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- ב"ה - Today in Judaism - Today is Sunday, 20 Tevet, 5778 · January 7, 2018Today in Jewish History:
• Passing of Maimonides (1204)
Rabbi Moses ben Maimon, Talmudist, Halachist, physician, philosopher and communal leader, known in the Jewish world by the acronym "Rambam" and to the world at large as "Maimonides", passed away in Egypt on the 20th of Tevet in 1204 (4965).
Links: A brief biography; a lengthier bio; more
• Printing of the Talmud (1483)
The first volume of the Babylonian Talmud, the tractate Berachot, was printed in Soncino, Italy, on the 20th of Tevet of the year 5244 from creation (1483)
Daily Quote: Do not judge your fellow until you have stood in his place (Ethics of the Fathers 2:4)
Daily Torah Study:
Chumash: Va'eira, 1st Portion Exodus 6:2-6:13 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Exodus Chapter 6
2God spoke to Moses, and He said to him, "I am the Lord. בוַיְדַבֵּ֥ר אֱלֹהִ֖ים אֶל־משֶׁ֑ה וַיֹּ֥אמֶר אֵלָ֖יו אֲנִ֥י יְהֹוָֽה:
God spoke to Moses: He called him to account since he [Moses] had spoken harshly by saying, “Why have You harmed this people?” (Exod. 5:22)-[from Tanchuma Buber, Va’era 4]
וידבר א-להים אל משה: דבר אתו משפט על שהקשה לדבר ולומר (לעיל ה כב) למה הרעותה לעם הזה:
and He said to him, I am the Lord: [Meaning: I am] faithful to recompense all those who walk before Me. I did not send you [to Pharaoh] except to fulfill My words, which I spoke to the early fathers. In this sense, we find that it אִנִי ה is interpreted in many places [in Scripture] as “I am the Lord,” [meaning that I am] faithful to exact retribution. [It has this meaning] when it is stated in conjunction with [an act warranting] punishment, e.g., “or you will profane the name of your God; I am the Lord” (Lev. 19:12). When it is stated in conjunction with the fulfillment of commandments, e.g., “And you shall keep My commandments and perform them; I am the Lord” (Lev. 22:31), [it means: I am] faithful to give reward.
ויאמר אליו אני ה': נאמן לשלם שכר טוב למתהלכים לפני. ולא לחנם שלחתיך כי אם לקיים דברי שדברתי לאבות הראשונים. ובלשון הזה מצינו שהוא נדרש בכמה מקומות אני ה' נאמן ליפרע, כשהוא אמור אצל עונש, כגון (ויקרא יט יב) וחללת את שם אלהיך אני ה', וכשהוא אמור אצל קיום מצות, כגון (ויקרא כב לא) ושמרתם מצותי ועשיתם אותם אני ה', נאמן ליתן שכר:
3I appeared to Abraham, to Isaac, and to Jacob with [the name] Almighty God, but [with] My name YHWH, I did not become known to them. גוָֽאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶל־יַֽעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י וּשְׁמִ֣י יְהֹוָ֔ה לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם:
I appeared: to the fathers.
וארא: אל האבות:
with [the name] Almighty God: I made promises to them, in all of which I said to them, “I am the Almighty God.”
באל שדי: הבטחתים הבטחות ובכולן אמרתי להם אני אל שדי:
but [with] My name YHWH, I did not become known to them: It is not written here לֹא הוֹדַעְתִּי, “but My Name YHWH I did not make known to them,” but לֹא נוֹדַעְתִּי, “I did not become known.” [I.e.,] I was not recognized by them with My attribute of keeping faith, by dint of which My name is called YHWH, [which means that I am] faithful to verify My words, for I made promises to them, but I did not fulfill [them while they were alive].
ושמי ה' לא נודעתי להם: לא הודעתי אין כתיב כאן אלא לא נודעתי לא נכרתי להם במדת אמתות שלי שעליה נקרא שמי ה' נאמן לאמת דברי, שהרי הבטחתים ולא קיימתי:
4And also, I established My covenant with them to give them the land of Canaan, the land of their sojournings in which they sojourned. דוְגַ֨ם הֲקִמֹ֤תִי אֶת־בְּרִיתִי֙ אִתָּ֔ם לָתֵ֥ת לָהֶ֖ם אֶת־אֶ֣רֶץ כְּנָ֑עַן אֵ֛ת אֶ֥רֶץ מְגֻֽרֵיהֶ֖ם אֲשֶׁר־גָּ֥רוּ בָֽהּ:
And also, I established My covenant, etc.: And also, when I appeared to them as the Almighty God, I established and set up a covenant between Myself and them.
וגם הקמתי את בריתי וגו': וגם כשנראיתי להם באל שדי הצבתי והעמדתי בריתי ביני וביניהם:
to give them the land of Canaan: To Abraham in the section dealing with [the commandment of] circumcision (Gen. 17), it is said: “I am the Almighty God… And I will give you and your seed after you the land of your sojournings” (Gen. 17:1, 8). To Isaac [it is stated], “for to you and to your seed I will give all these lands, and I will establish the oath that I swore to Abraham” (Gen. 26:3), and that oath which I swore to Abraham was spoken with the [name] “Almighty God.” To Jacob [it is said], “I am the Almighty God; be fruitful and multiply, etc. And the land that, etc.” (Gen. 35:11, 12). So you see that I vowed to them [many vows], but I did not fulfill [My vows yet].
לתת להם את ארץ כנען: לאברהם בפרשת מילה נאמר (בראשית יז א) אני אל שדי וגו', (בראשית יז ח) ונתתי לך ולזרעך אחריך את ארץ מגוריך, ליצחק (בראשית כו ג) כי לך ולזרעך אתן את כל הארצות האל והקימותי את השבועה אשר נשבעתי לאברהם, ואותה שבועה שנשבעתי לאברהם באל שדי, אמרתי ליעקב (בראשית לה יא - יב) אני אל שדי פרה ורבה וגו' ואת הארץ אשר וגו', הרי שנדרתי להם ולא קיימתי:
5And also, I heard the moans of the children of Israel, whom the Egyptians are holding in bondage, and I remembered My covenant. הוְגַ֣ם | אֲנִ֣י שָׁמַ֗עְתִּי אֶת־נַֽאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַֽעֲבִדִ֣ים אֹתָ֑ם וָֽאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי:
And also, I heard: Just as I established and set up the covenant, it is incumbent upon Me to fulfill [it]. Therefore, I heard the moans [complaints] of the children of Israel, who are moaning.
וגם אני: כמו שהצבתי והעמדתי הברית יש עלי לקיים, לפיכך שמעתי את נאקת בני ישראל הנואקים:
whom the Egyptians are holding in bondage. I remembered: that covenant [which I made with Abraham], for in the Covenant between the Parts, I said to him, “And also the nation that they will serve will I judge” (Gen. 15:14).
אשר מצרים מעבדים אתם ואזכר: אותו הברית. כי בברית בין הבתרים אמרתי לו (בראשית טו יד) וגם את הגוי אשר יעבודו דן אנכי:
6Therefore, say to the children of Israel, 'I am the Lord, and I will take you out from under the burdens of the Egyptians, and I will save you from their labor, and I will redeem you with an outstretched arm and with great judgments. ולָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵל֘ אֲנִ֣י יְהֹוָה֒ וְהֽוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֨חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵֽעֲבֹֽדָתָ֑ם וְגָֽאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים:
Therefore: according to that oath.
לכן: על פי אותה השבועה:
say to the children of Israel, I am the Lord: [I am] faithful to My promise.
אמר לבני ישראל אני ה': הנאמן בהבטחתי:
and I will take you out: for so did I promise him [Abraham], “and afterwards they will go forth with great possessions” (Gen. 15:14).
והוצאתי אתכם: כי כן הבטחתיו (שם שם) ואחרי כן יצאו ברכוש גדול:
the burdens of the Egyptians: The toil of the burden of the Egyptians.
סבלת מצרים: טורח משא מצרים:
7And I will take you to Me as a people, and I will be a God to you, and you will know that I am the Lord your God, Who has brought you out from under the burdens of the Egyptians. זוְלָֽקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם:
8I will bring you to the land, concerning which I raised My hand to give to Abraham, to Isaac, and to Jacob, and I will give it to you as a heritage; I am the Lord.' " חוְהֵֽבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֨אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּלְיַֽעֲקֹ֑ב וְנָֽתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מֽוֹרָשָׁ֖ה אֲנִ֥י יְהֹוָֽה:
I raised My hand: I raised it to swear by My throne. [following Onkelos]
נשאתי את ידי: הרימותיה להשבע בכסאי:
9Moses spoke thus to the children of Israel, but they did not hearken to Moses because of [their] shortness of breath and because of [their] hard labor. טוַיְדַבֵּ֥ר משֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־משֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵֽעֲבֹדָ֖ה קָשָֽׁה:
but they did not hearken to Moses: They did not accept consolation. I.e., they despaired completely of ever being redeemed.
ולא שמעו אל משה: לא קבלו תנחומין:
because of [their] shortness of breath: Whoever is under stress, his wind and his breath are short, and he cannot take a deep breath. Similar to this [interpretation, namely that what is meant by I am the Lord is: I am faithful to fulfill My word] I heard from Rabbi Baruch the son of Rabbi Eliezer, and he brought me proof [of this explanation] from this [following] verse: “at this time I will let them know My power and My might, and they shall know that My name is the Lord” (Jer. 16:21). [Rabbi Baruch said,] We learn from this that when the Holy One, blessed be He, fulfills His words-even [when it is] for retribution-He makes it known that His name is the Lord. How much more so [does this expression apply] when he fulfills [His word] for good [because the Tetragrammaton represents the Divine Standard of Mercy]. Our Rabbis, however, interpreted it (Sanh. 111a) as related to the preceding topic, [namely] that Moses said [verse 22], “Why have You harmed…?” (Exod. 5:22). The Holy One, blessed be He, said to him, “We suffer a great loss for those [the Patriarchs] who are lost and [whose replacement] cannot be found. I must lament the death of the Patriarchs. Many times I revealed Myself to them as the Almighty God and they did not ask Me, ‘What is Your name?’ But you asked, What is His name? What shall I say to them?’” (Exod. 3:13). [4]
מקצר רוח: כל מי שהוא מיצר, רוחו ונשימתו קצרה ואינו יכול להאריך בנשימתו. קרוב לענין זה שמעתי פרשה זו מרבי ברוך ברבי אליעזר, והביא לי ראיה ממקרא זה (ירמיהו טז כא) (כי) בפעם הזאת אודיעם את ידי ואת גבורתי וידעו כי שמי ה', למדנו כשהקב"ה מאמן את דבריו אפילו לפורענות מודיע ששמו ה', וכל שכן האמנה לטובה. ורבותינו דרשוהו לענין של מעלה, שאמר משה (לעיל ה כב) למה הרעותה, אמר לו הקב"ה חבל על דאבדין ולא משתכחין. יש לי להתאונן על מיתת האבות, הרבה פעמים נגליתי אליהם באל שדי ולא אמרו לי מה שמך, ואתה אמרת (לעיל ג יג) מה שמו מה אומר אליהם:
And also, I established, etc.: And when Abraham sought to bury Sarah, he could not find a grave until he bought [one] for a very high price. Similarly, [with] Isaac, [the Philistines] contested the wells he had dug. And so [with] Jacob, “And he bought the part of the field where he had pitched his tent” (Gen. 33:19), yet they did not question My actions! But you said, “Why have You harmed [the Israelites]?” This midrash, however, does not fit the text, for many reasons: First, because it does not say, “And My Name, ה they did not ask me.” And if you say [in response to this] that He did not let them [the Patriarchs] know that this is His name, [and nevertheless they did not ask Him, (and we will explain לֹא נוֹדַעְךְתִּי like לֹא הוֹדַעְךְתִּי, I did not make known,) I will answer you that] indeed, at the beginning, when He revealed Himself to Abraham “between the parts” (Gen. 15:10), it says: “I am the Lord (אֲנִי ה), Who brought you forth from Ur of the Chaldees” (Gen. 15:7). Moreover, how does the context continue with the matters that follow this [verse]: “And also, I heard, etc. Therefore, say to the children of Israel” ? Therefore, I say that the text should be interpreted according to its simple meaning, [with] each statement fitting its context, and the midrashic explanation may be expounded upon, as it is said: “‘Is not My word so like fire,’ says the Lord, ‘and like a hammer which shatters a rock?’” (Jer. 23:29). [The rock it strikes] is divided into many splinters.
וגם הקמתי וגו': וכשבקש אברהם לקבור את שרה לא מצא קבר עד שקנה בדמים מרובים, וכן ביצחק ערערו עליו על הבארות אשר חפר, וכן ביעקב (בראשית לג יט) ויקן את חלקת השדה, לנטות אהלו, ולא הרהרו אחר מדותי, ואתה אמרת (ה כב) למה הרעותה. ואין המדרש מתיישב אחר המקרא מפני כמה דברים אחת, שלא נאמר, ושמי ה' לא שאלו לי. ואם תאמר לא הודיעם שכך שמו, הרי תחלה כשנגלה לאברהם בין הבתרים נאמר (בראשית טו ז) אני ה' אשר הוצאתיך מאור כשדים. ועוד, היאך הסמיכה נמשכת בדברים שהוא סומך לכאן (פסוק ה) וגם אני שמעתי וגו' (פסוק ו) לכן אמור לבני ישראל. לכך אני אומר יתיישב המקרא על פשוטו דבר דבור על אופניו, והדרשה תדרש, שנאמר (ירמיה כג כט) הלא כה דברי כאש נאם ה' וכפטיש יפוצץ סלע, מתחלק לכמה ניצוצות:
10The Lord spoke to Moses, saying, יוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
11"Come, speak to Pharaoh, the king of Egypt, and he will let the children of Israel out of his land." יאבֹּ֣א דַבֵּ֔ר אֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וִֽישַׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵֽאַרְצֽוֹ:
12But Moses spoke before the Lord, saying, "Behold, the children of Israel did not hearken to me. How then will Pharaoh hearken to me, seeing that I am of closed lips?" יבוַיְדַבֵּ֣ר משֶׁ֔ה לִפְנֵ֥י יְהֹוָ֖ה לֵאמֹ֑ר הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹא־שָֽׁמְע֣וּ אֵלַ֔י וְאֵיךְ֙ יִשְׁמָעֵ֣נִי פַרְעֹ֔ה וַֽאֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם:
closed lips: Heb. עִרַל שְׂפָתָיִם, Literally, of “closed” lips. Similarly, every expression of (עָרְלָה) I say, denotes a closure: e.g., “their ear is clogged (עִרֵלָה) ” (Jer. 6:10), [meaning] clogged to prevent hearing; “of uncircumcised (עַרְלֵי) hearts” (Jer. 9:25), [meaning] clogged to prevent understanding; “You too drink and become clogged up (וְהֵעָרֵל) ” (Hab. 2:16), [which means] and become clogged up from the intoxication of the cup of the curse; עָרְלַתבָּשָָׂר, the foreskin of the flesh, by which the male membrum is closed up and covered; “and you shall treat its fruit as forbidden (וְעִרַלְךְתֶּם עָרְלָתוֹ) ” (Lev. 19:23), [i. e.,] make for it a closure and a covering of prohibition, which will create a barrier that will prevent you from eating it. “For three years, it shall be closed up [forbidden] (עִרֵלִים) for you” (Lev. 19:23), [i.e.,] closed up, covered, and separated from eating it.
ערל שפתים: אטום שפתים. וכן כל לשון ערלה אני אומר שהוא אטום (ירמיה ו י) ערלה אזנם, אטומה משמוע, (ירמיה ט כה) ערלי לב, אטומים מהבין, (חבקוק ב טז) שתה גם אתה והערל, והאטם משכרות כוס הקללה. ערלת בשר, שהגיד אטום ומכוסה בה. (ויקרא יט כג) וערלתם ערלתו, עשו לו אוטם וכיסוי איסור, שיבדיל בפני אכילתו, (שם) שלש שנים יהיה לכם ערלים, אטום ומכוסה ומובדל מלאכלו:
How then will Pharaoh hearken to me: This is one of the ten kal vachomer inferences mentioned in the Torah. — [from Gen. Rabbah 92:7] [I.e., inferences from major to minor, such as in this case. I.e., if, because of my speech impediment, the children of Israel, who have everything to gain by listening to me, did not listen to me, Pharaoh, who has everything to lose by listening to me, will surely not listen to me.]
ואיך ישמעני פרעה: זה אחד מעשרה קל וחומר שבתורה:
13So the Lord spoke to Moses and to Aaron, and He commanded them concerning the children of Israel and concerning Pharaoh, the king of Egypt, to let the children of Israel out of the land of Egypt. יגוַיְדַבֵּ֣ר יְהֹוָה֘ אֶל־משֶׁ֣ה וְאֶל־אַֽהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם:
So the Lord spoke to Moses and to Aaron: Because Moses had said, “I am of closed lips,” the Holy One, blessed be He, combined Aaron with him to be for him as a “mouth” [i.e., speaker] and an interpreter.
וידבר ה' אל משה ואל אהרן: לפי שאמר משה (פסוק יב) ואני ערל שפתים, צירף לו הקב"ה את אהרן להיות לו לפה ולמליץ:
and He commanded them concerning the children of Israel: He commanded regarding them [the Israelites] to lead them gently and to be patient with them. — [from Sifrei Beha’alothecha 91]
ויצום אל בני ישראל: צום עליהם להנהיגם בנחת ולסבול אותם:
and concerning Pharaoh, the king of Egypt: He commanded them concerning him [Pharaoh], to speak to him respectfully. This is its midrashic interpretation (Mechilta, Bo, ch. 13; Exod. Rabbah 7:2). Its simple meaning is that He commanded them [Moses and Aaron] concerning Israel and concerning His mission to Pharaoh. What the content of the command was is delineated in the second section [verses 29-31], after the order of the genealogy [that follows this passage]. [This second section should be here] but since [Scripture] mentioned Moses and Aaron, it interrupts the narrative with “These are the heads of the fathers’ houses” (verse 14) to inform us how Moses and Aaron were born and after whom they traced their lineage..
ואל פרעה מלך מצרים: צום עליו לחלוק לו כבוד בדבריהם, זהו מדרשו. ופשוטו צום על דבר ישראל ועל שליחותו אל פרעה. ודבר הצווי מהו, מפורש בפרשה שניה לאחר סדר היחס, אלא מתוך שהזכיר משה ואהרן הפסיק הענין באלה ראשי בית אבותם (פסוק יד) ללמדנו היאך נולדו משה ואהרן ובמי נתיחסו:
Tehillim: Psalms Chapters 97 - 103
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Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Likutei Amarim, end of Chapter 13
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Today's Tanya Lesson
Likutei Amarim, end of Chapter 13
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והנה מדת אהבה זו האמורה בבינונים בשעת התפלה על ידי התגברות הנפש האלקית כו׳
Now, this aformentioned love attained by Beinonim at the time of prayer by virtue of thetemporary preponderance of the divine soul over the animal soul, etc.,
הנה לגבי מדרגת הצדיקים עובדי ה׳ באמת לאמיתו, אין בחינת אהבה זו נקראת בשם עבודת אמת כלל
when compared to the standard of the tzaddikim who serve G‑d in perfect truth (“in the truest manner of truth”), [this love] is not called “true service” at all,
מאחר שחולפת ועוברת אחר התפלה
since it passes and disappears after prayer;
וכתיב: שפת אמת תכון לעד, ארגיעה לשון שקר
whereas it is written,1 “The language (lit., ‘the lip’) of truth shall be established forever, but the tongue of falsehood is only momentary.”
Thus, the term “truth” refers to something immutable; the temporary and passing are not considered “true”. The same applies here as well: Since the Beinoni’s love of G‑d is felt only during prayer and disappears afterwards, it does not measure up to the “truest” sense of truth — the perfect truth attained by tzaddikim.
ואף על פי כן לגבי מדרגת הבינונים נקראת עבודה תמה באמת לאמיתו שלהם
Nevertheless, in relation to the rank of the Beinoni, [this level of love] is regarded as a truly perfect service in terms of their level of truth, i.e., the level of Beinonim,
איש איש כפי מדרגתו במדרגת הבינונים
in each man relative to his standing in the category of the Beinonim (for, as mentioned earlier, the rank of Beinoni is subdivided into many levels).
והריני קורא באהבתם שבתפלתם גם כן: שפת אמת תכון לעד
Their love, too, which they possess [only] during prayer, I term, “The language of truth [,which] shall be established for ever,” i.e., their love is true and permanent, though manifest only during prayer,
הואיל ובכח נפשם האלקית לחזור ולעורר בחינת אהבה זו לעולם, בהתגברותה בשעת התפלה מדי יום ביום
since their divine soul has the power to reawaken this love constantly, whenever it gathers strength during prayer, day after day,
על ידי הכנה הראויה לכל נפש כפי ערכה ומדרגתה
by means of the spiritual preparation appropriate to each soul’s quality and rank. The higher the level of the soul, the less preparation it requires to awaken its love of G‑d. Regardless, every soul has the capacity to arouse its love of G‑d during prayer.
The Beinoni’s love of G‑d is thus constant, since it is either in an active, revealed state, or is in potentia, and can be revealed at any moment throughout the day (for, as mentioned earlier, every Beinoni has the potential to attain the level of “praying the whole day long.”
One difficulty yet remains: How is it possible for the same level of service to be considered untrue by the standards of tzaddikim, and true with regard to Beinonim? Is truth not absolute?
This matter is now explained as follows:
The quality of truth is to be found on every level. In each, truth means the essence and core of that level; i.e., truth is defined as that which agrees with the essence of that particular level where it is measured.
Since this is so in all the myriad levels of the spiritual worlds, from the very highest to the very lowest, and since the lowest levels are incomparable to the highest, how can it be said that the lower grades possess truth? We must say, therefore, that the term “truth” is relative to the level on which it is found, that each grade has its own core of truth. Things are true if they agree with [the essence of] their own level and untrue if they do not; they need not agree with a higher level to be considered “true”.
In the Alter Rebbe’s words:
כי הנה מדת אמת היא מדתו של יעקב, הנקרא בריח התיכון המבריח מן הקצה אל הקצה
For truth is the attribute of Jacob, as the verse states:2 “You give truth to Jacob,” who is called3 “the middle bolt which secures everything from end to end,”4 just as the middle bolt in the Tabernacle secured and bolted together all the boards by passing through them all.
מרום המעלות ומדרגות עד סוף כל דרגין
In spiritual terms, this means that the attribute of truth passes from the highest gradations and levels to the end (i.e., lowest) of all grades.
ובכל מעלה ומדרגה מבריח תוך נקודה האמצעית
in each gradation and level it passes through the central point of that particular level,
שהיא נקודת ובחינת מדת אמת שלה
which is, i.e., which then becomes the point and quality (i.e., the standard) of [that level’s] attribute of truth.
Proof is now given that each grade has its own standard of truth, as it were:
ומדת אמת היא נחלה בלי מצרים, ואין לה שיעור למעלה עד רום המעלות
The attribute of truth is an unbounded inheritance; it has no upper limit [as it extends] to the highest levels,
וכל מעלות ומדרגות שלמטה הם כאין לגבי מעלות ומדרגות שלמעלה מהן
and all lower gradations and levels are as nothing compared with those superior to them.
If, then, truth is found on all levels despite their disparity, we must conclude that the standard of truth on each level is relative to the core of that level.
In support for his statement that the lower levels and grades are incomparable to the higher ones, the Alter Rebbe cites:
כידוע ליודעי ח״ן שבחינת ראש ומוחין של מדרגות תחתונות הן למטה מבחינת עקביים ורגלי מדרגות עליונות מהן
As is known to those familiar with the Esoteric Discipline (i.e., Kabbalah), the quality that is the “head and intellect” — the highest level — within lower grades, is inferior to the “soles” and “feet” — the very lowest level — within the higher grades;
וכמאמר רז״ל: רגלי החיות כנגד כולן
as our Sages say,5 “The feet of the chayyot surpass all those levels lower than them, including the highest degree within those lower levels.”)
The attribute of truth, then, is measured according to the standards of each level. We may thus conclude that the divine service of the Beinoni is considered “true” service relative to their level, although when compared with the service of tzaddikim it is not considered “true”, since it passes after prayer.
——— ● ———
| FOOTNOTES | |
| 1. | Mishlei 12:19. |
| 2. | Micah 7:20. |
| 3. | Zohar I, p. 1b; p. 224a. |
| 4. | Paraphrase of Shmot 26:28. |
| 5. | Chagigah 13a. |
• Sefer Hamitzvot:
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Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 306
Taking a Mother Bird together with Her Young
"Do not take the mother [bird] together with the children"—Deuteronomy 22:6.
When we encounter a bird's nest, it is forbidden to take the mother together with the chicks.
Full text of this Mitzvah »
Taking a Mother Bird together with Her Young
Negative Commandment 306
Translated by Berel Bell
The 306th prohibition is that we are forbidden from taking the entire bird's nest — the mother and the chicks — when hunting.1
The source of this prohibition is G‑d's statement,2 "You must not take the mother along with her young." This prohibition has a remedial positive commandment,3 "You must first chase away the mother." If one can no longer send her away and thereby fulfill the positive commandment — e.g. if the mother died before she could be sent away — the punishment is lashes.
The details of this mitzvah are explained in the end of tractate Chulin.4
FOOTNOTES
1.According to Kapach, 5731, note 81, the Rambam means to exclude the case where one is merely passing by and doesn't need them for food. In such a case, one should leave them alone, as the Rambam writes in Guide to the Perplexed, Part 3, Chapter 48.
2.Deut. 22:6.
3.Ibid. 22:7. See P148.
4.138ff.
Rambam:
• 1 Chapter A Day: Milah Milah - Chapter Two
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Audio: Listen | Download | Video ClassMilah - Chapter Two
1
Circumcision may be performed by anyone. Even a person who is himself not circumcised, a slave, a woman, or a minor may perform the circumcision, if an adult male is not present. A gentile, however, should not be allowed to perform the circumcision at all. Nevertheless, if he does so, there is no need for a second circumcision.
Any utensil may be used for circumcision, even a flint, glass, or any article that cuts. One should not circumcise with the sharpened side of a reed, because of the danger involved. The optimum manner of performing the mitzvah is to use an iron utensil - either scissors or a knife. Throughout the Jewish community, it has become customary to use a knife.
א
הכל כשרין למול ואפילו ערל ועבד ואשה וקטן מלין במקום שאין שם איש אבל עכו"ם לא ימול כלל ואם מל אינו צריך לחזור ולמול שנייה ובכל מלין ואפילו בצור ובזכוכית ובכל דבר שכורת ולא ימול בקרומית של קנה מפני הסכנה ומצוה מן המובחר למול בברזל בין בסכין בין במספרים ונהגו כל ישראל בסכין:
Commentary on Halachah 1
2
How is the circumcision performed? The foreskin that covers the crown of the penis is cut off until the entire crown is revealed. [This step is referred to as milah.]
Afterwards, the soft membrane that is beneath the skin should be split along the mid-line with one's nails and peeled back to either side until the flesh of the crown is revealed. [This step is referred to as pri'ah.]
Afterwards, one should suck the place of the circumcision until all the blood in the further reaches is extracted, lest a dangerous situation arise. [This step is referred to as metzitzah.] Any [mohel] who does not perform metzitzah should be removed from his position. After one has performed metzitzah, one should apply a bandage, a compress, or the like.
ב
כיצד מוהלין חותכין את כל העור המחפה את העטרה עד שתתגלה כל העטרה ואחר כך פורעין את הקרום הרך שלמטה מן העור בצפורן ומחזירו לכאן ולכאן עד שיראה בשר העטרה ואח"כ מוצץ את המילה עד שיצא הדם ממקומות רחוקים כדי שלא יבא לידי סכנה וכל מי שאינו מוצץ מעבירין אותו ואחר שמוצץ נותן עליה אספלנית או רטייה וכיוצא בהן:
Commentary on Halachah 2
3
There are strands of flesh that disqualify a circumcision [if they are not removed], and strands of flesh that do not disqualify a circumcision.
What is implied? If, [after circumcision,] a portion of the foreskin is left that covers the majority of the crown of the penis' height,1 the child is considered to be uncircumcised, and this flesh is considered a tzitz that disqualifies the circumcision.2If only a small portion of flesh remains which does not cover the majority of the crown of the penis' height, it is considered to be a tzitz that does not disqualify the circumcision.3
ג
יש ציצין מעכבין את המילה ויש ציצין שאין מעכבין את המילה כיצד אם נשאר מעור הערלה עור החופה רוב גבהה של עטרה הרי זה ערל כמות שהיה וזה העור הוא ציץ המעכב ואם לא נשאר ממנו אלא מעט שאינו חופה רוב גבהה של עטרה זהו ציץ שאינו מעכב:
4
While the person performing the circumcision is involved in the operation, he should go back and remove both the tzitzim that disqualify the circumcision and the tzitzim that do not disqualify the circumcision.4 Once he has interrupted his activity, he must return and remove any tzitzim that disqualify the circumcision,5 but he does not return to remove anytzitzim that do not disqualify the circumcision.6
When one performs a circumcision without performing pri'ah, it is considered as if the circumcision was not performed.7
ד
המל כל זמן שעוסק במילה חוזר בין על הציצין שמעכבין בין על ציצין שאין מעכבין פירש על ציצין המעכבין חוזר על ציצין שאינן מעכבין אינו חוזר מל ולא פרע את המילה כאילו לא מל:
5
[The following ruling is given when] a child's flesh is soft and hangs loosely, or if he is very fat and, therefore, it appears that he is not circumcised. We should observe him when he has an erection: if he appears circumcised at that time, it is unnecessary to do anything more. One must, however, correct the flesh on the sides, because of the appearance it creates.
If, however, he does not appear to be circumcised when he has an erection, the loose hanging flesh on the sides should be cut off until the crown of the penis is revealed while it is erect.
This was ordained by the Rabbis. According to the Torah itself, even though he [appears] uncircumcised, since he was circumcised once, there is no obligation to circumcise him again.
ה
קטן שבשרו רך ומדולדל ביותר או שהיה בעל בשר עד שיראה כאילו אינו מהול רואין אותו בעת שיתקשה אם נראה שהוא מהול אינו צריך כלום וצריך לתקן את הבשר מכאן ומכאן מפני מראית העין ואם בעת שיתקשה לא נראה מהול חוזרין וקוצצין את הבשר המדולדל מכאן ומכאן עד שתראה העטרה גלויה בעת קישוי ודבר זה מדברי סופרים אבל מן התורה אע"פ שהוא נראה כערל הואיל ומל אינו צריך למול פעם שנייה:
Commentary on Halachah 5
6
Anything that is necessary for the circumcision [itself] may be performed on the Sabbath. We may perform milah, pri'ah, and metzitzah, return and remove the tzitzim that disqualify the circumcision even though one has interrupted one's activity, return and remove the tzitzim that do not disqualify the circumcision if one has not interrupted one's activity, and bandage the circumcision afterwards. The preparation of articles that are necessary for the circumcision does not supersede the prohibitions against labor on the Sabbath.
What is implied? If we are unable to find a knife, a knife may not be made on the Sabbath, nor may we bring it from place to place. It is even forbidden to bring it from one courtyard to another courtyard in an alleyway if there is no eruv. Although the [mitzvah of] eruv is only Rabbinic in origin, it is not superseded by [the necessity] to bring a knife, since it was possible to bring the knife on Friday.
ו
עושין כל צרכי מילה בשבת מלין ופורעין ומוצצין וחוזר על ציצין המעכבין אף על פי שפירש ועל ציצין שאין מעכבין כל זמן שלא פירש ונותן עליה אספלנית אבל מכשירי מילה אינן דוחין את השבת כיצד הרי שלא מצאו סכין אין עושין סכין בשבת ולא מביאין אותו ממקום למקום ואפילו מבוי שאינו מעורב אין מביאין אותו מחצר לחצר ואין עירוב מדבריהם נדחה מפני הבאת הסכין הואיל ואפשר להביאו מערב שבת:
Commentary on Halachah 6
7
Herbs may not be ground to [use for the compress], nor may water be heated [to wash the child], nor may a compress be prepared,8 nor may wine and oil be mixed [on the Sabbath itself].9
If cumin was not ground on Friday, one may chew it on the Sabbath10 and apply it [to the wound]. If one did not mix wine and oil together, they may each be applied individually. This is the general rule: Whatever can be performed on Friday does not supersede [the prohibitions against labor on] the Sabbath. Should one forget and not prepare the accessories necessary for the circumcision, the circumcision should be performed on the ninth day.
ז
וכן אין שוחקין לה סממנין ואין מחמין לה חמין ואין עושין לה אספלנית ואין טורפין יין ושמן ואם לא שחק כמון מערב שבת לועס בשניו ונותן ואם לא טרף יין ושמן נותן זה לעצמו וזה לעצמו זה הכלל כל שאפשר לעשותו מערב שבת אינו דוחה את השבת אבל אם שכח ולא הכינו המכשירין תדחה המילה לתשיעי:
8
If a child was circumcised on the Sabbath and, afterwards, the hot water was spilled or the herbs [for the compress] were scattered, one may do anything that is necessary for him on the Sabbath, because of the danger involved.
In a place where it is customary to wash a child, he may be washed on the Sabbath on the day of his circumcision, both before the circumcision and after the circumcision, and on the third day of his circumcision. The child's entire body may be washed as well as the place of the circumcision itself. [On the third day,] he may be washed with water that was heated on Friday or with water that was heated on the Sabbath itself, because the situation involves danger.
ח
מלו את הקטן בשבת ואחר כך נשפכו החמין או נתפזרו הסממנין עושין לו הכל בשבת מפני שסכנה היא לו מקום שדרכן להרחיץ את הקטן מרחיצין אותו בשבת ביום המילה בין לפני המילה בין לאחר המילה או בשלישי של מילה שחל להיות בשבת בין רחיצת כל גופו בין רחיצת מילה בין בחמין שהוחמו מערב שבת בין בחמין שהוחמו בשבת מפני שסכנה היא לו:
9
If a knife was forgotten and not brought [to the place of the circumcision] on Friday, one may instruct a gentile to bring it on the Sabbath, provided he does not bring it through the public domain.
The general principle governing this matter is: It is permissible to tell a gentile to perform any activity that we are forbidden to perform as a sh'vut,11 so that we may perform a mitzvah at its appropriate time.12 When, however, an activity is prohibited because a forbidden labor is involved, we may not instruct a gentile to do it [for us] on the Sabbath.13
ט
שכחו ולא הביאו סכין מערב שבת אומר לעכו"ם להביא סכין בשבת ובלבד שלא יביא אותו דרך רשות הרבים כללו של דבר כל דבר שעשייתו בשבת אסורה עלינו משום שבות מותר לנו לומר לעכו"ם לעשות אותן כדי לעשות מצות בזמנה ודבר שעשייתו אסורה עלינו משום מלאכה אסור לנו לומר לעכו"ם לעשותו בשבת:
10
[The preparation of] the accessories for circumcision - even when the circumcision is being performed at the appropriate time14 - does not supersede [the prohibitions against labor on] the holidays, because it is possible to complete them before the commencement of the holiday.15
[This ruling can be derived through the following] process of inference: If [the preparation of] the accessories for circumcision is not significant enough to supersede the Rabbinic prohibitions of sh'vut, why should they supersede a negative commandment of the Torah?16 [Nevertheless, there are certain greater leniencies on festivals:] One may grind herbs for [the compress], since these herbs are fit to be used in food.17 Similarly, oil and wine may be mixed together.18
י
מכשירי מילה אפילו בזמנה אינן דוחין את יום טוב הואיל ואפשר לעשותן מערב יום טוב וקל וחומר הדברים אם לא דחו מכשירי מילה שבות שהוא מדבריהם היאך ידחו לא תעשה שבתורה אבל שוחקין לה סמנין ביום טוב הואיל וראוי לקדרה וטורפין לה יין ושמן:
FOOTNOTES
1.
Rashi, Shabbat 137b, states that surely if the foreskin is left on the majority of the circumference of the penis' crown, it is unacceptable. When quoting this law, the Shulchan Aruch (Yoreh De'ah 264:5) states that if the majority of the height of the crown is left covered in any one place, the circumcision is not acceptable. Thus, even a thin strand of skin that covers either the majority of the height or the majority of the circumference of the crown can disqualify the circumcision.
2.
A second circumcision is required in such an instance, and a blessing is recited when performing it.
3.
See the following halachah.
4.
As mentioned in Halachah 6, this ruling applies even when the circumcision is being carried out on the Sabbath.
5.
Since, as explained in the previous halachah, unless this flesh is removed, a second circumcision is necessary.
6.
The Rambam's phraseology is somewhat problematic. The Beit Yosef (Yoreh De'ah 264) explains that the Rambam's intent is that we are not required to remove this flesh. In contrast, the Sha'agat Aryeh (Responsum 50) interprets the Rambam as stating that, once the mohel has interrupted his activity, he is forbidden to return and cut off the remaining flesh. (The Sha'agat Aryeh himself questions the Rambam's decision. The Merkevet HaMishneh explains that since the circumcision is acceptable, it is forbidden to expose the child to further pain.)
The Ramah (Yoreh De'ah 264:5) rules that if the circumcision is performed during the week, one should remove this flesh. This ruling is followed throughout the Jewish community today.
7.
The Babylonian Talmud relates that although pri'ah is not mentioned in the Torah, nor was Abraham commanded to carry out this activity, it is part of the oral tradition (halachah leMoshe miSinai), which may not be ignored (Shabbat 137b, Yevamot 71b). The Jerusalem Talmud (Yevamot 8:1) differs, and uses the principles of Biblical exegesis to derive the obligation of removing the membrane.
8.
A compress that is prepared before the Sabbath may be applied on the Sabbath. It is, however, forbidden to prepare the compress on the Sabbath (see Hilchot Shabbat 23:11).
9.
The mixture of wine and oil was applied to the wound to heal it.
10.
According to Torah law, a labor is forbidden on the Sabbath only when it is performed in its usual fashion. In most cases, however, such activities are forbidden by the Rabbis. Nevertheless, in this instance, since the herbs are being prepared for a remedy and they are not being prepared in the normal manner, the Sages did not forbid their preparation (see Hilchot Shabbat 21:26).
11.
In Hilchot Shabbat 21:1, the Rambam defines a sh'vut as follows:
[With regard to the Sabbath,] the Torah has told us, "You shall rest." This implies that we are obligated to rest from the performance of [certain] activities even though they are not included among the forbidden labors.
In Chapters 21 and 22 of those halachot, the Rambam explains the concept of sh'vut in detail.
12.
In Hilchot Shabbat 6:9, the Rambam mentions this leniency with regard to bringing a shofar on Rosh HaShanah [i.e., in Jerusalem to be sounded in the Temple]. Although Tosafot (Gittin 8b) maintain that the leniency should not be extended beyond the scope of the mitzvah of circumcision, the Rambam's ruling is accepted by the Shulchan Aruch (Orach Chayim 307:5).
13.
For this reason, a gentile may not be instructed to make a knife or boil water for the circumcision. (See Shulchan Aruch, Orach Chayim 331:6.)
14.
I.e., on the eighth day of a child's life.
15.
Thus, making a knife is forbidden on a festival. Nevertheless, carrying a knife through the public domain and heating water are permitted on a festival.
16.
There are certain leniencies regarding the performance of labor on festivals when compared to the performance of labor on the Sabbath. Nevertheless, the performance of labor on festivals is also considered a Torah prohibition. (See Hilchot Sh'vitat Yom Tov 1:1.)
17.
On festivals, we are allowed to perform any labor that is connected with the preparation of food. Since these herbs could be used for food, we are allowed to prepare them for the circumcision as well.
18.
In this instance, only a Rabbinic prohibition is involved, and it is waived because of the importance of circumcision (Ma'aseh Rokeach).
Rambam:
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1
What is meant by the termpesukah?1 If the skin that covers the marrow2 of the spinal cord is severed, [the animal] is trefe. [This applies] provided the majority of the circumference [of the skin] is severed. If, however, the skin is split lengthwise or perforated, [the animal] is permitted. Similarly, if the backbone was broken, but the spinal cord was not split or the marrow within the cord was crushed and it would wobble, [the animal] is permitted because its skin is still intact.
א
פסוקה כיצד, חוט השדרה שנפסק העור החופה את המוח טרפה, ובלבד שיפסק רוב היקפו, אבל אם נסדק העור לארכו או ניקב מותרת, וכן אם נשברה השדרה ולא נפסק החוט שלה או שנתמעך המוח שבתוך החוט ונתנדנד הואיל ועורו קיים הרי זו מותרת.
2
If the marrow decomposes and it can be poured like water or like molten wax to the extent that the spinal cord cannot stand when it is lifted up, [the animal] is trefe. If [the reason] it cannot stand is because of its weight, [the animal's] status is doubtful.3
ב
הומרך המוח ונשפך כמים או כדונג שנמס עד שימצא החוט כשמעמידו אינו עומד הרי זו טרפה, ואם אינו יכול לעמוד מפני כבדו הרי זו ספק.
3
To where does the spinal cord extend? It begins behind the two glands at the beginning of the neck and extends until the second divider.4 Thus nothing remains after it except the third divider which is close to the beginning of the tail.
ג
עד היכן חוט השדרה, תחלתו מבחוץ לפולין שבתחלת העורף עד סוף פרשה שניה, שלא ישאר אחריה אלא פרשה שלישית הסמוכה לתחלת האליה.
4
There are three dividers. They are three bones that cleave to each other below the vertebrae of the backbone. The spinal cord of a fowl extend to in between the wings.5 Below these places, we are not concerned with the cord that extends there, even if its skin was severed or its marrow decays.6
ד
ושלש פרשיות הן ואלו הן: שלשה עצמות דבוקין זה בזה למטה מחליות של שדרה, וחוט השדרה בעוף עד בין אגפיים, אבל למטה ממקומות אלו אין משגיחין על החוט הנמשך לשם בין שנפסק עורו בין שנמרך המוח.
5
What is meant by the term keru'ah?7 [This concerns] the flesh which covers the majority of [the animal's] belly. If it is ripped open, the belly will [fall] out. If this flesh is ripped open, [the animal] is trefe. [This applies] even if the tear did not reach the belly itself to the extent that it is seen. Instead, since the majority of the thickness of this flesh was ripped open8 or removed, [the animal] is trefe.
What is the measure of the tear? It must be a handbreadth long. If the animal was small and the majority of the length9 of the flesh covering the belly was torn, it is trefe even though the tear is not a handbreadth long. For the majority [of its length] was torn.
ה
קרועה כיצד, בשר החופה את רוב הכרס והוא המקום מן הבטן שאם יקרע יצא הכרס אם נקרא בשר זה טרפה, אע"פ שלא הגיע הקרע לכרס עד שנראית, אלא כיון שנקרע רוב עובי הבשר הזה או ניטל טרפה, וכמה שיעור הקרע בארכו אורך טפח, ואם היתה בהמה קטנה ונקרע רוב אורך הבשר החופה את הכרס אע"פ שאין באורך הקרע טפח טריפה הואיל ונקרע רובה.
6
[The following rules apply if] a circular or oblong portion of this flesh was cut.10 If it was larger than a sela,11 i.e., large enough to fit tightly three date seeds next to each other, [the animal] is trefe. For when this size cut will be extended, it will be a handbreadth in length.12
ו
נקדר הבשר הזה בעגול או באורך אם היה יתר מכסלע והוא כדי שיכנס בו שלש גרעיני תמרה זו בצד זו בדוחק הרי זו טרפה, שאם ימתח קרע זה יעמוד על טפח.
7
When the skin of an animal was removed from it entirely - whether it was torn off by hand or [decomposed due to] sickness - the animal is trefe. This is called geludah. If a [portion of] skin as wide as a sela remained on the entire backbone, one as wide as a sela remained on the navel, and one as wide as a sela remained on the tips of the limbs, [the animal] is permitted.13
If [a portion] as wide as a sela was removed from the entire backbone, from the navel, or from the tips of the limbs, but the remainder of the skin remained intact, there is a doubt [concerning the ruling].14 It appears to me that we permit [the animal].15
ז
בהמה שנפשט העור שעליה כולו בין שנקרע ביד או בחולי ונמצא בשר בלא עור הרי זו טרפה, וזו היא שנקראת גלודה, ואם נשאר מן העור רוחב סלע על פני כל השדרה ורוחב סלע על הטבור ורוחב סלע על ראשי איבריה הרי זו מותרת, ואם ניטל כרוחב סלע מעל כל פני השדרה או מעל הטבור או מעל ראשי איבריה ושאר כל העור קיים הרי זו ספק ויראה לי שמתירין אותה.
8
What is meant by the termnefulah?16 When an animal fell from a high place - at least ten handbreadths high17 - and one of its organs was crushed, it is trefe.
To what extent must it be crushed? It must be smashed and become ailing because of the fall to the extent that its form and appearance have been destroyed. Even though [the organ] is not perforated, cracked, or broken, [the animal] is trefe. Similarly, if one struck it with a stone or a staff and crushed one of its organs, it is trefe.18
To which organs are we referring? To those in the body's inner cavity.19
ח
נפולה כיצד הרי שנפלה הבהמה ממקום גבוה שגובהו עשרה טפחים או יתר ונתרסק אבר מאיבריה הרי זו טרפה, וכיצד הוא הריסוק שיתרוצץ האבר ויחלה מחמת הנפילה עד שתפסד צורתו ותארו, אע"פ שלא ניקב ולא נסדק ולא נשבר הרי זו טרפה, וכן אם הכה אותה באבן או במטה ורצץ אבר מאיבריה טרפה, באי זה איברים אמרו באיברים שבחלל הגוף. 57
9
If an animal walks after falling from a roof, we do not suspect [that it became trefe].20 If it stood, but did not walk, we harbor such suspicions.21 If it jumped [from the roof] on its own [initiative], we do not harbor suspicions.22 If [a person] left his animal on the roof and found it on the ground, we do not suspect that it fell.23
ט
בהמה שנפלה מן הגג אם הלכה אין חוששין לה, ואם עמדה ולא הלכה חוששין לה, קפצה מחמת עצמה אין חוששין לה, הניחה למעלה ומצאה למטה אין חוששין לה שמא נפלה.
10
When bulls butt each other, we do not harbor suspicions.24 If one falls to the ground, we do harbor suspicions.25 Similarly, [if we see] an animal dragging its feet, we do not suspect that its organs were crushed or that its backbone was severed.26
י
זכרים המנגחין זה את זה אין חוששין להן, נפלו לארץ חוששין להן, וכן בהמה שהיתה מגררת רגליה אין חוששין לה שמא נתרסקו איבריה או שמא נפסק החוט של שדרה.
11
When thieves steal lambs and throw them outside the corral, we do not suspect that their organs were crushed, because they throw them only with the intent that they will not be broken.27 If they returned them and threw them back to the corral because of fear,28 we suspect that they [may have become trefe].29 If they returned them out of a desire to repent, we do not harbor suspicions about [the lambs], because [the thieves] have the intent of returning them intact and therefore they will be careful when throwing them back.
יא
גנבים שגונבין הטלאים ומשליכין אותן לאחורי הדיר אין חוששין להן משום ריסוק איברים, מפני שאין משליכין אותן אלא בכונה שלא ישתברו, ואם החזירום והשליכום לדיר מחמת יראה חוששין להן, מחמת תשובה אין חוששין להן, מפני שמתכוין להחזירם שלמים ויזהרו בהשלכתן.
12
When an ox was forced to lie down for slaughter, we do not suspect [that its internal organs were crushed]. [This applies] even if it fell considerably to the extent that it made a great noise30 when it was fell. [The rationale is that] it implants its hoofs into it and strengthens itself until it falls to the ground.31
יב
שור שהרביצוהו לשחיטה אע"פ שנפל נפילה גדולה שיש לה קול בעת שמפילין אותו אין חוששין לו מפני שנועץ צפרניו ומתחזק עד שמגיע לארץ.
13
If one struck an animal on its head and the blow extended toward its tail or [one hit it] on its tail and the blow extended toward its head - even if one struck it on the entire backbone - we do not suspect [that it became trefe]. If the staff had bulges at different points, we harbor suspicions [concerning the animal].32 If the head of the staff reached a portion of the backbone,33 we harbor suspicions. Similarly, we harbor suspicions if he struck the animal across the breadth of the backbone.34
יג
הכה הבהמה על ראשה והלכה לה המכה כלפי זנבה או על זנבה והלכה לה כלפי ראשה ואפילו הכה אותה במטה על כל השדרה אין חוששין לה, ואם יש במטה חליות חליות חוששין לה, ואם הגיע ראש המטה למקצת השדרה חוששין לה וכן אם הכה לרוחב השדרה חוששין לה.
14
When a fowl is knocked against a firm article,35 e.g., a heap of grain, a mound of almonds, or the like, we suspect that its organs may have been crushed. If, by contrast, it is knocked against something soft, e.g., a folded garment, straw,36, ashes, or the like, we do not harbor such suspicions.
יד
עוף שנחבט על דבר קשה כגון כרי של חטים או קופה של שקדים וכיוצא בהן חוששין לריסוק אברים, ואם נחבט על דבר רך כגון כסות כפולה והתבן והאפר וכיוצא בהן אין חוששין לו.
15
[The following rules apply when a fowl's] wings became stuck with glue37 when it was being captured and it received a blow. If only one wing became stuck, we do not suspect [that it became trefe].38 If both of its wings became stuck and it receive a blow on its body, we harbor suspicions.39
טו
נדבקו כנפיו בדבק בשעת צידה ונתחבט, אם בכנף אחת נאחז אין חוששין לו, ואם נאחז בשתי כנפיו ונתחבט בגופו חוששין לו.
16
[The following rules apply if] it is knocked against water.40If it swam for its full height upriver, against the current, we do not suspect [that it became trefe].41 If, however, it swims downriver, with the current, we harbor suspicions, for perhaps the water is carrying it.42 If it advances toward straw or hay that is floating on the river, it is swimming on its own power and we do not harbor suspicions.
טז
נחבט על פני המים אם שט מלא קומתו ממטה למעלה לעומת המים אין חוששין לו, אבל אם שט ממעלה למטה עם הלוך המים חוששין לו שמא המים הם המוליכין אותו, ואם קדם לתבן או קש שמהלכין על גבי המים הרי זו שט מחמת עצמו ואין חוששין לו.
17
In all situations where we said: "We do not harbor suspicions," it is permitted to slaughter [the animal] immediately and it is not necessary to check whether an organ was crushed. In all situations where we said: "We harbor suspicions," if one slaughters the animal, one must check its entire internal category from the head to the hind-thigh.43 If any of the factors that render an animal trefe mentioned above were discovered or one of the inner organs was crushed to the extent that its form was destroyed, [the animal] is trefe. Even if one of the organs whose removal does not render the animal trefe,44e.g., the spleen or the kidneys, is crushed, [the animal] is trefe. [There is] an exception, the uterus; if it is crushed, the animal is permitted.
יז
כל מקום שאמרנו אין חוששין לה מותר לשחוט מיד, ואינו צריך לבדוק שמא נתרסק אבר, וכל מקום שאמרנו חוששין לה אם שחטה צריך לבדוק כנגד כל החלל כולו מקדקד הראש עד הירך, אם מצא בה טרפה מן הטרפות שמנינו או שנתרסק אבר מן האיברים שבפנים ונפסדה צורתו הרי זו טרפה, אפילו נתרסק אבר מן האיברים שאם ניטלו כשרה כגון טחול וכליות הרי זו טרפה חוץ מבית הרחם שאם נתרסק הרי זו מותרת. 58
18
[The gullet and the windpipe] do not require examination in these situations, for a fall will not crush them.
יח
והסימנין אינן צריכין בדיקה בכאן שאין הנפילה ממעכת אותן.
19
When an animal fell from a roof and did not stand [afterwards],45it is forbidden to slaughter it until one waits an entire day.46 If one slaughtered it during this time, it is trefe. When one slaughters it after a day has passed, an examination is required, as we explained.47
יט
נפלה מן הגג ולא עמדה אסור לשחוט אותה עד שתשהא מעת לעת, ואם שחט בתוך זמן זה הרי זו טרפה, וכששוחט אותה אחר מעת לעת צריכה בדיקה כמו שביארנו.
20
Similarly, if a person treaded on a fowl48 with his feet, an animal trampled it, or it was crushed against a wall and it is in its death throes, we leave it alive for a day. Afterwards, we slaughter it and examine it,49 as we stated.
כ
וכן מי שדרס ברגלו על העוף או שדרסתו בהמה או שטרפו לכותל והרי הוא מפרכס משהין אותו מעת לעת אחר כך שוחטין אותו ובודקין אותו כדרך שביארנו.
21
When the majority of [the windpipe and the gullet were separated50 and] hang loosely, [the animal] is trefe. [This applies] even if [this condition occurs] due to reasons other than a fall.51 Similarly, if they became folded over,52 [the animal is unacceptable,] because they are no longer fit for ritual slaughter.53 If, by contrast, [even though] the majority54 of the throat55 was set loose from the jaw-bone, [the animal] is permitted, for the throat area is not fit for ritual slaughter, as we explained.56
כא
סימנים שנדלדלו רובן טרפה ואפילו שלא מחמת נפילה, וכן אם נתקפלו שהרי אינן ראויין לשחיטה, אבל אם נתפרק רוב תרבץ הושט מן הלחי הרי זו מותרת שאין התרבץ ראוי לשחיטה כמו שביארנו..
FOOTNOTES
1.
Pesukah is also one of the eight categories of trefot mentioned in Chapter 5, Halachah 2. The term literally means "severed."
2.
We are using this term to translate the Hebrew term moach. It is a loose term that means the material inside a bone. Chullin 45b states that this marrow is no of significance with regard to the category of pesukah. Therefore the Shulchan Aruch (Yoreh De'ah 32:1) rules that if the skin is severed, even if the marrow is entirely intact, the animal is trefe.
3.
And hence, forbidden. This ruling is granted because this question is left unresolved by Chullin 45b. The Kessef Mishneh quotes Rashi who explains that this is speaking about a situation where the spine has become thick and heavy, but has not become soft inside. The question is whether this state results from sickness or not.
4.
See the following halachah for a definition of this term.
5.
The Shulchan Aruch (Yoreh De'ah 32:5) interprets this as meaning the place where the wings are attached to the body. The Rama follows the opinion of Tosafot who state that the term refers to the place where the wings lie on the body, a point somewhat lower on the fowl's back.
6.
For these portions are not fundamental for the body's functioning.
7.
Keru'ah is also one of the eight categories of trefot mentioned in Chapter 5, Halachah 2. The term literally means "ripped apart."
8.
I.e., but some flesh remained. The animal is deemed trefe, because in such a condition, ultimately, the entire flesh will tear open.
The Kessef Mishneh notes that many others authorities interpret Chullin 50b, the Rambam's source, as implying that if the cut extends over the majority of the animal's belly, the animal is trefe. In his Kessef Mishneh, Rav Yosef Caro quotes the Rashba as explaining that the Rambam does not accept this approach because if so, there would be no difference between the categories of pesukah and keru'ah. The Rashba himself does not require such a distinction and instead, maintains that these categories overlap. In his Shulchan Aruch (Yoreh De'ah 48:3), he quotes the Rambam's view. The Turei Zahav 48:5 and the Siftei Cohen 48:4 mention the other positions.
9.
The dissenting perspectives also maintain that the same ruling applies with regard to the majority of the breadth of the belly (Siftei Cohen 48:6).
10.
The previous halachah was speaking about a slit where the flesh was not necessarily cut away. This halachah speaks about a situation where a portion of flesh was removed (Kessef Mishneh).
11.
A coin of the Talmudic era with a diameter that is a third of a handbreadth, i.e., 2.6 cm. According to Shiurei Torah.
12.
I.e., a sela is a little more than a third of a handbreadth. Hence the circumference of the cut is a handbreadth.
13.
Chullin 55b mentions a tradition that maintains that if an animal's entire skin is removed except for a portion the size of a sela, the animal is acceptable. [For from this portion, the entire skin will be regenerated (Rashi).] The Talmud continues mentioning three views, concerning where the skin must remain. Since the matter remains unresolved and we do not know which of these views should be followed, the Rambam rules that all of the different views must be respected and a portion of skin the size of a sela must remain in each place (Kessef Mishneh).
(Significantly, in his Commentary on the Mishnah (Chullin 3:2), the Rambam mentions only the view that requires skin on the backbone and not the other opinions.)
14.
This question is left unresolved by Chullin, loc. cit. Hence there is a doubt concerning the ruling.
15.
Many authorities question the Rambam's ruling. Seemingly, if the question was left unresolved by the Talmud, on what basis does the Rambam permit it?
In his Kessef Mishneh, Rav Yosef Caro offers two explanations for the Rambam's ruling:
a) As the Rambam states in Chapter 5, Halachah 3, since all the categories of trefot aside from a derusah are not mentioned explicitly in the Torah, we rule leniently concerning doubts.
b) Since the skin was removed from only one of three places mentioned, there is a multiple doubt (sefek s'feikah) involved. Perhaps the place from which the skin was removed was in fact not the vital area (for the halachah could follow one of the other views). Even if it was the vital area, perhaps the fact that the skin on the remainder of the body is intact is enough for the animal to be permitted.
In his Shulchan Aruch (Yoreh De'ah 59:1), Rav Yosef Caro quotes the Rambam's ruling. The Siftei Cohen 59:2 mentions the opinions that differ with the Rambam. The Rama adds that if the skin is removed from all three places, the animal is trefe.
16.
Nefulah is also one of the eight categories of trefot mentioned in Chapter 5, Halachah 2. The term literally means "one which fell."
17.
In his Kessef Mishneh, Rav Yosef Caro quotes Chullin 50b which states that this refers to a height of four handbreadths above the ground, for there are six handbreadths from the bottom of an animal's belly until the ground. He also cites this view in his Shulchan Aruch (Yoreh De'ah 58:1).
Moreover, in both those sources, Rav Yosef Caro also quotes views that state that this law applies only when the animal fell on its own or knew that it was being pushed by others. If, however, it was pushed suddenly by others, it is considered trefe even if it fell from a lesser height.
18.
In this instance, the distance of ten handbreadths is not significant. Instead, if it was thrown with enough force to cause mortal damage, it can cause the animal to be rendered trefe.
19.
Therefore all of those organs must be inspected (Chullin 51a). The Ra'avad states that every organ that would render the animal trefe if crushed must be inspected.
The Rama (Yoreh De'ah 58:6) writes that in the present era, we are not knowledgeable with regard to conducting these examinations and an animal that falls should be permitted only if it walks, as stated in the next halachah.
20.
Walking is adequate proof that the animal was not injured by the fall to the extent that it would no longer survive. Since it walks, we assume that it is healthy and do not require an internal examination, as stated in Halachah 17. The Kessef Mishneh emphasizes that this applies only when the animal stood up on its own and then walk. If it was lifted up by others, we harbor suspicions. Similarly, he quotes authorities who maintain that it must walk in an ordinary manner. If it limps as it proceeds, an inspection is required. See Rama (Yoreh De'ah 58:6).
In his Shulchan Aruch (Yoreh De'ah 58:5), Rav Yosef Caro quotes the opinion of the Rashba who writes that even if an obvious change was seen in its organs, as long as it was able to stand and walk, we do not suspect that it has become trefe.
21.
And require an inspection.
22.
For we assume that it prepared itself and jumped in a manner that would not cause injury. The Shulchan Aruch (Yoreh De'ah 58:11) states that this applies even if the animal is not able to walk afterwards.
23.
We assume that it jumped intentionally, as explained above.
24.
We do not assume that their inner organs were crushed, because this is ordinary behavior.
25.
Chullin 51a states that we harbor suspicions, not because of the butting, but because the animal fell and we fear that it was injured by the fall.
26.
I.e., if we do not know that it fell.
27.
Otherwise, the stolen animal will not be of any benefit to them.
28.
I.e., the fear of being caught.
29.
For the thieves will not show any care for the animal while throwing it back into the corral.
30.
Rashi (Chullin, loc. cit.) interprets this as meaning that the ox bellowed, but this does not appear to be the Rambam's understanding.
31.
I.e., it is aware that they are trying to push it to the ground and it fights against them, thus lessening the impact of its fall. The Rama (Yoreh De'ah 58:10) writes that if the ox's feet are tied when it is pushed to the ground, we do suspect that it may have become trefe. For when its feet are tied, it cannot control its fall.
32.
For the blows dealt by the bulges will be far more severe. Hence the backbone must be inspected to see that it is intact. See Turei Zahav 32:4.
33.
In the previous clauses, the head of the staff did not carry with the brunt of the blow, because the lower portion of the staff struck the animal's body first. Here we are speaking about a situation where the first and primary focus of the blow is delivered to the backbone by the top of the staff. This is a far more dangerous situation.
34.
For the entire blow is focused on one point of the spinal cord.
35.
Or conversely, if a firm article like a stone falls upon it [Rama (Yoreh De'ah 58:2)].
36.
I.e., a mound of loose straw. Straw that has been bundled, by contrast, is considered as a firm article (Chullin 51b).
37.
One of the techniques with which hunters would trap wild fowl would be to set traps for them which would glue their wings to boards or other articles that prevented them from flying.
38.
For by flapping the other wing, it will slow its fall and lessen the impact.
39.
For there is nothing to soften the blow.
40.
It was snared and fell unto a river.
41.
For this exertion indicates that the animal is fundamentally healthy. It is equivalent to - or exceeds - the walking mentioned in Halachah 9.
42.
In a still body of water that has no current, any swimming is a sign of health (see Siftei Cohen 58:10).
43.
The Shulchan Aruch (Yoreh De'ah 58:3) quotes the Rambam's ruling. As mentioned above, the Rama (Yoreh De'ah 58:6) states that in the present age, we are not knowledgeable with regard to conducting these examinations and an animal is permitted only if it walks after falling or receiving a blow.
44.
The Ra'avad differs and maintains that there is an unresolved doubt with regard to the ruling in this instance. As mentioned, the Shulchan Aruch follows the Rambam's position.
The Kessef Mishneh explains the Rambam's ruling as follows: Since Chullin 51a states that if the uterus is crushed, it is not significant, we conclude that the crushing of all other internal organs is significant. Otherwise, it would not be necessary to single out the uterus. Moreover, he explains that crushing an organ can be more painful and more injurious to an animal than removing it.
45.
I.e., if it stands - even if it does not walk - it can be slaughtered immediately and deemed acceptable through an examination, as above.
46.
For sometimes the effects of a fall are not immediately evident. It is possible that an animal would be inspected and no difficulty found, but in truth, the effects of the fall would be enough to kill it. To reduce the possibility of such an occurrence, Chullin 51b requires waiting an entire day before slaughtering the animal. See Kessef Mishneh.
47.
See Halachah 17.
48.
Chullin 56a describes such a situation with regard to an animal. The Rambam speaks of a fowl instead, for this is a more commonplace possibility.
49.
Lest its organs have been crushed.
50.
This addition is made on the basis of the Kessef Mishneh and the Shulchan Aruch (Yoreh De'ah 33:10).
51.
Nevertheless, the Rambam mentions this condition here in connection with an animal that has fallen, because this is the most frequent situation in which this condition will occur.
52.
They came loose from the place where they are attached within the throat area. See Chapter 3, Halachah 14, and Chapter 8, Halachah 23.
53.
The Kessef Mishneh states that the Rambam rules that the animal is unacceptable, not because it would die because of this condition, but because it is impossible to slaughter it correctly.
54.
If, however, the entire throat became loose from the jaw, the animal is trefe. For the gullet and the windpipe themselves, however, must remain taut and this is impossible if the entire throat has become loose (Kessef Mishneh).
55.
I.e., the area referred to by the halachic term "the entrance to the gullet."
56.
Chapter 1, Halachah 6.
57. באי זה איברים אמרו באיברים שבחלל הגוף. א"א אומר אני בכל אבר שאם נשבר תהיה בו טרפה אפילו נתרסק אבר מן האיברים שאם ניטלו כשרין, עכ"ל.
58. כגון טחול וכליות, א"א זה ספק.
Shechitah - Chapter 10
1
What is meant by the termsheburah?1 That the majority of [an animal's] ribs are broken. An animal has eleven ribs2 on either side of its body. If six were broken on one side and six on the other, or eleven were broken on one side and one on the other, [the animal] is trefe. [This applies] provided it is the half that faces the backbone3 and not the half that faces the chest.
א
שבורה כיצד, הוא שנשתברו רוב צלעותיה, וצלעות הבהמה הן אחת עשרה מיכן ואחת עשרה מיכן, נשתברו שש מיכן ושש מכאן או אחת עשרה מכאן ואחת מכאן טרפה, והוא שנשברו מחציין של מול השדרה.
2
When six [ribs] were broken on either side, [the animal] is trefe [only] when they are large ribs that have marrow. If not, even though they represent the majority of the animal's ribs and they were broken facing the backbone, [the animal] is permitted.
Similarly, if the majority of the ribs were uprooted, [the animal] is trefe. [Moreover,] if even one rib is uprooted together with half of the vertebra in which it is lodged, it is trefe. Similarly, if even one vertebra was uprooted from the backbone, it is trefe, even if was a vertebra that is below the flanks where there are no ribs.
ב
נשברו שש מכאן ושש מכאן אם היו צלעות גדולות שיש בהן מוח טרפה, ואם לאו אע"פ שהן רוב ואע"פ שנשברו כלפי השדרה מותרת, וכן אם נעקרו רוב צלעותיה טרפה, ואם נעקרה אפילו צלע אחת וחצי חולייתה עמה שהצלע תקועה בה הרי זו טרפה, וכן אם נעקרה מן השדרה חוליא אחת אפילו היתה מן החליות שלמטה מן הכסלים שאין בהן צלעות הרי זו טרפה.
3
[The following rules apply when] the thigh of an animal has slipped from its place and has left its socket. If its sinews, i.e., the peg-like projections from the bones of the socket which extend toward the bone that enters the socket4 and holds it have degenerated, [the animal] is trefe.5 If they have not degenerated, it is permitted.6
ג
בהמה שנשמט הירך שלה מעיקרו ויצא מן הכף שלו אם נתאכלו ניביו והן היתדות שבעצם הכף שיוצאת על העצם הזכר ואוחזת אותו הרי זו טרפה, ואם לא נתאכלו מותרת. 94
4
Similarly, with regard to a fowl, if its hip is dislocated,7 it is trefe. If its wing is dislocated from its socket, we fear that it perforated the lung.8 Therefore we conduct an examination.9 Afterwards, it may be eaten. When the foreleg of an animal is dislocated from its socket, it is permitted. We do not harbor any suspicions.10
ד
וכן בעוף אם נשמט ירכו טרפה, נשמט כנפו מעיקרו חוששין שמא ניקבה הריאה שלו ולפיכך בודקין אותה ואחר כך יאכל, ובהמה שנשמטה ידה מעיקרה מותרת ואין חוששין לה.
5
When a portion of the skull of a domesticated animal or wild beast the size of a sela11 was removed, [the animal] is trefe even though the membrane was not perforated. If a skull was perforated by a number of small holes that [detract from the skull's] substance, they are all added together [to see if their combined size equals] a sela.
ה
גולגולת בהמה או חיה שניטל ממנה כסלע אע"פ שלא ניקב הקרום טרפה ואם ניקבו נקבים שיש בהן חסרון כולן מצטרפין לכסלע.
6
Similarly, if the majority of the height12 and the majority of the circumference of a skull was crushed, [the animal] is trefe, even though its membrane is intact and it is not lacking any substance. If the majority of its height was crushed, but the majority of its circumference was intact or the majority of its circumference was crushed, but the majority of its height was intact, there is an unresolved doubt whether [the animal] is trefe or not.13 It appears to me that we forbid it.14
ו
וכן גולגולת שנחבס רוב גבהה ורוב היקפה טרפה, אע"פ שהקרום שלם ולא חסר ממנה כלום, נחבס רוב גבהה והרי רוב היקפה קיים או שנחבס רוב היקפה והרי רוב גבהה קיים הרי זו ספק טרפה ויראה לי שאוסרין אותה.
7
When the bones of the skull of a water fowl, e.g., a goose, is perforated,15 [the fowl] is trefe even though the membrane has not been perforated. [The rationale is that] the membrane is soft.16
[The following procedure should be adhered to when] a weasel struck17 a land fowl on the head or it was struck by a stone or a piece of wood. One places his hand next to the hole and applies pressure or he inserts his hand into the fowl's mouth and applies pressure upward. If [the fowl's] brain emerged from the hole, it can be concluded that the membrane has been perforated and it is trefe. If not, it is permitted.18
ז
עוף של מים כגון אווזים אם ניקב עצם גולגולתו אע"פ שלא ניקב קרום של מוח טריפה מפני שקרומו רך, עוף היבשה שהכתו חולדה על ראשו או שנגף באבן או בעץ מניח ידו בצד הנקב ונועץ או מכניס ידו לתוך פיו דוחק למעלה אם יצא המוח מן הנקב בידוע שניקב הקרום וטריפה ואם לאו מותר.
8
When an animal's blood pressure causes it to choke,19 it was affected by a black gall bladder secretion20 or a white gall bladder secretion,21 it ate a poison which kills animals, or drank fowl water, it is permitted.22 If it ate a poison that could kill a human or it was bitten by a snake or the like, it is permitted with regard to the laws of trefe, but it is forbidden because of the mortal danger [partaking of it could cause].23
ח
בהמה שאחזה דם או שהיתה מעושנת או מצוננת או שאכלה סם שהורג הבהמה או שתתה מים הרעים הרי זו מותרת, אכלה סם שהורג את האדם או שנשכה נחש וכיוצא בו מותרת משום טריפה ואסורה מפני סכנת נפשות.
9
Thus the total number of conditions that cause a domesticated animal or a wild beast to be deemed trefe when singled out are seventy.24 They are: 1) an animal that has been attacked;24
2) the perforation of the entrance to the gullet;25
3) the perforation of the membrane of the brain;26
4) the degeneration of the brain itself;27
5) the perforation of the heart itself to its cavities;28
6) the perforation of the arteries leading from the heart;29
7) the perforation of the gall-bladder;30
8) the perforation of the arteries of the liver;31
9) the perforation of the maw;32
10) the perforation of the stomach;33
11) the perforation of the abdomen;34
12) the perforation of the gut;35
13) the perforation of the digestive organs;36
14) the digestive organs protruded outside the animal's body and became overturned;37
15) the perforation of the thick portion of the spleen;38
16) a lack of a gall-bladder;39
17) being born with two gall-bladders;40
18) a lack of a maw;
19) being born with two maws;
20) a lack of a stomach;
21) being born with two stomachs;
22) a lack of an abdomen
23) being born with abdomens;
24) a lack of a gut;
25) being born with two guts;
26) a lack of one of the digestive organs;
27) being born with an extra digestive organ;
28) the perforation of the lung;41
29) the perforation of the windpipe in a place where it is not fit for ritual slaughter;42
30) the perforation of the bronchioles of the lungs, even if it is covered by another one;43
31) a portion of the lungs has become closed;44
32) the degeneration of one of the bronchioles of the lungs;45
33) the discovery of putrid fluid in the lungs;46
34) the discovery of putrid liquid in the lungs;47
35) the discovery of murky liquid in [the lungs] even if it has not become putrid;48
36)the degeneration of the lung;49
37) a change in the lung's appearance;50
38) the reversal of the gullet's appearance;51
39) a lack of one of the required number of lobes of the lung;52
40) a change in the order of the lobes;53
41) the addition of a lobe on the back [of the lung];54
42) the attachment of one lobe to another out of the ordinary order;55
43) the discovery of a lung without division into lobes:56
44) the lack of a portion of the lung;57
45) a portion of the body of the lung is dried out;58
46) the discovery of the lung in an inflated state;59
47) a lung became shriveled because of fear of humans;60
48) the lack of a hindleg; whether from birth or because it was cut off;61
49) the possession of an extra leg;62
50) the removal of the junction of the sinews;63
51) the removal of the liver;64
52) the removal of the upper jaw-bone;65
53) a kidney that became extremely undersized;66
54) a kidney that has become afflicted;67
55) the discovery of fluid in the kidney;68
56) the discovery of murky liquid in the kidney, even if it is not putrid;69
57) the discovery of putrid liquid in the kidney;70
58) the severance of the spinal cord;71
59) the softening and degeneration of the spinal cord;72
60) the ripping open of the majority of the flesh that covers the belly;73
61) the removal of [an animal's] skin;74
62) the crushing of [an animal's] organs due to a fall;75
63) the slippage of the gullet and windpipe;76
64) the breaking of the majority of [the animal's] ribs;77
65) the uprooting of the majority of the ribs;78
66) the uprooting of one rib together with its vertebra;79
67) the uprooting of one vertebra; 80
68) the slippage of the thigh from its socket;81
69) the lack of a portion of the skull the size of a sela;82
70) the crushing and smashing of the majority of the skull;83
ט
נמצאו כל הטריפות המנויות כשיפרטו ואפשר שימצאו בבהמה וחיה שבעים, ואלו הן על הסדר שנתבארו בחבור זה: (א) דרוסה. (ב) ניקב תרבץ הושט. (ג) ניקב קרום של מוח. (ד) נתמסמס המוח עצמו. (ה) ניקב הלב עצמו לבית חללו. (ו) ניקב קנה הלב. (ז) ניקבה המרה. (ח) ניקבו קני הכבד. (ט) ניקבה הקיבה. (י) ניקב הכרס. (יא) ניקב המסס. (יב) ניקב בית הכוסות. (יג) ניקבו מעיה. (יד) יצאו המעים לחוץ ונהפכו. (טו) ניקב הטחול בעביו. (טז) חסרה המרה. (יז) נמצאו שתי מררות. (יח) חסרה הקיבה. (יט) נמצאו שתי קיבות. (כ) חסר הכרס. (כא) נמצאו שני כרסים. (כב) חסר המסס. (כג) נמצאו שני מססים. (כד) חסר בית הכוסות. (כה) נמצאו שני בתי הכוסות. (כו) חסר אחד מן המעים. (כז) נמצאו שני מעים. (כח) ניקבה הריאה. (כט) ניקב הקנה למטה במקום שאינו ראוי לשחיטה. (ל) ניקב סימפון מסימפוני ריאה אפילו לחבירו. (לא) נאטם מקום מן הריאה. (לב) נימוק סמפון מסמפוני הריאה. (לג) נמצאה ליחה סרוחה בריאה. (לד) נמצאו בה מים סרוחים. (לה) נמצאו בה מים עכורין אע"פ שלא הסריחו. (לו) נתמסמסה הריאה. (לז) נשתנו מראיה. (לח) נהפך הושט במראיו. (לט) חסרה הריאה ממנין האונות. (מ) נתחלפו האונות. (מא) הותירו האונות מגבה. (מב) נסרכה אונה לאונה שלא כסדרן. (מג) נמצאה הריאה בלא חיתוך אזנים. (מד) חסר מקצת הריאה. (מה) יבש מקצת גופה. (מו) נמצאה הריאה נפוחה ועומדת. (מז) צמקה הריאה מפחד אדם. (מח) חסר הרגל בין מתחלת ברייתו בין שנחתך. (מט) או שהיתה יתירה רגל. (נ) ניטלה צומת הגידים. (נא) ניטלה הכבד. (נב) ניטל לחי העליון. (נג) כוליא שהקטינה ביותר. (נד) כוליא שלקתה. (נה) כוליא שנמצאת בה ליחה. (נו) כוליא שנמצאו בה מים עכורין אע"פ שאינן סרוחין. (נז) כוליא שנמצאו בה מים סרוחין. (נח) נפסק חוט השדרה. (נט) נמרך מוח חוט השדרה ונתמסמס. (ס) נקרע רוב הבשר החופה את הכרס. (סא) נגלד העור שעליה. (סב) נתרסקו איבריה מנפילה. (סג) נדלדלו הסימנין. (סד) נשתברו רוב צלעותיה. (סה) נעקרו רוב צלעותיה. (סו) נעקרה צלע אחת בחלייתה. (סז) נעקרה חוליה אחת. (סח) נשמט הירך מעיקרו. (סט) חסרה הגולגולת כסלע. (ע) נחבס רוב הגולגולת ונתרוצץ.
10
These seventy conditions of infirmity which cause a domesticated animal or a wild beast to be forbidden as a trefe were each explained together with all the particular laws. All of the possible parallels that can be found with regard to a fowl in the organs that are common to an animal and a fowl are the same with regard to an animal and a fowl. The only exceptions are the conditions that render an animal trefe in the kidneys, the spleen, and the lobes of the lung. For a fowl does not have a division of lobes like an animal does. If there is such a division, there is no fixed number. The spleen of a fowl is round like a grape and is not the same shape as that of an animal.84 [The conditions of infirmity] concerning the kidneys and the spleen [that render] an animal trefe were not mentioned in order to find parallels with regard to a fowl. Therefore no set measure was given concerning a fowl with regard to a kidney whose size was reduced. Similar concepts apply in other analogous situations.85
י
אלו השבעים חוליים שאוסרין את הבהמה ואת החיה משום טריפה כבר נתבאר כל אחד מהן ומשפטיו, וכל שאפשר מהן שימצא בעוף באיברין המצויין לעוף ולבהמה דינו בבהמה ובעוף אחד הוא, חוץ מטריפות שבכוליא ושבטחול ושבאונות הריאה, מפני שהעוף אין לו חיתוך אונות כבהמה, ואם ימצא אין לו מנין ידוע, וטחול העוף עגול כמו עינב ואינו כטחול בהמה, וטריפות שבכוליא ושבטחול לא מנו אותן בבהמה כדי שיהיה כנגדן בעוף ולפיכך לא נתנו לכוליא שהקטינה שיעור בעוף וכן כל כיוצא בזה.
11
There are two conditions that render a fowl trefe in addition to those that render an animal [trefe] despite the fact that [an animal] also possesses these organs. They are: a) a fowl whose digestive organs have changed color because of [exposure to] fire;86
b) a water fowl whose skull bone has been perforated.87
יא
ושתי טריפות יש בעוף יתר על הבהמה ואע"פ שיש לה אותן האיברים, ואלו הן: עוף שנשתנו מראה בני מעיו מחמת האור, ועוף המים שניקב עצם ראשו. 95
12
One should not add to these conditions that render an animal trefe at all.88 For any condition that occurs with regard to a domesticated animal, wild beast, or fowl aside from those listed by the Sages of the early generations and which were agreed upon by the courts of Israel can possibly live. [This applies] even if it is known to us according to medical wisdom that ultimately it will not live.89
יב
ואין להוסיף על טריפות אלו כלל, שכל שאירע לבהמה או לחיה או לעוף חוץ מאלו שמנו חכמי דורות הראשונים והסכימו עליהן בבתי דיני ישראל אפשר שתחיה, ואפילו נודע לנו מדרך הרפואה שאין סופה לחיות.
13
Similarly, with regard to those [conditions] which [our Sages] listed as [causing an animal to be] deemed trefe even though it appears from the medical knowledge we possess that some of them will not kill and it is possible for the animal to live - we follow only what the Torah says,90 as [Deuteronomy 17:11] states: "According to the Torah in which they will instruct you."91
יג
וכן אלו שמנו ואמרו שהן טריפה אף על פי שיראה בדרכי הרפואה שבידינו שמקצתן אינן ממיתין ואפשר שתחיה מהן אין לך אלא מה שמנו חכמים שנאמר על פי התורה אשר יורוך.
14
Whenever a butcher is knowledgeable about these [conditions that cause an animal to be deemed] trefe and he has established a reputation for observance, he may slaughter [animals], inspect them himself, and sell them without any suspicion. [The rationale is the word of] one witness is accepted with regard to the Torah's prohibition whether his testimony will lead to benefit for him or not.
We already explained92 that we do not purchase meat from a butcher who slaughters and inspects [the animal] himself in the Diaspora or [even] in Eretz Yisrael in the present age unless he established a reputation as an expert. If he sold an animal that was trefe, we place him under a ban of ostracism and remove him from his position.93 He cannot reestablish his credibility until he goes to a place where his identity is not recognized and he returns a lost article that is very valuable or [slaughters an animal] for himself and declares it trefe even though it involves a significant loss.
יד
כל טבח שהוא יודע הטריפות האלו והרי הוא בחזקת כשרות מותר לו לשחוט ולבדוק לעצמו ולמכור ואין בזה חשש, שעד אחד נאמן באיסורין בין יש לו הנייה בעדותו בין אין לו הנייה בעדותו, וכבר ביארנו שאין לוקחין בשר מטבח ששוחט ובודק לעצמו בחוצה לארץ או בארץ ישראל בזמן הזה, אלא אם כן היה מומחה, ואם יצאת טריפה מתחת ידו מנדין אותו ומעבירין אותו ואינו חוזר לכשרותו עד שילך למקום שאין מכירים אותו ויחזיר אבידה בדבר חשוב או יוציא טריפה לעצמו בדבר חשוב..
FOOTNOTES
1.
Sheburah is also one of the eight categories of trefot mentioned in Chapter 5, Halachah 2. The term literally means "broken."
2.
An animal also has several smaller ribs, but they're being broken does not impair the animal's functioning.
3.
I.e., the portion close to the backbone. If the ribs are broken there, the animal's functioning can be impaired. If they are broken closer to the chest, the impairment will be less severe.
4.
Speaking in analogy, the Rambam refers to this as "the male" bone.
5.
The Ra'avad states that if the thigh is dislocated from its upper socket, the animal is trefe even if the sinews have not degenerated. According to the Ra'avad, the law stated by the Rambam applies when the thigh is dislocated from its lower socket. The Shulchan Aruch (Yoreh De'ah 55:2) follows the Rambam's perspective. The Rama mentions that there are opinions that maintain that in the present age, we are not knowledgeable with regard to the determination of whether the sinews have degenerated and we should rule an animal trefe whenever its thigh has dislocated. He advises following these views whenever there is not a significant loss involved.
6.
Similarly, even if they have degenerated, but the bone has not slipped out of its socket, the animal is permitted. As long as the bone is in its socket, we assume that the sinews will regenerate [Maggid Mishneh; Rama (Yoreh De'ah 55:2)].
7.
And the sinews have degenerated (Kessef Mishneh).
8.
I.e., the dislocation of the wing is not sufficient to render the fowl trefe in its own right. Nevertheless, we fear that perhaps it perforated the lung and hence require an examination.
9.
And inflate the lung [Shulchan Aruch (Yoreh De'ah 53:3)].
10.
For the shoulder socket is substantial and will prevent the arm bone from perforating the lung (Kessef Mishneh). The Rama (Yoreh De'ah 52:1) quotes views that rule that an animal is trefe if its arm is broken close to its body and there are signs of internal bleeding.
11.
As mentioned above, a sela is one third of a handbreadth wide. Thus its diameter is 2.6 cm according to Shiurei Torah and 3.2 cm according to Chazon Ish.
12.
I.e., the majority of the portion of the skull from the eyes up (Rashi, Chullin 52b).
13.
This question is left unresolved by Chullin, loc. cit.
14.
The Kessef Mishneh clarifies why it is necessary for the Rambam to make this statement, seemingly, it is obvious. Whenever there is an unresolved question concerning a Torah prohibition, we rule stringently. He explains that it is possible to interpret the Talmud's question is implying that in one circumstance, when the majority of the skull's height alone is crushed or the majority of its circumference alone is crushed, the animal is kosher, but we are unsure of which one. Therefore the Rambam must clarify that because of the doubt, both situations are forbidden.
15.
Even the smallest perforation can render the fowl trefe (Kessef Mishneh).
16.
If it is not protected by the skull, it will most likely be perforated in the near future (Rashi, Chullin 56a).
17.
The Kessef Mishneh explains that we are speaking about a situation where the weasel bit the fowl on the skull. If it struck it with its paws, the fowl is trefe, because it is a derusah, as stated in Chapter 5, Halachah 6.
18.
According to the Rambam, both of these procedures are equally effective (Kessef Mishneh). The Rama (Yoreh De'ah 30:2) writes that in the present age, we are not knowledgeable with regard to this process of examination and should rule that a fowl is trefe whenever its skull is perforated.
19.
Our translation is based on Rav Kapach's translation of the Rambam's Commentary to the Mishnah (Chullin 3:5).
20.
Here also our translation follows the above source. Rav Kapach draws support for his interpretation from Psalms 74:1.
21.
Which when is not released according to the proper measure causes the animal to become very heavy and to have difficulty moving (ibid.). It must be emphasized that other commentaries offer different interpretations of all three of these conditions.
22.
In this context, the commentaries have cited Hilchot Ma'achalot Assurot 4:11: "When an animal is sick because it is weakened and is on the verge of death, it is permitted, because it did not suffer a wound in any one of the limbs and organs that will cause it to die. For the Torah forbade only those situations resembling an animal mortally wounded by a preying wild beast. In that situation, the animal wounded it with a blow that caused it to die."
23.
For the poison or the venom could kill the person who partakes of the animal's meat. See Hilchot Rotzeach UShemirat Nefesh 12:1. 24. The Kessef Mishneh explains the basis for the Rambam's reckoning: Whenever a condition that causes an animal to be deemed trefe is mentioned explicitly by the Talmud, it is considered as being in a separate category even though it is a derivative of another category. For example, the degeneration of the bronchioles is considered a separate category even though it is a derivative of the category of the perforation of the bronchioles.
24.
See Chapter 5, Halachah 4 ff.
25.
See Chapter 6, Halachah 2.
26.
See Chapter 6, Halachah 3.
27.
See Chapter 6, Halachah 4.
28.
See Chapter 6, Halachah 5.
29.
See Chapter 6, Halachah 4.
30.
See Chapter 6, Halachah 6.
31.
See Chapter 6, Halachah 8.
32.
See Chapter 6, Halachah 10.
33.
See Chapter 6, Halachah 11.
34.
See Chapter 6, Halachah 10.
35.
See Chapter 6, Halachah 10.
36.
See Chapter 6, Halachot 13-14.
37.
See Chapter 6, Halachah 15.
38.
See Chapter 6, Halachah 19.
39.
This - and the instances mentioned in situations 18, 20, 22, 24, and 26 - are derived from the principle stated in Chapter 6, Halachah 20, that whenever the perforation of an organ causes an animal to be deemed trefe, the animal is also deemed trefe if that organ is lacking.
The Kessef Mishneh explains that the Rambam's mentions a lack of only those organs that an animal could exist for a brief time without. If, however, it is impossible for an animal to exist at all without these organs, e.g., the brain and the heart, it is improper to call the animal trefe. Instead a more severe term is appropriate.
40.
This - and the instances mentioned in situations 19, 21, 23, 25, and 27 - are derived from the principle stated in Chapter 6, Halachah 20, that whenever an animal to be deemed trefe if organ is lacking, the animal is also deemed trefe if it possesses two of that organ.
41.
See Chapter 7, Halachot 1-2.
42.
This - and the instances mentioned in situations 19, 21, 23, 25, and 27 - are derived from the principle stated in Chapter 6, Halachah 20, that whenever an animal to be deemed trefe if organ is lacking, the animal is also deemed trefe if it possesses two of that organ.
43.
See Chapter 7, Halachah 3.
44.
See Chapter 7, Halachah 6.
45.
See Chapter 7, Halachah 9.
46.
See Chapter 7, Halachah 10.
47.
See Chapter 7, Halachah 9.
48.
See Chapter 7, Halachah 9.
49.
See Chapter 7, Halachah 12.
50.
See Chapter 7, Halachot 15-19.
51.
See Chapter 7, Halachah 21.
52.
See Chapter 8, Halachot 1-2.
53.
See Chapter 8, Halachah 3.
54.
See Chapter 8, Halachah 4.
55.
See Chapter 8, Halachah 5.
56.
See Chapter 8, Halachah 7.
57.
See Chapter 8, Halachah 5.
58.
See Chapter 8, Halachah 5.
59.
See Chapter 8, Halachah 8.
60.
See Chapter 8, Halachot 9-10.
61.
See Chapter 8, Halachot 11-12.
62.
See Chapter 8, Halachah 11.
63.
See Chapter 8, Halachot 13, 15-18.
64.
See Chapter 8, Halachot 21-22.
65.
See Chapter 8, Halachah 23.
66.
See Chapter 8, Halachah 26.
67.
See Chapter 8, Halachah 23.
68.
See Chapter 8, Halachah 23.
69.
See Chapter 8, Halachah 23.
70.
See Chapter 8, Halachah 23.
71.
See Chapter 9, Halachah 1.
72.
See Chapter 9, Halachah 2.
73.
See Chapter 9, Halachot 5-6.
74.
See Chapter 9, Halachah 7.
75.
See Chapter 9, Halachot 8-9.
76.
See Chapter 9, Halachah 21.
77.
Halachah 1 of the present chapter.
78.
Halachah 2 of the present chapter.
79.
Halachah 1 of the present chapter.
80.
Halachah 1 of the present chapter.
81.
Halachah 3 of the present chapter.
82.
Halachah 5 of the present chapter.
83.
Halachah 5 of the present chapter.
84.
Therefore the distinction between its thick and thin end that applies with regard to an animal does not apply with regard to a fowl. The Shulchan Aruch (Yoreh De'ah 43:6) rules that a perforation of the spleen does not render a fowl trefe. The Siftei Cohen 43:10, however, quotes opinions that rule that a perforation does render it trefe.
85.
I.e., other factors concerning a kidney which render an animal trefe, as mentioned in Chapter 8, Halachah 26. The Shulchan Aruch (Yoreh De'ah 44:10) states bluntly: "There are no factors involving the kidneys of a fowl that render it trefe."
86.
See Chapter 7, Halachot 20-21. An animal will not be affected in this way, because his ribs will protect him and the skin of his digestive organs are stronger than that of a fowl. The Ra'avad differs and states that if an animal is subjected to heat and it burns its internal organs to this degree, it will surely die immediately. Therefore, our Sages did not mention it as a trefe. The Kessef Mishneh notes that there are two other conditions that render a fowl trefe. They involve perforations in the stomachs. Since parallel - albeit not identical - conditions apply with regard to an animal, the Rambam does not list them as separate categories.
87.
See Halachah 7 of this chapter. This stringency applies only to a water fowl, because its membrane is very soft.
88.
Chullin 54a makes this statement, implying that in the Talmudic era, these rulings were already established.
89.
Kin'at Eliyahu cites Hilchot Kiddush HaChodesh 17:24 which states:
Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern. For when the rationale of a matter has been revealed and has proven truth..., we do not rely on [the personal authority of] the individual who made the statement... but on the proofs he presented.
From that perspective, it would appear that the empirical evidence with which science presents us should be followed. Nevertheless, in this source, the Rambam is very adamant in following the Rabbinic perspective. See Chapter 8, Halachah 25, as a clear example.
90.
The Rama (Yoreh De'ah 57:18) states that even if the animal survives for over a year, it is still deemed trefe and it is forbidden to partake of it.
91.
Kin'at Eliyahu cites Hilchot Kiddush HaChodesh 17:24 which states:
Nevertheless, since these concepts can be proven in an unshakable manner, leaving no room for question, the identity of the author, be he a prophet or a gentile, is of no concern. For when the rationale of a matter has been revealed and has proven truth..., we do not rely on [the personal authority of] the individual who made the statement... but on the proofs he presented.
From that perspective, it would appear that the empirical evidence with which science presents us should be followed. Nevertheless, in this source, the Rambam is very adamant in following the Rabbinic perspective. See Chapter 8, Halachah 25, as a clear example.
92.
Hilchot Ma'achalot Assurot 8:7-9.
93.
The Maggid Mishneh writes that although he is not permitted to sell meat on his own, he is permitted to sell under the supervision of a trustworthy expert.
The Rama (Yoreh De'ah 2:2) rules leniently concerning this manner and allows such a person to continue slaughtering in certain situations. The Siftei Cohen 2:11 questions this leniency.
94. בהמה שנשמט הירך שלה וכו'. א"א דומה שהוא סובר היינו בוקא דאטמא דשף מדוכתיה ולא כלום הוא אלא שבעצם נאמרו שניהם והוא הכף עצמו שנשמט ראשו העליון מן השדרה וזהו שמוטת ירך אבל בוקא דאטמא הוא הראש התחתון שנשמט מן הקולית הוא כעין בוקא ונכנס למכתשת שבכף וזהו בוקא דאטמא דשף מדוכתיה והוא דאיעכול ניביה אבל השמוטה שאמרנו אין צורך עכול עכ"ל.
95. ואלו הן עוף שנשתנו מראה בני מעיו. א"א אין זה מחוור שי"ל לא מנו אותה בבהמה משום דלא שכיחא שכשיגיע החום לבני מעיה לחמם אותם כבר היא מתה מפני שחמימותה מרובה משל עוף ויש מקצת ראיה בגמרא.
Shechitah - Chapter 11
1
[The following principles apply] whenever a situation arises that creates a doubt that an animal or fowl should be deemed trefe because of one of the above conditions - e.g., an animal that fell and did not walk, it was attacked by a wild beast and we do not know whether the flesh near the intestines turned red or not, its skull was crushed and we do not know if the majority of the skull was crushed or not, or other similar circumstances: If the animal was male and it remained alive for twelve months, we operate on the assumption that it is intact like all other animals. If it was female, [we wait] until it gives birth.1
With regard to a fowl: If it is male, [we wait] twelve months. If it is female, [we wait] until it lays all the eggs that it is carrying, spawns a new load, and lays them.
א
כל בהמה או עוף שנולד בהן ספק טרפות מטריפות אלו, כגון בהמה שנפלה ולא הלכה, או שנדרסה בידי חיה ואין ידוע אם האדים בשר כנגד בני מעים או לא האדים, או שנחבסה גולגלתה ואין ידוע אם רובה או מיעוטה וכיוצא בדברים אלו, אם היה זכר ושהה שנים עשר חדש הרי זו בחזקת שלימה כשאר כל הבהמות, ואם היתה נקבה עד שתלד, ובעוף בזכר שנים עשר חדש, ובנקבה עד שתלד כל הביצים של טעינה הראשונה ותטעון טעינה שנייה ותלד.
2
During this course of time, it is forbidden to sell an animal concerning which doubt has arisen whether it is a trefe to a gentile lest he sell it to a Jew.2
ב
ואסור למכור ספק טריפה זו לנכרי בתוך זמן זה שמא ימכרנה לישראל.
3
We operate under the presumption that all domesticated animals, wild beasts, or fowl are healthy3 and we do not suspect that they possess conditions that would render them trefe. Therefore when they are slaughtered in the proper manner, they do not require an examination to see whether they possess a condition that would render them trefe. Instead, we operate under the presumption that they are permitted unless a situation arises that arouses suspicion.4 Afterwards, we inspect it with regard to that condition alone.
ג
כל בהמה חיה ועוף בחזקת בריאים הם ואין חוששין להם שמא יש בהן טריפה, לפיכך כשישחטו שחיטה כשירה אינן צריכין בדיקה שמא יש בהן אחת מן הטריפות, אלא הרי הן בחזקת היתר עד שיולד להן דבר שחוששין לו ואח"כ בודקין על אותו דבר בלבד.
4
What is implied? For example if the wing of a fowl is displaced, we check the lung to see if it was perforated.5 If an animal fell, we check it to see if its organs were crushed.6 If the skull was crushed, we check the membrane of the brain to see if it was perforated.7 If it was struck by a thorn or shot by an arrow, a javelin, or the like and it entered its inner cavity, our suspicions are aroused and we require an inspection of the entire inner cavity lest it have perforated one of the organs whose perforation renders an animal trefe. Similar laws apply in all analogous situations.
ד
כיצד כגון שנשמט הגף של עוף בודקין את הריאה שמא ניקבה, נפלה הבהמה בודקין אותה שמא נתרסקו איבריה, נתרצץ עצם הראש בודקין קרום של מוח שמא ניקב, הכה אותה קוץ או נזרק בה חץ או רומח וכיוצא בהן ונכנס לחללה חוששין לה וצריכה בדיקה כנגד כל החלל שמא ניקב אחד מן האיברין שתטרף בנקיבתן, וכן כל כיוצא בזה.
5
Therefore when there are growths on a lung or sirchos upon it - i.e., strands or adhesions - hanging from it to the ribcage, the heart, or the diaphragm, we suspect that it was perforated and require an inspection.8 Similarly, if a swelling was found that contained fluid, we fear that a bronchiole below it was perforated and [the lung] must be inspected.9
ה
לפיכך ריאה שהעלתה צמחין או שנמצאו סירכות כמו חוטין תלויין ממנה ולדופן או ללב או לטרפש הכבד חוששין לה שמא ניקבה וצריכה בדיקה, וכן אם נמצא בה אבעבוע מלא לחה חוששין שמא נקב סימפון שתחתיו וצריכה בדיקה. 33
6
[Following the logic] of this law, [the following rules] would apply if it was discovered that sirchos like strands were hanging from the lung, whether they extended from the body of the lung to the ribcage or to the heart or to the diaphragm. We cut the sirchah, take out the lung, and [place it] in lukewarm water, and blow it up.10 If it is discovered to be perforated,11 [the animal] is trefe. If the water does not bubble, it is intact, without any perforations, and [the animal] is permitted. For [the sirchah] was not at the place of a perforation12 or perhaps only the outer membrane [of the lung] was perforated. Nevertheless, I never saw anyone who ruled in this manner, nor did I hear of a place that follows such practice.13
ו
מן הדין היה על דרך זו שאם נמצאת הריאה תלויה בסירכות כמו חוטין, אם היו מן האום של ריאה ולדופן או שהיו ללב או לטרפש הכבד שחותכים את הסירכא ומוציאין את הריאה ונופחין אותה בפושרין, אם נמצאת נקובה טריפה, ואם לא נתבעבע המים הרי היא שלימה מכל נקב ומותרת וסירכא זו לא היתה במקום נקב או שמא ניקב קרום העליון בלבד, ומעולם לא ראינו מי שהורה כך ולא שמענו מקום שעושין בו כך.
7
Even though this is what appears [to be the ruling] from the words of the Sages of the Gemara, the widespread custom among the Jewish people is as follows: When a domesticated animal or a wild beast is slaughtered, we tear open the diaphragm and check the lung in its place.14 If a sirchah is not discovered hanging between the one of the lobes and the flesh where it lies, whether on the flesh that is between the ribs or the flesh on the breastbone,15 or a sirchah was found, extending from one lobe to the other in order,16 or from the body of the lung to the lobe which is next to it,17 we permit [the animal].18
ז
ואע"פ שאלו הן הדברים הנראין מדברי חכמי הגמרא, המנהג הפשוט בישראל כך הוא, כששוחטין את הבהמה או את החיה קורעין את הטרפש של כבד ובודקין את הריאה במקומה, אם לא נמצאה תלויה בסרכא, או שנמצאה סרכא בין אוזן מאזני הריאה ולבשר שבמקום רביצתה בין בשר שבין הצלעות בין בשר שבחזה, או שנמצאה סירכא מאזן לאזן על הסדר או מן האום לאזן הסמוכה לה הרי אלו מתירין אותה. 34
8
If a strand is discovered leading from the lung to any place which it is extended, even if it is thin as a hair, we forbid [the animal].19
ח
ואם נמצא חוט יוצא מן האום של ריאה לאיזה מקום שימשך ואפילו היה כחוט השערה אוסרין אותה.
9
Similarly, if there was a strand extending from the lung to the heart, the diaphragm, the protective covering of the heart, or the rose,20 we forbid [the animal]. [This applies] whether the strand came from the body of the lung or whether it came from a lobe and [applies regardless of its size], even if it was a hairsbreadth.21
Similarly, when the rose is attached to its pocket or a strand extends from it to its pocket, we forbid it. And when a strand extends from lobe to lobe in improper order, we forbid [the animal].22
ט
וכן אם היה מן הריאה חוט משוך ללב או לטרפש הכבד או לכיס הלב או לורדא, בין שהיה החוט מן האום של ריאה בין שהיה מן האוזן ואפילו היה כחוט השערה אוסרין אותה, וכן ורדא שנמצאת דבוקה בכיסה או חוט יוצא ממנה לכיסה אוסרין אותה, וחוט היוצא מאזן לאזן שלא על הסדר אוסרין אותה. 35
10
There are places where the custom is that if a sirchah is from the lobe to the flesh and the bones of the ribs and the sirchah is attached to both of them, they forbid it.23 My father and teacher is from those who forbid it. I, by contrast, am one of those who permit it.24 In a small number of places, they permit it even when it is attached to the bone alone, and I forbid it.25
י
יש מקומות שמנהגן אם מצאו סירכא מן האוזן לבשר ולעצם שבצלעות והסרכא דבוקה בשתיהן אוסרין אותה, ואבא מרי מן האוסרין ואני מן המתירין, ומיעוט מקומות מתירין אפילו נדבקה בעצם לבדו ואני אוסר. 36
11
There are places where a lung is [always] blown up to see whether or not it is perforated. In most places, however, it is not blown up, because there is no factor that raised a suspicion [concerning it]. In Spain and in the West, we never blew up a lung unless there was a factor that caused suspicion.26
יא
ויש מקומות שנופחין הריאה שמא יש בה נקב, ורוב המקומות אין נופחין שהרי לא נולד דבר שגורם לחשש, ומעולם לא נפחנו ריאה בספרד ובמערב אלא אם נולד לנו דבר שחוששים לו.
12
All of these factors27 are not dictated by law, but rather are a result of custom, as we explained.28 I never heard of anyone who had a fowl's lung inspected unless a factor that raised suspicions arose.29
יב
ודברים האלו כולן אינן על פי הדין אלא על פי המנהג כמו שביארנו, ומעולם לא שמענו במי שבדק עוף אלא אם נולד לו חשש.
13
If, [after] a person slaughtered an animal and cut open its belly, a dog or a gentile came, took the lung, and departed before [the slaughterer] checked the lung, [the animal] is permitted. We do not say that perhaps it was perforated or perhaps it was attached [to the bone], for we do not presume that [an animal] was forbidden.30 Instead, we operate under the presumption that the animal is kosher unless we know what factor caused it to become trefe. Just like we do not suspect that the membrane of the brain was perforated, the backbone [was severed], or the like, we do not raise suspicions over a lung that has been lost. There are no customs regarding such a situation, because customs are not instituted with regard to factors that are not commonplace.
יג
מי ששחט את הבהמה וקרע את הבטן, וקודם שיבדוק את הריאה בא כלב או עכו"ם ונטל את הריאה והלך לו הרי זו מותרת, ואין אומרים שמא נקובה היתה או שמא דבוקה היתה, שאין מחזיקין איסור, אלא הרי זו בחזקת היתר עד שיודע במה נטרפה, וכשם שאין חוששין לקרום מוח ולשדרה וכיוצא בהן כך לא נחוש לריאה שאבדה, ואין בזה מנהג שדבר שאינו מצוי אין בו מנהג. 37
14
If a gentile or a Jew comes and takes out a lung before the lung was inspected, but the lung [still] exists, we blow it up.31 [This applies] even if we do not know whether there were growths or not, because of the widespread custom.
יד
בא העכו"ם או הישראל והוציא הריאה קודם שתבדק והרי היא קיימת נופחין אותה ואף על פי שאין אנו יודעין אם היו שם צמחין או לא היו, מפני פישוט המנהג.
15
There are places who rule that we forbid [an animal] if there are sirchot hanging from the lung, even if they are not attached to the chest or to another place. This practice causes great loss and the forfeit of Jewish money. This was never the custom in France or in Spain and it was never heard in the West. It is not proper to follow this custom. Instead, all that is necessary is to blow up [the lung]. If it is discovered to be intact without a perforation, [the animal] is permitted.32
טו
יש מקומות שאם נמצאו סרכות מדולדלות מן הריאה אע"פ שאינן דבוקות לא לדופן ולא למקום אחר אוסרין אותה, ודבר זה הפסד גדול הוא ואיבוד ממון לישראל, ומעולם לא נהגו זה לא בצרפת ולא בספרד ולא נשמע זה במערב, ואין ראוי לנהוג במנהג זה, אלא נופחין אותה בלבד אם נמצאת שלימה מן הנקב הרי זו מותרת.
FOOTNOTES
1.
I.e., if it gives birth successfully, that is a sign that it is intact. There is no need for an inspection or waiting twelve months. Even the Rama who maintains that in the present age, we are not knowledgeable with regard to inspections will consider an animal acceptable if it lives this amount of time (Yoreh De'ah 57:18).
2.
Without informing him of the doubt involved.
The Rama quotes the Sha'arei Dura who writes that if a condition that renders an animal trefe is obvious, we permit its sale to a gentile. For a Jew who seeks to purchase it will immediately become aware of the difficulty.
The Rama also mentions the ruling of the Terumat HaDeshen that if there is merely a question of whether an animal is trefe, it may be sold to a gentile. The Siftei Cohen 57:51 accepts this leniency only with regard to an animal regarding which there is a question whether or not it was attacked, but not with regard to other conditions.
3.
Chullin 11b explains that this is based on the principle that we follow the majority. Since most animals are healthy we assume that this is an animal's condition unless there is reason to suspect otherwise. Note, however, Halachah 7.
4.
Based on Chullin 51a, the Kessef Mishneh goes further and states that even if the animal possesses a condition that is somewhat problematic, if we can find a commonplace explanation for it that will not render an animal trefe and the factor that will render it trefe is uncommon, we do not require an examination.
5.
See Chapter 10, Halachah 4.
6.
See Chapter 9, Halachah 17.
7.
See Chapter 10, Halachah 7.
8.
I.e., the strands and similarly, the other conditions the Rambam proceeds to mention, are abnormal factors that lead us to the supposition that there was a perforation in the lung. See Chapter 7, Halachot 5-11 that mention several situations of this nature.
9.
The Ra'avad objects to the Rambam's ruling, maintaining that even if the swelling is an indication that the bronchiole has been perforated, that does not disqualify the animal, for it is possible that it is sealed by flesh. The Radbaz explains that the Rambam would also accept that ruling and one of the points that one must inspect is whether there is flesh under the swelling or not.
10.
See Chapter 7, Halachah 8. As mentioned in the notes to that halachah, there is a difference of opinion among the Rishonim concerning this issue.
The Ra'avad also mentions that the Rambam's ruling here appears to contradict his ruling in Chapter 7, Halachah 5. For there, the Rambam differentiates between whether or not there is a bruise on the chest, and there he does not speak of inspecting the lung in warm water. In a lengthy discussion in his gloss to Chapter 7, the Kessef Mishneh explains that there is no contradiction between the two rulings.
11.
I.e., if the water bubbles.
12.
There is a difference of opinion among the halachic authorities if this situation is possible or not.
13.
I.e., as the Rambam proceeds to explain in the following halachah, the common custom is more stringent.
14.
See the Shulchan Aruch (Yoreh De'ah 39:1) which states that we must check the lungs for sirchot and concludes: "Whoever breaks ranks and eats without checking [the lung] should be bitten by a snake."
15.
For as stated in Chapter 7, Halachot 3-4, even a perforation found in this place does not render the animal trefe.
16.
For as stated in Chapter 8, Halachah 5, an adhesion of such a type does not render the animal trefe.
17.
See the notes to Halachah 9. Depending on the version of that text, the Rambam's ruling concerning this matter may be questioned.
18.
The Rama 39:18 writes that it is common custom in the Ashkenazic community to rule that all sirchot in the lung cause an animal to be deemed forbidden except those extending from a lobe to the lobe next to it or those from the body of the lung to the lobe next to it. He does, however, permit leniency if it is possible to rub out the sirchah and then examine it to see that there is no perforation.
19.
I.e., except to the lobe that is near it (Radbaz).
20.
See Chapter 8, Halachah 1, which explains that this is a tiny lobe found on the right side of the lung.
21.
For we fear that it will cause a perforation in the lung. See the gloss of the Radbaz to Halachah 6.
22.
The text of the Mishneh Torah which the Ra'avad had seemed to apply that even a strand extending from the body of the lung to the lobe is unacceptable. The Ra'avad therefore protests and maintains it is acceptable. The Migdal Oz states that he also saw texts of the Mishneh Torah with this version, but that the authoritative manuscripts do not follow that reading. This is also the position of the Kessef Mishneh.
23.
If the sirchah is attached to the flesh alone, it does not cause an animal to be considered trefe (see Chapter 7, Halachah 4). Here, however, it is attached to both the flesh and the bone and that creates the problem.
24.
The Shulchan Aruch (Yoreh De'ah 39:18) cites the Rambam's position.
Parenthetically, the commentaries have questioned the Rambam's statements here from the standpoint of kibud av, "honoring one's father." Seemingly, after mentioning his father, he should have stated - as he himself rules in Hilchot Mamrim 6:5 - "May he be remembered for the life of the world to come." Also, that same source (Halachah 3) forbids "offering an opinion that outweighs [that of his father]."
25.
The Ra'avad follows the more lenient view. Here also the Shulchan Aruch (loc. cit.) cites the Rambam's position.
26.
The Rama (Yoreh De'ah 39:1) mentions both the custom of blowing up the lung in all cases and the Rambam's position that it is not necessary to blow up all lungs. He concludes that the Rambam's position should be given primacy.
27.
I.e., the stringencies forbidding an animal because of certain sirchot and requiring the lungs to be blown up.
28.
Halachot 6 and 7.
29.
At present, there are certain Rabbinic authorities who require that the lungs of a chicken be inspected, because in the present age, since chickens are raised in a manner very different from their natural circumstances, it is common for there to be difficulties with regard to their lungs.
30.
If there is no evidence that a factor existed that caused the animal to become trefe, we do not assume that one existed. Even according to the custom that requires an animal to be checked, we are assuming only the possibility that it might have a disqualifying factor. If there is no way to check it, we assume that the animal is kosher.
The Ra'avad differs and maintains that since disqualifying factors involving the lung are common, if a lung was not inspected, we cannot consider the animal as kosher. The Shulchan Aruch (Yoreh De'ah 39:2) quotes the Rambam's view. The Rama mentions the position of the Ra'avad and states that the Rambam's position may be followed only when there is a possibility of severe financial loss.
31.
Normally, we would not blow up a lung unless there was a factor that aroused suspicion. Nevertheless, in this instance, since we did not see it in its natural situation - and the possibility exists that there were such factors there - we require an examination. The Turei Zahav 39:2 states that, according to our custom [see Rama (Yoreh De'ah 39:4)] that we do not rely on an examination in a situation where there is a clearly problematic situation, we do not rely on an examination in this instance as well.
32.
The Shulchan Aruch (Yoreh De'ah 39:8) rules that such an animal is permitted without the lung being inspected. The Turei Zahav 39:12 states that an examination must be conducted to see whether the lung is perforated or not.
This represents the difference between glatt meat and meat that is not glatt. Glatt means "smooth," i.e., i.e., there are no sirchot, adhesions, or growths, extending from the animal's lungs. Thus there is no need to inspect it. When meat is not glatt, there were sirchot and/or the like extending from the lungs. They were inspected and no perforation was discovered. Hence, the meat is kosher. Nevertheless, there are many who follow the stringency of not partaking of it.
(It must be emphasized that, at present, glatt is sometimes used as a general term to connote a higher level of punctilious observance of the details of kashrus in general without specifically referring to questions concerning the lungs.)
33. וכן אם נמצא בה אבעבוע כו'. א"א ברוב דברים לא יחדל פשע ואם ניקב סימפון שתחתיו מה בכך והלא לא אמרו אלא סמפון שניקב לחבירו טרפה.
34. ואע"פ שאלו הן הדברים וכו'. א"א אינן נראין והרי הוא חוזר ממה שאמר למעלה.
35. אפילו במקום רביצתה או על הסדר שלא במקום רביצתה אוסרין אותה. א"א זהו אומא לאונא ואין שומעין לו שהגדולים מהגאונים התירוה.
36. ומיעוט מקומות מתירין אותה וכו'. א"א אני מתיר וכבר כתבתי למעלה מה שראוי לסמוך עליו.
37. ואין אומרים שמא נקובה היתה או שמא דבוקה. א"א יש שחולקין על הריאה.
Hayom Yom:
• English Text | Video Class
Sunday, Tevet 20, 5778 · 07 January 2018
"Today's Day"
Monday, Tevet 20, 5703
Torah lessons: Chumash: Sh'mot, Sheini with Rashi.
Tehillim: 97-103.
Tanya: However, the essence (p. 47)...and its delights. (p. 47).
The Mitteler Rebbe answered someone at yechidus: When two discuss a subject in avoda and they study together, there are two Divine souls1 against one natural soul.
FOOTNOTES
1.See Tanya chapters 1 and 2 for an introduction to the concept of two souls. In our context the point is this: Each Divine soul (neshama) desires not only that the person himself fulfill G-d's Will (to study Torah and be active in avoda) but also desires that another do so. Selfless concern for another's spiritual welfare is, after all, part of the basic "goodness" and character of the neshama. By contrast, the hedonistic natural soul is basically self-centered; it is not driven by a desire that another should enjoy physical pleasures etc. So, when two Jews study Torah together, the natural soul within each of them attempts to hinder that person alone. The G-dly soul, however, since it also desires the other's welfare, joins forces with his neshama, so that "...there are two Divine souls against one natural soul."
Daily Thought:
Discarding the Void
Life is true; every step of it is divine.
There are paths we wish we never traveled; decisions we wish we never took; actions that we wrestle to tear out of our memory, rip out of our hearts with agony and remorse.
But it is never life that we reject. Life has meaning; life is good—not a moment of it can exist without a spark of truth throbbing somewhere within. Including that moment you so much regret.
---
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