם ועזובה מהם והם נרפים ממנה, רטריי"ש בלע"ז [אחיזתם רופפת]:
9Let the labor fall heavy upon the men and let them work at it, and let them not talk about false matters." טתִּכְבַּ֧ד הָֽעֲבֹדָ֛ה עַל־הָֽאֲנָשִׁ֖ים וְיַֽעֲשׂוּ־בָ֑הּ וְאַל־יִשְׁע֖וּ בְּדִבְרֵי־שָֽׁקֶר:
and let them not talk about false matters: Heb. וְאַל יִשְׁעוּ בְּדִבְרֵי שֶׁקֶר. Let them not constantly think and talk about matters of no substance, saying, “Let us go, let us sacrifice.” Similar to it is, “and I shall constantly engage (וְאֶשְׁעָה) in Your statutes” (Ps. 119:117). “For an example and for a byword (וְלִשְׁנִינָה)” (Deut. 28:37) is rendered [by Onkelos] as וּלְשׁוֹעִין. “And [the servant] told” (Gen. 24:66) is rendered וְאִשְׁךְתָּעֵי. It is, however, impossible to say that יִשְׁעוּ is [related to the] expression of “and the Lord turned (וַיִשַׁע) to Abel” (Gen. 424); “But to Cain and to his offering He did not turn (לֹא שָׁעָה) ” (Gen. 4:5); and to explain אַַַַַל יִשְׁעוּ as “and let them not turn.” If this were the case, Scripture should have written: וְאַל יִשְׁעוּ אֶל דִבְרֵי שָׁקֶר or שָׁקֶר לְדִבְרֵי, for that is the construction in all similar cases, e.g., “and shall turn (יִשְׁעֶה) to (עַל) His Maker" (Isa. 17:7); "and he shall not turn (וְלֹא יִשְׁעֶה) to (אֶל) the altars” (Isa. 17:8); “and they did not turn (וְלֹא ֹשָעו) to (עַל) the Holy One of Israel” (Isa. 31:1). I have not found the prefix “beth” immediately following them; after an expression of speech, however, concerning one who is engaged in speaking of a matter, the prefix “beth” is appropriate, e. g., “who talk about you (בְּ)” ; (Ezek. 33:30); “Miriam and Aaron talked about Moses (בְּמשֶׁה) ” (Num. 12: 1); “the angel who spoke with me (בִּי) ” (Zech. 4:1); “to speak of them (בָּם)” (Deut. 11:19); “And I shall speak of Your testimonies (בְעֵדֹתֶי) ” (Ps. 119:46). Here too, אַל יִשְׁעוּ בְּדִבְרֵי שָׁקֶר means: Let them not engage in speaking of words of vanity and nonsense.
ואל ישעו בדברי שקר: ואל יהגו וידברו תמיד בדברי רוח לאמר נלכה נזבחה. ודומה לו (תהילים קיט קיז) ואשעה בחקיך תמיד, (דברים כח לז) למשל ולשנינה, מתרגמינן ולשועין, (בראשית כד סו) ויספר ואשתעי. ואי אפשר לומר ישעו לשון (בראשית ד ד) וישע ה' אל הבל וגו', (שם ה) ואל קין ואל מנחתו לא שעה, ולפרש אל ישעו אל יפנו, שאם כן היה לו לכתוב ואל ישעו אל דברי שקר או לדברי שקר, כי כן גזרת כולם (ישעי' יז ז) ישעה האדם על עושהו, (שם לא א) ולא שעו על קדוש ישראל, (שם יז ח) ולא ישעה אל המזבחות, ולא מצאתי שמוש של בי"ת סמוכה לאחריהם, אבל אחר לשון דבור, במתעסק לדבר בדבר נופל לשון שמוש בי"ת, כגון (יחזקאל לג ל) הנדברים בך, (במדבר יב א) ותדבר מרים ואהרן במשה, (זכריה ד א) המלאך הדובר בי, (דברים יא יט) לדבר בם, (תהילים קיט מו) ואדברה בעדותיך, אף כאן אל ישעו בדברי שקר אל יהיו נדברים בדברי שוא והבאי:
10So the taskmasters of the people and their officers came out and spoke to the people, saying, "So said Pharaoh, 'I am not giving you stubble. יוַיֵּ֨צְא֜וּ נֹֽגְשֵׂ֤י הָעָם֙ וְשֹׁ֣טְרָ֔יו וַיֹּֽאמְר֥וּ אֶל־הָעָ֖ם לֵאמֹ֑ר כֹּ֚ה אָמַ֣ר פַּרְעֹ֔ה אֵינֶ֛נִּי נֹתֵ֥ן לָכֶ֖ם תֶּֽבֶן:
11You go take for yourselves stubble from wherever you find [it], because nothing will be reduced from your work.' " יאאַתֶּ֗ם לְכ֨וּ קְח֤וּ לָכֶם֙ תֶּ֔בֶן מֵֽאֲשֶׁ֖ר תִּמְצָ֑אוּ כִּ֣י אֵ֥ין נִגְרָ֛ע מֵֽעֲבֹֽדַתְכֶ֖ם דָּבָֽר:
You go take for yourselves stubble: And you must go with alacrity.
אתם לכו קחו לכם תבן: וצריכים אתם לילך בזריזות:
because nothing will be reduced from your work: from the entire amount of bricks that you were making daily, when you were given stubble prepared from the king’s house.
כי אין נגרע מעבדתכם דבר: מכל סכום לבנים שהייתם עושים ליום בהיות התבן ניתן לכם מזומן מבית המלך:
12So the people scattered throughout the entire land of Egypt, to gather a gleaning for stubble. יבוַיָּ֥פֶץ הָעָ֖ם בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם לְקשֵׁ֥שׁ קַ֖שׁ לַתֶּֽבֶן:
to gather a gleaning for stubble: Heb. לְקשֵׁשׁ קַֹש, to gather a gathering, to collect a collection for the stubble [needed] for the clay.
לקשש קש לתבן: לאסוף אסיפה, ללקוט לקט לצורך תבן הטיט:
a gleaning: Heb., קַֹש an expression of collecting. Since it is a substance that scatters and requires collecting, it is called קַֹש in other places [also].
קש לקשש קש לתבן: לשון לקוט. על שם שדבר המתפזר הוא וצריך לקוששו, קרוי קש בשאר מקומות.
13And the taskmasters were pressing [them], saying, "Finish your work, the requirement of each day in its day, just as when there was stubble." יגוְהַנֹּֽגְשִׂ֖ים אָצִ֣ים לֵאמֹ֑ר כַּלּ֤וּ מַֽעֲשֵׂיכֶם֙ דְּבַר־י֣וֹם בְּיוֹמ֔וֹ כַּֽאֲשֶׁ֖ר בִּֽהְי֥וֹת הַתֶּֽבֶן:
were pressing [them]: Heb אָצִים, pressing-[from Targumim]
אצים: דוחקים:
the requirement of each day in its day: The quota of each day complete in its [i.e., on the same day, as you did when the stubble was prepared. — [from Onkelos]
דבר יום ביומו: חשבון של כל יום כלו ביומו, כאשר עשיתם בהיות התבן מוכן:
14And the officers of the children of Israel whom Pharaoh's taskmasters had appointed over them were beaten, saying, "Why have you not completed your quota to make bricks like the day before yesterday, neither yesterday nor today?" ידוַיֻּכּ֗וּ שֹֽׁטְרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁר־שָׂ֣מוּ עֲלֵהֶ֔ם נֹֽגְשֵׂ֥י פַרְעֹ֖ה לֵאמֹ֑ר מַדּ֡וּעַ לֹא֩ כִלִּיתֶ֨ם חָקְכֶ֤ם לִלְבֹּן֙ כִּתְמ֣וֹל שִׁלְשֹׁ֔ם גַּם־תְּמ֖וֹל גַּם־הַיּֽוֹם:
And the officers of the children of Israel… were beaten: The officers were Israelites, and they had pity on their fellows, [and did] not press them. They would turn the bricks over to the taskmasters, who were Egyptians, and when something was missing form the [required] amount, they [the Egyptians] would flog them [the officers] because they did not press the workers. Therefore those officers merited to become the Sanhedrin, and some of the spirit that was upon Moses was taken and placed upon them, as it is said: “Gather to Me seventy men of the elders of Israel” (Num. 11:16), of those about whom you know the good that they did in Egypt, “that they are the elders of the people and its officers” (ibid.). — [from Tanchuma, Beha’alothecha 13 and Sifrei, Beha’alothecha 92]
ויכו שטרי בני ישראל: השוטרים ישראלים היו וחסים על חבריהם מלדחקם, וכשהיו משלימים הלבנים לנוגשים שהם מצריים, והיה חסר מן הסכום, היו מלקין אותם על שלא דחקו את עושי המלאכה, לפיכך זכו אותם שוטרים להיות סנהדרין, ונאצל מן הרוח אשר על משה, והושם עליהם, שנאמר (במדבר יא טז) אספה לי שבעים איש מזקני ישראל אשר ידעת, מאותן שידעת הטובה שעשו במצרים, כי הם זקני העם ושוטריו:
And the officers of the children of Israel… were beaten: [I. e.,] those whom Pharaoh’s taskmasters had appointed as officers over them-saying, “Why, etc.” Why were they beaten? Because they [the Egyptian taskmasters] said to them [the officers], “Why have you not completed either yesterday or today the fixed quota set upon you to make bricks, as [you did] the ‘third yesterday’?” This is the day before yesterday, which was when they had been given stubble.
ויכו שטרי בני ישראל: אשר שמו נוגשי פרעה אותם לשוטרים עליהם לאמר מדוע וגו'. למה ויכו, שהיו אומרים להם מדוע לא כליתם גם תמול גם היום חק הקצוב עליכם ללבון כתמול השלישי שהוא יום שלפני אתמול, והוא היה בהיות התבן נתן להם:
were beaten: Heb. וַיֻכּוּ They were the object of an action. [The word is in the “hoph’al” conjugation, the recipient of the “hiph’il.”] They were beaten by others; the taskmasters beat them.
ויכו: לשון ויופעלו, הוכו מיד אחרים, הנוגשים הכום:
15So the officers of the children of Israel came and cried out to Pharaoh, saying, "Why do you do this to your servants? טווַיָּבֹ֗אוּ שֹֽׁטְרֵי֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיִּצְעֲק֥וּ אֶל־פַּרְעֹ֖ה לֵאמֹ֑ר לָ֧מָּה תַֽעֲשֶׂ֦ה כֹ֖ה לַֽעֲבָדֶֽיךָ:
16Stubble is not given to your servants, but they tell us, 'Make bricks,' and behold, your servants are beaten, and your people are sinning." טזתֶּ֗בֶן אֵ֤ין נִתָּן֙ לַֽעֲבָדֶ֔יךָ וּלְבֵנִ֛ים אֹֽמְרִ֥ים לָ֖נוּ עֲשׂ֑וּ וְהִנֵּ֧ה עֲבָדֶ֛יךָ מֻכִּ֖ים וְחָטָ֥את עַמֶּֽךָ:
but they tell us, ‘Make bricks’: The taskmasters [tell us]: “Make bricks, as many as the original number.”
ולבנים אמרים לנו עשו: כמנין הראשון:
and your people are sinning: Heb. וְחָטָאתעַמֶ. If it were vowelized with a “pattach” (חַטָאת), I would say that it is connected, [i.e., in the construct state, and so it means:] and this thing is the sin of your people. However, since it is [vowelized with] a “kamatz” (חָטָאת), it is a noun [in the absolute state], and this is its meaning: and this thing brings sin upon your people, as if it were written: וְחַָטָאת לְעַמֶךָ, like “when they came to Beth-lehem (בֵּית לָחֶם) ” (Ruth 1:19), which is the equivalent of לְבֵית לָחֶם, and similarly with many [others].
וחטאת עמך: אלו היה נקוד פת"ח הייתי אומר שהוא דבוק, ודבר זה חטאת עמך הוא, עכשיו שהוא קמ"ץ, שם דבר הוא. וכך פירושו ודבר זה מביא חטאת על עמך, כאלו כתוב וחטאת לעמך, כמו (רות א יט) כבאנה בית לחם, שהוא כמו לבית לחם וכן הרבה:
17But he said, "You are lax, just lax. Therefore, you say, 'Let us go, let us sacrifice to the Lord.' יזוַיֹּ֛אמֶר נִרְפִּ֥ים אַתֶּ֖ם נִרְפִּ֑ים עַל־כֵּן֙ אַתֶּ֣ם אֹֽמְרִ֔ים נֵֽלְכָ֖ה נִזְבְּחָ֥ה לַֽיהֹוָֽה:
18And now, go and work, but you will not be given stubble. Nevertheless, the [same] number of bricks you must give." יחוְעַתָּה֙ לְכ֣וּ עִבְד֔וּ וְתֶ֖בֶן לֹֽא־יִנָּתֵ֣ן לָכֶ֑ם וְתֹ֥כֶן לְבֵנִ֖ים תִּתֵּֽנוּ:
Nevertheless the [same] number of bricks: Heb. וְתֹכֶן לְבֵנִים, the count of the bricks, and similarly, " הַכֶּסֶף הַמְתֻכָּן, the counted money” (II Kings 12:12), as is stated in that section, “and packed and counted the money” (II Kings 12:11). — [from Onkelos]
ותכן לבנים: חשבון הלבנים, וכן (מלכים ב יב יב) את הכסף המתוכן, המנוי, כמו שאמר בענין (שם יא) ויצורו וימנו את הכסף:
19The officers of the children of Israel saw them in distress, saying, "Do not reduce [the number] of your bricks, the requirement of each day in its day." יטוַיִּרְא֞וּ שֹֽׁטְרֵ֧י בְנֵֽי־יִשְׂרָאֵ֛ל אֹתָ֖ם בְּרָ֣ע לֵאמֹ֑ר לֹֽא־תִגְרְע֥וּ מִלִּבְנֵיכֶ֖ם דְּבַר־י֥וֹם בְּיוֹמֽוֹ:
The officers of the children of Israel saw: their fellows who were driven by them.
ויראו שטרי בני ישראל: את חבריהם הנרדים על ידם:
in distress: They saw them in the distress and trouble that befell them when they had to make the work heavy upon them, saying, “Do not reduce, etc.”
ברע: ראו אותם ברעה וצרה המוצאת אותם בהכבידם העבודה עליהם לאמר לא תגרעו וגו':
20They met Moses and Aaron standing before them when they came out from Pharaoh's presence. כוַיִּפְגְּעוּ֙ אֶת־משֶׁ֣ה וְאֶת־אַֽהֲרֹ֔ן נִצָּבִ֖ים לִקְרָאתָ֑ם בְּצֵאתָ֖ם מֵאֵ֥ת פַּרְעֹֽה:
They met: Men of Israel [met] Moses and Aaron, etc. Our Rabbis expounded: Every [instance of] נִצִים, quarreling, and נִ צָּבִים, standing, is a reference to Dathan and Abiram, about whom it is said: “came out and stood upright” (Num. 16:27). — [from Ned. 64b]
ויפגעו: אנשים מישראל את משה ואת אהרן וגו'. ורבותינו דרשו כל נצים ונצבים דתן ואבירם היו, שנאמר בהם יצאו נצבים:
21And they said to them, "May the Lord look upon you and judge, for you have brought us into foul odor in the eyes of Pharaoh and in the eyes of his servants, to place a sword into their hand[s] to kill us." כאוַיֹּֽאמְר֣וּ אֲלֵהֶ֔ם יֵ֧רֶא יְהֹוָ֛ה עֲלֵיכֶ֖ם וְיִשְׁפֹּ֑ט אֲשֶׁ֧ר הִבְאַשְׁתֶּ֣ם אֶת־רֵיחֵ֗נוּ בְּעֵינֵ֤י פַרְעֹה֙ וּבְעֵינֵ֣י עֲבָדָ֔יו לָֽתֶת־חֶ֥רֶב בְּיָדָ֖ם לְהָרְגֵֽנוּ:
22So Moses returned to the Lord and said, "O Lord! Why have You harmed this people? Why have You sent me? כבוַיָּ֧שָׁב משֶׁ֛ה אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר אֲדֹנָ֗י לָמָ֤ה הֲרֵעֹ֨תָה֙ לָעָ֣ם הַזֶּ֔ה לָ֥מָּה זֶּ֖ה שְׁלַחְתָּֽנִי:
Why have You harmed this people?: And if You ask, “What is it to you?” [I answer,] “I am complaining that You have sent me.” -[from Tanchuma, Va’era 6]
למה הרעתה לעם הזה: ואם תאמר מה איכפת לך, קובל אני על ששלחתני:
23Since I have come to Pharaoh to speak in Your name, he has harmed this people, and You have not saved Your people." כגוּמֵאָ֞ז בָּ֤אתִי אֶל־פַּרְעֹה֙ לְדַבֵּ֣ר בִּשְׁמֶ֔ךָ הֵרַ֖ע לָעָ֣ם הַזֶּ֑ה וְהַצֵּ֥ל לֹֽא־הִצַּ֖לְתָּ אֶת־עַמֶּֽךָ:
he has harmed this people: Heb. הֵרַע, a causative expression. He brought much harm upon them, and the targum renders: אַבְאֵשׁ
הרע: לשון הפעיל הוא, הרבה רעה עליהם. ותרגומו אבאיש:
Exodus Chapter 6
1And the Lord said to Moses, "Now you will see what I will do to Pharaoh, for with a mighty hand he will send them out, and with a mighty hand he will drive them out of his land." אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה עַתָּ֣ה תִרְאֶ֔ה אֲשֶׁ֥ר אֶֽעֱשֶׂ֖ה לְפַרְעֹ֑ה כִּ֣י בְיָ֤ד חֲזָקָה֙ יְשַׁלְּחֵ֔ם וּבְיָ֣ד חֲזָקָ֔ה יְגָֽרְשֵׁ֖ם מֵֽאַרְצֽוֹ:
Now you will see, etc.: You have questioned My ways [of running the world, which is] unlike Abraham, to whom I said, “For in Isaac will be called your seed” (Gen. 21:12), and afterwards I said to him, “Bring him up there for a burnt offering” (Gen. 22:2), yet he did not question Me. Therefore, now you will see. What is done to Pharaoh you will see, but not what is done to the kings of the seven nations when I bring them [the children of Israel] into the land [of Israel]. — [from Sanh. 111a]
עתה תראה וגו': הרהרת על מדותי, לא כאברהם שאמרתי לו (בראשית כא יב) כי ביצחק יקרא לך זרע, ואחר כך אמרתי לו (שם כב ב) העלהו לעולה, ולא הרהר אחרי, לפיכך עתה תראה. העשוי לפרעה תראה, ולא העשוי למלכי שבעה אומות, כשאביאם לארץ:
for with a mighty hand he will let them go: Because of My mighty hand, which will overpower Pharaoh, he will let them go.
כי ביד חזקה ישלחם: מפני ידי החזקה שתחזק עליו ישלחם:
and with a mighty hand he will drive them out of his land: Against Israel’s will he will drive them out, and they will not have time to make provisions for themselves, and so He says, “And the Egyptians pressed the people strongly, etc.” (Exod. 12:33).
וביד חזקה יגרשם מארצו: על כרחם של ישראל יגרשם, ולא יספיקו לעשות להם צידה. וכן הוא אומר (שמות יב לג) ותחזק מצרים על העם למהר לשלחם וגו':
Daily Tehillim - Psalms
Chapters 90-96
Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
Tanya
Likutei Amarim, middle of Chapter 13
Shabbat, Tevet 19, 5778 · January 6, 2018
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 13
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ואף מי שבתורת ה׳ חפצו, ויהגה בה יומם ולילה לשמה
Even if one’s entire aspiration is in G‑d’s Torah, which he studies day and night for its own sake,
אין זו הוכחה כלל שנדחה הרע ממקומו
this is still no proof whatever that the evil has been dislodged from its place.
אלא יכול להיות שמהותו ועצמותו הוא בתקפו ובגבורתו במקומו בחלל השמאלי
Perhaps, rather, the essence and substance of the evil are in their full strength and might in its abode in the left part of the heart,
רק שלבושיו שהם מחשבה דבור ומעשה של נפש הבהמית אינן מתלבשים במוח והפה והידים ושאר אברי הגוף
except that its garments — namely, the thought, speech and action of the animal soul — are not invested in the brain, mouth and hands and other parts of the body, to think and do that which is forbidden,
מפני ה׳ שנתן שליטה וממשלה למוח על הלב
because G‑d has granted the mind supremacy and dominion over the heart.
ולכן נפש האלקית שבמוח מושלת בעיר קטנה, אברי הגוף כולם
Therefore the divine soul in the mind rules over the “small city,” i.e., [over] all the parts of the body,
שיהיו לבוש ומרכבה
making them,the body’s organs, serve as “garment and vehicle”
I.e., as a means of expression (“garment”) that is totally subservient to its user (as is a “vehicle” to its rider); thus, because of its G‑d-given supremacy, the divine soul is able to use the body’s organs as a “garment and vehicle” —
לשלשת לבושיה שיתלבשו בהם, שהם מחשבה דבור ומעשה של תרי״ג מצות התורה
through which its three “garments” — namely, the thought, speech and action of the Torah’s 613 commandments — are expressed (“clothed”).
It may be, then, that with regard to this individual’s thinking and speaking words of Torah and performing the mitzvot, the divine soul rules over the body; in this area the divine soul has the upper hand and the animal soul is subservient.
אבל מהותה ועצמותה של נפש האלקית אין לה שליטה וממשלה על מהות ועצמותה של נפש הבהמית בבינוני
However, in its essence and substance the divine soul has no preponderance over the essence and substance of the animal soul, in the case of a Beinoni,
כי אם בשעה שאהבת ה׳ הוא בהתגלות לבו
except at those times when his love for G‑d manifests itself in his heart
בעתים מזומנים כמו בשעת התפלה וכיוצא בה
on propitious occasions such as during prayer and the like.
Then, as mentioned in the previous chapter, the Beinoni is aroused to a burning love of G‑d that causes the evil of the animal soul to be nullified before the goodness of the divine soul.
ואף גם זאת הפעם
Even then, during those times when the divine soul gains the upper hand over the animal soul,
אינה רק שליטה וממשלה לבד
it is limited to preponderance and dominion alone, i.e., the divine soul succeeds in dominating the animal soul, not in vanquishing it, in the sense of nullifying its essence.
כדכתיב: ולאום מלאום יאמץ
As is written of the battle between Jacob and Esau,1 allegorically representing the war between the good and evil in man’s soul: “And one nation shall prevail over the other.” Jacob, exemplifying the good, merelyprevails over Esau, the evil, but does not succeed in totally vanquishing him.
כשזה קם זה נופל, וכשזה קם כו׳
This agrees with our Sages‘ comment on this verse: “When this one rises and prevails that one falls, and when that one rises…[this one falls].”
The animal soul, although it had “fallen” during prayer, is afterwards able to “rise” and rally once again, indicating that the divine soul had not succeeded in vanquishing it even during prayer, for which reason even its dominance is only temporary.2
שנפש האלקית מתאמצת ומתגברת על נפש הבהמית במקור הגבורות, שהיא בינה
Thus, the divine soul gains strength and ascendancy over the animal soul, in the source of strength [“Gevurot”], which is understanding [“Binah”] —
In the Kabbalah’s description of the Sefirot, Binah is the source of Gevurah. In terms of one’s divine soul, this means that the source of its strength (“Gevurah”) to combat the animal soul is found in its faculty of understanding (“Binah”), the faculty with which it understands the greatness of G‑d.
להתבונן בגדולת ה׳ אין סוף ברוך הוא, ולהוליד אהבה עזה לה׳ כרשפי אש בחלל הימני שבלבו
[Thus, when the divine soul gains strength…over the animal soul…during prayer,] pondering on the greatness of G‑d, the blessed Ein Sof, and [thereby] giving birth to intense and flaming love of G‑d in the right part of his heart;
ואז אתכפיא סטרא אחרא שבחלל השמאלי
and then when the divine soul dominates the animal soul with its intense and revealed love of G‑d, the sitra achra (the evil of the animal soul) in the left part of the heart is subjugated.
אבל לא נתבטל לגמרי בבינוני, אלא בצדיק, שנאמר בו: ולבי חלל בקרבי
But it is not entirely abolished, in the case of the Beinoni; it is so only in a tzaddik, concerning whom it is said,3 “My heart is void4 within me.” The abode in the heart usually occupied by the evil inclination is void in the heart of a tzaddik.
והוא מואס ברע ושונאו בתכלית השנאה והמיאוס, או שלא בתכלית השנאה כנ״ל
He — the tzaddik —despises and loathes evil with a consummate hatred if he is a “complete” tzaddik,or without quite such utter hatred if he is an “incomplete” tzaddik, as explained above in ch. 10.
אבל בבינוני הוא דרך משל כאדם שישן, שיכול לחזור וליעור משנתו
All the above applies to the tzaddik. But in a Beinoni [the evil] merely lies dormant, as with a sleeping man, for example, who can awaken from his sleep at any time and reactivate his faculties.
כך הרע בבינוני הוא כישן בחלל השמאלי
So is the evil in the Beinoni dormant, as it were, in the left part of the heart, not functioning at all, not even desiring physical pleasures —
בשעת קריאת שמע ותפלה, שלבו בוער באהבת ה׳
during the recital of the Shema and Amidah, when his heart is aglow with the love of G‑d,causing the evil of the animal soul to be dormant.
ואחר כך יכול להיות חוזר וניעור
[Therefore,] after prayer it can reawaken.
The Alter Rebbe will now describe an even higher level of Beinoni — one who is permeated throughout the day with the same degree of love for G‑d that he feels during prayer. The animal soul of such a Beinoni is permanently dormant. Accordingly, we will understand how it was possible for Rabbah to classify himself mistakenly as a Beinoni.
In ch. 1 it was proved that the term Beinoni could not refer (as a literal interpretation would lead us to believe) to a person half of whose deeds are virtuous and half sinful. Were this so, how could such a sage like Rabbah, who never neglected his Torah study for even a moment, make the mistake of classifying himself as a Beinoni?
However, the Alter Rebbe’s definition of Beinoni as one who does not sin in practice, does not seem to satisfy this difficulty. Indeed, as the Alter Rebbe explained in ch. 12, a Beinoni never sins; yet he has sinful desires. Rabbah, who was in fact a tzaddik, must have known full well that he was free of such desire. How then could he even mistakenly classify himself as a Beinoni?
According to the discussion which now follows concerning the level of the Beinoni who never even desires evil, this matter is readily understood:
ולכן היה רבה מחזיק עצמו כבינוני, אף דלא פסיק פומיה מגירסא
For this reason Rabbah considered himself a Beinoni, though his mouth never ceased from Torah study,
ובתורת ה׳ חפצו יומם ולילה בחפיצה וחשיקה ותשוקה
and his desire was in [studying] G‑d’s Torah day and night, with a craving, desire and longing,
ונפש שוקקה לה׳ באהבה רבה, כבשעת קריאת שמע ותפלה
his soul yearning for G‑d with overwhelming love, such as that experienced during the recitation of the Shema and the Amidah.
During prayer, as mentioned above, the Beinoni’s heart is aroused to a love of G‑d so passionate that he does not feel the evil of his animal soul at all. Rabbah, however, experienced this arousal of love not only during prayer but throughout the day. Therefore, his animal soul was always dormant and he never desired mundane matters.
ונדמה בעיניו כבינוני המתפלל כל היום
It was therefore possible for him to consider himself a Beinoni, for he appeared in his own eyes as a Beinoni who prays all day, i.e., a Beinoni who throughout the day retains the level attained during prayer,
וכמאמר רז״ל: הלואי שיתפלל אדם כל היום כלו
as, indeed, our Sages have said,5 “Would that a man pray the whole day long!”
Such a Beinoni is constantly ablaze with the love of G‑d, and consequently his desire for evil is always dormant, as explained. Therefore, the absence of any evil desires did not conclusively prove to Rabbah that he was a tzaddik; it was still possible for him to maintain that he was a Beinoni — a Beinoni “who prays all day long.”
What emerges from all that has been said is that even during prayer when the Beinoni succeeds in arousing his love of G‑d and rendering the evil dormant, his divine soul has merely prevailed over his animal soul but has not vanquished it, for which reason it is possible for this state to cease after prayer. Therefore, the Beinoni’s level of divine service is not considered truthful when compared to the service of the tzaddik. For “truth” implies continuity and consistency.
The Alter Rebbe goes on to explain that nevertheless, the Beinoni’s love — relative to his standing — is considered a true form of service.
| FOOTNOTES | |
| 1. | Bereishit 25:23. |
| 2. | Based on a note by the Rebbe. The Rebbe explains thereby why the Alter Rebbe quotes only half of the second phrase — “When this one (referring to the divine soul) rises, that one (the animal soul) falls; and when that one (the animal soul) rises...” — without concluding the part of the quotation that deals with the divine soul. The Alter Rebbe’s purpose in quoting the second phrase is to show that the animal soul could rise once again, though it had “fallen” during prayer. The rest of the phrase is thus irrelevant here. |
| 3. | Tehillim 109:22. |
| 4. |
The word חלל has two meanings: “void”, and “slain”. The Rebbe points out that the Alter Rebbe understands the חלל of this verse to mean “void”. This may be inferred from ch. 1, where he interprets the verse as meaning that “he (David HaMelech) had no Yetzer Hara.” The Alter Rebbe continues there: “for he had slain it through fasting,” only as added explanation (not in order to interpret the word חלל) — to indicate that David had not attained the level of Avraham Avinu, who had transformed his Yetzer Hara (as stated in Talmud Yerushalmi, end of Berachot ch. 9; David had merely slain it. In the case of Avraham Avinu, his heart was indeed notvoid, but in fact this was his virtue: his heart still housed the Yetzer Hara, but that Yetzer Hara had undergone such a metamorphosis that is was now a Yetzer Tov.
From Rashi’s commentary on Berachot, however, and also from the plain sense of the Yerushalmi, it appears that the meaning of חלל is “slain”. In his commentary on this verse in Tehillim, Rashi cites both interpretations.
|
| 5. | Berachot 21a. |
Sefer Hamitzvot
Daily Mitzvah (Maimonides)
Shabbat, Tevet 19, 5778 · January 6, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Positive Commandment 147
Covering Blood
"...and spills its blood, and he shall cover it with earth"—Leviticus 17:13.
We are commanded to cover the blood of a ritually slaughtered bird or non-domesticated animal.
Full text of this Mitzvah »
Covering Blood
Positive Commandment 147
Translated by Berel Bell
The 147nd mitzvah is that we are commanded to cover the blood when slaughtering a bird or a chaya.1
The source of this commandment is G‑d's statement,2 "When he spills its blood, he must cover [the blood] with earth."
The details of this mitzvah are explained in the 6th chapter of tractate Chulin.
FOOTNOTES
1.An animal with antlers, such as a deer.
2.Lev. 17:13.
Rambam - 1 Chapter a Day
Milah - Chapter One1 Chapter
Milah - Chapter One
Introduction to Hilchos Milah
It contains one positive mitzvah, to circumcise males on the eighth day.
This mitzvah is explained in the following chapters.
הלכות מילה - הקדמה
הלכות מילה מצות עשה אחת והיא למול הזכרים ביום שמיני: וביאור מצוה זו בפרקים אלו:
1
Circumcision is a positive mitzvah [whose lack of fulfillment] is punishable by karet, as [Genesis 17:14] states: "And an uncircumcised male who does not circumcise his foreskin - this soul will be cut off from his people."
A father is commanded to circumcise his son, and a master, his slaves. This applies both to those who are born in his home and to those purchased by him. If the father or the master transgressed and did not circumcise them, he negated the fulfillment of a positive commandment. He is not, however, punished by karet, for karet is incurred only by the uncircumcised person himself. The court is obligated to circumcise that son or slave at the proper time and should not leave an uncircumcised male among the Jewish people or their slaves.
א
מילה מצות עשה שחייבין עליה כרת שנאמר וערל זכר אשר לא ימול את בשר ערלתו ונכרתה הנפש ההוא מעמיה ומצוה על האב למול את בנו ועל הרב למול את עבדיו יליד בית ומקנת כסף עבר האב או האדון ולא מל אותן ביטל מצות עשה ואינו חייב כרת שאין הכרת תלוי אלא בערל עצמו ובית דין מצווים למול אותו הבן או העבד בזמנו ולא יניחו ערל בישראל ולא בעבדיהן:
Commentary on Halachah 1
2
We may not circumcise a person's son without his knowledge, unless he has transgressed and did not circumcise him. [In such an instance,] the court must circumcise [the child] against [the father's] will.
If the matter does not become known to the court and they do not circumcise him, when [the child] reaches bar mitzvah, he is obligated to circumcise himself. With each and every day that passes after he has reached bar mitzvah, he negates a positive commandment. He is not, however, liable for karet until he dies uncircumcised, having intentionally [failed to perform the mitzvah].
ב
אין מלין בנו של אדם שלא מדעתו אלא אם כן עבר ונמנע למולו שבית דין מלין אותו בעל כרחו נתעלם מבית דין ולא מלו אותו כשיגדל הוא חייב למול את עצמו וכל יום ויום שיעבור עליו משיגדל ולא ימול את עצמו הרי הוא מבטל מצות עשה אבל אינו חייב כרת עד שימות והוא ערל במזיד:
Commentary on Halachah 2
3
A master is obligated to circumcise both a slave who was born as the property of a Jewish owner and a slave purchased from the gentiles. [There is, however, a difference between the two.] A home-born slave should be circumcised on the eighth day [of his life]. In contrast, a slave who is purchased should be circumcised on the day he was purchased. If he was purchased on the day he was born, he should be circumcised on that day.
ג
אחד עבד שנולד ברשות ישראל ואחד עבד הנלקח מן הכותים חייב הרב למול אותן אלא שיליד בית נימול לשמנה ומקנת כסף נימול ביום שנלקח אפילו לקחו ביום שנולד נימול ביומו:
Commentary on Halachah 3
4
There are, however, slaves that are purchased who should be circumcised on the eighth day [of their lives], and home-born slaves who should be circumcised on the day they are born.
What is implied? Should one purchase a maidservant and purchase [the rights to] her fetus [separately], when she gives birth, the baby should be circumcised on the eighth day. Although the fetus itself was purchased separately, since [the master] purchased his mother before the child was born, he should be circumcised on his eighth day.
ד
יש מקנת כסף שנימול לשמנה ויש יליד בית שנימול ביום שנולד כיצד לקח שפחה ולקח עוברה עמה וילדה הרי זה נימול לשמנה ואף על פי שלקח העובר בפני עצמו והרי העובר עצמו מקנת כסף הואיל וקנה אמו קודם שנולד נימול לשמנה:
Commentary on Halachah 4
5
If a person purchased a maidservant for her offspring, or purchased a maidservant with the intent of not immersing her as a slave, even though her offspring is born in his domain, the child should be circumcised on the day he was born.
[This ruling was granted, because] this child is considered as if he alone has been purchased [by his master], and it is as if he purchased him this day. His mother is not included among the maidservants of the Jewish people, so that the child could be considered "home-born." If his mother immersed herself after she gave birth, the child should be circumcised on the eighth day.
ה
לקח שפחה לעובריה או שלקח שפחה על מנת שלא להטבילה לשם עבדות אע"פ שנולד ברשותו נימול ביום שנולד שהרי הנולד הזה כאילו הוא מקנת כסף לבדו וכאילו היום קנהו שאין אמו בכלל שפחות ישראל כדי שיהיה הבן יליד בית ואם טבלה אמו אחר שילדה הרי זה נימול לשמנה:
Commentary on Halachah 5
6
When a person purchases a slave from the gentiles and the slave does not consent to be circumcised, we may be patient with him for twelve months. It is forbidden to maintain him for any longer period while he remains uncircumcised, and one must sell him to gentiles.
If, at the outset, while the slave was still in the possession of his gentile master, he made a stipulation that he would not be circumcised, it is permissible to maintain him although he is not circumcised, provided he accepts the seven universal laws commanded to the descendants of Noah and becomes a resident alien.
If he refuses to accept these seven laws, he should be killed immediately. A resident alien may be accepted only in the era when the laws of yovel are in effect.
ו
לקח עבד גדול מן העכו"ם ולא רצה העבד למול מגלגלין עמו כל שנים עשר חדש יתר על כן אסור לקיימו כשהוא ערל אלא חוזר ומוכרו לעכו"ם ואם התנה עליו מתחלה והוא אצל רבו העכו"ם שלא ימול אותו מותר לקיימו והוא ערל ובלבד שיקבל עליו שבע מצות שנצטוו בני נח ויהיה כגר תושב אבל אם לא קיבל עליו שבע מצות יהרג מיד ואין מקבלים גר תושב אלא בזמן שהיובל נוהג:
Commentary on Halachah 6
7
When a convert enters the congregation of Israel, he is obligated to undergo circumcision first. If he had been circumcised while he was a gentile, it is necessary to extract the blood of the covenant on the day that he converts.
Similarly, a child who was born without a foreskin must have blood extracted for circumcision on the eighth day. An androgynous, a child with both male and female sexual organs, must be circumcised on the eighth day. Similarly, a child born by Caesarian section and a child who has two foreskins should both be circumcised on the eighth day.
ז
גר שנכנס לקהל ישראל חייב מילה תחלה ואם מל כשהיה עכו"ם צריך להטיף ממנו דם ברית ביום שנתגייר וכן קטן שנולד כשהוא מהול צריך להטיף ממנו דם ברית ביום השמיני אנדרוגינוס והוא הילוד שיש לו זכרות כזכר ונקבות כנקבה צריך למול אותו בשמיני וכן יוצא דופן ומי שיש לו שתי ערלות מלין את שתיהן בשמיני:
Commentary on Halachah 7
8
Circumcision is performed only during the day, after the rising of the sun, as [Leviticus 12:3] states, "On the eighth day...," i.e., during the day, and not at night. [This applies to a circumcision performed] at the appropriate time, the eighth day [after birth], and [to a circumcision performed] after the appropriate time, from the ninth day and onward.
If one performed the circumcision after dawn, it is acceptable. It is acceptable [at any time] throughout the entire day. Nevertheless, it is a mitzvah to [perform the circumcision] early, in the beginning of the day, since "the eager perform mitzvot early."
ח
אין מלין לעולם אלא ביום אחר עלות השמש בין ביום השמיני שהוא זמנה בין שלא בזמנה שהוא מתשיעי והלאה שנאמר ביום השמיני ביום ולא בלילה מל משעלה עמוד השחר כשר וכל היום כשר למילה ואעפ"כ מצוה להקדים בתחלת היום שזריזין מקדימין למצות:
Commentary on Halachah 8
9
When a circumcision [is performed] at its appropriate time, [its performance] supersedes [the prohibition against labor] on the Sabbath. When it [is] not [performed] at its appropriate time, [its performance] does not supersede [the prohibition against labor] on the Sabbath or the festivals. Whether or not it is performed at its appropriate time, [its performance] supersedes [the prohibition against removing signs of] tzara'at.
What is implied? If there was a sign of tzara'at on the foreskin, it may be cut off with the foreskin. Although there is a prohibition against cutting off the signs of tzara'at, the performance of a positive commandment supersedes the observance of a negative commandment.
ט
מילה בזמנה דוחה את השבת ושלא בזמנה אינה דוחה לא את השבת ולא את יום טוב ובין בזמנה ובין שלא בזמנה דוחה את הצרעת כיצד שאם היתה בהרת בעור הערלה חותכה עם הערלה אף על פי שקציצת נגע הצרעת בלא תעשה יבא עשה וידחה את לא תעשה:
Commentary on Halachah 9
10
Just as the circumcision of sons supersedes [the prohibitions against labor on] the Sabbath, so too, the circumcision of those slaves who are circumcised on the eighth day [of their lives] supersedes [the prohibitions against labor on] the Sabbath when the eighth day [of their life] falls on the Sabbath. There is [one] exception - a slave whose mother did not immerse herself until after she gave birth. Although such a slave is circumcised on the eighth day, his circumcision does not supersede [the prohibitions against labor on] the Sabbath.
י
כשם שמילת הבנים דוחה את השבת כך מילת העבדים שהן נימולים לשמנה דוחה את השבת אם חל שמיני שלהן בשבת חוץ מיליד בית שלא טבלה אמו עד שילדה שאע"פ שנימול לשמנה אינו דוחה את השבת:
Commentary on Halachah 10
11
[The circumcision of the following individuals] does not supersede [the prohibitions against labor on] the Sabbath:
a child who was born without a foreskin;
a child who was born in the eighth month of pregnancy before his development was completed; he is considered to be a stillborn, for he will not live;
a child born by Caesarian section;
an androgynous; and
a person with two foreskins.
These individuals are circumcised on [the following] Sunday, the ninth day of their lives.
יא
קטן שנולד כשהוא מהול ומי שנולד בחדש השמיני לעבורו קודם שתגמר ברייתו שהוא כנפל מפני שאינו חי ויוצא דופן ואנדרוגינוס ומי שיש לו שתי ערלות אין דוחין את השבת אלא נימולין באחד בשבת שהוא יום תשיעי שלהן:
Commentary on Halachah 11
12
When a child is born beyn hash'mashot, which is a period when it is undetermined whether it is considered day or night, we count from the night, and he is circumcised on the ninth day [following the day he was born], which could be the eighth day.
When a child is born beyn hash'mashot on Friday, his circumcision does not supersede the Sabbath prohibitions, because the Sabbath prohibitions are never superseded because of a doubtful situation. Rather, he should be circumcised on [the following] Sunday.
יב
מי שנולד בין השמשות ספק ביום ספק בלילה מונין מן הלילה ונימול לתשיעי שהוא ספק שמיני ואם נולד ערב שבת בין השמשות אינו דוחה את השבת אלא נימול באחד בשבת שאין דוחין את השבת מספק:
Commentary on Halachah 12
13
[The following principles apply when] a child is born in the eighth month [of pregnancy]:1 If the child's nails and hair are completely formed, we assume that this is a completely formed infant that should have been born in the seventh month, but whose birth was delayed. Hence, the baby may be carried on the Sabbath, is not considered to be a stone, and may be circumcised on the Sabbath.
If, however, when the baby was born, its hair and nails were incompletely formed, we can be certain that this child is in its eighth month of development and should not have been born until the ninth month, but was born prematurely. Therefore, he is considered as a stone and may not be moved on the Sabbath.
Nevertheless, if such an infant remains alive for thirty days, he is considered to be a child who will live and is governed by all the same rules as other infants.2
Whenever a human child lives longer than thirty days, it is no longer considered to be a stillborn.
יג
מי שנולד בחדש השמיני אם היה שלם בשערו ובצפרניו הרי זה ולד שלם ובן שבעה הוא אלא שנשתהה ומותר לטלטלו בשבת ואינו כאבן ומלין אותו בשבת אבל אם נולד ושערו לקוי ואין צפרניו שלימין כברייתן הרי זה בן שמנה ודאי שלא היה ראוי להולד אלא בתשעה ויצא קודם שיגמר ולפיכך הוא חשוב כאבן ואסור לטלטלו בשבת ואעפ"כ אם שהה שלשים יום הרי הוא ולד של קיימא והרי הוא כשאר הנולדין לכל דבר שכל ששהה שלשים יום באדם אינו נפל:
14
[The following rules apply when] a child is born in the seventh month of gestation: If a child is born with his limbs completely formed,3 we assume that he will live and he should be circumcised on the eighth day [even if it falls on the Sabbath].
If there is a question whether a child4 was born in the seventh month or in the eighth month, he can be circumcised on the Sabbath. The rationale is: If he was born in the seventh month and his limbs are completely formed, it is appropriate that [his circumcision] supersede [the prohibitions against labor on] the Sabbath. If he was born in the eighth month, circumcising him [does not constitute a violation of the Sabbath prohibitions].5
It is like cutting meat, because he is like a stillborn if he is, in fact, born in the eighth month.
יד
מי שנולד בחדש השביעי לעבורו אם נולד שלם הרי זה ולד של קיימא ומלין אותו בשבת ספק בן שבעה ספק בן שמנה מלין אותו בשבת על כל פנים אם בן שבעה הוא ושלם הוא בדין הוא שידחה שבת ואם בן שמנה הוא הרי זה שמל כמחתך בשר הוא לפי שזה נפל אם הוא בן שמנה:
15
When a child's head emerges from his mother's birth canal beyn hash'mashot on Friday, but his entire body does not emerge until after the Sabbath night [has commenced], the child should not be circumcised on the Sabbath.6
Whenever a child's circumcision does not supersede the Sabbath prohibitions, [such circumcision] also does not supersede the prohibitions of the first day of a festival.7 It does, however, supersede the prohibitions of the second day of a festival.8 On Rosh HaShanah, however, it does not supersede [the prohibitions] of either the first or the second day.9 Similarly, a circumcision that is not carried out at the appropriate time10 does not supersede [the prohibitions of either of] the two days of Rosh HaShanah.11
טו
הוציא העובר ראשו חוץ למעי אמו בין השמשות אף על פי שלא יצא כולו אלא בלילי שבת אין מלין אותו בשבת וכל מי שאינו דוחה את השבת אינו דוחה את יום טוב ראשון ודוחה את יום טוב שני ובשני ימים טובים של ראש השנה אינו דוחה לא את הראשון ולא את השני וכן מילה שלא בזמנה אינה דוחה את שני ימים טובים של ראש השנה:
16
A sick person should not be circumcised until he regains his health. Seven full days should be counted from the time he regains his health until he is circumcised.
When does the above apply? When he recovers from high fever or from a similar illness. If, however, a person's eyes hurt, as soon as his eyes heal he may be circumcised immediately. The same applies in all similar circumstances.
טז
חולה אין מלין אותו עד שיבריא ומונין לו מעת שיבריא מחוליו שבעה ימים מעת לעת ואח"כ מלין אותו במה דברים אמורים בשחלצתו חמה וכיוצא בחולי זה אבל אם כאבו לו עיניו בעת שיפתחו עיניו וירפאו מלין אותו מיד וכן כל כיוצא בזה:
Commentary on Halachah 16
17
A child whose complexion is very yellowish12 on the eighth day of his life13 should not be circumcised until his blood recovers and his complexion returns to that of an ordinary healthy child.
Similarly, if his complexion is overly red,14 as if he had been painted, he should not be circumcised until his blood recovers and his complexion returns to that of an ordinary healthy child.15 This is an example of sickness, and great care must be taken regarding this matter.
יז
קטן שנמצא בשמיני שלו ירוק ביותר אין מלין אותו עד שיפול בו דם ויחזרו מראיו כמראה הקטנים הבריאים וכן אם היה אדום ביותר כמי שצבעו אותו אין מלין אותו עד שיבלע בו דמו ויחזרו מראיו כשאר הקטנים מפני שזה חולי הוא וצריך להזהר בדברים אלו הרבה:
18
When a woman circumcised her first son and he died because the circumcision sapped his strength, and similarly, circumcised her second son and he also died because of the circumcision, she should not circumcise her third son at the appropriate time. Rather, she should wait until he becomes older and his strength increases. [This applies regardless of whether] the first two children were sired by the same father or not.
We should not circumcise a child who is afflicted with any sickness at all, since the danger to life takes precedence over everything. Circumcision can be performed at a later date, while it is impossible to bring a single Jewish soul back to life.
יח
אשה שמלה בנה ראשון ומת מחמת מילה שהכשילה את כחו וכן מלה את השני ומת מחמת מילה בין מבעלה הראשון בין מבעלה השני הרי זה לא ימול את השלישי בזמנו אלא ממתינין לו עד שיגדיל ויתחזק כחו אין מלין אלא ולד שאין בו שום חולי שסכנת נפשות דוחה את הכל ואפשר למול לאחר זמן ואי אפשר להחזיר נפש אחת מישראל לעולם:
FOOTNOTES
1.
The comprehension of this and the following halachah are dependent on the following two Talmudic passages:
[The prohibitions against labor on] the Sabbath are superseded for [the circumcision of a child] born in the seventh month, but not for a child born in the eighth month (Shabbat 135a).
A child born in the eighth month is like a stone and may not be carried [on the Sabbath]. His mother may, however, lean over him and nurse him....
Rabbi states: [This is when] his physical features reflect his [lack of development]; i.e., when his hair and nails are not completely formed.
[Rabbi's statements imply that] if [his hair and nails] are completely formed, he is a baby that should have been born in the seventh month, but whose birth was delayed (Yevamot 80b).
From these passages, it appears that the Sages considered that there were two periods of gestation that could produce healthy babies, a seven-month period and a nine-month period. Therefore, a baby who was born in the seventh month was considered to be healthy, and circumcision could be performed on the Sabbath.
In contrast, a baby born in the eighth month was generally considered to be unhealthy. Not only was the baby not to be circumcised on the Sabbath, but moving it at all was forbidden. Since it was likely to die, it was considered to be muktzeh. If, however, a baby born in the eighth month looks healthy, we assume that it should have been born in the seventh month, but its birth was delayed. Therefore, it is considered a healthy baby and it may be circumcised on the Sabbath.
We have used the past tense in the above explanation, because these laws are no longer practiced, and all babies are allowed to be moved on the Sabbath. Tosafot, Shabbat, loc. cit., state that at present, it is no longer possible to determine exactly when a child was conceived, and we therefore do not know the month of pregnancy the mother was in. Furthermore, the advances in medical technology have enabled the lives of many premature babies to be saved despite the fact that, without these new developments, these babies would surely not have survived. At present, it is considered a mitzvah to try to save the lives of any premature babies, even if doing so involves carrying out forbidden labors on the Sabbath.
Also, it must be emphasized that, as stated in Halachot 16-18, a child is circumcised only when it is healthy and there is no danger involved. This is surely relevant with regard to premature infants. Rarely, if ever, would a doctor grant permission for such a baby to be circumcised on the eighth day of his life.
2.
Among the ramifications of this decision are that the child's mother is free of the obligations of yibbum and chalitzah. (See Hilchot Yibbum 1:5.)
3.
Our translation is based on the commentary of the Maggid Mishneh, Hilchot Yibbum 1:5. According to this interpretation, the child's hair and nails need not be completely formed. The Kessef Mishneh offers a different interpretation. Significantly, however, in his Shulchan Aruch (Yoreh De'ah 266:11), Rav Yosef Karo accepts the Maggid Mishneh's interpretation.
4.
According to the Maggid Mishneh's interpretation mentioned above, this refers to an instance when the child's limbs are completely formed, but his hair and nails are not. The date of his birth, however, creates a problem, because he appears to have been born in the eighth month.
[With regard to this law, the Shulchan Aruch ( loc. cit.) does not accept the Maggid Mishneh's interpretation. It is, however, quoted by the Ramah.]
5.
This rationale is not used to allow the circumcision of a child who was definitely born in the eighth month, because the Rabbinic prohibition of muktzeh is in effect. Although the Sages did not enforce that prohibition in a case of doubt (the present halachah), they did apply it when no doubt about the period of gestation exists (the previous halachah).
6.
Niddah 42b relates that the time when a child's head emerges is considered the hour of birth.
7.
See Halachah 9, which equates circumcision on festivals to circumcision on the Sabbath. In this halachah, the Rambam is adding that the prohibition against circumcision on the eighth day when it falls on the Sabbath in the various instances mentioned in Halachot 11-13 also applies on festivals.
8.
Since the celebration of the second day of a festival is only Rabbinic in origin, the fulfillment of the mitzvah of circumcision takes priority.
This represents the Rambam's view. Rabbenu Asher differs and maintains that only a circumcision that would be performed on the eighth day, were it to fall on the Sabbath, should be performed on the second day of a festival. The Shulchan Aruch (Yoreh De'ah 266:8) quotes Rabbenu Asher's view, while the Siftei Cohen 266:8 follows the Rambam's position. [Significantly, the Noda biYhudah (Orach Chayim, Responsum 30) and the Chatam Sofer (Yoreh De'ah, Responsum 250) interpret the difference of opinion between the Rambam and Rabbenu Asher as applying only when the circumcision is definitely not being performed on the eighth day. (See notes 10 and 11.) According to their view, even Rabbenu Asher agrees that when a child is born during beyn hash'mashot eight days before the second day of a festival, he may be circumcised on that second day of the festival.
9.
As explained in Hilchot Sh'vitat Yom Tov 1:21-24, the rules governing the celebration of the second day of Rosh HaShanah differ from those governing the celebration of the second days of other festivals. The two days of Rosh HaShanah share the same level of holiness, and all the prohibitions that apply on the first day apply on the second, with the exception of the laws of burial. (See also Hilchot Kiddush HaChodesh 5:7-8.)Thus, if a child was born during beyn hash'mashot a week before Rosh HaShanah in a year when the two days of Rosh HaShanah are followed by the Sabbath, the child is not circumcised until the twelfth day of his life (Shabbat 19:5).
10.
This refers to instances when a child was sick and the circumcision was delayed, and the like.
11.
From the Rambam's phraseology, it appears that he allows such circumcisions to be carried out on the second day of other festivals. See note 8.
12.
The Rambam is referring to infantile jaundice, which is common in many newborns.
13.
The Bayit Chadash (Yoreh De'ah 263) and the Binyan Shlomo interpret the Rambam's phraseology as indicating that, in contrast to the sicknesses mentioned in the previous halachah, it is not necessary to wait seven days after the child's recovery in these instances. This is the common practice today.
14.
At present, if the child's skin color is not normal (regardless of the tinge), it is customary to delay the circumcision.
15.
Shabbat 134a relates that once, a woman approached Rabbi Natan HaBavli while he was visiting a distant community. She explained that her first two children had died after being circumcised, and was concerned whether she should circumcise her third son or not. Rabbi Natan inspected the baby and saw that he was extremely red. He advised that the circumcision be delayed until the child's complexion returned to the norm. His advice was followed and the child survived. In appreciation, the family named him Natan.
Rambam - 3 Chapters a Day
Shechitah - Chapter 6, Shechitah - Chapter 7, Shechitah - Chapter 8
3 ChaptersShechitah - Chapter 6
1
What is meant by nekuvah?1 There are eleven organs that if there is a perforation of the slightest size that reaches their inner cavity, [the animal] is trefe. They are:2 the entrance to the gullet,3 the membrane of the brain in the skull, the heart and its large arteries, the gall-bladder, the arteries leading to the liver, the maw,4 the stomach, the abdomen, the gut, the intestines, and the lung and the bronchia.
א
נקובה כיצד, אחד עשר איברים הן שאם ניקב אחד מהן לחללו במשהו טרפה ואלו הן: תרבץ הושט, וקרום של מוח הראש, והלב עם הקנה שלו, והמרה, וקנה הכבד, והקיבה, והכרס, והמסס, ובית הכוסות, והדקין, והריאה עם הקנה שלה.
2
We have already mentioned the definition of the entrance to the gullet.5 It refers to a portion of the esophagus above the gullet which is not fit for ritual slaughter. If there is a perforation of the slightest size that reaches its inner cavity, [the animal] is trefe.
ב
תרבץ הושט כבר ביארנו שיעורו ושהוא המקום מן הושט שאינו ראוי לשחיטה למעלה מן הושט אם ניקב לחללו במה שהוא טריפה.
3
The brain in the skull has two membranes. If the outer one near the skull bone alone is perforated, [the animal] is permitted.6 If the lower one near the brain is perforated, it is trefe.7 With regard to the portion where the brain extends to the spinal cord, i.e., the portion below the glands where the neck begins, the laws governing [the perforation of] its membranes change.8 If they are perforated beyond the glands, [the animal] is permitted.
ג
שני קרומות יש למוח שבראש, אם ניקב העליון הסמוך לעצם בלבד הרי זו מותרת, ואם ניקב התחתון הסמוך למוח טרפה, ומשיתחיל המוח להמשך לשדרה והוא מחוץ לפולין שהן תחלת העורף יהיה לקרומו דין אחר, ואם ניקב חוץ לפולין מותר.
4
When the brain itself is perforated9 or crushed, [the animal] is acceptable if its membrane is intact.10 If, however, [it has degenerated to the extent that] it can be poured like water or melts like wax, [the animal] is trefe.11
ד
המוח עצמו שניקב או נתמעך והקרום קיים כשרה, ואם נשפך כמים או נמס כדונג טריפה.
5
When there is a perforation of the heart to its inner cavity - whether to the larger cavity on the left or the smaller cavity to the right - [the animal] is trefe. If, however, the flesh of the heart is perforated, but the perforation does not reach the inner cavity, [the animal] is permitted.12 The arteries leading from the heart to the lung is considered as the heart itself. If there is a perforation of the slightest size that reaches its inner cavity, [the animal] is trefe.
ה
הלב שניקב לבית חללו, בין לחלל גדול שבשמאל בין לחלל קטן שבימין טרפה, אבל אם ניקב בשר הלב ולא הגיע לחללו מותר, וקנה הלב והוא המזרק הגדול שיוצא ממנו לריאה הרי הוא כלב ואם ניקב לחללו במשהו טריפה.
6
When the gall-bladder is perforated and the liver seals it, [the animal] is permitted.13 If, however, the perforation is not sealed, it is trefe even if the perforation is located close to the liver.
ו
מרה שניקבה וכבד סותמה מותרת, ואם לא נסתם הנקב אע"פ שהוא סמוך לכבד טרפה.
7
[The following rules apply when] a kernel14 is found in the gall-bladder. If it was shaped like a date seed, i.e., its head is not pointed, [the animal] is permitted.15If, however, its head is pointed like an olive seed, it is forbidden, for we can assume that it perforated [the gall bladder] when it entered. [The reason that] the perforation cannot be seen is that a scab developed over the opening of the wound.16
ז
נזייה שנמצאת במרה אם היתה כמו גרעינה של תמרה שאין ראשה חד מותרת, ואם ראש חד כגרעינת הזית אסורה, שהרי ניקבה אותה כשנכנסה, וזה שלא יראה הנקב מפני שהוגלד פי המכה.
8
When there is a perforation of the slightest size in one of the arteries of the liver where the blood develops, [the animal] is trefe.17 Accordingly, [the following rules apply] if a needle is found in the lobes of the liver. If it was a large needle and its pointed edge was facing inward, it can be assumed that it perforated [the liver] when it entered. If its rounded edge was facing inward, we say that it entered through the blood vessels and [the animal] is permitted.18
ח
קני הכבד והן המזרקין שבו שבהן הדם מתבשל, אם ניקב אחד מהן במשהו טרפה, לפיכך מחט שנמצאת בחיתוך הכבד אם היתה מחט גדולה והיה הקצה החד שלה לפנים בידוע שניקבה כשנכנסה ואם היה הראש העגול לפנים אומרין דרך סימפונות הלכה ומותרת. 62
9
If it was a small needle, [the animal] is trefe, because both of its heads are sharp and it certainly perforated [the liver].19 If it is found in the large blood vessel, the wide artery through which food enters the liver,20 it is permitted.21 If the flesh of the liver became wormridden, [the animal] is permitted.22
ט
היתה מחט קטנה הרי זה טרפה מפני ששני ראשיה חדין ודאי ניקבה, ואם נמצאת בסימפון הגדול שבכבד והוא הקנה הרחב שבאמצע שבו נכנס המאכל לכבד הרי זה מותרת, ובשר כבד שהתליע מותרת.
10
When the maw is perforated and kosher fat23 seals [the perforation], [the animal] is permitted. Similarly, whenever a perforation is sealed by flesh or fat that is permitted to be eaten, [the animal] is permitted. The [only] exceptions are the fat of the heart,24 the membrane that is above the entire heart, the diaphragm in the midst of the belly that separates between the digestive organs and the respiratory organs, i.e., the one that when it is cut open, the lungs could be seen and which is called the membrane [above] the liver, the white place in the center [of the liver], and the fat of the colon. In these organs, we do not say that they shield [the perforation] because they are firm.25 A perforation that is sealed with one of these is not considered as sealed.
A portion of fat from a beast that corresponds to a portion of forbidden fat in a domesticated animal does not seal [a perforation] even though it is permitted to be eaten.26
י
קיבה שניקבה וחלב טהור סותם את הנקב מותרת, וכן כל נקב שהבשר או החלב המותר באכילה סותם אותו הרי זה מותר, חוץ מחלב הלב והקרום שעל הלב כולו, והמחיצה שבאמצע הבטן המבדלת בין איברי המאכל ואיברי הנשימה, והיא שקורעין אותה ואחר כך תראה הריאה, והיא הנקראת טרפש הכבד, והמקום הלבן שבאמצעה, וחלב המעי האחרון שבאיברים אלו, אין מגינין לפי שהן קשין, ונקב שנסתם באחד מהן אינו כסתום, וחלב חיה שכנגדו בבהמה אסור אינו סותם אע"פ שהוא מותר באכילה.
11
When the stomach is perforated, [the animal] is trefe. There is nothing that can seal it for the fat upon it is forbidden.27 Similarly, when there is a perforation of the abdomen or gut that extends to its outer periphery, [the animal] is trefe. If one of them was perforated and the perforation leads to the cavity of the other,28 [the animal] is permitted.29
יא
כרס שניקב טריפה, ואין לו דבר שיסתום אותו, שהרי החלב שעליו אסור, וכן המסס ובית הכוסות שניקב אחד מהן לחוץ טרפה, ואם נקב אחד מהן לתוך חלל חבירו מותרת.
12
[The following rules apply when] a needle is found in the folds of the gut: If it was from one side,30 [the animal] is permitted.31 If it caused a complete perforation extending [from the outer side] to the cavity of the gut and a drop of blood was found at the place of the perforation, [the animal] is trefe. For we are certain that the perforation occurred before the slaughter. If there is no blood at the place of the perforation,32 [the animal] is permitted. For we are certain that after the slaughter, under pressure the needle caused the perforation.33
יב
מחט שנמצאת בעובי בית הכוסות מצד אחד כשירה, ואם נקבה נקב מפולש לתוך חלל בית הכוסות, ונמצאת טיפת דם במקום הנקב טרפה שודאי קודם שחיטה ניקב, אבל אם אין דם במקום הנקב הרי זה מותר שודאי אחר שחיטה דחקה המחט ונקבה. 63
13
When an animal swallowed a substance that will perforate the intestines, e.g., the root of the asafetida34 plant or the like, it is trefe, for we can be certain that it perforated them. If there is a question whether or not a perforation was made,35 [the animal] must be inspected.36
When one of the organs of the digestive system through which the food waste passes, i.e., the intestines, are perforated, [the animal] is trefe. Among them are those which are curved and surrounded by each other like a snake that is coiled, they are referred to as the small intestines. If one of them was perforated [on the side where] another [is located], the animal is permitted, for the other [intestine] will shield [the perforation].
יג
בהמה שהלעיטה דבר שנוקב בני מעיה כגון קורט של חלתית וכיוצא בו טרפה שודאי נוקב, ואם היה ספק נוקב ספק אינו נוקב תבדק, כל אחד מן בני המעים שפסולת המאכל סובבת בהן והן הנקראים דקין שניקב טרפה, ויש מהן מלופפין ומוקפין זו לפנים מזו בעיגול כמו נחש שנכרך ואלו הן הנקראים הדרא דכנתה אם ניקב אחד מהן לחבירו כשירה, שהרי חבירו מגין עליו. 64
14
When the digestive organs were perforated and viscous body fluids seal them, [the animal] is trefe for this seal will not endure.37
When a wolf, a dog, or the like, snatched [an animal's] intestines38 and they were perforated after they were abandoned, we surmise that [the predator caused the perforation and the slaughtered animal] is permitted. We do not say that perhaps [the predator] made a perforation in a place where one already existed.39
If [an intestine] was discovered to be perforated40 and it was not known whether it was perforated before [the animal's] slaughter41 or afterwards, we perforate it again and compare the two. If the first perforation resembles this one, [the animal] is kosher.42 If there was a difference between them, [we presume that the first] occurred before the slaughter and [the animal] is trefe. If the perforation in doubt was handled, the perforation to which it is being compared must also be handled before the comparison is made.
יד
ומעים שניקבו וליחה סותמתן טריפה שאין זו סתימה עומדת, בני מעים שבא זאב או כלב וכיוצא בהן ונטלן והרי הן נקובין אחר שהניחן תולין בו ומותרת ואין אומרין שמא במקום נקב ניקב, נמצאו נקובין ולא נודע אם קודם שחיטה ניקבו אם אחר שחיטה נוקבין בהן נקב אחר ומדמין לו, אם היה הנקב הראשון כמותו כשרה, ואם היה ביניהן שינוי קודם שחיטה ניקב וטרפה, ואם משמשו הידים בנקב הספק כך צריך למשמש בנקב שמדמין לו ואחר כך עורכין זה לזה.
15
When [an animal's] digestive organs protrude outside [its body] without having been perforated,43 [the animal] is permitted. If they were turned upside down,44 [the animal] is trefe even if they were not perforated. [The rationale is that] once [the digestive organs] have been turned upside down,45they will never return to their ordinary functioning and [the animal] will not live.
טו
בני מעיים שיצאו לחוץ ולא ניקבו מותרת ואם נתהפכו אף על פי שלא ניקבו טרפה, שאי אפשר שיחזרו כמות שהיו אחר שנהפכו ואינה חיה.
16
The final digestive organ that is straight and not curved from which feces are excreted in the genital area and is joined [to the body] between the thighs is called the colon. If it is perforated even slightly, [the animal] is trefe,46 as applies with regard to the other digestive organs.
When does the above apply? When the perforation faced the cavity of the belly. When, however, it was perforated at the point where it is joined between the thighs, [the animal] is permitted.47 [Indeed,] even if the entire place where it is joined between the thighs is removed, [the animal] is permitted, provided a length of at least four fingerbreadths48 remains in an ox.49
טז
המעי האחרון שהוא שוה ואין בו עיקום והוא שהרעי יוצא בו מן הערוה והוא דבוק בין עיקרי היריכים הוא הנקרא חלחולת אם ניקב במשהו טרפה כשאר המעים, במה דברים אמורים שניקב לחלל הבטן אבל אם נקב במקום הדבוק ביריכים מותרת ואפילו נטל ממנו מקום הדבק כולו מותרת והוא שישתייר מארכו בשור כמו ארבע אצבעות.
17
A fowl does not have a stomach, an abdomen, or a gut. Instead of them, it has a crop and a craw.50
All the factors that render an animal trefe apply equally to a domesticated animal, a wild beast, and a fowl.51
When the roof of the crop receives even the slightest perforation, [the animal] is trefe. What is meant by the roof of the crop? That which becomes extended with the gullet when the fowl extends its neck.52 If, however, the remainder of the crop becomes perforated, [the fowl] is permitted.
יז
העוף אין לו כרס ולא המסס ולא בית הכוסות, אבל יש לו כנגדן זפק וקרקבן, וכל הטרפות שוות הן בבהמה חיה ועוף, וזפק שניקב גגו במשהו טרפה ואי זהו גגו של זפק זה שימתח עם הושט כשיאריך העוף צוארו אבל שאר הזפק שניקב מותר.
18
The craw has two [membranes] covering it. The outer one is red like meat; the inner one is white like skin. If one was perforated and not the other, [the fowl] is permitted unless they are both perforated, even slightly. If they are both perforated, but in places that do not correspond, [the fowl] is permitted.53
יח
שני כיסין יש בקרקבן, החיצון אדום כמו בשר, והפנימי לבן כמו עור, ניקב זה בלא זה מותרת עד שינקבו שניהן במשהו, ואם ניקבו שניהן זה שלא כנגד זה מותר.
19
The spleen is not one of the limbs which is disqualified because of a perforation of even the slightest size. Therefore our Sages did not include it in that category. Instead, a perforation that disqualifies it has a measure which is not uniform throughout it.
What is implied? One of the ends of the spleen is thick and the other thin, like the shape of the tongue. If the thick end was perforated by a hole that extends from side to side, [the animal] is trefe. If the hole does not extend from side to side, [more lenient rules apply]: If a portion the thickness of a golden dinar remains,54 [the animal] is permitted. If less than that remains, [the perforation] is considered as if it extends from side to side and [the animal] is trefe. If the thin side is perforated, [the animal] is acceptable.55
יט
הטחול אינו מן האיברין שנקיבתן במשהו ולפיכך לא מנו אותו חכמים בכללן אלא יש לנקב שלו שיעור שאינו שוה בכולו, כיצד הטחול ראשו האחד עבה והשני דק כבריית הלשון, אם ניקב בראש העבה נקב מפולש טרפה, ואם ניקב נקב שאינו מפולש אם נשאר תחתיו כעובי דינר של זהב מותר פחות מכאן הרי הוא כמפולש וטרפה, אבל אם ניקב הדק כשרה.
20
[The following principle applies with regard to] all of the organs concerning which our Sages said that even the slightest perforation [causes the animal to be considered] trefe. If [that organ] was removed entirely, [the animal] is trefe.56 This applies whether it was eliminated through sickness, removed by hand, or [the animal] was created lacking the organ.
The same laws also apply if it was created with two of that organ, for any extra limb or organ is considered as if it was lacking.57
What is implied? If one of an animal's or fowl's digestive organs, its gall-bladder,58 or the like was removed, it is trefe. Similarly if it was discovered to have two gall-bladders or two of a [particular digestive] organ, it is trefe. Similar laws apply in all analogous situations. If, however, the spleen was removed or two spleens were found, [the animal] is permitted, for [that organ] is not among those listed [by our Sages in this category].
כ
כל אבר שאמרו חכמים בו שאם ניקב במשהו טרפה כך אם ניטל כולו טרפה, בין שניטל בחולי או ביד בין שנברא חסר, וכן אם נברא בשני איברים מאותו אבר טרפה שכל היתר כנטול הוא חשוב, כיצד ניטל אחד מן המעים או המרה וכיוצא בהן בין בעוף בין בבהמה טרפה, וכן אם נמצא בהן שתי מררות או שני מעים טרפה וכן כל כיוצא בהן, אבל אם ניטל הטחול או שנמצאו שנים מותרת שאינו בכלל המנויין.
21
[The statement that] an extra digestive organ causes an animal to be considered trefe applies only when there is an entire extra organ from its beginning to its end and thus two digestive organs are found next to each other as is [sometimes found in] the digestive organs of a fowl59 or the extra organ projects outward like a branch from a bough and it is a separate entity.60 [The latter applies] whether in a fowl or in an animal. If, however, the extra organ returns and becomes combined with the main organ and they are fused at the two ends61 even though they are separate in the middle, [the animal] is permitted and the organ is not considered as extra.
כא
המעי היתר שתטרף בו הבהמה הוא היתר מתחלתו ועד סופו עד שנמצאו שני מעים זה בצד זה מתחלה ועד סוף כמעי העוף או שהיה המעי יוצא כענף מן הבד והרי הוא מובדל בין בעוף בין בבהמה, אבל אם חזר ונתערב עם המעי ונעשה אחד משני ראשיו והרי שניהם מובדלין באמצע הרי זו מותרת ואין כאן יתר..
FOOTNOTES
1.
The term literally means "perforated."
2.
The Rambam explains the particular laws regarding the perforation of these organs in this chapter with the exception of those concerning the lung. The latter, because they are many and are of more common application, are given greater focus and an entire chapter, Chapter 7, is devoted to them.
3.
If the gullet itself is perforated, the animal is considered a nevelah as stated in Chapter 3, Halachah 13.
4.
A kosher domesticated animal has four stomachs. If any one of them is perforated, the animal is trefe. This and the following three terms refer to those stomachs.
5.
See Chapter 1, Halachah 6.
6.
The Rama (Yoreh De'ah 31:1) quotes authorities who maintain that even if the upper membrane alone is perforated, the animal is trefe. He states that unless a significant loss is involved, this perspective should be followed. The Turei Zahav 31:1 and the Siftei Cohen 31:1 quote views that advocate stringency even if a significant loss is involved.
7.
There is a question among the commentaries with regard to the law if only the bottom membrane is perforated. Many Rishonim - and this is the ruling of the Shulchan Aruch (Yoreh De'ah 31:10) - rule that the animal is considered trefe in such a situation, for that membrane is the primary protection for the brain.
There are those who maintain that this is alluded to in the Rambam's wording: "If the lower one near the brain is perforated, it is trefe," i.e., its perforation alone causes the animal to be considered trefe. Others maintain that this is not the Rambam's intent and some even maintain that the proper version of the text is "If also the lower one...," which would imply that both membranes must be perforated.
[The more stringent ruling is also stated in the popular translation of the Rambam's Commentary to the Mishnah (Chullin 3:1). However, Rav Kappach - while not disputing the ruling - maintains that the translation there is in error.]
8.
Instead, it is governed by the laws pertaining to the breach of the spinal cord, as described in Chapter 9, Law 1.
9.
In his Kessef Mishneh, Rav Yosef Caro quotes a different version substituting nirkav ("decayed") for nikeiv ("perforated"). He also quotes this version in his Shulchan Aruch (Yoreh De'ah 31:2).
10.
For the animal will still be able to function.
11.
In Chapter 10, the Kessef Mishneh includes this - as the implication from the Rambam's order here - in the category of nekuvah. For in such a situation, ultimately, the brain's membrane will become perforated.
12.
The Shulchan Aruch (Yoreh De'ah 40:2) follows the opinion of the Tur who accepts the Rambam's ruling with regard to a perforation stemming from sickness, but rules more stringently with regard to a perforation caused by a thorn or a needle. In such an instance, even if the perforation does not extend to the cavity of the heart, the animal is trefe.
13.
For flesh will cling to flesh .
14.
Needless to say, these laws apply when a needle or a thorn is found in the gall-bladder [Rama (Yoreh De'ah 42:9)].
15.
We assume that instead of perforating the gall bladder from the outside, it entered through the blood vessels and became lodged there.
16.
And as indicated by Chapter 3, Halachah 21, the sealing of a perforation by a scab is not significant in these contexts.
17.
The Ra'avad and other Rishonim take issue with the Rambam, maintaining that this ruling applies only with regard to the arteries leading to the liver, but not with regard to those within the liver itself. The Rivosh (Responsum 189) supports the challenge to the Rambam by citing the ruling (Chapter 8, Halachah 21) that if the liver is removed entirely except for a small portion, the animal is not trefe.
In his Kessef Mishneh, Rav Yosef Caro explains the Rambam's position as follows: Even when the liver is removed, its blood vessels must remain intact. A parallel to that concept exists with regard to the lungs (see Chapter 7, Halachah 9). Nevertheless, in his Shulchan Aruch, he follows the position of the other Rishonim and does not mention a perforation in the liver as a factor that disqualifies an animal.
18.
Here also the Ra'avad and other Rishonim take issue with the Rambam, maintaining that his understanding of Chullin 45b, the source for this halachah, is in error. The Tur and the Shulchan Aruch (Yoreh De'ah 41:6) follow their understanding.
19.
I.e., regardless of the direction it entered.
20.
I.e., blood from the stomach; for food does not enter the liver.
21.
Since this blood vessel is large, it cannot be taken for granted that the needle perforated the blood vessel.
22.
We do not suspect that the blood vessels of the liver were perforated.
23.
See Hilchot Ma'achalot Assurot, ch. 7, for an explanation which fat is kosher and which is forbidden. Halachah 6, of that chapter speaks explicitly of the fat on the maw.
24.
Concerning this point, there is a difference of opinion among the Rishonim. The Shulchan Aruch (Yoreh De'ah 40:1) follows the lenient view and permits the animal in such a situation, while the Rama follows the more stringent perspective.
25.
And thus they will not bend in a manner that will seal the perforation. Kosher fat and flesh, by contrast, are pliable and will seal any perforation over which they are located.
26.
All fat in a wild beast is permitted to be eaten. Hence, in this instance, the general principle stated above is not followed and we determine which fat can seal a perforation by comparing it to the corresponding situation in a domesticated animal.
With regard to a fowl, all its kosher fat will seal a perforation beneath it [Shulchan Aruch (Yoreh De'ah 46:1)].
27.
The Turei Zahav 48:2 questions: Seemingly, the spleen should be able to seal it, for the spleen may be eaten and lies on the stomach. He explains that since the membrane covering the spleen is forbidden, it is not an effective seal.
28.
This is possible for some of these stomachs are located within each other.
29.
For the perforation will not reach beyond the digestive system.
30.
From the following clause, it appears that according to the Rambam, this refers to a needle lodged in the outer side of the gut. See the following note.
31.
There are other authorities (their perspective is reflected in the objections of the Ra'avad) who maintain that even in this instance, an examination is required. Moreover, they explain that we are speaking about a needle lodged in the inner side of the gut. If a needle is lodged in the outer side of the gut, according to this view, the animal is trefe.
According to the Rambam, as mentioned above, we are speaking about a needle that comes from the outside. As the Rambam states in Chapter 11, Halachah 4, in such an instance, all of the inner organs of the body must be checked (Kessef Mishneh). Thus this halachah is speaking only with regard to the gut. Since the perforation does not breach the digestive system, the animal is not considered trefe.
Both perspectives are based on a comparison of two Talmudic passages (Chullin 50b and 51a) that are difficult to reconcile. The Shulchan Aruch (Yoreh De'ah 48:8,10) follows the perspective of the other authorities. The Rama cites the Rambam's perspective with regard to a hole made on the inside that does not pass from one side to the other and states we may rely on it in a situation where a severe financial loss is involved.
32.
The Ra'avad and the other authorities state that the drop of blood must be found on the outer side of the gut.
33.
Since the animal was slaughtered, it blood was not flowing and it is unlikely that there will be sufficient pressure to force it outside the gut.
34.
A yellow-brown, bitter, offensive-smelling resinous material used for medicinal purposes in the ancient Middle East.
35.
The Maggid Mishneh, the Tur (Yoreh De'ah 51), and others quote a different version of the Mishneh Torah concerning which questions are raised. The Kessef Mishneh justifies the version translated here and the Frankel edition of the Mishneh Torah states that it is followed by most of the authoritative manuscripts.
36.
The Ra'avad states that the inspection of the intestines is difficult. That position is reflected in the ruling of the Tur and the Shulchan Aruch (Yoreh De'ah 51:4) who rules that in such a situation, because of its questionable status, the animal is considered as trefe.
37.
When the digestive system is under pressure, the vicious fluids will not seal effectively. The Siftei Cohen 46:1 states that the same ruling applies even if a scab has developed over the wound.
38.
I.e., after the animal was slaughtered.
39.
Chullin 9a explains that, unless there is a known factor that certainly indicates otherwise, we assume that an animal that has been slaughtered is acceptable. In this instance, the perforation would lead us to rule stringently. Nevertheless, since the fact that it was snatched by a predator can serve as an explanation, we rely on the original assumption. Accordingly, for this ruling to apply, we must know that the animal was slaughtered properly [Rama (Yoreh De'ah 25:3)].
40.
As indicated by the Rambam's explanation, in this instance, we do not know how it was perforated.
41.
In which instance, the animal would be considered as trefe.
42.
The Rama (Yoreh De'ah 50:1) rules that in the present generation, we are not knowledgeable regarding the making of such a comparison and hence, forbid the animal because of the doubt.
43.
I.e., the animal's belly was cut open while it was alive. It could no longer support the digestive organs and they protruded beyond the skin. Nevertheless, the digestive organs themselves were not blemished.
44.
As might happen if a person was trying to reinsert them into the animal's belly.
45.
The Shulchan Aruch (Yoreh De'ah 46:2) rules that if an animal's digestive organs are discovered to have turned upside down, the animal is trefe, even if the organs did not fall out of its belly.
46.
Even though the fat upon it is kosher, it does not seal it [Shulchan Aruch (Yoreh De'ah 46:1); see also Halachah 10].
47.
For the thighs will support it (Chullin 50a).
48.
The Rambam (based on Rabbeinu Yitzchak Alfasi) considers this the meaning of the term "in order to grasp it" used by Chullin, loc. cit. Although there are more lenient views, the Shulchan Aruch (Yoreh De'ah 46:5) follows the Rambam's ruling.
According to Shiurei Torah , a fingerbreadth is 2 cm, according to Chazon Ish 2.48 cm.
49.
For other animals, the minimum measure is calculated proportionately (Shulchan Aruch, loc. cit.).
50.
Unlike a domesticated animal that has four stomachs, a kosher fowl has two.
51.
I.e., though the laws above were stated with regard to a domesticated animal, they apply equally to a beast and to a fowl if they possess the same organs.
52.
Hence just as the perforation of the gullet disqualifies a fowl; so, too, the perforation of this portion of the crop (see Chullin 58b).
53.
Compare this entire halachah to Chapter 3, Halachah 20, concerning the gullet, noting the similarities and differences.
54.
This is less than half the thickness of the spleen (Rashba as quoted by the Kessef Mishneh).
55.
This applies with regard to an animal and a beast. More lenient rules apply with regard to a fowl and the perforation of its spleen never causes it to be considered as trefe, as stated in Chapter 10, Halachah 10.
56.
Since the perforation of an organ impairs its functioning to the point that the animal is trefe, the implication is that the organ must function excellently for the body to be maintained. Hence, we can certainly assume that an animal will be considered trefe when the organ does not exist at all.
57.
The commentaries explain that since the organ is duplicated, neither one of the two organs will be able to function satisfactorily. Thus it is as the animal is lacking that organ entirely.
58.
The Radbaz states that if we do not see a gall-bladder, we have the liver tasted. If its taste is bitter, we assume that the gall-bladder was absorbed by the liver. See Shulchan Aruch (Yoreh De'ah 52:3).
59.
Thus this phenomenon does not render a fowl trefe, only an animal (Chullin 58b).
60.
The Siftei Cohen 47:1 rules that this applies only when the extra organ branches off from the stomach. If it branches off from the intestines, it is acceptable.
61.
If, however, each of the organs branches of from a different place in the animal's digestive system, the animal is trefe even if the organs merge at their end (Maggid Mishneh).
62. קני הכבד והן המזרקין שבו שבהן הדם. א"א כמדומה לי שהוא סובר על הנקבים [ס"א הקנים] דכבדא כריאה שאפילו על מה שיש מהם בתוך הכבד נאמר שאם ניקב במשהו טריפה ואינו כן ואין חכם שיסבור כן אלא מה שנתפשט ממנו לריאה והוא חוץ לכבד ועל כן אינו חשש נקב בכבד בשביל נקב עצמו אלא שמא דרך הושט בא לו לכבד. /השגת הראב"ד/ והיה הקצה החד שלה בפנים בידוע שניקבה. א"א אין בכאן תבלין ולא מלח והמבין יבין ואין כאן ודאי נקובה.
63. מחט שנמצאת בעובי בית הכוסות כשרה ואם ניקבה נקב מפולש. א"א אין זה מיושר. /השגת הראב"ד/ ונמצאת טיפת דם במקום הנקב. א"א הטיפה צריכה שתמצא מבחוץ.
64. ואם היה ספק נוקב ספק לא נוקב. א"א קשה בדיקת הדקין.
Shechitah - Chapter 7
1
The lungs have two membranes. If only one of them is perforated, [the animal] is permitted.1 If they are both perforated, [the animal] is trefe.2 Even if the entire upper membrane3 is peeled off and dissolves, [the animal] is permitted. If there was even a slight perforation in the portion of windpipe in the chest4 or lower, [the animal] is trefe. For this is a place in the lower potion of the windpipe that is not fit for ritual slaughter.5
א
שני קרומות יש על הריאה אם ניקב זה בלא זה מותרת, ואם ניקבו שניהן טרפה אפילו נגלד הקרום העליון כולו והלך לו מותרת, והקנה שניקב מן החזה ולמטה במשהו טרפה, והוא המקום שאינו ראוי לשחיטה בקנה למטה.
2
If a person began slaughtering the animal and slit the windpipe entirely, then perforated the lung, and afterwards, completed the slaughter, [the animal] is trefe, for [the lung] was perforated before the completion of the slaughter.6 Similar laws apply in all analogous situations.
ב
התחיל בשחיטה ושחט כל הקנה ואחר כך ניקבה הריאה ואחר כך גמר השחיטה הרי זו טרפה, הואיל וניקבה קודם גמר שחיטה וכן כל כיוצא בזה.
3
If one of the bronchioles7 was perforated, even if the perforation is covered by another bronchiole, [the animal] is trefe.8 If one saw that it was perforated and then it developed a scab, [the scab] is of no consequence.9
If the mass of the lung is perforated, [the animal] is trefe, even if one of the ribs seals the perforation.10 If it was perforated in a place where the lung breaks into lobes and the lobe lies on [a rib, the animal] is kosher.11
ג
אחד מסמפוני ריאה שניקב אפילו ניקב לחבירו טרפה, וריאה שניקבה ועלה קרום במכה ונסתם הנקב אינו כלום, ניקבה האום של ריאה אע"פ שדופן סותמתה טרפה, ואם ניקבה במקום חתוך האונות שלה והוא המקום שרובצת עליו כשרה.
4
When does the above apply? When the perforation in the lobes is sealed by flesh.12 If, however, the perforation is pressed against the bone, it does not protect it.13 If, however, the perforation in the lobes was clinging both to the bone and the flesh, [the animal] is permitted.
ד
במה דברים אמורים כשסתם מקום הנקב שבאונות בשר, אבל אם נסמך הנקב לעצם אינו מגין, ואם היה נקב האונות דבוק בעצם ובבשר מותרת. 58
5
When the body of the lung is found adhering to the ribs, we suspect that it was perforated. [This applies] whether or not growths14 appeared on it.
What do we [to check it]? We separate it from the rib while taking care not to perforate it. If it is discovered to be perforated and a bruise is discovered on the rib in the place where it was perforated, we assume that the perforation was caused by the bruise.15 If there was no bruise on the rib, it is clear that this perforation existed within the lung before the animal was slaughtered and it is trefe.16
ה
האום של ריאה שנמצאת סמוכה לדופן, בין שהעלת צמחים בין שלא העלת חוששין לה שמא ניקבה, וכיצד עושין בה מפרקין אותה מן הדופן ונזהרין בה שלא תנקב, אם נמצאת נקובה ונמצא בדופן מכה במקום הנקב תולין במכה ואומרים אחר שחיטה ניקבה כשנפרק מן המכה, ואם אין מכה בדופן בידוע שנקב זה בריאה היה קודם השחיטה וטרפה. 59
6
When it is discovered that there is a closed place in the lung which air does not enter and it does not inflate, it is as if it had been perforated and [the animal] is trefe.17
How do we inspect it? We cut off the portion [of the lung]18 that would not inflate when [air was] blown [into the lung]. If fluid was discovered within it,19 it is permitted, because it was due to the fluid that the air did not enter. If no fluid is found within, we put some saliva, a straw, a feather or the like over [the separated portion] and blow air into it. If they move, [the animal] is kosher.20If not, it is trefe, because air does not enter [that portion of the lung].
ו
הריאה שנמצא בה מקום אטום כל שהוא שאין הרוח נכנסת בו ואינו נתפח הרי זו כנקובה וטרפה, וכיצד בודקין אותו, קורעין המקום שלא נתפח בשעת נפיחה אם נמצאת בו לחה מותרת שמחמת הלחה לא נכנסה שם הרוח, ואם לא נמצאת בו לחה נותנין עליו מעט רוק או תבן או כנף וכיוצא בהן ונופחין אותה אם נתנדנד כשרה ואם לאו טרפה שאין הרוח נכנסת לשם.
7
[The following rules apply when] a sound is heard when a lung is inflated. If the place from which the sound emanates can be detected, saliva, a straw, or the like should be placed over it. If they flutter, it is apparent that the lung is perforated and [the animal] is trefe.
If the place [from which the sound emanates] cannot be detected, the lung should be placed in lukewarm21 water and blown. If the water bubbles, [the animal] is trefe.22 If not, it is apparent that only the lower membrane has been perforated, the air is moving between the two membranes. For this reason, it will be possible to hear a hushed sound when it is inflated.
ז
ריאה שתשמע בה הברה כשנופחין אותה אם ניכר המקום שממנו תשמע ההברה מושיבין עליו רוק או תבן וכיוצא בו, אם נתנדנד בידוע שהיא נקובה וטרפה, ואם לא ניכר המקום מושיבין אותה במים פושרין ונופחין אותה, אם בקבק המים טרפה, ואם לאו בידוע שקרום התחתון בלבד ניקב והרוח תנהג בין שני הקרומות ומפני זה ישמע בה קול דממה בשעת נפיחה.
8
Keep this encompassing general principle in mind: Whenever air was blown into a lung that was placed in lukewarm water and the water did not bubble, [the lung] is intact, without a perforation.23
ח
זה עיקר גדול יהיה בידך שכל ריאה שנופחין אותה בפושרין ולא יבקבק המים הרי היא שלימה מכל נקב. 60
9
[The following laws apply when the insides of] a lung24 can be poured out like [water from] a pitcher, but the outer membrane is intact, without a perforation. If the bronchioles remain in their place and have not degenerated, it is acceptable. If even one of the bronchioles have degenerated, it is trefe.25
What should be done? We perforate [the membrane of the lung] and pour it out into a container glazed with lead26 or the like. If white strands can be seen, it is apparent that the bronchioles have degenerated27 and it is trefe. If not, it is only the flesh of the lung that has degenerated and [the animal] is acceptable.28
ט
ריאה שנשפכה כקיתון וקרום העליון שלה קיים שלם בלא נקב, אם הסמפונות עומדים במקומם ולא נמוחו כשרה, ואם נמוח אפילו סמפון אחד טרפה, כיצד עושין נוקבין אותה ושופכין אותה בכלי שהוא שוע באבר וכיוצא בו, אם נראה בה חוטין לבנין בידוע שנימוקו הסמפונות וטרפה, ואם לאו בשר הריאה בלבד הוא שנמוק וכשרה.
10
[The following rules apply when] boils29 are discovered on a lung. If they are filled with air, clear water, fluid that is viscous like honey or the like, dried fluid that is firm like a stone, [the animal] is permitted. If putrid fluid or putrid or murky liquid is found within it, it is trefe.30 When one removes the fluid and checks it, one should check the bronchiole below it. If it is discovered to be perforated, it is trefe.31
י
ריאה שנמצאו בה אבעבועות אם היו מלאים רוח או מים זכים או לחה הנמשכת כדבש וכיוצא בו או לחה יבשה וקשה אפילו כאבן הרי זו מותרת, ואם נמצאת בהן לחה סרוחה או מים סרוחין או עכורין הרי זו טרפה, וכשמוציא הלחה ובודק אותה צריך לבדוק הסמפון שתחתיה אם נמצא נקוב טרפה.
11
When one discovers two boils on a lung close to each other, [the animal] is trefe,32 for it is very likely that there is a perforation between them33 and there is no way of checking the matter. If there is one which appears like two, one should perforate one, if the other flows into it, it is only one and [the animal] is permitted.34 If not, [the animal] is trefe.
יא
ריאה שנמצאו בה שתי אבעבועות סמוכות זו לזו טרפה, שהדבר קרוב הרבה שיש נקב ביניהן ואין להן דרך בדיקה, היתה אחת ונראה כשתים נוקבין האחת אם שפכה לה האחרת אחת היא ומותרת ואם לאו טרפה.
12
If the lung degenerated, [the animal] is trefe. What is implied? For example, it was discovered intact and when it is hung up, it will break apart and fall into separate pieces.
When a lung was discovered to be perforated in the place where it was handled by the butcher's hand, the animal is permitted. We assume that [it was blemished by his] hand and say: "It was perforated by the butcher's hand after slaughter."35
If the perforation was discovered in another place and it is not known whether it took place before ritual slaughter or afterwards, we make another perforation and compare the two as is done with regard to the digestive organs.36
יב
הריאה שנתמסמסה טרפה, כיצד כגון שנמצאת שלימה וכשתולין אותה תחתך ותפול חתיכות חתיכות, ריאה שנמצאת נקובה במקום שיד הטבח ממשמש מותרת ותולין בידו ואומרין מיד הטבח ניקבה אחר השחיטה, נמצא הנקב במקום אחר ואין ידוע אם קודם שחיטה או אחר שחיטה נוקבין בה נקב אחר ומדמין כשם שעושים בבני מעיים.
13
We do not compare the lung of a small domesticated animal to the lung of a large domesticated animal. Instead, [the lung of] a small animal [must be compared to that] of a small animal and that of a large animal to that of a large animal.37
If a perforation is found in one of the boils of a lung, [the animal] is trefe. We do not say: "Perforate another boil and compare them,"38 because the matter is not clearly apparent.39
יג
ואין מדמין מריאה של בהמה דקה לריאה של בהמה גסה אלא מדקה לדקה ומגסה לגסה, נמצא הנקב באחד מן האבעבועות הרי זו טרפה ואין אומרין ניקוב אבעבוע אחר ונערוך שאין הדבר ניכר.
14
When a needle is found in the lung, we blow up the lung. If no air is released from it, it is apparent that this needle entered via the bronchioles and did not perforate [them].40 If the lung was cut open before it was blown up and a needle was found in it,41 [the animal] is forbidden. For there is a high probability that it perforated [the lung] when it entered.
יד
מחט שנמצאת בריאה נופחין אותה אם לא יצא ממנה רוח בידוע שזאת המחט דרך סמפונות נכנסה ולא ניקבה, ואם נתחתכה הריאה קודם נפיחה ונמצאת בה המחט הרי זו אסורה שהדבר קרוב שניקבה כשנכנסה. 61
15
When there is a worm in the lung and it perforated the lung and emerged and we see the lung perforated by the worm, [the animal] is permitted. We rely on the prevailing assumption that it perforated [the lung] after ritual slaughter42 and emerged [then].
There are ways that certain organs appear [that can disqualify the organ].43For if the appearance of the organ is changed to that undesirable appearance, it is considered as if it was perforated.44 For since the appearance of this flesh changed to the [undesirable] appearance, it is considered as if it was dead. It is as if the flesh whose appearance changed does not exist. Similarly, [Leviticus 13:10] states: "And there is a spot of living45 flesh in the blemish...," and [ibid. 13:10] states: "On the day when he will present living flesh...." Implied is that flesh whose appearance has changed is not "alive."
טו
תולעת שהיתה בריאה וניקבה ויצאה והרי הריאה נקובה בתולעת הרי זו מותרת, חזקתה שאחר שחיטה תיקוב ותצא, יש שם מראות שאם נשתנה מראה האבר לאותו המראה הרע הרי הוא כנקוב שאותו הבשר שנשתנו מראיו למראה זה כמת הוא חשוב וכאילו הוא הבשר שנהפך עינו אינו מצוי, וכן הוא אומר ומחית בשר חי בשאת וביום הראות בו בשר חי מכלל ששאר הבשר שנשתנה אינו חי.
16
[The following principles apply if] the color46 of a lung changes, whether part of its color changes or its entire color changes. If it changes to a permitted color, even if its entire color changes, it is permitted. If, however, even the slightest portion of it changes to a forbidden color, [the animal] is trefe. [The rationale is that] the forbidden color is considered equivalent to a perforation as explained [above].47
טז
ריאה שנשתנו מראיה, בין מראה כולה בין מראה מקצתה אם נשתנית למראה המותר אפילו נשתנית כולה מותרת, ואם נשתנה למראה האסור אפילו כל שהוא טרפה, שהמראה האסור כנקב הוא חשוב כמו שביארנו. 62
17
There are five forbidden hues for the lung: black like ink, greenish-yellow48like hops, [yellow] like the yolk of an egg, or like safflower,49 or like the color of meat.50
Safflower is a color which clothes are dyed. It is comparable to hairs that are slightly red, leaning towards gold.
יז
וחמש מראות אסורות יש בריאה ואלו הן: שחורה כדיו, או ירוקה כעין כשות, או כעין חלמון ביצה, או כעין חריע, או כמראה הבשר, וחריע הוא הצבע שצובעים בו הבגדים והוא דומה לשערות אדומות מעט ונוטות לירוקה.
18
If the lung is discovered to be the color of the branches of a date palm, we forbid it because of the doubt involved, because this is very close to a forbidden color. We do not forbid any of these colors until the lung is inflated and massaged by hand. If it changes to a permitted color, [the animal] is permitted.51 If it retains the [forbidden] color, it is forbidden.
יח
נמצאת כעין חריות של דקל אוסרין אותה מספק שזה קרוב למראה האסור, וכל המראות האלו אין אוסרין בהם עד שנופחים אותה וממרס בה בידו אם נשתנית למראה המותר מותרת, ואם עמדה בעינה אסורה.
19
There are four permitted hues [for the lung]. They are: blackish blue, green like a leek, red, or the color of the liver. Even if the lung was entirely colored in these four hues patch by patch, spot by spot, [the animal] is permitted.
יט
ארבע מראות מותרת /מותרות/ יש בה ואלו הן: שחורה ככחול, או ירוקה כחציר, או אדומה, או כמראה הכבד, ואפילו היתה הריאה כולה טלאים טלאים נקודות נקודות מארבע מראות אלו הרי זו מותרת.
20
When a fowl52 fell into a fire and its heart, its liver,53 or its craw turned green or its digestive organs turned red, [the fowl] is trefe.54 [This applies if] even the slightest portion of the organs [changed color]. For whenever a fire causes organs that were green to turn red or those which were red to turn green, it is considered as if the organ was removed and [the animal] is trefe. [This applies] provided they retain this color after they were cooked slightly and massaged.55
כ
עוף שנפל לאור והוריק לבו או כבדו או קרקבנו או שהאדימו המעיים שלו בכל שהוא הרי זו טרפה, שכל הירוקים שהאדימו או האדומים שהוריקו מחמת האור בעוף הרי הן כמי שניטלו וטרפה, והוא שיעמדו במראה זה אחר ששלקו אותן מעט וממרסין בהן.
21
Whenever the liver of a fowl appears like the digestive organs or [the appearance of] the other digestive organs change and the change remains after they were cooked slightly and massaged as explained [above], we can assume that the fowl fell into a fire,56 its digestive organs were burnt, and it is trefe.
Moreover, when there was no change detected in the digestive organs of a fowl, but when they were cooked slightly they changed color, those that were green turned -red or those that were red turned green, we can assume that the fowl fell into a fire, its digestive organs were burnt, and it is trefe.57
Similarly, if [the color of] the gullet [has changed] - the outer skin appears white and the inner red - it is considered as if the organ is not present, and it - either an animal or a fowl - is trefe.
כא
כל עוף שנמצאת הכבד שלו כמראה בני מעים, או שנשתנו שאר בני מעים ועמדו בשינויין אחר שליקה ומריסה כמו שביארנו בידוע שנפל לאור ונחמרו בני מעיו וטרפה, ולא עוד אלא בני מעים של עוף שלא נמצא בהם שינוי וכשנשלקו נשתנו והאדימו הירוקים והוריקו האדומים, בידוע שנפל לאור ונחמרו בני מעיו וטרפה, וכן הושט שנמצא העור החיצון שלו לבן והפנימי אדום בין בעוף בין בבהמה הרי הוא כאילו אינו וטרפה. 63.
FOOTNOTES
1.
For the other will protect the lung (Chullin 46a).
2.
If both membranes are perforated, but the perforations do not correspond, the Shulchan Aruch (Yoreh De'ah 36:1) rules that the animal is kosher, but the Rama considers it trefe.
3.
The Radbaz states that if, by contrast, the lower membrane alone is peeled off, the animal is trefe, for certainly, part of the lung will be lacking.
4.
I.e., from the beginning of the ribcage.
5.
Chapter 1, Halachah 7 defines the portion of the windpipe acceptable for ritual slaughter. If, however, the windpipe is perforated in a such a place, the animal is kosher.
6.
Although the functioning of the lung is dependent on the windpipe, since a perforation in the lung causes an animal to be considered trefe, it is given that status (Chullin 32b).
7.
The small extensions of the windpipe that convey air within the lungs itself.
8.
Because the walls of the bronchioles are firm and not pliant. Hence, they will not serve as effective seals (Rashi, Chullin 48b).
In his Kessef Mishneh and his Shulchan Aruch (Yoreh De'ah 36:6), Rav Yosef Caro rules that if a perforation in a bronchiole is sealed by flesh, the animal is acceptable. See also the comments of Siftei Cohen 36:20. As the Rama states (Yoreh De'ah 39:18), the custom in the Ashkenazic community is to rule that an animal is trefe if its lungs are perforated even if they are sealed closed by other inner organs.
9.
For ultimately it will open (Rashi, Chullin 47b).
10.
Since this portion of the lung is located below the ribs, the perforation will never be sealed thoroughly.
11.
For the lobes lie on the ribs themselves and the seal will be maintained.
One of the issues related to the question of whether a lung is perforated or not is sirchaot, adhesions, where the lung becomes attached to the ribs and/or other portions of the body. For a discussion of that matter, see the latter half of Chapter 11.
12.
It is not necessary to inspect the lung to see if air escapes (Tur, as quoted by Siftei Cohen 39:44).
13.
For the bone is firm and will not move when the lung expands and contracts. Even if one inspects the lung and no air escapes, the animal is still considered trefe (ibid.).
14.
Boils or carbuncles filled with pus. This heightens the probability that it could have been perforated.
15.
And we postulate that the animal was bruised after its slaughter. Hence it is acceptable. The Maggid Mishneh emphasizes that we are talking about a situation where the perforation is opposite the bruise. If they do not correspond, the animal is trefe.
16.
Here, also, even if one inspects the lung and no air escapes, the animal is still considered trefe [Shulchan Aruch (Yoreh De'ah 39:22)]. The Ra'avad states there is an apparent contradiction to the Rambam's ruling here and that in Chapter 11, Halachah 6. See the notes to that halachah for a discussion of this issue.
17.
I.e., unless it is checked as the Rambam continues to explain.
18.
According to the Rambam, the portion of the lung itself is cut off and we inspect it. The Rama (Yoreh De'ah 36:9) offers a different interpretation. PAGE 239
19.
I.e., the feather is placed on the portion of the lung that was cut off. One blows throw the brochia. If the air passes through the bronchioles, the feather should flutter.
20.
The movement indicates that air flows through it.
21.
Chullin 47b states that hot water will cause the lung to contract and cold water will cause it to become firmer. If it was put in either hot or cold water first, it may not be checked in lukewarm water afterwards [Rama (Yoreh De'ah 36:4)].
22.
For obviously the lung has been perforated and the air is flowing out from it.
23.
This principle is significant with regard to the discussion concerning sirchaot, adhesions, in Chapter 11. The Ra'avad (whose interpretation is paralleled by that of Rashi and other Rishonim) maintain that blowing the lung represents a stringency: If air escapes, an animal is considered trefe even though there is reason to permit it. The same principle cannot be applied as a leniency. The Rambam - and his approach is shared by Rabbenu Tam, Rashba, Rabbenu Nissim, and others - maintains that this principle was instituted as a leniency.
24.
The Siftei Cohen 36:21 states that this leniency applies even if the entire lung has degenerated and can be poured out like water.
25.
As stated in Halachah 3, if one of the bronchioles is perforated, the animal is trefe. Certainly, that ruling applies if it has degenerated.
26.
Because it is glazed, one will be able to see the white strands clearly if they exist [Beit Yosef (Yoreh De'ah 36)].
27.
And the white strands are the remnants of the bronchioles.
28.
When quoting this law, the Shulchan Aruch (Yoreh De'ah 36:7) adds a concept stated in the following halachah: that the fluid poured out may not be putrid. (The commentaries to the Shulchan Aruch maintain that the Rambam would follow this stringency.) The Rama, however, rules leniently, maintaining that as long as the bronchioles are not visible, the animal is acceptable.
29.
Based on Chullin 48a, the Shulchan Aruch (Yoreh De'ah 37:1) states that even if boils are very large, the animal may still be kosher.
30.
The Rambam's ruling is cited by the Shulchan Aruch. The Tur and the Rama follow the opinion of many other Rishonim who permit the animal even if the fluid in the boils is putrid.
31.
The Kessef Mishneh explains that the Rambam's ruling is based on his decision in the previous halachah. The Rambam maintains that the fluid indicates that there is a strong possibilility that a perforation exists. Other opinions maintain that the animal is permitted, for the fluid is not necessarily a sign that a perforation exists. According to those views (and they are accpeted by the Shulchan Aruch, loc. cit.), there is no need for the inspection the Rambam requires.
32.
The Maggid Mishneh and the Shulchan Aruch (Yoreh De'ah 37:3) state that even if the boils are filled with clear fluid, the animal is trefe. If, however, they are hard, it is acceptable.
33.
Rashi (Chullin 47a) explains that most likely the membrane was perforated and therefore the boils developed. Rabbenu Nissim explains that since the two boils are next to each other, it is likely that one perforated the other.
34.
The Maharil requires a further check: to see whether they share the same pocket (Turei Zahav 37:5; Siftei Cohen 37:7).
35.
The Rama (Yoreh De'ah 36:5) suggests that the shape of the perforations must indicate that they were made by the butcher.
36.
See Chapter 6, Halachah 14.
37.
This represents the Rambam's understanding of Chullin 50a. Rashi interprets the passage slightly differently. The Rama (Yoreh De'ah 36:5) follows Rashi's understanding and states that we do not compare a lung from one animal to that of another one at all. And even within one animal, we do not compare a perforation in a large lobe to one in a small lobe.
38.
With the intent of seeing whether the perforation was made before or after the slaughter.
39.
I.e., in this instance, it is not easy to differentiate based on the comparison.
40.
In contrast to the liver where some authorities make a distinction in the ruling depending on the direction it is facing (see Chapter 6, Halachah 8), no such contrast is made with regard to a needle found in the lung. See also Shulchan Aruch (Yoreh De'ah 36:16-17) which states that if a drop of blood is found on the exterior of the lung, the animal is considered trefe. the Rama rules that unles a significant los is involved, whenever a needle is found in the lungs, the animal is considered trefe.
41.
And thus it is impossible to check it by blowing air into it, for the air will be released through the portion cut off.
42.
For while the animal was alive, the lung was continually expanding and contracting and it would be very hard for the worm to perforate it (Turei Zahav 36:8).
43.
The remaining halachot in this chapter are expressions of this principle. The Rama (Yoreh De'ah 48:5) rules that we are not knowledgeable with regard to the correct appearance of the lung. Hence, if its appearance changes and one might think it became unacceptable, we rule stringently.
44.
And as stated above, the perforation of a lung disqualifies it.
45.
We have translated the verses literally to convey the meaning mentioned by the Rambam. In its ordinary context, the terms would be translated as "healthy flesh."
46.
Our translation is dependent on the following halachah.
47.
And even the slightest perforation of the lung disqualifies the animal.
48.
This represents the translation the Shulchan Aruch (Yoreh De'ah 38:1) offers for the Talmudic term yerok quoted by the Rambam.
49.
Our translation is based on the Rambam's Commentary to the Mishnah (Chullin 3:2). Rashi (Chullin 47b) renders the term as saffron. There is little difference between the two colors.
50.
Which is reddish [the Rambam's Commentary to the Mishnah (ibid.)].
51.
For during the animal's lifetime, the lung is repeatedly inflated.
52.
These laws do not apply with regard to an animal because its skin is tough and its ribs protect it [Shulchan Aruch (Yoreh De'ah 52:7]. The Rama, however, does not accept this leniency. The Ra'avad (Chapter 10, Halachah 11) also accepts the Rama's view.
53.
In his Kessef Mishneh and in his Shulchan Aruch (Yoreh De'ah 52:1), Rav Yosef Caro qualifies the ruling with regard to the liver, stating that to disqualify a fowl, it must change color at its thin end, the portion next to the gall-bladder, or it the place where it derives its nurture.
54.
Significantly, if the lungs change color, the fowl is not disqualified, because its ribs protect it [Kessef Mishneh; Shulchan Aruch (loc. cit.)].
55.
For it is possible that the cooking and/or the massage will restore the organ's natural color.
56.
I.e., even though we do not know that the fowl fell into a fire, the fact that these organs changed color serves as evidence of such [Kessef Mishneh; the Rambam's Commentary to the Mishnah 3:3)]. The Shulchan Aruch (Yoreh De'ah 52:6) quotes this ruling, but the Rama rules leniently and states that we must see that the fowl actually fell into a fire.
57.
The Shulchan Aruch (Yoreh De'ah 52:3) does not accept this stringency, following the opinion of the Rashba who maintains that we do not disqualify an animal unless we definitely know that it fell into a fire.
58. במה דברים אמורים כשסתם מקום הנקב שבאונות בשר. א"א הנה הוא סובר דוקא סריך אבל לא סריך לאו ודוקא בבשרא אבל בגרמא לחודיה לא ויש מן הגאונים שאמרו בין סריך בין לא סריך בין בבשרא בין בגרמא ואני אומר בשניקבה ודאי בעינן סריך דוקא ובבשרא דוקא שאין סירכא סותמת ואין עצם סותם ועל שמעתיה דרב נחמן הוא דאתמר דקאמר ניקבה אבל כל סירכא מאונא לדופן כשרה מפני דוחק רביצתה עליו נעשו הסרכות ולא משום נקב וכן עיקר, עכ"ל.
59. אם נמצאת נקובה ונמצאת בדופן מכה במקום הנקב תולין. א"א זה העיקר טעות גדולה שאם נמצאת נקובה אין להכשיר במכת הדופן באומד אלא כך אמרו שאם יש מכה בדופן ונפחו את הריאה ועלתה בנפיחה תולין את הדיבוק במכת הדופן ואם אין שם מכה אע"פ שעלתה בנפיחה לא כלום הוא שאני אומר שהדבוק מחמת נקב היה וקרום עלה עליו.
60. זה עיקר גדול יהיה בידך וכו'. א"א זה המחבר שונה רב נחמיה דבדיק לה בפושרין לקולא ורוב המפרשים אומרים לחומרא דאע"ג דאיכא מכה בדופן בדיק לה, עכ"ל.
61. מחט שנמצאת בריאה נופחין אותה. א"א וכיון שנמצא המח הרי נחתכה הריאה ואין נופחין אותה עוד אלא שאם נפחו אותה קודם שנחתכה הריאה ועלתה בנפיחה כשרה.
62. נשתנה למראה האסור אפילו כל שהוא טרפה. א"א אומר אני כל מקום שהזכירו פסול בריאה ולא הזכירו בה מקצתה עד דהויא בכולה שכיון שהזכירו במקצת דוקא הוא והרי האדימה שהיו מחולקין בה בפירוש ולבסוף הכשירוהו כולה הילכך חזותא שהכשירו אפילו היו בה מראות הרעות כשרה, עכ"ל.
63. כל עוף שנמצאת הכבד שלו כמראה בני מעים. א"א זה כתב במקום הוריקה כנגד בני מעים וטעה בפירושו אלא כך שאל הוריקו סמוך לבני מעים מהו תלינן ליה דבצד בני מעים אתיא לה ירקות או לא ופשט לה דאפילו לבני מעיים גופייהו איכא למיחש אלא שאינו ניכר בהם, עכ"ל.
Shechitah - Chapter 8
1
What is meant by the term chasairah?1 There are two organs that render [an animal] trefe if it is lacking the proper number. They are the lungs and the feet.2
The lungs have five lobes. When a person will drape them over his hand with the inner portion of the lung facing his face,3 there will be three [lobes] on the right and two on the left. In addition, at the right of [the lung], there is a small ear-like attachment. It is not in the row of the lobes. It has a pocket of its own and it is located in the pocket. This [attachment] is called a rose, because that is what it looks like.4 It is not counted as one of the number of lobes.
Accordingly, if [an animal] does not possess this "rose," it is permitted.5 For this is the pattern with regard to [this organ], there are some animals in which it is found and some in which it is not found. If it is perforated, [the animal] is trefe even though its pocket seals it.6
א
חסירה כיצד, שני איברים הן שאם חסר ממניינם טרפה, ואלו הן: הריאה והרגלים, וחמש אונות יש לריאה כשיתלה אותה אדם בידו ופני ריאה כנגד פניו, שלש מן הימין, ושתים מן השמאל, ובצד ימין ממנה כמו אזן קטנה ואינה בצד האונות ויש לה כמו כיס בפני עצמה והיא בתוך הכיס, ואוזן זו קטנה היא הנקרא ורדא מפני שהיא דומה לורד ואינה מן המנין, לפיכך אם לא נמצאת הורדא מותרת, שכך היא דרכה יש בהמות תמצא בהם ויש בהמות לא תמצא בהם, ואם נמצאת נקובה אע"פ שהכיס שלה סותם את הנקב הרי זו טרפה.
2
If the number of lobes was lacking and one was discovered on the left side or two on the right side, [the animal] is trefe. If, however, there were two on the right side and this "rose," [the animal] is permitted.7
ב
חסר מנין האונות ונמצאת אחת מן השמאל או שתים מן הימין טרפה, ואם נמצאו שתים בימין וזאת הורדא הרי זו מותרת.
3
If the position of the lobes was switched and three were found on the left and two on the right without a "rose" or the "rose" was found together with three on the left side, it is trefe, for it is lacking on the right side.8
ג
נתחלפו האונות ונמצאו שלש מן שמאל ושתים מן הימין בלא ורד, או שהיה הורד עם השלש בצד שמאל הרי זו טריפה שהיא חסרה מצד הימין.
4
[The following rules apply if] the number of lobes was increased. If the extra lobe was on the side of the [other] lobes9 or in front of the lungs10on the side of the heart, [the animal] is permitted. If [the extra lobe] is on its back, near the ribs, [the animal] is trefe for an extra [organ] is considered equivalent to one that is lacking. [This applies] provided it is [at least] the size of a myrtle leaf.11 If it is smaller than this, it is not considered as a lobe and [the animal] is permitted.
ד
נתוספו האונות במניינם אם היתה האוזן היתירה בצד האונות או מלפני הריאה שהוא עומת /לעומת/ הלב מותרת, ואם היתה על גבה שהוא לעומת הצלעות הרי זו טרפה שהיתר כחסר, והוא שתהיה כמו עלה של הדס, אבל פחות מזה אינה אוזן ומותרת.
5
When one lobe is found clinging to the one next to it, [the animal] is permitted. If, however, [the lobes] became attached out of the ordinary order, e.g., the first lobe became attached to the third, [the animal] is trefe.12
ה
אוזן שנמצאת דבוקה בחברתה הסמוכה לה מותרת, ואם נסמכו שלא על הסדר כגון שנסמכה ראשונה לשלישית טריפה.
6
[The following laws apply if] there are two lobes [that appear] as one lobe and do not appear as two lobes joined together.13 If there was a space about the size of a myrtle leaf14 between them - whether at their root, in their center, or at their end - so that it is clear that they are two which are attached, [the animal] is permitted. If not, it is lacking [one of the lobes] and is trefe.
ו
נמצאו שתי האונות כאונה אחת ואינן נראות כשתים דבוקות אם היה ביניהן כמו עלה ההדס בין בעיקרן בין באמצען בין בסופן כדי שיוכר שהן שתים דבוקות מותרת ואם לאו הרי זו חסירה וטריפה.
7
If the entire lung appears like two rows and it is not divided into lobes, it is trefe. Similarly, if the body of the lung itself15 was lacking, even if it was not perforated, it is considered as if the required number of lobes were missing and [the animal] is trefe.16 Therefore if a dried portion that could be chipped away with one's nail of even the slightest size was discovered within it, it is considered as lacking17 and [the animal] is trefe.
ז
נמצאת כולה שתי ערוגות ואין לה חתוך אזנים טריפה, וכן אם חסר גוף הריאה אע"פ שלא נקבה הרי זו כמי שחסר מנין האונות וטריפה, לפיכך אם נמצא ממנה מקום יבש עד שיפרך בצפורן הרי זו כחסר וטריפה ואפילו היה כל שהוא.
8
When a lung was discovered to be inflated like the leaves of a palm tree, we rule that it is forbidden because of the doubt involved. For this is an abnormal addition to its body and perhaps an addition to its body is considered as equivalent to a lack in its body, as stated with regard to the number of lobes.18
ח
ריאה שנמצאת נפוחה כמו עיקר חריות של דקל אוסרין אותה מספק, שזו תוספת משונה בגופה ושמא התוספת בגוף כחסרון כמו שאמר במנין.
9
[The following rules apply when] an animal became frightened and was terrified to the extent that her lung19 shriveled and came closer to becoming dried out: If it became frightened through the hand of heaven, e.g., it heard a thunderclap, saw lightening, or the like, it is permitted.20 If it became frightened through human activity, e.g., another animal was slaughtered in its presence or the like, it is considered as if it were lacking and it is trefe.
ט
הבהמה שפחדה ויראה עד שצמקה הריאה שלה וקרבה להיות יבשה, אם פחדה בידי שמים כגון ששמעה קול רעם או ראתה זיקים וכיוצא בזה מותרת, ואם פחדה בידי אדם כגון ששחטו לפניה בהמה אחרת וכיוצא בזה הרי זו כחסרה וטרפה.
10
How do we inspect it? We place the lung in water for an entire day. In the winter, we place it in lukewarm water, in a container which will not cause the water to condense on its back21 and flow so that they will not become cold rapidly. If the season was hot, we place it in cold water in a container on which the water will condense on its back so that the water will remain cold. If [the lung] returns to its natural state, [we assume that the animal was frightened] by the hand of heaven and it is permitted.22 If it does not return, we [we assume that] it happened due to mortal causes and [the animal] is trefe.
י
כיצד בודקין אותה, מושיבין את הריאה במים מעת לעת, ואם היה זמן הקור מושיבין אותה במים פושרין ובכלי שאין המים מתמצין מגבו ונוזלים כדי שלא יצונו במהרה, ואם היה זמן החום מושיבין אותה במים צונן בכלי שהמים מתמצין מגבו כדי שישארו קרים, אם חזרה לברייתה הרי זו בידי שמים ומותרת ואם לא חזרה בידי אדם היא וטרפה.
11
An animal that was lacking a foot23 from the time it came into being is trefe. The same ruling applies if it possesses an extra foot, for an extra limb or organ is considered as if it was lacking. If, however, it has three forefeet or only one forefoot, [the animal] is permitted. Accordingly, if [an animal's] forefoot is cut off, [the animal] is permitted.24
If its leg is cut off from the joint and above,25 [the animal] is trefe. From the joint and below, it is permitted.26 Which joint are we speaking about? The joint that is at the end of the hip close to the body.
יא
בהמה שהיתה חסרה רגל בתחלת ברייתה טרפה, וכן אם היתה יתירה רגל שכל היתר כחסר הוא, אבל אם היו לה שלש ידים או יד אחת מותרת, לפיכך אם נחתך היד שלה מותרת, נחתך הרגל מן הארכובה ולמעלה טרפה, מן הארכובה ולמטה מותרת, באי זו ארכובה אמרו בארכובה שהוא סוף הירך הסמוך לגוף.
12
When the bone27 is broken above the joint, if it emerges outward entirely or in its majority, it is considered as if it were cut and fell off,28 and [the animal] is trefe. If the flesh or the skin29 was covering both the majority of the thickness and the majority of the circumference of the broken bone, [the animal] is permitted.30 This applies even if part of the broken bone fell off and no longer is present. Soft sinews are not considered as flesh.
יב
נשבר העצם למעלה מן הארכובה אם יצא כולו או רובו לחוץ הרי זה כמה שנחתך ונפל וטריפה, ואם היה הבשר או העור חופה רוב עביו ורוב היקפו של עצם שנשבר הרי זו מותרת ואפילו נפל מקצת העצם שנשבר והלך לו, וגידים הרכים אינן חשובין כבשר.
13
The juncture of the sinews is a place in an animal and in a beast which is above the heel, at the place where the butchers hang the animal.31 There are three white sinews there, one thick and two thin. From the place where they begin and are firm and white until [the place] where the whiteness is removed from them and they begin to become red and soften is considered the juncture of the sinews. It is approximately sixteen fingerbreadths32 [long] in an ox.
יג
צומת הגידין הן בבהמה ובחיה למעלה מן העקב במקום שתולין בו הטבחים הבהמה והן שלשה גידין לבנים, אחד עבה ושנים דקים, וממקום שיתחיל והן קשים ולבנים עד שיסור הלובן מהן ויתחילו להתאדם ולהתרכך הוא צומת הגידים והוא כאורך שש עשרה אצבעות בשור.
14
In a fowl, there are sixteen such sinews. They begin on the lowest bone, from the extra talon and [continue] until the conclusion of the foot which is [covered by a series of] crusted scales.33
יד
ומנין גידים אלו בעוף ששה עשר גידין, תחלתן מן העצם של מטה מאצבע יתירה עד סוף הרגל שהוא עשוי קשקשים קשקשים. 64
15
When an animal's feet are cut off at the juncture of the sinews, it is trefe. Do not be amazed and say: "How is it possible that [an animal] will be permitted if its [legs] are cut off above the juncture of the sinews - indeed, it is permitted unless its [legs] are cut off above the highest joint as we explained34- but forbidden if they are cut off at a lower point, at the juncture of the sinews?
[The resolution is as follows: With regard to the designation of an animal] as trefe, [there are times when] one will cut from this point and it will live, but if [one would cut] from this point, it would die. We have not forbidden this animal, because its feet were cut off at a particular point,35 but rather because its sinews were severed36 and this renders it trefe, as will be explained.37
טו
בהמה שנחתכו רגליה במקום צומת הגידין טריפה, ואל תתמה ותאמר כיצד תחתך למעלה מצומת הגידים והיא מותרת עד שתחתך למעלה מן האכובה העליונה כמו שביארנו ואם נחתך למטה מצומת הגידים אסורה, שבטריפות תחתך מכאן ותחיה ומיכן ותמות, ולא נאסרה בהמה זו מפני שהיא חתוכת רגל ממקום זה אלא מפני שנחתכו הגידין שחתיכתן מכלל הטרפות כמו שיתבאר.
16
What is meant by the term Netulah?38 There are three limbs and organs which even though they do not [cause an animal to be deemed trefe] when they are perforated or if they are lacking [when the animal is born],39 cause the animal to be deemed trefe. They are: the juncture of the sinews,40 the liver, and the upper jaw-bone.
טז
נטולה כיצד, שלשה איברים הן שאם ניטלו טריפה ואע"פ שאין בהן דין נקב ולא דין חסרון, ואלו הן: צומת הגידים, והכבד, ולחי העליון.
17
We already explained41 that when an animal or a fowl has had its legs cut off at the place of the juncture of the sinews, it is deemed trefe only because the sinews were cut.42 Therefore if the sinews alone were severed even though the foot remains intact, the animal is trefe, because the juncture of the sinews has been removed.
יז
וכבר ביארנו שהבהמה שנחתך רגלה וכן העוף במקום צומת הגידים לא נעשו טרפה אלא מפני שנחתכו הגידין, לפיכך אם נחתכו הגידים לבדם והרגל קיימת טריפה שהרי ניטלה צומת הגידים. 65
18
In an animal, if the thick sinew alone was severed, [the animal] is permitted, for the two [thin] ones remained. If both thin ones were severed, [the animal] is permitted, for the one thick one is larger than both of them. [In both cases,] the entire juncture was not removed, only its smaller portion.43 If the majority of each of them was severed, [the animal] is trefe. Needless to say, this applies if they were all severed or removed.
יח
נחתך בבהמה האחד העבה לבדו מותרת, שהרי נשארו שנים, נחתכו השנים הדקין מותרת שהרי האחד העבה גדול שניהן והרי לא ניטל כל הצומת אלא מיעוטה, נחתך רובו של כל אחד מהן טרפה ואין צריך לומר שנחתכו כולן או ניטלו כולן.
19
With regard to a fowl, even if the majority of one of the sixteen were severed, [the animal] is trefe.44
יט
ובעוף אפילו נחתך רובו של (כל) אחד מן הששה עשר טרפה.
20
When a fowl's wings are broken, it is permitted like an animal whose forelegs have been cut off.45
כ
ועוף שנשתברו אגפיו מותר, כבהמה שנחתכו ידיה.
21
When the entire liver has been removed, [the animal] is trefe. If an olive-sized portion remains at the place from which it is suspended46 and there is an olive-sized portion at the place of the gall-bladder, it is permitted.47
If the liver slipped from its place and it is [in disarray,] connected with the diaphragm, [the animal] is permitted.48 If the place from which it is suspended and the portion at the place of the gall-bladder were removed, it is trefe49 even if the remainder is intact as it was previously.
כא
כבד שניטלה כולה טרפה, ואם נשתייר ממנה כזית במקום שהיא תלויה בו וכזית במקום מרה הרי זו מותרת, נידלדלה הכבד והרי היא מעורה בטרפש שלה מותרת, ניטל ממנה מקום שהיא תלויה בו ומקום המרה ואע"פ שהשאר קיים כמו שהוא טרפה.
22
If there remained an olive-sized portion at the place of the gall-bladder and an olive-sized portion at the place from which it was suspended, [the animal] is kosher. If, however, the portions of the liver which remain intact were scattered, some here and some there, flattened, or elongated like a strap, there is a doubt concerning its status. It appears to me that it is forbidden.50
כב
נשאר בה כזית במקום מרה וכזית במקום שהיא תלויה בו כשרה, אבל היה מפוזר מעט בכאן ומעט בכאן או שהיה מרודד או שהיה ארוך כרצועה הרי זו ספק ויראה לי שהיא אסורה.
23
When the upper jaw-bone is removed, [the animal] is trefe.51 If, however, the lower jaw-bone is removed,52 i.e., it was cut away until the place of the gullet and the windpipe, but they were not uprooted [from their connection to the throat, the animal] is permitted.
כג
לחי העליון שניטל טרפה, אבל אם ניטל התחתון כגון שנגמם עד מקום הסימנין ולא נעקרו הרי זו מותרת.
24
Whenever it is said that an animal is trefe if a limb or organ is lacking,53 so, too, it is trefe if that organ is removed.54 If, however, it is said that an animal is trefe if an organ is removed, [the animal] is not forbidden unless that organ was cut off. If, however, the animal was created lacking that organ, it is permitted. For if not, the categories of chasairah and netulah would be identical.55 Whenever it is said that [an animal] is permitted if a limb is removed, it is certainly permitted56 if this organ was lacking from the beginning of the animal's existence and was never created.
כד
כל אבר שנאמר בו שאם היה חסר טרפה כך אם ניטל טריפה, אבל אבר שנאמר בו אם ניטל טרפה אינה נאסרת אלא אם נחתך אותו אבר, אבל אם נבראת חסירה אותו אבר הרי זו מותרת, שאם לא תאמר כן נמצאת החסירה והנטולה אחת, וכל אבר שנאמר בו שאם ניטל מותרת קל וחומר אם חסר מתחלת ברייתה ולא נברא שהיא מותרת.
25
When the uterus of an animal, i.e., its womb, was removed or its kidneys were removed,57 it is permitted. There if it was created with only one kidney or with three kidneys58 it is permitted.59 Similarly, it is permitted if a kidney was perforated.
כה
בהמה שניטלה האם שלה והוא בית הרחם, או שניטלו הכליות הרי זו מותרת, לפיכך אם נבראת בכוליא אחת או בשלש כליות מותרת, וכן אם ניקבה הכוליא מותרת.
26
Although [an animal] is permitted despite the fact that a kidney was removed or it was created without it, if its kidney is extremely undersized, it is trefe.60 For a small animal, this means the size of a bean, for a large one, the size of a grape.61 Similarly, if a kidney became afflicted, i.e., its flesh became like the flesh of a dead [animal] that decayed after several days. Thus if one would take hold of a portion of it, it will decompose and fall apart. If this condition reached the white portion62 in the kidney, the animal is trefe. Similarly, if moisture - even if it is not putrid - is found in the kidney or murky or putrid fluid is found there, it is trefe. If, however, clear water is found there,63 [the animal] is permitted.
כו
אע"פ שהכוליא שניטלה או חסרה מותרת אם נמצאת קטנה ביותר, והקטנה בדקה עד כפול ובגסה עד כעינב, טרפה, וכן אם לקתה הכוליא והוא שיעשה בשרה כבשר המת שהבאיש אחר ימים שאם תאחוז במקצתו יתמסמס ויפול והגיע חלי זה עד הלבן שבתוך הכוליא הרי זו טרפה, וכן אם נמצאת בכוליא ליחה אע"פ שאינה סרוחה או שנמצא בה מים עכורין או סרוחים הרי זו טרפה אבל אם נמצאו בה מים זכים הרי זו מותרת..
FOOTNOTES
1.
Chasairah means "lacking." This category disqualifies an animal if it lacks one of its fundamental organs.
2.
It is true that there are more organs that render an animal trefe if they are lacking. Nevertheless, the lack of these organs is not placed in this category. Instead, the organ is considered as nekuvah, "perforated." As stated in Chapter 6, Halachah 20, if the perforation of these organs will disqualify an animal, surely, it will be disqualified when the organs are lacking entirely.
3.
I.e., he will be holding the animal from behind. See Shulchan Aruch (Yoreh De'ah 35:2).
4.
I.e., it is small and red.
5.
The Rama (Yoreh De'ah 35:2 states that it is customary within the Ashkenazic community to declare an animal trefe, if it lacks this "rose" or if there is an extra "rose."
6.
For it does not seal it thoroughly.
7.
For the "rose" functions in place of the missing lobe. If, however, the "rose" is found on the left and there is only one lobe, the animal is not acceptable. Since it is not in its proper place, it cannot replace a lobe (Kessef Mishneh). The Shulchan Aruch (Yoreh De'ah 35:7) quotes the Rambam's ruling, but the Rama differs.
8.
In this instance, the "rose" does not compensate for the lack of the lobe, because it is not on the right side.
9.
"In the row of the lungs" to borrow the expression used by Chullin 47b. Generally, we follow the principle that every addition is considered as if it was lacking. In this instance, however, since the extra lobe is found in the row of the lobes, it will not disturb the lungs' ordinary functioning.
10.
In this instance as well, the Rambam maintains that the position of the extra lobe prevents it from disturbing the lungs' ordinary functioning. The Shulchan Aruch (Yoreh De'ah 35:3) accepts the Rambam's ruling.The Rama quotes more stringent views that state that any extra lobe that is not found in the row of the lungs is trefe. Nevertheless, the custom is to rule leniently.
11.
I.e., even when inflated.
12.
If the portions of the lungs that follow their natural pattern become attached to each other, all authorities agree that the animal is acceptable, for this attachment will not create any difficulties. And if the third lobe becomes attached to the first, all agree that it is unacceptable, because as the lungs inflate, the attached portions will separate, cause the attachment to tear, and in doing so, perforate the lobe.
The commentaries question - and the Maggid Mishneh actually maintains that the text of the Mishneh Torah reads in this manner - whether if the back of one lobe is attached to the back of the lobe next to it, the animal is also trefe. For in this instance as well, since the lobes are attached in an unnatural order, the attachment will tear and perforate the lungs. In his Kessef Mishneh maintains that the Rambam's wording implies that as long as the attached lobes are next to each other, the lung is acceptable, even if they are attached back to back. He does note, however, that there are authorities who rule stringently. He concludes in his Kessef Mishneh and also rules accordingly in his Shulchan Aruch (Yoreh De'ah 39:4), that the attachments do not disqualify an animal only when the lobes are attached side to side - and not back to back - in the natural order. If they are attached in such an order, however, the lungs need not be checked. The Rama differs, requiring an examination. He also states that there are authorities who maintain that we are not knowledgable regarding how to make such an examination and therefore such an animal should be considered as trefe. Nevertheless, his ruling also leaves room for leniency if less than half of the body of the lobes are attached. See Siftei Cohen 39:11.
13.
I.e., they appear as one flush mass, without differentiation. If they are distinct, but attached, they are governed by the laws stated in the previous halachah.
14.
From Halachah 4, it appears that this is the size of a lobe that is significant. Hence, just as it is significant in disqualifying an animal, it is significant in causing it to be deemed kosher (Maggid Mishneh).
The Rambam's ruling is quoted by the Shulchan Aruch (Yoreh De'ah 35:8). The Rama cites authorities that maintain that even if a smaller portion is distinct, the lobes are considered as separate and the animal, kosher. The Rama states that we may rely on these opinions if there is a significant loss involved.
15.
I.e., it is lacking part of its ordinary mass.
16.
The Kessef Mishneh notes that in Chapter 7, Halachah 9, the Rambam rules that if a lung has decayed, it is kosher as long as its bronchioles and outer membrane are intact despite the fact that it has lost a large amount of its substance. He explains that this is not necessarily a contradiction to the ruling here. In that instance, since the lung has decayed significantly and yet, the brochioles have not been perforated, we assume that they will not be perforated. In this instance, by contrast, we suspect that the lack within the lung will cause it to become perforated.
Many other Rishonim, however, do not make such a distinction and maintain that a lung is acceptable if it is lacking some of its inner substance. The Shulchan Aruch (Yoreh De'ah 36:8) quotes both views. The Rama states that certain circumstances call for leniency and others, for stringency.
17.
The Kessef Mishneh explains that others explain that it is considered as if the dried portion is perforated and therefore the animal is trefe.
18.
As stated in law 4, an extra lobe is considered as a missing lobe and disqualifies a lung. Similarly, there is reason to think that an increase in the size of a lung is equivalent to a decrease in its size and disqualifies it in a similar fashion.
19.
When quoting this law, Shulchan Aruch (Yoreh De'ah 36:14) speaks of an "entire lung" shriveling.
20.
For in the near future, it will regain its natural size, as indicated by the following halachah.
21.
Chullin 55b states that earthern-ware utensils made of white clay will have water condense upon them easily.
22.
Chullin, loc. cit., also debates what the ruling would be if one animal is frightened by another animal. The Rambam does not discuss the issue for seemingly, it would be able to be resolved by the same test mentioned here. The Shulchan Aruch (Yoreh De'ah 36:14 considers being frightened by other animals as equivalent to being frightened by the hand of heaven.
The Radbaz also states that if the lung returns to normal, it is acceptable even if the animal was frightened by human activity. Other authorities differ and maintain that if we know that the animal was frightened by human activity, this examination is not acceptable (Siftei Cohen 36:30).
See also Rama (Yoreh De'ah 36:15) who rules that in the present era, we are not knowledgeable with regard to the various inspections that our Sages spoke about and hence, should not employ them. If, however, it appears that an animal's lung shrunk due to the hand of heaven, it should not be permitted without undergoing this examination.
23.
The category of chasairah involves two organs: the lungs and the feet. Having discussed the lungs, the Rambam proceeds to discuss the feet. As the Rambam continues to explain, here the intent is the hindlegs.
24.
The severed foot itself, however, is forbidden.
25.
There are three segments of an animal's leg between its trunk and its hoofs. We are speaking about the joint between the highest and middle portions of the leg.
26.
Note, however, Halachah 15.
27.
I.e., the highest of the three bones of the animal's legs.
28.
For it will never heal.
29.
Even the covering of the skin alone is sufficient. This represents a revision of the Rambam's thinking. The initial text of his Commentary to the Mishnah (Chullin 8:13) stated "there was flesh and skin covering it" and he altered it to read "flesh or skin covering it."
30.
For the leg will heal. Not only is the animal permitted, the leg itself is permitted. We do not consider it as if it had been severed and removed during the animal's lifetime.
31.
I.e., it is customary for the butchers to make a hole in the lowest bone of the leg and hang the animal head downwards so that they can skin it and cut off its meat. The definition of "the juncture of the sinews" is important, as reflected in Halachot 15-18.
32.
A fingerbreadth is approximately 2 cm according to Shiurei Torah and 2.4 cm according to Chazon Ish.
Together with the Rambam's view, the Shulchan Aruch (Yoreh De'ah 56:5) also quotes Rashi's view that the juncture of the sinews is four fingerbreadths long.
33.
The Ra'avad takes issue with the Rambam's statements, admitting that the sinews of a fowl - as do those of an animal - begin in its actual feet. Nevertheless, he states, it is only from the joint between the second and third bone of the leg that they are considered halachically significant. For the laws of trefot that govern a fowl parallel those which govern an animal.
In his Kessef Mishneh, Rav Yosef Caro cites authorities that maintain that the text of the Mishneh Torah is in error and it should be amended to parallel the Ra'avad's comments. He cites a responsum attributed to the Rambam sent to the Sages of Provence which also follows this understanding. And in his Shulchan Aruch (Yoreh De'ah 56:8), he rules in this manner.
34.
Halachah 11.
35.
Thus according to the Rambam - and his position is cited by the Shulchan Aruch (Yoreh De'ah 55:1) - if an animal's leg is severed in the top bone, it is trefe. If it is severed in the bottom bone, it is kosher, and if it is severed in the middle bone, the ruling depends on whether it was severed above the juncture of the sinews or not.
The Shulchan Aruch also cites a more stringent view - and the Rama states that it should be followed - that if the middle bone was severed, even above the juncture of the sinews, the animal is trefe. Moreover, even if it is severed at the lower joint, above the cartiledge called the irkum, the animal is trefe.
36.
The Kessef Mishneh states that the Rambam is explaining that a severed leg causes an animal to be considered trefe, because it is in the category of chasairah. When the juncture of its sinews is lacking, it is considered trefe, because it is in the category of netulah, as the Rambam proceeds to explain.
37.
See Halachot 16-17.
38.
Netulah is one of the eight types of trefot mentioned in Chapter 5, Halachah 2. The term literally means "removed."
39.
I.e., there are many organs besides these three that cause an animal to be deemed lacking if they are removed. The disqualification of these other organs, however, is not included in the category of netulah, rather that of nekuvah, perforated, or chasairah, lacking, i.e., the organ's removal is the greatest perforation or lack that could be. See Chapter 6, Halachah 20.
40.
The Ra'avad notes that seemingly, the disqualification of an animal because the junction of its sinews was severed would cause it to be placed in the following category, pesukah (Chapter 9, Halachah 1). He and the Kessef Mishneh explan that since our Sages (Chullin 57a, 76a) uses the expression: "If the juncture of the sinews was removed," it should be placed in this category and not in the other. Note the Siftei Cohen 56:1 who interprets the Ra'avad slightly differently.
41.
Halachah 15.
42.
I.e., the fact that this portion of the leg is missing is not significant.
43.
As long as a majority - either a majority in number or the larger portion - remains intact, the animal is permitted (Chullin 76b).
44.
The Kessef Mishneh explains this ruling as follows. Since we are stringent with regard to a fowl and require that all sixteen be intact, we extend that stringency and disqualify it if the majority of one is impaired. For when the majority of a sinew is impaired, it is as if the entire sinew is impaired.
45.
As stated in Halachah 11. See Shulchan Aruch (Yoreh De'ah 53:2-3) which explains details about this situation.
46.
I.e., near the kidneys. In his Commentary to the Mishnah (Chullin3:1) refers to it as the place attached to the blood vessels from which blood from the liver is dispersed throughout the body. Chullin 46a refers to this as "the place from which it derives its nurture." See the Siftei Cohen 41:1 and the Turei Zahav 41:1 which quote authorities that interpret this as meaning the place to which it is attached on the diaphragm.
47.
For these are fundamentally necessary for its functioning.
48.
Because it - and its two fundamentally necessary portions - are still intact.
49.
For these two portions are of primary necessity.
50.
Chullin 46a raises questions regarding these situations and does not resolve them. The commentaries question why the Rambam rules definitively that the animal is unacceptable. The Kessef Mishneh explains that this applies even if there is one olive-sized portion that is entirely intact.
51.
The Tur (Yoreh De'ah 33) objects to the Rambam's ruling, stating: "I am amazed at his prohibition [of the animal] when the upper jaw is removed since this is not explicitly stated. Are we to add to the trefot?"
To explain: Chullin 54a states that if the lower jaw is removed, the animal is permitted. The Rambam deduces that the implication is that if the upper jaw is removed, the animal is trefe. The Tur claims that this deduction is not explicitly stated and hence, we have no right to make this deduction on our own. The sages of Provence wrote to the Rambam, voicing similar objections and he replied to them, explaining that the upper jaw is necessary for an animal's breathing. The Shulchan Aruch (Yoreh De'ah 33:2) states that it is proper to show respect for the Rambam's ruling.
Based on the gloss of the Rogatchover Gaon, it is possible to explain why this defect is not mentioned by the Sages of the Talmud. This defect is not in and of itself a direct cause for an animal's death, it is only a side factor that will lead to its death. Hence our Sages did not mention it, for they mentioned only those factors whice are direct causes (Yayin Malchut).
52.
When quoting this ruling, the Shulchan Aruch (Yoreh De'ah 33:1) adds that the animal must be able to continue to survive by being force-fed.
53.
I.e., the lungs and the hindlegs as stated in Halachah 1.
54.
As mentioned above (Chapter 6, Halachah 20), all the organs which render an animal trefe if they are perforated, also render it trefe when they are lacking or removed. Nevertheless, the Rambam places them in the category of nekuvah for that is the most inclusive classification.
55.
And our Sages listed them as separate categories, as stated in Chapter 5, Halachah 2.
The Rashba (as quoted by the Kessef Mishneh, Chapter 6, Halachah 20) differs and maintains that an animal is also trefe if it is lacking a liver from the beginning of its existence. Why then did our Sages mention chasairah and netulah as two separate categories? Because if they were not listed so, one might argue that an animal is trefe only when an organ is removed and not when it was lacking from the beginning of the animal's existence or vice versa. The Tur follows the Rashba's view. The Shulchan Aruch (Yoreh De'ah 50:72 quotes both opinions, but appears to favor the Rashba's view. The Rama states that we may rely on the Rambam when a significant loss is involved.
56.
For the ruling is more lenient if at the outset, it was not created with this organ, as above.
57.
I.e., even if both kidneys were removed. Even though according to medical knowledge, there is no way such an animal can live, our Sages did not deem this condition trefe. See Chapter 10, Halachah 12.
58.
For we follow the principle that any extra organ is considered as if it was removed.
59.
It is, however, considered a blemish and the animal may not be offered as a sacrifice (Hilchot Issurei HaMizbe'ach 2:11).
60.
In his Kessef Mishneh, Rav Yosef Caro states that many Rishonim disqualify an animal only when its kidneys shrank because of illness. If, however, it was born with an undersized kidney, it is acceptable. And in his Shulchan Aruch (Yoreh De'ah 44:5), he accepts this ruling as law.
61.
The Turei Zahav 44:12 and the Siftei Cohen 44:13 quote authorities who explain that the grapes of Eretz Yisrael were very large during the Talmudic period. At that time, a grape was significantly larger than a bean.
62.
The white fat from the loins enters the kidneys, because the different sinews are all interwoven there, causing a split to appear within the kidney. This is located in the midst of the kidney (Rashi, Rabenu Nissim, Chullin 55b).
63.
Even if it reached the white portion [Shulchan Aruch (Yoreh De'ah 44:2)].
64. ומנין גידים אלו בעוף ששה עשר גידין תחלתן מן העצם של מטה. א"א זה חדוש גדול שלא שמעתי כמותו ומעולם לא בדקתי צומת הגידים אלא מן הארכובה ולמעלה כנגד צומות הגידין של בהמה ואמת הוא שהם יורדים עד למטה עד שהם מתקשרים ומתחזקים בארכובה משם הם חיים ומפרנסים את הגוף.
65. וכבר ביארנו שהבהמה וכו'. א"א זאת האומנות לא עלתה לו כהוגן בכאן שיחשב חתוכת הגידים כנטולה ומה בין חתוכה לפסוקה והוא סבור שניטל צומת הגידין הוא שנחתכו ולפיכך מנה אותן בנטולה ולא דקדק יפה אלא אם רצה למנותה בנטולין יאמר שאם לא נחתכו אלא שנעקרו מן הארכובה ונקפלו מעל העצם עד למעלה טריפה ולפיכך אמר וכן שניטל צומת הגידין ולא אמר שנחתך, שמעה עמי בינה זאת, עכ"ל.
Hayom Yom
Today's Hayom Yom
Shabbat, Tevet 19, 5778 · 06 January 2018
"Today's Day"
Sunday, Tevet 19, 5703
Torah lessons: Chumash: Sh'mot, first parsha with Rashi.
Tehillim: 90-96.
Tanya: Ch. 12 The "intermediate (p. 47)...throughout his life.
Chabad chassidim have a tradition from generations, instituted by the Alter Rebbe, that every day we study a parsha of Chumash of that week's sedra with Rashi. This was done by the Rebbe'im, too.
Daily Thought:
Bittersweet
There are two types of events in life: Good and very good. Sweet and bitter-sweet.
Sweet, because from each event in life we grow.
Bitter-sweet, because it is so painful to tear ourselves away from who we once were.
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