TODAY IN JUDAISM: Iyar 6, 5778 - Shabbat, April 21, 2018 Chabad.org ב"ה Today in Judaism Today is Shabbat, Iyar 6, 5778 · April 21, 2018 - Omer: Day 21 - Malchut sheb'Tifferet

ב"ה

Today in Judaism

TODAY IN JUDAISM: Iyar 6, 5778 - Shabbat, April 21, 2018  Chabad.org  ב"ה Today in Judaism
Today is Shabbat, Iyar 6, 5778 · April 21, 2018 - Omer: Day 21 - Malchut sheb'Tifferet
Today's Laws & Customs:
• Ethics of the Fathers: Chapter 2
In preparation for the festival of Shavuot, we study one of the six chapters of the Talmud's Ethics of the Fathers ("Avot") on the afternoon of each of the six Shabbatot between Passover and Shavuot; this week we study Chapter Two. (In many communities -- and such is the Chabad custom -- the study cycle is repeated through the summer, until the Shabbat before Rosh Hashanah.)
Link: Ethics of the Fathers, Chapter 2
• Count "Twenty-Two Days to the Omer" Tonight
Tomorrow is the twenty-second day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is twenty-two days, which are three weeks and one day, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Chessed sheb'Netzach -- "Kindness in Ambition"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Anti-Jewish Riots in Russia (1881)
Following the assassination a month earlier of Tzar Alexander II of Russia, and the subsequent rumors that the Jews were behind the assassination, anti-Jewish riots broke out on the 6th of Iyar. The riots and pogroms lasted for four years, during which time thousands of Jewish homes and synagogues were destroyed, and countless Jews were injured and impoverished. The unrest started out in Southern Russia, and quickly spread throughout the entire country.
Tzar Alexander III actually blamed the riots on the Jews(!) and punished them by enacting new laws which further restricted their freedoms. Among these devastating laws were legislation which restricted Jews from residing in towns with fewer than 10,000 citizens, and limiting their professional employment and education opportunities.
These oppressive laws, known as the "May Laws," compelled many Jews to emigrate. They are said to have caused more than two million Jews to leave Russia, many of them opting to move to the United States of America, and the freedoms it offered.
Link: The Pogroms of 1881-1884
• Arab Countries Declare War on Israel (1948)
One day after the State of Israel was proclaimed (see Jewish History for the 5th of Iyar), the surrounding Arab nations -- Egypt, Syria, Jordan, Lebanon and Iraq --declared war on the fledgling state, with the objective of "driving the Jews into the sea." Tel Aviv was bombed on that very first day of the War of Independence.
Link: War of Independence
Daily Torah Study

Chumash: Tazria-Metzora, 7th Portion Leviticus 15:16-15:33 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)

Chumash with Rashi

Parshat Tazria-Metzora 

In Israel: Acharei Kedoshim

Shabbat, 6 Iyar 5778 / April 21, 2018

VIDEO & AUDIO CLASSES

Yehoshua B. Gordon - Rabbi Gordon - Tazria-Metzora: 7th Portion (23:00)

Leviticus Chapter 15

16A man from whom there is a discharge of semen, shall immerse all his flesh in water, and he shall remain unclean until evening. טזוְאִ֕ישׁ כִּֽי־תֵצֵ֥א מִמֶּ֖נּוּ שִׁכְבַת־זָ֑רַע וְרָחַ֥ץ בַּמַּ֛יִם אֶת־כָּל־בְּשָׂר֖וֹ וְטָמֵ֥א עַד־הָעָֽרֶב:

17And any garment or any leather [object] which has semen on it, shall be immersed in water, and shall remain unclean until evening. יזוְכָל־בֶּ֣גֶד וְכָל־ע֔וֹר אֲשֶׁר־יִֽהְיֶ֥ה עָלָ֖יו שִׁכְבַת־זָ֑רַע וְכֻבַּ֥ס בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:

18A woman with whom a man cohabits, whereby there was [a discharge of] semen, they shall immerse in water, and they shall remain unclean until evening. יחוְאִשָּׁ֕ה אֲשֶׁ֨ר יִשְׁכַּ֥ב אִ֛ישׁ אֹתָ֖הּ שִׁכְבַת־זָ֑רַע וְרָֽחֲצ֣וּ בַמַּ֔יִם וְטָֽמְא֖וּ עַד־הָעָֽרֶב:

[Both of] these must immerse in water: It is the Divine King’s decree that the woman becomes defiled through cohabitation, and the reason is not that she came into contact with semen, for this constitutes contact with hidden parts of the body [which does not defile]. — [Niddah 41b]

ורחצו במים: גזירת מלך היא שתטמא האשה בביאה. ואין הטעם משום נוגע בשכבת זרע, שהרי מגע בית הסתרים הוא:

19If a woman has a discharge, her flesh discharging blood, she shall remain in her state of menstrual separation for seven days, and whoever touches her shall become unclean until evening. יטוְאִשָּׁה֙ כִּי־תִֽהְיֶ֣ה זָבָ֔ה דָּ֛ם יִֽהְיֶ֥ה זֹבָ֖הּ בִּבְשָׂרָ֑הּ שִׁבְעַ֤ת יָמִים֙ תִּֽהְיֶ֣ה בְנִדָּתָ֔הּ וְכָל־הַנֹּגֵ֥עַ בָּ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב:

[If a woman] has a discharge: One might think that this means from any of her organs. Scripture, therefore, says “and she revealed the fountain of her blood” (Lev. 20:18). [Scripture here teaches us that] the only blood that defiles is what comes from her “fountain” [i.e., her womb]. — [Torath Kohanim 15:169]

כי תהיה זבה: יכול מאחד מכל איבריה, תלמוד לומר (ויקרא כ יח) והיא גלתה את מקור דמיה, אין דם מטמא אלא הבא מן המקור:

her flesh discharging blood: A woman’s discharge is not called a defiling discharge unless it is red. — [Niddah 19a]

דם יהיה זבה בבשרה: אין זובה קרוי זוב לטמא אלא אם כן הוא אדום:

in her state of menstrual separation: Heb. נִדָּתָהּ, like, “and chase him (יְנִדֻּהוּ) from the world” (Job 18:18), for she is separated (מְנֻדָּה) from contact with any man.

בנדתה: כמו (איוב יח יח) ומתבל ינידוהו, שהיא מנודה ממגע כל אדם:

she shall remain in her state of menstrual separation: Even if she saw only the first sighting. — [Torath Kohanim 15:171]

תהיה בנדתה: אפילו לא ראתה אלא ראיה ראשונה:

20And whatever she lies on during her menstrual separation, shall become unclean, and whatever she sits on, shall become unclean. כוְכֹל֩ אֲשֶׁ֨ר תִּשְׁכַּ֥ב עָלָ֛יו בְּנִדָּתָ֖הּ יִטְמָ֑א וְכֹ֛ל אֲשֶׁר־תֵּשֵׁ֥ב עָלָ֖יו יִטְמָֽא:

21And anyone who touches her bedding, shall immerse his garments and immerse [himself] in water, and he shall remain unclean until evening. כאוְכָל־הַנֹּגֵ֖עַ בְּמִשְׁכָּבָ֑הּ יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:

22And anyone who touches any object upon which she will sit, shall immerse his garments and immerse himself in water, and he shall remain unclean until evening. כבוְכָ֨ל־הַנֹּגֵ֔עַ בְּכָל־כְּלִ֖י אֲשֶׁר־תֵּשֵׁ֣ב עָלָ֑יו יְכַבֵּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:

23And if he is on the bedding or on the object, upon which she is sitting, when he touches it, he becomes unclean until evening. כגוְאִ֨ם עַֽל־הַמִּשְׁכָּ֜ב ה֗וּא א֧וֹ עַל־הַכְּלִ֛י אֲשֶׁר־הִ֥וא ישֶֽׁבֶת־עָלָ֖יו בְּנָגְעוֹ־ב֑וֹ יִטְמָ֖א עַד־הָעָֽרֶב:

And if he is on the bedding: [I.e.,] someone who lies or sits upon her bedding or upon her seat, even if he does not touch it [if he sits on a seat that is on that seat - see Rashi on verse 6], this person is nevertheless also included in the law of uncleanness stated in the previous verse, and he requires immersion of his garments [in a mikvah]. — [Torath Kohanim 15:134]

ואם על המשכב הוא: השוכב או היושב על משכבה או על מושבה, אפילו לא נגע בה, אף הוא בדת טומאה האמורה במקרא העליון שטעון כבוס בגדים:

or on the object: [This comes] to include riding gear. — [Torath Kohanim 15:176]

על הכלי: לרבות את המרכב:

when he touches it, he becomes unclean: [This clause] refers exclusively to riding gear, which is included by [the words] “or object.”

בנגעו בו יטמא: אינו מדבר אלא על המרכב שנתרבה מעל הכלי:

when he touches it, he becomes unclean: But he does not require immersion of garments, for touching unclean riding gear does not defile people to defile their garments. — [Keilim 23:3]

בנגעו בו יטמא: ואינו טעון כבוס בגדים שהמרכב אין מגעו מטמא אדם לטמא בגדים:

24If a man cohabits with her, [the uncleanness of] her menstruation shall be upon him, and he shall be unclean for seven days, and any bedding he lies upon, shall become unclean. כדוְאִ֡ם שָׁכֹב֩ יִשְׁכַּ֨ב אִ֜ישׁ אֹתָ֗הּ וּתְהִ֤י נִדָּתָהּ֙ עָלָ֔יו וְטָמֵ֖א שִׁבְעַ֣ת יָמִ֑ים וְכָל־הַמִּשְׁכָּ֛ב אֲשֶׁר־יִשְׁכַּ֥ב עָלָ֖יו יִטְמָֽא:

[the uncleanness of] her menstruation shall be upon him: One might think that he follows in her footsteps, [i.e.,] if he had relations with her on the fifth day of her menstruation, he, too, will be unclean only for three days, like her. Scripture, therefore, continues, “and he shall be unclean for seven days.” So what does this clause here, “then [the uncleanness of] her menstruation shall be upon him,” come to teach us? [It means that the same laws of her uncleanness apply, insofar as] just as she defiles people and earthenware vessels, so does he defile people and earthenware vessels. — [Torath Kohanim 15:180; Niddah 33a]

ותהי נדתה עליו: יכול יעלה לרגלה, שאם בא עליה בחמישי לנדתה לא יטמא אלא שלשה ימים כמותה, תלמוד לומר וטמא שבעת ימים. ומה תלמוד לומר ותהי נדתה עליו, מה היא מטמאה אדם וכלי חרס, אף הוא מטמא אדם וכלי חרס:

25And a woman whose flow of blood flows for many days, outside of the time of her menstrual separation, or she has a discharge after her menstrual separation, then all the days she has her unclean discharge, she shall be unclean just like the days of her menstrual separation. כהוְאִשָּׁ֡ה כִּֽי־יָזוּב֩ ז֨וֹב דָּמָ֜הּ יָמִ֣ים רַבִּ֗ים בְּלֹא֙ עֶת־נִדָּתָ֔הּ א֥וֹ כִֽי־תָז֖וּב עַל־נִדָּתָ֑הּ כָּל־יְמֵ֞י ז֣וֹב טֻמְאָתָ֗הּ כִּימֵ֧י נִדָּתָ֛הּ תִּֽהְיֶ֖ה טְמֵאָ֥ה הִֽוא:

many days: Three days. — [Torath Kohanim 15:186]

ימים רבים: שלשה ימים:

outside of the time of her menstrual separation: [I.e., after the seven days of her menstrual uncleanness had passed [not within the period of her menstrual uncleanness]. — [Torath Kohanim 8:187, Niddah 73a]

בלא עת נדתה: אחר שיצאו שבעת ימי נדתה:

or she has a discharge: [of] these three days.

או כי תזוב: את שלשת הימים הללו:

after her menstrual separation: i.e., separated from [the period of] her menstruation by one day, this is a zavah, whose law is decreed in this passage, unlike the laws of the menstruant, insofar as this one [the zavah gedolah A woman who discharges for three consecutive days,] requires a counting of seven [days] clean [of blood] and a sacrifice [for her purification], whereas the menstruant is not required [by Torah law] to count clean days. Rather, [the menstruant] need only remain in her state of menstrual separation for seven days (verse 19), whether she sees [an issue of blood] or not. And our Rabbis expounded this passage (Torath Kohanim 15:187; Niddah 73) as follows: Between the end of one period of menstruation to the beginning of the next, there is an eleven-day interval, so that if during these eleven days, she sees an issue of blood for three consecutive [days], she becomes a zavah [gedolah].

על נדתה: מופלג מנדתה יום אחד, זו היא זבה ומשפטה חרוץ בפרשה זו, ולא כדת הנדה, שזו טעונה ספירת שבעה נקיים וקרבן, והנדה אינה טעונה ספירת שבעה נקיים, אלא שבעת ימים תהיה בנדתה בין רואה בין שאינה רואה. ודרשו רבותינו בפרשה זו, אחד עשר יום יש בין סוף נדה לתחלת נדה, שכל שלשה רצופין שתראה באחד עשר יום הללו, תהא זבה:

26Any bedding upon which she lies during all the time of her discharge, will have the same [uncleanness] for her, as the bedding of her menstruation. And any object upon which she will sit, shall become unclean. like her menstrual uncleanness. כוכָּל־הַמִּשְׁכָּ֞ב אֲשֶׁר־תִּשְׁכַּ֤ב עָלָיו֙ כָּל־יְמֵ֣י זוֹבָ֔הּ כְּמִשְׁכַּ֥ב נִדָּתָ֖הּ יִֽהְיֶה־לָּ֑הּ וְכָל־הַכְּלִי֙ אֲשֶׁ֣ר תֵּשֵׁ֣ב עָלָ֔יו טָמֵ֣א יִֽהְיֶ֔ה כְּטֻמְאַ֖ת נִדָּתָֽהּ:

27And anyone who touches them shall become unclean; he shall immerse his garments and immerse [himself] in water, and he shall remain unclean until evening. כזוְכָל־הַנּוֹגֵ֥עַ בָּ֖ם יִטְמָ֑א וְכִבֶּ֧ס בְּגָדָ֛יו וְרָחַ֥ץ בַּמַּ֖יִם וְטָמֵ֥א עַד־הָעָֽרֶב:

28And if she becomes clean of her discharge, she shall count for herself seven days, and after this, she may be cleansed. כחוְאִם־טָֽהֲרָ֖ה מִזּוֹבָ֑הּ וְסָ֥פְרָה לָּ֛הּ שִׁבְעַ֥ת יָמִ֖ים וְאַחַ֥ר תִּטְהָֽר:

29And on the eighth day, she shall take for herself two turtle doves or two young doves, and bring them to the kohen, to the entrance of the Tent of Meeting. כט וּבַיּ֣וֹם הַשְּׁמִינִ֗י תִּקַּח־לָהּ֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה וְהֵֽבִיאָ֤ה אוֹתָם֙ אֶל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:

30And the kohen shall make one into a sin offering and one into a burnt offering, and the kohen shall effect atonement for her, before the Lord, from the uncleanness of her discharge. לוְעָשָׂ֤ה הַכֹּהֵן֙ אֶת־הָֽאֶחָ֣ד חַטָּ֔את וְאֶת־הָֽאֶחָ֖ד עֹלָ֑ה וְכִפֶּ֨ר עָלֶ֤יהָ הַכֹּהֵן֙ לִפְנֵ֣י יְהֹוָ֔ה מִזּ֖וֹב טֻמְאָתָֽהּ:

31And you shall separate the children of Israel from their uncleanness, so that they will not die on account of their uncleanness, if they defile My Sanctuary which is in their midst. לאוְהִזַּרְתֶּ֥ם אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מִטֻּמְאָתָ֑ם וְלֹ֤א יָמֻ֨תוּ֙ בְּטֻמְאָתָ֔ם בְּטַמְּאָ֥ם אֶת־מִשְׁכָּנִ֖י אֲשֶׁ֥ר בְּתוֹכָֽם:

And you shall separate: Heb. וְהִזַּרְתֶּם. The term נְזִירָה always denotes separation (Torath Kohanim 15:196); similarly, “they drew (נָזרוּ) backwards” (Isa. 1:4); and similarly, “the one separated (נְזִיר) from his brothers” (Gen. 49:26).

והזרתם: אין נזירה אלא פרישה, וכן (ישעיה א ד) נזורו אחור, וכן (בראשית מט כו) נזיר אחיו:

so that they will not die on account of their uncleanness: [The punishment כָּרֵת the death of the perpetrator and his offspring-is attached to an unclean person who enters the sanctuary, thus defiling it. See Num. 19:13.] We see [from here] that this כָּרֵת incurred by someone [unclean] who defiles the sanctuary is also referred to as מִיתָה [meaning “the death penalty from Heaven,” although in other contexts, מִיתָה refers to the death of the perpetrator but not his offspring.]. — [Sifrei Bamidbar 19:45]

ולא ימתו בטמאתם: הרי הכרת של מטמא מקדש קרוי מיתה:

32This is the law for one who has a discharge, and one from whom semen issues, through which he becomes unclean, לבזֹ֥את תּוֹרַ֖ת הַזָּ֑ב וַֽאֲשֶׁ֨ר תֵּצֵ֥א מִמֶּ֛נּוּ שִׁכְבַת־זֶ֖רַע לְטָמְאָה־בָֽהּ:

This is the law for one who has a discharge: [I.e.,] a person who sees one discharge. And what is the law governing him? [As the Torah continues:]

זאת תורת הזב: בעל ראיה אחת, ומהו תורתו ואשר תצא ממנו שכבת זרע - הרי הוא כבעל קרי טמא טומאת ערב:

and one from whom semen issues: He is like one who has experienced a seminal emission, that he becomes unclean until evening. — [Torath Kohanim 15:194]

33And for a woman who has her menstrual flow, and for one who has a discharge, whether male or female, and a man who cohabits with an unclean woman. לגוְהַדָּוָה֙ בְּנִדָּתָ֔הּ וְהַזָּב֙ אֶת־זוֹב֔וֹ לַזָּכָ֖ר וְלַנְּקֵבָ֑ה וּלְאִ֕ישׁ אֲשֶׁ֥ר יִשְׁכַּ֖ב עִם־טְמֵאָֽה:

and for one who has a discharge: [This expression refers to] someone who has seen two discharges and someone who has seen three discharges, whose law is specified above [in this whole passage, beginning with verse 3]. — [Torath Kohanim 15:194]

והזב את זובו: בעל שתי ראיות ובעל שלש ראיות, שתורתן מפורשת למעלה:

Tehillim: Chapters 35 - 38
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Daily Tehillim - Psalms

Chapters 35-38

Shabbat, 6 Iyar 5778 / April 21, 2018

Chapter 35

This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.

1. By David. Fight my antagonists, O Lord, battle those who battle against me.

2. Take hold of shield and armor and arise to help me.

3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”

4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.

5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.

6. Let their path be dark and slippery; let them be chased by the angel of the Lord.

7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.

8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.

9. And my soul shall exult in the Lord, rejoice in His deliverance.

10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.

11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.

12. They repay me evil for good, death for my soul.

13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.

14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.

15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.

16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.

17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.

18. I will thank You in a great congregation, amidst a mighty nation I will praise You.

19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.

20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.

21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”

22. You saw, Lord, be not silent; my Lord, be not distant from me.

23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.

24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.

25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”

26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.

27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”

28. My tongue will speak of Your righteousness, Your praise, all day long.

FOOTNOTES

1.These men flatter Saul in order to obtain free meals (Rashi).

Chapter 36

This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."

1. For the Conductor, by the servant of the Lord, by David.

2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”

3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.

4. The speech of his mouth is evil and deceit; he fails to reason, to improve.

5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.

6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.

7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.

8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.

9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.

10. For the source of life is with You; in Your Light do we see light.

11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.

12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.

13. There1 the doers of evil fell, thrust down, unable to rise.

FOOTNOTES

1.In the very place they intended to persecute me (Metzudot).

Chapter 37

King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.

1. By David. Do not compete with the wicked; do not envy doers of injustice.

2. For like grass they will be swiftly cut down; like green vegetation they will wither.

3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.

4. Delight in the Lord, and He will grant you the desires of your heart.

5. Cast your needs upon the Lord; rely on Him, and He will take care.

6. He will reveal your righteousness like the light, your justness like the high noon.

7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.

8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.

9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.

10. For soon the wicked one will not be; you will gaze at his place and he will be gone.

11. But the humble shall inherit the earth, and delight in abundant peace.

12. The wicked one plots against the righteous, and gnashes his teeth at him.

13. My Lord laughs at him, for He sees that his day will come.

14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.

15. But their sword shall enter their own hearts, and their bows shall break.

16. Better the little of the righteous, than the abundant wealth of the wicked.

17. For the strength of the wicked will be broken, but the Lord supports the righteous.

18. The Lord appreciates the days of the innocent; their inheritance will last forever.

19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.

20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.

21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.

22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.

23. The steps of man are directed by God; He desires his way.

24. When he totters he shall not be thrown down, for the Lord supports his hand.

25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.

26. All day he is kind and lends; his offspring are a blessing.

27. Turn away from evil and do good, and you will dwell [in peace] forever.

28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.

29. The righteous shall inherit the earth and dwell upon it forever.

30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.

31. The Torah of his God is in his heart; his steps shall not falter.

32. The wicked one watches for the righteous man, and seeks to kill him.

33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.

34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.

35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.

36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.

37. Watch the innocent, and observe the upright, for the future of such a man is peace.

38. But sinners shall be destroyed together; the future of the wicked is cut off.

39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.

40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.

Chapter 38

A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.

1. A psalm by David, to remind.

2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.

3. For Your arrows have landed in me, Your hand descended upon me.

4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.

5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.

6. My wounds are rotted; they reek because of my foolishness.

7. I am bent and extremely bowed; all day I go about in gloom.

8. My sides are inflamed; there is no soundness in my flesh.

9. I am weakened and extremely depressed; I howl from the moaning of my heart.

10. My Lord, all that I desire is before You; my sighing is not hidden from You.

11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.

12. My friends and companions stand aloof from my affliction; my intimates stand afar.

13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.

14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.

15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.

16. Because for You, O Lord, I wait; You will answer, my Lord, my God.

17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”

18. For I am accustomed to limping, and my pain is constantly before me.

19. For I admit my iniquity; I worry because of my sin.

20. But my enemies abound with life; those who hate me without cause flourish.

21. Those who repay evil for good resent me for my pursuit of good.

22. Do not forsake me, O Lord; do not be distant from me, my God.

23. Hurry to my aid, O my Lord, my Salvation.

Psalm 35:1 (0) By David:

(1) Adonai, oppose those who oppose me;

fight against those who fight against me.

2 Grasp your shield and protective gear,

and rise to my defense.

3 Brandish spear and battle-axe

against my pursuers;

let me hear you say,

“I am your salvation.”

4 May those who seek my life

be disgraced and put to confusion;

may those who are plotting harm for me

be repulsed and put to shame.

5 May they be like chaff before the wind,

with the angel of Adonai to drive them on.

6 May their way be dark and slippery,

with the angel of Adonai to pursue them.

7 For unprovoked, they hid their net over a pit;

unprovoked, they dug it for me.

8 May destruction come over him unawares.

May the net he concealed catch himself;

may he fall into it and be destroyed.

9 Then I will be joyful in Adonai,

I will rejoice in his salvation.

10 All my bones will say,

“Who is like you?

Who can rescue the weak

from those stronger than they,

the poor and needy

from those who exploit them?”

11 Malicious witnesses come forward,

asking me things about which I know nothing.

12 They repay me evil for good;

it makes me feel desolate as a parent bereaved.

13 But I, when they were ill, wore sackcloth;

I put myself out and fasted;

I can pray that what I prayed for them

might also happen to me.

14 I behaved as I would for my friend or my brother;

I bent down in sorrow as if mourning my mother.

15 But when I stumble, they gather in glee;

they gather against me and strike me unawares;

they tear me apart unceasingly.

16 With ungodly mocking and grimacing,

they grind their teeth at me.

17 Adonai, how much longer will you look on?

Rescue me from their assaults,

save the one life I have from the lions!

18 I will give you thanks in the great assembly,

I will give you praise among huge crowds of people.

19 Don’t let those who are wrongfully my enemies

gloat over me;

and those who hate me unprovoked —

don’t let them smirk at me.

20 For they don’t speak words of peace

but devise ways to deceive

the peaceful of the land.

21 They shout to accuse me, “Aha! Aha!

we saw you with our own eyes!”

22 You saw them, Adonai; don’t stay silent.

Adonai, don’t stay far away from me.

23 Wake up! Get up, my God, my Lord!

Defend me and my cause!

24 Give judgment for me, Adonai, my God,

as your righteousness demands.

Don’t let them gloat over me.

25 Don’t let them say to themselves,

“Aha! We got what we wanted!”

or say, “We swallowed them up!”

26 May those who gloat over my distress

be disgraced and humiliated.

May those who aggrandize themselves at my expense

be covered with shame and confusion.

27 But may those who delight in my righteousness

shout for joy and be glad!

Let them say always, “How great is Adonai,

who delights in the peace of his servant!”

28 Then my tongue will tell of your righteousness

and praise you all day long.

36:1 (0) For the leader. By David, the servant of Adonai:

2 (1) Crime speaks to the wicked.

I perceive this in my heart;

before his eyes there is no fear

of God.

3 (2) For, the way he sees it,

crime makes his life easy —

that is, until his wrongs are discovered;

then, he is hated.

4 (3) His words are wrong and deceitful;

he has stopped being wise and doing good.

5 (4) He devises trouble as he lies in bed;

so set is he on his own bad way

that he doesn’t hate evil.

6 (5) Adonai, in the heavens is your grace;

your faithfulness reaches to the skies.

7 (6) Your righteousness is like the mountains of God,

your judgments are like the great deep.

You save man and beast, Adonai.

8 (7) How precious, God, is your grace!

People take refuge in the shadow of your wings,

9 (8) they feast on the rich bounty of your house,

and you have them drink from the stream of your delights.

10 (9) For with you is the fountain of life;

in your light we see light.

11 (10) Continue your grace to those who know you

and your righteousness to the upright in heart.

12 (11) Don’t let the foot of the proud tread on me

or the hands of the wicked drive me away.

13 (12) There they lie fallen, those evildoers,

flung down and unable to rise.

37:1 (0) By David:

(1) Don’t be upset by evildoers

or envious of those who do wrong,

2 for soon they will wither like grass

and fade like the green in the fields.

3 Trust in Adonai, and do good;

settle in the land, and feed on faithfulness.

4 Then you will delight yourself in Adonai,

and he will give you your heart’s desire.

5 Commit your way to Adonai;

trust in him, and he will act.

6 He will make your vindication shine forth like light,

the justice of your cause like the noonday sun.

7 Be still before Adonai;

wait patiently till he comes.

Don’t be upset by those whose way

succeeds because of their wicked plans.

8 Stop being angry, put aside rage,

and don’t be upset — it leads to evil.

9 For evildoers will be cut off,

but those hoping in Adonai will inherit the land.

10 Soon the wicked will be no more;

you will look for his place, and he won’t be there.

11 But the meek will inherit the land

and delight themselves in abundant peace.

12 The wicked plots against the righteous

and grinds his teeth at him;

13 but Adonai laughs at the wicked,

knowing his day will come.

14 The wicked have unsheathed their swords,

they have strung their bows

to bring down the poor and needy,

to slaughter those whose way is upright.

15 But their swords will pierce their own hearts,

and their bows will be broken.

16 Better the little that the righteous has

than the wealth of all the wicked.

17 For the arms of the wicked will be broken,

but Adonai upholds the righteous.

18 Adonai knows what the wholehearted suffer,

but their inheritance lasts forever.

19 They will not be distressed when times are hard;

when famine comes, they will have plenty.

20 For the wicked will perish;

Adonai’s enemies will be like sheep fat,

ending up as smoke, finished.

21 The wicked borrows and doesn’t repay,

but the righteous is generous and gives.

22 For those blessed by [Adonai] will inherit the land,

but those cursed by him will be cut off.

23 Adonai directs a person’s steps,

and he delights in his way.

24 He may stumble, but he won’t fall headlong,

for Adonai holds him by the hand.

25 I have been young; now I am old;

yet not once have I seen the righteous abandoned

or his descendants begging for bread.

26 All day long he is generous and lends,

and his descendants are blessed.

27 If you turn from evil and do good,

you will live safely forever.

28 For Adonai loves justice

and will not abandon his faithful;

they are preserved forever.

But the descendants of the wicked will be cut off.

29 The righteous will inherit the land

and live in it forever.

30 The mouth of the righteous articulates wisdom,

his tongue speaks justice.

31 The Torah of his God is in his heart;

his footsteps do not falter.

32 The wicked keeps his eye on the righteous,

seeking a chance to kill him.

33 But Adonai will not leave him in his power

or let him be condemned when judged.

34 Put your hope in Adonai, keep to his way,

and he will raise you up to inherit the land.

When the wicked are cut off, you will see it.

35 I have seen a wicked man wielding great power,

flourishing like a shade tree in its native soil.

36 But I passed by again, and he was no longer there;

I looked for him, but he could not be found.

37 Observe the pure person, consider the upright;

for the peaceful person will have posterity.

38 But transgressors will all be destroyed;

the posterity of the wicked will be cut off.

39 Adonai is the one who saves the righteous;

he is their stronghold in time of trouble.

40 Adonai helps them and rescues them,

rescues them from the wicked and saves them;

because they take refuge in him.

38:1 (0) A psalm of David, serving as a reminder:

2 (1) Adonai, don’t rebuke me when you are angry

or discipline me when you are enraged,

3 (2) for your arrows penetrate me deeply,

and your hand is pressing me down.

4 (3) Your indignation left no part of me intact;

my sin made my whole body sick;

5 (4) for my iniquities loom high over my head

as a heavy burden, too heavy for me.

6 (5) I have stinking, festering wounds

because of my foolishness.

7 (6) I am bent down, prostrate completely;

I go about mourning all day long.

8 (7) For my insides burn with fever,

and my whole body is sick.

9 (8) I am numb, completely crushed;

my anguished heart makes me groan aloud.

10 (9) Adonai, all my longing is known to you;

my sighing is not hidden from you.

11 (10) My heart is throbbing, my strength is gone,

and the light in my eyes has left me.

12 (11) My friends and companions shun my disease;

even the closest keep their distance.

13 (12) Those seeking my life lay snares for me,

those seeking to harm me speak of disaster

and think up deceptions all day long.

14 (13) But I’m like a deaf man — I don’t hear it;

and, like a mute, I don’t say a word.

15 (14) Yes, I’ve become like a man who doesn’t hear

and in whose mouth are no defenses.

16 (15) For it is in you, Adonai, that I hope.

You will answer, Adonai my God.

17 (16) I said, “Don’t let them gloat over me

or boast against me when my foot slips.”

18 (17) For I am about to fall,

and my pain is always with me.

19 (18) I acknowledge my guilt,

I am anxious because of my sin.

20 (19) But my enemies are alive and well,

those who wrongfully hate me increase their numbers;

21 (20) and, since they repay good with evil,

they oppose me because I pursue good.

22 (21) Don’t abandon me, Adonai!

My God, don’t be far from me!

23 (22) Come quickly to help me,

Adonai, my salvation!

(Compete Jewish Bible).
Tanya: Likutei Amarim, end of Chapter 44
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Shabbat, Iyar 6, 5778 · April 21, 2018

Today's Tanya Lesson

Likutei Amarim, end of Chapter 44

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רק שאף על פי כן צריך לטרוח בשכלו להשיג ולהגיע גם לבחינת אהבת עולם הנזכרת למעלה, הבאה מהתבונה ודעת בגדולת ה׳

Nonetheless a person must strain his intellect to apprehend and attain also the above-mentioned1 level of ahavat olam, which stems from an understanding and knowledge of the greatness of G‑d,

As such it differs from the loves of “My soul...” and “Like a son...” which essentially are inherited, and are only revealed through contemplation.

כדי להגדיל מדורת אש האהבה ברשפי אש ושלהבת עזה ולהב העולה השמימה, עד שמים רבים לא יוכלו לכבות וגו׳ ונהרות לא ישטפוה וגו׳

in order to fan the blaze of the fiery love, with glowing coals and an intense fire and a flame that rises heavenwards, so that2 “not even many waters which are enemies of the love can extinguish it..., nor rivers quench it....”

Love created purely as a result of contemplation is more passionate and fiery than love which is essentially inherited, even when the inherited love is revealed through contemplation.

כי יש יתרון ומעלה לבחינת אהבה כרשפי אש ושלהבת עזה וכו׳ הבאה מהתבונה ודעת בגדולת אין סוף ברוך הוא, על שתי בחינות אהבה הנזכרות למעלה כאשר אינן כרשפי אש ושלהבת כו׳

For there is a superiority and excellence in the quality of love burning like fiery coals and an intense flame,... which comes from an understanding and knowledge of the greatness and transcendence of the blessed Ein Sof, over the two categories of love referred to above, when they are not like fiery coals3 and a blaze,... but merely result from feeling (or contemplating) G‑d’s closeness to a Jew, inasmuch as He is “the Source of our life” and “our true Father.” The superiority of this love is:

כיתרון ומעלת הזהב על הכסף וכו׳ כמו שכתוב לקמן

similar to the superiority and excellence of gold over silver, and so forth, as will be explained later.4

Not only is gold worth more than silver ounce for ounce, in which case a preponderance of silver would be more valuable, but gold is intrinsically of greater value in that it possesses a distinctive gleam which people find highly attractive.

So, too, with regard to love that results wholly from contemplation: it is not a higher level of love; on the contrary, the level of love that comes from above and is termed ahavah rabbah, “great love,” is the higher form of love. The superiority of love that results entirely from contemplation lies in its fiery passion and yearning of the soul. This is one reason why the two previously-mentioned kinds of love that Jews inherit do not suffice; they lack passion when compared to love emanating entirely from one’s intellect.

The Alter Rebbe now provides yet another reason why wholly contemplative love is necessary: It is important to attain contemplative love not only because of the superiority of the resulting passion, but because the contemplation is an end unto itself. By contemplating G‑d’s greatness, one fulfills the whole purpose of creation — that created beings should come to know and understand G‑d’s greatness.

וגם כי זה כל האדם ותכליתו

Besides, this is the whole man and his raison d‘etre:

למען דעת את כבוד ה׳ ויקר תפארת גדולתו, איש איש כפי אשר יוכל שאת, כמו שכתוב ברעיא מהימנא, פרשת בא: בגין דישתמודען ליה וכו׳ וכנודע

that one may know the glory of G‑d and the majestic splendor of His greatness, each according to the limit of his capacity, as is written in Ra‘aya Mehemna, Parshat Bo: “In order that they may know Him,” and so forth, as is known.

Thus, there is a special quality and purpose in contemplation (that leads to love) itself. Contemplation of G‑d’s greatness is exercised to a much greater degree in the love that is created from contemplation, than it is found in a love which is merely revealed through contemplation, as is the case in the two aforementioned kinds of love.

In order to merely reveal the love of “My soul...” by contemplating how G‑d is the “true Source of life,” or to reveal the love of “Like a son..,” by contemplating how G‑d is “our true Father,” one’s meditation need not be exceedingly profound. A much deeper understanding and more profound mode of meditation is necessary in order to create a love of G‑d based solely on intellectual comprehension.

As a result, the divine intention “that they may know Him” — that created beings come to know G‑dliness — is realized to a much greater extent through wholly contemplative love. This is the additional reason as to why the kinds of love inherited from the Patriarchs do not suffice, and it is necessary to exert oneself to attain a love of G‑d that stems entirely from contemplating His greatness.

FOOTNOTES

1.Ch. 43.

2.Shir HaShirim 8:7.

3.Commenting on the words “when they are not like fiery coals,” the Rebbe notes that it is indeed possible for the loves of “My soul...” and “Like a son...” to possess the quality and passion of “fiery coals.” This comes about when the contemplation which leads to the revelation of these two loves focuses [not on His nearness, but] on the transcendence of “our true Father” and the “Source of our life”; the majestic exaltedness of the Father arouses a thirsting and longing love in the son.

Briefly, the matter is as follows: There are two general modes of contemplating G‑dliness — contemplating His transcendence and exaltedness (or conversely, the distance of the worlds from G‑d), and contemplating G‑d’s close relationship with us. The former will result in the thirsting and longing love of “fiery coals,” while the latter will result in a Jew’s feeling close to G‑d. This love is known as “love similar to water.”

Each of these two modes of contemplation has two possible results: (1) it leads to the revelation of a love (or fear) that already exists in the soul (as an inheritance from the Patriarchs), or (2) it creates love (or fear).

The Rebbe concludes: “It is noteworthy that [love resulting from contemplating G‑d’s] transcendence must refer to a form of transcendence that has some relationship to the person; otherwise the result will be self-abnegation. The same is true with regard to [contemplating the world’s] distance [from G‑d]. Cf. references cited in note to Kuntres Etz HaChayim, ch. 2.”

4.In ch. 50.

Rambam:
• Sefer Hamitzvot:
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Shabbat, Iyar 6, 5778 · April 21, 2018

Today's Mitzvah

A daily digest of Maimonides’ classic work "Sefer Hamitzvot"

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Important Message Regarding This Lesson

The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.

Positive Commandment 108

The Purifying Waters of the Red Heifer

We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].

The 108th mitzvah is that we are commanded to follow the laws regarding mei niddah:1 that in some cases it will make [something which was previously tameh] tahor, and in other cases make [something which was previously tahor] tameh, as explained in the section dealing with this mitzvah.2

You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah.

However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah.

The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort.

We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah.

FOOTNOTES

1.Well water which has the ashes of the red heifer mixed in. See P113.

2.See Hilchos Parah Adumah, Ch. 15. In general, when sprinkled on a person who is tameh, it will make him tahor. If the person was tahor, and the water was not yet used, it will make him tameh.

3.In the order of Sefer HaMitzvos, this mitzvah is the last among the forms of tumah (P96 — P108). In general, the Rambam writes by each mitzvah where in the Mishneh or Gemara it is discussed. Here, the Rambam lists the sources for all 13 mitzvos together.

4.Lev. 11.

5.Ibid., 12-13.

6.Ibid., 14-15.

7.Num. 19.

8.I.e. the Rambam's commentary to the Mishneh.

Full text of this Mitzvah »

Positive Commandment 101

Ritual Impurity of a Metzora

The mitzvah regarding the ritual impurity of the metzora (a person suffering from tzaraat, a skin discoloration described in the Torah). This mitzvah includes all the laws applicable to this impurity: what types [of discolorations render a person] impure, and [what types do not]; which types of this impurity require quarantine, and which do not; the laws associated with the quarantine, i.e., shaving [the hair surrounding a tzaraat lesion in an area of hair]; and all other laws associate with tzaraat and the gradations of its impurity.

The 101st mitzvah is that we are commanded regarding the tumah of leprous person. This mitzvah includes all the laws regarding a leper — which cases are tameh and which tahor; when and when not the person is placed in quarantine; when shaving, known as tiglachas hanesek,1 is required along with the quarantine and the other details including how the tumah is conveyed.

FOOTNOTES

1.One shaves the hair surrounding the affected area to determine if it has grown.

Full text of this Mitzvah »

Rambam:
• 1 Chapter A Day: Ishut Ishut - Chapter One
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Ishut - Chapter One

In the name of the Lord, the God of the world.

The instruction of a wise man is a spring of life, to turn away from the snares of death.

The fourth book which is The Book of Women 

It contains five sets of Halachot and this is their order: 

The Laws of marriage

The Laws of Divorce 

The Laws of Yibbum and Chalitzah

The Laws of Naarah Betulah 

The Laws of Sotah

Introduction to Hilchos Ishut

1) To marry a woman, granting her the rights of the formal marriage contract (ketubah) and sanctifying the relationship through the rites of kiddushin;

2) Not to have relations with a woman unless she has been granted a marriage contract, and the relationship sanctified through the rites of kiddushin;

3) Not to deny her food, clothing and marital relations;

4) To be fruitful and multiply.

These mitzvot are explained in the chapters [that follow].

בְּשֵׁם יי אֵל עוֹלָם (בראשית כא לג) 

תּוֹרַת חָכָם מְקוֹר חַיִּים, לָסוּר מִמֹּקְשֵׁי מָוֶת (משלי יג יד) 

ספר רביעי והוא ספר נשים 

הלכותיו חמש, וזה הוא סידורן: 

הלכות אישות 

הלכות גירושין 

הלכות יבום וחליצה 

הלכות נערה בתולה 

הלכות סוטה

הלכות אישות - הקדמה

יש בכללן ארבע מצות. שתי מצות עשה. ושתי מצות לא תעשה. וזה הוא פרטן:

א) לישא אשה בכתובה וקידושין.

ב) שלא תבעל אשה בלא כתובה ובלא קידושין.

ג) שלא ימנע שאר כסות ועונה:

ד) לפרות ולרבות ממנה:

וביאור מצות אלו בפרקים אלו:

1

Before the Torah was given, when a man would meet a woman in the marketplace and he and she decided to marry, he would bring her home, conduct relations in private and thus make her his wife. Once the Torah was given, the Jews were commanded that when a man desires to marry a woman, he must acquire her as a wife in the presence of witnesses. [Only] after this, does she become his wife. This is [alluded to in Deuteronomy 22:13]: "When a man takes a wife and has relations with her...."

א

קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא לישא אותה מכניסה לתוך ביתו ובועלה בינו לבין עצמו ותהיה לו לאשה. כיון שנתנה תורה נצטוו ישראל שאם ירצה האיש לישא אשה יקנה אותה תחלה בפני עדים ואח"כ תהיה לו לאשה שנאמר כי יקח איש אשה ובא אליה:

2

This process of acquisition fulfills [one of] the Torah's positive commandments.1 The process of acquiring a wife is formalized in three ways: through [the transfer of] money, through [the transfer of a] formal document and through sexual relations.

[The effectiveness of] sexual relations and [the transfer of a] formal document have their origin in the Torah [itself], while [the effectiveness of transfer of] money is Rabbinic in origin.2

This process of acquisition is universally referred to as erusin ("betrothal") or kiddushin ("consecration"). And a woman who is acquired in any of these three ways is referred to as mekudeshet or me'ureset.

ב

וליקוחין אלו מצות עשה של תורה הם. ובאחד משלשה דברים אלו האשה נקנית. בכסף. או בשטר. או בביאה. בביאה ובשטר מהתורה. ובכסף מדברי סופרים. וליקוחין אלו הן הנקראין קידושין או אירוסין בכ"מ. ואשה שנקנית באחד מג' דברים אלו היא הנקראת מקודשת או מאורסת:

3

Once this process of acquisition has been formalized and a woman has become mekudeshet, she is considered to be married even though the marriage bond has not been consummated and she has not entered her husband's home. Should anyone other than her husband engage in sexual relations with her, he is liable to be executed by the court. If her husband desires to divorce her, he must compose a get [a formal bill of divorce].

ג

וכיון שנקנית האשה ונעשית מקודשת אע"פ שלא נבעלה ולא נכנסה לבית בעלה הרי היא אשת איש והבא עליה חוץ מבעלה חייב מיתת ב"ד ואם רצה לגרש צריכה גט:

4

Before the Torah was given, when a man would meet a woman in the marketplace, and he and she desired, he could give her payment, engage in relations with her wherever they desired, and then depart. Such a woman is referred to as a harlot.3

When the Torah was given, [relations with] a harlot became forbidden, as [Deuteronomy 23:18] states: "There shall not be a harlot among the children of Israel."4 Therefore, a person who has relations with a woman for the sake of lust, without kiddushin, receives lashes as prescribed by the Torah, because he had relations with a harlot.

ד

קודם מתן תורה היה אדם פוגע אשה בשוק אם רצה הוא והיא נותן לה שכרה ובועל אותה על אם הדרך והולך. וזו היא הנקראת קדשה. משנתנה התורה נאסרה הקדשה שנאמר לא תהיה קדשה מבנות ישראל. לפיכך כל הבועל אשה לשם זנות בלא קידושין לוקה מן התורה לפי שבעל קדשה:

5

Whenever it is forbidden to engage in relations from the Torah, and engaging in relations makes one liable for karet - i.e., the [forbidden relationships] mentioned in Parashat Acharei Mot, such as a person's mother, his sister, his daughter and the like - these relations are called arayot, and each particular forbidden relationship is called an ervah.5

ה

כל שאסר ביאתו בתורה וחייב על ביאתו כרת והם האמורות בפרשת אחרי מות הן הנקראות עריות וכל אחת מהן נקראת ערוה כגון אם ואחות ובת וכיוצא בהן:

6

There are other women with whom relations are forbidden according to the Oral Tradition; these prohibitions are Rabbinic in origin. These women are called shniyot (prohibitions of a secondary nature). There are twenty such women, including:

a) one's maternal grandmother; this prohibition continues upward without interruption: a person's maternal grandmother's maternal grandmother - and also those further removed - are also forbidden;

b) the mother of a person's maternal grandfather; this prohibition applies to her alone [and not her forbears];

c) a person's paternal grandmother; this prohibition continues upward without interruption: a person's paternal grandmother's maternal grandmother - and also those further removed - are also forbidden;

d) the mother of his paternal grandfather; this prohibition applies to her alone [and not her forbears];

e) the wife of his paternal grandfather; this prohibition continues upward without interruption; the wife of our Patriarch Jacob is forbidden to any one of us;

f) the wife of his maternal grandfather; this prohibition applies to her alone;

g) the wife of his father's maternal brother;

h) the wife of his mother's brother, whether a paternal or a maternal brother;

i) his son's daughter-in-law; this prohibition continues downward without interruption; any one of our wives is forbidden to our Patriarch Jacob;

j) the daughter-in-law of one's daughter; this prohibition applies to her alone;

k) the daughter of one's son's daughter; this prohibition applies to her alone;

l) the daughter of one's son's son; this prohibition applies to her alone;

m) the daughter of one's daughter's daughter; this prohibition applies to her alone;

n) the daughter of one's daughter's son; this prohibition applies to her alone;

o) the daughter of the son of one's wife's son; this prohibition applies to her alone;

p) the daughter of the daughter of one's wife's daughter; this prohibition applies to her alone;

q) the maternal grandmother of one's wife's father; this prohibition applies to her alone;

r) the paternal grandmother of one's wife's mother; this prohibition applies to her alone;

s) the maternal grandmother of one's wife's mother; this prohibition applies to her alone;

t) the paternal grandmother of one's wife's father; this prohibition applies to her alone.

Thus, the categories of shniyot that continue without interruption are four: one's maternal grandmother - this continues upward without interruption; one's paternal grandmother - this continues upward without interruption; the wife of one's paternal grandfather - this continues upward without interruption; and the wife of one's son's son - this continues downward without interruption.

ו

ויש נשים אחרות שהן אסורות מפי הקבלה ואיסורן מדברי סופרים והן הנקראות שניות מפני שהן שניות לעריות וכל אחת מהן נקראת שנייה. ועשרים נשים הן ואלו הן: א) אם אמו וזו אין לה הפסק אלא אפילו אם אם אם אמו עד מעלה מעלה אסורה: ב) אם אבי אמו בלבד: ג) אם אביו וזו אין לה הפסק אלא אפילו אם אם אם אביו עד למעלה אסורה: ד) אם אבי אביו בלבד: ה) אשת אבי אביו וזו אין לה הפסק אפילו אשת יעקב אבינו אסורה על אחד ממנו: ו) אשת אבי אמו בלבד: ז) אשת אחי האב מן האם: ח) אשת אחי האם בין מן האם בין מן האב: ט) כלת בנו וזו אין לה הפסק אפילו כלת בן בן בן בנו עד סוף כל העולם אסורה עד שתהיה אשת אחד ממנו שנייה על יעקב אבינו: י) כלת בתו בלבד: יא) בת בת בנו בלבד: יב) בת בן בנו בלבד: יג) בת בת בתו בלבד: יד) בת בן בתו בלבד: טו) בת בן בן אשתו בלבד: טז) בת בת בת אשתו בלבד: יז) אם אם אבי אשתו בלבד: יח) אם אב אם אשתו בלבד: יט) אם אם אם אשתו בלבד: כ) אם אב אבי אשתו בלבד. נמצאו השניות שאין להן הפסק ד'. אם האם עד למעלה. ואם האב עד למעלה. ואשת אבי האב עד למעלה. ואשת בן בנו עד למטה:

7

All relations with women that are forbidden by the Torah, but that are not punishable by karet, are referred to as issurei lavin (prohibitions forbidden by negative commandments); they are also referred to as issurei kedushah (prohibitions [that encourage] holiness).

They are nine: relations between a widow and a High Priest;6 those between a divorcee, a zonah,7 or a chalalah8 and either a High Priest or an ordinary priest,9 those between a bastard10 and a native-born Jewish male or female, those between a native-born Jewish woman and a Moabite or Ammonite convert,11 those between a man and his divorcee after she has been married to another person,12 those between a native-born Jewish woman and a man with crushed testicles or a cut member,13 and those between a yevamah and a man other than [one of her deceased husband's brothers] while she is still obligated to them.14

According to Rabbinic decree, an equation is established between a divorcee and a woman who undergoes chalitzah, and the latter is also forbidden [to engage in relations] with a priest. The Rabbis also placed netinim in the same status as bastards. In Hilchot Issurei Bi'ah, we will explain who the netinim are.15

ז

כל שאסר ביאתו בתורה ולא חייב עליו כרת הן הנקראים איסורי לאוין. ועוד נקראין איסורי קדושה ותשעה הן. ואלו הן. אלמנה לכהן גדול. גרושה או זונה או חללה בין לכהן גדול בין לכהן הדיוט. וממזרת לבן ישראל. ובת ישראל לממזר. ובת ישראל לעמוני ומואבי. ובת ישראל לפצוע דכא. וכרות שפכה. וגרושתו אחר שנשאת לאחר. ויבמה שנשאת לזר ועדיין רשות היבם עליה. החלוצה הרי היא כגרושה והיא אסורה לכהן מדברי סופרים. והנתינים הרי הם כממזרים אחד זכרים ואחד נקבות ואיסורם מדברי סופרים. ובהלכות איסורי ביאה יתבאר לך מה הם הנתינים:

8

There are certain relationships for which there is a prohibition resulting from a positive commandment [issurei aseh], but they are not prohibited by a negative commandment. There are three such prohibitions: the first and second generations of Egyptian or Edomite converts, both men and women [to all native-born Jews and Jewish women], and a woman who is not a virgin to a High Priest.

In these instances, there are no verses that state "He shall not enter [the congregation of God]..." or "he may not take...." The prohibition [against the marriage of the Edomite and Egyptian converts] is instead derived [from Deuteronomy 23:9], which states that "in the third generation they may enter the congregation of God." This implies that the first and second generations may not enter [this marriage group].

Similarly, from [the positive commandment, Leviticus 21:13]: "He [the High Priest] shall marry a virgin," we can derive that he is forbidden to marry a woman who is not a virgin. A prohibition that is derived from a positive commandment has the status of a positive commandment.

ח

ויש שאיסור ביאתן בעשה ואינו מחייבי לאוין ושלשה הם. מצרי ואדומי דור ראשון ודור שני אחד זכרים ואחד נקבות. ובעולה לכהן גדול. לפי שלא נאמר באלו לא יבוא או לא יקח אלא מכלל שנאמר דור שלישי יבוא להם בקהל ה' אתה למד שדור ראשון ושני לא יבוא. ומכלל שנאמר והוא אשה בבתוליה יקח אתה למד שאינה בתולה לא יקח. ולאו הבא מכלל עשה הרי הוא כעשה:

FOOTNOTES

1.

Sefer HaMitzvot (Positive Commandment 213) and Sefer HaChinuch (Mitzvah 552) include this as one of the Torah's 613 commandments.

2.

The Ra'avad and others object to this statement, noting that Kiddushin 4b derives the concept that the transfer of money is an effective means of formalizing a marriage bond from a gezerah shavah, a correlation between two verses in the Torah, indicating that this practice also has its source in the Torah.

The Maggid Mishneh and the Kessef Mishneh draw attention to the Rambam's statements in Sefer HaMitzvot (General Principle 2), which state that any law that is not explicitly stated in the Torah, but rather derived through the Thirteen Principles of Biblical exegesis, is considered to be Rabbinic in origin (midivrei soferim). This classification does not, however, in any way diminish the status of this practice, and it is as if it were explicitly stated in the Torah. Thus, a marriage bond formalized through the transfer of money has the same status as one formalized through either of the other means mentioned by the Rambam.

Rav Kapach differs and states that the Rambam altered the text in his later years, and the correct version states, "All three are from the Torah." In explanation, he draws attention to the Rambam's Commentary on the Mishnah (Kiddushin 1:1) and to one of the Rambam's responsa, and on this basis differs with the above principle.

He maintains that whenever the Rambam uses the expression midivrei soferim, he means that the practice is Rabbinic in origin and does not have the status of Torah law. The only practices that are considered to be ordained by the Torah are those explicitly stated in the Torah or mentioned by the Sages as having the status of Torah law.

In this context, he explains the Rambam's approach. Originally [as evidenced by the Rambam's statements in Sefer HaMitzvot (Positive Commandment 213)], the Rambam thought that sexual relations are the only kiddushin that are effective according to the Torah. For not only the effectiveness of the transfer of money, but also that of the transfer of a legal document is derived by the Sages only through Biblical exegesis. Afterwards, on the basis of certain passages that state that the effectiveness of the transfer of a legal document has the status of a Torah practice, the Rambam changed his opinion and wrote that the transfer of a document is also effective according to the Torah. This opinion is reflected in the Commentary on the Mishnah and the original version of the Mishneh Torah. Even later, the Rambam accepted the opinion that the effectiveness of the transfer of money also stems from the Torah itself. This is reflected in Chapter 3, Halachah 20, and the corrected text mentioned above.

(See Birkat Avraham, Responsum 44, in which the Rambam's son, Rabbenu Avraham, substantiates Rav Kapach's version of the Mishneh Torah.)

3.

The Ra'avad and others differ and maintain that a woman is not considered to be a harlot unless she is a professional prostitute. The difference between this approach and the Rambam's involves only the severity of the prohibition. Both agree that sexual relations outside the context of marriage are forbidden. With regard to a pilegesh, a woman one designates as a sexual partner but who is not consecrated as a wife, see Hilchot Melachim 4:4.

4.

Sefer HaMitzvot (Negative Commandment 355) and Sefer HaChinuch (Mitzvah 570) include this as one of the Torah's 613 commandments.

5.

These include incestuous and adulterous relationships as mentioned in Leviticus, Chapter 18. The forbidden relationships that are punishable by execution are discussed in Hilchot Issurei Bi'ah, Chapter 1, and those for which one is liable for karet and for which lashes are given are discussed in Hilchot Sanhedrin, Chapter 19.

6.

See Leviticus 21:14.

7.

Hilchot Issurei Bi'ah 18:1 defines this term as meaning either a woman who is not Jewish, a Jewish woman who has engaged in relations with a man she is forbidden to marry, or one who engages in relations with a challal (a male born from relations between a priest and a woman he is forbidden to marry).

8.

A woman who engages in relations with a priest despite a prohibition against doing so, or a female born from relations between a priest and a woman he is forbidden to marry (Hilchot Issurei Bi'ah 19:1).

9.

See Leviticus 21:7, 21:14.

10.

A bastard is defined as a person born from any of the forbidden sexual relations that are punishable by execution or karet, with the exception of relations with a woman in the niddah state. This term does not refer to a child born out of wedlock. Deuteronomy 23:3 forbids a bastard from marrying a native-born Jewish male or female.

11.

See Deuteronomy 23:4.

12.

See Deuteronomy 24:4.

13.

See Deuteronomy 23:2.

14.

A yevamah is a childless widow, who is obligated to marry one of her deceased husband's brothers or to be discharged of that obligation through the rite of chalitzah. Until she and her brother-in-law fulfill this rite, she is forbidden to marry anyone else. (See Deuteronomy 25:5-10.)

15.

The netinim are the Givonites, who were forbidden to marry into the Jewish people even after their conversion by Joshua. King David reinforced the ban against them. (See Hilchot Issurei Bi'ah 12:22-23.)

Rambam:
• 3 Chapters A Day: Parah Adummah Parah Adummah - Chapter 14, Parah Adummah Parah Adummah - Chapter 15, Tum'at Tsara`at Tum'at Tsara`at - Chapter 1
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Parah Adummah - Chapter 14

1

When an earthenware container that held the ashes of a red heifer was touched by the carcass of a crawling animal on its side, it is pure, for an earthenware container does not contract impurity from its outside, even with regard to this purification process. If, however, one placed the container on top of the carcass of the crawling animal, the ashes contract impurity, even though the container remains pure, as indicated by Numbers 19:9: states: "And he shall place them down outside the camp in a pure place," and this is not a pure place.

Not only does placing the ashes on the carcass of a crawling animal render them impure, they contract impurity even if they are placed on food which is a secondary derivative of impurity or the like which are less substantial types of impurity originating in Rabbinic decrees. For it is written: "A pure place," i.e., that they should not be placed on any impurity whatsoever.

Similar rulings apply if an earthenware container holding the ashes of the red heifer was placed on an aperture in an impure house. If the container was hanging within the inner space of the house, the ashes contract impurity even if the aperture was not a handbreadth by a handbreadth in size. If it was not hanging into the inner space of the house, it is impure if the aperture is a handbreadth by a handbreadth in size.

א

כלי חרס שהיה בו אפר חטאת ונגע בו שרץ מצדו טהור שאין כלי חרס מטמא מגבו אפילו לגבי חטאת הניח הכלי על גבי השרץ אע"פ שלא נטמא הכלי הרי האפר טמא שנאמר והניח מחוץ למחנה במקום טהור ואין זה מקום טהור ולא על גבי השרץ בלבד אלא אפילו הניחו על גבי אוכל שני וכיוצא בו מדבריהם שטומאתן טומאה קלה והם מדברי סופרים הרי נטמא האפר שנאמר במקום טהור שלא יהיה על [גבי] שום טומאה בעולם וכן כלי חרס שהיה בו אפר חטאת ונתון על ארובה שבבית טמא אם היה הכלי משולשל לבית נטמא האפר ואף על פי שאין בארובה פותח טפח ואם לא היה משולשל אם היה בארובה פותח טפח טמא:

2

If the container was made of stone, the ashes are pure, whether the aperture is a handbreadth by a handbreadth or not.

ב

היה הכלי של אבן בין שיש בה פותח טפח בין שאין בה האפר טהור:

3

Similarly, when a container that has the ashes of the red heifer or sanctified water was sealed closed and placed under the same shelter as a corpse, the ashes and/or the water are impure. The rationale is that articles associated with the purification process of the red heifer are not protected by a closed seal, for with regard to them, it is written: "a pure place," and this is not a pure place.

ג

וכן כלי שיש בו אפר או מים מקודשים ומוקף צמיד פתיל ונתון באהל המת הרי האפר והמים טמאים שאין אפר החטאת ניצלת בצמיד פתיל שנאמר במקום טהור ואין זה מקום טהור:

4

Similarly, sacrificial foods and liquids are not protected from impurity by being in a sealed container. Nevertheless, water that had not been sanctified and an empty container that was purified for use in this purification process are protected by a sealed container.

When does the above apply? When the owner was pure. If, however, the owner contracted impurity, the water is disqualified, no matter where it is located.

What is implied? If a person's water was in a sealed container and he and it were both under the same shelter as a corpse, they are both impure. If he is outside and water that is not sanctified is inside, they are both pure. If he is inside and the water is outside, just as he becomes impure, his water is also disqualified.

ד

וכן אוכלין ומשקין של קדש אינן ניצלין בצמיד פתיל אבל מים שאינן מקודשין וכלי ריקן הטהור לחטאת ניצל בצמיד פתיל במה דברים אמורים כשהיו הבעלים טהורים אבל אם נטמאו הבעלים נפסלו המים בכל מקום שהן כיצד היו מימיו מוקפין צמיד פתיל והוא והם באהל המת שניהן טמאים היה הוא מבחוץ והמים שאינן מקודשין מבפנים שניהן טהורין הוא בפנים והמים בחוץ כשם שהוא טמא כך מימיו פסולין:

5

The following laws apply when a person who had purified himself for the sake of this purification process was standing on an oven or a similar implement that had not been purified for this process and he extended his hands outside the space of the oven while holding a receptacle containing the water for this purification process. Similar laws apply if a bar was placed over an oven and receptacles holding water for this purification process were hanging from either side. The receptacles are impure, because they are not in a place that is pure for this purification process. Since they are supported by the oven, it is as if they are placed on top of it.

If, however, one was standing on an oven while holding an empty receptacle that was purified for this purification process or water that was not yet sanctified, their prior state of purity remains unchanged. If one was standing away from an oven and stretched out his hand and took a container that had water sanctified for this purification process and carried it over the oven, it remains pure. Similarly, if when one sprinkled this water, it passed over an impure place, e.g., a place where one sits or lies that became impure or the like, it is pure.

ה

הטהור לחטאת שהיה עומד על גבי התנור וכיוצא בו מכלים שאינם טהורים לחטאת ופשט ידו חוץ לתנור וכלי שיש בו מי חטאת בידו וכן קנה המוטל על גבי התנור ושני כלים שיש בהן מי חטאת תלויין בו אחד מכאן ואחד מכאן הרי אלו טמאין לפי שאינן במקום הטהור לחטאת והואיל והם נשענין על התנור הרי הן כאילו מונחין על גביו אבל אם היה עומד על התנור ובידו כלי ריקן הטהור לחטאת או מים שאינן מקודשין הרי אלו טהורין כמות שהיו היה עומד חוץ לתנור ופשט ידו לחלון ונטל כלי שיש בו חטאת והעבירו ע"ג התנור הרי זה טהור וכן הזייה שעברה ע"ג טומאה כגון משכב ומושב וכיוצא בהן ה"ז טהורה:

6

When a receptacle containing water for the purification process involving the ashes of the red heifer touches a receptacle containing consecrated food, the receptacle that contains the sanctified water and everything inside of it is considered as impure. The receptacle containing sacrificial food, by contrast, remains pure. Similarly, if a person who purified himself for this purification process touched both of these receptacles, each one with one of his hands while they are placed on the ground, the receptacle containing the sanctified water, becomes impure. The rationale is that the person who had purified himself for this process contracted impurity when touching a container that had not been purified for this purpose, as we explained, and then, he imparts impurity to the sanctified water.

ו

כלי שיש בו מי חטאת וכלי שיש בו קדש שנגעו זה בזה הרי נטמא כלי של חטאת וכל שיש בו אבל כלי הקדש טהור כשהיה וכן אם נגע הטהור לחטאת בשניהן בשתי ידיו כשהן מונחין על הארץ הרי נטמא של חטאת שהרי הטהור לחטאת נטמא בנגיעת הכלי שאינו טהור לחטאת כמו שביארנו וחזר וטימא את מי חטאת:

7

If he lifted up both receptacles, each with a different hand, they are both impure. The receptacle containing the sanctified water becomes impure because it was touched by a person who touched a container that was not purified for the sake of this purification process. And the one containing the sacrificial food became impure because it was lifted up by a person who became impure by carrying sanctified water. For the water conveys impurity when carried, because it contracted impurity from the receptacle containing sacrificial food.

For this reason, if the receptacle containing the sacrificial food was wrapped in paper and he lifted it up in the paper without touching the receptacle itself, and he lifted up the receptacle containing the sanctified water in his other hand, they are both pure. He did not contract impurity with regard to the purification process involving the ashes of the red heifer since he did not touch the other receptacle. If, however, he touched the receptacle containing the sacrificial food with his hand, they both contract impurity even though the receptacle containing the sanctified water was wrapped in paper.

ז

הגביה שני הכלים בשתי ידיו שניהן טמאין זה של חטאת נטמא מפני שנגע בו אדם שנגע בכלי שאינו טהור לחטאת ושל קודש נטמא מפני זה שהגביהו והוא טמא בנשיאת מי נדה שהן מטמאין במשא מפני שנטמאו מחמת הכלי של קדש לפיכך אם היה הכלי של קדש כרוך בנייר והגביה בנייר ולא נגע בו והגביה החטאת בידו שנייה שניהן טהורין שהרי לא נגע בכלי ולא נטמא לחטאת אבל אם היה נוגע בכלי הקדש בידו אפילו היה של חטאת בנייר שניהם טמאין:

8

If he moved the two receptacles with his hands simultaneously without touching them, they are both pure. For a receptacle that was not purified for this purification process does not impart impurity to a person who purified himself for that purpose unless he touches it with his hands unless it is fit to contract impurity when a zav lies or sits upon it, as we explained.

ח

הסיט את שני הכלים בידו ולא נגע בהן שניהן טהורין שאין הכלי שאינו טהור לחטאת מטמא את הטהור לחטאת עד שיגע בו בידו אלא אם כן היה ראוי למדרס כמו שביארנו:

9

In all of the situations where there is a question with regard to impurity and the ruling is that one is pure with regard to terumah, as will be explained, he is also considered pure with regard to this purification process. With regard to all of the situations where terumah is left for its status to be determined, were such a situation to occur with regard to the water or the ashes designated for this process, they should be disposed of.

If pure entities were used on the above utensils or if a person became involved in such a situation where the doubt causes the ashes and/or the water to be disposed of, the status of the pure entities is left in the balance. Rafters are not considered as utensils. Hence, they are pure with regard to terumah, sacrificial foods, and the purification process involving the ashes of the red heifer.

ט

כל ספק הטומאות שהוא טהור לגבי תרומה כמו שיתבאר הרי הוא טהור לחטאת וכל הספיקות שתולין בהן את התרומה אם נולדו בחטאת הרי אלו נשפכין ואם נעשו טהרות על גבי אותן כלים ואדם שנולדו להן ספיקות אלו שהחטאות נשפכין עליהן הרי אותן הטהרות תלויות והרפפות אינן ככלים והרי הן טהורות לתרומה ולקודש ולחטאת:

10

The following laws apply when a dried fig that is terumah fell into water sanctified for this purification process and then it was taken out and eaten. If it is the size of an egg, the water becomes impure whether the fig was impure or pure. The rationale is that all foods, even sanctified foods, are not pure with regard to this purification process. One who partakes of it is liable for death, because he partook of terumah after contracting impurity from the sanctified water. If the fig is not the size of an egg, the water remains pure, because food does not impart impurity to other entities unless it is the size of an egg. This applies with regard to terumah, to sacrificial foods, and to this purification process.

י

דבילה של תרומה שנפלה לתוך מי חטאת ונטלה ואכלה אם יש בה כביצה המים טמאין בין שהיתה הדבילה טמאה בין שהיתה טהורה שכל האוכלין אפילו אוכל קודש אינו טהור לחטאת והאוכלה חייב מיתה מפני שאכל תרומה טמאה ואם אין בה כביצה המים בטהרתן שאין האוכל מטמא אחרים עד שיהיה בו כביצה בין לתרומה בין לקדש בין לחטאת:

Parah Adummah - Chapter 15

1

Any person or article which touches sanctified water for a purpose other than sprinkling contracts impurity. The person does not impart impurity to his clothes, however, even when touching the water, as Numbers 19:21 states: "One who touches the sprinkling water will become impure until the evening." Thus it is derived that the sprinkling water is a primary source of impurity according to Scriptural Law and even the slightest amount of it imparts ritual impurity.

If there is enough water to sprinkle, it imparts impurity when touched and when carried and one who touches it or carries it for a purpose other than sprinkling imparts impurity to his clothes when touching it or carrying it until he separates himself from the source of his impurity, as implied by ibid. which states: "One who sprinkles the water shall launder his garments." Now this is not speaking about someone who sprinkles water on an impure person, for if he purifies an impure person, one can certainly infer that he himself remains pure. According to the Oral Tradition, it was taught that the Torah's statement "One who sprinkles the water shall launder his garments" was stated only to teach the measure that imparts impurity; i.e., that if one touches or carries a measure of sanctified water that could be sprinkled for an intent other than sprinkling, he is impure and he imparts impurity to his garments according to Scriptural Law.

How much is a measure of sprinkling? Enough to immerse the tops of the stalks of hyssop in the water.

When does the statement that the water for this purification imparts impurity apply? When one touched it or carried it for an intent other than sprinkling before they were used for their mitzvah. After they were used for their mitzvah, by contrast, they do not impart impurity at all.

What is implied? One immersed the hyssop in the sanctified water and sprinkled it on an impure person or keilim and the water was dripping and descending from the impure person to the ground or when he sprinkled the water, water was sprinkled on the ground or on a pure person, that water is pure and one who touches or carries it is pure.

If one immersed the hyssop to sprinkle water on an object that is not susceptible to ritual impurity, the water which drips from it is fit to be sprinkled again, as we explained. Therefore they impart the impurity of sanctified water to one who touches or carries them because they were not used for their mitzvah, for the immersion of the hyssop was for the intent of sprinkling on something that is not susceptible to ritual impurity.

א

הנוגע במי חטאת שלא לצורך הזאה בין אדם בין כלים טמא ואינו מטמא בגדים בשעת מגעו שנאמר והנוגע במי הנדה יטמא עד הערב הנה למדת שמי הנדה אב מאבות הטומאות של תורה וטומאת מגען בכל שהוא ואם היה בהן כדי הזאה מטמאין במגע ובמשא והנוגע בהן או שנושאן שלא לצורך מטמא בגדים בשעת מגעו או בשעת משאו עד שיפרוש ממטמאיו שנאמר ומזה מי הנדה יכבס בגדיו אינו מדבר במזה על הטמא אם טיהר את הטמא קל וחומר שיהיה הוא טהור מפי השמועה למדו שזה שנאמר בתורה ומזה מי הנדה לא נאמר אלא לשיעור שהנוגע או הנושא מי נדה שיש בהן כדי הזייה שלא לצורך הזאה טמא ומטמא בגדים דין תורה וכמה הוא שיעור הזאה כדי שיטבול ראשי גבעולין של אזוב במים בד"א שמי חטאת מטמאין בזמן שנגע בהן או נשאן שלא לצורך קודם שיעשו מצותן אבל אחר שעשו מצותן אינן מטמאין כלל כיצד הרי שטבל את האזוב והזה על האדם הטמא או על הכלים והיו המים שותתין ויורדין מעל הטמא לארץ וכן המים הניתזין בשעת הזאה על הארץ או על הטהור הרי אותן המים טהורים והנוגע בהן והנושאן טהור הטביל את האזוב להזות על דבר שאינו מקבל טומאה הרי המים המנטפין כשרין להזות מהן כמו שביארנו לפיכך מטמאין טומאת מי חטאת לפי שלא עשו מצותן שהרי הטבילה היתה לשם דבר שאינו מקבל טומאה:

2

The water for the purification process involving the ashes of the red heifer does not impart impurity to anything before its mitzvah is performed unless it is pure and acceptable to be used for sprinkling. Different rules apply, however, if this water was disqualified - e.g., other water was mixed with it, an animal drank from it, or other factors that disqualify it arose. If a person who is pure with regard to terumah touches it, he contracts impurity whether he touches it with his hand or with other parts of his body. If a person who is pure with regard to this purification process touches it, even with his hand, he remains pure, as he was originally.

ב

אין מי חטאת מטמאין את הכל קודם שיעשו מצוותן עד שיהיו טהורין וכשירין להזאה אבל מי חטאת שנפסלו כגון שנתערב בהן מים או ששתתה מהן בהמה וכיוצא בהן מאלו הדברים הפוסלין אותן אם נגע בהן הטהור לתרומה נטמא בין שנגע בידיו בין שנגע בשאר גופו נגע בהן אדם הטהור לחטאת ואפילו בידיו הרי הוא טהור כמות שהיו:

3

If sanctified water contracted impurity and a person who was pure with regard to terumah touched it, whether with his hands or with his body, after it contracted impurity, he contracts impurity. If a person who had purified himself for this purification process touches it with his hands, he contracts impurity. If he touches it with the remainder of his body, he remains pure, as he was originally.

ג

מי חטאת שנטמאו ונגע בהן אחר שנטמאו אדם הטהור לתרומה בין בידיו בין בגופו נטמא ואם נגע בהן הטהור לחטאת בידיו נטמא נגע בשאר גופו הרי הוא טהור כמות שהיה:

4

The following rules apply if water from a spring, a mikveh, or fruit juice falls into sanctified water. If the majority is sanctified water, the mixture imparts impurity when carried. If the majority is fruit juice, it does not impart impurity. If it is half and half, it imparts impurity.

The following laws apply if the ashes of the red heifer become mixed with ashes from an oven and a person sanctified water with the entire mixture. If the majority of the mixture are the ashes of the red heifer, the water imparts impurity like sanctified water. If the majority are oven ashes, the water does not impart impurity when touched, but does impart impurity when carried.

ד

מי חטאת שנפלו לתוכן מי מעיין או מי מקוה או מי פירות אם רוב מי חטאת מטמאין במשא ואם רוב מי פירות אין מטמאין מחצה למחצה מטמאין אפר פרה שנתערב באפר מקלה וקידש בכולן אם היה הרוב אפר פרה מטמאין במי נדה ואם היה הרוב אפר מקלה אין מטמאין במגע אבל מטמאין במשא:

5

When acceptable ashes were sprinkled on water that was not fit to be sanctified and then a person who was pure with regard to terumah touched the water with his hands or with his body, he contracts impurity. If a person who purified himself for this purification process touched such water, even with his hands, he remains pure, as he was originally.

ה

אפר כשר שנתנו על גבי המים שאינן ראויין לקדשן ונגע בהן הטהור לתרומה בין בידיו בין בגופו נטמא נגע בהן הטהור לחטאת אפילו בידיו ה"ז טהור כמות שהיה:

6

When sanctified water is disqualified, it should not be mixed with mud, so as not to create a stumbling block for others, lest they touch the mud and become impure. For the sanctified water does not become nullified in the mud, as implied by Numbers 19:9: "It is a sin-offering."

ו

מי חטאת שנפסלו לא יגבלם בטיט שלא יעשם תקלה לאחרים שמא יגע בטיט ויטמא שמי חטאת אינם בטלין בטיט שנאמר חטאת היא:

7

When a cow drinks from sanctified water, its meat is pure even if it was slaughtered within 24 hours of drinking, as can be inferred from ibid.: "as safekeeping, as water for sprinkling." Implied is that when the water is kept safe, it is not nullified. If, however, a cow drank from it, it is nullified, because it was not kept safe.

ז

פרה ששתת מי חטאת אף ע"פ שנשחטה בתוך כ"ד שעות בשרה טהור שנאמר למשמרת למי נדה בזמן שהן שמורין אינן בטלין אבל בזמן ששתאתן פרה בטלו שהרי אינם שמורין:

8

When water is sprinkled on a person from a window from which water is sprinkled on many individuals, he entered the Temple, and then it is discovered that the water was disqualified, he is exempt. The rationale is that one can assume that the water that is sprinkled on many people is acceptable. Hence, he is considered as one who transgressed because of factors beyond his control.

If, however, water was sprinkled on a person from the window of a private individual and he entered the Temple and afterwards, it was discovered that the water was disqualified, he is obligated to bring an adjustable guilt-offering. The rationale is that he should have investigated the status of the water and only afterwards, entered the Temple.

Even if people would slip on water that had been sprinkled from a window from which water is sprinkled on many individuals and was flowing on the ground and they would tread on it, they would enter the Temple without being concerned that they had been disqualified.

ח

המזה מחלון שמזין ממנו על הרבים והוזה עליו ונכנס למקדש ואח"כ נמצאו המים פסולין הרי זה פטור שחזקת המים שמזין מהן על הרבים שהן כשרין והרי זה כאנוס אבל אם הוזה עליו מחלון של יחיד ונכנס למקדש ונמצאו המים פסולין חייב בקרבן עולה ויורד מפני שהיה לו לבדוק על המים ואח"כ יכנס למקדש מחליקים היו העם במים ששותתים בארץ מחלון של רבים ודורסים אותן ונכנסים למקדש ולא היו חוששין להן שמא פסולין הן:

9

When a person sprinkles such water, using a hyssop that is impure with regard to this sacrificial process, if it is the size of an egg, the water is impure and the sprinkling is unacceptable. If it is less than the size of an egg, the water is pure, but the sprinkling is unacceptable. This hyssop can impart impurity to another, and that other, to still another, even when the chain reaches 100, because levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer.

ט

המזה באזוב הטמא לחטאת אם יש בו כביצה המים פסולין והזייתו [פסולה] אין בו כביצה המים כשירים והזאתו פסולה ואזוב זה מטמא חבירו וחבירו לחבירו אפילו הן מאה שאין מונין לחטאת:

10

When a person lifts up a k'li upon which this water has been sprinkled and enough water to be sprinkled remains upon it, he is pure. Once the water has performed its mitzvah, it does not impart impurity, as we explained.

י

המגביה כלי שהוזה עליו והרי עליו המים כדי הזאה טהור שהמים שעשו מצוותן אינן מטמאין כמו שביארנו:

Tum'at Tsara`at - Chapter 1

Introduction to Hilchos Tum'at Tsara`at

Included in this text are eight commandments: six positive commandments and two negative commandments. They comprise the following:

1) to rule with regard to tzara'at that afflicts a human according to the laws stated in the Torah;

2) not to cut off the signs of tzara'at impurity;

3) not to shave the hair of a blemish of tzara'at impurity;

4) that a person afflicted by tzara'at should be distinguished by having his clothes torn, his hair covered, and cloaking himself until his lips;

5) the purification of a person afflicted by tzara'at;

6) that a person afflicted by tzara'at should shave all his hair when he is purified;

7) the laws pertaining to tzara'at on garments;

8) the laws pertaining to tzara'at on homes.

These mitzvot are explained in the ensuing chapters.

הלכות טומאת צרעת - הקדמה

הלכות טומאת צרעת יש בכללן שמונה מצות שש מצות עשה ושתים מצות לא תעשה וזה הוא פרטן:

(א) להורות בצרעת אדם כדינה הכתוב בתורה

(ב) שלא יקוץ סימני טומאה

(ג) שלא יגלח הנתק

(ד) שיהיה המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם

(ה) טהרת צרעת

(ו) שיגלח המצורע את כל שערו כשיטהר

(ז) דין צרעת הבגד

(ח) דין צרעת הבית

וביאור מצות אלו בפרקים אלו:

1

When there is a tzara'at affliction of human skin, the skin turns white, becoming as white as the membrane of an egg or whiter. Whiteness that is not as white as this membrane is not deemed tzara'at, but is instead a bohak.

א

צרעת עור הבשר הוא שילבין מקום מן העור ותהיה הלבנונית כקרום ביצה ומקרום ביצה ולמעלה אבל לבנונית שהיא דיהה מקרום הביצה ולמטה אינה צרעת אלא בוהק הוא:

2

There are four shades of white that appear on human skin that cause a person to be deemed afflicted by tzara'at:

a) very intense white that resembles snow on human skin; it is called baheret.

b) a white that is slightly darker than that; it resembles the cleaned wool of a newborn sheep; it is called si'ait;

c) a white that is slightly darker than si'ait; it resembles the lime of the Temple building; it is a derivative of the baheret and is called sapachat;

d) a white that is slightly darker than the lime of the Temple building and which resembles the membrane of an egg; it is a derivative of the si'ait and is also called sapachat.

Thus one has learnt that the shade that is like the lime of the Temple building is a sapachat of the baheret and the shade that is like the membrane of an egg is a sapachat of the si'ait. For the meaning of the term sapachat is subsidiary. Based on the above, our Sages said: "The shades of tzara'at blemishes are two which are four:" baheret and its subsidiary and si'ait and its subsidiary.

ב

וד' מראות יש בצרעת עור הבשר ואלו הן: לובן עז ביותר שאין למעלה ממנו שהוא נראה בעור הבשר כשלג הוא הנקרא בהרת ולובן שהוא דיהה מזה מעט שנראה כצמר נקי של כבש בן יומו הוא הנקרא שאת ולבן שדיהה מן השאת מעט שנראה כסיד ההיכל הוא תולדת הבהרת ונקראת ספחת ולובן שדיהה מסיד ההיכל מעט והרי הוא כקרום ביצה היא תולדת השאת וגם זה נקרא ספחת הנה למדת שהמראה שהוא כסיד ההיכל הוא ספחת הבהרת והמראה שהוא כקרום ביצה היא ספחת השאת שאין לשון ספחת אלא טפילה מכאן אמרו מראות נגעים שתים שהן ארבע בהרת וספחתה שאת וספחתה:

3

These four shades of tzara'at blemishes can all be joined with each other and are considered as a single blemish, whether this produces a more lenient ruling or a more stringent ruling, whether at the beginning of the observation of the blemish or at the conclusion of the seven days, whether after the person afflicted with tzara'at was released from impurity or definitely categorized as afflicted.

What is implied? Whether a blemish is entirely white like snow or like the lime of the Temple building or like clean wool or like the membrane of an egg or a blemish was varied in appearance, part of its whiteness was the shade of baheret and part was like the shade of si'ait, and part like the shade of sapachat, they are all considered as one appearance.

If so, why did the Sages count them and say, "The shades of tzara'at blemishes are two which are four?" So that one will understand the different appearances. For any priest who does not recognize the different appearances and their names when he is taught and informed, should not assess a blemish until he understands them and recognizes them and can say: "This is baheret and this is its subsidiary. This is si'ait and this is its subsidiary."

ג

ארבע מראות נגעים אלו כולן מצטרפין זה עם זה בין להקל בין להחמיר בין בתחילת ראיית הנגע בין בסוף השבעה בין לאחר שנפטר המצורע או נחלט כיצד אחד נגע שהיה כולו לבן כשלג או כסיד ההיכל או כצמר נקי או כקרום ביצה ואחד נגע שהיה מקצת הלובן כמראה הבהרת ומקצתו כמראה השאת ומקצתו כמראה הספחת הכל כמראה אחד הוא חשוב א"כ למה מנאום חכמים ואמרו מראות נגעים שתים שהן ארבע כדי להבין במראות שכל כהן שאינו מכיר המראות ושמותיהן כשמלמדין אותו ומודיעין אותו לא יראה הנגע עד שיבין ויכיר ויאמר זו היא הבהרת וזו היא ספחתה זו היא השאת וזו היא ספחתה:

4

If in one of these four shades of a white hue there is a slight redness mixed in, it is also considered as a tzara'at blemish, as Leviticus 13:19 states: "a white baheret with redness." This also applies to si'ait and to the subsidiary of si'ait and to the subsidiary of baheret. This hue that is a mixture of whiteness with a little redness is called petuch.

What is the appearance of petuch in these four shades? It is as if there are four cups filled with milk. In the first was mixed two drops of blood; in the second, there were four drops; in the third, eight drops; and in the fourth, sixteen drops. The petuch of a baheret is the fourth shade; the petuch of si'ait is the shade of the third cup; the petuch of the sapachat of a baheret is the shade of the second cup, and the petuch of the sapachat of si'ait is the shade of the first cup.

 ד

היה במראה הלובן מארבע מראות אלו מקצת אדמומיות מעורבות בו גם זה נגע צרעת הוא שנאמר או בהרת לבנה אדמדמת והוא הדין לשאת ולספחת של שאת ולספחת הבהרת והמראה הזה שהוא מעורב מלבנונית ומעט אודם הוא הנקרא פתוך וכיצד מראה הפתוך בארבע מראות אלו כאילו הן ארבע כוסות מלאות חלב ונתערב בכוס הראשונה שני טיפי דם ובשניה ארבעה טיפין ובשלישית שמונה טיפין וברביעית ששה עשר טיפין הפתוך שבבהרת הוא המראה הרביעי והפתוך שבשאת כמראה כוס שלישית והפתוך שבספחת הבהרת כמראה הכוס השניה והפתוך שבספחת השאת כמראה הכוס הראשונה:

5

All of these shades - whether the white or the petuch - can be joined with each other and are considered as a single appearance. This applies whether the blemish was entirely white or part of it was white and part with redness, it is all considered as a single blemish whether this leads to a more lenient ruling or a more stringent one.

ה

כל המראות האלו בין הלבן בין הפתוך מצטרפין זה עם זה וכמראה אחד הן חשובין ובין שהיה הנגע כולו לבן או מקצתו לבן ומקצתו אדמדם הכל כמראה אחד הוא בין להקל בין להחמיר:

6

Any appearance of tzara'at on the skin of human flesh is not considered as a blemish and does not impart impurity unless the appearance of the blemish is deep, under the surface of the skin of the flesh. The intent is not only a blemish that can be felt as deep in the flesh, but also one that appears such; it appears like the sun's light that appears to the eye to be deeper than a shadow. If, however, the white shade or the petuch is on the same level as the remainder of the flesh or raised above the flesh, it is not a tzara'at blemish, but rather a rash like other rashes that erupt on the body.

ו

כל מראה צרעת עור הבשר אינה קרויה נגע ולא מטמאה עד שיהיה מראה הנגע עמוק מעור הבשר לא עמוק במשישתו אלא במראית העין כמראה החמה הנראית לעין עמוקה מן הצל אבל אם היה מראה הלובן או הפתוך בשוה עם שאר העור או גבוה מן העור אינו נגע אלא כמו צמח מן הצמחים העולים בגוף:

7

The minimum measure for all blemishes of tzara'at, whether tzara'at of humans or tzara'at of garments, is the size of a Cilikian gris, which is square. This is a square place on the skin of the flesh where 36 hairs could grow, i.e., six hairs in length and six hairs in width. Anything smaller than this is not considered as a tzara'at blemish.

ז

שיעור כל נגעי צרעת בין צרעת אדם בין צרעת בגדים כגריס הקלקי שהוא מרובע והוא מקום מרובע מעור הבשר כדי צמיחת שלשים ושש שערות שש שערות אורך ושש שערות רוחב וכל הפחות מזה אינו נגע צרעת:

8

When the width of a blemish is only a place to grow five hairs, it is pure and it is not considered as a tzara'at blemish, even if it was a cubit in length. It must be at least a square gris in size. All of the minimum measures are halachot transmitted to Moses at Sinai.

ח

נגע שהיה רוחבו כדי צמיחת חמש שערות אפילו היה אורכו אמה הרי זה טהור ואינו נגע צרעת עד שיהיה בו רבוע כגריס וכל השיעורין הלכה למשה מסיני:

9

Whenever a baheret is spoken of, the same laws apply to the remainder of the four shades of white or those of a petuch, provided the blemish is a gris in size and is deeper than the surface of the skin of the flesh. This is what we refer to as a baheret without further explanation.

A baheret that is very intense white, like snow appears dark on the flesh of an albino. And one that is dark appears intensely white on a black man. Therefore we consider the shade as it would appear on a person of average complexion, neither an albino or a black man.

ט

כ"מ שנאמר בהרת הוא הדין לשאר ד' מראות של לובן או של פתוך והוא שיהיה הנגע כגריס או יתר ויהיה עמוק מעור הבשר וזה הוא שאנו קורין אותו בהרת סתם בהרת שהיא עזה כשלג נראית באדם שהוא לבן כהה ובהרת שהיא כהה נראית בכושי עזה לפיכך אין משערין הכל אלא בבינוני שאינו לא לבן ולא שחור:

10

There are three signs that indicate ritual impurity with regard to tzara'at on the skin of human flesh: white hair, healthy flesh in the midst of a blemish, and expansion. All three are explicitly mentioned in the Torah.

What is implied? If a baheret erupts on a person's skin and in its midst there is white hair or a portion of healthy flesh, when the priest sees it, he will rule definitely, saying: "He is impure." If it does not have either white hairs or healthy flesh, he should be isolated for seven days. On the seventh day, the priest sees him again. If the baheret grew white hair or healthy flesh or if it expanded and increased, he is definitively categorized as impure. If neither white hair nor healthy flesh grew, nor did the baheret expand on his skin, he should be isolated for a second week. If any of the three signs occur, he is definitively categorized as impure. If not, he is pure and he is sent away. The rationale is that blemishes on the skin of human flesh do not require isolation for more than two weeks. If the blemish expands - or white hair or healthy flesh grows in it - after he was sent away and deemed pure, he is definitively categorized as impure.

י

שלשה סימני טומאה הן בצרעת: עור הבשר שיער לבן והמחיה והפשיון ושלשתן מפורשין בתורה כיצד מי שנולדה בו בהרת ובה שיער לבן או מחית בשר חי כשיראהו הכהן יחליטו ויאמר טמא לא היה בה שיער לבן ולא מחיה יסגר שבעת ימים ובשביעי רואהו אם נולד בבהרת שיער לבן או מחיה או שפשתה והוסיפה ה"ז מוחלט לא נולד בה לא מחיה ולא שיער לבן ולא פשתה בעור יסגיר שבוע שני אם נולד בה אחד משלשתן מחליטו ואם לאו ה"ז טהור ויפטרנו שאין בנגעי עור הבשר הסגר יתר על שני שבועות ואם לאחר שפטרו וטהר פשה הנגע או נולד בו שיער לבן או מחיה הרי זה מוחלט טומאה:

11

When a baheret was originally intensely white like snow and, after isolation, it appeared only as the membrane of an egg, or, originally, it appeared like the membrane of an egg and its intensity increased and it appeared as snow, it is considered in its original state, for an increase in the intensity of the appearance of a blemish is not a sign of impurity, nor is a darkening of it a sign of purity unless it becomes darker than the four shades described above, i.e., darker than the membrane of an egg. In such an instance, it is classified as a bohak and he is pure. If so, what is meant by the Torah's statement: "The blemish became darker and did not expand on the flesh, the priest should declare him pure?" That if it became darker than the four shades, he is pure, Similarly, if it did not become darker, but did not expand, nor grew white hair or healthy flesh, he is pure.

יא

בהרת שהיתה עזה כשלג ולאחר ההסגר נעשית כקרום ביצה או שהיתה בתחילה כקרום ביצה ונעשית כשלג הרי היא כמות שהיתה שאין עזות המראה סימן טומאה ולא כהייתו סימן טהרה אלא אם נתמעט מארבע מראות ונעשית כהה מקרום ביצה שהרי נעשית בוהק ולפיכך טהור א"כ מהו זה שנאמר בתורה והנה כהה הנגע ולא פשה הנגע בעור וטהרו הכהן שאם כהה מארבע מראות טהור וכן אם לא כהה ולא פשה ולא נולדה בו לא שיער לבן ולא מחיה הרי זה טהור:

Hayom Yom:

• English Text | Video Class
Iyar 6, 5778 · Shabbat, 21 April 2018
"Today's Day"
Tuesday Iyar 6, 21st day of the omer 5703
Torah lessons: Chumash: Emor, Shlishi with Rashi.
Tehillim: 35-38.
Tanya: In a manner (p. 241)...above at length. (p. 243).
Our sages said: "One should not take leave of his friend other than with a parting word of Torah-law, a d'var halacha."1 Our forefathers, the saintly Rebbes, explained: The parting word should be the kind of Torah-teaching that transforms the listener into a mehaleich. "Progress," hiluch, means to rise from level to level, with one ascent after another. Such progression embodies the superiority of the human soul over the angels, for this ascent is greatest through an act of goodness - extending a favor to another, a material favor in general, a spiritual favor in particular.
FOOTNOTES
1. Halacha is related to mehaleich,"one who progresses."
RELATED VIDEO: Reflections on Today's Hayom Yom

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