Today's Laws and Customs:
"The Three Weeks"
During the Three Weeks, from 17th of Tamuz to the 9th of Av, we commemorate the conquest of Jerusalem, the destruction of the Holy Temple and the dispersion of the Jewish people.
Weddings and other joyful events are not held during this period; like mourners, we do not cut our hair, and various pleasurable activities are limited or proscribed. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Citing the verse (Isaiah 1:27) "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
The Three Weeks
Today in Jewish History:
Passing of Rabbi Yitzchak Herzog (1959)
Rabbi Yitzchak HaLevi Herzog (1889-1959) was born in Łomża, Poland, and moved to the United Kingdom with his family in 1898. He served as rabbi of Belfast from 1916 to 1919 and was appointed rabbi of Dublin in 1919. He went on to serve as Chief Rabbi of Ireland between 1922 and 1936, after which he immigrated to Israel to succeed the late Rabbi Abraham Isaac Kook as Chief Rabbi of Israel. He served as Chief Rabbi until his death in 1959. He authored numerous works including Divrei Yitzchak, an anthology of Talmudic discourses, and the halachic work Hechal Yitzchak.
DAILY QUOTE:
Turnusrufus asked Rabbi Akiva: "If your G-d loves the poor, why doesn't He feed them?" Said Rabbi Akiva to him: "I'll give you an analogy: A king got angry on his child and locked his away in a dungeon, and commanded that he not be given to eat or to drink; and a person fed the king's child. When the king hears of this, does he not reward that person...?"(Talmud, Bava Batra 10a)
Daily Study:
CHITAS AND RAMBAM FOR TODAY:Chumash with Rashi
Parshat Matot, 5th Portion (Numbers 31:42-31:54)
Chapter 31
42. And from the half allotted to the children of Israel, which Moses had divided from the men who had gone into the army. מב. וּמִמַּחֲצִית בְּנֵי יִשְׂרָאֵל אֲשֶׁר חָצָה משֶׁה מִן הָאֲנָשִׁים הַצֹּבְאִים:
And from the half allotted to the children of Israel, which Moses had divided: on behalf of the community, for he took it for them from the men who had gone out to war.
וממחצית בני ישראל אשר חצה משה: לעדה והוציאה להם מן האנשים הצובאים:
43. The community's half [consisted of] three hundred and thirty seven thousand, five hundred sheep. מג. וַתְּהִי מֶחֱצַת הָעֵדָה מִן הַצֹּאן שְׁלשׁ מֵאוֹת אֶלֶף וּשְׁלשִׁים אֶלֶף שִׁבְעַת אֲלָפִים וַחֲמֵשׁ מֵאוֹת:
The community’s half [consisted of]: such and such.
ותהי מחצת העדה: כך וכך:
44. Thirty six thousand cattle. מד. וּבָקָר שִׁשָּׁה וּשְׁלשִׁים אָלֶף:
45. Thirty thousand five hundred donkeys. מה. וַחֲמֹרִים שְׁלשִׁים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
46. And sixteen thousand people. מו. וְנֶפֶשׁ אָדָם שִׁשָּׁה עָשָׂר אָלֶף:
47. Moses took one part out of fifty from the half of the children of Israel, the people and the animals, and gave them to the Levites, the guardians of the Lord's sanctuary. מז. וַיִּקַּח משֶׁה מִמַּחֲצִת בְּנֵי יִשְׂרָאֵל אֶת הָאָחֻז אֶחָד מִן הַחֲמִשִּׁים מִן הָאָדָם וּמִן הַבְּהֵמָה וַיִּתֵּן אֹתָם לַלְוִיִּם שֹׁמְרֵי מִשְׁמֶרֶת מִשְׁכַּן יְהֹוָה כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת מֹשֶׁה:
Moses took etc.:
ויקח משה וגו' :
48. The officers appointed over the army's thousands, the commanders of thousands and the commanders of hundreds, approached Moses. מח. וַיִּקְרְבוּ אֶל משֶׁה הַפְּקֻדִים אֲשֶׁר לְאַלְפֵי הַצָּבָא שָׂרֵי הָאֲלָפִים וְשָׂרֵי הַמֵּאוֹת:
The officers: Heb. הַפְּקֻדִים, those appointed.
הפקודים: הממונים:
49. They said to Moses, "Your servants counted the soldiers who were in our charge, and not one man was missing from us. מט. וַיֹּאמְרוּ אֶל משֶׁה עֲבָדֶיךָ נָּשְׂאוּ אֶת רֹאשׁ אַנְשֵׁי הַמִּלְחָמָה אֲשֶׁר בְּיָדֵנוּ וְלֹא נִפְקַד מִמֶּנּוּ אִישׁ:
not…missing: Heb. ולֹא נִפְקַד, there is not one missing. The Targum [Onkelos] renders לָא שְׁגָא which in Aramaic also means ‘missing,’ as in “I would suffer its loss (אֲחַטֶּנָּה)” (Gen. 31:39) which the Targum renders, “what was missing (שַׁגְיָא) from the count.” Similarly, “for your seat will be vacant (יִפָּקֵד)” (I Sam. 20:18)-the place where you sit will be missing, the one who usually sits there. Similarly, וַיִפָּקֵד מְקוֹם דָּוד “David’s place was vacant” (ibid. 25); his place was missing, and no one was sitting there.
ולא נפקד: ולא נחסר ותרגומו ולא שגא, אף הוא בלשון ארמי חסרון, כמו (בראשית לא, לט) אנכי אחטנה, תרגומו דהות שגיא ממנינא, וכן (שמואל א' כ, יח) כי יפקד מושבך, יחסר מקום מושבך, איש הרגיל לישב שם. וכן (שם כ, כז) ויפקד מקום דוד, נחסר מקומו ואין איש יושב שם:
50. We therefore wish to bring an offering for the Lord. Any man who found a gold article, be it an anklet, a bracelet, a ring, an earring, or a body ornament, to atone for our souls before the Lord. נ. וַנַּקְרֵב אֶת קָרְבַּן יְהֹוָה אִישׁ אֲשֶׁר מָצָא כְלִי זָהָב אֶצְעָדָה וְצָמִיד טַבַּעַת עָגִיל וְכוּמָז לְכַפֵּר עַל נַפְשֹׁתֵינוּ לִפְנֵי יְהֹוָה:
anklet: Heb. אֶצְעָדָה, bangles for the foot.
אצעדה: אלו צמידים של רגל:
bracelet: Heb. וְצָמִיד, [bangles] for the hand.
וצמיד: של יד:
earring: Heb. עָגִיל, earrings.
עגיל: נזמי אוזן:
body ornament: Heb. וְכוּמָז, a form for the female genitalia, to atone for their sinful thoughts concerning the Midianite women. — [Shab. 64a]
וכומז: דפוס של בית הרחם לכפר על הרהור הלב של בנות מדין:
51. Moses and Eleazar the kohen took all the gold articles from them. נא. וַיִּקַּח משֶׁה וְאֶלְעָזָר הַכֹּהֵן אֶת הַזָּהָב מֵאִתָּם כֹּל כְּלִי מַעֲשֶׂה:
52. The total of the gift of gold which they dedicated to the Lord [amounted to] sixteen thousand, seven hundred and fifty shekels; this was from the commanders of the thousands and the commanders of the hundreds. נב. וַיְהִי | כָּל זְהַב הַתְּרוּמָה אֲשֶׁר הֵרִימוּ לַיהֹוָה שִׁשָּׁה עָשָׂר אֶלֶף שְׁבַע מֵאוֹת וַחֲמִשִּׁים שָׁקֶל מֵאֵת שָׂרֵי הָאֲלָפִים וּמֵאֵת שָׂרֵי הַמֵּאוֹת:
53. The soldiers had seized spoils for themselves. נג. אַנְשֵׁי הַצָּבָא בָּזְזוּ אִישׁ לוֹ:
54. Moses and Eleazar the kohen took the gold from the commanders of the thousands and hundreds and brought it to the Tent of Meeting, as a remembrance for the children of Israel before the Lord. נד. וַיִּקַּח משֶׁה וְאֶלְעָזָר הַכֹּהֵן אֶת הַזָּהָב מֵאֵת שָׂרֵי הָאֲלָפִים וְהַמֵּאוֹת וַיָּבִאוּ אֹתוֹ אֶל אֹהֶל מוֹעֵד זִכָּרוֹן לִבְנֵי יִשְׂרָאֵל לִפְנֵי יְהֹוָה:
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Daily Tehillim - Psalms Chapters 90-96
Chapter 90
David found this prayer in its present form-receiving a tradition attributing it to MosesThe Midrash attributes the next eleven psalms to Moses (Rashi).-and incorporated it into the Tehillim. It speaks of the brevity of human life, and inspires man to repent and avoid pride in this world.
1. A prayer by Moses, the man of God. My Lord, You have been a shelter for us in every generation.
2. Before the mountains came into being, before You created the earth and the world-for ever and ever You are Almighty God.
3. You diminish man until he is crushed, and You say, "Return, you children of man.”
4. Indeed, a thousand years are in Your eyes like yesterday that has passed, like a watch of the night.
5. The stream of their life is as but a slumber; in the morning they are like grass that sprouts anew.
6. In the morning it thrives and sprouts anew; in the evening it withers and dries.
7. For we are consumed by Your anger, and destroyed by Your wrath.
8. You have set our wrongdoings before You, our hidden sins before the light of Your countenance.
9. For all our days have vanished in Your wrath; we cause our years to pass like a fleeting sound.
10. The days of our lives number seventy years, and if in great vigor, eighty years; most of them are but travail and futility, passing quickly and flying away.
11. Who can know the intensity of Your anger? Your wrath is commensurate with one's fear of You.
12. Teach us, then, to reckon our days, that we may acquire a wise heart.
13. Relent, O Lord; how long [will Your anger last]? Have compassion upon Your servants.
14. Satiate us in the morning with Your kindness, then we shall sing and rejoice throughout our days.
15. Give us joy corresponding to the days You afflicted us, the years we have seen adversity.
16. Let Your work be revealed to Your servants, and Your splendor be upon their children.
17. May the pleasantness of the Lord our God be upon us; establish for us the work of our hands; establish the work of our hands.
Chapter 91
This psalm inspires the hearts of the people to seek shelter under the wings of the Divine Presence. It also speaks of the four seasons of the year, and their respective ministering powers, instructing those who safeguard their souls to avoid them.
1. You who dwells in the shelter of the Most High, who abides in the shadow of the Omnipotent:
2. I say of the Lord who is my refuge and my stronghold, my God in whom I trust,
3. that He will save you from the ensnaring trap, from the destructive pestilence.
4. He will cover you with His pinions and you will find refuge under His wings; His truth is a shield and an armor.
5. You will not fear the terror of the night, nor the arrow that flies by day;
6. the pestilence that prowls in the darkness, nor the destruction that ravages at noon.
7. A thousand may fall at your [left] side, and ten thousand at your right, but it shall not reach you.
8. You need only look with your eyes, and you will see the retribution of the wicked.
9. Because you [have said,] "The Lord is my shelter," and you have made the Most High your haven,
10. no evil will befall you, no plague will come near your tent.
11. For He will instruct His angels in your behalf, to guard you in all your ways.
12. They will carry you in their hands, lest you injure your foot upon a rock.
13. You will tread upon the lion and the viper; you will trample upon the young lion and the serpent.
14. Because he desires Me, I will deliver him; I will fortify him, for he knows My Name.
15. When he calls on Me, I will answer him; I am with him in distress. I will deliver him and honor him.
16. I will satiate him with long life, and show him My deliverance.
Chapter 92
Sung every Shabbat by the Levites in the Holy Temple, this psalm speaks of the World to Come, and comforts the hearts of those crushed by suffering.
1. A psalm, a song for the Shabbat day.
2. It is good to praise the Lord, and to sing to Your Name, O Most High;
3. to proclaim Your kindness in the morning, and Your faithfulness in the nights,
4. with a ten-stringed instrument and lyre, to the melody of a harp.
5. For You, Lord, have gladdened me with Your deeds; I sing for joy at the works of Your hand.
6. How great are Your works, O Lord; how very profound Your thoughts!
7. A brutish man cannot know, a fool cannot comprehend this:
8. When the wicked thrive like grass, and all evildoers flourish-it is in order that they may be destroyed forever.
9. But You, Lord, are exalted forever.
10. Indeed, Your enemies, O Lord, indeed Your enemies shall perish; all evildoers shall be scattered.
11. But You have increased my might like that of a wild ox; I am anointed with fresh oil.
12. My eyes have seen [the downfall of] my watchful enemies; my ears have heard [the doom of] the wicked who rise against me.
13. The righteous will flourish like a palm tree, grow tall like a cedar in Lebanon.
14. Planted in the House of the Lord, they shall blossom in the courtyards of our God.
15. They shall be fruitful even in old age; they shall be full of sap and freshness-
16. to declare that the Lord is just; He is my Strength, and there is no injustice in Him.
Chapter 93
This psalm speaks of the Messianic era, when God will don grandeur-allowing no room for man to boast before Him as did Nebuchadnezzar, Pharaoh, and Sennacherib.
1. The Lord is King; He has garbed Himself with grandeur; the Lord has robed Himself, He has girded Himself with strength; He has also established the world firmly that it shall not falter.
2. Your throne stands firm from of old; You have existed forever.
3. The rivers have raised, O Lord, the rivers have raised their voice; the rivers raise their raging waves.
4. More than the sound of many waters, than the mighty breakers of the sea, is the Lord mighty on High.
5. Your testimonies are most trustworthy; Your House will be resplendent in holiness, O Lord, forever.
Chapter 94
An awe-inspiring and wondrous prayer with which every individual can pray for the redemption. It is also an important moral teaching.
1. The Lord is a God of retribution; O God of retribution, reveal Yourself!
2. Judge of the earth, arise; render to the arrogant their recompense.
3. How long shall the wicked, O Lord, how long shall the wicked exult?
4. They continuously speak insolently; all the evildoers act arrogantly.
5. They crush Your people, O Lord, and oppress Your heritage.
6. They kill the widow and the stranger, and murder the orphans.
7. And they say, "The Lord does not see, the God of Jacob does not perceive.”
8. Understand, you senseless among the people; you fools, when will you become wise?
9. Shall He who implants the ear not hear? Shall He who forms the eye not see?
10. Shall He who chastises nations not punish? Shall He who imparts knowledge to man [not know]?
11. The Lord knows the thoughts of man, that they are naught.
12. Fortunate is the man whom You chastise, O Lord, and instruct him in Your Torah,
13. bestowing upon him tranquillity in times of adversity, until the pit is dug for the wicked.
14. For the Lord will not abandon His people, nor forsake His heritage.
15. For judgment shall again be consonant with justice, and all the upright in heart will pursue it.
16. Who would rise up for me against the wicked ones; who would stand up for me against the evildoers?
17. Had the Lord not been a help to me, my soul would have soon dwelt in the silence [of the grave].
18. When I thought that my foot was slipping, Your kindness, O Lord, supported me.
19. When my [worrisome] thoughts multiply within me, Your consolation delights my soul.
20. Can one in the seat of evil, one who makes iniquity into law, consort with You?
21. They band together against the life of the righteous, and condemn innocent blood.
22. The Lord has been my stronghold; my God, the strength of my refuge.
23. He will turn their violence against them and destroy them through their own wickedness; the Lord, our God, will destroy them.
Chapter 95
This psalm speaks of the future, when man will say to his fellow, "Come, let us sing and offer praise to God for the miracles He has performed for us!"
1. Come, let us sing to the Lord; let us raise our voices in jubilation to the Rock of our deliverance.
2. Let us approach Him with thanksgiving; let us raise our voices to Him in song.
3. For the Lord is a great God, and a great King over all supernal beings;
4. in His hands are the depths of the earth, and the heights of the mountains are His.
5. Indeed, the sea is His, for He made it; His hands formed the dry land.
6. Come, let us prostrate ourselves and bow down; let us bend the knee before the Lord, our Maker.
7. For He is our God, and we are the people that He tends, the flock under His [guiding] hand-even this very day, if you would but hearken to His voice!
8. Do not harden your heart as at Merivah, as on the day at Massah in the wilderness,
9. where your fathers tested Me; they tried Me, though they had seen My deeds.
10. For forty years I quarreled with that generation; and I said, "They are a people of erring hearts, they do not know My ways.”
11. So I vowed in My anger that they would not enter My resting place.
Chapter 96
The time will yet come when man will say to his fellow: "Come, let us sing to God!"
1. Sing to the Lord a new song; sing to the Lord, all the earth.
2. Sing to the Lord, bless His Name; proclaim His deliverance from day to day.
3. Recount His glory among the nations, His wonders among all the peoples.
4. For the Lord is great and highly praised; He is awesome above all gods.
5. For all the gods of the nations are naught, but the Lord made the heavens.
6. Majesty and splendor are before Him, might and beauty in His Sanctuary.
7. Render to the Lord, O families of nations, render to the Lord honor and might.
8. Render to the Lord honor due to His Name; bring an offering and come to His courtyards.
9. Bow down to the Lord in resplendent holiness; tremble before Him, all the earth.
10. Proclaim among the nations, "The Lord reigns"; indeed, the world is firmly established that it shall not falter; He will judge the peoples with righteousness.
11. The heavens will rejoice, the earth will exult; the sea and its fullness will roar.
12. The fields and everything therein will jubilate; then all the trees of the forest will sing.
13. Before the Lord [they shall rejoice], for He has come, for He has come to judge the earth; He will judge the world with justice, and the nations with His truth.
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Tanya Igeret HaTeshuva , middle of Chapter 4
Lessons in Tanya
Today's Tanya Lesson
Thursday, 19 Tammuz 5774 - July 17, 2014
Igeret HaTeshuva , middle of Chapter 4
אך הענין יובן על פי מה שכתוב: כי חלק ה׳ עמו וגו׳
The key to this will be found in the phrase,1 “For [G‑d’s] people are part of G‑d...”;
חלק משם הוי׳ ברוך הוא
[they are] part of the Four-Letter Name of G‑d.
כדכתיב: ויפח באפיו נשמת חיים
Thus, describing G‑d’s infusion of a soul into the body of Adam, it is written:2 “And He blew into his nostrils a soul of life,”
ומאן דנפח מתוכו נפח וכו׳
and, as the Zohar comments,3 “He who blows, does so from within him, etc.”4
The metaphor of blowing signifies that the soul of a Jew originates in the innermost aspect of G‑dliness — in the Tetragrammaton, as shall be soon explained.
ואף שאין לו דמות הגוף וכו׳ חס ושלום
Now [G‑d] has no bodily form, and so on,5 G‑d forbid.
How, then, is it possible to say that G‑d “blew”, and to speak of a “part” of Himself?
אך דברה תורה כלשון בני אדם
However, the Torah6 “speaks as in the language of men,” i.e., anthropomorphically.
כי כמו שיש הפרש והבדל גדול באדם התחתון, על דרך משל, בין ההבל שיוצא מפיו בדבורו להבל היוצא על ידי נפיחה
By way of analogy: There exists a vast difference in the case of mortal man between the breath issuing from his mouth while speaking and the breath of forceful blowing.
שביוצא בדיבורו מלובש בו כח וחיות מעט מזעיר
The breath that issues with his speech embodies the soul’s power and life-force only minimally,
והוא בבחינת חיצוניות מנפש החיה שבקרבו
and that is only from the superficial aspect of the soul that dwells within him.
אבל ביוצא בכח הנופח דמתוכו נפח
But the breath that issues when he blows forcefully, from deep within himself,
מלובש בו כח וחיות פנימית מבחינת נפש החיה וכו׳
embodies the internal power and life-force of the vivifying soul….
Just as there exists a vast difference between man’s speaking and forceful blowing:
FOOTNOTES
1. Devarim 32:9.
2. Bereishit 2:7.
3. See above, Part I, beg. of ch. 2, citing the Zohar.
4. The Rebbe suggests that “etc.” alludes to the continuation of this statement above, Part I, beg. of ch. 2: “...from his inwardness and his innermost being.”
5. Note of the Rebbe: “ ‘Etc.’ signifies ‘nor body’ — from the hymn entitled Yigdal. See also beg. of Likutei Torah leGimmel Parshiyot.”
6. Berachot 31b.
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Rambam:
Daily Mitzvah P71- Sefer Hamitzvot
Thursday, 19 Tammuz 5774 - July 17, 2014
Positive Commandment 71 (Digest)
The Guilt Offering
The following individuals have to bring a Guilt Offering (Asham) for their transgressions:
One who inadvertently misappropriates holy property—whether sacrificial goods or property that belongs to the Temple coffers.
One who steals money from his fellow and falsely swears in denial of his crime.
One who has sexual relations with a betrothed, half-Jewish handmaiden.
One who falsely swears in denial of his responsibility to return an object that was entrusted to him for safekeeping.
The 71st mitzvah is that one who commits a certain type of transgression is commanded to bring a guilt-offering as atonement. This offering is known as an asham vadai.
The transgressions which require one to bring such a sacrifice are Me'ilah,1 theft, having relations with a shifchah charufah,2 and swearing falsely regarding an object which was given for safekeeping.
Me'ilah is when one unintentionally derives at least one perutah's worth of benefit from something sanctified — whether it was sanctified for Temple repair (bedek habayis) or to be brought on the altar; or when one stole something worth at least one perutah and then swore falsely [in denial]; or when one had relations with a shifchah charufah; or when someone falsely denies having an object he was entrusted with and then swears [to support his claim] — then, whether [these last three3 transgressions were] done intentionally or unintentionally,4 one is required to bring an offering. But instead of a sin-offering, he brings a guilt-offering, known as an asham vadai.
Regarding Me'ilah it is written,5 "If a person sins inadvertently with something that is sacred to G‑d, he shall bring as his guilt offering to G‑d, an unblemished ram"; and [regarding a false oath,6 "If a person sins...] by lying to his neighbor regarding an article left for safekeeping...and swears falsely...he must bring his guilt-offering to G‑d, an unblemished ram"; and [regarding a shifchah charufah,7] "If a man has relations with a slave woman who is half married to [another] man...he must bring his guilt-offering to G‑d..."
The details of this mitzvah are explained in tractate Kerisus.8
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Using sanctified things for one's personal use. See P118.
2.A female non-Jewish slave who is immersed in a mikvah is known as a shifchah, and when her master frees her, she becomes a full-fledged Jew. Before this, she is permitted, under certain conditions, to a Jewish servant. Should she be owned by two masters and only one frees her; and she is betrothed by a Jewish servant, she becomes a shifchah charufah. Should another Jew have relations with her, he must bring this offering.
3.See Kapach 5731, note 94 regarding the error in previous translations. If sanctified objects were used intentionally, it is not considered Me'ilah and this sacrifice is not brought.
4.E.g. at the moment he made the oath, he forgot that he had stolen it; he was unaware of the shifchah charufah's status; or had forgotten that he was given an object for safekeeping.
5.Lev. 5:15.
6.Ibid., 5:21-25.
7.Ibid., 19:20-21.
8.9a.
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Rambam:
1 Chaptets a Day - Sechirut - Chapter 6
Sechirut - Chapter 6
Halacha 1
When a person rents an apartment to a colleague in a large building, the renter may use the protrusions and the walls of the larger structure for four cubits. He may also use the garden in the courtyard and the yard behind the building. In a place where it is customary to use the thickness of the walls, the renter may use the thickness of walls.
In all these matters, we follow the prevailing local custom and the terminology that is in common usage, as we have stated with regard to purchases and sales.
Halacha 2
When a person rents out his courtyard without making any specific statements, we assume that he did not rent out the barn located within it.
Halacha 3
When a person rents a house to a colleague, he is obligated to provide doors for him, to open any windows that have been damaged, to strengthen the roof, to support a beam that is broken, to make a bolt and a lock, and to provide any other necessity that requires a craftsman's work and that is a fundamental necessity when dwelling in a home and courtyard.
The renter is required to make a guardrail, affix a mezuzah and prepare the place for the mezuzah from his own resources. Similarly, if he desires to build a ladder, fix a slanted roof, or plaster the roof, he should do this from his own resources.
Halacha 4
When a person rents out a loft to a colleague and its floor becomes opened for four square handbreadths or more, the owner is obligated to fix the ceiling of the lower apartment and the plaster upon it, for the plaster is support for the ceiling.
Halacha 5
The dung in the courtyard belongs to the renter. Therefore, he is responsible to make the effort of clearing it out. If, however, there is a prevailing local custom, it takes precedence.
When does the above apply? When the animals that made the dung belong to the renter. If, however, the animals belong to other people, the dung belongs to the owner of the courtyard. For a courtyard that belongs to a person acquires property on his behalf without his knowledge, even when it is rented out to another person.
Halacha 6
When a person rents out a house, a courtyard, a store or another property for a fixed time, the owner has the right to compel the renter to leave at the end of the prescribed period. He is not required to wait even one hour for him.
When a person rents a house to sleep in without making any specifications, the minimum is one night. If he rents it for the Sabbath, the minimum is two days. If he rents it for a marriage, the minimum is 30 days.
Halacha 7
When a person rents a house to a colleague without specifying the termination of the contract, he may not force him to leave the home unless he notifies him 30 days in advance, so that he can look for another place and will not be homeless. After 30 days, however, he must leave.
When does the above apply? In the summer. In the winter, by contrast, he may not force him to leave from Sukkot until Pesach.
When the owner gives the renter 30 days notice before Sukkot, if even one day from the 30 is after Sukkot, the owner may not compel him to leave until after Pesach. And he must notify him 30 days previously.
When does the above apply? In small towns. In large cities, by contrast, whether in the summer or the winter, the owner must notify the renter twelve months in advance.
Similarly, with regard to a store, whether in a large city or in a small town, the owner must notify the renter twelve months in advance.
Halacha 8
Just as the owner is obligated to notify the renter, the renter is obligated to notify the owner 30 days before leaving in a small town and twelve months before leaving in a large city, in order for the owner to be able to look for a tenant so that his house will not be empty. If he does not notify him, he may not leave unless he pays rent regardless.
Halacha 9
Although the owner may not send away the renter, nor may the renter leave the dwelling until one notifies the other a proper time beforehand, if the price of renting homes increases, the owner can raise the rent and tell the renter: "Either rent it at its present value or depart."
Similarly, if the price of renting homes decreases, the renter may decrease the rent, telling the owner: "Either rent me your home at its present value, or I am leaving it for you."
If the house in which the owner is living falls, he may compel the renter to leave his house, telling him: "It is not appropriate that you dwell in my home until you find a dwelling while I am homeless. You have no greater right to this home than I do."
Halacha 10
The following rules apply when the owner gives the house to his son to hold a wedding with his wife. If he knew that his son was getting married at this and this time and he could have notified the tenant earlier, but failed to do so, the owner may not force the tenant to leave.
If, however, the marriage came about suddenly and the son is wedding the woman in the immediate future, the owner may compel the renter to leave the home. For it is not appropriate that the renter dwell in the owner's home while the owner's son must rent a home in which to make the wedding.
Halacha 11
If the owner sold the dwelling, gave it as a present or died and it was transferred as part of his inheritance, the new owner may not compel the renter to leave unless he notifies him 30 days or twelve months beforehand. For the renter may tell the new owner: "You have no greater privileges than the person from whom you acquired the home."
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Rambam:
3 Chapters a Day - Shegagot - Perek 9, Shegagot - Perek 10, Shegagot - Perek 11
Shegagot - Perek 9
Halacha 1
There are five sins for whose violation one must bring a guilt-offering. It is called a definitive guilt-offering, because it is not brought because of a doubt. They are: a) intimacy with a consecrated maid-servant, b) robbery, c) misappropriation of sacred articles, d) the contraction of ritual impurity by a nazirite, and e) purification from the infliction of tzara'at.
What is implied by intimacy with a consecrated maid-servant? When a man is intimate with a consecrated maid-servant whether intentionally or inadvertently, he must bring a guilt-offering, provided she is past majority, aware of the transgression, willfully participating, and she had previously engaged in relations in the ordinary manner, and the relations were completed, so that she will also be liable for lashes, as Leviticus 19:20-21 states: "There will be an investigation... and he will bring his guilt-offering," i.e., she receives lashes and he brings a sacrifice.
Halacha 2
According to the Oral Tradition, it was taught, in a situation where she is liable for lashes, he is liable for a sacrifice. When she is exempt from lashes, he is exempt from a sacrifice.
Halacha 3
When a youth who is nine years old is intimate with a consecrated maidservant, she is liable for lashes and he is obligated to bring a sacrifice. It appears to me that he does not bring the sacrifice until he comes of age and attains intellectual maturity.
Halacha 4
We have already explained in Hilchot Bi'ot Assurot, the definition of the term shifchah charufah used in the Torah and that the twoare not liable until he is intimate with her in an ordinary manner and the relations were completed. Therefore if two people tell him: "You were intimate with a consecrated maidservant," and he said: "I was not intimate with her," his word is accepted and he does not bring a sacrifice as a result of their statements. For he knows whether or not he completed the relations and his statement: "I was not intimate" can be interpreted as "I did not complete relations."
Halacha 5
Although a man is intimate with a consecrated maidservant many times, he is only liable for one guilt-offering. What is implied? A man was intimate with a consecrated maidservant many times intentionally or was intimate with her inadvertently, he became aware of the matter, and then he was intimate with her inadvertently again and became aware of the matter - even if the sequence occurs 100 times in 100 lapses of awareness, he is only liable for one guilt-offering. It atones for him for everything, for both his intentional and inadvertent transgressions with her.
When does the above apply? When he was intimate with only one consecrated maidservant. If, however, he was intimate with many consecrated maidservants, even in one lapse of awareness, he is liable for a guilt-offering for every consecrated maidservant.
Halacha 6
If a man was intimate with a consecrated maidservant, set aside his guilt-offering and then was intimate with her again afterwards, he is liable for every time they were intimate. Setting aside a sacrifice creates a distinction. Thus it is as if he offered the sacrifice and then was intimate with the consecrated maidservant again.
Similarly, if a man was intimate with one consecrated maidservant five times in a single lapse of awareness, he then became aware of one transgression and set aside a guilt-offering and then became aware of the second, he must set aside another one even though both transgression were committed in a single lapse of awareness. Since he did not become aware of the transgression until after he set aside the offering, it is as if he was intimate with her after he set aside the offering. For the laws pertaining to one who acts inadvertently and one who acts intentionally are the same with regard to a consecrated maidservant.
Halacha 7
In which instance is one obligated to bring a guilt-offering for robbery? Whenever anyone has in his possession a p'rutah's worth or more of Jewish money, whether he obtained it by robbery or theft, or it was entrusted to him, lent to him, came to him as part of partnership agreement, or in another way, and he denied possession of it, taking a false oath, whether intentionally or inadvertently, he must bring a guilt-offering to atone for his transgression. This is called a guilt-offering for robbery.
It is explicitly stated in the Torah that a person will not receive atonement through a guilt-offering until he returned the money in his possession to its owner. The payment of the additional fifth does not, however, hold back the atonement.
We already explained in Hilchot Sh'vuot the types of oaths for which a person will be liable to bring this guilt-offering and when he is exempt from it, in which instances one would be liable for many guilt-offerings commensurate with the number of oaths he is obligated to take and in which instances, he would be liable for only one guilt-offering.
Halacha 8
In which instance is one obligated to bring a guilt-offering for misappropriating consecrated property? Anyone who inadvertently derives a p'rutah's worth of benefit from consecrated property must make restitution for the benefit he derived, add a fifth, and bring a sacrifice to receive atonement. We already explained in Hilchot Me'ilah that bringing the sacrifice and making restitution for the principal prevent atonement from being granted. The additional fifth does not prevent atonement from being granted.
Halacha 9
When a person partakes of food for which one is liable for misappropriating consecrated property in five different dishes in one lapse of awareness, he is liable for a guilt-offering for each one, even though the meat comes from one sacrifice, provided he derives a p'rutah's worth of benefit each time he eats. The rationale is that the different dishes create a distinction and they are considered as different types of food even though they are not considered as different transgressions with regard to the liability for karet. The rationale for this is that there is an added dimension of severity to the prohibition against misappropriating consecrated property, for one who causes others to derive benefit is liable just as one who benefits, the measure for which one is liable can be accumulated over time, and when an agent performs the mission with which he is charged, the principal is liable. These concepts do not apply with regard to other prohibitions.
Halacha 10
Whenever a person is obligated to bring a definitive guilt-offering, he must become aware of his transgression beforehand and then offer his guilt-offering. If, by contrast, he offers the sacrifice before he becomes aware of the transgression and afterwards, becomes aware of it, he does not fulfill his obligation with it.
A king and an anointed priest bring the same sacrifice as an ordinary person for every transgression for which one is obligated to bring a definitive guilt-offering.
Halacha 11
Whenever a doubt arises in a person's mind whether or not he committed a transgression for which he is liable to bring a definitive guilt-offering, he is entirely exempt. Therefore if a doubt arises whether one caused the misappropriation of consecrated property, he is not liable for at all, as stated in Hilchot Me'ilah.
Halacha 12
When there was a piece of ordinary meat and a piece of sacrificial meat before a person and he partook of one without knowing which one it is, he is exempt.If, afterwards, he partook of the second, he must bring a guilt-offering for the misappropriation of consecrated property. If another person comes and partakes of the second piece, they are both exempt.
Halacha 13
When there are a piece of forbidden fat and a piece of sacrificial meat before a person and he eats one of them without knowing which it is, he must bring a provisional guilt-offering, because of the possibility that he partook of the forbidden fat. If he ate the second one as well, he must bring a sin-offering for partaking of the forbidden fat and a definitive guilt-offering for misappropriating consecrated property. If another person came and partook of the second piece, that other person must also bring provisional guilt-offering.
When there are a piece of forbidden fat and a piece of sacrificial forbidden fat before a person and he eats one of them without knowing which it is, he must bring a sin-offering. If he ate the second after he became aware that he ate the first, he must bring two sin-offerings and a definitive guilt-offering to atone for misappropriating sacred property. If another person came and ate the second piece, each one should bring only a sin-offering. In Hilchot Ma'achalot Assurot, we explained the rationale why the prohibition against benefiting from consecrated property falls on forbidden fat. Similar laws apply in all analogous situations concerning other prohibitions.
Shegagot - Perek 10
Halacha 1
There are six individuals who are commanded to bring an adjustable guilt-offering. They are: one who becomes purified from tzara'at, a woman who gives birth, a person who takes an oath denying the knowledge of testimony whether intentionally or inadvertently, one who takes a false sh'vuat bitu'i inadvertently,an impure person who partook of consecrated food inadvertently and an impure person who entered the Temple inadvertently.
Halacha 2
With regard to the sacrifice brought by a woman after childbirth: If she is wealthy, she brings a sheep in its first year of life as a burnt-offering and a young dove or a turtle dove for a sin-offering. If she does not have the means, her obligation for a sacrifice is reduced and she must bring merely two turtle doves or two young doves, one as a burnt-offering and one, as a sin-offering. Even if she has the means to bring a sheep, but does not have the means to bring its accompanying offerings, she should bring the offering of a poor woman.
Halacha 3
When a person afflicted by tazara'at becomes purified, he must bring three animals as sacrifices: two sheep, one, as a burnt-offering and one, as a guilt-offering, and a ewe, as a sin-offering. If he does not have the means, he must bring two turtle doves or two young doves, one, as a burnt-offering and one, as a sin-offering, and a sheep, as a guilt-offering.
Halacha 4
One who takes a false sh'vuah concerning testimony, inadvertently takes a false sh'vuat habitu'i, or inadvertently enters the Temple or partakes of consecrated food while in a state of ritual impurity must bring a ewe or a she-goat, like other fixed sin-offerings. If he does not have the means, he must bring two turtle doves or two young doves, one, as a burnt-offering and one, as a sin-offering. If he does not have the means to purchase the fowl, he should bring a tenth of an ephah of flour. This is referred to as "the meal-offering of a sinner." The manner in which it is offered has been described in Hilchot Ma'aseh HaKorbanot.
Halacha 5
All of these sacrifices are explicitly mentioned in the Torah and it is explicitly mentioned that these individuals are obligated to bring them with the exception of an impure person who inadvertently entered the Temple or partook of consecrated food. For it is written in Leviticus 5:1-5: "When a soul will sin and hear a voice of adjuration... or a soul that will touch any impure thing.... or a soul that will take an oath, explicitly stating it with his lips,... and one will be guilty with regard to one of these." According to the Oral Tradition, it was taught that the obligation for an impure person to bring a sacrifice refers to a person who became impure and then entered the Temple or partook of consecrated food without knowing of the prohibition. Although this interpretation was conveyed by the Oral tradition, it is as if it was stated explicitly, for the Torah explicitly obligated an impure person who partook of consecrated food or who entered the Temple for karet. With regard to an impure person who partakes of consecrated food, Leviticus 7:20 states: "And a soul that will partake of meat from a peace-offering brought to God while he is impure will be cut off." And with regard to one who entered the Temple, Numbers 19:20 states: "And the soul shall be cut off from the congregation, because he made the Sanctuary of God impure." Since the Torah obligated one who entered the Temple or partook of consecrated food while impure for karet, it is understood that here it stated the sacrifice that must be brought because of the inadvertent violation of these prohibitions.
Halacha 6
Whenever a woman is obligated to bring a sacrifice, her husband is obligated to bring it on her behalf. If he is poor, he brings the offering of a poor person. If he is wealthy, he has her bring the sacrifice of a wealthy person. A person may bring an offering of a poor person on behalf of his son, his daughter, his servant and his maid-servant and have them partake of the offerings.
Halacha 7
A king and an anointed priest must bring the same sacrifices for a false oath regarding testimony, a false sh'vuat bitu'i, and for entering the Temple or partaking of sacrificial food while ritually impure as others. For the Torah did not distinguish between the sacrifices brought by a king or an anointed priest and ordinary individuals except with regard to those commandments for which one is obligated to bring a fixed sin-offering for their inadvertent transgression, as we explained. With regard to an adjustable guilt-offering, by contrast, all are equal.
We already explained in Hilchot Sh'vuot, when one is liable for a sacrifice for a false oath concerning testimony and a false sh'vuat bitu'i and when one is exempt, in which instances he would be liable for many sacrifices according to the number of oaths he took and in which instances, he would be liable for only one sacrifice. In Hilchot Mechusrei Kaparah, I will explain in which instances a woman who gave birth and a person becoming purified from tzara'at will be liable for many sacrifices and in which instance, they will be liable for only one sacrifice.
Halacha 8
With regard to all sins that one must bring a sacrifice whether he transgressed willfully or inadvertently, if a person violates them due to factors under duress, he is exempt from bringing a sacrifice. Needless to say, this applies with regard to other sins for which he is liable for a sin-offering only when he transgresses inadvertently. If he sins under duress, he is exempt.
Halacha 9
When a person set aside money for a ewe for a sin-offering and then needed it for another purpose, he may bring a she-goat and transfer the holiness of the money to the she-goat and derive benefit from the money. Similarly, if he set aside money for a she-goat and purchased a ewe, he may derive benefit from the money.
Halacha 10
When a person set aside money for an animal and then became poor, he should take two turtledoves or two young doves and transfer the holiness of the money to them. Then he may benefit from the remainder.
If one set aside money for young doves or turtledoves and became poor, he should take an tenth of an ephah and transfer the holiness of the money to it. Then he may benefit from the money. Conversely, if he was poor and set aside money for a tenth of an ephah and became wealthier, he should add to that amount and bring a fowl. If he set aside money for a fowl and became wealthy, he should add to it and bring a ewe or a she-goat.
Even if a person was fit to inherit money and the testator was on his deathbed, he is still considered as poor until the testator dies and he inherits his estate.
Halacha 11
When a wealthy person set aside a ewe or a she-goat and it contracted a blemish and then he became poor, if he desires, he may bring a fowl with the proceeds of its sale. If, however, he set aside a fowl and it was disqualified, he may not bring a tenth of an ephah of meal with the proceeds of its sale. It may not be sold, since there is no concept of redeeming a fowl.
Halacha 12
When a person set aside a tenth of an ephah and then became wealthy before the meal was consecrated by placing it in a sacred utensil, it is like all other meal offerings and may be redeemed and eaten. Once it has been consecrated in a sacred utensil, it cannot be redeemed. Instead, it should be left overnight and then taken to the place where sacrifices are burnt.
Halacha 13
When a wealthy person set aside a pair of doves to be sold with the intent of using the proceeds of the sale as part of the funds for a ewe or a she-goat and then became poor, he may bring this pair of doves even though they were consecrated only for their worth and thus originally disqualified as sacrifices.
Why are these doves not disqualified forever? Because when they were disqualified originally, they were not disqualified in an ultimate sense. For this pair of doves is now fit for sacrifice.
When a poor person brings the sacrifice of a rich person, he fulfills his obligation. Conversely, when a rich person brings the sacrifice of a poor person, he does not fulfill his obligation.
Shegagot - Perek 11
Halacha 1
There is a difference with regard to the inadvertent violation of the prohibitions against entering into the Temple and partaking of consecrated food while ritually impure that does not apply with regard to other transgressions punishable by karet. With regard to all the other transgressions punishable by karet, if one transgressed inadvertently and ultimately, became aware that he transgressed, he is liable for a sin-offering, even though he did not have any knowledge of the transgression beforehand. With regard to the prohibitions against entering into the Temple and partaking of consecrated food while ritually impure, by contrast, one does not bring an adjustable guilt-offering unless he was aware of his ritual impurity and aware of the consecrated nature of the Temple or the food at the outset and aware of his ritual impurity and aware of the consecrated nature of the Temple or the food afterwards, and there was a lapse of awareness in the interim.
What is implied? He unknowingly contracted impurity and entered the Temple or partook of consecrated food and afterwards, he became aware that he had contracted impurity, that he was impure at the time he ate or entered, and that it was consecrated food that he ate or the Temple that he entered, he is exempt from the obligation to bring a sacrifice. He is not obligated unless he knew that he contracted impurity and that it was consecrated food or the Temple, before he entered or ate.
What is implied? He contracted impurity and became aware that he contracted impurity and knew that that the building was the Temple or the food was consecrated. Afterwards, he had a lapse of awareness regarding the impurity, forgetting that he had contracted impurity, and entered the Temple or ate consecrated food, knowing that this was the Temple or that this was consecrated food. Alternatively, he had a lapse of awareness and forgot that this was the Temple or that this was consecrated meat, but he was aware that he was ritually impure, and he entered or partook of the meat. Or he acted inadvertently or forgot that he contracted impurity, forgot that this was consecrated meat, or that this was the Temple and entered and ate. Then afterwards, he became aware of the matters of which he had been unaware, he must bring an adjustable guilt-offering in all these six possible instances.
How do we know that this is the law regarding the inadvertent violation of the prohibitions concerning the Temple and consecrated food? Because with regard to other inadvertent transgressions, Leviticus 4:27-28 states: "Acting in violation of one of the commandments of God that forbids an act to be performed and he was guilty or if the sin that he committed becomes known to him," implying that he is liable if he ultimately knew of the transgression even if he was not aware of it originally. With regard to entering the Temple or partaking of consecrated food while ritually impure, ibid. 5:3 states: "And it became hidden from him, he became aware, and he became guilty." Since the verse states "And it became hidden from him," the implication is that he had knowledge of the matter beforehand. And since it is written: "he became aware, and he became guilty," he ultimately had knowledge. Thus we have learned that he must have awareness initially and ultimately and a lapse of awareness in the interim.
Halacha 2
If a person contracts impurity and knows that he is impure and is aware of the Temple or that food is consecrated, but does not know the type of impurity that he contracted, then forgot that he became impure and entered the Temple or ate consecrated food, and after entering or eating became aware of the type of impurity that he had contracted, he is liable to bring a sacrifice. Although at the outset, he did not know the type of impurity he had contracted, since he knew that he was ritually impure, it is considered as if he was aware of his impurity at the outset.
If, however, he suffered a lapse of awareness concerning the laws of ritual impurity, e.g., he became impure because of contact with a lentil-sized portion of the carcass of a crawling animal, and he knew that the carcass of a crawling animal imparted ritual impurity, but did not know the measure that imparts impurity and then forgot entirely that he touched the carcass of a crawling animal and entered the Temple or ate consecrated food, and then became aware that he touched a lentil-sized portion of the carcass of a crawling animal, there is an unresolved doubt whether or not he is liable for a sacrifice.
A similar issue arises when a person who never saw the Temple and never was aware of its place, became impure and knew that he was impure, entered the Temple without knowing at the outset that this was its place, since he never saw it, and afterwards, remembered that he had contracted impurity and became aware that this was the Temple. There is an unresolved doubt if the knowledge that there is a Temple in the world is considered as awareness of the Temple or it is necessary for a person to know of the Temple's place.
It appears to me that those for whom a doubt exists regarding their obligation to bring a sacrifice should not bring a sacrifice, lest they be bringing a non-consecrated animal into the Temple Courtyard. If one would say: A sin-offering of fowl is brought even in a case of doubt although it is not eaten. There is a difference between the two. A sin-offering of fowl is brought, because the one bringing it is possibly lacking atonement and is forbidden to partake of sacrificial food until he brings a sacrifice as atonement. When, however, one is not lacking in atonement, he should not bring a sacrifice when there is a doubt involved.
Halacha 3
When a person contracts ritual impurity in the Temple Courtyard, to be liable for the abovementioned offering, he must initially know that he contracted impurity and that he is in the Temple. Afterwards, if he loses awareness that he contracted impurity, but remembered that he was in the Temple or he lost awareness that he was in the Temple, but did not forget that he was ritually impure, or he lost awareness of both matters, when he regains awareness, he should bring an adjustable guilt-offering. The above applies provided he waits the minimum amount of time, as we explained in Hilchot Bi'at HaMikdash.
Halacha 4
When a person intentionally made himself ritually impure, but did not remain in the Temple Courtyard for the minimum amount of time specified, there is an unresolved doubt with regard to his obligation. Does the concept of a minimum amount of time apply only to one who contracted impurity due to forces beyond his controlor does it also apply to one who willfully contracted impurity? Therefore if such a person loses awareness of his ritual impurity, but nonetheless leaves the Temple Courtyard without tarrying, he should not bring a sacrifice.
Similarly, there is an unresolved question if an impure person suspended himself in the space above the Temple Courtyard. It is unresolved whether the space above the Temple Courtyard is considered as the Temple Courtyard or not.
Halacha 5
When a person is in doubt whether or not he entered the Temple or partook of consecrated food while ritually impure, he does not bring a provisional guilt-offering. For a person does not bring such a sacrifice unless he is unsure of the violation of a prohibition punishable by karet for which one brings a fixed sin-offering to atone for his inadvertent transgression.
Halacha 6
The following rules apply when there where two paths in front of a person, one pure and one impure. and he walked down the first and then walked down the second, and at the time he walked down the second, he forgot that he walked down the first. If he lost awareness of this ritual impurity and entered the Temple or partook of consecrated food, he is liable. Even though originally, he did not have a definitive knowledge of his ritual impurity, but merely a partial knowledge, because he did not know that he walked down both paths so that he would definitely be impure, he is, nevertheless, liable for a sin-offering. For partial knowledge is considered as complete knowledge.
If he only walked down the first path and entered the Temple or partook of consecrated food, he is exempt, because it is not certain that he contracted ritually impurity.
Halacha 7
If, in the previous situation, he had the ashes of the Red Heifer sprinkled upon him on the third and seventh days and immersed himself after entering the Temple and then walked down the second path and entered the Temple, he is certainly liable, for he has certainly entered the Temple in a state of ritual impurity, either the first time or the second time. Although on each occasion he was in a state of uncertainty, for the status of both paths is a matter of question, here, with regard to the impurity of the Temple and consecrated objects, uncertain knowledge is considered as definite knowledge.
Halacha 8
If a person was ritually impure and two witnesses tell him: "You entered the Temple," and he tells them: "I did not enter," his word is accepted and he does not bring a sacrifice. For if he desired, he could have said: "I entered intentionally."
The following rules apply if two witnesses tell a person: "You were impure when you entered the Temple. You contracted ritual impurity in our presence and you knew you were impure." Even though there was an interim of many days between the contraction of impurity which they testified about and his entry into the Temple and thus he could have said: "I already immersed myself," since he denies the statement of the witnesses and says: "I never contracted impurity," the statement of the witnesses is accepted and he is required to bring a sacrifice because of them. The rationale is that if two witnesses can cause him to receive as severe a punishment as execution, certainly, they can obligate him for an easier punishment, bringing a sacrifice, for he denied their testimony.
Halacha 9
When a person entered the Temple or partook of consecrated food in a state of ritual impurity had a knowledge of the situation at the outset, but ultimately did not have knowledge of the matter, the goat offered in the Holy of Holies and Yom Kippur bring about tentative atonement until he becomes aware and brings an adjustable guilt-offering.
When he does not have knowledge at the outset, the goat offered in the Temple Courtyard and Yom Kippur bring about atonement. If he did not have knowledge neither at the outset, nor ultimately, the goats offered on the festivals and on Rosh Chodesh, bring about atonement. If one purposefully entered the Temple or partook of consecrated food while ritually impure, the bull offered by the High Priest on Yom Kippur brings about atonement if the transgressor was a priest.If he was an Israelite, the blood of the goat offered in the Holy of Holies and Yom Kippur bring about atonement, as Leviticus 16:16 states concerning that goat: "And he shall atone for the holy place, because of the impurity of the children of Israel."
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Hayom Yom
Today's Hayom Yom
Thursday, 19 Tammuz 5774 - July 17, 2014
Thursday, Tamuz 19, 5703
Torah lessons: Chumash: Pinchas, Chamishi with Rashi.
Tehillim: 90-96.
Tanya: The key will (p. 355) ...vivifying soul... (p. 357).
A practice of my father's: When travelling, even when spending months in one place, he would recite t'filat haderech, the prayer for travellers (p. 86) daily after davening, omitting G-d's name in the conclusion.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
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Daily Thought:
Choose Your Strategy
How do you fix a place, a problem, a person—anything at all?
By rejecting the bad and embracing the good.
If so, you have two possible strategies:
You could focus on all that is bad, ugly and diseased, scraping it away and chasing it out, so that eventually all that’s left is pure and healthy.
Or you could focus on whatever is still healthy and functional, embracing it, fortifying it and using it for its true purpose, so that eventually the dark crust in which it was imprisoned simply falls away.
Certainly, both strategies are necessary, and both have their time and place. But where do you begin?
It depends. When the human soul shines bright and strong, with just a few details out of place—then you can focus on discarding whatever bad remains.
But when everything is a mess, when the soul lies in a deep coma, when darkness rules in every cell—then to attack the disease head-on could prove fatal. Then you have no choice but to seek out the precious sparks of life that have survived.
Those are the most precious jewels, those hidden at the bottom of a dark mine.
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