Today in Judaism: Today is: Wednesday, 29 Tevet 5774 · 1 January 2014

Today in Judaism: Today is: Wednesday, 29 Tevet 5774 · 1 January 2014

Today in Jewish History:

• Winter

According to Rabbi Judah (cited in the Talmud, Bava Metzia 106b), Tevet 29 marks the end of winter. (As per Genesis 8:22, the year consists of six 2-month "seasons": seedtime, harvest, cold, heat, summer and winter.)

• Passing of R. Yitzchak Kaduri (2006)

Rabbi Yitzchak Kaduri, known in recent years as "the eldest of the Kabbalists," in the Holy Land, was born in Baghdad, Iraq in 1898. As a youth, he studied under the great "Ben Ish Chai" (Rabbi Yosef Chaim of  Baghdad, 1840-1913) and was regarded as an illu (prodigy) by the sages of the venerable Baghdad Jewish community. In 1922, Rabbi Yitzchak emigrated to the Holy Land and joined the ranks of the Jerusalem Kabbalists, even as he earned his living for many years as a bookbinder. Over the years his fame grew, and thousands flocked to him to receive his counsel and blessing.

Rabbi Kaduri passed away on the 29th of Tevet of 2006, age 108. Hundreds of thousands attended his funeral in Jerusalem.

Daily Quote:

Seventy sages translated the Torah into Greek for King Ptolemy. That day was as difficult for the people of Israel as the day on which the [Golden] Calf was made; for the Torah could not be properly translated(Talmud, tractate Sefer Torah 1:8)

Daily Study:

Chitas and Rambam for today:

Chumash: Bo, 4th Portion Exodus 11:4-12:20 with Rashi

• Chapter 11

4. Moses said, "So said the Lord, At the dividing point of the night, I will go out into the midst of Egypt,      ד. וַיֹּאמֶר משֶׁה כֹּה אָמַר יְהֹוָה כַּחֲצֹת הַלַּיְלָה אֲנִי יוֹצֵא בְּתוֹךְ מִצְרָיִם:

Moses said, So said the Lord: When he stood before Pharaoh, this prophecy was said to him, for after he [Moses] left his [Pharaoh’s] presence, he did not see his face [again]. — [from Exod. Rabbah 18:1, Mishnath Rabbi Eliezer ch. 19]

ויאמר משה כה אמר ה': בעמדו לפני פרעה נאמרה לו נבואה זו שהרי משיצא מלפניו לא הוסיף ראות פניו:

At the dividing point of the night: Heb. כַּחִצֹתהַלַיְלָה, when the night is divided. כַּחִצֹת is like “when the meal offering was offered up (כַּעִלוֹת) ” (II Kings 3:20); [and like] “when their anger was kindled (בַּחִרוֹת) against us” (Ps. 124:3). This is its simple meaning, which fits its context that חִצֹת is not a noun denoting a half. Our Rabbis, however, interpreted it like כַּחִצִי הַלַיְלָה, at about midnight [lit., half the night], and they said that Moses said כַּחִצֹת, about midnight, meaning near it [midnight], either before it or after it, but he did not say בַּחִצֹת, at midnight, lest Pharaoh’s astrologers err and [then] say, “Moses is a liar,” but the Holy One, blessed be He, Who knows His times and His seconds, בַּחִצוֹת, at midnight. — [from Ber. 3b]

כחצת הלילה: כהחלק הלילה, כחצות, כמו (מלכים א' יט כה) כעלות, (תהלים קכד ג) בחרות אפם בנו, זהו פשוטו לישבו על אופניו, שאין חצות שם דבר של חצי. ורבותינו דרשוהו כמו בחצי הלילה (שמות יב כט) ואמרו, שאמר משה כחצות, דמשמע סמוך לו או לפניו או לאחריו, ולא אמר בחצות, שמא יטעו אצטגניני פרעה, ויאמרו משה בדאי הוא:

5. and every firstborn in the land of Egypt will die, from the firstborn of Pharaoh who sits on his throne to the firstborn of the slave woman who is behind the millstones, and every firstborn animal.         ה. וּמֵת כָּל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכוֹר פַּרְעֹה הַיּשֵׁב עַל כִּסְאוֹ עַד בְּכוֹר הַשִּׁפְחָה אֲשֶׁר אַחַר הָרֵחָיִם וְכֹל בְּכוֹר בְּהֵמָה:

to the firstborn of the captive: Why were the captives smitten? So that they would not say, “Our deity has demanded [vengeance] for their [our] degradation, and brought retribution upon Egypt.” -[from Mechilta, Bo, on Exod. 12:29]

עד בכור השבי: (שמות יב כט) למה לקו השבויים, כדי שלא יאמרו, יראתם תבעה עלבונם והביאה פורענות על מצרים:

from the firstborn of Pharaoh… to the firstborn of the slave woman: All those inferior to the Pharaoh’s firstborn and superior to the slave woman’s firstborn were included. Why were the sons of the slave women smitten? Because they too were enslaving them [the Israelites] and were happy about their misfortune. — [from Pesikta Rabbathi, ch. 17]

מבכור פרעה עד בכור השפחה: כל הפחותים מבכור פרעה וחשובים מבכור השפחה היו בכלל. ולמה לקו בני השפחות, שאף הם היו משעבדים בהם ושמחים בצרתם:

and every firstborn animal: Because they [the Egyptians] worshipped it, and when the Holy One, blessed be He, punishes any nation, He punishes its deity. — [from Mechilta, Bo, on Exod. 12:29]

וכל בכור בהמה: לפי שהיו עובדין לה, וכשהקדוש ברוך הוא נפרע מן האומה נפרע מאלהיה:

6. And there will be a great cry throughout the entire land of Egypt, such as there never has been and such as there shall never be again.        ו. וְהָיְתָה צְעָקָה גְדֹלָה בְּכָל אֶרֶץ מִצְרָיִם אֲשֶׁר כָּמֹהוּ לֹא נִהְיָתָה וְכָמֹהוּ לֹא תֹסִף:

7. But to all the children of Israel, not one dog will whet its tongue against either man or beast, in order that you shall know that the Lord will separate between the Egyptians and between Israel.'      ז. וּלְכֹל | בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ לְמֵאִישׁ וְעַד בְּהֵמָה לְמַעַן תֵּדְעוּן אֲשֶׁר יַפְלֶה יְהֹוָה בֵּין מִצְרַיִם וּבֵין יִשְׂרָאֵל:

will separate: Heb. לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ ,I say that is a term meaning sharp. Similarly " his tongue towards any man of the B'nei Yisroel." He did not sharpen. "Then you will utter a sharp sound.60 [or:] {Hebrew Ref} ---"A sharp thresher." [or:] " {Hebrew Ref} "The thoughts of a sharp one" [{Hebrew Ref} meaning:] a sharp and clever person. [or:] "You bring wealth to the hand of the clever ones---sharp merchants.

לא יחרץ כלב לשנו: אומר אני שהוא לשון שנון, לא ישנן, וכן (יהושע י כא) לא חרץ לבני ישראל לאיש את לשונו, לא שנן, (שמואל ב' ה כד) אז תחרץ תשתנן, (ישעיהו מא טו) למורג חרוץ שנון, (משלי כא ה) מחשבות חרוץ, אדם חריף ושנון, (משלי י ד) ויד חרוצים תעשיר, חריפים, סוחרים שנונים:

will separate: Heb. יַפְלֶה, will divide. — [from Onkelos, Jonathan] See the commentary on Exod. 8:18.

אשר יפלה: יבדיל:

8. And all these servants of yours will come down to me and prostrate themselves to me, saying, Go out, you and all the people who are at your feet,' and afterwards I will go out." [Then] he [Moses] exited from Pharaoh with burning anger.      ח. וְיָרְדוּ כָל עֲבָדֶיךָ אֵלֶּה אֵלַי וְהִשְׁתַּחֲווּ לִי לֵאמֹר צֵא אַתָּה וְכָל הָעָם אֲשֶׁר בְּרַגְלֶיךָ וְאַחֲרֵי כֵן אֵצֵא וַיֵּצֵא מֵעִם פַּרְעֹה בָּחֳרִי אָף:

And all these servants of yours will come down: [By using this phrase,] he [Moses] showed respect for the throne, because eventually Pharaoh himself went down to him at night and said, “Get up and get out from among my people” (Exod. 12:31), although Moses had not originally said, “You will come down to me and prostrate yourself to me.” -[from Exod. Rabbah 7:3; Mechilta, Bo 13]

וירדו כל עבדיך: חלק כבוד למלכות שהרי בסוף ירד פרעה בעצמו אליו בלילה (שמות יב לא) ויאמר קומו צאו מתוך עמי ולא אמר לו משה מתחלה וירדת אלי והשתחוית לי:

who are at your feet: Who follow your advice and your way.

אשר ברגליך: ההולכים אחר עצתך והלוכך:

and afterwards I will go out: with all the people from your land.

ואחרי כן אצא: עם כל העם מארצך:

he exited from Pharaoh: After he had completed his words, he went out from before him.

ויצא מעם פרעה: כשגמר דבריו יצא מלפניו:

with burning anger: because he [Pharaoh] had said to him, “You shall no longer see my face” (Exod. 10:28)

בחרי אף: על שאמר לו (שמות י כח) אל תוסף ראות פני:

9. The Lord said to Moses, "Pharaoh will not heed you, in order to increase My miracles in the land of Egypt."     ט. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה לֹא יִשְׁמַע אֲלֵיכֶם פַּרְעֹה לְמַעַן רְבוֹת מוֹפְתַי בְּאֶרֶץ מִצְרָיִם:

in order to increase My miracles in the land of Egypt-: (“My miracles” denotes two; “to increase” denotes three.) They are the plague of the firstborn, the splitting of the Red Sea, and the stirring of the Egyptians [into the sea].

למען רבות מופתי: מופתי שנים, רבות שלושה מכת בכורות וקריעת ים סוף ולנער את מצרים:

10. Moses and Aaron had performed all these miracles before Pharaoh, but the Lord strengthened Pharaoh's heart, and he did not let the children of Israel out of his land.     י. וּמשֶׁה וְאַהֲרֹן עָשׂוּ אֶת כָּל הַמֹּפְתִים הָאֵלֶּה לִפְנֵי פַרְעֹה וַיְחַזֵּק יְהֹוָה אֶת לֵב פַּרְעֹה וְלֹא שִׁלַּח אֶת בְּנֵי יִשְׂרָאֵל מֵאַרְצוֹ:

Moses and Aaron had performed, etc.: It has already been written for us in reference to all the miracles, and it [Scripture] did not repeat it here except to juxtapose it to the following section [i.e., Exod. 12]. See Rashi’s commentary on the following verse.

ומשה ואהרן עשו וגו': כבר כתב לנו זאת בכל המופתים, ולא שנאה כאן אלא בשביל לסמכה לפרשה של אחריה:

Chapter 12

1. The Lord spoke to Moses and to Aaron in the land of Egypt, saying,        א. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן בְּאֶרֶץ מִצְרַיִם לֵאמֹר:

The Lord spoke to Moses and to Aaron: Since Aaron had worked and toiled with miracles just like Moses, He accorded him this honor at the first commandment by including him with Moses in [His] speech. — [from Tanchuma Buber, Bo 8; Mechilta] In early editions of Rashi, this paragraph is part of the above paragraph, the comment on 11:10. Indeed, that is how it appears in Tanchuma Buber.

ויאמר ה' אל משה ואל אהרן: בשביל שאהרן עשה וטרח במופתים כמשה, חלק לו כבוד זה במצוה ראשונה שכללו עם משה בדבור:

in the land of Egypt: [I.e.,] outside the city. Or perhaps it means only within the city? Therefore, Scripture states: “When I leave the city, [I will spread my hands to the Lord]” (Exod. 9:29). Now, if [even a] prayer, which is of minor importance, he [Moses] did not pray within the city, a divine communication, which is of major importance, how much more so [would God not deliver it to Moses within the city]? Indeed, why did He not speak with him within the city? Because it was full of idols. — [from Mechilta]

בארץ מצרים: חוץ לכרך, או אינו אלא בתוך הכרך תלמוד לומר (לעיל ט כט) כצאתי את העיר וגו', ומה תפלה קלה לא התפלל בתוך הכרך דבור חמור לא כל שכן, ומפני מה לא נדבר עמו בתוך הכרך, לפי שהיתה מלאה גלולים:

2. This month shall be to you the head of the months; to you it shall be the first of the months of the year.      ב. הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה:

This month: Heb. הַחֹדֶשׁ הַזֶה, lit., this renewal. He [God] showed him [Moses] the moon in its renewal and said to him, “When the moon renews itself, you will have a new month” (Mechilta). Nevertheless, [despite this rendering,] a biblical verse does not lose its simple meaning (Shab. 63a). Concerning the month of Nissan, He said to him, “This shall be the first of the order of the number of the months, so Iyar shall be called the second [month], and Sivan the third [month].”

החדש הזה: הראהו לבנה בחידושה ואמר לו כשהירח מתחדש יהיה לך ראש חודש. ואין מקרא יוצא מידי פשוטו, על חדש ניסן אמר לו, זה יהיה ראש לסדר מנין החדשים, שיהא אייר קרוי שני, סיון שלישי:

This: Moses found difficulty [determining] the [precise moment of the] renewal of the moon, in what size it should appear before it is fit for sanctification. So He showed him with His finger the moon in the sky and said to him, “You must see a moon like this and sanctify [the month].” Now how did He show it to him? Did He not speak to him only by day, as it says: “Now it came to pass on the day that the Lord spoke” (Exod. 6:28); “on the day He commanded” (Lev. 7:38); “from the day that the Lord commanded and on” (Num. 15:23) ? Rather, just before sunset, this chapter was said to him, and He showed him [the moon] when it became dark. — [from Mechilta]

הזה: נתקשה משה על מולד הלבנה באיזו שיעור תראה ותהיה ראויה לקדש, והראה לו באצבע את הלבנה ברקיע, ואמר לו כזה ראה וקדש. וכיצד הראהו, והלא לא היה מדבר עמו אלא ביום, שנאמר (שמות ו כח) ויהי ביום דבר ה', (ויקרא ז לח) ביום צותו, (במדבר טו כג) מן היום אשר צוה ה' והלאה, אלא סמוך לשקיעת החמה נאמרה לו פרשה זו, והראהו עם חשכה:

3. Speak to the entire community of Israel, saying, "On the tenth of this month, let each one take a lamb for each parental home, a lamb for each household.        ג. דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת שֶׂה לַבָּיִת:

Speak to the entire community: Heb. דַּבְּרוּ, [the plural form]. Now did Aaron speak? Was it not already stated [to Moses]: “You shall speak” (Exod. 7: 2) “and you speak to the children of Israel, saying” (Exod. 31:13)]? But they [Moses and Aaron] would show respect to each other and say to each other, “Teach me [what to say],” and the speech would emanate from between them [and it would sound] as if they both were speaking. — [from Mechilta]

דברו אל כל עדת: וכי אהרן מדבר והלא כבר נאמר (שמות ז ב) אתה תדבר, אלא חולקין כבוד זה לזה ואומרים זה לזה למדני, והדבור יוצא מבין שניהם, כאלו שניהם מדברים:

to the entire community of Israel, saying, “On the tenth of… month” -: Speak today on Rosh Chodesh [the New Moon] that they should take it [the lamb] on the tenth of the month. — [From Mechilta]

אל כל עדת ישראל וגו' בעשר לחדש: דברו היום בראש חודש שיקחוהו בעשור לחודש:

this: The Passover sacrifice of Egypt had to be taken on the tenth, but not the Passover sacrifice of later generations. — [from Mechilta, Pes. 96a]

הזה: פסח מצרים מקחו בעשור, ולא פסח דורות:

a lamb for each parental home: [I.e., a lamb] for one family. If [the family members] were numerous, I would think that one lamb would suffice for all of them. Therefore, the Torah says: “a lamb for a household.” -[from Mechilta]

שה לבית אבת: למשפחה אחת, הרי שהיו מרובין יכול שה אחד לכולן, תלמוד לומר שה לבית:

4. But if the household is too small for a lamb, then he and his neighbor who is nearest to his house shall take [one] according to the number of people, each one according to one's ability to eat, shall you be counted for the lamb.     ד. וְאִם יִמְעַט הַבַּיִת מִהְיוֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל הַשֶׂה:

But if the household is too small for a lamb: And if they are too few to have one lamb, for they cannot eat it [all], and it will become left over (see verse 10), “then he and his neighbor… shall take.” This is the apparent meaning according to its simple interpretation. There is, however, also a midrashic interpretation, [namely that this verse comes] to teach us that after they were counted on it, [i.e., after they registered for a certain lamb,] they may diminish their number and withdraw from it and be counted on another lamb. If, however, they wish to withdraw and diminish their number, [they must do it] מִהְיוֹתמִשֶׂה [lit., from the being of the lamb]. They must diminish their number while the lamb still exists, while it is still alive, and not after it has been slaughtered. — [from Mechilta, Pes. 98a] according to the number of-Heb. בְּמִכְסַת, amount, and so “the amount of (מִכְסַת) your valuation: (Lev. 27:23).

ואם ימעט הבית מהיות משה: ואם יהיו מועטין מהיות משה אחד שאין יכולין לאכלו ויבא לידי נותר, ולקח הוא ושכנו וגו' זהו משמעו לפי פשוטו. ועוד יש בו מדרש ללמד שאחר שנמנו עליו יכולין להתמעט ולמשוך ידיהם הימנו ולהמנות על שה אחר, אך אם באו למשוך ידיהם ולהתמעט מהיות משה, יתמעטו בעוד השה קיים בהיותו בחיים, ולא משנשחט:

according to one’s ability to eat: [This indicates that only] one who is fit to eat-which excludes the sick and aged-who cannot eat an olive-sized portion [can be counted among the group for whom the sacrifice is killed]. — [from Mechilta]

במכסת: חשבון וכן (ויקרא כז כג) מכסת הערכך:

shall you be counted: Heb. תָּכֹסוּ [Onkelos renders:] תִּתְמְנוּן, you shall be counted.

לפי אכלו: הראוי לאכילה פרט לחולה וזקן שאינן יכולין לאכול כזית:

5. You shall have a perfect male lamb in its [first] year; you may take it either from the sheep or from the goats.       ה. שֶׂה תָמִים זָכָר בֶּן שָׁנָה יִהְיֶה לָכֶם מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ:

perfect: without a blemish. — [from Mechilta]

תמים: בלא מום:

in its [first] year: Heb. בֶּן-שָׁנָה For its entire first year it is called בֶּן-שָׁנָה, meaning that it was born during this year. — [from Mechilta]

בן שנה: כל שנתו קרוי בן שנה כלומר שנולד בשנה זו:

either from the sheep or from the goats: Either from this [species] or from that [species], for a goat is also called שֶׂה, as it is written: “and a kid (שֶׂה עִזִים)” (Deut. 14:4). — [from Mechilta]

מן הכבשים ומן העזים: או מזה או מזה שאף עז קרויה שה, שנאמר (דברים יד ד) ושה עזים:

6. And you shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon.        ו. וְהָיָה לָכֶם לְמִשְׁמֶרֶת עַד אַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ הַזֶּה וְשָׁחֲטוּ אֹתוֹ כֹּל קְהַל עֲדַת יִשְׂרָאֵל בֵּין הָעַרְבָּיִם:

And you shall keep it for inspection: Heb. לְמִשְׁמֶרֶת. This is an expression of inspection, that it [the animal] requires an inspection for a blemish four days before its slaughter. Now why was it [the designated animal] to be taken four days before its slaughter, something not required in the Passover sacrifice of later generations? Rabbi Mathia the son of Charash used to say [in response]: Behold He [God] says: “And I passed by you and saw you, and behold your time was the time of love” (Ezek. 16:8). The [time for the fulfillment of the] oath that I swore to Abraham that I would redeem his children has arrived. But they [the Children of Israel] had no commandments in their hands with which to occupy themselves in order that they be redeemed, as it is said: “but you were naked and bare” (Ezek. 16:7). So He gave them two mitzvoth, the blood of the Passover and the blood of the circumcision. They circumcised themselves on that night, as it is said: “downtrodden with your blood (בְּדָמָיִ‏) ” (ibid., verse 6), with the two [types of] blood. He [God] states also: “You, too-with the blood of your covenant I have freed your prisoners from a pit in which there was no water” (Zech. 9:11). Moreover, they [the Israelites] were passionately fond of idolatry. [Moses] said to them, “Withdraw and take for yourselves” (Exod. 12:21). [He meant:] withdraw from idolatry and take for yourselves sheep for the mitzvah. — [from Mechilta, here and on verse 21] Note that on verse 21, Rashi explains that differently.

והיה לכם למשמרת: זה לשון בקור שטעון בקור ממום ארבעה ימים קודם שחיטה, ומפני מה הקדים לקיחתו לשחיטתו ארבעה ימים מה שלא צוה כן בפסח דורות, היה ר' מתיא בן חרש אומר הרי הוא אומר (יחזקאל טז ח) ואעבור עליך ואראך והנה עתך עת דודים, הגיעה שבועה שנשבעתי לאברהם שאגאל את בניו ולא היו בידם מצות להתעסק בהם כדי שיגאלו, שנאמר (שם ז) ואת ערום ועריה, ונתן להם שתי מצות דם פסח ודם מילה, שמלו באותו הלילה, שנאמר (שם ו) מתבוססת בדמיך, בשני דמים, ואומר (זכרי' ט יא). גם את בדם בריתך שלחתי אסיריך מבור אין מים בו, ולפי שהיו שטופים בעבודה זרה אמר להם (פסוק כא) משכו וקחו לכם, משכו ידיכם מעבודה זרה וקחו לכם צאן של מצוה:

shall slaughter it: Now do they all slaughter [it]? Rather, from here we can deduce that a person’s agent is like himself. — [from Mechilta, Kid. 41b] [Therefore, it is considered as if all the Israelites slaughtered the sacrifice.]

ושחטו אתו וגו': וכי כולן שוחטין אלא מכאן ששלוחו של אדם כמותו:

the entire congregation of the community of Israel: [This means] the congregation, the community, and Israel. From here, they [the Rabbis] said: The communal Passover sacrifices are slaughtered in three [distinct] groups, one after the other. [Once] the first group entered, the doors of the Temple court were locked [until the group finished; they were followed by the second group, etc.,] as is stated in Pesachim (64b).

קהל עדת ישראל: קהל ועדה וישראל. מכאן אמרו, פסחי צבור נשחטין בשלש כתות זו אחר זו, נכנסה כת ראשונה ננעלו דלתות העזרה וכו', כדאיתא בפסחים (דף סד א):

in the afternoon: Heb. בֵּין הָעַרְבָּיִם From six hours [after sunrise] and onward is called בֵּין הָעַרְבַּיִם, literally, between the two evenings, for the sun is inclined toward the place where it sets to become darkened. It seems to me that the expression בֵּין הָעַרְבַּיִם denotes those hours between the darkening of the day and the darkening of the night. The darkening of the day is at the beginning of the seventh hour, when the shadows of evening decline, and the darkening of the night at the beginning of the night. עֶרֶב is an expression of evening and darkness, like “all joy is darkened (וְעָרְבָה) ” (Isa. 24:11). — [from Mechilta]

בין הערבים: משש שעות ולמעלה קרוי בין הערבים, שהשמש נוטה לבית מבואו לערוב. ולשון בין הערבים נראה בעיני אותן שעות שבין עריבת היום לעריבת הלילה, עריבת היום בתחלת שבע שעות מכי ינטו צללי ערב (ירמיהו ו ד), ועריבת הלילה בתחילת הלילה. ערב לשון נשף וחשך, כמו (ישעיהו כד יא) ערבה כל שמחה:

7. And they shall take [some] of the blood and put it on the two doorposts and on the lintel, on the houses in which they will eat it.       ז. וְלָקְחוּ מִן הַדָּם וְנָתְנוּ עַל שְׁתֵּי הַמְּזוּזֹת וְעַל הַמַּשְׁקוֹף עַל הַבָּתִּים אֲשֶׁר יֹאכְלוּ אֹתוֹ בָּהֶם:

And they shall take [some] of the blood: This is the receiving of the blood [from the animal’s neck immediately after the slaughtering]. I would think that it was to be received in the hand. Therefore, Scripture says: “that is in the basin” (below, verse 22), [specifying that the blood is to be received in a vessel]. — [from Mechilta]

ולקחו מן הדם: זו קבלת הדם. יכול ביד, תלמוד לומר (פסוק כב) אשר בסף:

the… door posts: They are the upright posts, one from this side of the entrance and one from that side. — [from Kid. 22b]

המזוזת: הם הזקופות אחת מכאן לפתח ואחת מכאן:

the lintel: Heb. הַמַשְׁקוֹף. That is the upper [beam], against which the door strikes (שׁוֹקֵף) when it is being closed, lintel in Old French. The term שְׁקִיפָה means striking, like [in the phrase] “the sound of a rattling leaf” (Lev. 26:36), [which Onkelos renders:] טַרְפָּא דְֹּשָקִיף, “bruise” (Exod. 21:25), [which Onkelos renders:] מַשְׁקוֹפֵי. — [based on Jonathan]

המשקוף: הוא העליון שהדלת שוקף עליו כשסוגרין אותו לינט"ר בלעז [משקוף] ולשון שקיפה חבטה, כמו (ויקרא כו לו) קול עלה נדף, טרפא דשקיף, (שמות כא כה) חבורה משקופי:

on the houses in which they will eat it: But not on the lintel and the doorposts of a house [used] for [storing] straw or a house [used] for cattle, in which nobody lives. — [based on Mechilta]

על הבתים אשר יאכלו אתו בהם: ולא על משקוף ומזוזות שבבית התבן ובבית הבקר, שאין דרין בתוכו:

8. And on this night, they shall eat the flesh, roasted over the fire, and unleavened cakes; with bitter herbs they shall eat it.        ח. וְאָכְלוּ אֶת הַבָּשָׂר בַּלַּיְלָה הַזֶּה צְלִי אֵשׁ וּמַצּוֹת עַל מְרֹרִים יֹאכְלֻהוּ:

the flesh: but not sinews or bones. — [from Mechilta]

את הבשר: ולא גידים ועצמות:

and unleavened cakes; with bitter herbs: Every bitter herb is called מָרוֹר, and He commanded them to eat bitters in commemoration of “And they embittered their lives” (Exod. 1:14). — [from Pes. 39a, 116b]

על מררים: כל עשב מר נקרא מרור. וציום לאכול מרור זכר לוימררו את חייהם (שמות א יד):

9. You shall not eat it rare or boiled in water, except roasted over the fire its head with its legs and with its innards.        ט. אַל תֹּאכְלוּ מִמֶּנּוּ נָא וּבָשֵׁל מְבֻשָּׁל בַּמָּיִם כִּי אִם צְלִי אֵשׁ רֹאשׁוֹ עַל כְּרָעָיו וְעַל קִרְבּוֹ:

You shall not eat it rare: Heb. נָא Something not roasted sufficiently is called נָא in Arabic.

אל תאכלו ממנו נא: שאינו צלוי כל צורכו קוראו נא בלשון ערבי:

or boiled: All this is included in the prohibition of You shall not eat it. — [from Pes. 41b]

ובשל מבשל: כל זה באזהרת אל תאכלו:

in water: How do we know that [it is also prohibited to cook it] in other liquids? Therefore, Scripture states: וּבָשֵׁל מְבֻשָׁל, [meaning boiled] in any manner. — [from Pes. 41a]

במים: מנין לשאר משקין, תלמוד לומר ובשל מבושל מכל מקום:

except roasted over the fire: Above (verse 8), He decreed upon it [the animal sacrifice] with a positive commandment, and here He added to it a negative [commandment]: “You shall not eat it except roasted over the fire.” -[from Pes. 41b]

כי אם צלי אש: למעלה גזר עליו במצות עשה וכאן הוסיף עליו לא תעשה אל תאכלו ממנו כי אם צלי אש:

its head with its legs: One should roast it completely as one, with its head and with its legs and with its innards, and one must place its intestines inside it after they have been rinsed (Pes. 74a). The expression עַל כְּרָעָיו וְעַל-קִרְבּוֹ is similar to the expression “with their hosts (עַל-צִבְאֹתָם) ” (Exod. 6:26), [which is] like בְּצִבְאֹתָם, as they are, this too means [they should roast the animal] as it is, all its flesh complete.

ראשו על כרעיו: צולהו כולו כאחד עם ראשו ועם כרעיו ועם קרבו, ובני מעיו נותן לתוכו אחר הדחתן. ולשון על כרעיו ועל קרבו כלשון (שמות ו כו) על צבאותם, כמו בצבאותם, כמות שהן, אף זה כמות שהוא, כל בשרו משלם:

10. And you shall not leave over any of it until morning, and whatever is left over of it until morning, you shall burn in fire.        י. וְלֹא תוֹתִירוּ מִמֶּנּוּ עַד בֹּקֶר וְהַנֹּתָר מִמֶּנּוּ עַד בֹּקֶר בָּאֵשׁ תִּשְׂרֹפוּ:

and whatever is left over of it until morning-: What is the meaning of “until morning” a second time? [This implies] adding one morning to another morning, for morning starts with sunrise, and this verse is here to make it [the prohibition] earlier, [i.e.,] that it is forbidden to eat it [the leftover flesh] from dawn. This is according to its apparent meaning. Another midrashic interpretation is that this teaches that it may not be burnt on Yom Tov but on the next day, and this is how it is to be interpreted: and what is left over from it on the first morning you shall wait until the second morning and burn it. — [from Shab. 24b]

והנתר ממנו עד בקר: מה תלמוד לומר עד בקר פעם שניה, ליתן בקר על בקר, שהבקר משמעו משעת הנץ החמה, ובא הכתוב להקדים שאסור באכילה מעלות השחר, זהו לפי משמעו. ועוד מדרש אחר למד שאינו נשרף ביום טוב אלא ממחרת. וכך תדרשנו והנותר ממנו בבקר ראשון עד בקר שני תעמוד ותשרפנו:

11. And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover sacrifice to the Lord.      יא. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהֹוָה:

your loins girded: Ready for the way [i.e., for travel]. — [from Mechilta]

מתניכם חגרים: מזומנים לדרך:

in haste: Heb. בְּחִפָּזוֹן, a term denoting haste and speed, like “and David was hastening (נֶחְפָז) ” (I Sam. 23:26); that the Arameans had cast off in their haste (בְּחָפְזָם) (II Kings 7:15). — [from Onkelos]

בחפזון: לשון בהלה ומהירות, כמו (שמואל א' כג כו) ויהי דוד נחפז ללכת, (מלכים ב' ז טו) אשר השליכו ארם בחפזם:

it is a Passover sacrifice to the Lord: Heb. פֶּסַח. The sacrifice is called פֶּסַח because of the skipping and the jumping over, which the Holy One, blessed be He, skipped over the Israelites’ houses that were between the Egyptians houses. He jumped from one Egyptian to another Egyptian, and the Israelite in between was saved. [“To the Lord” thus implies] you shall perform all the components of its service in the name of Heaven. (Another explanation:) [You should perform the service] in the manner of skipping and jumping, [i.e., in haste] in commemoration of its name, which is called Passover (פֶּסַח), and also [in old French] pasche, pasque, pasca, an expression of striding over. — [from Mishnah Pes. 116a,b; Mechilta d’Rabbi Shimon ben Yochai, verse 27; Mechilta on this verse]

פסח הוא לה': הקרבן קרוי פסח על שם הדלוג והפסיחה שהקב"ה היה מדלג בתי ישראל מבין בתי מצרים וקופץ ממצרי למצרי, וישראל אמצעי נמלט, ואתם עשו כל עבודותיו לשם שמים. דבר אחר דרך דילוג וקפיצה, זכר לשמו שקרוי פסח וגם פשק"א [פסח] לשון פסיעה:

12. I will pass through the land of Egypt on this night, and I will smite every firstborn in the land of Egypt, both man and beast, and upon all the gods of Egypt will I wreak judgments I, the Lord.        יב. וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה וְהִכֵּיתִי כָל בְּכוֹר בְּאֶרֶץ מִצְרַיִם מֵאָדָם וְעַד בְּהֵמָה וּבְכָל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים אֲנִי יְהֹוָה:

I will pass: like a king who passes from place to place, and with one passing and in one moment they are all smitten. — [from Mechilta]

ועברתי: כמלך העובר ממקום למקום, ובהעברה אחת וברגע אחד כולן לוקין:

every firstborn in the land of Egypt: Even other firstborn who are in Egypt [will die]. Now how do we know that even the firstborn of the Egyptians who are in other places [will die]? Therefore, Scripture states: “To Him Who smote the Egyptians with their firstborn” (Ps. 136:10). — [from Mechilta]

כל בכור בארץ מצרים: אף בכורות אחרים והם במצרים, ומנין אף בכורי מצרים שבמקומות אחרים, תלמוד לומר (תהלים קלו י) למכה מצרים בבכוריהם:

both man and beast: [I.e., first man and then beast.] He who started to sin first from him the retribution starts. — [from Mechilta]

מאדם ועד בהמה: מי שהתחיל בעבירה ממנו מתחלת הפורענות:

and upon all the gods of Egypt-: The one made of wood will rot, and the one made of metal will melt and flow to the ground. — [from Mechilta]

ובכל אלהי מצרים: של עץ נרקבת, ושל מתכת נמסת ונתכת לארץ:

will I wreak judgments-I The Lord: I by Myself and not through a messenger. — [from Passover Haggadah]

אעשה שפטים אני ה': אני בעצמי ולא על ידי שליח:

13. And the blood will be for you for a sign upon the houses where you will be, and I will see the blood and skip over you, and there will be no plague to destroy [you] when I smite the [people of the] land of Egypt.      יג. וְהָיָה הַדָּם לָכֶם לְאֹת עַל הַבָּתִּים אֲשֶׁר אַתֶּם שָׁם וְרָאִיתִי אֶת הַדָּם וּפָסַחְתִּי עֲלֵכֶם וְלֹא יִהְיֶה בָכֶם נֶגֶף לְמַשְׁחִית בְּהַכֹּתִי בְּאֶרֶץ מִצְרָיִם:

And the blood will be for you for a sign: [The blood will be] for you a sign but not a sign for others. From here, it is derived that they put the blood only on the inside. — [from Mechilta 11]

והיה הדם לכם לאת: לכם לאות ולא לאחרים לאות מכאן שלא נתנו הדם אלא מבפנים:

and I will see the blood: [In fact,] everything is revealed to Him. [Why then does the Torah mention that God will see the blood?] Rather, the Holy One, blessed be He, said, “I will focus My attention to see that you are engaged in My commandments, and I will skip over you.” -[from Mechilta]

וראיתי את הדם: הכל גלוי לפניו, אלא אמר הקב"ה נותן אני את עיני לראות שאתם עסוקים במצותי ופוסח אני עליכם:

and skip over: Heb. וּפָסַחְתִּי [is rendered] and I will have pity, and similar to it: “sparing פָּסוֹחַ and rescuing” (Isa. 31:5). I say, however, that every [expression of] פְּסִיחָה is an expression of skipping and jumping. [Hence,] וּפָסַחְתִּי [means that] He was skipping from the houses of the Israelites to the houses of the Egyptians, for they were living one in the midst of the other. Similarly, “skipping between (פֹּסְחִים) two ideas” (I Kings 18:21). Similarly, the lame (פִּסְחִים) walk as if jumping. Similarly, פָּסוֹחַ וְהִמְלִיט means: jumping over him and rescuing him from among the slain. — [from Mechilta] Both views are found in Mechilta. The first view is also that of Onkelos.

ופסחתי: וחמלתי, ודומה לו (ישעיהו לא ה) פסוח והמליט. ואני אומר כל פסיחה לשון דלוג וקפיצה. ופסחתי מדלג היה מבתי ישראל לבתי מצרים, שהיו שרוים זה בתוך זה, וכן (מלכים א' יח כא) פוסחים על שתי הסעיפים, וכן כל הפסחים הולכים כקופצים, וכן (ישעיהו לא ה) פסוח והמליט, מדלגו וממלטו מבין המומתים:

and there will be no plague to destroy [you]: But there will be [a plague] upon the Egyptians. Let us say that an Egyptian was in an Israelite’s house. I would think that he would escape. Therefore, Scripture states: “and there will be no plague upon you,” but there will be [a plague] upon the Egyptians in your houses. Let us say that an Israelite was in an Egyptian’s house. I would think that he would be smitten like him. Therefore, Scripture states: “and there will be no plague upon you.” -[from Mechilta]

ולא יהיה בכם נגף: אבל הווה הוא במצרים הרי שהיה מצרי בביתו של ישראל, יכול ימלט, תלמוד לומר ולא יהיה בכם נגף, אבל הווה במצרי שבבתיכם, הרי שהיה ישראל בביתו של מצרי, שומע אני ילקה כמותו, תלמוד לומר ולא יהיה בכם נגף:

14. And this day shall be for you as a memorial, and you shall celebrate it as a festival for the Lord; throughout your generations, you shall celebrate it as an everlasting statute.        יד. וְהָיָה הַיּוֹם הַזֶּה לָכֶם לְזִכָּרוֹן וְחַגֹּתֶם אֹתוֹ חַג לַיהֹוָה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם תְּחָגֻּהוּ:

as a memorial: for generations.

לזכרון: לדורות:

and you shall celebrate it: The day that is a memorial for you-you shall celebrate it. But we have not yet heard which is the day of memorial. Therefore, Scripture states: “Remember this day, when you went out of Egypt” (Exod. 13: 3). we learn that the day of the Exodus is the day of memorial. Now on what day did they go out [of Egypt]? Therefore, Scripture states: “On the day after the Passover, they went out” (Num. 33:3). I must therefore say that the fifteenth of Nissan is the day of the festival, because the night of the fifteenth they ate the Passover sacrifice, and in the morning they went out.

וחגתם אתו: יום שהוא לך לזכרון אתה חוגגו. ועדיין לא שמענו אי זהו יום הזכרון, תלמוד לומר (שמות יג ג) זכור את היום הזה אשר יצאתם, למדנו שיום היציאה הוא יום של זכרון. ואיזה יום יצאו, תלמוד לומר (במדבר לג ג) ממחרת הפסח יצאו, הוי אומר יום חמישה עשר בניסן הוא של יום טוב, שהרי ליל חמישה עשר אכלו את הפסח ולבקר יצאו:

throughout your generations: I understand [this to mean] the smallest number of generations, [namely only] two. Therefore, Scripture states: “you shall celebrate it as an everlasting statute.” -[from Mechilta]

לדרתיכם: שומע אני מיעוט דורות שנים, תלמוד לומר חקת עולם תחגוהו:

15. For seven days you shall eat unleavened cakes, but on the preceding day you shall clear away all leaven from your houses, for whoever eats leaven from the first day until the seventh day that soul shall be cut off from Israel.      טו. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי | כָּל אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד יוֹם הַשְּׁבִעִי:

For seven days: Heb. שִׁבְעַתיָמִים, seteyne of days, i.e., a group of seven days. [See Rashi on Exod. 10:22.]

שבעת ימים: שטיינ"א של ימים [קבוצה של שבעה ימים רצופים]:

For seven days you shall eat unleavened cakes-: But elsewhere it says: “For six days you shall eat unleavened cakes” (Deut. 16:8). This teaches [us] regarding the seventh day of Passover, that it is not obligatory to eat matzah, as long as one does not eat chametz. How do we know that [the first] six [days] are also optional [concerning eating matzah]? This is a principle in [interpreting] the Torah: Anything that was included in a generalization [in the Torah] and was excluded from that generalization [in the Torah] to teach [something] it was not excluded to teach [only] about itself, but it was excluded to teach about the entire generalization. [In this case it means that] just as [on] the seventh day [eating matzah] is optional, so is it optional in [the first] six [days]. I might think that [on] the first night it is also optional. Therefore, Scripture states: “in the evening, you shall eat unleavened cakes” (Exod. 12:18). The text established it as an obligation. — [from Mechilta]

שבעת ימים מצות תאכלו: ובמקום אחר הוא אומר (דברים טז ח) ששת ימים תאכל מצות, למד על שביעי של פסח שאינו חובה לאכול מצה, ובלבד שלא יאכל חמץ. מנין אף ששה רשות תלמוד לומר ששת ימים. זו מדה בתורה, דבר שהיה בכלל ויצא מן הכלל ללמד, לא ללמד על עצמו בלבד יצא, אלא ללמד על הכלל כולו יצא, מה שביעי רשות אף ששה רשות, יכול אף לילה הראשון רשות, תלמוד לומר (להלן פסוק יח) בערב תאכלו מצות, הכתוב קבעו חובה:

but on the preceding day you shall clear away all leaven: Heb. בַּיוֹם הָרִאשׁוֹן. On the day before the holiday; it is called the first [day], because it is before the seven; [i.e., it is not the first of the seven days]. Indeed, we find [anything that is] the preceding one [is] called רִאשׁוֹן, e.g., הִרִאשׁוֹן אָדָם ךְתִּוָלֵד, “Were you born before Adam?” (Job 15:7). Or perhaps it means only the first of the seven [days of Passover]. Therefore, Scripture states: “You shall not slaughter with leaven [the blood of My sacrifice]” (Exod. 34:25). You shall not slaughter the Passover sacrifice as long as the leaven still exists. — [from Mechilta, Pes. 5a] [Since the Passover sacrifice may be slaughtered immediately after noon on the fourteenth day of Nissan, clearly the leaven must be removed before that time. Hence the expression בַּיוֹם הָרִאשׁוֹן must refer to the day preceding the festival.]

אך ביום הראשון תשביתו שאר: מערב יום טוב, וקרוי ראשון לפי שהוא לפני השבעה, ומצינו מוקדם קרוי ראשון, כמו (איוב טו ז) הראשון אדם תולד, הלפני אדם נולדת, או אינו אלא ראשון של שבעה, תלמוד לומר (שמות לד כה) לא תשחט על חמץ, לא תשחט הפסח ועדיין חמץ קיים:

that soul: When he [(the person) eats the leaven while he] is with his soul and his knowledge; this excludes one who commits the sin under coercion. — [from Mechilta, Kid. 43a]

הנפש ההוא: כשהיא בנפשה ובדעתה, פרט לאנוס:

from Israel: I [could] understand that it [the soul] will be cut off from Israel and will [be able to] go to another people. Therefore, [to avoid this error] Scripture states elsewhere: “from before Me” (Lev. 22:3), meaning: from every place which is My domain. — [from Mechilta]

מישראל: שומע אני תכרת מישראל ותלך לה לעם אחר, תלמוד לומר במקום אחר (ויקרא כב ג) מלפני, בכל מקום שהוא רשותי:

16. And on the first day there shall be a holy convocation, and on the seventh day you shall have a holy convocation; no work may be performed on them, but what is eaten by any soul that alone may be performed for you.         טז. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלָאכָה לֹא יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם:

a holy convocation: Heb. מִקְרָא מִקְרָא קֹדֶשׁ is a noun. Call it [the day] holy with regard to eating, drinking, and clothing. — [from Mechilta]

מקרא קדש: מקרא שם דבר, קרא אותו קדש לאכילה ושתייה וכסות:

no work may be performed on them: even through others. — [from Mechilta]

לא יעשה בהם: אפילו על ידי אחרים:

that alone: [I.e., the necessary work for food preparation.] (I would think that even for gentiles [it is allowed]. Therefore, Scripture states: “that alone may be performed for you,” for you but not for gentiles.) That [the work needed for food] but not its preparations that can be done on the eve of the festival [e.g., repairing a spit for roasting, or a stove for cooking]. — [from Beitzah 28b]

הוא לבדו: הוא ולא מכשיריו שאפשר לעשותן מערב יום טוב:

by any soul: Even for animals. I would think that even for gentiles. Therefore, Scripture states: “for you.” -[from Beitzah 21b, Mechilta] Another version: Therefore, Scripture states: “but,” which makes a distinction. — [from Mechilta].

לכל נפש: אפילו לבהמה יכול אף לנכרים, תלמוד לומר לכם:

17. And you shall watch over the unleavened cakes, for on this very day I have taken your legions out of the land of Egypt, and you shall observe this day throughout your generations, [as] an everlasting statute.      יז. וּשְׁמַרְתֶּם אֶת הַמַּצּוֹת כִּי בְּעֶצֶם הַיּוֹם הַזֶּה הוֹצֵאתִי אֶת צִבְאוֹתֵיכֶם מֵאֶרֶץ מִצְרָיִם וּשְׁמַרְתֶּם אֶת הַיּוֹם הַזֶּה לְדֹרֹתֵיכֶם חֻקַּת עוֹלָם:

And you shall watch over the unleavened cakes: that they should not become leavened. From here they [the Rabbis] derived that if [the dough] started to swell, she [the woman rolling it out] must moisten it with cold water. Rabbi Josiah says: Do not read:, אֶת-הַמַצּוֹת, the unleavened cakes, אֶת-הַמִצְוֹת, the commandments. Just as we may not permit the matzoth to become leavened, so may we not permit the commandments to become leavened [i.e., to wait too long before we perform them], but if it [a commandment] comes into your hand, perform it immediately. — [from Mechilta]

ושמרתם את המצות: שלא יבאו לידי חמוץ מכאן אמרו תפח, תלטוש בצונן. רבי יאשיה אומר אל תהי קורא את המצות אלא את המצוות, כדרך שאין מחמיצין את המצה כך אין מחמיצין את המצווה אלא אם באה לידך עשה אותה מיד:

and you shall observe this day: from [performing] work.

ושמרתם את היום הזה: ממלאכה:

throughout your generations, [as] an everlasting statute: Since “generations” and “an everlasting statute” were not stated regarding the [prohibition of doing] work, but only regarding the celebration [sacrifice], the text repeats it here, so that you will not say that the warning of: “no work may be performed” was not said for [later] generations, but only for that generation [of the Exodus].

לדרתיכם חקת עולם: לפי שלא נאמר דורות וחקת עולם על המלאכה אלא על החגיגה, לכך חזר ושנאו כאן, שלא תאמר אזהרת (לעיל טז) כל מלאכה לא יעשה, לא לדורות נאמרה, אלא לאותו הדור:

18. In the first [month], on the fourteenth day of the month in the evening, you shall eat unleavened cakes, until the twenty first day of the month in the evening.       יח. בָּרִאשֹׁן בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב תֹּאכְלוּ מַצֹּת עַד יוֹם הָאֶחָד וְעֶשְׂרִים לַחֹדֶשׁ בָּעָרֶב:

until the twenty-first day: Why was this stated? Was it not already stated: “Seven days” ? Since it says “days,” how do we know “nights” [are included in the mitzvah or commandment]? Therefore, Scripture states: “until the twenty-first day, etc.” -[from Mechilta]

עד יום האחד ועשרים: למה נאמר, והלא כבר נאמר (לעיל טו) שבעת ימים, לפי שנאמר ימים, לילות מנין, תלמוד לומר עד יום האחד ועשרים וגו':

19. For seven days, leavening shall not be found in your houses, for whoever eats leavening that soul shall be cut off from the community of Israel, both among the strangers and the native born of the land.       יט. שִׁבְעַת יָמִים שְׂאֹר לֹא יִמָּצֵא בְּבָתֵּיכֶם כִּי | כָּל אֹכֵל מַחְמֶצֶת וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעֲדַת יִשְׂרָאֵל בַּגֵּר וּבְאֶזְרַח הָאָרֶץ:

shall not be found in your houses: How do we know [that the same ruling applies] to [leavening found within] the borders [outside the house]? Therefore, Scripture states: “throughout all of your borders” (Exod. 13:7). Why, then, did Scripture state: “in your houses” ? [To teach us that] just as your house is in your domain, so [the prohibition against possessing leaven in] your borders [means only what is] in your domain. This excludes leaven belonging to a gentile which is in a Jew’s possession, and for which he [the Jew] did not accept responsibility. — [from Mechilta]

לא ימצא בבתיכם: מנין לגבולין, תלמוד לומר (להלן יג ז) בכל גבולך. מה תלמוד לומר בבתיכם, מה ביתך ברשותך אף גבולך שברשותך, יצא חמצו של נכרי שהוא אצל ישראל ולא קבל עליו אחריות:

for whoever eats leavening: [This passage comes] to punish with “kareth” [premature death by the hands of Heaven] for [eating] leavening. But did He not already [give the] punishment for eating leaven? But [this verse is necessary] so that you should not say that [only] for [eating] leaven, which is edible, did He punish, but for [eating] leavening, which is not edible, He would not punish. [On the other hand,] if He punished [also] for [eating] leavening and did not [state that] He punished for [eating] leaven, I would say that [only] for [eating] leavening, which causes others to become leavened did He punish, [but] for [eating] leaven, which does not leaven others, He would not punish. Therefore, both of them had to be stated. — [from Mechilta, Beitzah 7b]

כי כל אכל מחמצת: לענוש כרת על השאור, והלא כבר ענש על החמץ, אלא שלא תאמר חמץ שראוי לאכילה ענש עליו שאור שאינו ראוי לאכילה לא יענש עליו. ואם ענש על השאור ולא ענש על החמץ, הייתי אומר שאור שהוא מחמץ אחרים ענש עליו, חמץ שאינו מחמץ אחרים לא יענש עליו, לכך נאמרו שניהם:

both among the strangers and the native born of the land: Since the miracle [of the Exodus] was performed for Israel, it was necessary to [explicitly] include the strangers [who were proselytized but are not descended from Israelite stock]. — [from Mechilta]

בגר ובאזרח הארץ: לפי שהנס נעשה לישראל, הוצרך לרבות את הגרים:

20. You shall not eat any leavening; throughout all your dwellings you shall eat unleavened cakes."     כ. כָּל מַחְמֶצֶת לֹא תֹאכֵלוּ בְּכֹל מוֹשְׁבֹתֵיכֶם תֹּאכְלוּ מַצּוֹת:

You shall not eat… leavening: [This is] a warning against eating leavening.

מחמצת לא תאכלו: אזהרה על אכילת שאור:

any leavening: This comes to include its mixture [namely that one may not eat a mixture of chametz and other foods]. — [from Mechilta]

כל מחמצת: להביא את תערובתו:

throughout all your dwellings you shall eat unleavened cakes: This comes to teach that it [the matzah] must be fit to be eaten in all your dwelling places. This excludes the second tithe and the matzah loaves that accompany a thanksgiving offering, [which are not fit to be eaten in all dwelling places, but only in Jerusalem]. [This insert may be Rashi’s or the work of an earlier printer or copyist.]-[from Mechilta]

בכל מושבתיכם תאכלו מצות: זה בא ללמד שתהא ראויה ליאכל בכל מושבותיכם, פרט למעשר שני וחלות תודה:

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Tehillim Psalm Chapters 140 - 150

• Chapter 140

David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.

1. For the Conductor, a psalm by David.

2. Rescue me from the evil man, protect me from the man of violence,

3. who devise evil schemes in their heart; every day they gather for wars.

4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.

5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.

6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.

7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.

8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.

9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.

10. As for the head of my besiegers, let the deceit of their own lips bury them.

11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.

12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.

13. I know that the Lord will execute judgement for the poor, justice for the needy.

14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.

Chapter 141

This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.

1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.

2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.

3. O Lord, place a guard for my mouth, keep watch over the door of my lips.

4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.

5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.

6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.

7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.

8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.

9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.

10. Let the wicked fall into their own nets together, until I pass over.

Chapter 142

David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"

1. A maskil1 by David, when he was in the cave, a prayer.

2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.

3. I will pour out my plea before Him; I will declare my distress in His presence.

4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.

5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.

6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”

7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.

8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.

Chapter 143

1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.

2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.

3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.

4. Then my spirit became faint within me; my heart was dismayed within me.

5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.

6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.

7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.

8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.

9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.

10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.

11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.

12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.

Chapter 144

After triumphing in all his wars, David composed this psalm in praise of God.

1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.

2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.

3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?

4. Man is like a breath; his days are like a passing shadow.

5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.

6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.

7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,

8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.

9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.

10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.

11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.

12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.

13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.

14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.

15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.

Chapter 145

One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.

1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.

2. Every day I will bless You, and extol Your Name forever.

3. The Lord is great and exceedingly exalted; there is no limit to His greatness.

4. One generation to another will laud Your works, and tell of Your mighty acts.

5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.

6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.

7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.

8. The Lord is gracious and compassionate, slow to anger and of great kindness.

9. The Lord is good to all, and His mercies extend over all His works.

10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.

11. They will declare the glory of Your kingdom, and tell of Your strength,

12. to make known to men His mighty acts, and the glorious majesty of His kingdom.

13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.

14. The Lord supports all who fall, and straightens all who are bent.

15. The eyes of all look expectantly to You, and You give them their food at the proper time.

16. You open Your hand and satisfy the desire of every living thing.

17. The Lord is righteous in all His ways, and benevolent in all His deeds.

18. The Lord is close to all who call upon Him, to all who call upon Him in truth.

19. He fulfills the desire of those who fear Him, hears their cry and delivers them.

20. The Lord watches over all who love Him, and will destroy all the wicked.

21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.

Chapter 146

This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.

1. Praise the Lord! Praise the Lord, O my soul.

2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.

3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.

4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.

5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.

6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.

7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.

8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.

9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.

10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!

Chapter 147

This psalm recounts God's greatness, and His kindness and goodness to His creations.

1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.

2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.

3. He heals the broken-hearted, and bandages their wounds.

4. He counts the number of the stars; He gives a name to each of them.

5. Great is our Master and abounding in might; His understanding is beyond reckoning.

6. The Lord strengthens the humble; He casts the wicked to the ground.

7. Lift your voices to the Lord in gratitude; sing to our God with the harp.

8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.

9. He gives the animal its food, to the young ravens which cry to Him.

10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.

11. He desires those who fear Him, those who long for His kindness.

12. Praise the Lord, O Jerusalem; Zion, extol your God.

13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.

14. He has made peace within your borders; He satiates you with the finest of wheat.

15. He issues His command to the earth; swiftly does His word run.

16. He dispenses snow like fleece; He scatters frost like ashes.

17. He hurls His ice like morsels; who can withstand His cold?

18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.

19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.

20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!

Chapter 148

The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.

1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.

2. Praise Him, all His angels; praise Him, all His hosts.

3. Praise Him, sun and moon; praise Him, all the shining stars.

4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.

5. Let them praise the Name of the Lord, for He comman-ded and they were created.

6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.

7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;

8. fire and hail, snow and vapor, stormy wind carrying out His command;

9. the mountains and all hills, fruit-bearing trees and all cedars;

10. the beasts and all cattle, creeping things and winged fowl;

11. kings of the earth and all nations, rulers and all judges of the land;

12. young men as well as maidens, elders with young lads.

13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.

14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!

Chapter 149

1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.

2. Israel will rejoice in its Maker; the children of Zion will delight in their King.

3. They will praise His Name with dancing; they will sing to Him with the drum and harp.

4. For the Lord desires His people; He will adorn the humble with salvation.

5. The pious will exult in glory; they will sing upon their beds.

6. The exaltation of God is in their throat, and a double-edged sword in their hand,

7. to bring retribution upon the nations, punishment upon the peoples;

8. to bind their kings with chains, and their nobles with iron fetters;

9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!

Chapter 150

This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.

1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.

2. Praise Him for His mighty acts; praise Him according to His abundant greatness.

3. Praise Him with the call of the shofar; praise Him with harp and lyre.

4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.

5. Praise Him with resounding cymbals; praise Him with clanging cymbals.

6. Let every soul praise the Lord. Praise the Lord!

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Today in Tanya: Likutei Amarim, beginning of Chapter 15

• Wednesday, 29 Tevet 5774 – 1 January 2014

• Lessons in Tanya

• Today's Tanya Lesson

Likutei Amarim, beginning of Chapter 15

In the previous chapters, the Alter Rebbe discussed the difference between the tzaddik and the Beinoni. The tzaddik has no evil inclination. Since there is no longer any evil in his own soul, evil holds no attraction for him. In the Beinoni, however, the evil remains strong. The Beinoni therefore finds evil desirable, and it is only through the constant vigilance and struggle of his divine soul that he is able to prevent his animal soul from implementing its desires in thought, speech and action.

ובזה יובן מה שכתוב

With this distinction in mind, we may understand the verse:1

ושבתם וראיתם בין צדיק לרשע, בין עובד אלקים לאשר לא עבדו

“And you will return and see the difference between the righteous man and the wicked one, between he who serves G‑d and he who serves Him not.”

The Talmud2 raises the question: The term “righteous man” is identical with “he who serves G‑d,” and “the wicked man” is obviously “he who serves Him not.” Why, then, does the text repeat the contrast? In answer, the Talmud states: “Both ‘he who serves G‑d’ and ‘he who serves Him not’ are fully righteous; yet one who reviews his studies one hundred times cannot compare to he who reviews his studies 101 times.”3

However, this answer seems to clarify only the second set of seemingly repetitive terms — “the wicked man” and “he who serves Him not.” Far from being wicked, “he who serves Him not” is so described only because he reviews his Torah studies no more than 100 times. Yet we remain with the difficulty posed by the first set of identical descriptions — “the righteous man” and “he who serves G‑d.” In fact, the above-quoted Talmudic interpretation of the verse adds yet a third category: “he who serves Him not,” yet is also righteous! It is this difficulty that the Alter Rebbe now resolves, based on his previous distinction between the tzaddik and the Beinoni.

שההפרש בין עובד אלקים לצדיק הוא שעובד הוא לשון הוה, שהוא באמצע העבודה

The difference between “he who serves G‑d” (oved) and a righteous man (tzaddik) is that “he who serves G‑d,” written in the present tense, describes one who is still presently laboring in his divine service.

שהיא המלחמה עם היצר הרע, להתגבר עליו, ולגרשו מהעיר קטנה

This service consists of the struggle against one’s evil nature with the aim of overpowering it, and banishing it from the “small city” i.e., the body, which is like a city whose conquest is the objective of both the good and the evil nature,4

שלא יתלבש באברי הגוף

so that it should not vest itself in the organs of the body through evil thought, speech or action.5 Doing battle against his evil nature is the avodah (“service”) of “he who serves G‑d.”

שהוא באמת עבודה ועמל גדול להלחם בו תמיד

This constant battle with one’s evil nature truly entails much effort (“service”) and toil.

והיינו הבינוני

This is the Beinoni.

It is he who must wage this battle; it is the Beinoni who is called “he who serves G‑d,” for he is actively engaged at present in his service.

אבל הצדיק נקרא עבד ה׳ בשם התואר

The tzaddik, on the other hand, is designated “a servant (eved) of G‑d,” as a title conferred on the person himself; it is not merely a description of one’s active role as is the designation “one who serves.”

כמו שם חכם או מלך, שכבר נעשה חכם או מלך

The term “servant” is similar to the title “sage” or “king”, bestowed on one who has already become a sage or king.

כך זה כבר עבד וגמר לגמרי עבודת המלחמה עם הרע, עד כי ויגרשהו וילך לו, ולבו חלל בקרבו

So, too, he (the tzaddik) has already effected and completely accomplished his “service” of waging war with the evil in him. He has banished it and it is gone from him, leaving the seat of evil nature in his heart6 “void within him.” Having completed this task, the tzaddik has earned the title “servant of G‑d.”

We now see that the expressions “a righteous man” and “he who serves G‑d” are not repetitious; “he who serves G‑d” is not a description of a tzaddik but of a Beinoni.

The Alter Rebbe now goes on to discuss the difference between “he who serves G‑d” and “he who serves Him not,” who, as the Talmud declares, is not wicked.

FOOTNOTES

1.Malachi 3:18.

2.Chagigah 9b.

3.The significance of the 101st revision will be explained further in this chapter.

4.Kohelet 9:14; Nedarim 32b; and see above, ch. 9.

5.See ch. 12.

6.See ch. 1.

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Rambam:

• Daily Mitzvah Sefer Hamitzvos:

N195, P37

Negative Commandment 195

Gluttonous Eating and Drinking

"You shall not eat over the blood"—Leviticus 19:26.

A youth is forbidden to eat and drink in a gluttonous fashion, according to the specific [extreme] conditions that define a "rebellious son." (A rebellious son is put to death. As such, the Sages interpret the afore-cited verse to mean: "Do not eat [in such a manner that will cause] blood [i.e., death].")

The 195th prohibition is that we are forbidden from being a glutton and a drunkard in our youth, according to the specific conditions1 which define a ben sorer u'moreh [rebellious son].

The source of this prohibition is G‑d's statement2 (exalted be He), "Do not eat on the blood."3

The explanation [of why this is counted as a prohibition instead of a positive commandment to punish the ben sorer u'moreh] is that the ben sorer u'moreh is included among those who are executed by the High Court. The Torah states clearly4 that the method of execution is stoning. We already explained in the Introduction to this work5 that whenever the Torah indicates a punishment of kares or execution, the mitzvah is a prohibition, except for the Pesach sacrifice and circumcision. We therefore know that the present mitzvah is a prohibition, since this glutton and drunkard is punished by stoning if all the conditions are present.

We have mentioned the source for the punishment, but according to our principle that the Torah gives a punishment only if there is another verse which states the actual prohibition, we still need to find the actual prohibition. The Gemara says in Sanhedrin,6 "Which verse serves as the prohibition of ben sorer u'moreh? The verse, 'Do not eat on the blood.' " It is as if the verse says, "Do not eat in a way that will cause bloodshed," i.e. the eating of this glutton and drunkard which is punishable by execution. If a person would eat this wicked meal with all the negative conditions, he would transgress this prohibition.

It doesn't matter that this is a lav she'b'klalus,7 as explained in the Ninth Introductory Principle, because since there is a separate verse stating the punishment, we are not concerned whether the actual prohibition comes from a separate law or a lav she'b'klalus. We have already explained this many times and given many examples.8

The details of this mitzvah are explained in the eighth chapter of tractate Sanhedrin.

FOOTNOTES

1.For example, he must buy and consume 50 dinars worth of meat with money stolen from his father. It must be cooked rare, and eaten outside his father's property in bad company. It must be done in the three month period after he reaches bar mitzvah. See Hilchos Mamrim, Ch. 7.

2.Lev. 19:26.

3.See below, where the Rambam explains the connection of this verse to this prohibition.

4.Deut. 21:21.

5.End of Introductory Principle 14.

6.63a.

7.An "inclusive prohibition," i.e. one which includes several distinct prohibitions. The general rule regarding a lav she'b'klalus is that it counts as just one commandment even though it includes several distinct prohibitions. (See Introductory Principle Nine and N299.)

This verse, "Do not eat on the blood," is explained in Sanhedrin to include other prohibitions, such as eating sacrificial meat before the blood is spilt on the altar (N182). Although usually the separate aspects of a lav she'b'klalus are included in one single prohibition, N195 does not have this problem, as the Rambam explains further.

8.See, for example, N26; N60.

Positive Commandment 37

A Priest's Attendance at a Next of Kin's Funeral

"For [his sister], he must become impure"—Leviticus 21:3.

Priests are commanded to become ritually impure [by attending the funerals of] their next of kin. Since the Torah normally forbids priests from becoming impure through contact with a corpse, one might think that the allowance for them to attend the funeral of a relative is simply to provide them with that option, but is not compulsory. Therefore the Torah clarifies that it is mandatory. As the Talmud related that Yosef the Priest's wife died on the eve of Passover and he didn't want to become impure by attending her funeral [so that he should be able to sacrifice and eat from the Paschal Offering], so the Sages "pushed" him and forced him become impure.

Included in this mitzvah is the general obligation that everyone – priests and Israelites alike – mourn the deaths of their next of kin. (And it is because of the priest's obligation to mourn that the Torah obligates him to attend the funeral and show his respects.) According to Torah law, the mourning period is one day [following the burial]; the Sages extended this to a seven-day period of mourning.

The 37th mitzvah is that we are commanded that Kohanim shall make themselves tameh1 for those relatives mentioned in the Torah.2 Since the Torah honored them by prohibiting them from being tameh from a dead body alone,3 and allowed them to become tameh for relatives, one could possibly think that it is optional and depends on their wishes: if they wish, they may become tameh, and if not, they will not become tameh. The Torah therefore explicitly decreed that it is a requirement.

The source of this commandment is G‑d's statement4 (exalted be He), [regarding the kohen's sister], "You shall become tameh for her."

The Sifra5 says, "The phrase, 'You shall become tameh for her,' is a positive commandment. Even should he not want to become tameh, he is made tameh against his will. The wife of Yosef HaKohen passed away on Erev Pesach, and he did not want to become tameh,6 and the Sages forced him to become tameh against his will."

This mitzvah is actually the commandment to mourn, i.e. that every Jew is required to mourn upon the passing of one of the six7 for who it is commanded to mourn. The commandment is said regarding a kohen to emphasize its seriousness: Even a kohen, who is normally forbidden from becoming tameh, is commanded in this case to act like any other Jew and become tameh. [It is stressed in this way] in order to prevent people from being lenient in the laws of mourning.

It has been explained8 that the first day of mourning is mandated by Torah law. Our Sages said in tractate Moed Katan,9 "The commandment of mourning does not apply during Yom Tov. If the person was already mourning [when Yom Tov began], the positive commandment which applies to everyone [i.e. rejoicing during Yom Tov] pushes away the positive commandment which applies only to the individual" [i.e. mourning]. This [phrase "positive commandment"] indicates clearly that mourning is a Torah obligation and counts as a positive com­mandment. However, this is only for the first day, when even a kohen becomes tameh upon the passing of a close relative. The seven days of mourning are by Rabbinic law. Be sure to under­stand this.

The details of this mitzvah are explained in tractate "Mashkin,"10 passages in Berachos,11 Kesuvos,12 Yevamos,13 and Avodah Zorah,14 and in Sifra, Parshas Emor el HaKohanim.

The requirement of Kohanim to become tameh for a close relative is not binding upon female Kohanim. Only one who is prohibited from becoming tameh for non-relatives is commanded to become tameh for relatives. A female kohen, since she is not prohibited from tumas meis, as explained there,15 she is also not commanded or required to become tameh [upon death of a relative]. She is required to mourn, but becoming tameh is her choice. Be sure to understand this.

FOOTNOTES

1.I.e. ritually impure by attending the funeral of a close relative.

2.Lev. 21:2-3. I.e. father, mother, son, daughter, brother and sister. By Rabbinic law, this also applies to a husband and wife. See Hilchos Avel, 2:1.

3.And not other types of tumah

4.Lev. 21:3.

5.Ibid.

6.For her burial. Even though he was allowed to become tameh, he would then be unable to fulfill the mitzvah of partaking in the Pesach sacrifice.

7.See Kapach, 5731, footnote 26.

8.Zevachim 100a.

9.14b.

10.Moed Katan 19ff.

11.18a.

12.4b.

13.22b et al.

14.13a.

15.N166.

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Rambam:

• 1 Chapter: Tum'at Okhalin Chapter 1

Chapter 1

HILCHOT TUM'AT OCHALIN

The Laws of the Impurity of Foods

Included in this text is one positive commandment: The laws of the impurity that affects liquids and foods and what makes them fit to contract it.

This mitzvah is explained in the ensuing chapters.

Halacha 1

All foods that are designated for human consumption, e.g., bread, meat, grapes, olives, and the like, are susceptible to ritual impurity. All foods that are not designated for human consumption are pure and are not susceptible to ritual impurity unless one had a specific intent and set them aside for human consumption. No foods are susceptible to ritual impurity unless it was first dampened with one of the seven liquids. This dampening is referred to ashechsher. These concepts are derived from Leviticus 11:38 which states: "When water will be placed on a seed...."

Halacha 2

These are the seven liquids that make foods susceptible to impurity: water, dew, oil, wine, milk, blood, and honey.

They do not make foods susceptible to impurity unless they fall upon them as desired by the owner. Nor may they be squalid, for squalid liquids do not make food fit to contract impurity.

Once food has been made susceptible to ritual impurity, it retains that status after it is dry, with no liquid on it.

Halacha 3

When food has been dampened with fruit juice, e.g., berry juice or pomegranate juice, even though it is wet and was touched by a zav or the flesh of a corpse, it is pure, because it was not made susceptible to impurity by one of the seven liquids.

Halacha 4

Only the seven liquids that we mentioned are considered liquids that are susceptible to ritual impurity. Other fruit juices, by contrast, neither make foods susceptible to ritual impurity, nor do they contract ritual impurity themselves at all.

Halacha 5

When grapes and olives have not reached a third of their maturity, the liquids they produce do not make foods susceptible to ritual impurity, nor are these liquids themselves susceptible to ritual impurity. Instead, they are like other fruit juices and they are pure forever.

Halacha 6

The following herbs are not susceptible to ritual impurity even though people eat them. The rationale is that they are not eaten to receive benefit from them as independent entities, but because they impart flavor, aroma, or appearance to other foods. They include: ginger, aldartzini, the primary spices, asafetida root, asafetida, pepper, or safflower. Similar laws apply with regard to all analogous substances.

Halacha 7

Dill can be assumed to be used to be eaten itself like other vegetables of the field. If it is intended to flavor a cooked dish, it does not contract the impurity of foods. Once dill has imparted flavor to a cooked dish, it is considered as a waste product and it does not contract the impurity of foods.

Halacha 8

Dates and dried figs that were placed in a cooked dish as spices still contract the impurity associated with foods until they become spoiled to the point that they are not fit for human consumption.

Halacha 9

If vetch was designated for human consumption, it contracts the impurity associated with foods.

Halacha 10

Hearts of palm are considered as wood in every way. If they were cooked and fried, they contract the impurity associated with foods.

Halacha 11

Grape seeds and grape pomace, even though they were collected to serve as food, do not contract the impurity associated with foods.

Halacha 12

Hard olives and grapes that slip out and emerge from under the beam of the press while the produce is being pressed are not susceptible to ritual impurity.

To what degree is this leniency granted? For four kabbin for every kor. If more than that amount emerge, they are susceptible to ritual impurity. If they were set aside to be eaten, even if there are less than four kabbin, they are susceptible to ritual impurity.

Halacha 13

Budding dates, budding fruit, underdeveloped fruit, and black cumin are all considered as foods and they are susceptible to ritual impurity.

Halacha 14

Budding leaves from branches, carob trees, pepperweed and wild onions are not susceptible to impurity until they are sweetened.

Halacha 15

Mustard seeds, lupine beans, and other foods that are pickled are susceptible to the impurity associated with foods both after they have been sweetened and before they have been sweetened.

Halacha 16

When olives have been pickled together with their leaves, the leaves are not susceptible to ritual impurity, for they have not been pickled to be eaten, only for the sake of their appearance.

Halacha 17

The hairs of zucchini and its flower are not susceptible to ritual impurity, because they are not food.

Halacha 18

When honey is in its beehive, it is susceptible to the ritual impurity associated with foods, even if one does not designate it as food in his mind. When one begins removing the honey, when the honey combs are broken, the honey is susceptible to impurity as a liquid. When honey flows out of a beehive, it is susceptible to impurity as a liquid. If one considers it as a food, it is susceptible to impurity as a food.

Halacha 19

Oil that has congealed is neither considered as food, nor a liquid in this context. Even if one thinks of it while it is congealed as a food or a liquid, his thought is of no consequence. Similarly, when blood has congealed, it is neither considered as food, nor a liquid. If one thinks of it as a food, it is susceptible to the ritual impurity associated with foods. If one thinks of it as a liquid, his thought is of no consequence.

Halacha 20

When milk has congealed, it is neither considered as food, nor a liquid. If one thinks of it as a food, it is susceptible to the ritual impurity associated with foods. If one thinks of it as a liquid, his thought is of no consequence.

Halacha 21

Date honey is neither considered as food, nor a liquid. If one thinks of it as a food, it is susceptible to the ritual impurity associated with foods. If one thinks of it as a liquid, his thought is of no consequence. All other fruit juices are neither considered as foods, nor liquids with regard to ritual impurity. If one thinks of one as a food or a liquid, his thought is of no consequence.

Halacha 22

Snow is neither considered as food, nor a liquid. If one thinks of it as a food, his thought is of no consequence. If one thinks of it as a liquid, it is susceptible to the ritual impurity associated with liquids. If a portion of it contracted impurity, the entire quantity is not considered as impure. If the snow was passed over an impure earthenware container, all of it becomes impure.

Halacha 23

When one had in mind to use milk that is in the teats of a slaughtered animal, his thought is of no consequence and it is pure. If he had the intent to use congealed milk that is in the stomach of a slaughtered nursing animal, it is susceptible to the ritual impurity associated with foods.

Halacha 24

When grapes have been trodden upon, once one has crisscrossed over them, they are susceptible to the ritual impurity associated with liquids. If whole grapes remain, those grapes are susceptible to the ritual impurity associated with foods.

Similarly, when olives are loaded in an olive press, they are susceptible to the ritual impurity associated with liquids. If whole olives remain, those olives are susceptible to the ritual impurity associated with foods.

Halacha 25

Although it is forbidden to benefit from any of the following: produce that isorlah, mixed species that grew in a vineyard, the meat of an ox sentenced to be stoned that was slaughtered, the meat of a calf designated to have its neck broken, whether it was slaughtered beforehand or whether its neck was broken, the birds used to purify a person afflicted with tzara'at, a firstling donkey, a mixture of milk and meat, the meat of the red heifer, and meat from a sacrifice that is piggul or notar are all susceptible to the ritual impurity associated with foods.

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Rambam:

• 3 Chapters: Mamrim Chapter 7, Avel Chapter 1, Avel Chapter 2

Chapter 7

INTRODUCTION

Deuteronomy 21:18-21 states:

If a person will have a wayward and rebellious son who does not heed the voice of his father or the voice of his mother and they chastise him, but he does not heed them. His father and mother shall take hold of him and bring him out to the elders of his city and to the gate of his place. They say to the elders of his city: "This son of ours is wayward and rebellious. He does not heed our voice; he is gluttonous and a lush." All of the men of his city will clout him with stones, killing him, and you shall remove evil from your midst. All Israel shall hear and fear.

Our Sages (primarily in Sanhedrin 68b ff) interpret this passage precisely, explaining how each term used in the passage teaches us a different concept. In the chapter that follows, the Rambam summarizes and organizes their teachings, giving us a clear-cut picture of the requirements of the mitzvah. It is important to emphasize that there is a difference of opinion among our Sages if the judgment of "a wayward and rebellious son" ever took place (Sanhedrin71a). Some maintain that such a judgment was never issued. Indeed, from all the particulars mentioned by the Rambam, one can understand that it could be impossible for such a judgment to have been issued. Others maintain that they know of an instance where an individual was executed because of this transgression.

Sanhedrin 72a asks: Is eating the gluttonous meal (to be described by the Rambam) a sufficient cause for a person to be executed? In resolution, our Sages explain that the Torah considered the ultimate fate of such a person. He will be drawn after his natural tendencies and continue to steal and eat gluttonously. Ultimately, he will become a robber and slay people in order to support his habit. It is preferable, the Torah maintains, for him to be executed early in life, before he commits such severe sins.

Halacha 1

It is explicitly stated that the wayward and rebellious son described in the Torah should be stoned to death. Now the Torah does not administer a punishment unless a warning was issued first. Where was the warning issued? In Leviticus 19:26: "Do not eat upon the blood," which can be interpreted to mean: "Do not partake of food that will lead to the shedding of blood." This refers to the meal eaten by the wayward and rebellious son who is executed only because of the hateful feast of which he partook as Deuteronomy 21:20 states: "He is gluttonous and a lush." According to the Oral Tradition, we learned that this was interpreted to mean that he ate meat and drank wine in a ravenous manner.

Halacha 2

There are many particulars involved in the meal for which he is liable for eating. All of these are conveyed by the Oral Tradition. He is not liable for stoning until he steals from his father and buys meat and wine at a cheap price. He must then eat it outside his father's domain, together with a group that are all empty and base. He must eat meat that is raw, but not entirely raw, cooked but not entirely cooked, as is the practice of thieves. He must drink the wine as it is thinned as the alcoholics drink. He must eat a quantity of meat weighing 50dinarim in one sitting, and drink half a log of this wine at one time.

If he stole from his father and partook of such a meal inside his father's domain, or stole from others and partook of this hateful meal in his father's domain or in another's domain, he is not liable. If the meal involves a mitzvah, even a mitzvah of Rabbinic origin, or the meal involves a transgression, even a transgression of Rabbinic origin, he is not liable. This may be inferred from the phrase (Ibid.): "He does not heed our voice"; i.e., through eating this meal, he violates only his parents' command. This excludes one who through this meal violates the words of the Torah or who partakes of it for the sake of a mitzvah.

What is implied? If he partook of such a hateful meal together with a wicked company for the sake of a mitzvah, or he partook of the second tithe in Jerusalem, even if they eat a meal comforting the bereaved which is a mitzvah of Rabbinic origin, he is not liable. Similarly, if he ate meat from animals that were not ritually slaughtered or which were trefe, teeming animals or crawling animals, and even if he ate on a communal fast day, a transgression of Rabbinic origin, he is not liable for execution.

Halacha 3

If he partook of any type of food, but did not partake of meat, even if he partook of fowl, he is not liable. If he partook of this meal from meat, but reached the sum of 50 dinarim by including fowl, he is liable. If he drank other beverages, but did not drink wine, he is not liable.

Halacha 4

When he ate raw meat and undiluted wine, he is not liable. The rationale is that this is an occasional occurrence and not something that a person will be drawn after. Similarly, if he ate this meal of salted meat on the third day after it was salted, or drank fresh grape juice, he is not liable. For a person will not be drawn after such matters.

Halacha 5

For this transgression, the Torah does not punish a child who has not come to the age where he is responsible for the observance of mitzvot. Similarly, a man who has matured and is independent is not stoned to death, because he ate and drank such a hateful meal.

What is implied? According to the Oral Tradition, we learned that this law concerns a youth of thirteen between the time he grew two pubic hairs and the time at which his entire male organ is surrounded by pubic hair. After the entire male organ is surrounded by pubic hair, he is considered as independent and is not executed by stoning.

Halacha 6

The entire period for which a "wayward and rebellious son" is liable is only three months from the time he manifests signs of physical maturity. For it is possible that his wife will conceive and her fetus will be recognizable within three months. This is derived from Deuteronomy 21:18: "If a person will have a wayward and rebellious son..."; a son, and not a "wayward and rebellious father."

Thus one may conclude that if one's pubic hair surrounds the entire organ before the three months are completed, he is not liable.

Halacha 7

How is the judgment of a "wayward and rebellious son" adjudicated? First, his father and mother bring him to a court of three judges and tell them: "Our son is wayward and rebellious." They bring two witnesses who testify that he stole from his father and bought meat and wine with what he stole and partook of the meal described above after being warned. This is the first testimony.

He receives lashes as are administered to all of those who are obligated to be lashed, as Deuteronomy 21:20 states: "they chastise him, but he does not heed them." Should he steal from his father a second time and partake of such a meal, his father and mother bring him to a court of 23 judges. They bring two witnesses who testify that he stole and partook of this meal after being warned. This is the second testimony. It is acceptable if the first two witnesses also deliver the latter testimony.

After their testimony is heard, the youth is examined to see if his pubic hair surrounded his entire male organ. If that is not the case and it is not three months after he became thirteen, he complete the judgment against him as is done with all those executed by the court and he is stoned to death. He is not stoned to death unless the three judges who originally sentenced him to be lashed are present. This is implied by the phrase: "This son of ours," i.e., the one that was lashed in your presence."

Halacha 8

If his father and his mother forgave him before he was sentenced, he is not liable.

Halacha 9

If he fled before he was sentenced to death and afterwards, his pubic hair surrounded his organ, he is not liable. If he fled after he was sentenced, even if he grows old, whenever he is discovered, he should be stoned to death. For whenever a person has been sentenced to death, it is as if he has already been slain and he has no blood.

Halacha 10

If his father desires to convict him and his mother does not desire, or his mother desires and his father does not desire, he is not judged as a "wayward and rebellious son," as implied by Deuteronomy 21:19: "His father and mother shall take hold of him."

If one of the parents has had his arm amputated, was lame, dumb, blind, or deaf, the son is not judged as a "wayward and rebellious son." These concepts are derived as follows: "His father and mother shall take hold of him" - This excludes parents with amputated arms" "And bring him out" - this excludes the lame. "They say" - this excludes the dumb. "This son of ours" - This excludes the blind. "He does not heed our voice" - This excludes the dumb.

Halacha 11

There is a Scriptural decree that a "wayward and rebellious son" should be stoned to death. A daughter, by contrast, is not judged in this manner. The rationale is that she does not have the tendency to become habituated to eating and drinking. For this reason, the Torah states: "A son," i.e., and not a daughter. A tumtum and an adrogynus are also excluded.

Halacha 12

When an operation is performed on a tumtum and it is discovered that he is a male, he is not judged as a "wayward and rebellious son." The rationale isDeuteronomy 21:18 states: "If a person will have a wayward and rebellious son...." Implied is that he must be a son at the time he receives the warning.

Halacha 13

An announcement must be made concerning the execution of a "wayward and rebellious son." What type of announcement is made? A declaration is written and sent to the entire Jewish people: "In this-and-this court, we stoned so-and-so because he was a "wayward and rebellious son.'

Halacha 14

A "wayward and rebellious son" is like all others executed by the court; their estate is inherited by their heirs. Even though the person's father caused him to be stoned to death, the father inherits all of his possessions.

Blessed be God who grants assistance.

Chapter 1

HILCHOT EVEL

They include four mitzvot: one positive commandment and three negative commandments:

They are:

1. To mourn for one's close relatives; even a priest must become impure and mourns for his close relatives. A person should not mourn for individuals executed by the court. For this reason, I have included these laws in this book,2 for they relate to the mitzvah of burying the dead on the day of their passing which is a positive commandment.3 2. For a High Priest not to become impure because of his close relatives;

3. For him not to enter under the same shelter as a corpse;

4. For an ordinary priest not to become impure because of a corpse except for that of his close relatives. These mitzvot are explained in the coming chapters.

Halacha 1

It is a positive commandment to mourn for one's close relatives,1 as implied byLeviticus 10:20: "Were I to partake of a sin offering today, would it find favor in God's eyes?" According to Scriptural Law, the obligation to mourn is only on the first day which is the day of the person's death and burial. The remainder of the seven days of mourning are not required by Scriptural Law. Although the Torah states Genesis 50:10: "And he instituted mourning for his father for seven days," when the Torah was given, the laws were renewed.

Moses our teacher ordained for the Jewish people the seven days of mourning and the seven days of wedding celebrations.

Halacha 2

From when is a person obligated to mourn? When the grave is covered. But until the corpse has been buried, a mourner is not bound by any of the prohibitions incumbent on a mourner. For this reason, King David washed and anointed himself when his son died, before he was buried.

Halacha 3

When does the obligation to mourn and count the seven and the thirty days of mourning for people executed by the gentile authorities who they do not allow to be buried? When their relatives despair of asking permission from the king to bury them, even though they did not despair of stealing their corpses to bury them.

Halacha 4

When a person drowned in a river or was consumed by a wild beast, we begin mourning for him when we despair of finding his corpse. If his corpse was found limb by limb, we do not begin counting the days of mourning until his head and the majority of his body is found or they despair of finding the remainder of his corpse.

Halacha 5

When it is customary for people to send a corpse to another city to be buried and they do not know when the burial will take place, from the time they turn back from accompanying the corpse, they are obligated to count the seven and thirty days of mourning and begin mourning rites.

Halacha 6

We do not mourn for stillborn infants. Whenever a human offspring does not live for 30 days, he is considered as stillborn. Even if he died on the thirtieth day, we do not mourn for him.

Halacha 7

If we know for certain that he was born after a full nine months of pregnancy, we mourn for him even if he died on the day of his birth.

Halacha 8

A fetus from a full term pregnancy that was stillborn, a child born in the eighth month of pregnancy who died even after living 30 days, or a fetus that emerged cut or crushed even though it endured a full term pregnancy is considered stillborn. We do not observe mourning rites for them and we do not engage in activity on their behalf.

Halacha 9

We observe mourning rites for all of those executed by the government, even when they were executed by the government's laws and the Torah granted it license to execute them. We don't withhold anything from them. Their estate is given to the government, but they are buried in their ancestral plots.

We do not, by contrast, observe mourning rites for those executed by the court. We do, however, observe the rites of bitter regret (aninut), for aninut is an expression of the feelings in one's heart. They are not buried with their ancestors until their corpses have decomposed. Their estate, however, is granted to their heirs.

Halacha 10

We do not conduct mourning rites for all those who deviate from the path of the community, i.e., people who throw off the yoke of the mitzvot from their necks and do not join together with the Jewish people in the observance of the mitzvot, the honoring of the festivals, or the attendance of synagogues and houses of study. Instead, they are like free and independent people like the other nations. Similarly, we do not mourn for heretics, apostates, and people who inform on Jews to the gentiles. Instead, their brothers and their other relatives wear white clothes, robe themselves in white, eat, drink, and celebrate for the enemies of the Holy One, blessed be He, have perished. Concerning them, Psalms139:21 states: "Those who hate You, O God, will I hate."

Halacha 11

When a person commits suicide, we do not engage in activity on their behalf at all. We do not mourn for him or eulogize him. We do, however, stand in a line to comfort the relatives, recite the blessing for the mourners and perform any act that shows respect for the living.

What is meant by a person who commits suicide? Not necessarily one who climbs up on a roof, falls, and dies, but rather, one who says: "I am going up to the top of the roof." If we see him climb up immediately in anger or know that he was distressed and see him fall and die, we presume such a person is one who committed suicide. If, however, we see him strangled and hanging from a tree or slain and lying on the back of his sword, we presume that he is like all other corpses. We engage in activity on his behalf and do not withhold anything from him.

Chapter 2

Halacha 1

These are the relatives for whom a person is obligated to mourn according to Scriptural Law: His mother, his father, his son, his daughter, his paternal brother and paternal sister. According to Rabbinic Law, a man should also mourn for his wife if she dies while they are married. And a woman should mourn for her husband. Similarly, a person should mourn for a maternal brother and sister.

Halacha 2

Even a priest who does not become impure for his maternal brother and sister or for his paternal sister who is married, mourns for them. For his married paternal sister who is married, he is required to mourn by Scriptural Law.

Halacha 3

A person who has a son or a brother born by a maid-servant or a gentile woman should not mourn for them at all. Similarly, when a person and his sons convert or a person and his mother are freed from slavery, they do not mourn for each other.

Similarly, a person does not observe either the rites of aninut or the mourning rites for a wife whom he has consecrated, but not married. Similarly, she does not observe either of these rites for him.

Halacha 4

Whenever a person is obligated to mourn for a relative, he also mourns with that relative in his presence according to Rabbinical Law.

What is implied? If a person's grandson, his son's maternal brother, or son's mother dies, he is obligated to rend his garments in the presence of his son and follow the mourning rites while in his presence. Outside his presence, he is not obligated. Similar laws apply with regard to other relatives.

Halacha 5

With regard to a wife with whom one is married: Although one must mourn for her, he does not mourn together with her for her other relatives with the exception of her father and her mother. He observes the rites of mourning for them in her presence.

When a man's father-in-law or mother-in-law dies, he overturns his bed and observes the mourning rites together with his wife within her presence, but not outside her presence. Similarly, when a woman's father-in-law or mother-in-law dies, she observes the rites of mourning in her husband's presence. With regard to other relatives, by contrast, e.g., the brother of one's wife or her son dies or when the brother of one's husband or his son dies, they do not observe the mourning rites in respect for each other.

Similarly, it appears to me that if the wife of a person's relative dies or the husband of one of his relatives, e.g., the wife of one's son or the husband of one's daughter, one need not observe mourning rites for them. Similar concepts apply in all analogous situations.

Halacha 6

See how severe the mitzvah of mourning is! For the prohibition against ritual impurity is superseded so that a priest can tend to his relatives' burial and mourn for them, as Leviticus 21:2-3 states: "Except to one's flesh, to whom he is close, to his mother... to her shall he become impure." This is a positive commandment; if he does not desire to become impure, we force him to become impure against his will.

To whom does the above apply? To males who are commanded against contracting ritual impurity. Different rules apply to female members of the priestly family. Since they are not commanded against contracting ritual impurity, they are also not commanded to become impure when tending to their relatives' burial. If they desire, they may become impure and if not, they do not become impure.

Halacha 7

A priest is forced to contact ritual impurity to tend to his deceased wife. This obligation is Rabbinic in origin. Our Sages had her considered as an unattended corpse. Since she has no other heir aside from him, there will be no one else to tend to her. He becomes impure only for a wife he has married. If he has merely consecrated her, he does not become impure for her.

Halacha 8

Similarly, a priest does not become impure for any of those individuals for whom we do not mourn as stated above: e.g., those executed by the court, those who deviate from the ways of the community, stillborn infants, and those who commit suicide.

Until when does the mitzvah to become impure apply? Until the grave is covered. Once the grave is covered, however, the graves of one's close relatives are like those of any other corpse. If a priest becomes impure for their sake, he should be punished by lashes.

Halacha 9

A priest should not become impure for the sake of a wife whom he is forbidden to marry. Therefore if a woman heard a report that her husband died and hence remarried, and then her first husband came, neither husband should become impure for her sake, for she is forbidden to remain married to either of them.

A priest may, however, become impure for the sake of his mother, even though she is a challalah and he may become impure for the sake of his son, his daughter, his brother and his sister even though they are of tarnished lineage. Even if they are illegitimate, he should become impure for their sake.

Halacha 10

When a priest's sister is married - even to another priest, he does not become impure for her sake, "as Leviticus 21:3 states: "his virgin sister who is close to him who has not been with a man." "Virgin" excludes a girl who has been raped or seduced. Should we also exclude a woman who attain majority or a woman who lost her signs of virginity because of reasons other than relations? The Torah teaches: "who has not been with a man," i.e., excluded is only one who lost her virginity because of a man. "Who has not been with a man" - this also excludes a sister who has been consecrated. He does not become impure, for her sake even if she is consecrated to a priest.

Halacha 11

If, however, a priest's sister is divorced after consecration, before marriage, he must become impure for her sake. The phrase "who is close to him" includes a sister divorced after consecration.

Halacha 12

A priest does not become impure for the sake of his maternal brother and sister, as implied by Leviticus 21:2-3: "To his son and to his daughter, to his brother and to his sister." Just as we are speaking of a son who is fit to inherit his father's estate; so, too, he must be fit to inherit the estates of his brother and sister.

Halacha 13

A priest does not become impure for the sake of relatives whose family connection is doubtful, as implied by Leviticus 21:3: "to her shall he become impure." He becomes impure for those whose connection is definite and not for those whose connection is doubtful. Accordingly, in an instance where children become intermingled, there is a son concerning whom there is a question whether he was born after seven months from conception to his mother's later husband or after nine months to her first husband, and all the like, he does not become impure for their sake due to the doubt.

Similarly, in all cases concerning divorce that involve a question concerning the validity of the divorce or an invalid bill of divorce, , the priest does not become impure for the sake of his wife.

Halacha 14

A priest may not become impure for the sake of a limb severed from his father while alive, nor for the sake of one of his father's bones. Similarly, when one's father's bones are being collected - even if his entire backbone is intact - a priest may not become impure for their sake.

Halacha 15

If his father's head is decapitated, he may not become impure for his sake. This is implied by Leviticus 21:2: "To his father," i.e., at a time when his corpse is intact and not when it is impaired. Similar laws apply with regard to other relatives.

The prohibition against contact with ritual impurity is bypassed with regard to one's relatives; it is not released entirely. For this reason, a priest is forbidden to become impure for the sake of another corpse at the time he has become impure for the sake of his relatives. This is implied by Leviticus 21:3: "to her shall he become impure," i.e., to her alone. He does not become impure for the sake of others together with her. He should not say: "Since I became impure for the sake of my father, I will go gather so-and-so's bones" or "...touch so-and-so's grave."

Therefore when the relative of a priest dies, care must be taken to bury him at the edge of the cemetery, so that he will not have to enter the cemetery and become impure because of other graves when he buries his dead.

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Hayom Yom:

• Wednesday, 29 Tevet 5774 – 1 January 2014

"Today's Day"

Wednesday, Tevet 29, 5703

Torah lessons: Chumash: Va'eira, Revi'i with Rashi.

Tehillim: 140-150.

Tanya: Ch. 15. With the above (p. 63)..."void within him." (p. 63).

We are "day workers."1 Day means light. Our work is to illuminate, to enlighten the world with the light of the Torah. Besides the necessity of maintaining our own selves properly, with G-d's help - being what we ought to be - our whole avoda is to be privileged to develop pupils who are firmly based people, devoted with heart and mind to the inner kavana, the intention or purpose of our existence. Our pupils must know that it is not sufficient to study the Revealed Torah2 and to cherish the Sacred by observing mitzvot; there must also be avoda sheb'leiv, the service of the heart, davening.

FOOTNOTES

1.Eruvin 65a.

2.See "On the Teachings of Chassidus," Kehot.

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Daily Thought:

Reason & Faith

Don’t imagine that you can escape faith. Every science, every system of logic, has its axioms.

Reason cannot move one step forward without some assumption upon which to base itself.

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