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- ב"ה - Today in Judaism - Today is Friday, 3 Shevat, 5778 · January 19, 2018 - Candle Lighting Light Candles before sunset ––:––Today in Jewish History:
• Passing of the Amshinover Rebbe (1935)Shevat 3 is the yahrtzeit (anniversary of the passing) of Rabbi Yosef ben Rabbi Menachem Kalisch zt"l, the Amshinover Rebbe, in 1935.
Daily Quote: Each part of a niggun (chassidic melody) should be sung twice; the first time traces a form, the second carves deep into the soul (Rabbi Sholom DovBer of Lubavitch (1860-1920))
Daily Torah Study:
Chumash: Bo, 6th Portion Exodus 12:29-12:51 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Exodus Chapter 12
29It came to pass at midnight, and the Lord smote every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on his throne to the firstborn of the captive who is in the dungeon, and every firstborn animal. כטוַיְהִ֣י | בַּֽחֲצִ֣י הַלַּ֗יְלָה וַֽיהֹוָה֘ הִכָּ֣ה כָל־בְּכוֹר֘ בְּאֶ֣רֶץ מִצְרַ֒יִם֒ מִבְּכֹ֤ר פַּרְעֹה֙ הַיּשֵׁ֣ב עַל־כִּסְא֔וֹ עַ֚ד בְּכ֣וֹר הַשְּׁבִ֔י אֲשֶׁ֖ר בְּבֵ֣ית הַבּ֑וֹר וְכֹ֖ל בְּכ֥וֹר בְּהֵמָֽה:
and the Lord: Heb. וַה. Wherever it says, “and the Lord,” it means “He and His tribunal” (Exod. Rabbah 12:4), for the “vav” is an expression of addition, like “so-and-so and (“vav” ) so-and-so.”
וה': כל מקום שנאמר וה' הוא ובית דינו, שהוי"ו לשון תוספת הוא כמו פלוני ופלוני:
smote every firstborn: Even [a firstborn] of another nation who was in Egypt. — [from Mechilta]
הכה כל בכור: אף של אומה אחרת והוא במצרים:
from the firstborn of Pharaoh: Pharaoh, too, was a firstborn, but he remained [alive] of the firstborn. Concerning him, He [God] says: “But, for this [reason] I have allowed you to stand, in order to show you My strength” (Exod. 9:16) at the Red Sea. — [from Mechilta]
מבכר פרעה: אף פרעה בכור היה ונשתייר מן הבכורות, ועליו הוא אומר (שמות ט טז) [בעבור הראותך את כחי בים סוף]:
to the firstborn of the captive: Because they rejoiced at Israel’s misfortune (Tanchuma 7), and furthermore, so that they would not say, “Our deity brought about this retribution” (Mechilta). The firstborn of the slave woman was included, because [Scripture] counts from the most esteemed to the lowest, and the firstborn of the slave woman is more esteemed than the firstborn of the captive. See commentary on Exodus 11:5.
עד בכור השבי: שהיו שמחין לאידם של ישראל. ועוד, שלא יאמרו יראתנו הביאה הפורענות זו, ובכור השפחה בכלל היה, שהרי מנה מן החשוב שבכלן עד הפחות, ובכור השפחה חשוב מבכור השבי:
30And Pharaoh arose at night, he and all his servants and all the Egyptians, and there was a great outcry in Egypt, for there was no house in which no one was dead. לוַיָּ֨קָם פַּרְעֹ֜ה לַ֗יְלָה ה֤וּא וְכָל־עֲבָדָיו֙ וְכָל־מִצְרַ֔יִם וַתְּהִ֛י צְעָקָ֥ה גְדֹלָ֖ה בְּמִצְרָ֑יִם כִּי־אֵ֣ין בַּ֔יִת אֲשֶׁ֥ר אֵֽין־שָׁ֖ם מֵֽת:
And Pharaoh arose: from his bed.
ויקם פרעה: ממטתו:
at night: Unlike the custom of kings, [who rise] three hours after daybreak. — [from Mechilta]
לילה: ולא כדרך המלכים בשלש שעות ביום:
he: [arose] first, and afterwards his servants. This teaches us that he went around to his servants’ houses and woke them up. — [from Mechilta]
הוא: תחילה ואחר כך עבדיו, מלמד שהיה הוא מחזר על בתי עבדיו ומעמידן:
for there was no house in which no one was dead: If there was a firstborn, he was dead. If there was no firstborn, the oldest household member was called the firstborn, as it is said: “I, too, shall make him [David] a firstborn” (Ps. 89:28) (Tanchuma Buber 19). [Rashi explains there: I shall make him great.] Another explanation: Some Egyptian women were unfaithful to their husbands and bore children from bachelors. Thus they would have many firstborn; sometimes one woman would have five, each one the firstborn of his father (Mechilta 13:33).
כי אין בית אשר אין שם מת: יש שם בכור מת. אין שם בכור, גדול שבבית קרוי בכור, שנאמר (תהילים פט כח) אף אני בכור אתנהו. דבר אחר מצריות מזנות תחת בעליהן ויולדות מרווקים פנויים, והיו להם בכורות הרבה, פעמים הם חמשה לאשה אחת, כל אחד בכור לאביו:
31So he called for Moses and Aaron at night, and he said, "Get up and get out from among my people, both you, as well as the children of Israel, and go, worship the Lord as you have spoken. לאוַיִּקְרָא֩ לְמשֶׁ֨ה וּלְאַֽהֲרֹ֜ן לַ֗יְלָה וַיֹּ֨אמֶר֙ ק֤וּמוּ צּאוּ֙ מִתּ֣וֹךְ עַמִּ֔י גַּם־אַתֶּ֖ם גַּם־בְּנֵ֣י יִשְׂרָאֵ֑ל וּלְכ֛וּ עִבְד֥וּ אֶת־יְהֹוָ֖ה כְּדַבֶּרְכֶֽם:
So he called for Moses and Aaron at night: [This] tells [us] that Pharaoh went around to the entrances [i.e., to the doors of the houses] of the city, and cried out, “Where is Moses staying? Where is Aaron staying?” -[from Mechilta]
ויקרא למשה ולאהרן לילה: מגיד שהיה מחזר על פתחי העיר וצועק היכן משה שרוי היכן אהרן שרוי:
both you: the men.
גם אתם: הגברים:
as well as the children of Israel: The young children.
גם בני ישראל: הטף:
and go, worship the Lord as you have spoken: Everything is as you said, not as I said. “Neither will I let Israel out” (Exod. 5:2) is nullified. “Who and who are going?” (Exod. 10:8) is nullified. “But your flocks and your cattle shall be left” (Exod. 10:24) is nullified. [Instead,] take also your flocks and also your cattle. What is [the meaning of] “as you have spoken” ? You too shall give into our hands sacrifices and burnt offerings (Exod. 10:25). — [from Mechilta]
ולכו עבדו את ה' כדברכם: הכל כמו שאמרתם, ולא כמו שאמרתי אני, בטל לא אשלח (שמות ה ב) בטל מי ומי ההולכים (שם י ח) בטל רק צאנכם ובקרכם יצג (שם כד):
32Take also your flocks and also your cattle, as you have spoken, and go, but you shall also bless me." לבגַּם־צֹֽאנְכֶ֨ם גַּם־בְּקַרְכֶ֥ם קְח֛וּ כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם וָלֵ֑כוּ וּבֵֽרַכְתֶּ֖ם גַּם־אֹתִֽי:
Take also your flocks and also your cattle : What does "as you have spoken" mean? You too should give us sacrifices and free will offerings.
גם צאנכם גם בקרכם קחו: ומהו כאשר דברתם, גם אתה תתן בידינו זבחים ועולות (שמות י כה):
Take… as you have spoken… but you shall also bless me: [I.e.,] pray for me that I shall not die, for I am a firstborn. — [from Onkelos]
קחו כאשר דברתם וברכתם גם אתי: התפללו עלי שלא אמות, שאני בכור:
33So the Egyptians took hold of the people to hasten to send them out of the land, for they said, "We are all dead." לגוַתֶּֽחֱזַ֤ק מִצְרַ֨יִם֙ עַל־הָעָ֔ם לְמַהֵ֖ר לְשַׁלְּחָ֣ם מִן־הָאָ֑רֶץ כִּ֥י אָֽמְר֖וּ כֻּלָּ֥נוּ מֵתִֽים:
We are all dead: They said, “This is not in accordance with Moses’ decree, for he said, ‘And every firstborn in the land of Egypt will die’ (Exod. 11:5), but here, the ordinary people too are dead, five or ten in one house.” -[from Mechilta] See Rashi on verse 30.
כלנו מתים: אמרו לא כגזרת משה הוא, שהרי אמר (לעיל יא ה) ומת כל בכור, וכאן אף הפשוטים מתים חמישה או עשרה בבית אחד:
34The people picked up their dough when it was not yet leavened, their leftovers bound in their garments on their shoulders. לדוַיִּשָּׂ֥א הָעָ֛ם אֶת־בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם:
when it was not yet leavened: The Egyptians did not permit them to tarry long enough for it to leaven.
טרם יחמץ: המצריים לא הניחום לשהות כדי חימוץ:
their leftovers: Heb. מִשְׁאִרֹתָם. The remaining matzah and bitter herbs. — [from Mechilta and Jonathan]
משארתם: שירי מצה ומרור:
on their shoulders: Although they took many animals with them, they [carried the remaining matzoth and bitter herbs on their shoulders because] they loved the mitzvoth. — [from Mechilta]
על שכמם: אף על פי שבהמות הרבה הוליכו עמהם מחבבים היו את המצווה:
35And the children of Israel did according to Moses' order, and they borrowed from the Egyptians silver objects, golden objects, and garments. להוּבְנֵֽי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר משֶׁ֑ה וַיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת:
according to Moses’ order: that he said to them in Egypt: “and let them borrow, each man from his friend” (Exod. 11:2). — [from Mechilta]
כדבר משה: שאמר להם במצרים (לעיל יא ב) וישאלו איש מאת רעהו:
and garments: These meant more to them than the silver and the gold, and [thus] whatever is mentioned later in the verse is more esteemed. — [from Mechilta]
ושמלת: אף הן היו חשובות להם מן הכסף ומן הזהב, והמאוחר בפסוק חשוב:
36The Lord gave the people favor in the eyes of the Egyptians, and they lent them, and they emptied out Egypt. לווַֽיהֹוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַיְנַצְּל֖וּ אֶת־מִצְרָֽיִם:
and they lent them: Even what they [the Israelites] did not request, they [the Egyptians] gave them. You say, “[Lend me] one.” [They responded,] “Take two and go!” -[from Mechilta]
וישאלום: אף מה שלא היו שואלים מהם היו נותנים להם. אתה אומר אחד, טול שנים ולך:
and they emptied out: Heb. וַיְנַצְלוּ. Onkelos renders: וְרוֹקִינוּ, and they emptied out.
וינצלו: ורוקינו:
37The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children. לזוַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל מֵֽרַעְמְסֵ֖ס סֻכֹּ֑תָה כְּשֵֽׁשׁ־מֵא֨וֹת אֶ֧לֶף רַגְלִ֛י הַגְּבָרִ֖ים לְבד מִטָּֽף:
from Rameses to Succoth: They were 120 “mil” [apart]. Yet they arrived there instantly, as it is said: “and I carried you on eagles’ wings.” -[from Mechilta]
מרעמסס סכתה: מאה ועשרים מיל היו ובאו שם לפי שעה, שנאמר (שמות יט ד) ואשא אתכם על כנפי נשרים:
the men: from 20 years old and older. — [from Song Rabbah 3:6]
הגברים: מבן עשרים שנה ומעלה:
38And also, a great mixed multitude went up with them, and flocks and cattle, very much livestock. לחוְגַם־עֵ֥רֶב רַ֖ב עָלָ֣ה אִתָּ֑ם וְצֹ֣אן וּבָקָ֔ר מִקְנֶ֖ה כָּבֵ֥ד מְאֹֽד:
a great mixed multitude: A mixture of nations of proselytes. — [from Zohar, vol. 2, p. 45b]
ערב רב: תערובות אומות של גרים:
39They baked the dough that they had taken out of Egypt as unleavened cakes, for it had not leavened, for they were driven out of Egypt, and they could not tarry, and also, they had not made provisions for themselves. לטוַיֹּאפ֨וּ אֶת־הַבָּצֵ֜ק אֲשֶׁ֨ר הוֹצִ֧יאוּ מִמִּצְרַ֛יִם עֻגֹ֥ת מַצּ֖וֹת כִּ֣י לֹ֣א חָמֵ֑ץ כִּי־גֹֽרְשׁ֣וּ מִמִּצְרַ֗יִם וְלֹ֤א יָֽכְלוּ֙ לְהִתְמַהְמֵ֔הַּ וְגַם־צֵדָ֖ה לֹֽא־עָשׂ֥וּ לָהֶֽם:
matzah cakes: cakes of matzah. Dough which did not leaven is called matzah
עגת מצות: חררה של מצה בצק שלא החמיץ קרוי מצה:
and also, they had not made provisions for themselves: for the trip. [This verse] tells [of] Israel’s praise, [namely] that they did not say, “How will we go out into the desert without provisions?” Instead they believed and left. This is what is what is stated explicitly in the Prophets: “I remember to you the loving kindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown” (Jer. 2:2). Now what was the [Israelites’] reward? It is explained afterward: “Israel is holy to the Lord, etc.” (Jer. 2:3). — [from Mechilta]
וגם צדה לא עשו להם: לדרך. מגיד שבחן של ישראל, שלא אמרו היאך נצא למדבר בלא צדה, אלא האמינו והלכו, הוא שמפורש בקבלה (ירמיהו ב ב) זכרתי לך חסד נעוריך אהבת כלולותיך לכתך אחרי במדבר בארץ לא זרועה, ומה שכר מפורש אחריו (שם ג) קודש ישראל לה' וגו':
40And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years. מוּמוֹשַׁב֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר יָֽשְׁב֖וּ בְּמִצְרָ֑יִם שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָֽה:
that they dwelled in Egypt: after the other dwellings in which they dwelled as foreigners in a land that was not theirs. — [from Mechilta]
אשר ישבו במצרים: אחר שאר הישיבות שישבו גרים בארץ לא להם:
was four hundred and thirty years: Altogether, from the time that Isaac was born, until now, were 400 years. From the time that Abraham had seed [i.e., had a child, the prophecy] “that your seed will be strangers” (Gen. 15:13) was fulfilled; and there were another 30 years from the decree “between the parts” (Gen 15:10) until Isaac was born. It is impossible, however, to say that [they spent 400 years] in Egypt alone, because Kehath [the grandfather of Moses] was [one] of those who came with Jacob. Go and figure all his years, all the years of his son Amram, and Moses’ 80 years; you will not find them [to be] that many, and perforce, Kehath lived many of his years before he descended to Egypt, and many of Amram’s years are included in the years of Kehath, and many of Moses’ years are included in Amram’s years. Hence, you will not find 400 years counting from their arrival in Egypt. You are compelled, perforce, to say that the other dwellings [which the Patriarchs settled] were also called being “sojournings” and even in Hebron, as it is said: “where Abraham and Isaac sojourned (גָּרוּ) ” (Gen. 35:27), and [Scripture] states also “the land of their sojournings in which they sojourned” (Exod. 6:4). Therefore, you must say that [the prophecy] “your seed will be strangers” [commences] when he [Abraham] had offspring. And only when you count 400 years from the time that Isaac was born, you will find 210 years from their entry into Egypt. This is one of the things that [the Sages] changed for King Ptolemy. — [from Mechilta, Meg. 9a]
שלשים שנה וארבע מאות שנה: בין הכל משנולד יצחק עד עכשיו היו ארבע מאות שנה. משהיה לו זרע לאברהם נתקיים (בראשית טו יג) כי גר יהיה זרעך, ושלשים שנה היו משנגזרה גזירת בין הבתרים עד שנולד יצחק. ואי אפשר לומר בארץ מצרים לבדה, שהרי קהת מן הבאים עם יעקב היה צא וחשוב כל שנותיו וכל שנות עמרם בנו ושמונים של משה, לא תמצאם כל כך, ועל כרחך הרבה שנים היו לקהת עד שלא ירד למצרים, והרבה משנות עמרם נבלעים בשנות קהת והרבה משמונים של משה נבלעים בשנות עמרם, הרי שלא תמצא ארבע מאות לביאת מצרים, והוזקקת לומר על כרחך, שאף שאר הישיבות נקראו גרות, אפילו בחברון, שנאמר (בראשית לה כז) אשר גר שם אברהם ויצחק, ואומר (שמות ו ד) את ארץ מגוריהם אשר גרו בה, לפיכך אתה צריך לומר כי גר יהיה זרעך משהיה לו זרע. וכשתמנה ארבע מאות שנה משנולד יצחק, תמצא מביאתן למצרים עד יציאתן מאתים ועשר שנה, וזה אחד מן הדברים ששינו לתלמי המלך:
41It came to pass at the end of four hundred and thirty years, and it came to pass in that very day, that all the legions of the Lord went out of the land of Egypt. מאוַיְהִ֗י מִקֵּץ֙ שְׁלשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיְהִ֗י בְּעֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה יָֽצְא֛וּ כָּל־צִבְא֥וֹת יְהֹוָ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
It came to pass at the end of four hundred and thirty years, and it came to pass in that very day: [This] tells [us] that as soon as the end [of this period] arrived, the Omnipresent did not keep them [even] as long as the blink of an eye. On the fifteenth of Nissan, the angels came to Abraham to bring him tidings. On the fifteenth of Nissan Isaac was born; on the fifteenth of Nissan the decree of “between the parts” was decreed. — [from Mechilta]
ויהי מקץ שלשים שנה וגו' ויהי בעצם היום הזה: מגיד שכיון שהגיע הקץ לא עכבן המקום כהרף עין, בחמישה עשר בניסן באו מלאכי השרת אצל אברהם לבשרו, בחמישה עשר בניסן נולד יצחק, ובחמישה עשר בניסן נגזרה גזירת בין הבתרים:
42It is a night of anticipation for the Lord, to take them out of the land of Egypt; this night is the Lord's, guarding all the children of Israel throughout their generations. מבלֵ֣יל שִׁמֻּרִ֥ים הוּא֙ לַֽיהֹוָ֔ה לְהֽוֹצִיאָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם הֽוּא־הַלַּ֤יְלָה הַזֶּה֙ לַֽיהֹוָ֔ה שִׁמֻּרִ֛ים לְכָל־בְּנֵ֥י יִשְׂרָאֵ֖ל לְדֹֽרֹתָֽם:
It is a night of anticipation: for which the Holy One, blessed be He, was waiting and anticipating, [in order] to fulfill His promise to take them out of the land of Egypt.
ליל שמרים: שהיה הקב"ה שומר ומצפה לו לקיים הבטחתו להוציאם מארץ מצרים:
this night is the Lord’s: This is the night concerning which He said to Abraham, “On this night I will redeem your children.” -[from Mechilta]
הוא הלילה הזה לה': הוא הלילה שאמר לאברהם בלילה הזה אני גואל את בניך:
guarding all the children of Israel throughout their generations: from that time onward, it [the Israelites] is guarded from harmful spirits, like the matter that is stated: “and He will not permit the destroyer, etc.” (above verse 23). — [from Mechilta]
שמרים לכל בני ישראל לדרתם: משומר ובא מן המזיקין, כענין שנאמר (פסוק כג) ולא יתן המשחית וגו':
43The Lord said to Moses and Aaron, "This is the statute of the Passover sacrifice: No estranged one may partake of it. מגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֣ה וְאַֽהֲרֹ֔ן זֹ֖את חֻקַּ֣ת הַפָּ֑סַח כָּל־בֶּן־נֵכָ֖ר לֹא־יֹ֥אכַל בּֽוֹ:
This is the statute of the Passover sacrifice: On the fourteenth of Nissan, this section was told to them. — [from Exod. Rabbah 19:5]
זאת חקת הפסח: בי"ד בניסן נאמרה להם פרשה זו:
No estranged one: Whose deeds have become estranged from his Father in heaven. Both a gentile and an Israelite apostate are meant. — [from Mechilta]
כל בן נכר: שנתנכרו מעשיו לאביו שבשמים. ואחד נכרי ואחד ישראל משומד במשמע:
44And every man's slave, purchased for his money you shall circumcise him; then he will be permitted to partake of it. מדוְכָל־עֶ֥בֶד אִ֖ישׁ מִקְנַת־כָּ֑סֶף וּמַלְתָּ֣ה אֹת֔וֹ אָ֖ז יֹ֥אכַל בּֽוֹ:
you shall circumcise him; then he will be permitted to partake of it: [I.e., he means] his master. [This] tells [us] that the [failure to perform the] circumcision of one’s slaves prevents one from partaking of the Passover sacrifice. [These are] the words of Rabbi Joshua. Rabbi Eliezer says: The [failure to perform the] circumcision of one’s slaves does not prevent one from partaking of the Passover sacrifice. If so, what is the meaning of “then he will be permitted to partake of it” ? [“He” in this phrase is referring to] the slave. — [from Mechilta]
ומלתה אתו אז יאכל בו: רבו, מגיד שמילת עבדיו מעכבתו מלאכול בפסח, דברי רבי יהושע. רבי אליעזר אומר אין מילת עבדיו מעכבתו מלאכול בפסח, אם כן מה תלמוד לומר אז יאכל בו, העבד:
45A sojourner or a hired hand may not partake of it. מהתּוֹשָׁ֥ב וְשָׂכִ֖יר לֹא־יֹ֥אכַל בּֽוֹ:
A sojourner: This is a resident alien. — [from Mechilta] [I.e., a gentile who has accepted upon himself not to practice idolatry but eats carcasses.]
תושב: זה גר תושב:
or a hired hand: This is a gentile. Now why is this [verse] stated? Aren’t they uncircumcised? And it is stated: “but no uncircumcised man may partake of it” (verse 48). But this refers to a circumcised Arab or a circumcised Gibeonite, who is a sojourner or a hired hand. — [from Mechilta]
ושכיר: זה הנכרי. ומה תלמוד לומר, והלא ערלים הם, ונאמר (פסוק מח) וכל ערל לא יאכל בו, אלא כגון ערבי מהול וגבעוני מהול והוא תושב או שכיר:
46It must be eaten in one house; you shall not take any of the meat out of the house to the outside, neither shall you break any of its bones. מובְּבַ֤יִת אֶחָד֙ יֵֽאָכֵ֔ל לֹֽא־תוֹצִ֧יא מִן־הַבַּ֛יִת מִן־הַבָּשָׂ֖ר ח֑וּצָה וְעֶ֖צֶם לֹ֥א תִשְׁבְּרוּ־בֽוֹ:
It must be eaten in one house: In one group, that those counted upon it may not become two groups and divide it. You say [that it means] in one group, or [perhaps] it means nothing other than in one house as is its apparent meaning, and to teach that if they started eating in the yard and it rained, that they may not enter the house. Therefore, Scripture states: “on the houses in which they will eat it” (above verse 7). From here [we deduce] that the one who eats [the Passover sacrifice] may eat [it] in two places. — [from Mechilta]
בבית אחד יאכל: בחבורה אחת, שלא יעשו הנמנין עליו שתי חבורות ויחלקוהו. אתה אומר בחבורה אחת, או אינו אלא בבית אחד כמשמעו, וללמד שאם התחילו והיו אוכלים בחצר וירדו גשמים שלא יכנסו לבית, תלמוד לומר (פסוק ז) על הבתים אשר יאכלו אותו בהם, מכאן שהאוכל אוכל בשני מקומות:
you shall not take any of the meat out of the house: [I.e.,] out of the group. — [from Mechilta]
לא תוציא מן הבית: מן החבורה:
neither shall you break any of its bones: If it [the bone] is edible, e.g., if there is an olive-sized amount of meat on it, it bears the prohibition of breaking a bone; if there is neither an olive-sized amount of meat on it nor marrow [in it], it does not bear the prohibition against breaking a bone. — [from Pes. 84b]
ועצם לא תשברו בו: הראוי לאכילה, כגון שיש עליו כזית בשר יש בו משום שבירת עצם, אין עליו כזית בשר אין בו משום שבירת עצם:
47The entire community of Israel shall make it. מזכָּל־עֲדַ֥ת יִשְׂרָאֵ֖ל יַֽעֲשׂ֥וּ אֹתֽוֹ:
The entire community of Israel shall make it: Why was this stated? Because it says concerning the Passover sacrifice of Egypt: “a lamb for each parental home” (above verse 3), we might think that the same applies to the Passover sacrifice of later generations. Therefore, Scripture states: “The entire community of Israel shall make it.” -[from Mechilta]
כל עדת ישראל יעשו אתו: למה נאמר, לפי שהוא אומר בפסח מצרים (פסוק ג) שה לבית אבות, שנמנו עליו למשפחות, יכול אף פסח דורות כן, תלמוד לומר כל עדת ישראל יעשו אותו:
48And should a proselyte reside with you, he shall make a Passover sacrifice to the Lord. All his males shall be circumcised, and then he may approach to make it, and he will be like the native of the land, but no uncircumcised male may partake of it. מחוְכִֽי־יָג֨וּר אִתְּךָ֜ גֵּ֗ר וְעָ֣שָׂה פֶ֘סַח֘ לַֽיהֹוָה֒ הִמּ֧וֹל ל֣וֹ כָל־זָכָ֗ר וְאָז֙ יִקְרַ֣ב לַֽעֲשׂת֔וֹ וְהָיָ֖ה כְּאֶזְרַ֣ח הָאָ֑רֶץ וְכָל־עָרֵ֖ל לֹא־יֹ֥אכַל בּֽוֹ:
he shall make a Passover sacrifice: We might think that everyone who converts must make a Passover sacrifice immediately. Therefore, Scripture states: “and he will be like the native of the land,” [indicating that] just as the native [makes the sacrifice] on the fourteenth [of Nissan], so must a proselyte [make it] on the fourteenth [of Nissan]. — [from Mechilta]
ועשה פסח: יכול כל המתגייר יעשה פסח מיד, תלמוד לומר והיה כאזרח הארץ, מה אזרח בארבעה עשר אף גר בארבעה עשר:
but no uncircumcised male may partake of it: This includes one whose brothers died because of circumcision, [one] who is not considered an apostate in regards to circumcision, and [his disqualification] is not derived from “No estranged one may partake of it” (verse 43). — [from Mechilta]
וכל ערל לא יאכל בו: להביא את שמתו אחיו מחמת מילה שאינו משומד לערלות ואינו נלמד מבן נכר לא יאכל בו (פסוק מג):
49There shall be one law for the native and for the stranger who resides in your midst." מטתּוֹרָ֣ה אַחַ֔ת יִֽהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
There shall be one law: [This verse comes] to liken a proselyte to a native also regarding other commandments in the Torah. — [from Mechilta]
תורה אחת וגו': להשוות גר לאזרח אף לשאר מצות שבתורה:
50All the children of Israel did; as the Lord had commanded Moses and Aaron, so they did. נוַיַּֽעֲשׂ֖וּ כָּל־בְּנֵ֣י יִשְׂרָאֵ֑ל כַּֽאֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֥ה וְאֶת־אַֽהֲרֹ֖ן כֵּ֥ן עָשֽׂוּ:
51It came to pass on that very day, that the Lord took the children of Israel out of the land of Egypt with their legions. נאוַיְהִ֕י בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה הוֹצִ֨יא יְהֹוָ֜ה אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם:
Tehillim: Psalms Chapters 18 - 22
• Hebrew text
• English text
Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Likutei Amarim, middle of Chapter 19
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Friday, Shevat 3, 5778 · January 19, 2018
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 19
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וזהו כלל בכל סטרא דקדושה שאינו אלא מה שנמשך מחכמה, שנקראת קודש העליון
Now this is a general principle in the whole realm of holiness: Holiness (קדושה) is only that which derives from Chochmah, called קודש העליון — “supernal holiness.”
The word קודש refers to Chochmah, while קדושה refers to any manifestation of holiness as derived from Chochmah. As Chochmah represents nullification of self before G‑d, only those matters that manifest this character of Chochmah may be said to possess holiness. Those matters in which this characteristic is lacking, lack holiness as well. The Alter Rebbe continues, speaking of Chochmah:
הבטל במציאות באור אין סוף ברוך הוא המלובש בו, ואינו דבר בפני עצמו כנ״ל
Its very existence is nullified in the light of the blessed Ein Sof which is clothed in it, and it is not a thing apart — as explained earlier.1
ולכן נקרא כ״ח מ״ה
Therefore, this faculty is called Chochmah, which consists of the two words כ׳׳ח מ׳׳ה (the power of humility and abnegation).
The word מה — literally meaning “What?” — denotes immateriality, as one might say when belittling himself: “What am I?” Thus “holiness” refers to anything which, like Chochmah, draws down from G‑d, and nullifies itself before Him.
והוא הפך ממש מבחינת הקליפה וסיטרא אחרא, שממנה נפשות אומות העולם
This stands in direct contrast to the kelipah and sitra achra, from which are derived the souls of the gentiles2
דעבדין לגרמייהו ואמרין הב הב והלעיטני, להיות יש ודבר בפני עצמו כנ״ל, הפך בחינת החכמה
who act only for themselves, saying,3 “Give, give!” and (as Esau said:4) “Feed me!” — in order to be independent beings and entities (separated from G‑d), as mentioned earlier, that kelipah is a separate and distinct entity, far removed from G‑d, in direct contrast to Chochmah (whose nature is humility and self-nullification).
ולכן נקראים מתים, כי החכמה תחיה, וכתיב: ימותו ולא בחכמה
Therefore they (those of the realm of kelipah) are described5 as “dead,” for6 “Wisdom (Chochmah)gives life” (hence that which is the opposite of Chochmah lacks life), and it is written:7 “They die, without wisdom”; i.e., “death” is a direct result of lack of wisdom — Chochmah — therefore the nations that receive their life-force from kelipah are considered “dead.”
וכן הרשעים ופושעי ישראל קודם שבאו לידי נסיון לקדש השם
(Just as the heathen nations are called “dead”) so too are the wicked and the sinners of Israel8 — (but only) before they are put to the test of sanctifying G‑d’s Name.
For, facing such a test, the Chochmah within them is aroused until it fills the entire soul with its spirit of self-nullification before G‑d. At this point, they are “alive” once again. However, as long as they do not face this test, the level of Chochmah is dormant within them, as the Alter Rebbe continues:
כי בחינת החכמה שבנפש האלקית, עם ניצו׳ אלקות מאור אין סוף ברוך הוא המלובש בה
For the faculty of Chochmah in the divine soul, with the spark of G‑dliness from the light of the blessed Ein Sof that is clothed in it,
הם בבחינת גלות בגופם, בנפש הבהמית מצד הקליפה שבחלל השמאלי שבלב, המולכת ומושלת בגופם
are in a state of exile in their body, within the animal soul of the realm of kelipah in the left part of the heart, which reigns over them and dominates their body.
בסוד גלות השכינה כנ״ל
This “exile” of the faculty of Chochmah while the animal soul dominates the body echoes the esoteric doctrine of the exile of the Shechinah (since the Ein Sof abides in Chochmah), as mentioned earlier.9
ולכן נקראת אהבה זו בנפש האלקית, שרצונה וחפצה לדבק בה׳ חיי החיים ברוך הוא, בשם אהבה מסותרת
For this reason, this love found in the divine soul, whose wish and desire is to unite with G‑d, “the fountainhead of all life,” is called “hidden love” — an apparent contradiction in terms; love denotes a manifest emotion and is not at all hidden.
It is called “hidden” only when it is obstructed by an alien entity, and not because of any inherent quality of concealment, as the Alter Rebbe goes on to say:
כי היא מסותרת ומכוסה בלבוש שק דקליפה בפושעי ישראל
For it is hidden and veiled, in the case of the transgressors of Israel, in the sackcloth of the kelipah.
וממנה נכנס בהם רוח שטות לחטוא, כמאמר רז״ל: אין אדם חוטא כו׳
From the kelipah, there enters into them a “spirit of folly” which leads them to sin, as our Sages remark:10 “A person does not sin unless a spirit of folly enters into him.”
As the Alter Rebbe explains further, the foolishness consists of the self-delusion that one remains “a good Jew” in spite of his sins — an insensitivity to the serious breach that his sins create between himself and G‑d. If a Jew felt how each sinful act tore him away from G‑d, he would never sin; for after all, every Jew’s love of G‑d is so strong that he is prepared to sacrifice his very life for G‑d (as discussed in the previous chapter). It is only that the “spirit of folly” dulls his senses so that he does not feel the wrench caused by each sin.
However, if his senses are so dulled, why is it that even the worst sinner will willingly sacrifice his life for G‑d, when his faith is put to the test? In answer, the Alter Rebbe explains that the kelipah can obstruct only those matters that do not directly affect the G‑dly soul’s level of Chochmah. However, in such matters as faith — a derivative of Chochmah — kelipah can neither penetrate nor obstruct. Consequently, in such matters the Jew is aware that to succumb to sin would mean being torn away from G‑d, and therefore he will readily lay down his life rather than sin. This the Alter Rebbe now goes on to explain:
| FOOTNOTES | |
| 1. | In ch. 6. |
| 2. | Cf. ch. 1. |
| 3. | Mishlei 30:15. |
| 4. | Bereishit 25:30. |
| 5. | Berachot 18b. |
| 6. | Kohelet 7:12. |
| 7. | Iyov 4:21. |
| 8. | Berachot 18b. |
| 9. | In ch. 17. |
| 10. | Sotah 3a. |
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassFriday, Shevat 3, 5778 · January 19, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Negative Commandment 205
A Nazirite Eating Grape Seeds
"...from the seed to its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape seeds.
Full text of this Mitzvah »
A Nazirite Eating Grape Seeds
Negative Commandment 205
Translated by Berel Bell
The 205th prohibition is that a Nazirite is forbidden from eating grape pits.
The source of this commandment is G‑d's statement,1 "He may not eat [anything coming from the grape,] from its pits to its skin."2
If he eats a kezayis of them, his punishment is lashes.
FOOTNOTES
1.Num. 6:4.
2.The final words of the verse, "to its skin," actually constitute a separate mitzvah, N206. See below.
Negative Commandment 206
A Nazirite Eating Grape Peels
"...its skin he shall not eat "—Numbers 6:4.
A nazirite may not eat grape peels.
Full text of this Mitzvah »
A Nazirite Eating Grape Peels
Negative Commandment 206
Translated by Berel Bell
The 206th prohibition is that a Nazirite is forbidden from eating grape skins.
The source of this commandment is G‑d's statement,1 "He may not eat [anything coming from the grape, from its pits to] its skin."
If he eats a kezayis of them, his punishment is lashes.
The proof that these five prohibitions — wine, grapes, raisins, pits, and skins — count as separate mitzvos is because there is a separate punishment of lashes for each one individually. In the words of the Mishneh:2 "There are separate punishments for the wine, the grapes, the skins and the pits." Tractate Nazir3 explains that one who ate [a kezayis each of] grapes, raisins, skins and pits, and squeezed a cluster of grapes and drank [a revi'is of the juice] receives five sets of lashes.
[Therefore, although the Mishneh just mentions grapes, raisins are counted as a separate prohibition.
From this same Gemara we can prove that wine vinegar is not counted separately, but is included under the prohibition of wine:]
The Gemara then tries to prove that the Mishneh omitted a case of lashes in addition to these five — [an inclusive prohibition just] because he is a Nazirite.4 The Gemara responds, "It also omitted mention of the prohibition5 of not breaking one's word," rather than giving a [more obvious] response, "It omitted the prohibition of vinegar."
The reason it could not [give that response] is because there are not separate lashes given for the prohibition on wine and on vinegar. This is because the whole prohibition of vinegar is because it is primarily wine, as we explained above.6 It is as if the verse says that the prohibition [on wine] does not disappear when it becomes spoiled [i.e. turns to vinegar].
One must keep in mind that these [five grape] products which are prohibited to a Nazirite can all be combined to make up one kezayis, and one receives lashes for eating one kezayis made up of all of them.
FOOTNOTES
1.Num. ibid.
2.Nazir 32b.
3.Ibid. 38b.
4.Derived from the verse, "He may not eat anything coming from the grape" (Num. 6:4). See Rashi, ibid.
5.Num. 30:3. N157.
6.N202.
Negative Commandment 208
A Nazirite under the Same Roof as a Corpse
"He shall not come near to a dead body"—Numbers 6:6.
A nazirite may not make himself ritually impure by entering the same roofed area as a corpse.
Full text of this Mitzvah »
A Nazirite under the Same Roof as a Corpse
Negative Commandment 208
Translated by Berel Bell
Negative Commandment 209
The 208th prohibition is that the Nazirite is forbidden from becoming tameh by entering a tent in which there is a dead body.
The source of this commandment is G‑d's statement,1 "He may not come to a [place where there is a] dead person."
The Gemara2 says clearly, "The verse already says, 'He may not become tameh.' When it says, 'He may not come,' this comes to make separate prohibitions for both becoming tameh [through touching or carrying the dead body] and entering [a tent in which there is a dead body].
There it is explained that if one enters the tent after becoming tameh, he receives only one set of lashes. If, however, he simultaneously entered the tent and become tameh, he receives two sets of lashes.
If, for example, he entered a tent in which there is a person who is about to die, and waited there until the person died, his becoming tameh and his entering the tent in which there is a dead body came simultaneously. If, however, he entered a tent which previously contained a dead body, the tumah preceded the entering,3 as explained [in Nazir] based on the principles given in tractate Ohalos.
FOOTNOTES
1.Num. 6:6.
2.Nazir 42b.
3.One becomes tameh as soon as the tip of his nose enters the tent. He is not considered to have "entered" the tent, however, until he enters completely. Therefore, the two prohibitions do not come simultaneously, and he receives only one set of lashes.
Negative Commandment 207
A Nazirite's Ritual Purity
"For his father, his mother . . . he shall not make himself impure"—Numbers 6:7.
A nazirite may not allow himself to become ritually impure—the sort of impurity contracted through contact with a corpse.
Full text of this Mitzvah »
A Nazirite's Ritual Purity
Negative Commandment 207
Translated by Berel Bell
The 207th prohibition is that the Nazirite is forbidden from becoming tameh by means of [contact with or carrying of] a dead body.
The source of this commandment is G‑d's statement,1 "He may not come become tameh even should his father or mother die."
Whenever he becomes tameh from a dead body, he is punished by lashes — regardless of whether or not this type of impurity necessitates cutting his hair [and beginning his Nazirite period again].2
FOOTNOTES
1.Num. 6:7.
2.See Mishnayos Nazir, Ch.7, regarding these two categories.
Rambam:
• 1 Chapter A Day: Shabbat Shabbat - Chapter Seven
English Text | Hebrew Text
Audio: Listen | Download | Video ClassShabbat - Chapter Seven
1
With regard to the [forbidden] labors for which one is liable to be executed by stoning or to receive karet if one transgresses willingly, or for which one is obligated to bring a sin offering if one commits the transgression unknowingly, there are primary categories and [their] derivatives.
The sum of all the primary categories of [forbidden] labor are forty minus one. They include:
1) plowing,
2) sowing,
3) reaping,
4) collecting sheaves,
5) threshing,
6) winnowing,
7) separating,
8) grinding,
9) sifting,
10) kneading,
11) baking,
12) shearing,
13) whitening,
14) beating,
15) dyeing,
16) spinning,
17) making heddles,
18) mounting the warp,
19) weaving,
20) undoing woven fabric,
21) tying,
22) untying,
23) sewing,
24) tearing,
25) building,
26) demolishing,
27) beating with a hammer,
28) trapping,
29) slaughtering,
30) skinning,
31) processing [hides],
32) removing hair,
33) cutting [leather],
34) writing,
35) erasing,
36) ruling lines,
37) kindling a flame,
38) extinguishing a flame,
39) transferring from one domain to another.
א
מלאכות שחייבין עליהן סקילה וכרת במזיד או קרבן חטאת בשגגה. מהן אבות ומהן תולדות. ומנין כל אבות מלאכות ארבעים חסר אחת. ואלו הן. החרישה. והזריעה. והקצירה. והעימור. והדישה. והזריה. והברירה. והטחינה. וההרקדה. והלישה. והאפיה. והגזיזה. והלבון. והנפוץ. והצביעה. והטויה. ועשיית הנירין. והנסכת המסכה. והאריגה. והבציעה. והקשירה. וההתרה. והתפירה. והקריעה. והבנין. והסתירה. והכאה בפטיש. והצידה. והשחיטה. וההפשטה. וההעבדה. ומחיקת העור. וחתוכו. והכתיבה. והמחיקה. והשרטוט. וההבערה. והכיבוי. וההוצאה מרשות לרשות:
Commentary on Halachah 1
2
All of these [forbidden] labors and all analogous activities are referred to as primary categories of labor. What is meant by an "analogous activity"? Plowing, digging, or making a groove [in the ground] are all considered to be primary categories of work. For each one involves digging in the ground and they all reflect a single activity.1
ב
כל אלו המלאכות וכל שהוא מענינם הם הנקראין אבות מלאכות. כיצד הוא ענינן. אחד החורש או החופר או העושה חריץ הרי זה אב מלאכה. שכל אחת ואחת מהן חפירה בקרקע וענין אחד הוא.
3
Similarly, one who sows seeds, plants trees, extends trees,2 grafts [branches to] trees,3 or prunes trees:4 All of these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent:5 to cause [a plant] to grow.
ג
וכן הזורע זרעים או הנוטע אילנות או המבריך אילנות או המרכיב או הזומר. כל אלו אב אחד הן מאבות מלאכות וענין אחד הוא. שכל אחת מהן לצמח דבר הוא מתכוין:
4
Similarly, a person who reaps grain or legumes, one who harvests grapes, dates, olives, or figs: All these [activities] are considered a single primary category of [forbidden] labor, [for] they share a commonality, since all these activities have a single intent:6 to remove produce from [the plant] on which it grows. [The same principle applies] with regard to other forbidden categories of labor.
ד
וכן הקוצר תבואה או קטנית או הבוצר ענבים או הגודר תמרים או המוסק זיתים או האורה תאנים. כל אלו אב מלאכה אחת הן. שכל אחת מהן לעקור דבר מגידוליו מתכוון. ועל דרך זו שאר האבות:
5
A derivative is a labor that resembles one of these categories of [forbidden] labor.7 What is implied? A person who cuts a vegetable into small pieces to cook is liable,8 for this activity resembles grinding. When a person grinds, he takes one [large] entity, and divides it into smaller parts. Anyone who performs an activity that resembles this is [performing] a derivative of the labor of grinding. Similarly, a person who takes a strip of metal and pulverizes it to use the powder9 acts as goldsmiths do;10 he is [performing] a derivative of the labor of grinding.
ה
התולדה היא המלאכה הדומה לאב מאלו האבות. כיצד המחתך את הירק מעט לבשלו הרי זה חייב שזו המלאכה תולדת טחינה. שהטוחן לוקח גוף אחד ומחלקו לגופים הרבה. וכל העושה דבר הדומה לזה הרי זה תולדת טוחן. וכן הלוקח לשון של מתכת ושף אותו כדי ליקח מעפרו כדרך שעושים צורפי הזהב הרי זה תולדת טחינה:
6
Similarly, one who takes milk and inserts a [piece of intestine] in it so that it curdles is liable for [performing] a derivative of separating,11 for he separates the curds from the whey.
If one made cheese from it, one is liable for [performing a derivative of building]. Whenever one collects separate entities and bonds them together so that they form a single mass, [the activity] resembles building.
Similarly, each of the primary categories of [forbidden] labor [mentioned above] possesses derivatives,12 which are determined according to the principles explained above. From the nature of the [forbidden] labor performed on the Sabbath, one can determine in which category of [forbidden] labor it should be included, or which [forbidden] labor it is a derivative of.
ו
וכן הלוקח חלב ונתן בו קיבה כדי לחבצו הרי זה חייב משום תולדת בורר שהרי הפריש הקום מן החלב. ואם גבנו ועשהו גבינה חייב משום בונה. שכל המקבץ חלק אל חלק ודבק הכל עד שיעשו גוף אחד הרי זה דומה לבנין. וכן לכל מלאכה ומלאכה מאלו האבות יש להן תולדות על דרך זו שאמרנו. ומגוף המלאכה הנעשית בשבת תדע מעין אי זה אב היא ותולדת אי זה אב היא:
7
A person who willingly, as a conscious act of defiance, performs an activity that constitutes one of the primary categories of [forbidden] labor or one of the derivatives [of these categories] is liable for karet.13 If witnesses come, he should be stoned [to death].14 If [he performs such an activity] without being conscious of the transgression, he must bring a sin offering of a fixed nature.
If so, what is the difference between the primary categories of [forbidden] labor and the derivatives?15 There is no difference except with regard to sacrifices. When a person, without being conscious of the transgression involved, performs many activities, each of which constitutes a different primary category [of forbidden labor] in one period of lack of awareness,16 he is obligated to bring a sin offering for every such category17 [of forbidden labor].18
If he performs an activity that constitutes a primary category [of forbidden labor] and its derivatives in one period of lack of awareness, he is obligated to bring merely one sin offering.19
ז
אחד העושה אב מאבות מלאכות או תולדה מן התולדות במזיד חייב כרת. ואם באו עדים נסקל. בשוגג חייב חטאת קבועה. אם כן מה הפרש יש בין האבות והתולדות. אין ביניהן הפרש אלא לענין הקרבן בלבד.שהעושה בשוגג אם עשה אבות הרבה בהעלם אחד חייב חטאת אחת על כל אב ואב. ואם עשה אב ותולדותיו בהעלם אחד אינו חייב אלא חטאת אחת:
8
What is implied? If a person plows, sows, and reaps on the Sabbath in a single period of lack of awareness, he is required to bring three sin offerings. Even if he performs all thirty-nine [forbidden] labors without knowing of the prohibition involved - e.g., he forgot that it is forbidden to perform these labors on the Sabbath - he is obligated to bring one sin offering for each and every [forbidden] labor.20
In contrast, if he ground [grain], cut a vegetable, and pulverized a strip of metal during a single period of lack of awareness, he is required to bring only one sin offering [for each Sabbath],21 for he performed only a single primary [forbidden] labor and its derivatives. The same applies in all similar situations.
ח
כיצד הרי שחרש וזרע וקצר בשבת בהעלם אחד חייב שלש חטאות. ואפילו עשה הארבעים חסר אחת בשגגה כגון ששכח שאלו המלאכות אסורות לעשות בשבת חייב על כל מלאכה ומלאכה חטאת אחת. אבל אם טחן וחתך הירק ושף לשון של מתכת בהעלם אחד אינו חייב אלא חטאת אחת. שהרי לא עשה אלא אב אחד ותולדותיו. וכן כל כיוצא בזה:
9
When a person performs many labors corresponding to a single category of labor in one period of lack of awareness, he is obligated to bring only one sin offering.22
What is implied? When a person sowed, planted, extended, grafted, and pruned in a single period of lack of awareness, he is obligated to bring only a single sin offering, for all of these [activities] are included in the same primary category of labor. The same applies in all similar situations.
ט
העושה מלאכות הרבה מעין מלאכה אחת בהעלם אחד אינו חייב אלא חטאת אחת. כיצד הרי שזרע ונטע והבריך והרכיב וזמר בהעלם אחד אינו חייב אלא חטאת אחת שכולן אב אחד הן. וכן כל כיוצא בזה
FOOTNOTES
1.
In this and the following two halachot, the Rambam emphasizes how other activities that are analogous to the thirty-nine mentioned in the previous halachah are not considered as solely derivatives of the primary category of labor; they have the same status as the primary categories themselves. In his Commentary on the Mishnah (Shabbat 7:2) and in Halachah 9 of this chapter, he uses the term - "labors corresponding to a single category of labor" to describe such activities. This phrase is also used by the Mishnah, Shabbat 7:1 (although interpreted differently by other authorities).
The Kessef Mishneh quotes Rav Moshe Kohen as objecting to the Rambam's statements, for the Mishnah specifically states that there are thirty-nine such categories of forbidden labor, while according to the Rambam there would be far more. He thus considers all these other activities as derivatives.
The Maggid Mishneh does not see such a difficulty, explaining that, as the Rambam illustrates in the examples he cites in this and the following halachot, the activity being performed is basically the same as the primary category of labor. Thus it is not proper for such an activity to be called a derivative. Similarly, since these activities are identical in nature to the existing categories, it is not proper to consider them as being an additional category with regard to the total sum.
Kalkalat Shabbat adds that the activities that the Rambam mentions as analogous to the primary categories of labor are not counted as additional categories because they were not necessary for the construction of the Sanctuary.
2.
One of the methods of agriculture common in the Talmudic period was to plant vines - and in certain instances, trees - by taking a branch from an existing vine or tree and, without severing it from its source, burying it in the ground. In this manner, it would sprout roots, and ultimately a new plant would grow from this base.
3.
Taking branches from one tree and grafting them to another so that they will grow.
4.
As the Rambam states in Chapter 8, Halachah 2, pruning a tree is beneficial in causing it to grow. He also explains this concept in his Commentary on the Mishnah, Sh'vi'it 4:5, "One cuts off [branches] at a specific place to improve the tree."
The Eglei Tal and others note that the Rambam (Hilchot Shemitah 1:3, based on Mo'ed Katan 3a) considers pruning merely a derivative of planting with regard to the concept of forbidden labor in the Sabbatical year, while in the present context it is considered in the same status as planting itself.
The Eglei Tal resolves this difficulty on the basis of the principle that with regard to the Sabbath, it is, "thoughtful work," that the Torah forbade. This principle does not apply with regard to the prohibitions against working the land in the Sabbatical year.
Accordingly, since the activities of planting and pruning are very different, pruning is considered only a derivative with regard to the Sabbatical year. With regard to the Sabbath labors, however, intent is of fundamental importance. Since the intent of both activities is the same - to enable the plant to grow - they are both given equal status.
5.
With this statement, the Rambam explains the difference between the sets of activities mentioned in the previous halachah, and those mentioned in this halachah. Plowing, digging, and making a groove are very similar activities, but they differ in their objectives. The activities mentioned in this halachah, by contrast, do not resemble each other; nevertheless, they share the same intent.
6.
The activities mentioned in this halachah differ from those mentioned in the previous halachah in that each of the activities in this halachah involves a different type of produce. Hence, it is necessary to emphasize that they are all considered in the same status.
7.
In his Commentary on the Mishnah (Shabbat 7:2), the Rambam explains that a derivative is an activity that produces a result similar to that produced by one of the forbidden labors, but differs both in the intent and the nature of the activity.
8.
See Chapter 21, Halachah 18. As mentioned in the notes on that halachah, for the activity to be forbidden as a derivative of grinding, one must have the intent to cook it.
9.
See Chapter 8, Halachah 15.
10.
This phrase emphasizes that to be liable, one's intent in pulverizing the metal must be for a useful purpose. If one's intent is merely destructive in nature, one is not liable.
11.
Note the Jerusalem Talmud (Shabbat 7:2), which states that with regard to both this activity and making cheese, one is liable for performing a derivative of kneading.
12.
The Jerusalem Talmud (loc. cit.) states that one of the determinants of a primary category of forbidden labor is that it has derivatives. Perhaps it is to emphasize this point that the Rambam mentions derivatives for each of the thirty-nine categories of labor in the succeeding chapters. Even when the derivatives are not explicitly mentioned in the Talmud, he uses logic to define activities that fall in these categories. (See Merkevet HaMishneh.)
13.
The Rambam is restating the principles stated in Chapter 1, Halachah 1, in terms of the concepts of primary categories of forbidden labor and their derivatives.
14.
As stated in Chapter 1, Halachah 1, a person is executed for the performance of a forbidden labor only if witnesses warn him of the nature of the prohibition beforehand.
15.
The Rambam's question is: Since one incurs the same liabilities regardless of whether one performs an activity that itself constitutes a forbidden category of labor or merely a derivative, of what importance is the definition of such categories?
16.
A person is obligated to bring a sin offering if he was unaware that the forbidden labor he performed involved a transgression, despite the fact that he performed it several times. Even if the period in which he is not conscious of the transgression lasts several weeks, he is obligated for only a single offering for each category of forbidden labor. (See Shabbat 7:1 and Hilchot Shegagot, Chapter 7.)
17.
Since each category of forbidden labor involves a different subject of which he was unaware, he is required to bring a different sin offering for it.
18.
As explained in the above- mentioned sources, a person is liable for the above only when he knows the day on which the Sabbath should be observed and is aware of the prohibition against work, but does not know of the prohibition involved in the performance of a (or several) forbidden labor(s). If, however, a person forgets the day on which the Sabbath should be observed, he is required to bring merely a single sin offering for each Sabbath he violated, regardless of how many forbidden labors he performed that day. Furthermore, a person who was totally unaware of the prohibition against working on the Sabbath is required to bring only one sin offering. This single sacrifice atones for all the Sabbaths that he did not observe.
19.
For it is the lack of knowledge of a single category of labor that is involved. All of the violations stem from the lack of awareness of a single matter. The same ruling applies if one performs several derivatives of the same category of labor (Hilchot Shegagot 7:5). If, however, one performed derivatives of two different categories of labor, one is required to bring two sin offerings (loc. cit.:6).
20.
In his gloss to Hilchot Shegagot 7:3, the Kessef Mishneh quotes a responsum from the Rambam's son, Rav Avraham, which focuses on the following question: If the person is unaware of the entire concept of forbidden labor, how can we say that he is aware of the concept of Sabbath in general? Seemingly, he should be obligated for only a single sin offering. [I.e., when a person is aware of the concept of the Sabbath, but is unaware of a (or several) particular labor(s), every labor is considered an entity that requires his attention. Hence, a sacrifice is required for each labor. When, however, the entire concept of the Sabbath is unknown to him, there is but one matter of which he is unaware. Hence, only one sacrifice is necessary.]
Among the resolutions offered are that the person knew of the positive commandments associated with the Sabbath or that he knew of the prohibition associated with going beyond the Sabbath limits. Alternatively, he knew of the prohibition against forbidden labor, but did not know which labors where forbidden. From the Rambam's wording itself, another resolution can be offered: The person knew that the labors were forbidden, but did not know that they were punishable by karet.
21.
The bracketed addition is based on Hilchot Shegagot 7:8-9, which explains that in these circumstances, one is required to bring a sin offering for every Sabbath on which one transgressed.
22.
As mentioned in the commentary on Halachah 2, this refers to activities that so closely resemble the activities that constitute the primary categories of labor that they are also considered to be primary labors. Despite their having this distinction, since only a single category of forbidden labor is involved, only one sacrifice is required.
Rambam:
• 3 Chapters A Day: Nezirut Nezirut - Chapter 6, Nezirut Nezirut - Chapter 7, Nezirut Nezirut - Chapter 8
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1
When a nazirite drinks wine or eats a grape product, even if he does so for many days, he does not invalidate even one of the days of his nazirite vow.1 Similar [principles apply] if he shaved a minority of his head, whether intentionally or unintentionally.
If, however, the majority of his head was shaved, whether with a razor or through another means which is as effective as a razor and enough of the hairs to fold over their head to their base2 were removed whether intentionally or unintentionally3 - even if thieves shaved his head against his will - thirty days are invalidated. [He must wait] until he has an uncut mane of hair.4 Afterwards, he counts [the remaining days].
א
נזיר ששתה יין ואכל יוצא מן הגפן אפילו ימים רבים אינו סותר מימי נזירותו אפילו יום אחד וכן אם גלח מיעוט שער ראשו בין בשוגג בין במזיד נתגלח רוב ראשו בין בתער בין כעין תער ולא נשאר מן השערות כדי לכוף ראשן לעיקרן בין בזדון בין בשגגה אפילו גלחוהו ליסטים באונס הרי זה סותר שלשים יום עד שיהיה לו פרע ואחר כך מתחיל למנות:
2
What is implied? A person took a nazirite vow for 100 days5 and after 20 days, the majority of his hair was shaved. He must wait 30 days until the hair of his head grows. After 30 days, he counts eighty days to complete his nazirite vow. Throughout these 30 days, he must observe all the particular nazirite law, but the days are not counted [as part of his nazirite vow].
ב
כיצד נדר נזירות מאה יום ולאחר עשרים יום נתגלח רוב ראשו הרי זה שוהה שלשים יום עד שירבה שער ראשו ואחר השלשים יום מונה שמונים יום תשלום ימי נזירותו וכל אותן השלשים יום כל דקדוקי נזירות עליו אלא שאין עולין לו מן המנין:
3
When a nazirite contracted ritual impurity [stemming from a corpse] whether intentionally or unintentionally - even if gentiles caused him to incur impurity against his will - all of the days he observed are invalidated. He must perform the shaving required for impurity,6 bring the sacrifices [associated with arising from] impurity, and begin to count the days of his nazirite vow [anew]. [This is implied by Numbers 6:12]: "The first days will fall." Even if he becomes impure on the day that he completes his [nazirite] vow,7 at the conclusion of the day, all of the days are invalidated.
ג
נזיר שנטמא בין בזדון בין בשגגה ואפילו טמאוהו עכו"ם באונס סתר הכל ומגלח תגלחת טומאה ומביא קרבנות טומאה ומתחיל למנות ימי נזירות שנאמר והימים הראשונים יפלו ואפילו נטמא ביום מלאת ימי נזרו בסוף היום סתר הכל:
4
If he contracted impurity on the day after he completed [his nazirite vow], i.e., the day on which he would have brought the sacrifices [associated with the completion of a nazirite vow] in purity had he not become impure, he invalidates only 30 days.8
What should he do? He must bring the sacrifices [associated with arising from] impurity when he becomes pure and perform the shaving required for impurity. He then observes the nazirite laws for 30 days, he performs the shaving [associated with completing a nazirite vow] in purity and brings the appropriate sacrifices.9 If he contracts ritual impurity after the blood [of any of the sacrifices] was sprinkled upon him, none [of the days] are invalidated.10 Instead, he should bring the remainder11 of the sacrifices [associated with completing a nazirite vow] in purity after he regains ritual purity.12
ד
נטמא אחר יום מלאת שהוא יום הבאת קרבנות טהרה אילו לא נטמא סותר שלשים בלבד וכיצד יעשה מביא קרבנות טומאה כשיטהר ומגלח תגלחת טומאה ומתחיל למנות נזירות שלשים יום ומגלח תגלחת טהרה ומביא קרבנות טהרה ואם נטמא אחר שנזרק עליו אחד מן הדמים אינו סותר כלום אלא יביא שאר קרבנות טהרה שלו כשיטהר:
5
If he contracted ritual impurity on the following day,13 i.e., the day which is fit for him to begin letting his hair grow, had he shaven his hair after the completion of his vow,14 he does not invalidate anything even though he did not shave yet. For he has completed his nazirite vow and everything associated with it.15
ה
נטמא ביום שלאחריו שהוא יום שראוי לגדל שער או גלח אחר מלאת הרי זה אינו סותר כלום אע"פשעדיין לא גלח שהרי שלמה הנזירות וכל שנטפל לה:
6
If he becomes impure on the day he took the [nazirite] vow or on the second day, [these days] are not invalidated. Instead, he completes [the days of his vow including] them after he brings his sacrifices.16 [This is derived from the prooftext cited above:] "The days will fall." [The use of the plural implies that] there must be at least two [full] days. Therefore if he becomes impure from the third day onward, he invalidates all the previous days.
ו
נטמא ביום שנדר או בשני אינו סותר אלא משלים עליהם אחר שיביא קרבנו שנאמר והימים הראשונים יפלו עד שיהיו שם שני ימים ראשונים לפיכך אם נטמא משלישי והלאה סותר כל הקודמין:
7
When a person takes a nazirite vow although he is ritually impure due to contact with a corpse, the nazirite vow takes effect.17 If he becomes impure again,18 drinks wine, or shaves his head, he is liable for lashes. If he remains impure for several days, they are not counted for him until he has [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days [after he contracted ritual impurity] and he immerses himself [in a mikveh] on the seventh day.19 When a person takes a [nazirite] vow while he is ritually impure, the seventh day is counted for him.20 When, by contrast, a nazirite who was ritually pure, became impure, he should not begin counting until the eighth day.
ז
נדר בנזיר והוא טמא מת חלה עליו נזירות ואם נטמא פעם אחרת או שתה יין או גלח לוקה ואם שהה בטומאתו כמה ימים אין עולין לו עד שיזה שלישי ושביעי ויטבול בשביעי ויום שביעי שלו עולה לו ממנין נזירות לזה שנדר והוא טמא אבל נזיר טהור שנטמא אינו מתחיל למנות אלא מיום השמיני והלאה:
8
When a person takes a nazirite vow in a cemetery, the nazirite vow takes effect.21 Even if he remains there for several days, they are not counted for him. He is liable for lashes for remaining there.22 If he was warned not to take a nazirite vow while there, he should not shave his hair when he leaves there.23 If while in the cemetery he contracted impurity in one of the ways which would require a nazirite to shave,24he should neither shave nor bring a sacrifice [associated with emerging from] impurity.25
ח
מי שנדר והוא בבית הקברות נזירות חלה עליו ואפילו שהה שם כמה ימים אין עולין לו ולוקה על שהייתו שם ואם התרו בו שלא יזיר שם אינו מגלח שערו כשיצא משם ואם נטמא שם בבית הקברות באחת מן הטומאות שהנזיר מגלח עליהן אינו מגלח ואינו מביא קרבן טומאה:
9
If [a nazirite] entered [a cemetery] in a closed container, chest, or closet, [made a nazirite vow there, and then] a colleague came and opened the top,26 [causing] him to contract ritual impurity, he is not liable for lashes even though he remains there.27 He does, however, receive stripes for rebellious conduct if he remains [there].28
ט
נכנס לשם בשידה תיבה ומגדל ובא חבירו ופרע עליו את המעזיבה ונטמא אף ע"פ ששהה שם אינו לוקה אבל מכין אותו מכת מרדות אם שהה:
10
When the nazirite29 left the cemetery, remained several days [outside], and then returned, the days he remained outside are not counted [as part of his nazirite vow].30 If he departed, had [the ashes of the Red Heifer] sprinkled upon him, immersed himself [in a mikveh],31 counted several days of his nazirite vow and returned to the cemetery, the days that he counts are significant for him.32 Even if he enters the cemetery on the eighth day [after becoming impure], the seventh day is counted for him.33 If while there he contracted one of the types of impurity for which a nazirite is required to shave, he is required to bring a sacrifice [as required when emerging from] impurity.34 The days [he counted] previously are invalidated35 and he must perform the shaving [required when emerging from] impurity.
י
יצא מבית הקברות ושהה ימים וחזר ונכנס אין אותן הימים עולין לו יצא והזה וטבל וטהר ומנה ימים מנזירותו וחזר לבית הקברות אותן הימים שמנה עולין לו ואפילו נכנס ביום שמיני שלו הרי השביעי שלו עולה לו מן המנין ואם נטמא שם אחר שנכנס באחת מן הטומאות שהנזיר מגלח עליהן מביא קרבן טומאה וסותר הימים הקודמין ומגלח תגלחת טומאה:
11
What does the shaving [required when emerging from ritual] impurity involve? When a nazirite becomes impure in one of the ways which require him to shave because of it, he must have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. He then has his hair shaved on the seventh day.36 And after having [the ashes] sprinkled on him on the seventh day, he immerses in [a mikveh] as is required of all those who are ritually impure [due to contact with a human] corpse.37 He waits until sunset and brings his sacrifices on the eighth day.38 These [sacrifices] are: two turtle doves39 or two young doves,40 one as a burnt offering and one as a sin offering, and a year-old lamb as a guilt offering. All of the preceding days are invalidated and he begins counting his nazirite vow [anew]. If he shaved on the eighth day,41 he may bring his sacrifices on that day.
יא
תגלחת טומאה כיצד היא הנזיר שנטמא באחת מן הטומאות שהוא מגלח עליהן הרי זה מזה עליו בשלישי ובשביעי ומגלח שער ראשו בשביעי וטובל בשביעי אחר ההזיה כדרך כל טמאי מת ומעריב שמשו ומביא קרבנותיו בשמיני והן שתי תורים או שני בני יונה אחד לעולה ואחד לחטאת וכבש בן שנתו לאשם וסותר כל הימים הקודמין ומתחיל למנות נזירותו ואם גלח בשמיני מביא קרבנותיו בו ביום:
12
When does he begin counting [the days of his nazirite vow]? When he brings his sin offering. His burnt offering and his guilt offering,42 by contrast, do not hold him back from [beginning] his counting.43
יב
מאימתי מתחיל למנות משיביא חטאתו אבל עולתו ואשמו אין מעכבין אותו מלמנות:
13
If he had [the ashes of the Red Heifer] sprinkled upon him on the third day and the seventh day, but did not immerse himself, [but instead] delayed his immersion, when he immerses, he should wait until sunset and bring his sacrifices on the following day.44 If he immersed himself and waited until after sunset, but delayed [bringing] his sacrifices, he cannot begin counting [the days of his vow] until he brings his sin offering.45 His burnt offering and guilt offering do not hold him back from counting, as explained [in the previous halachah].
יג
הרי שהזה בשלישי ובשביעי ולא טבל ונתאחר כמה ימים כשיטבול יעריב שמשו ויביא קרבנותיו למחר טבל והעריב שמשו ואיחר קרבנותיו אינו מתחיל למנות עד שיביא חטאתו אבל עולתו ואשמו אין מעכבין אותו כמו שבארנו:
14
When a nazirite performs the shaving [required after] ritual impurity, he does not have to shave at the entrance to the Temple or cast his hair on the fire [where his sacrifices are being cooked].46 Whether he shaves outside the Temple or inside, it is forbidden to benefit from his hair.47 It must be buried. [If it is burnt,] it is forbidden [to benefit from] its ashes as is true of the ashes of [all forbidden substances that] must be buried.48 When one shaves in the Temple,49 if he casts [his hair] under the pot where his guilt offering [is being cooked], he fulfills his obligation.50
יד
כשמגלח הנזיר תגלחת טומאה אינו צריך לגלח על פתח המקדש ולא להשליך שערו על האש ובין שגלח במדינה או במקדש שערו אסור בהנאה וטעון קבורה ואפרו אסור כאפר כל הנקברים והמגלח במקדש אם השליכן תחת דוד האשם יצא:
15
When a nazirite becomes impure through contact with a corpse on several occasions, whether he was warned about each individual time or he was not warned about each individual time,51 he brings only one [set of] sacrifices for all the times he became impure.
When does the above apply? When he becomes impure a second time before he brings the sacrifices [associated with emerging from] impurity the first time, but was delayed for several days after he regain ritual purity from bringing his sin offering and contracted impurity in those days.52 [In such a situation], he only brings one sacrifice. When, however, he contracted impurity, became ritually pure, and brought his sin offering, should he contract impurity a second time after bringing his sin offering, he is required to bring a second set of sacrifices even though he has not brought his guilt offering or his burnt offering.
טו
נזיר שנטמא טומאות הרבה בין שהתרו בו על כל אחת ואחת ובין שלא התרו בו על כל אחת ואחת אינו מביא על טומאותיו אלא קרבן אחד בד"א שנטמא פעם שניה קודם שיביא קרבנות טומאה הראשונה ואע"פ שנתאחר כמה ימים אחר טהרתו קודם הבאת חטאתו ונטמא באותן הימים אינו מביא אלא קרבן אחד אבל אם נטמא וטהר והביא חטאתו ונטמא פעם שניה אחר שהביא חטאתו אף על פי שעדיין לא הביא אשמו ועולתו חייב בקרבנות אחרות:
16
[The following rules apply when] a nazirite performed the shaving [required when completing his vow in] purity and afterwards discovered that he had contracted the ritual impurity [stemming from contact with a corpse] in the midst of the days of his vow. If he became impure due to a [the source for] impurity that was known [by others], all [of the days of his vow] are invalidated.53 He must bring the sacrifices [required when emerging from] impurity, perform the shaving [required when emerging from] impurity, count [the days of] another nazirite vow, and bring the sacrifices [required when completing his vow in] purity.
If he became impure due to [a source of] impurity [likened to] the depths,54 he does not invalidate [the days he observed].55 This is a law communicated by the Oral Tradition.56
טז
נזיר שגלח תגלחת טהרה ואח"כ נודע שטמא היה בתוך ימי נזרו אם בטומאה ידועה נטמא סתר הכל ומביא קרבנות טומאה ומגלח תגלחת טומאה ומונה נזירות אחרת ומביא קרבנות טהרה ואם בטומאת התהום נטמא אינו סותר ודבר זה הלכה מפי הקבלה:
17
If he discovered that he was impure - whether from a known [source of] impurity or [a source of] impurity [likened to] the depths - before the blood from one of his sacrifices57 was sprinkled upon him, all [the days] are invalidated.58If he discovers this after the blood from one of his sacrifices was sprinkled upon him,59[should this be] an unknown [source of] impurity, it does not invalidate [the days] even though he has not performed his shaving yet.
יז
ואם עד שלא נזרק עליו אחד מן הדמים נודע שהוא טמא בין בטומאה ידועה בין בטומאת התהום סותר הכל נודע לו אחר שנזרק אחד מן הדמים אע"פ שלא גלח הואיל וטומאה שאינה ידועה היא אינו סותר:
18
What is meant by impurity [likened to] the depths?60 [A human corpse which] no one, not even one at the end of the world knows about. The concept of impurity [likened to] the depths applies only with regard to a person who died naturally, but not to a person who was killed. For the killer knows [of the existence of the corpse].61
יח
אי זו היא טומאת התהום כל שאין אדם מכירה אפילו בסוף העולם ולא אמרו טומאת התהום אלא למת בלבד אבל הרוג לא שהרי יודע בו זה שהרגו:
19
When a corpse is found in open view, this is not considered impurity [likened to] the depths.62 If a corpse is found sunk in the earth of a cave while covered with water, this is impurity [likened to] the depths which is not known. If [it is discovered] buried in straw or in pebbles, it is impurity [likened to] the depths.63 If [it is discovered] in water in the dark or clefts of the rocks, it is not impurity [likened to] the depths.64
יט
נמצא המת גלוי אין זה טומאת התהום נמצא מושקע בקרקעות מערה והמים על גביו הרי זה טומאת התהום שאינה ידועה היה טמון בתבן או בצרורות הרי זו טומאת התהום במים באפלה ובנקיקי הסלעים אינה טומאת התהום:
20
[The following rule applies when] a nazirite who became impure through contact with a corpse goes down to a cave and immerses there,65 brings the sacrifices required [after emerging from] impurity, counts [the days of his] nazirite vow, performs the shaving [required after completing the vow in] purity, and afterwards, discovers that there was a corpse sunk in the earth of the cave when he descended to immerse himself. Although this is an unknown source of impurity, all of the days are invalidated. [The rationale is that] his impurity was an established fact and hence, that condition is presumed to continue until he definitely purified himself.66
[In the above situation, if a nazirite] descended to [the pool] to cool himself off, he is ritually pure until he has certain [knowledge] that he touched the corpse.67 If the corpse is found floating on the water, we presume that [the nazirite] is impure. Since [the corpse] is floating, we operate under the presumption that [the nazirite] touched it.68
כ
נזיר שנטמא במת וירד וטבל במערה והביא קרבנות טומאה ומנה נזירות וגלח תגלחת טהרה ואחר כך נודע שמת היה מושקע בקרקעות המערה כשירד לטבול אף על פי שהיא טומאה שאינה ידועה סתר הכל מפני שהוחזק לטומאה וחזקת הטמא טמא עד שיטהר ודאי ירד להקר הרי זה טהור עד שידע שנגע נמצא המת צף על פני המים הרי זה בחזקת טמא שחזקתו שנגע בזה שהוא צף:
FOOTNOTES
1.
Thus if he drank wine for ten days in a thirty day nazirite period, he need not observe more than the thirty days.
2.
See Chapter 5, Halachah 11.
3.
I.e., the ruling is not dependent on his intent, but on the fact, is the majority of his head shaven or not.
4.
I.e., and growing such a mane of hair takes 30 days.
5.
According to the Rambam, the same ruling applies whether the nazirite vow is for 30 days or longer.
6.
See Halachah 11
7.
I.e., the thirtieth day of an ordinary nazirite vow or the last day of a prolonged vow.
8.
I.e., thus had he taken a prolonged nazirite vow, he will benefit from the observance of all the days beyond the minimum of thirty. The commentaries discuss whether the invalidation of the 30 days is a Sciptural requirement or a Rabbinic decree.
9.
See Chapter 8, Halachah 1.
10.
For once the blood is sprinkled upon him, he is considered to have completed his nazirite vow (Nazir 46a; see also Chapter 8, Halachah 5).
11.
I.e., the sacrifices other than the one whose blood was sprinkled on him. They were disqualified because of the impurity he contracted.
12.
For while a person is impure due to ritual impurity contracted from contact with a corpse, we do not offer any sacrifices for him (Hilchot Bi'at HaMikdash).
13.
E.g., after an ordinary nazirite vow on the thirty-second day or on the hundred and second day if he took a nazirite vow for 100 days (Meiri, Nazir 14b).
14.
Our text reflects the version of the Mishneh Torah in authoritative manuscripts and early printings. The standard version of the text reads somewhat differently.
15.
Even though he has neither shaved, nor brought his sacrifices (Meiri, loc. cit.).
16.
I.e., the sacrifices that must be brought when a nazirite becomes impure, as described in Halachah 11.
17.
And he must observe the relevant prohibitions.
18.
See Chapter 5, Halachah 17.
19.
This is the requirement to be observed when emerging from the impurity associated with a human corpse, as described in Hilchot Parah Adumah 11:1. If the impure person has the ashes sprinkled upon him on after the third day of his impurity, the second sprinkling must be performed four days afterwards.
20.
As stated in the following halachah, such a person is not required to bring any sacrifices after emerging from impurity. Hence, he may begin counting from the seventh day when he becomes ritually pure. Since a nazirite who becomes impure is required to bring sacrifices on the eighth day (see Halachah 11), he does not begin counting the days of his nazirite vow until that day (Kessef Mishneh).
21.
Even though he contracts impurity there, as stated in the previous halachah.
22.
I.e., provided he remains there for the time it takes to prostrate oneself (Chapter 5, Halachah 19).
23.
I.e., since he is not required to bring a sacrifice, he is not required to shave (Radbaz). The commentaries question, however, why the Rambam mentions a warning in regard to shaving. The only halachic context where a warning is relevant is with regard to lashes. The Radbaz explains that a printing error crept into the text and the proper version should read: "If he was warned not to take a nazirite vow while there, he is liable for lashes. He should not shave his hair...." The Kessef Mishneh also suggests a similar, but not identical emendation. It must, however, be noted that the present version of the text is found in many authoritative manuscripts and early printings of the Mishneh Torah. The Kiryat Sefer attempts to explain its meaning.
24.
See Chapter 7, Halachot 2-6. The impurity imparted by the cemetery itself is never sufficient to warrant shaving as explained there.
25.
Since he was not pure at the time he took the nazirite vow, he is not required to shave when he incurs impurity.
26.
Without his consent. If he acted with his consent, he is liable, as stated in Chapter 5, Halachah 18.
27.
From Chapter 5, Halachah 19, one might think that the nazirite would be liable, because he remained in the cemetery in a state of ritual impurity. Indeed, the Ra'avad argues that he should be held liable if he remains. Nevertheless, according to the Rambam's understanding of Nazir 17b, it can be explained that possibly, a distinction can be made between a nazirite who took his vow outside the cemetery and one who took his vow inside the cemetery in such a situation. The rationale is that if he was a nazirite previously, entry into the cemetery in a closed container put him in a precarious position. Hence, he is liable if he remains there. In this instance, since he was not a nazirite previously, there is no difficulty with his entry. Hence he is not liable for remaining (Ma'aseh Rokeach). The Radbaz does not accept this explanation and maintains that here, the nazirite is not liable only because he was not given a warning.
28.
For although it is questionable whether he is liable according to Scriptural Law, he is definitely treating his nazirite vow lightly. Hence, he is given this punishment according to Rabbinic Law.
29.
This is also speaking about a nazirite who accepted his nazirite vows in a cemetery.
30.
Since he did not emerge from ritual impurity, even though he left the cemetery, the laws stated in Halachah 8 apply and he is not required to bring a sacrifice even if he certainly becomes impure in a manner which would ordinarily require a nazirite to bring a sacrifice upon his emergence from impurity.
31.
I.e., performed the rites necessary to emerge from ritual impurity.
32.
I.e., the days he counted before reentering the cemetery. The days he spent in the cemetery are not counted, as indicated by Chapter 7, Halachah 7. As evident from the continuation of the halachah, this applies in an instance when he is not certain that he contracted impurity for which he is liable according to Scriptural Law.
33.
And he must count only 29 days afterwards rather than 30. In actual fact, he is a nazirite who was ritually pure and contracted impurity. Nevertheless, his counting begins on the seventh day and not the eighth (as one might think based on Halachah 7). The rationale is since he originally accepted his nazirite vow in a cemetery, he is governed by the laws that apply in such an instance (Radbaz).
34.
Although he was impure previously, his contracting impurity in this manner is significant enough for him to be required to bring the required sacrifices.
35.
He must, however, have waited at least two days outside the cemetery. For as the Rambam states in Halachah 6, only two or more days can be invalidated.
36.
See Numbers 6:9.
37.
See Hilchot Parah Adumah 11:1.
38.
See Numbers 6:10.
39.
A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach 3:2 for more particulars.
40.
Ordinary domesticated doves.
41.
After purifying himself on the seventh day (Kessef Mishneh).
42.
As stated in Hilchot Shegagot 3:11, this is in contrast to all other guilt offerings required by the Torah.
43.
I.e., even if he brings them on a later date, it is not significant.
44.
Because until he immerses himself and waits until sunset, he is not pure and cannot bring his sacrifices.
45.
For the sin offering is the primary factor leading to his emergence from impurity. See Halachah 15.
46.
These acts are required for the shaving required after a nazirite completes his vow in purity. See Chapter 8, Halachah 2.
47.
Numbers 6:11 describes his hair as "holy." Implied is that it is forbidden to benefit from it (Radbaz).
48.
See Hilchot Pesulei HaMukdashim 19:12-14.
49.
I.e., on the Temple Mount. Alternatively, it could refer to someone who entered the Women's Courtyard (where the nazirites perform the shaving associated with completing their vows in ritual purity).
50.
I.e., he is seeking to emulate a nazirite who shaves after completing his vow in purity who casts his hair under the pot where his peace offering is being cooked. There is a difference of opinion among the Sages (Nazir, Tosefta 4:5) if it is desirable to emulate that act. The Rambam follows the view that at the outset, the hair should be buried and not destroyed by fire. Nevertheless, all authorities agree that after the fact, the shaving is acceptable if the hair is burnt.
51.
As stated in Chapter 5, Halachah 16, if a person receives a warning, he receives lashes for every time he contracts impurity. Nevertheless, these warnings have nothing to do with the concept of ritual impurity and have no effect upon it (Radbaz).
52.
As evident from Halachah 13, bringing the sin offering is the determining factor in a nazirite's resumption of the counting of the days of his nazirite vows. Hence, if he has not brought that sacrifice, the two times he contracted ritual impurity can be covered by one sin offering.
53.
As stated in Halachah 3. Since he was impure, the fact that he completed the observance of his nazirite vow is not significant.
54.
See Halachah 18.
55.
And he is considered to have completed his nazirite vow.
56.
I.e., this is not a concept that can be derived through the principles of Biblical exegesis or through deductive logic. Instead, it is part of the Oral Tradition communicated to Moses at Sinai (the Rambam's Commentary to the Mishnah, Nazir 9:2).
57.
Seemingly, this applies to any one of the sacrifices, not only the sin offering.
58.
For until the blood is sprinkled upon him, he has not concluded his nazirite vow.
59.
For this completes the observance of the nazirite vow. Afterwards, he may drink wine and become impure.
60.
Just like mortal wisdom cannot fathom the extent of the depths, so, too, the existence of this corpse is not known to any mortal (Rav Ovadiah of Bartenura, Parah 3:2).
61.
The Radbaz states that it must be apparent that the person was killed by another human and not an animal. It must be noted that the Ra'avad differs with the Rambam's ruling, but the Radbaz supports the Rambam's position.
62.
For it is likely it was seen by others.
63.
In all of these instances, it is highly possible that no other person knew about the impurity.
64.
In these instances, though it is difficult for a person from the outside to see the corpse, since it is possible that he will, the impurity is considered to be public knowledge.
65.
I.e., to conclude the process of emerging from ritual impurity.
66.
Thus in this instance, since it is possible that he touched the corpse when immersing, we are not certain that he purified himself. In the previous halachot, leniency was granted, because the nazirite was ritually pure. Hence we presume that he continues in that state unless we know for certain that he became impure. In this instance, however, he already was impure. Hence we presume that he remains in this state until we know for certain that he has regained purity.
67.
I.e., we follow the logic mentioned in the previous note with regard to the situation when a nazirite is ritually pure.
68.
In Hilchot Sha'ar Avot HaTumah 14:3, the Rambam writes that if one is in doubt whether he touched a dead lizard floating on water, he is ritually pure, but concludes that this principle applies only with regard to impurity resulting from contact with a dead lizard and not to similar situations applying with regard to other sources of impurity. The rationale is that we follow the principle: When a doubt concerning ritual impurity arises in a private place, we rule stringently. Since the corpse is floating and can be seen, we do not consider it an unknown source of impurity.
Nezirut - Chapter 7
1
There are types of impurity resulting from [contact with] a corpse that do not require a nazirite to perform a shaving and do not invalidate the days previously observed even though he became impure in a manner that requires him to observe impurity for [at least] seven days.1 [The rationale is that] it is not stated concerning such situations: "When one will become impure due [to contact with] a corpse...", but rather [Numbers 6:9], "When a person will die upon him." [This implies that] he must become impure with those impurities that involve the actual substance of the corpse.2 Afterwards, he must bring the sacrifices [required] and perform the shaving required [when emerging from] impurity. All of the days [he observed] initially are invalidated.
א
יש טומאות מן המת שאין הנזיר מגלח עליהן ולא סותר את הקודמין ואע"פ שנטמא בהן טומאת שבעה לפי שלא נאמר בו וכי יטמא לנפש אלא וכי ימות מת עליו עד שיטמא מטומאות שהן מעצמו של מת ואח"כ יביא קרבנות טומאה ויגלח תגלחת טומאה ויפלו כל הימים הראשונים:
2
These are the types of impurity stemming from contact with a corpse that a nazirite must shave because of [contact with] them: a) an stillborn fetus, even if the sinews connecting its limbs have not formed,3 b) an olive-sized portion of the flesh of a corpse,4 c) an olive-sized portion of a decomposed corpse,5 d) bones from a corpse which represent the majority of the number of the bones of a corpse6 even though their volume is not a fourth of a kav,7 e) bones which represent the majority of the structure of the bones of a corpse even though their volume is not a fourth of a kav,8 f) a half of a kav of bones9 even though they do not represent the majority of the number or the structure of the bones of the corpse - all the bones must, however, be from one corpse, not from two, g) the backbone that comes from one corpse, h) the skull that comes from one corpse, i) a [complete] limb that comes from one corpse, j) a limb taken from a living person that has flesh that could cause it to regenerate in a living person,10 k) half a log11of blood from one corpse, and l) a handful of the decomposed mass of a corpse.12
What is meant by the term netzel? Flesh from a corpse that decomposed and became putrid liquid.
ב
ואלו טומאות מן המת שהנזיר מגלח עליהן:
על הנפל ואפילו לא נתקשרו איבריו בגידין ועל כזית מבשר המת ועל כזית נצל ועל עצמות שהן רוב מנין העצמות אף על פי שאין בהן רובע הקב ועל עצמות שהן רוב בנינו של מת ואע"פ שאין בהן רובע הקב ועל חצי קב עצמות אף על פי שאין בהן לא רוב בניינו ולא רוב מניינו וכל העצמות יהיו משל מת אחד ולא משני מתים ועל השדרה הבאה ממת אחד ועל הגולגלת של מת אחד ועל אבר מן המת הבא ממת אחד ועל אבר מן החי מאדם אחד שיש עליהן בשר שראוי לעלות בו ארוכה בחי ועל חצי לוג דם הבא ממת אחד ועל מלא חפנים רקב המת אי זהו נצל זה בשר המת שנמוח ונעשה לחה סרוחה:
3
The decomposed mass (rekev) of a corpse does not convey ritual impurity unless it was buried naked in a marble coffin13 and was entirely intact. If one limb was lacking or it was buried in garments14 or in a wooden or metal15 coffin, there is no concept of rekev. The concept of rekev applies with regard to a corpse alone. This excludes a person who was slain, for his blood is lacking.
ג
ואין רקב המת מטמא עד שיקבר ערום בארון של שיש ויהיה כלו שלם חסר ממנו אבר או שנקבר בכסותו או בארון של עץ או בשל מתכת אין לו רקב ולא אמרו רקב אלא למת בלבד להוציא הרוג שהרי חסר דמו:
4
When two corpses are buried together,16 the hair and the nails of a corpse were cut off and buried together with it,17 or a woman was buried together with a fetus in her womb,18 the rekev does not convey ritual impurity.
Similarly, if one ground up a corpse until it became a decomposed mass, [these laws do not apply]. It must decompose naturally. If one ground the corpse and then left its remains until they decomposed naturally or a portion of the body decomposed while the person was alive, he died, and then the entire body decomposed, there is an unresolved doubt [concerning the ruling]. Hence, if [a nazirite] becomes impure because of this rekev, there is an unresolved doubt whether he is impure. Similarly, there is an unresolved doubt whether [a nazirite] is impure if he contacts impurity from a fourth of a kav of bones coming from the backbone or the skull when he is under the same shelter19 as they are.
ד
קברו שני מתים כאחד או שגזזו שערו או צפרניו וקברום עמו או אשה עוברה שמתה ונקברה ועוברה במעיה אין הרקב שלהם מטמא וכן אם טחן המת עד שנעשה רקב אינו מטמא עד שירקיב מאליו טחן את המת והניח עפרו עד שהרקיב כולו או [שהרקיב] מקצתו כשהוא חי ומת והרקיב הכל הרי זה ספק ואם נטמא לרקב זה הרי זה ספק טמא וכן אם נטמא ברובע עצמות הבאין מהשדרה או מן הגולגולת באהלן הרי זה ספק טמא:
5
[With regard to] all of these twelve [sources] of impurity that we listed:20 If a nazirite touches one of these sources, carries it, covers it from above with [a portion of his body], [the source of] impurity covers [a portion of] the nazirite's [body], or the nazirite and [the source of] impurity were located under the same shelter, [the nazirite becomes impure].21 He must perform the shaving [required because of] impurity and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. The only exception is a rekev. It does not convey impurity when one touches it, for it is impossible to touch it entirely [at the same time], for it is not a single mass.22 If, however, one carried it or became impure because one was under the same shelter,23 he must perform the shaving.
ה
כל אלו השתים עשרה טומאות שמנינו אם נגע נזיר באחת מהן או נשאה או האהיל הנזיר עליה או האהיל הטומאה על הנזיר או היה הנזיר ואחת מטומאות אלו באהל אחד הרי זה מגלח תגלחת טומאה ומביא קרבן טומאה וסותר את הכל חוץ מן הרקב שאינו מטמא במגע שאי אפשר שיגע בכלו שהרי אינו גוף אחד אבל אם נשאו או נטמא באהלו מגלח:
6
Similarly, if a nazirite touches or carries a bone24 from a corpse - even if it is merely the size of a barley-corn25 - must perform a shaving because of it and bring the sacrifices [required because of] impurity. All [of the days he observed] are invalidated. A bone the size of a barley corn does not, however, convey impurity26 if one was under the same shelter.27
If, by contrast, [a nazirite] becomes impure because of contact with one of the following twelve matters, [the days he observed] are not invalidated:
a) a clod of earth from the Diaspora;28
b) [earth from] a field in which a grave had been plowed;29 both of these convey impurity through touch or if they were carried;30
c) branches which emerge from trees,31 protrusions that emerge from fences,32 from a bed, a camel, or the like, cover him and one of the twelve sources of impurity [mentioned in the Halachah 2];33
d) he becomes impure by being under the same shelter as a quarter of a kav of bones34 that do not constitute the majority of the number of the corpse's bones, nor the greater portion of his structure;
e) he became impure because of a revi'it of blood from a corpse which conveys ritual impurity whether one touches it, carries it, or is found under the same shelter;35 f) he became impure because he touched or was under the same shelter36 as a gravestone37or a stone at the side of a grave;38 for they convey impurity in either of these two ways; g) he became impurity because of contact with a limb cut from a living person or a corpse which does not have sufficient flesh upon it.39
ו
וכן נזיר שנגע בעצם המת אפילו עצם כשעורה או נשאו הרי זה מגלח עליו ומביא קרבנות טומאה וסותר את הקודמים ואין עצם כשעורה מטמא באהל אבל נטמא באחת משנים עשר דברים הללו:
בגוש ארץ העכו"ם או בשדה שנחרש קבר בתוכה שהן מטמאין במגע ובמשא או שהאהיל עליו ועל השריגים היוצאים מן האילנות או הפרעות היוצאות מן הגדר או מטה או גמל וכיוצא בו או שנטמא באהל רובע עצמות שאין בהן לא רוב בנין ולא רוב מנין או שנטמא ברביעית דם מן המת שהיא מטמא במגע ובמשא ובאהל או שנטמא בגולל או בדופק שהן מטמאין במגע ובאהל או שנטמא באבר מן החי או באבר מן המת שאין עליהן בשר כראוי הרי זה אינו סותר:
7
Even though in all the above situations, [the nazirite] is impure for seven days and he must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, he should not perform the shaving [required when emerging from] impurity, nor bring the sacrifices [required at that time], nor are his initial days invalidated. Nevertheless, the days when he is impure are not counted as part of his nazirite vow.
ז
אע"פ שבכל אלו הוא טמא טומאת שבעה ומזה בשלישי ובשביעי אינו מגלח תגלחת טומאה ולא מביא קרבנות ולא סותר את הקודמין אבל כל ימי הטומאה אין עולין לו ממנין ימי נזירותו:
8
When [a nazirite] touches a shelter in which a corpse is found or utensils40 that are touching a corpse,41 he should not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days.42 It appears to me43 that this law is unique to a nazirite. Any other person who contracts impurity that persists for seven days from utensils must have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days, as will be explained in Hilchot Tuma'at Meit.44 Similarly, it appears to me that the reason [a nazirite] does not have [the ashes of the Red Heifer] sprinkled [upon him] on the third and seventh days if he touched utensils [that convey such ritual impurity] is so that the days on which he is impure because [of contact with] the utensil will be counted as part of the days of his nazirite vow.45
ח
נגע באהל המת או בכלים הנוגעים במת אינו מזה בשלישי ובשביעי ויראה לי שדין זה מיוחד בנזיר אבל כל אדם שנטמא בכלי טומאת שבעה יזה בשלישי ובשביעי כמו שיתבאר בהלכות טומאת מת וכן יראה לי שזה אינו מזה בשלישי ובשביעי אם נגע בכלים כדי שיעלו לו ימי טומאתו בכלי ממנין ימי נזירותו:
9
When a nazirite contracts tzara'at46 and has his status [as a metzora] defined,47 all of the days during which he is set apart [as a metzora] and the seven days that he counts after purifying himself from his tzara'at between the first shaving48 and the second shaving49 do not count as days of his nazirite vow.50 The days when he is quarantined,51 by contrast, are counted [as part of his nazirite vow].52 Similarly, if either a male or a female has a zav emission from their flesh,53 all of the days of the emission are counted as part of their [nazirite vow] although they are impure.54 This matter is a halachah transmitted to Moses at Sinai.
ט
נזיר שנצטרע והוחלט כל ימי חלוטו ושבעת ימי ספירו שסופר אחר שיטהר לצרעתו בין תגלחת ראשונה לשניה אין עולין לו מימי נזירותו אבל ימי הסגר עולין לו וכן אם זב בשרו בין איש בין אשה כל ימי זיבתן עולין להן אף על פי שהן טמאין ודבר זה הלכה למשה מסיני הוא:
10
Needless to say, if [a nazirite] becomes impure as a result of other sources of impurity55 that the days during which he is impure are counted [as part of his nazirite vow] and no days are invalidated. If he becomes impure due to contact with a corpse during the time he is afflicted with tzara'at, all of the previous days are invalidated. [The rationale is that] he is still a nazirite, even though he is ritually impure.
י
אין צריך לומר שאם נטמא הנזיר בשאר טומאות שימי טומאתו עולין לו ואינו סותר כלום נטמא במת בתוך ימי צרעתו סותר את כל הקודמין שהרי בנזירותו עומד ואע"פ שהוא טמא:
11
A nazirite is permitted to become impure due to contact with a corpse when doing so is a mitzvah56 and may shave when doing so is a mitzvah.57 He is, however, forbidden to partake of [all] wine, whether in connection with a mitzvah or with regard to matters left to one's own choice.
What is implied? A person took an oath that he will drink wine on this day. Thus it is a mitzvah for him to drink.58 Afterwards, he took a nazirite vow. The nazirite vow takes effect and [supercedes] the oath he took. Hence he is forbidden to drink wine. Needless to say, [a nazirite]59 is forbidden [to partake of] the wine [over which] Kiddush and Havdalah are recited. For [associating these blessings with wine] is merely a Rabbinic ordinance.60
יא
הנזיר מותר בטומאת מת מצוה ובתגלחת מצוה ואסור ביין המצוה כיין הרשות כיצד מי שנשבע שישתה היום יין שהרי מצוה עליו לשתות ואח"כ נדר בנזיר חלה נזירות על השבועה ואסור ביין ואין צריך לומר שהוא אסור ביין קדוש והבדלה שאינו אלא מדברי סופרים:
12
What is meant by the statement that he is permitted to become impure due to contact with a corpse when it is a mitzvah? If he was walking on the road and encountered a corpse and there was no one else to bury it,61 he should become impure through contact with it and bury it.62 These matters were communicated by the Oral Tradition.
יב
וכיצד הוא מותר בטומאת מת מצוה היה מהלך בדרך ופגע במת שאין שם מי שיקברנו הרי זה מטמא לו וקוברו ודברים אלו דברי קבלה הן:
13
When a nazirite and a priest63 encounter a corpse that it is a mitzvah [to bury] the nazirite should [bury it and] become impure even though he invalidates the days [he observed] previously and must bring a sacrifice [because of his] impurity. The priest should not become impure. [The rationale is that the nazirite's] holiness is within the context of time64 - even if he took an everlasting nazirite vow65 - while the priest's holiness is beyond the context of time.
יג
נזיר וכהן שפגעו במת מצוה יטמא נזיר אף על פי שהוא סותר הימים הראשונים ומביא קרבן טומאה ואל יטמא כהן שזה קדושתו קדושת שעה ואפילו היה נזיר עולם והכהן קדושתו קדושת עולם:
14
If two nazirites - one whose nazirite vow was for 30 days and one whose nazirite vow was for 100 days encounter [such a corpse] - the one whose nazirite vow was for 30 days should become impure, If one was a nazirite for a limited amount of time66 and the other was a nazirite forever, the nazirite for a limited amount of time should become impure. For the nazirite for all time has a higher degree of holiness.
יד
פגעו בו שני נזירים אחד נזיר שלשים יום ואחד נזיר מאה יום יטמא נזיר שלשים היה אחד נזיר לזמן קצוב והשני נזיר עולם יטמא הנזיר לזמן קצוב שנזירות עולם קדושתו חמורה מזה:
15
What is meant by the statement that he is permitted to shave when doing so is a mitzvah? When a nazirite contracts tzara'at and becomes healed in the midst of the days of his nazirite vow, he should shave all of his hair.67
[The rationale is that] by shaving, he fulfills a positive commandment,68 for concerning a metzora, [Leviticus 14:8] states: "And he shall shave all of his hair." Whenever there is [a conflict between] a positive commandment and a negative commandment, if it is possible to observe both of them, that is desirable. If not, the positive commandment supercedes the negative commandment.69
Nevertheless, when a nazirite shaves his hair during the midst of his nazirite vow, he violates both a negative commandment and a positive commandment, as [Numbers 6:5] states: "[His hair] is holy. He shall let the mane of the hair of his head grow." And [the observance of] a positive commandment does not supercede a negative commandment that [is reinforced by] a positive commandment. Why then does the positive commandment of shaving the blemish supercede his nazirite vow? Because the nazirite has already become impure because of the tzara'at and the days when he is defined as impure are not counted [towards the fulfillment of his vow], as we explained.70 [Hence,] his [hair] is not holy during these days. Thus the positive commandment [mentioned above] is withdrawn and only the negative commandment [Leviticus, loc. cit.]: "A razor shall not pass over his head" alone remains incumbent upon him. Therefore the positive commandment of shaving [because of the tzara'at] can come and supercede it.71
טו
וכיצד הוא מותר בתגלחת מצוה נזיר שנצטרע ונרפא מצרעתו בתוך ימי נזירות הרי זה מגלח כל שערו שהרי תגלחתו מצות עשה שנאמר במצורע וגלח את כל שערו וגו' וכל מקום שאתה מוצא מצות עשה ולא תעשה אם יכול לקיים את שניהם מוטב ואם לאו יבא עשה וידחה את לא תעשה והלא נזיר שגלח בימי נזרו עבר על לא תעשה ועשה שנאמר קדוש יהיה גדל פרע שער ראשו ובכל מקום אין עשה דוחה לא תעשה ועשה ולמה דוחה עשה של תגלחת הנגע לנזירות מפני שכבר נטמא הנזיר בצרעת וימי חלוטו אין עולין לו כמו שבארנו והרי אינו קדוש בהן ובטל העשה מאליו ולא נשאר אלא לא תעשה שהוא תער לא יעבור על ראשו ולפיכך בא עשה של תגלחת הצרעת ודחה אותו:
FOOTNOTES
1.
The Rambam explains these concepts in the following halachot.
2.
In Hilchot Tumat Meit 3:3, the Rambam writes: "All ritual impurity resulting from a corpse for which a nazirite is not required to shave does not stem from Scriptural Law." If this impurity were Rabbinic in origin, the Rambam would not have to explain why it does not invalidate the previous days, it would be obvious. A Rabbinic decree cannot supercede Scriptural Law and according to Scriptural Law, it is forbidden for a nazirite to shave.
As explained in the notes to Chapter 5, Halachah 15, there are times when the Rambam uses the term midivrei sofrim, which usually means "stemming from Rabbinic decree" to refer to matters that are of Scriptural origin, but derived by our Sages using the accepted principles of Biblical exegesis (see Hilchot Ishut 1:2; Sefer HaMitzvot, General Principle 2). Similarly, with regard to the contraction of ritual impurity in question: Although it is not explicitly mentioned in the Torah, it could be considered of Scriptural origin, because it was derived through the laws of Biblical exegesis. Hence, the Rambam needs a derivation from a Scriptural source to explain why shaving is not required.
3.
I.e., a fetus in a preliminary stage of development.
4.
Whether still soft or dried (Hilchot Tuma'at Meit 2:1).
5.
The Rambam defines the term netzel at the conclusion of the halachah; see also Hilchot Tuma'at Meit 2:1.
6.
More details concerning the impurity resulting from the bones of a corpse are discussed in Hilchot Tuma'at Meit 2:8-10.
7.
A kav is a relatively small measure (1376 cc according to Shiurei Torah, 2400 cc according to Chazon Ish). Thus we are probably speaking of the bones of an infant or a fetus. See Halachah 4.
8.
Whether still soft or dried (Hilchot Tuma'at Meit 2:1).
9.
A person becomes impure even when he comes into contact with a fourth of a kav of bones (Hilchot Tuma'at Meit 2:9). Nevertheless, a nazirite is not required to shave unless there is a half a kav there. See Halachot 6-7.
10.
For a limb that is cut off from a living body is considered as if it was cut off from a corpse (Hilchot Tuma'at Meit 2:3).
11.
Half a log is 172 cc according to Shiurei Torah and 300 cc according to Chazon Ish. Even though one revi'it is sufficient to convey ritual impurity (Hilchot Tuma'at Meit 2:12), for a nazirite to be required to shave, twice that amount is required. See also Halachah 6.
12.
See the following halachah for a more detailed definition of the term rekev; see also Hilchot Tuma'at Meit 2:11.
13.
For in such a situation, the decomposed mass contains nothing more than the corpse, for marble does not decompose. The same law would apply to a glass or stone coffin (Hilchot Tuma'at Meit 3:4).
14.
For then its clothes would be mixed together with it.
15.
For metal rusts and wood rots and thus the mass would contain something other than the corpse (ibid.).
16.
For the concept of rekev applies only when there is one corpse.
17.
Since the hair and/or nails were separated, they are considered as separate entities.
18.
For the fetus is considered a separate entity.
19.
Or covers them with part of his body or part of his body is covered by them, as stated in the following halachah. As indicated by Halachah 6, the unresolved doubt applies only with regard to the impurity resulting from being in the same shelter as this amount of a corpse's bones. If one touches a corpse, he becomes impure, no matter how small the quantity of bones he touches is.
20.
In Halachah 2.
21.
See Hilchot Tuma'at Meit 1:10-11.
22.
See the Rambam's Commentary to the Mishnah (Ohelot 2:2).
23.
For the fetus is considered a separate entity.
24.
Or a piece of a bone.
25.
This is not a minimum measure; even a smaller portion of a bone is sufficient to make the nazirite impure (Radbaz).
26.
In Hilchot Tuma'at Meit 2:8 and in his Commentary to the Mishnah (Ohelot 1:8, 2:3) the Rambam explains that this concept is derived from the exegesis of Numbers 14:19: "When a person dies in a tent." Implied is that the object that conveys impurity must clearly indicate that it comes from a person and this is not true of a bone this small.
27.
For the fetus is considered a separate entity.
28.
In his Commentary to the Mishnah (Ohelot 2:3), the Rambam writes that in the Diaspora, people are not as careful with regard to burial and will bury a corpse anywhere. Accordingly, our Sages feared that perhaps a small portion of a bone would become mixed together with earth. Hence, they decreed that all earth from the Diaspora -even if brought to Eretz Yisrael - conveys ritual impurity. See also Hilchot Tuma'at Meit 2:16.
Based on Chapter 2, Halachot 21-22, we are forced to say that we are speaking about an instance where a nazirite from Eretz Yisrael came in contact with the earth of the Diaspora. If a nazirite vow is taken in the Diaspora, different laws apply as stated there (Radbaz).
29.
For we fear that small pieces of the corpse's bones were strewn over the field and that the nazirite came in contact with one (ibid.).
30.
But not because of an ohel (shelter).
31.
See Hilchot Tuma'at Meit 13:1-2 where the Rambam writes that for a shelter to convey ritual impurity according to Scriptural Law, the shelter must be a handbreadth by a handbreadth.
32.
I.e., protrusions less than a handbreadth by a handbreadth.
33.
Our text follows the authentic manuscripts and early printings of the Mishneh Torah. The standard printed text follows a different - and somewhat difficult to comprehend - version. See the conclusion of Hilchot Tuma'at Meit 19:6 where the Rambam discusses this issue and states that such impurity is midivrei sofrim, "from the words of the Sages."
34.
See the notes to Halachah 2.
35.
As mentioned in the notes to Halachah 2, according to Scriptural Law, one is ritually impure. Nevertheless, the Oral Tradition teaches that a nazirite is not required to perform a shaving in this instance (Nazir 54a).
36.
For the fetus is considered a separate entity.
37.
I.e., the stone laid over the corpse. See the definition of this and the following term in Hilchot Tuma'at Meit 2:15.
38.
Which serves as support for the gravestone.
39.
I.e., enough flesh that would cause the flesh to regenerate as stated in Halachah 2. See Hilchot Tuma'at Meit 2:3.
40.
The Radbaz maintains that this applies to utensils other than those made of metal. Touching metal utensils requires a person to have the ashes of the Red Heifer. According to the Rambam, however, it appears that there is no difference between metal utensils and those of other substances.
41.
Since the utensil is touching the corpse, touching the utensil is considered equivalent to touching the corpse (Hilchot Tuma'at Meit 5:3).
42.
Even though he must consider himself impure.
43.
This expression indicates a ruling for which the Rambam does not have an explicit source in the previous Rabbinic literature, but instead derives through his own process of deduction.
The Rambam makes this deduction according to his interpretation of Nazir 7:3 which links these two matters with those mentioned in Halachah 6. The Ra'avad objects to the Rambam's statement, maintaining that for this law to apply the utensils must be touching the corpse at the time he is touching the utensils. The Kessef Mishneh explains that the Rambam would also accept this conception and states that it appears to be indicated by the Rambam's wording here. Others, however, note that the Rambam's wording in Hilchot Tuma'at Meit, loc. cit., does not lead to that conclusion.
44.
Hilchot Tuma'at Meit, loc. cit.
45.
Were the sprinkling of the ashes to be required, he would be required to shave. Hence, he would not be able to count them as part of his vow (Kessef Mishneh). This constitutes a difference between the subjects mentioned in this halachah and those mentioned in Halachah 6.
46.
A skin affliction with symptoms similar to that of leprosy, but rather than being merely a physical condition is a sign of spiritual impurity.
47.
I.e., the priest has declared that he is afflicted by tzara'at, as stated in Leviticus 13:11.
48.
As Leviticus 14:5-8 describes, when a person who was afflicted with tzara'at is purged of that affliction, he must bring sacrifices and shave his hair. Afterwards, he may enter the camp of the Jewish people, but may not dwell within his own tent for seven days.
49.
Which is performed after these seven days (ibid.:9).
50.
See Halachah 15 which states that during these days, his hair is not "holy." This state of ritual impurity does not, however, invalidate the days counted previously (the Rambam's Commentary to the Mishnah, Nazir 7:3).
51.
I.e., the days prior to the determination of whether he truly is afflicted with tzara'at when we wait to evaluate whether a blemish that he possesses is tzara'at or not. See Leviticus 13:4-5; Hilchot Tuma'at Tzara'at 7:2.
52.
Since he is not required to shave his hair off after the conclusion of these days, they are counted as part of his nazirite vow (Kessef Mishneh).
53.
A man becomes a zav when he has an emission from his urinary tract similar, but not identical to that which results from gonorrhea. A woman becomes a zavah when she experiences vaginal bleeding at times other than would be expected due to her menstrual cycle. In both cases, the individuals are ritually impure. See Leviticus, ch. 15.
54.
Here also, since emerging from this impurity does not involve shaving, these days are counted as part of his nazirite vow (Radbaz).
55.
E.g., he became impure due to contact with a dead lizard or because of the emission of semen in which instance he is impure only for a day.
56.
See the following halachah.
57.
See Halachah 15.
58.
I.e., he is commanded to fulfill his oath and prohibited against not fulfilling it.
59.
Even one who has not taken a vow.
60.
See Hilchot Shabbat 29:1, 6. There is a Scriptural obligation to recite these prayers, but the association with a cup of wine is Rabbinic in origin (Radbaz).
61.
See Hilchot Evel 3:8 which elaborates concerning this matter with regard to the prohibition incumbent on priests not to come in contact with ritual impurity:
When does the above apply? When the priest is alone and there is no one else with him; even when he calls out on the road, no one answers him. If, however, when he calls others answer, this is not considered an unattended corpse. Instead, he should call to the others and they should come and tend to [the corpse].
62.
Even though it is a mitzvah for him to become impure and bury the corpse, he is obligated to shave and bring sacrifices. All the days of his nazirite vow which he observed previously are invalidated.
63.
Who is also forbidden to become impure due to contract with a corpse, but is commanded to bury a corpse if there is no one else to do so, as cited in note 56.
64.
I.e., limited to the span of his nazirite vow.
65.
See Chapter 3, Halachah 11. Although such a person must observe the nazirite laws for all time, his state of holiness is not an intrinsic element of his being, but rather dependent on his desire to take the nazirite vow. Before he took the vow he was not obligated by these restrictions and he may have the vow absolved - and thus remove them. The holiness of a priest, by contrast, is an inherent element of his being, not dependent upon his choice or will (Lechem Mishneh; see also Radbaz, Hilchot Evel 3:9).
66.
Even a span of time that he will never complete, e.g., 150 years, see Chapter 3, Halachah 12.
67.
Even though shaving the hair on his head is forbidden.
68.
See Hilchot Tuma'at Tzara'at 11:1.
69.
And hence, the nazirite should shave his hair.
70.
Halachah 9.
71.
The Ra'avad accepts the Rambam's ruling, but gives a different rationale: The commandments associated with the nazirite vow are considered as insubstantial, because the nazirite could appeal to have his nazirite vow absolved. Although the rationale given by the Ra'avad is mentioned in Yevamot 5a, the Rambam favors the reason he gave, for there are some nazirites who do not have the option of absolving their nazirite vows (see Chapter 3, Halachah 14).
Nezirut - Chapter 8
1
What does the shaving [required after completion of the nazirite vow in] purity involve? When the nazirite completes [the observance of] the days of his nazirite vow, he should bring three animals [as sacrifices]: a male lamb for a burnt offering, a ewe1 as a sin offering,2 and a ram3 as a peace offering.
[The following rules apply when a person] brought three animals, but did not specify [for which sacrifice each was designated]. The one fit to be offered as a sin offering should be offered as a sin offering. The one fit to be offered as a burnt offering should be offered as a burnt offering. And the one fit to be offered as a peace offering should be offered as a peace offering.4
Together with the ram brought as a peace offering, he should bring six and two thirds esronot5 of fine flour. He should bake twenty loaves from them: ten loaves of matzah6 and ten loaves of matzah wafers.7 He should pour a revi'it [of a log] of oil over these twenty [loaves]. This measure is a halachah transmitted to Moses at Sinai. The twenty loaves should be brought in one container.8
א
תגלחת הטהרה כיצד היא כשיגמור הנזיר ימי נזירותו מביא שלש בהמות כבש לעולה וכבשה לחטאת ואיל לשלמים הביא שלשתן ולא פירש הראויה לחטאת תקריב חטאת והראויה לשלמים שלמים והראויה לעולה עולה ומביא עם איל השלמים ששה עשרונות ושני שלישי עשרון סולת אופה מהן עשרים חלה עשר חלות מצות ועשרה רקיקי מצות ומושח העשרים ברביעית שמן ושעור זה הלכה למשה מסיני ומביא העשרים בכלי אחד:
2
He should slaughter the sin offering first,9 then the burnt offering, and then the peace offering. Afterwards, he should shave. If he shaved after bringing the sin offering or the burnt offering, he fulfills his obligation. He should cook the peace offering or boil it.10 He should take from the sauce of the peace offering and apply it to his hair. Afterwards, he should place the hair under the pot where the peace offering is cooking. If he placed it under the pot of the sin offering, he fulfilled his obligation.11
ב
ושוחט החטאת תחלה ואחר כך העולה ואחר כך שלמים ואח"כ מגלח ואם גלח אחר ששחט החטאת או העולה יצא ומבשל השלמים או שלקן ולוקח מן הרוטב של זבחי השלמים ונותן על השער ואחר כך משליכו לאש תחת דוד השלמים ואם השליכו תחת החטאת יצא:
3
Where does he shave his hair? In the Women's Courtyard,12 in the Chamber of the Nazirites that was in its southeastern corner. There they would cook their peace offerings13 and cast their hair into the fire. If he shaved outside the Temple,14 he fulfills his obligation. Whether he shaves outside the Temple or inside it, he should cast his hair under the pot.15
He should not shave until the entrance to the Temple courtyard is open, for [Numbers 6:18] states: "at the entrance16 to the Tent of Meeting." The intent is not that he should shave in front of the entrance of the Sanctuary, for that would be demeaning to the Sanctuary.17
ג
והיכן מגלח שערו בעזרת הנשים בלשכת הנזירים שהיתה שם בקרן מזרחית דרומית ושם מבשלין את שלמיהן ומשליכין שערן לאש ואם גלח במדינה יצא ובין שגלח במדינה ובין שגלח במקדש תחת הדוד הוא משליך שערו ואינו מגלח עד שיהיה פתח העזרה פתוח שנאמר פתח אהל מועד לא שיגלח כנגד הפתח שזה בזיון מקדש הוא:
4
Afterwards, the priest takes the roasted forearm of the ram, one matzah from the basket, and one wafer and places them on the palm or the nazirite18 or female nazirite and waves them.19 Afterwards, the nazirite is permitted to drink wine and to become impure due to contact with the dead.
ד
ואח"כ נוטל הכהן את הזרוע בשלה מן האיל וחלת מצה אחת מן הסל ורקיק אחד ונותנן על כפי הנזיר או הנזירה ומניפן ואחר כך הותר הנזיר לשתות יין ולהטמא למתים:
5
A bald nazirite does not have to pass a razor over his head. Even though a nazirite, [a nazirite] does not have hair20 or does not have a palm21 may still bring his sacrifices. He [may] then drink [wine] and become impure. If he brought his sacrifices, but did not shave his head, [the failure] to shave does not prevent [the termination of his nazirite vow] and he may drink [wine] and become impure that evening.22 Once the blood from one [of the sacrifices] has been sprinkled for him, he is permitted although [the portions of the sacrifice] were not placed on his hand and he did not wave them. For all these factors are [the most desirable way of performing the mitzvah]; they are not an absolute requirement.
ה
נזיר ממורט אינו צריך להעביר תער ואע"פ שאין לו שער או שאין לו כפים הרי זה מקריב קרבנותיו וישתה ויטמא ואם הביא קרבנותיו ולא גלח ראשו אין התגלחת מעכבת אלא שותה ומטמא לערב שמשיזרק עליו אחד הן הדמים הותר אף על פי שלא נתן על כפיו ולא הניף שכל דברים אלו למצוה ולא לעכב:
6
Although the shaving is not an absolute requirement, it is a mitzvah [for the nazirite] to shave,23 even if an extensive time has past [since the completion of his nazirite vow].
When a nazirite shaves without using a razor24 or he shaved and left two hairs,25 it is as if he did nothing; he did not fulfill the mitzvah of shaving. [This applies] whether the nazirite is pure or impure.
ו
אע"פ שאין התגלחת מעכב עליו מצוה לגלח אפילו לאחר זמן מרובה ונזיר שגלח בלא תער או שגלח ושייר שתי שערות לא עשה כלום ולא קיים מצות גלוח בין נזיר טהור בין נזיר טמא:
7
[When a nazirite] shaved, left two hairs, his hair grew back entirely, and he shaved [his head again, removing] those two hairs,26 or27 he shaved one and the other fell off, he has fulfilled the mitzvah of shaving.28 If one fell off and he shaved the other one, the mitzvah of shaving does not apply.29
ז
גלח והניח שתי שערות וצמח ראשו כולו וחזר וגלחו עם אותן שתי השערות או שגלח אחת ונשרה אחת הרי זה קיים מצות גלוח נשרה אחת וגלח אחת אין כאן מצות גלוח:
8
When a nazirite shaved [his head] when his peace offering was brought and that offering was unacceptable,30 his shaving is also unacceptable and his sacrifices are not of consequence for him.31 If he shaved when his sin offering was brought and it was discovered that the sin offering was not slaughtered with that intent,32 and afterwards, he brought the peace offering and the burnt offering and offered them as required, his shaving is also unacceptable and his sacrifices are not of consequence for him.33
ח
גלח על השלמים ונמצא פסול תגלחתו פסולה וזבחיו לא עלו לו גלח על החטאת ונמצאת שלא נשחטה לשם חטאת ואח"כ הביא השלמים והעולה והקריבן במצותן תגלחתו פסולה וזבחיו לא עלו לו:
9
If he shaved [his head] when his burnt offering and peace offering were brought, but they were slaughtered for another intent,34 , his shaving is also unacceptable and his sacrifices are not of consequence for him.35
ט
גלח על העולה ועל השלמים ונשחטו שלא לשמן ואחר כך הביא קרבנות אחרות להקריבן לשמן תגלחתו פסולה וזבחיו לא עלו לו:
10
If he shaved [his head] when he brought [all] three offerings and one of them was acceptable, his shaving is acceptable.36 [Afterwards,] he should bring the other offerings [that were not acceptable] and offer them in an acceptable manner.
י
גלח על שלשתן ונמצא אחד מהם כשר תגלחתו כשרה ויביא שאר הזבחים ויקרבו כהלכתן:
11
Whenever we have said: "His shaving is unacceptable," he is considered as one who shaved in the midst of the days of his nazirite vow who invalidates 30 days [of observance] as explained.37 Thus he should observe [the laws of a nazirite for] 30 days after the unacceptable shaving and bring his sacrifices.38
יא
כל מקום שאמרו תגלחתו פסולה הרי הוא כמי שנתגלח בתוך ימי נזירותו שהוא סותר שלשים יום כמו שבארנו ונמצא מונה שלשים יום אחר התגלחת הפסולה ויביא קרבנותיו:
12
The peace offerings of a nazirite that were slaughtered in a manner that did not conform to their requirements39 are acceptable,40 but they do not fulfill the obligations of [the nazirite] who brought them.41 They may only be eaten for one day42 and they need not [be accompanied by] bread,43 nor are they placed [on the nazirite's hand for waving],44 nor is the foreleg [given to the priest].
יב
שלמי נזיר ששחטן שלא כמצותן כשרים ואין עולים לבעלים לשם חובה ונאכלין ליום אחד ואין טעונין לחם ולא מתנות ולא זרוע:
13
These three animals and the bread that accompanies them all must come from ordinary property45 as is true with regard to other vows to sanctify offerings, as will be explained in the appropriate place.46
יג
שלש בהמות אלו והלחם הבא עמהם הכל מן החולין כשאר נדרי הקדש כמו שיתבאר במקומו:
14
When a person says: "I am becoming a nazirite on the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe,"47 he becomes a nazirite, but he should not bring his sacrifices using such funds. Instead, [he must purchase them] with ordinary funds.48
יד
האומר הריני נזיר על מנת שאגלח ממעות מעשר שני הרי זה נזיר ואינו מביא קרבנותיו מן המעשר אלא מן החולין:
15
When a man takes a vow to become a nazirite, he may bring sacrifices set aside by his father for this purpose.49 A woman, by contrast may not perform the shaving using the sacrifices of her father.50 This is a halachah conveyed by the Oral Tradition.
What is implied? A person's father took a nazirite vow, set aside money to purchase sacrifices [to offer on the completion of that vow], but died [before he could offer them]. [The money] was left without being designated for any specific purpose.51 After his father died, he said: "I am a nazirite on the condition that I am able to bring my sacrifices from the money which my father set aside for his sacrifices," he may bring his sacrifices from these [funds]. Similarly, if he and his father were nazirites and his father set aside money [for his sacrifices] without designating it for a specific offering and then died, if, after the father's death, the son said: "I will perform the shaving with the sacrifices of my father," he may bring his sacrifices from these [funds].52 If he does not make these statements,53the money should be use for freewill [offerings].54
If the father died and left many sons, they should divide the money that was not specified [among themselves], because it is their inheritance. Each one may perform the shaving [with sacrifices purchased] from his portion.55 The firstborn receives a double portion.56
טו
האיש שנדר בנזיר יש לו להביא קרבנות אביו לעצמו ומגלח עליהם ואין האשה מגלחת על קרבנות אביה ודבר זה הלכה מפי הקבלה הוא כיצד מי שהיה אביו נזיר והפריש מעות לקנות בהן קרבנותיו ומת והניח המעות סתומין ואמר אחרי מות אביו הריני נזיר על מנת שאביא קרבנותי ממעות שהפריש בהן אבי לקרבנותיו הרי זה מביא מהן קרבנותיו וכן אם היה הוא ואביו נזירים והפריש אביו מעות סתומין ומת האב ואמר הבן אחר מות אביו הריני מגלח על מעות אבי הרי זה מביא קרבנותיו מהן אבל אם לא אמר יפלו המעות לנדבה מת האב והניח בנים רבים חולקים המעות הסתומים מפני שהיא ירושה להן ויש לכל אחד מהן לגלח על חלקו והבכור נוטל בהן פי שנים:
16
Whether the father was a nazirite for all time57 and the son was a nazirite for a limited time or the father was a nazirite for a limited time and the son was a nazirite for all time, [the son] may perform the shaving and bring his sacrifices from the money [designated] for the nazirite vow of his father.
טז
בין שהיה האב נזיר עולם והבן נזיר זמן קצוב בין שהיה האב נזיר זמן קצוב והבן נזיר עולם הרי זה מגלח ומביא קרבנותיו ממעות נזירות אביו:
17
If the father set aside money to bring the sacrifices [that are required when a nazirite emerges from] impurity and dies, the sons may not use that money to purchase sacrifices [that are offered when one completes the nazirite vow in] purity.58 Similarly, if the father set them aside for the sacrifices [offered when one completes the nazirite vow in] purity, the son may not use them for the shaving [and the sacrifices required when a nazirite emerges from] impurity. [There is] an unresolved doubt whether this [is acceptable]. If he brought his sacrifices from such funds, he is not considered to have fulfilled his obligation.59
יז
הפריש האב מעות להביא בהן קרבנות טומאה ומת אין הבן מביא בהן קרבנות טהרה וכן אם הפרישן האב לקרבן טהרה אין הבן מגלח עליהן תגלחת טומאה שדברים אלו הן ספק ואם הביא זבחיו לא עלו לו:
18
If a person says: "It is my responsibility to perform the shaving for a nazirite," he is obligated to bring the sacrifices required when a nazirite [completes his vow] in purity. He may have them offered by any nazirite that he desires. If he said: "I am obligated to bring half of the sacrifices of a nazirite," or he said: "It is my responsibility to [provide the means for] half the shaving for a nazirite,"60 he is obligated to bring half the sacrifices [required of] any nazirite he desires. That nazirite should bring the remainder of his sacrifices from his own funds. If, however, he said: "I am obligated to bring the sacrifices of half a nazirite," he must bring all of the sacrifices of a nazirite, for there is no concept of being half a nazirite.61
יח
האומר הרי עלי לגלח נזיר חייב להביא קרבנות תגלחת טהרה ומקריבן על יד איזה נזיר שירצה אמר הרי עלי חצי קרבנות נזיר או אם אמר הרי עלי לגלח חצי נזיר הרי זה מביא חצי הקרבנות לאיזה נזיר שירצה ואותו נזיר משלים קרבנותיו משלו אבל אם אמר הרי עלי קרבנות חצי נזיר הרי זה מביא קרבנות נזיר שלם שאין לנו חצי נזירות:
19
When one says: "I am becoming a nazirite and I accept the responsibility to [provide the means for] the shaving for a nazirite," and his colleague says: "And so am I," the colleague is a nazirite, but he is not obligated to [provide the means for] the shaving, for he only included himself in his colleague's statements with regard to becoming a nazirite. If he said: "And so am I, and I accept the responsibility to [provide the means for] the shaving for a nazirite," he is obligated [for this as well]. If they are clever, each one should bring sacrifices provided by his colleague.62 If they do not do this, they are each obligated to [provide the means for] the shaving of other nazirites.
יט
האומר הריני נזיר ועלי לגלח נזיר ושמע חבירו ואמר ואני הרי חבירו נזיר ואינו חייב לגלח נזיר אחר שהרי לא התפיס עצמו אלא בנזירות ואם אמר ואני ועלי לגלח נזיר הרי זה חייב ואם היו פקחין מביא כל אחד מהן קרבנות על ידי חבירו ואם לא עשו כן חייבים לגלח נזירות אחרים:
20
If one says: "[I am a nazirite and]63 it is my responsibility to [provide the means for] half the shaving for a nazirite," and his colleague hears and says: "And I also am a nazirite and I also accept the responsibility to [provide the means for] half the shaving for a nazirite," [they are both nazirites]. If they are clever, one should bring half the sacrifices of the other and the second should bring half the sacrifices of the first and then each one should complete the [required] sacrifices [from his own resources]. If not, [in addition to bringing their own sacrifices,] each one must bring half the sacrifices of any nazirite he chooses.
כ
האומר הרי עלי לגלח חצי נזיר ושמע חבירו ואמר ואני ועלי לגלח חצי נזיר זה מביא חצי קרבנותיו של זה וזה מביא חצי קרבנותיו של זה וכל אחד מהן משלים קרבנותיו אם היו פקחין ואם לאו זה מביא חצי קרבנות מאיזה נזיר שירצה וזה מביא קרבנות מאיזה נזיר שירצה:
FOOTNOTES
1.
Both the ewe and the lamb must be less than a year old (Numbers 6:14).
2.
See Hilchot De'ot 3:1 where the Rambam quotes Ta'anit 11a that states that a nazirite is required to bring a sin offering, because he abstained from drinking wine and elaborates on the negative aspects of an ascetic existence.
3.
At least two years old.
4.
Although the ewe is also fit to be brought as a peace offering, since it is the only one fit to be brought as a sin offering, we designate it for such and use the male lamb for the peace offering.
5.
An isaron is equivalent to the size of 43.2 eggs. In modern measure, the size of an egg is 57.6 cc according to Shiurei Torah, and 99.5 cc according to Chazon Ish.
6.
These loaves were made from a mixture of flour, water, and oil. The oil was adder to the batter before they were baked (Hilchot Ma'aseh HaKorbanot 9:21).
7.
These wafers were made with flour and water. After they were baked, oil was poured over them (ibid.:23).
8.
Numbers 6:17 speaks of "the basket of matzot."
9.
The order of the rituals outlined by the Rambam follows the order in which they are mentioned in Numbers 6:15-18. This explanation may clarify the questions raised by the Kessef Mishneh.
10.
Rav Avraham MinHaHer interprets this term as meaning boiling it with water alone, without spices.
11.
Although Numbers 6:15 mentions the peace offering since uses the word zevach, offering and that term can also be applied to the sin offering, putting the hair under the sin offering is acceptable (Nazir 45b).
12.
The courtyard before the Temple itself. It was given this name, because women were allowed to congregate on balconies there at certain times. See Hilchot Beit HaBechirah 5:7-9.
13.
The sin offerings had to be cooked within the Temple Courtyard and the burnt offerings were placed on the fire of the altar.
14.
We have translated the term mikdash as "Temple," for that is the most apparent meaning and most authorities understand it being used in this context. The Radbaz, however, notes that in certain contexts (see the Rambam's Commentary to the Mishnah, Rosh HaShanah 4:1), the Rambam interprets the term mikdash as referring to the city of Jerusalem as a whole. And in his commentary to Ma'aser Sheni 3:4, he states that the term medinah (the term used in this halachah) refers to cities outside Jerusalem.
15.
The Radbaz understands the Rambam as implying that even when one shaves outside of Jerusalem, he should send his hair to have it cast under the fire in the Chamber of the Nazirites. Not all authorities share this view.
16.
The Hebrew words petach, "entrance," and patuach, "open," share the same root. Seemingly, the gate to the Temple building must also be open. See Hilchot Ma'aseh HaKorbanot 5:5.
17.
The Chamber of the Nazirites where he would shave is, by contrast, a private place.
18.
The Rambam is quoting Numbers 6:19-20. See Hilchot Ma'aseh HaKorbanot 9:9, where the Rambam writes that (because it is a peace offering) he must also wave the ram's breast and thigh and the inner portions of the animal that were offered on the altar.
19.
The priest puts his hand beneath the hand of the nazirite and moves these sacred articles up, down, and to each of the four compass directions. See the Rambam's Commentary to the Mishnah (Menachot 5:5).
20.
To shave.
21.
To wave the sacrifices.
22.
The Radbaz states that this is understandable if he brings his offerings on the thirtieth day of his nazirite vow, for until he completes thirty days of observance, he is bound by the terms of the vow. He questions why, however, the sacrifice is itself is not sufficient if it is brought on the thirty-first day or afterwards.
The Or Sameach explains that on any day, until sunset, he is given the option of bringing his hair to the Chamber of the Nazirites and burning it there. From the evening onward, that option is no longer viable. Hence until he either burns his hair there or the evening arrives, he is not able to drink wine.
23.
Sefer HaMitzvot (positive commandment 93) and Sefer HaChinuch (mitzvah 377) include this commandment among the 613 mitzvot of the Torah. The mitzvah includes both the shaving performed after the conclusion of the nazirite vow in purity and that performed after a nazirite emerges from impurity.
24.
From the fact that Numbers 6:9 mentions a razor in the prohibition against a nazirite cutting his hair, Nazir 40a deducts that a razor should be used in the shaving process.
25.
For in several halachic contexts, two hairs are considered as significant entities.
26.
Since he let his hair grow back, he must shave his entire head, not merely the two hairs left initially. Note the Radbaz and the Kessef Mishneh who explain that the Rambam shares the approach of Tosafot with regard to the interpretation of Nazir 42a.
27.
Before his hair started to grow back.
28.
Since there were two hairs at the time he started shaving and ultimately, there were none remaining, he is considered to have fulfilled the mitzvah.
29.
For at the time he began acting, the mitzvah of shaving no longer applied.
30.
E.g., its blood was spilled before it was poured on the altar; alternatively, it came in contact with impurity and was thus invalidated.
31.
The rationale is that since he cut his hair off in an unacceptable manner, i.e., since the sacrifice was unacceptable, his shaving was unacceptable, the sacrifices he offers afterwards are also not acceptable.
32.
But rather for the sake of another type of sacrifice. This disqualifies the sin offering (Hilchot Pesulei Hamukdashim 15:1).
33.
Since the sin offering was unacceptable, the shaving is unacceptable. Accordingly, the sacrifices he offered afterwards are also unacceptable.
34.
In such an instance, the sacrifices are acceptable (i.e., the appropriate portions can be offered on the altar and the others eaten), but the person who brings them is not considered to have fulfilled his obligation (ibid.). Accordingly, the nazirite is considered as having shaved his head before he was allowed to.
35.
Since the shaving is unacceptable, the sin offering he brought afterwards is also unacceptable.
36.
For as stated in Halachah 5, as long as one of the sacrifices was brought in an acceptable manner, he is considered to have concluded his nazirite vow.
37.
Chapter 6, Halachah 1.
38.
Shaving his hair again.
39.
E.g., it was not offered for the sake of a peace offering or the ram was less than two years old.
40.
The portions appropriate for the altar may be offered there and one may partake of the meat. They are considered as peace offerings that were offered voluntarily.
41.
To fulfill the obligations of his nazirite vow, he must bring a different sacrifice.
42.
As is the rule governing the peace offerings of a nazirite. Peace offerings that are brought voluntarily may be eaten for two days and the intervening night.
43.
As is required for a peace offering of a nazirite (see Halachah 1).
44.
As is required for a peace offering of a nazirite (see Halachah 4). This interpretation is based on the explanations of the Or Sameach. The Merkevet HaMishneh quotes the Orach Mishor who suggests amending the text so that it reads "they require presents" - i.e., the breast and the thigh that are given to a priest in connection with a voluntarily peace offering - "but not the foreleg" - which is given to the priest in connection with a Nazirite's peace offering.
45.
I.e., the sacrificial animals may not have been consecrated previously and the bread may not come from terumah or the second tithe.
46.
Hilchot Ma'aseh HaKorbanot 16:15. The rationale is that since he is obligated to bring these offerings, they must be brought from resources that belong to him entirely (Radbaz).
47.
The second tithe must be brought to Jerusalem and eaten there in a state of ritual purity. If a person lives outside Jerusalem, the Torah gives him the option of redeeming the second tithe with its worth and taking that money to Jerusalem to purchase food to be eaten there in a state of ritual purity. Although money with which the second tithe was redeemed may be used to purchase voluntary peace offerings, it may not be used to purchase the peace offerings of a nazirite, as indicated by the previous halachah.
48.
The rationale is that as soon as he says: "I am becoming a nazirite," he must observe the restrictions associated with a nazirite vow. The statement: "on the condition that..." does not take effect, because it was made after he become obligated to observe the nazirite restrictions (Rashi, Beitzah 20a). From this, Tosafot concludes that if he reverses the order of the clauses, saying: "On the condition that when I perform the shaving, I will be able to bring my sacrifices using [money exchanged for] the second tithe, I will become a nazirite," he may bring his sacrifices from such funds.
49.
This law applies when the nazirite is the sole heir, as stated at the conclusion of the halachah.
50.
Even if she is her father's sole heir (Nazir 30a).
51.
I.e., he did not specify which coins should used to purchase a particular type of sacrifice. See Chapter 9, Halachot 3-4.
52.
I.e., even though when he took the nazirite vow, he did not have the intent to use the money set aside by his father - because his father was alive at that time - he may use it for his vow.
53.
Even if he was a nazirite himself (Radbaz).
54.
Burnt offerings brought as an embellishment to the altar.
55.
The remainder of the costs of the sacrifices, he must add from his own funds.
56.
As he does with regard to other aspects of the inheritance. It is necessary to clarify this point, because one might think that since this money is not the sons' personal property, he would not be given this extra portion.
57.
See Chapter 3, Halachot 11-12, which explain that a nazirite for all time performs a shaving once a year and brings three sacrifices at that time.
58.
He may, however, use the funds to bring the sacrifices required when he becomes impure and emerges from impurity.
59.
The commentaries raise questions regarding this ruling, because the unresolved doubt raises questions in either direction. For just as it is possible that he did not fulfill his obligation by bringing the sacrifices with the money set aside by his father, it is possible that he did. Hence, were he to bring sacrifices with his own funds, they would be unnecessary and he would be slaughtering ordinary animals in the Temple courtyard (a serious transgression). There is a way to avoid this difficulty, for him to offer his second set of sacrifices conditionally, i.e., making a stipulation: "If the first set of sacrifices were acceptable, then these are voluntarily offerings. If, however, the first set were unacceptable, then these are the offerings required" (Kessef Mishneh).
This approach is, however, still somewhat problematic, because a sin offering may not be brought as a voluntary offering. Therefore, the Lechem Mishneh (in his gloss to the conclusion of Chapter 10) states that he should bring only a sin offering of a fowl which is brought when there is a doubt (see Chapter 10, Halachah 8, and notes). And the Lechem Mishneh continues, he need not bring a burnt offering and a peace offering at all. They are not of fundamental importance and the offerings he brought originally are sufficient for him.
60.
We have chosen a translation that reflects more the halachic meaning of the person's statements than the words' literal meaning.
61.
See Chapter 3, Halachah 8. The Ra'avad questions the Rambam's ruling, but the Radbaz and the Kessef Mishneh justify it, based on the interpretation of Nazir 12b.
62.
By bringing each other's sacrifices, they fulfill their vows to provide for the shaving of another nazirite and fulfill their obligations for their own nazirite vows. If they do not do this, they must each bring the sacrifices for their own vows and the sacrifices for another nazirite.
63.
This addition is made on the basis of the gloss of the Radbaz.
Hayom Yom:
• English Text | Video Class
Friday, Shevat 3, 5778 · 19 January 2018
"Today's Day"
Shabbat, Sh'vat 3, 5703
Torah lessons: Chumash: Va'eira, Shevi'i with Rashi.
Tehillim: 18-22.
Tanya: Ch. 16. This then (p. 67)...explained at length. (p. 71).
Torah Or was first printed in 5597 (1837) in Kopust (without supplements). The Tzemach Tzedek, in his letter of Sh'vat 3 that year, wrote:
The book Torah Or now printed...contains maamarim, most of them from 5556 (1796) until the end of 5572 (1812). Our Master,1 of blessed memory, carefully examined and edited many of these and agreed to have them published. The book is comprised of two parts: The first is on two2 of the Five Books of the Chumash, Chanuka and Purim, with several discourses on Shavuot (time of Giving of the Torah) in parshat Yitro and a few for Pesach included in parshat Vayakheil. The second part (with G-d's help, will be) on the last three Chumashim, Shir Hashirim, the Festivals, Rosh Hashana and Yom Kippur...The name of the author is fitting: Schneur, (literally, "two lights"), just as v'ahavta ("you shall love") in numerical value is twice that of the word or,3 "light."
Before the second part could be printed, informers had the government close a number of Hebrew printshops in Russia, including the one in Kopust where the Torah Or was printed. In 5608 (1848) the second part was printed in Zitomir with a different title, Likutei Torah.
FOOTNOTES
1. The Alter Rebbe, his grandfather.
2. Bereishit and Sh'mot.
3. Or is 207 numerically, and v'ahavta is 414.
RELATED VIDEO: Reflections on Today's Hayom Yom
Daily Thought:Longing for Spring
Cultivate the soul with hope; teach it to await the break of dawn.
Through its ordeals, the earth is softened to absorb the rains. Yet it still must hope—for this is a Spring that comes for those that long for it.
And so the sages say, “In the merit of hope, our parents were redeemed from Egypt.” (7 Cheshvan, 5746.)
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