Chabad - Today in Judaism - Today is: Tuesday, 24 Tammuz, 5774 - 22 July 2014

Chabad - Today in Judaism - Today is: Tuesday, 24 Tammuz, 5774 - 22 July 2014
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:
Jews of Jerusalem are set aflame (1099)
When the crusaders captured Jerusalem during the First Crusade, the Jews of Jerusalem fled into a synagogue. The crusaders then set flame to the synagogue, burning alive all the Jewish men, women, and children who had taken refuge there. All Jews were barred from living in the city of Jerusalem for the following 88 years.
Link:
The Crusades
DAILY QUOTE:
Blessed are you G-d... who re-enacts the work of creation - blessing recited on the sun once in 28 years when it returns to its original place and time at the time of its creation
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash with Rashi
Parshat Massei, 3rd Portion (Numbers 33:54-34:15)
Chapter 33
54. You shall give the Land as an inheritance to your families by lot; to the large, you shall give a larger inheritance and to the small you shall give a smaller inheritance; wherever the lot falls shall be his; according to the tribes of your fathers, you shall inherit. נד. וְהִתְנַחַלְתֶּם אֶת הָאָרֶץ בְּגוֹרָל לְמִשְׁפְּחֹתֵיכֶם לָרַב תַּרְבּוּ אֶת נַחֲלָתוֹ וְלַמְעַט תַּמְעִיט אֶת נַחֲלָתוֹ אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה הַגּוֹרָל לוֹ יִהְיֶה לְמַטּוֹת אֲבֹתֵיכֶם תִּתְנֶחָלוּ:
wherever [the lot] falls: Heb. אֶל אֲשֶׁר יֵצֵא לוֹ שָׁמָּה, to…that the lot falls. This is an elliptical verse [and its meaning is:] The place to which the lot falls for him, shall be his.
אל אשר יצא לו שמה: מקרא קצר הוא זה, אל מקום אשר יצא לו שמה הגורל לו יהיה:
according to the tribes of your fathers: According to the number of those who left Egypt (B.B. 117a). Another interpretation: with twelve territories, like the number of tribes.
למטות אבותיכם: לפי חשבון יוצאי מצרים. דבר אחר בשנים עשר גבולין כמנין השבטים:
55. But if you do not drive out the inhabitants of the Land from before you, then those whom you leave over will be as spikes in your eyes and thorns in your sides, and they will harass you in the land in which you settle. נה. וְאִם לֹא תוֹרִישׁוּ אֶת ישְׁבֵי הָאָרֶץ מִפְּנֵיכֶם וְהָיָה אֲשֶׁר תּוֹתִירוּ מֵהֶם לְשִׂכִּים בְּעֵינֵיכֶם וְלִצְנִינִם בְּצִדֵּיכֶם וְצָרְרוּ אֶתְכֶם עַל הָאָרֶץ אֲשֶׁר אַתֶּם ישְׁבִים בָּהּ:
those whom you leave over: They will be a source of misfortune for you.
והיה אשר תותירו מהם: יהיו לכם לרעה:
as spikes in your eyes: Heb. לְשִׂכִּים, pins that will gouge out your eyes. The Targum [Onkelos renders], יְתֵדוֹת (Exod. 38:20), pins or spikes [as] סִכַּיָּא -
לשכים בעיניכם: ליתדות המנקרות עיניכם. תרגום של יתדות שיכיא:
and thorns: Heb. וְלִצְנִינִם. The commentators interpret this in the sense of a hedge of thorns which will surround you, fencing you in and confining you so that none can leave or enter. -
ולצנינם: פותרים בו הפותרים לשון מסוכת קוצים הסוככת אתכם לסגור ולכלוא אתכם מאין יוצא ובא:
and they will harass you: Heb. וְצָרְרוּ, as the Targum [Onkelos] renders [וִיעִיקוּן, and they will harass you, cause you distress].
וצררו אתכם: כתרגומו:
56. And it will be that what I had intended to do to them, I will do to you. נו. וְהָיָה כַּאֲשֶׁר דִּמִּיתִי לַעֲשׂוֹת לָהֶם אֶעֱשֶׂה לָכֶם:
Chapter 34
1. The Lord spoke to Moses, saying: א. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2. Command the children of Israel and say to them, When you arrive in the land of Canaan, this is the land which shall fall to you as an inheritance, the land of Canaan according to its borders. ב. צַו אֶת בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן זֹאת הָאָרֶץ אֲשֶׁר תִּפֹּל לָכֶם בְּנַחֲלָה אֶרֶץ כְּנַעַן לִגְבֻלֹתֶיהָ:
This is the land which shall fall to you: Since many precepts apply to the Land [of Israel] and do not apply outside the Land, Scripture found it necessary to chart the outer limits of its boundaries from all sides, to inform you that the precepts apply everywhere within these borders.
זאת הארץ אשר תפול לכם וגו': לפי שהרבה מצות נוהגות בארץ ואין נוהגות בחוצה לארץ, הוצרך לכתוב מצרני גבולי רוחותיה סביב, לומר לך מן הגבולים הללו ולפנים המצות נוהגות:
shall fall to you: Since it was apportioned by lot, the division is described in terms of נְפִילָה, falling [a word commonly used in connection with lots]. The Midrash Aggadah says that [this expression is used here] because the Holy One, blessed is He, cast down [lit., caused to fall] from heaven the celestial ministers of the seven [Canaanite] nations, and shackled them before Moses. He said to him [Moses], See, they no longer have any power. — [Mid. Tanchuma]
תפול לכם: על שם שנתחלקה בגורל נקראת חלוקה לשון נפילה. ומדרש אגדה אומר ע"י שהפיל הקב"ה שריהם של שבע אומות מן השמים וכפתן לפני משה, אמר לו ראה אין בהם עוד כח:
3. Your southernmost corner shall be from the desert of Zin along Edom, and the southern border shall be from the edge of the Sea of Salt [the Dead Sea] to the east. ג. וְהָיָה לָכֶם פְּאַת נֶגֶב מִמִּדְבַּר צִן עַל יְדֵי אֱדוֹם וְהָיָה לָכֶם גְּבוּל נֶגֶב מִקְצֵה יָם הַמֶּלַח קֵדְמָה:
Your southernmost corner shall be: The southern flank extending from east to west.
והיה לכם פאת נגב: רוח דרומית אשר מן המזרח למערב:
from the desert of Zin: which adjoins Edom, beginning in the southeastern corner of the land of the nine tribes. How? Three lands lie south of the Land of Israel, each adjoining the other-part of Egypt, the entire land of Edom, and the entire land of Moab. The land of Egypt is in the southwestern corner, as it says [later] in this passage, “from Azmon to the stream of Egypt and its ends shall be to the sea” (verse 5). The stream of Egypt ran through the entire length of Egypt, as it says, “from the Shihor [river], which is along the face of Egypt” (Josh. 13:3), and it intervenes between the land of Egypt from the Land of Israel. The land of Edom adjoins it [Egypt] from the east, and the land of Moab adjoins the land of Edom at the southeastern corner [of the land of Israel]. When the Israelites departed from Egypt, had the Omnipresent wished to expedite their entry into the Land, He would have taken them northward across the Nile, and they would have thus entered the Land. But He did not do so, and this is the meaning of what is said, “God did not lead them [by] way of the land of the Philistines” (Exod. 13:17). For they [the Philistines] dwelt by the sea in the west of the land of Canaan, as it says regarding the Philistines, “those who inhabit the coastal area, the Cherethite nation” (Zeph. 2:5). He did not lead them by that route, but diverted them and took them along the southern route, to the desert. Ezekiel called it “the desert of the nations” (Ezek. 5:35) because several nations dwelt alongside it. He led them along the south, always from west to east, until they arrived at the southern end of the land of Edom. They asked the king of Edom for permission to enter his land and traverse its width in order to enter the Land [of Israel], but he refused, and they had to turn and travel along the entire south of Edom until they reached the southern end of the land of Moab, as it says, “He sent [messengers] also to the king of Moab, but he was unwilling” (Jud. 11:17). They then traversed the entire southern boundary of Moab, right to the end, and then turned northward until they had passed along its entire eastern boundary, along its width, and when they finished its eastern boundary, they came upon the land of Sihon and Og, who dwelt to the east of the land of Canaan, with the Jordan [river] intervening between them. This is the meaning of what is stated concerning Jephthah,“And they went through the desert and went around the land of Edom and the land of Moab, and they came to the east of the land of Moab” (ibid. 18). They conquered the lands of Sihon and Og, which were to the north of Moab, and came near to the Jordan, opposite the northwestern corner of the land of Moab. Hence, the land of Canaan, which was across the Jordan to the west, has its southeastern corner bordering on Edom.
ממדבר צן: אשר אצל אדום מתחלת מקצוע דרומית מזרחית של ארץ תשעת המטות. כיצד, שלש ארצות יושבות בדרומה של ארץ ישראל זו אצל זו קצת ארץ מצרים, וארץ אדום כולה וארץ מואב כולה. ארץ מצרים במקצוע דרומית מערבית, שנאמר בפרשה זו מעצמון נחלה מצרים והיו תוצאותיו הימה. ונחל מצרים היה מהלך על פני כל ארץ מצרים, שנאמר (יהושע יג, ג) מן השיחור אשר על פני מצרים. ומפסיק בין ארץ מצרים לארץ ישראל וארץ אדום אצלה לצד המזרח וארץ מואב אצל ארץ אדום בסוף הדרום למזרח, וכשיצאו ישראל ממצרים, אם רצה המקום לקרב את כניסתם לארץ היה מעבירם את הנילוס לצד צפון ובאין לארץ ישראל, ולא עשה כן, וזהו שנאמר (שמות יג, יז) ולא נחם א-להים דרך ארץ פלשתים, שהם יושבים על הים במערבה של ארץ כנען, כענין שנאמר בפלשתים (צפניה ב, ה) יושבי חבל הים גוי כרתים. ולא נחם אותו הדרך אלא הסיבן והוציאם דרך דרומה אל המדבר, והוא שקראו יחזקאל (יחזקאל כ, לה) מדבר העמים, לפי שהיו כמה אומות יושבות בצדו והולכין אצל דרומה מן המערב כלפי מזרח תמיד, עד שבאו לדרומה של ארץ אדום ובקשו ממלך אדום שיניחם להכנס בארצו ולעבור דרך רחבה ולהכנס לארץ, ולא רצה. והוצרכו לסבוב את כל דרומה של אדום עד בואם לדרומה של ארץ מואב, שנאמר (שופטים יא, יז) וגם אל מלך מואב שלח ולא אבה. והלכו כל דרומה של מואב עד סופה ומשם הפכו פניהם לצפון עד שסבבו כל מצר מזרחי שלה לרחבה וכשכלו את מזרחה מצאו את ארץ סיחון ועוג שהיו יושבין במזרחה של ארץ כנען והירדן מפסיק ביניהם. וזהו שנאמר ביפתח (שופטים יא, יח) וילך במדבר ויסב את ארץ אדום ואת ארץ מואב ויבא ממזרח שמש לארץ מואב. וכבשו את ארץ סיחון ועוג שהיתה בצפונה של ארץ מואב. וקרבו עד הירדן והוא כנגד מקצוע צפונית מערבית של ארץ מואב, נמצא שארץ כנען שבעבר הירדן למערב היה מקצוע דרומית מזרחית שלה אצל אדום:
4. The border then turns south of Maaleh Akrabim [elevation of Akrabim], passing toward Zin, and its ends shall be to the south of Kadesh barnea. Then it shall extend to Hazar addar and continue toward Azmon. ד. וְנָסַב לָכֶם הַגְּבוּל מִנֶּגֶב לְמַעֲלֵה עַקְרַבִּים וְעָבַר צִנָה וְהָיוּ תּוֹצְאֹתָיו מִנֶּגֶב לְקָדֵשׁ בַּרְנֵעַ וְיָצָא חֲצַר אַדָּר וְעָבַר עַצְמֹנָה:
The border then turns south of Maaleh Akrabim: Whenever the term וְנָסַב (“turns”) or וְיָצָא (“extends to”) is used, it [Scripture] informs us that the border was not straight, but veered outward; the boundary line bent to the north, angling westward, so that the border passed south of Maaleh Akrabim, so that Maaleh Akrabim was within the border.
ונסב לכם הגבול מנגב למעלה עקרבים: כל מקום שנאמר ונסב או ויצא, מלמד שלא היה המצר שוה אלא הולך ויוצא לחוץ, יוצא המצר ועוקם לצד צפונו של עולם באלכסון למערב ועובר המצר בדרומה של מעלה עקרבים, נמצא מעלה עקרבים לפנים מן המצר:
passing toward Zin: Heb. צִנָה, to Zin, as in מִצְרַיְמָה, to Egypt.
ועבר צנה: אל צין כמו מצרימה:
its ends shall be: Heb. תוֹצְאֹתָיו, its ends, to the south of Kadesh-barnea.
והיו תוצאותיו: קצותיו. בדרומה של קדש ברנע:
it shall extend: The boundary stretches northward and continues angling westward, until it reaches Hazar-addar, and from there to Azmon and from there to the stream of Egypt. The term “turns” is used here, because Scripture writes,“it shall extend to Hazar-addar.” For it began to widen after passing Kadesh-barnea, and the width of that strip which protruded northward was from Kadesh-barnea to Azmon. From there onward, the boundary narrowed and turned southward, reaching the river of Egypt, and from there westward to the Great Sea, which is the western boundary of the entire Land of Israel. Thus, the river of Egypt is in the southwestern corner.
ויצא חצר אדר: מתפשט המצר ומרחיב לצד צפון של עולם ונמשך עוד באלכסון למערב ובא לו לחצר אדר ומשם לעצמון ומשם לנחל מצרים. ולשון ונסב האמור כאן לפי שכתב ויצא חצר אדר שהתחיל להרחיב משעבר את קדש ברנע ורוחב אותה רצועה שבלטה לצד צפון היתה מקדש ברנע עד עצמון ומשם והלאה נתקצר המצר ונסב לצד הדרום ובא לו לנחל מצרים ומשם לצד המערב אל הים הגדול שהוא מצר מערבה של כל ארץ ישראל. נמצא שנחל מצרים במקצוע מערבית דרומית:
5. The border then turns from Azmon to the stream of Egypt, and its ends shall be to the sea. ה. וְנָסַב הַגְּבוּל מֵעַצְמוֹן נַחְלָה מִצְרָיִם וְהָיוּ תוֹצְאֹתָיו הַיָּמָּה:
and its ends shall be to the sea: To the western border, for the southern border no longer stretches westward past there.
והיו תוצאותיו הימה: אל מצר המערב שאין עוד גבול נגב מאריך לצד המערב משם והלאה:
6. The western border: it shall be for you the Great [Mediterranean] Sea and the border this shall be your western border. ו. וּגְבוּל יָם וְהָיָה לָכֶם הַיָּם הַגָּדוֹל וּגְבוּל זֶה יִּהְיֶה לָכֶם גְּבוּל יָם:
The western border: And what was the western border?
וגבול ים: ומצר מערבי מהו:
[It shall be for you] the Great Sea: As a boundary.
והיה לכם הים הגדול: למצר:
and the border: The islands in the sea are also included in the border. These islands are called isles in old French. — [Gittin 8a]
וגבול: הנסין שבתוך הים אף הם מן הגבול והם איים, שקורין אישלי"ש [איים]:
7. This shall be your northern border: From the Great [Mediterranean] Sea turn yourselves toward Mount Hor. ז. וְזֶה יִּהְיֶה לָכֶם גְּבוּל צָפוֹן מִן הַיָּם הַגָּדֹל תְּתָאוּ לָכֶם הֹר הָהָר:
northern border: Heb. גְּבוּל צָפוֹן, the northern boundary.
גבול צפון: מצר צפון:
From the Great Sea turn yourselves toward Mount Hor: which is the northwestern corner. Its summit slopes down into the sea. Some of the expanse of the sea is inward of it and some outside it.
מן הים הגדול תתאו לכם הר ההר: שהוא במקצוע צפונית מערבית. וראשו משפיע ונכנס לתוך הים ויש מרוחב הים לפנים הימנו וחוצה הימנו:
turn yourselves: Change your direction, to move from west to north, toward Mount Hor.
תתאו: תשפעו לכם לנטות ממערב לצפון אל הר ההר:
turn yourselves: An expression denoting a slant, as in “the [slanting] chamber (תָּא) of the guards” (I Kings 14:28); “the chamber (תָּא) of the gate” (Ezek. 40:10), which are called apendiz in old French [penthouse, lean-to, a small building with a sloping roof, attached to a main building] for it is curved and sloping.
תתאו: לשון סיבה, כמו (ד"ה ב' יב, יא) אל תא הרצים, (יחזקאל מ, י) ותאי השער היציע, שקורין אפינדי"ץ [מבנה בעל גג משופע], שהוא מוסב ומשופע:
8. From Mount Hor turn to the entrance of Hamath, and the ends of the border shall be toward Zedad. ח. מֵהֹר הָהָר תְּתָאוּ לְבֹא חֲמָת וְהָיוּ תּוֹצְאֹת הַגְּבֻל צְדָדָה:
From Mount Hor: you shall turn and continue along the northern border eastward, and then you will arrive at the entrance to Hamath, which is Antioch. - [Targum Yerushalmi]
מהר ההר: תסבו ותלכו אל מצר הצפון לצד המזרח ותפגעו בלבא חמת, זו אנטוכיא:
and the ends of the border: Heb. תּוֹצְאֹת הַגּבוּל, the ends of the border. Whenever [Scripture] mentions “the ends of the border” either the boundary line ends there completely and does not continue further in that direction, or from there it spreads out, broadens, and extends backwards, continuing in a more slanting direction than [encompassed in] the original expanse. In relation to the breadth of the original dimension, it is called the ends, for that dimension ends there.
תוצאות הגבול: סופי הגבול. כל מקום שנאמר תוצאות הגבול, או המצר כלה שם לגמרי ואינו עובר להלן כלל, או משם מתפשט ומרחיב ויוצא לאחוריו להמשיך להלן באלכסון יותר מן הרוחב הראשון, ולענין רוחב המדה הראשון קראו תוצאות, ששם כלתה אותה מדה:
9. The border shall then extend to Ziphron, and its ends shall be Hazar enan; this shall be your northern border. ט. וְיָצָא הַגְּבֻל זִפְרֹנָה וְהָיוּ תוֹצְאֹתָיו חֲצַר עֵינָן זֶה יִּהְיֶה לָכֶם גְּבוּל צָפוֹן:
and its ends shall be Hazar-enan: This is the end of the northern border, and Hazar-enan is situated in the northeastern corner. From there“you shall then turn yourselves” toward the eastern border.
והיו תוצאתיו חצר עינן: הוא היה סוף המצר הצפוני. ונמצאת חצר עינן במקצוע צפונית מזרחית. ומשם והתאויתם לכם אל מצר המזרחי:
10. You shall then turn yourselves toward the eastern border, from Hazar enan to Shepham. י. וְהִתְאַוִּיתֶם לָכֶם לִגְבוּל קֵדְמָה מֵחֲצַר עֵינָן שְׁפָמָה:
You shall then turn yourselves: Heb. וְהִתְאַוִּיתֶם, a term denoting turning or veering, cognate with [the term] תְּתָאוּ.
והתאויתם: לשון הסבה ונטיה כמו תתאו:
to Shepham: on the eastern boundary, and from there to Riblah.
שפמה: במצר המזרחי ומשם הרבלה:
11. The border descends from Shepham toward Riblah, to the east of Ain. Then the border descends and hits the eastern shore of Lake Kinnereth. יא. וְיָרַד הַגְּבֻל מִשְּׁפָם הָרִבְלָה מִקֶּדֶם לָעָיִן וְיָרַד הַגְּבֻל וּמָחָה עַל כֶּתֶף יָם כִּנֶּרֶת קֵדְמָה:
east of Ain: [Ain is] the name of a place, and the border passes east of it, so that Ain is situated within the border and is part of the Land of Israel.
מקדם לעין: שם מקום. והמצר הולך במזרחו נמצא העין לפנים מן המצר ומארץ ישראל הוא:
Then the border descends: As the border proceeds from north to south, it descends.
וירד הגבול: כל שהגבול הולך מצפון לדרום הוא יורד והולך:
and hits the... shore: [Heb. כֶּתֶף, lit. shoulder: i.e.,] the side.
ומחה על כתף: אל עבר:
and hits the eastern shore of Lake Kinnereth: For Lake Kinnereth was within the border to the west, and the border which is east of Lake Kinnereth, descends to the Jordan. The Jordan flows from north to south diagonally, slanting eastward, moving toward the land of Canaan opposite Lake Kinnereth, and extending along the eastern flank of the Land of Israel, opposite Lake Kinnereth, until it falls into the Sea of Salt [the Dead Sea], and from there the border ends with its ends at the Sea of Salt, from which the southeastern border begins. This is how it is encompassed from all its four sides.
ים כנרת קדמה: שיהא ים כנרת תוך לגבול במערב, והגבול במזרח ים כנרת, ומשם יורד אל הירדן והירדן מושך ובא מן הצפון לדרום באלכסון נוטה לצד מזרח ומתקרב לצד ארץ כנען כנגד ים כנרת ומושך לצד מזרחה של א"י כנגד ים כנרת עד שנופל בים המלח ומשם כלה הגבול בתוצאותיו אל ים המלח, שממנו התחלת מצר מקצוע דרומית מזרחית. הרי סובבת אותה לארבע רוחותיה:
12. The border then continues down along the Jordan, and its ends is the Sea of Salt [the Dead Sea]; this shall be your Land according to its borders around. יב. וְיָרַד הַגְּבוּל הַיַּרְדֵּנָה וְהָיוּ תוֹצְאֹתָיו יָם הַמֶּלַח זֹאת תִּהְיֶה לָכֶם הָאָרֶץ לִגְבֻלֹתֶיהָ סָבִיב:
13. Moses commanded the children of Israel saying, "This is the Land which you are to apportion for inheritance through lot, that the Lord has commanded to give to the nine and a half tribes. יג. וַיְצַו משֶׁה אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הָאָרֶץ אֲשֶׁר תִּתְנַחֲלוּ אֹתָהּ בְּגוֹרָל אֲשֶׁר צִוָּה יְהֹוָה לָתֵת לְתִשְׁעַת הַמַּטּוֹת וַחֲצִי הַמַּטֶּה:
14. For the tribe of Reuben's descendants according to their fathers' house, and the tribe of Gad's descendants according to their fathers' house, and half the tribe of Manasseh have already received their inheritance. יד. כִּי לָקְחוּ מַטֵּה בְנֵי הָראוּבֵנִי לְבֵית אֲבֹתָם וּמַטֵּה בְנֵי הַגָּדִי לְבֵית אֲבֹתָם וַחֲצִי מַטֵּה מְנַשֶּׁה לָקְחוּ נַחֲלָתָם:
15. The two and a half tribes have received their inheritance on this side of the Jordan, near Jericho in the east, toward the sunrise." טו. שְׁנֵי הַמַּטּוֹת וַחֲצִי הַמַּטֶּה לָקְחוּ נַחֲלָתָם מֵעֵבֶר לְיַרְדֵּן יְרֵחוֹ קֵדְמָה מִזְרָחָה:
in the east toward the sunrise: Heb. קֵדְמָה, meaning toward the front of the world, which is in the east, for the east side is called the forefront [lit., the face] and the west is called the back. Thus, the south is to the right, and the north is to the left.
קדמה מזרחה: אל פני העולם שהם במזרח, שרוח מזרחית קרויה פנים, ומערבית קרויה אחור, לפיכך דרום לימין וצפון לשמאל:
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Daily Tehillim - Psalms Chapters 113-118
Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.

29. Praise the Lord for He is good, for His kindness is everlasting.
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Tanya Igeret HaTeshuva , end of Chapter 6
Lessons in Tanya:
Tuesday, 24 Tammuz 5774 - July 22, 2014
Today's Tanya
Igeret HaTeshuva , end of Chapter 6
והנה: יעקב חבל נחלתו כתיב
Scripture states:1 “Jacob is the rope of [G‑d’s] heritage.”2
על דרך משל: כמו החבל שראשו אחד למעלה וראשו השני למטה
The analogy [compares the soul of a Jew] to a rope, with one end above and the other end below.
אם ימשוך אדם בראשו השני, ינענע וימשך אחריו גם ראשו הראשון, כמה שאפשר לו להמשך
When one pulls the lower end he will move and pull after it the higher end as well, as far as it can be pulled.
וככה ממש בשרש נשמת האדם ומקורה מבחינת ה״א תתאה הנ״ל
It is exactly so with regard to the root of the soul of man and its source in the latter hei.
הוא ממשיך ומוריד השפעתה על ידי מעשיו הרעים ומחשבותיו
Through one’s evil deeds and thoughts one draws down the life-force [issuing from the latter hei]
עד תוך היכלות הסטרא אחרא, כביכול, שמשם מקבל מחשבותיו ומעשיו
into the chambers of the sitra achra, as it were, from which he receives his thoughts and deeds.
Although a person punishable by excision has severed his ropes, so to speak, he is still able to draw down the life-force issuing from the latter hei into the chambers of the sitra achra. The reason, as is explained elsewhere in the literature of Chassidut, is that even after the rope is severed, some external vestige of it survives. And it is through this remnant that the life-force of holiness is drawn down into the chambers of the kelipot.
ומפני שהוא הוא הממשיך להם ההשפעה, לכן הוא נוטל חלק בראש, וד״ל
Because it is he, the sinful individual, who draws the flow of vitality into [the chambers of the sitra achra], it is he who receives the greatest portion from them.
I.e., in even greater measure than do other living creatures. Nevertheless, it is explained in the literature of Chassidut3 that ultimately the sinner will cease to draw vitality from this flow, for the sitra achra can serve a Jew as a source only temporarily.
This will suffice for the understanding.
וזהו שאמרו רז״ל: אין בידינו לא משלות הרשעים וכו׳
Hence the statement of our Sages,4 of blessed memory: “It is not within our hands (i.e., it is not given us) to understand the reason for either the tranquillity of the wicked [or the suffering of the righteous].”
בידינו דוקא, כלומר: בזמן הגלות אחר החורבן
The quotation specifies “in our hands,” i.e., in this time of exile after the Destruction, when the wicked receive added vitality through the kelipot and sitra achra.
וזוהי בחינת גלות השכינה, כביכול
This is an expression of the “Exile of the Divine Presence,” as it were, during which time the life-force emanating from the latter hei flows into the kelipot,
להשפיע להיכלות הסטרא אחרא אשר שנאה נפשו ית׳
viz., [G‑d’s] granting [supplementary measures of] life-force to the chambers of the sitra achra that He despises.
וכשהאדם עושה תשובה נכונה, אזי מסלק מהם ההשפעה שהמשיך במעשיו ומחשבותיו
But when the sinner repents appropriately, he then removes from them the life-force that he had drawn into them through his deeds and thoughts,
כי בתשובתו, מחזיר השפעת השכינה למקומה
for by his repentance he returns the flow issuing from the Shechinah to its proper place.
וזהו תשוב ה״א תתאה מבחינת גלות
This, then, is the meaning of [the teaching of the Zohar, quoted in ch. 4, that “teshuvah is] tashuv hei, the return of the lower hei from exile” — that the lower level of repentance consists of returning the Shechinah, which is represented by the latter hei of the Tetragrammaton, from its state of exile.
וכמו שכתוב: ושב ה׳ אלקיך את שבותך
As the verse states,5 “The L‑rd, your G‑d (the source of your soul), will return (i.e., bring back) those of you who return”;
כלומר: עם שבותך
regarding the verb as being intransitive, this means [that G‑d Himself will return] with your return.
וכמאמר רז״ל: והשיב לא נאמר וכו׳
As our Sages have commented6 on this verse, “Scripture does not say, ‘He shall bring back,’ [but that He Himself will return].”
The verse is thus telling every Jew: When through repentance you extricate yourself from your own spiritual exile, you will thereby liberate “your G‑d” — the Shechinah, the source of your soul — from His exile too.
FOOTNOTES
1. Devarim 32:9.
2. The Rebbe observes that the analogy of the rope is introduced here in terms that suggest that it is a novel thought, when in fact it occupied the whole of the previous chapter. By way of explanation, the Rebbe writes that the Alter Rebbe is indeed introducing a thought that is not only novel but even contrary to what was written in the previous chapter; moreover, this approach will explain much of the variance between the two chapters.
In brief: The Alter Rebbe explained in ch. 4 how a soul is part of the Tetragrammaton. He went on to explain in ch. 5 how this soul-level descends into the body by way of “Jacob, ...the rope of His inheritance, ...whose upper end is bound above and the lower end below.” In ch.6, however, the Alter Rebbe emphasizes that the movements of the lower end of the rope also affect the upper end. Furthermore, as the Alter Rebbe goes on to say here, this rope not only descends as far as “Jacob” but even provides additional life-force to the chambers of unholiness; i.e., the effect of the rope is able to descend even lower than the level of “Jacob” which it itself embodies.
This is the anomaly that the Alter Rebbe resolves, when he repeats that a person’s sins make him descend so sharply that he reaches the lowly level of the very kelipot and sitra achra “from which he receives his thoughts and deeds.” Since the sinful individual sinks to such a low level that in this respect he is a recipient from the kelipot, his “rope” descends there as well, and the kelipot and sitra achra are able to receive their life-force from its lower extremity.
3. Kuntres Uma‘ayon [English translation by Rabbi Zalman I. Posner; Kehot, N.Y., 1969], Discourse 8.
4. Avot 4:15.
5. Devarim 30:3.

6. Megillah 29a.
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Rambam: Daily Mitzvah N107, P107 - Sefer Hamitzvot
Tuesday, 24 Tammuz 5774 - July 22, 2014
Negative Commandment 107 (Digest)
Switching the Sacrificial Designation of an Animal
"No one shall sanctify it"—Leviticus 27:26.
It is forbidden to switch the sacrificial designation of an animal; e.g., to take an animal designated as a Peace Offering and render it a Guilt Offering, or to take a Guilt Offering and switch it to a Sin Offering.
The 107th prohibition is that we are forbidden from changing an animal designated as one category of sacrifice into another category — such as changing a peace-offering into a burnt-offering or a guilt-offering into a sin-offering. To do this or anything like it is a prohibition.
The source of this prohibition is G‑d's statement1 (exalted be He) regarding a firstborn animal, "A person may not sanctify it." The Oral Tradition explains:2 "The verse 'A person may not sanctify it' — as [another type of] a sacrifice."
The Sifra says: "[From this verse] I only know that a firstborn animal may not be changed from one level of sanctity to another. What is the source that this law applies to other sanctified animals? From the phrase 'from the animals — a person may not consecrate it.' "
This statement alludes to the verse,3 "A firstling animal that must be sacrificed as a firstborn offering to G‑d from the animals — a person may not sanctify it." [The superfluous phrase "from the animals" makes it] as if the verse says, "any type of animal which is an offering to G‑d may not be sanctified with another type of sanctity. Rather, it must be left as is."
The details of this mitzvah are explained in the 5th chapter of tractate Temurah.
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.Ibid., 27:26.
2.Erachin 29a.
3.Lev., ibid.
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Positive Commandment 107 (Digest)
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
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.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
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Rambam:
1 Chapter a Day - Sechirut - Chapter 11
Sechirut - Chapter 11
Halacha 1
It is a positive commandment to pay a worker his wage on time, as Deuteronomy 24:15 states: "On the day it is due, pay him his wage." If an employer delays payment, he violates a negative commandment, as that verse continues: "Do not let the sun set without him receiving it." Lashes are not given for the violation of this prohibition, for he is liable to pay.
This principle applies to the wage of a person or the fee for hiring an animal or a utensil. In all these instances, one is obligated to make payment when due, and if one delays payment, one violates a negative commandment.
The obligation to pay a wage when due applies to a resident alien, but one does not transgress a negative commandment if one delays paying him.
Halacha 2
Whenever a person withholds the payment of a worker's wage, it is as if he takes his soul from him, as Deuteronomy 24:16 continues: "Because of it, he puts his life in his hand." He violates four admonitions and a positive commandment: He transgresses the commandments not to oppress a colleague, not to steal, not to hold overnight the wage of a worker and not to allow the sun to set before having paid him, and the positive commandment to pay him on time.
When are a worker's wages due? A person who is hired to work during the day should collect his wages at any time throughout the following night. With regard to him, Leviticus 19:13 states: "Do not hold the wage of a worker in your possession overnight until the morning."
A person who is hired to work during the night should collect his wages at any time throughout the following day. Concerning him, it is written: "On the day it is due, pay him his wage."
A person who is hired to work several hours during the day should collect his wage during the remainder of the day. A person who is hired to work several hours during the night, should collect his wage during the remainder of the night.
The following principles apply with regard to a person hired for a week, for a month, for a year or for a seven-year period. If he leaves his work during the day, he should collect his wage during the remainder of the day. If he leaves his work during the night, he should collect his wage during the remainder of the night.
Halacha 3
If a person gives his garment to a tailor, and the tailor completes it and notifies him, the owner does not transgress this commandment as long as the garment is in the possession of the tailor. This applies even if he delays paying him for ten days.
If the tailor returned it in the middle of the day, once the sun sets, the employer transgresses the commandment for holding the worker' s wage past its due date. For contracting work is governed by the same laws as hired labor, and the craftsman must be paid when his wage is
Halacha 4
The following rules apply when a person tells his agent: "Go out and hire workers for me," and the agent tells them: "The employer is responsible for your wages." They both do not transgress the prohibition against delaying payment of the worker's wages. The owner is not culpable, because he did not hire them, and the agent is not culpable, because he does not benefit from the workers' activity. If, however, the agent did not tell them: "The employer is responsible for your wages," the agent is considered to be transgressing the prohibition.
The employer does not transgress this prohibition unless the worker demanded payment and he did not give it to him. If, however, the worker did not demand payment or he demanded payment and the employer did not have the money to pay him, or he directed the worker to another person who accepted the responsibility of paying him, the employer is not culpable.
Halacha 5
When a person delays payment of a worker's wages until after they are due, he is liable to pay him immediately, although he has already violated the positive and the negative commandment mentioned above. Throughout the time he delays payment, he transgresses a Rabbinic commandment, as alluded to by Proverbs 3:28: "Do not tell your colleague, 'Go and return for tomorrow I will pay.'
Halacha 6
The following rules apply whenever a worker who was hired in the presence of witnesses demands payment from his employer at the appointed time, the owner claims to have paid the wage, and the worker claims not to have received it. Our Sages ordained that, while holding a sacred object, the worker should take an oath that he did not receive his wage. He may then collect it according to the laws governing all those who take oaths and then collect their due.
The rationale for this ruling is that the employer is busy managing his workers and the worker is pinning his soul on his wage. Even if the worker is a minor, the worker may take an oath and collect his wage.
Different rules apply when the employer hired the worker without witnesses observing. Since the employer could say: "Such a thing never happened; I never hired you," we accept his claim when he says: "I hired you, and I paid you." Hence, the employer must take a sh'vuat hesset if he denies owing anything to the worker or a Scriptural oath if he admits a portion of his claim, as applies in all other suits. If there is one witness who testifies that the worker was hired, it is of no consequence.
Similarly, if the worker demands payment after the day on which his wage is due, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim." This applies even if there are witnesses that the employer hired him. If he does not prove his claim, the employer may support his claim with a sh'vuat hesset and be freed of liability. If the worker proves that he has been continually demanding payment, he may take an oath and collect his wage on the day on which he demands payment.
What is implied? The worker performed labor for the employer on Monday until the evening. The time he should be paid is Monday night. On Tuesday, he can no longer take an oath and collect his wage. If he brings witnesses who testify that he demanded his wage throughout Monday night, he may take an oath and collect his wage throughout the day on Tuesday, but from Tuesday night onward, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim."
Similarly, if he has witnesses who testify that he had demanded his wage until Thursday, he may take an oath and collect his wage throughout the day on Thursday.
Halacha 7
The following rules apply when there is a difference between the employer and the worker with regard to the wage promised - e.g., the employer states "I promised you two zuz" and the worker states: "You promised me three."
In this instance, our Sages did not entitle the worker to support his claim with an oath. Instead, they applied the principle: "A person who wishes to expropriate money from a colleague must prove his claim," If the worker did not prove his claim, even though the employer already gave him the two zuz he admits owing him or says: "Here is your money," the employer must take an oath holding a sacred object. This oath was ordained by the Sages so that the worker will not depart with an unsatisfied soul.
When does the above apply? When the employer hired the worker in the presence of witnesses who did not know the wage they agreed on, and also when the worker demanded his wage on time. If, however, the employer hired the worker without this being observed by witnesses or the worker demanded payment after the time for payment passed, the employer is required to take only a sh'vuat hesset that he agreed to pay him no more than he already gave him or no more than he admits to owe him and told him that he was willing to pay, as is true with regard to all other claims.
Halacha 8
The following rules apply when a person gives a garment to a tailor to mend, and a difference of opinion arises concerning the payment due the tailor. The tailor says: "You promised me two zuz," and the owner says: "I promised to pay only one."
As long as the garment is in the possession of the tailor, and he would be able to claim that he purchased it, the tailor is given the opportunity of taking an oath while holding a sacred object and collecting the amount he claims. He may claim up to the amount of the article's worth as his wage. Once the garment has departed from his possession, or in a situation when we would not presume that he is the owner and he cannot claim that he purchased the garment, we follow the principle: "A person who wishes to expropriate money from a colleague must prove his claim." If he does not bring proof of his claim, the owner of the garment is required to take a sh'vuat hesset if he denies owing the tailor anything more than he paid him or a Scriptural oath if he admits a portion of the tailor's claim, as is the law with regard to other claims. Such a situation is not governed by the special leniencies granted with regard to the laws applying to a worker.
Halacha 9
When a worker comes to take an oath, we do not deal severely with him, nor is he required to take an oath with regard to other claims based on the principle of gilgul sh'vuah. Instead, he takes an oath that he did not receive payment and collects his due.
We are not lenient with any other people who come to take oaths, with the exception of a worker. In his case, we are lenient and invite him to take the oath, saying: "Do not cause yourself exasperation. Take the oath and collect your due."
Even when his wage is only a p'rutah, if the owner claims to have paid him already, he should collect it only after taking an oath. Similarly, whenever a person takes an oath and collects his due, even if the claim is only one p'rutah, he may not collect it unless he takes an oath resembling one required by Scriptural Law.
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Rambam 3:
3 Chapters a Day - Temurah - Perek 4, Tum'at Met - Chapter 1, Tum'at Met - Chapter 2
Temurah - Perek 4
Halacha 1
What are the laws pertaining to the offspring of consecrated animals? The offspring of an animal consecrated as a peace-offering and the offspring of an animal to which the holiness of a peace-offering was transferred are like peace-offerings and they should be treated like peace-offerings in all respects. Similarly, the offspring of an animal consecrated as a thanksgiving-offering and the offspring of an animal to which the holiness of a thanksgiving-offering was transferred should be sacrificed like a thanksgiving-offering, except that they do not require bread. For bread is brought only for a thanksgiving-offering itself. This is derived from Leviticus 7:12 which states: "He shall offer on the slaughtering of the thanksgiving-offering...." Implied is on its slaughtering, and not on the slaughtering of its offspring or on that of an animal to which its holiness was transferred, as we explained.
To what does the above apply? To the offspring themselves. But the offspring of the offspring should not be sacrificed. From his conduct, it is obvious that he is delaying their offering to raise herds from them. Hence, he is penalized and should not offer them.
Halacha 2
The offspring of a sin-offering, and, needless to say, the offspring of an animal to which the holiness of a sin offering was transferred, should be consigned to death.
Halacha 3
If a person slaughters an animal offered as a sin-offering and discovers that it was carrying a four-month old fetus that was alive, it may be eaten like the meat of the sin-offering. For the offspring of consecrated animals while they are in their mother's womb are like the consecrated animals themselves.
Halacha 4
The offspring of an animal to which the holiness of a guilt-offering was transferred, the offspring of its offspring, and so too until the end of time should be allowed to pasture until they contract a disqualifying blemish. Then they should be sold and the proceeds used to purchase freewill offerings. If the animal to which the holiness of the guilt-offering was transferred gave birth to a male after the guilt-offering is sacrificed, the offspring itself should be sacrificed as a burnt-offering.If one set aside a female animal as a guilt-offering and it gave birth, it and its offspring should be allowed to pasture until they become blemished. Then they should be sold and the person's guilt-offering purchased with the proceeds of the sale. If he already sacrificed his guilt-offering, the proceeds of their sale should be used to purchase freewill offerings.
Halacha 5
The male offspring of an animal to which the holiness of a burnt-offering was transferred, the offspring of its offspring, and so too until the end of time are considered as burnt-offerings and should themselves be offered as burnt-offerings.
If one set aside a female as a burnt-offering and it gave birth, even though it gave birth to a male, the offspring should be allowed to pasture until it contracts a disqualifying blemish and then the proceeds of the sale should be used to bring a burnt-offering.
We already explained in Hilchot Ma'aseh HaKorbanot that whenever we use the expression "the proceeds of the sale should be used to purchase freewill offerings" the intent is that the money should be placed in the chests that existed in the Temple whose number we explained in Hilchot Shekalim. The court sacrifices freewill burnt-offerings with that money. The accompanying offeringsare brought from communal funds and they do not require semichah. Whenever, by contrast, we use the expression "it itself should be offered as a burnt-offering" or "he should bring a burnt-offering with the proceeds," the sacrifice requires semichah and the owner must bring the accompanying offerings.
Halacha 6
The offspring born to an animal selected as a tithe offering, the offspring of an animal to which the holiness of a tithe offering was transferred, and the offspring of an animal to which the holiness of a firstborn animal was transferred, and the offspring of their offspring until the end of time should not be offered. Instead, they should be allowed to pasture until they contract a disqualifying blemish and then they should be eaten according to the laws applying to a blemished firstborn animal and tithe offering.
The offspring of an animal to which the holiness of a firstborn animal was transferred belongs to the priest. The offspring of an animal selected as a tithe offering and the offspring of an animal to which the holiness of a animal designated as a tithe offering was transferred belong to the owner.
Halacha 7
The laws that apply to the offspring of an animal to which the holiness of a Paschal sacrifice was transferred are the same as those applying to an animal to which the holiness of a Paschal sacrifice was transferred itself. If its mother should be sacrificed as a peace-offering, its offspring should be offered as a peace-offering. If the law was that the mother should be allowed to pasture until it contracts a blemish and then be sold and the proceeds used to purchase a peace-offering, this same law applies to its offspring.
If one designated a female for one's Paschal sacrifice and it gave birth or he designated it for that sacrifice while pregnant, it and its offspring should be allowed to pasture until they contract a disqualifying blemish and a Paschal sacrifice should be brought with the proceeds of their sale. If this female remained unblemished until after Pesach or it gave birth after Pesach, it and its offspring should be allowed to pasture until they contract a disqualifying blemish and a peace-offering should be brought with the proceeds of their sale.
Halacha 8
When the offspring of sacrificial animals were born through Caesarian section, as a tumtum, an androgynus, a hybrid, or a tereifah, they should be redeemed and a sacrificial animal that is fit to be brought with the money from the sale of these offspring should be brought.
Halacha 9
The offspring of a blemished consecrated animal is like the offspring of an unblemished consecrated animal in all respects and it should be offered in the appropriate manner.
Halacha 10
When a consecrated animal discharges a stillborn animal or a placenta, it should be buried and it is forbidden to benefit from it.
Halacha 11
A person who changes the purpose for which an article was consecrated from one holy purpose to another violates a prohibition. This is derived from Leviticus 27:26 which states with regard to a firstborn animal: "A person may not consecrate it," i.e., he may not designate it as a burnt-offering or a peace-offering. The same applies to other consecrated animals. They may not be changed to a purpose other than that for which they were originally consecrated. This applies both to animals consecrated for the altar and animals consecrated for the improvement of the Temple.
What is implied? If an article was consecrated for the improvement of the Temple Sanctuary, it should not be changed and the money used for the improvement of the altar. Similar laws apply in all analogous situations. One is not liable for lashes for the violation of this prohibition.
Halacha 12
What clever technique can be used with regard to a firstborn to consecrate it to the altar for another sacrifice? One may consecrate it in its mother's womb, before it is born. This is derived from Leviticus 27:26: "which will become a firstborn for God among the livestock - a man shall not consecrate it." Implied is that when it is born, one may not consecrate it, but one may consecrate it in its mother's womb.
Therefore one may say: "If the fetus in the womb of this cow that has not given birth previously is male, it is consecrated as a burnt-offering." He may not, however, designate it as a peace-offering, for he cannot remove it from the holiness of the firstborn in order to benefit from it. If one said: "It should be a burnt-offering when the majority of its head emerges," it is a firstborn and not a burnt-offering.
Halacha 13
One may not use a clever technique to change the fetus of a consecrated animal to another purpose. Instead, it is consecrated with the holiness of its mother. The rationale is that the offspring of a consecrated animal become consecrated in the womb, as we explained. Thus every fetus is consecrated with the holiness of its mother and its holiness cannot be changed in the womb as one may with regard to a firstborn animal. The rationale is that a firstborn animal becomes consecrated only when it emerges from the womb.
Although all of the statutes of the Torah are decrees, as we explained in the conclusion of Hilchot Me'ilah, it is fit to meditate upon them and wherever it is possible to provide a reason, one should provide a reason. The Sages of the early generations said that King Solomon understood most of the rationales for all the statutes of the Torah.
It appears to me that the verse Leviticus 27:10: "It and the animal to which its holiness will be transferred shall be consecrated" shares a similar motivating rationale as the verse ibid.:15: "If the one who consecrates it shall redeem his house, he shall add a fifth of the money of the redemption valuation to it." The principle behind these laws is that the Torah descended to the bottom of a person's thoughts and the scope of his evil inclination. For human nature tends to increase his property and attach importance to his money. Even though he made a vow or consecrated something, it is possible that he will reconsider, change his mind, and redeem it for less than its worth. Hence the Torah states: "If he redeems it for himself, he must add a fifth." Similarly, if he consecrated an animal in a manner that its physical person becomes consecrated, he might reconsider. In this instance, since he cannot redeem it, he will exchange it for a lesser one. If he was given permission to exchange a superior animal for an inferior one, he will exchange an inferior one for a superior one and claim that it was superior. Therefore, the Torah removed that option, forbidding all exchanges and penalized him that if he made an exchange, "It and the animal to which its holiness will be transferred shall be consecrated."
All of these ordinances are to subjugate one's evil inclination and improve one's character. Similarly, most of the Torah's laws are nothing other than "counsels given from distance" from "He Who is of great counsel" to improve one's character and make one's conduct upright. And so it is written Proverbs 22:20-21: "Behold, I have written for you in the Torah prominent matters, to inform you of the veracity of the words of truth, so that you will respond truthfully to those who send to you."
Blessed be the Merciful One Who grants assistance.
With the help of the Almighty, this concludes the eighth book which is the Book of Sacrifices.
It includes six Halachot and 45 chapters.
They are:
Hilchot Korban Pesach - The Laws of the Paschal Sacrifice: 10 chapters
Hilchot Chagigah - The Laws of Festive Sacrifices: 3 chapters
Hilchot Bechorot - The Laws of the Firstborn Offering: 8 chapters
Hilchot Shegagot - The Laws of the Sacrifices Offered to Atone for Inadvertent Transgressions: 15 chapters
Hilchot Mechusrei Kapparah - The Laws of the Sacrifices Brought by those Requiring Atonement: 5 chapters
Hilchot Temurah - The Laws of the Transfer of Holiness: 4 chapters
Tum'at Met - Chapter 1
"God, create for me a pure heart and renew within me an upright spirit" (Psalms 51:12).
The Tenth Book
SEFER TAHARAH
It includes eight halachot. They are:
Hilchot Tum'at Meit - The Laws of the Impurity Imparted by a Human Corpse
Hilchot Parah Adumah - The Laws of the Red Heifer
Hilchot Tum'at Tzara'at - The Laws of the Impurity Imparted by Tzara'at
Hilchot Metamei Mishkav UMoshav - The Laws of the Sources of Impurity
that Impart Impurity to the Places Where One Lies and Sits
Hilchot Sha'ar Avot HaTum'ah - The Laws of Other Primary Categories of Impurity
Hilchot Tum'at Ochalin - The Laws of the Impurity Contracted by Foods
Hilchot Keilim - The Laws of the Impurity Contracted by Keilim
Hilchot Mikveot - The Laws Governing Mikveot
Halacha 1
A human corpse imparts ritual impurity that persists for a minimum of seven days when it is touched or carried or when one is under the same structure (ohel). The impurity imparted by touching a corpse or being under the same structure is explicitly mentioned in the Torah, as Numbers 19:11 states: "One who touches a corpse of any human being will be impure for seven days" and ibid.:14 states: "Anyone who enters the tent and anything in the tent will be impure for seven days.
Halacha 2
The impurity stemming from carrying a human corpse is derived from the Oral Tradition. It is based on an inference from a lesser matter to a more severe one. If the carcass of animal makes a person impure only until the evening, but does not cause a person to incur ritual impurity when under the same shelter, and yet causes him to incur impurity when carrying it, as Leviticus 11:40 states: "One who carries their carcasses," how much more so should this apply with regard to a human corpse. And the process of reasoning continues: if touching an animal carcass causes one to become impure until the evening and carrying it causes a person to be impure until the evening, so too, since touching a corpse causes a person to be impure for seven days, it should cause him to be impure for seven days if he carries it. The impurity resulting from carrying a corpse is not considered of Rabbinic origin, but is instead, a Scriptural Law. It appears to me that Scripture remained silent concerning this type of impurity in the same way that it remained silent concerning the prohibition against relations with one's daughter, because it explicitly forbade relations with the daughter of one's daughter. And it remained silent concerning the prohibition against partaking of meat cooked with milk, because it explicitly forbade cooking it. Similarly, Scripture did not mention the impurity incurred by carrying a human corpse because it explicitly mentioned that one who was under the same shelter as a corpse incurs impurity. Thus one can infer that this certainly applies to one who carries it.
Halacha 3
The impurity incurred by touching mentioned in all situations, whether involving a human corpse or another source of impurity, is brought about by a person touching the source of impurity itself. Whether he touches it with his flesh, his hand, his foot, or any other portion of his body, even with his tongue, he becomes impure. Similarly, it appears to me that if a person touches a source of impurity with his nails or with his teeth, he becomes impure. The rationale is since they are connected to the body, they are considered as the body itself. If, however, a person took a source of impurity, skewered it with a weaving needle, and inserted it into the throat of a person who is ritually pure without it touching his tongue or inserted it within the womb of a woman from below without touching her flesh, the person who swallowed the source of impurity does not become impure because his inner organs came in contact with the source of impurity. The rationale is that contact between a source of impurity and one's inner organs is not considered as touch.
Halacha 4
A scab over a bruise is considered as skin with regard to touching sources of impurity. The underdeveloped body hair of a child, by contrast, is not considered as skin.
What is implied? If a source of impurity touches a person on the scab over a bruise, he is impure; it is as if it touched his flesh. Conversely, if it touched the thin hair on the body of a child, he does not become impure.
Similarly, if an impure person has a bruise and a pure person touched the scab on the bruise, he becomes ritually impure. If a minor was impure and a pure person touched the underdeveloped hair on his body, he does not become impure. This applies both with regard to impurity stemming from a human corpse or other types of impurity.
Similarly, blotches of filth, mud, or similar things that are not considered as intervening substances or dried pieces of filth and things that are considered as intervening substances are not considered as flesh, neither to impart ritual impurity to others, nor to contract ritual impurity.
Halacha 5
Just as a person becomes impure when he comes into contact with a source of impurity, so too, keilim become impure when a source of impurity touches them with the exception of an earthenware utensil that incurs ritual impurity only when a source of impurity enters its inner space, as will be explained in Hilchot Keilim.
This is an inclusive general principle that applies with regard to ritual impurity: Whatever causes a person to contract ritual impurity when touching him, causes keilim to contract ritual impurity. Whatever does not cause a person to contract ritual impurity when touching him, does not cause keilim to contract ritual impurity. A person and keilim contract ritual impurity only from a primary source of ritual impurity.
Halacha 6
The impurity incurred by carrying mentioned in all situations - whether involving a human corpse or another object that conveys impurity by carrying - is brought about by a person carrying a source of impurity even though he did not touch it. Even if there is a stone between the person and the source of impurity, since he carried it, he becomes impure.
The above applies whether he carries it on his head, his hand, or another portion of his body. And it applies whether the person lifted up the source of impurity himself or another person lifted it up and put it on him; since he carried it on his person in any way, he becomes impure. Even if the source of impurity was hanging on a string or a hair and he hung the string from his hand and lifted the source of impurity to the slightest degree, he is considered to have carried it and he becomes impure.
Halacha 7
Moving an article is considered as carrying it. Any article that imparts impurity when it is carried imparts impurity when moved.
What is implied? There was a beam resting on a wall and on its side was a human corpse, an animal carcass, or the like. A pure person came to the other end of the beam and moved it. Since he moved the impurity at the other end of the beam, he becomes impure for carrying the source of impurity. Needless to say, this applies if he pulled the other end of the beam toward the earth until the source of impurity was lifted up or he dragged it on the ground, for this is certainly considered as carrying. The above situation and anything similar refers to the activity of moving that imparts ritual impurity, as mentioned in all instances.
Halacha 8
When a person carries a source of impurity in a hidden part of his body, he becomes impure. Even though touching such portions of the body is not considered as touch, carrying an article there is considered as carrying unless the source of impurity is swallowed up in the person's digestive system. Once a source of impurity reaches a person's stomach, it is not considered as if he touched or carried it. If such a person immerses in a mikveh he regains purity, even though the source of impurity is in his digestive system.
Halacha 9
Only a human being becomes impure for carrying a source of impurity, not keilim.
What is implied? Ten containers were placed on a person's hand, one on top of the other, and the carcass of an animal or another source of impurity was placed in the uppermost container. The person is considered impure, because he carried the carcass of an animal. The containers on his hand, by contrast, are all pure except for the uppermost one which was touched by the source of impurity. Similar laws apply in all analogous situations.
Halacha 10
The ritual impurity of ohel does not apply with regard to other sources of impurity, only with regard to a human corpse. Whether a person and/or an k'li, even a needle, was extended over a corpse, a corpse was extended over a person and/or an k'li, or a corpse and a person and/or an k'li were under one shelter, they are impure.
Halacha 11
The impurity of ohel mentioned in all places refers to impurity imparted by a source of impurity to a person or keilim in one of these three ways.
Whether a person enters entirely to the shelter where a corpse is located or part of his body enters, he becomes impure because of the ohel. Even if he inserted merely his hand, his fingertips, or his nose into the shelter where a corpse is located, his entire person becomes impure. If he joined his hand to the lintel of the doorway of such a shelter, he becomes impure as if part of his body entered. If he touched the doorframe from a handbreadth and below above the ground, he is pure. From a handbreadth and above, he is impure. It appears to me that this impurity is of Rabbinic origin.
Halacha 12
Corpses of both Jews and gentiles impart impurity through touch or through carrying.
Halacha 13
The corpse of a gentile does not impart ritual impurity through ohel. This matter was conveyed by the Oral Tradition. With regard to the war with Midian, Numbers 31:19 states: "All who touch a corpse...", but does not mention an ohel.
Similarly, a gentile does not contract the impurity connected with a corpse. Instead, if a gentile touches a corpse, carries it, or stands over it, it is as if he did not touch it. To what can the matter be compared? To an animal that touched a corpse or stood over a corpse.
Not only the impurity imparted by a human corpse, but all types of impurity do not cause gentiles and animals to become impure.
Halacha 14
According to Rabbinic Law, gentiles are considered as zavim, According to Scriptural Law, there is no type of living being that contracts ritual impurity while alive or imparts ritual impurity while alive, except a human, and even then, only when he is Jewish.
Both a Jewish adult and a minor can contract all forms of ritual impurity, even the impurity stemming from a corpse, concerning which Numbers 19:20 states: "A man who shall become impure." Nevertheless, both an adult and a minor can contract this impurity, for ibid.:18 states: "for all the souls that were there." Even a newborn infant that touched, carried, or extended a limb over a corpse becomes impure and he is considered impure because of contact with a human corpse.
The above applies provided the baby was born after a nine month pregnancy. If he is born after an eight month pregnancy, he is considered as a stone and he does not contract ritual impurity.
Halacha 15
A corpse does not impart ritual impurity until the person actually dies. Even if one's veins have been cut, or he is in his death-throes, even if his two vital signs have been slit, he does not impart ritual impurity until his soul expires, as ibid.:13 states: "The soul of a man who dies...."
If his backbone is broken together with most of the surrounding flesh, he was torn apart like a fish from his back, he was decapitated, or he was cut in half from his stomach, he imparts impurity, even though some of his limbs are still making convulsive movements.
Tum'at Met - Chapter 2
Halacha 1
A stillborn fetus, even though it is underdeveloped and its limbs have not been firmly connected with their sinews, imparts ritual impurity when it is touched, carried, or when one is under the same structure as it, like the corpse of an adult that has died, as implied by Numbers 19:11: "One who touches a corpse of the soul of any man."
Similarly, an olive-sized measure from the flesh of a corpse imparts impurity like an entire corpse, whether it still retains its moisture or it has become dry like a shard. Netzal is like flesh and imparts impurity when an olive-sized portion is present.
What is meant by the term netzal? Flesh that has decomposed and turned into a putrid liquid mass, provided that the liquid mass that resulted from the corpse coagulates. For if it coagulates, it is apparent that it comes from the flesh of the corpse. If it does not coagulate, it does not impart impurity, for perhaps it is from the deceased's phlegm or other body fluids.
Halacha 2
Even though these measures were all conveyed as halachot to Moses at Sinai, our Sages said: At the onset of his conception, man's body is the size of an olive. Therefore the measure for which his flesh imparts ritual impurity is the size of an olive.
Halacha 3
A limb that was cut off from a living person is considered as an entire corpse and imparts impurity when it is touched, carried, or one is under the same structure. This applies even to a limb of a newborn infant, for there is no minimum measure that applies with regard to complete limbs. This is derived from Numbers 19:16 which states: "Anyone who touches a corpse slain by the sword... on the open field." It is a known matter that the laws applying to one slain by the sword are the same as one slain by a stone or through other means. According to the Oral Tradition, we learned that the verse comes only to deem a limb severed by a sword as impure.
When does the above apply? When the limb was intact as it was when it came into being with flesh, sinews, and bones, as the abovementioned verse states: "Or the bone of a man." Implied is that the bone must be like a man, i.e., a human corpse. Just as a human corpse has flesh, sinews, and bones, so too, a limb from a living person must be intact as it was when it came into being and have flesh, sinews, and bones. In contrast, a kidney and a tongue, and the like, even though they are considered as complete organs, since they do not contain bones, they are considered as the remainder of a person's flesh.
If even the slightest amount of bone was missing from a limb severed from a living person, the entire limb is pure. The following rules apply if some of its flesh was missing: If there remained enough flesh on it that, were the person to be alive, his flesh would regenerate, be healed, and return to a state of wholeness, the limb imparts impurity when it is touched, carried, or when one is under the same structure. If not, it imparts impurity when it is touched, carried, but not when one is under the same structure.
Flesh that is separated from a living person is ritually pure. Similarly, a bone without flesh that is separated from a living person is ritually pure.
Halacha 4
When a limb is separated from a corpse, it imparts impurity as a corpse does when it is touched, carried, or when one is under the same structure, provided it is intact as it was when it came into being with flesh, sinews, and bones.
If a portion of the bone was lacking, when there is at least an olive-seized portion of flesh on it, it imparts impurity like an entire corpse. The following rules apply if some of the flesh was lacking, but none of the bone. If there remained enough flesh on it that, were the person to be alive, his flesh would regenerate, it imparts impurity like an entire corpse. If not, it is like other bones of a corpse on which there is no flesh.
Halacha 5
The marrow of a bone causes flesh to regenerate on the bone's surface. Therefore if the hipbone of a corpse, a bone that is closed on both of its sides, has sufficient marrow to cause the flesh to regenerate, it is considered as an entire corpse.
The following laws apply if a bone has marrow that has dried out and rattles within. If there is an olive-sized portion of marrow, the bone imparts impurity when one is under the same shelter. Even though the bone is closed on all sides, the impurity breaks through and ascends and breaks through and descends, as will be explained. For the marrow is considered like flesh in all contexts.
Halacha 6
The following laws apply when there is a limb and/or flesh limply hanging from a person. Even though they cannot be restored to their natural state and vitality, they are pure. If the person dies, the flesh is pure and the limb imparts ritual impurity according to the laws pertaining to a limb severed from a living body and not according to the laws pertaining to a limb severed from a corpse.
What are the differences between the laws pertaining to a limb severed from a living body and the laws pertaining to a limb severed from a corpse? Flesh and bones that become separated from a limb severed from a living person are pure. Flesh and bones that become separated from a limb severed from a corpse are considered as if they were separate from an entire corpse and impart impurity according to the appropriate measures.
Halacha 7
There is no minimum measure for either a limb severed from a living body or a limb severed from a corpse.
A man has 248 limbs, every one of them comprising flesh, sinews, and bones. The teeth are not included in this number. There are 251 in a woman.
Any limb that became separated while intact as it was when it came into being, whether it was separated while the person was alive or after his death imparts impurity when it is touched, carried, or one is under the same structure with the exception of the three extra limbs possessed by a woman. The latter do not convey impurity when one is under the same structure.
Similarly, an extra finger that has a bone, but does not have a nail, can be counted as part of the sum of the majority of a person's limbs if it is counted on his hand together with his other fingers. If it is not counted on his hand together with his other fingers, it can, nevertheless, impart impurity when it is touched or carried. It does not, however, impart impurity when one is under the same shelter. The impurity it imparts is of Rabbinic origin. If it has a nail, it is considered as other limbs.
Why did the Sages rule that a finger that is not counted should impart impurity? This decree was a safeguard lest the impurity that could be imparted by one that is counted would be ignored. Why did they rule that it does not impart impurity when under the same shelter? They established a point of distinction to make it known that the impurity it imparts originates in a Rabbinic decree so that terumah and sacrificial meat will not be burnt because of this type of impurity.
Halacha 8
If there is no flesh on the bones of a corpse, they impart impurity like an entire corpse when they are touched or carried or when one is under the same structure, provided it is apparent that they have the form of bones, for one can still refer to them as "the bones of a man." These are the bones that impart the ritual impurity of a corpse: the backbone, the skull, the majority of the body's structure, and the majority of the number of bones in the body.
What is meant by the backbone causing impurity? When the backbone is intact, it is considered as an entire corpse. If even one of the eighteen vertebrae is missing, they are considered as other bones.
What is meant by the skull causing impurity? When the skull is intact, it is considered as an entire corpse. If it is missing a portion as large as a sela, it is considered as other bones. If it has small holes, their area is added together to see if it compromises that of a sela.
The entire structure of a man is: the two shins, the hips, the ribs, and the backbone. The majority of the structure of a corpse is considered as an entire corpse. What is implied? For example, if his two shins and one hip are present, it is as if the entire corpse was present. If even the slightest amount is missing from "the majority of the structure," the bones are considered as other bones.
What is meant by the majority of the number of the bones? The majority of the number of bones, e.g., 125 bones. If there are 124, they are considered as other bones. Even though this particular person had extra limbs or fewer limbs, this figure is calculated according to the number of bones of the majority of people unless the extra limb is a finger that has a nail or which is counted on his hand together with his other fingers. Such a finger is counted in the sum of a person's bones, as stated.
Halacha 9
The following laws apply to the remaining bones of a corpse when among them, there is not the majority of the number, nor the majority of the structure of the corpse, and not an intact backbone, nor an intact skull. If there are a fourth of a kab of bones, they impart impurity like an entire corpse when they are touched or carried or one is under the same structure. If there are less than a fourth of a kab - this applies even to a bone merely the size of a barley-corn - they impart impurity when they are touched or carried. They do not, however, impart impurity through being under the same structure.
Halacha 10
If there is one bone, even if it is a fourth of a kab in size, it imparts impurity when it is touched or carried. It does not, however, impart impurity through being under the same structure.
The impurity imparted by one bone is a halachah conveyed by the Oral Tradition. Numbers 19:18 states: "And all who touch the bone." The Oral Tradition teaches that even a bone the size of a barley-corn imparts impurity when it is touched or carried. Since this impurity is taught as halachah by the Oral Tradition, it is considered as Scriptural Law and not as a Rabbinic decree.
Halacha 11
When the bones of a corpse decompose in the grave and become a rekev, two handfuls of that rekev impart impurity when that quantity is carried or it is located under the same structure as a person or object. It does not, however, impart impurity when it is touched, because it is impossible to touch it in its entirety, because it is not a whole entity. Even if it was mixed with water, the different portions are not considered as joined together.
Halacha 12
The blood of a corpse imparts impurity like the corpse itself when it is touched, carried, or one is under the same structure, for Numbers 19:13 speaks of: "the soul of man" and Deuteronomy 12:23 states: "the blood is the soul."
What is the measure of blood that imparts impurity? A revi'it. Even the liquid left after blood coagulates imparts impurity when one is under the same structure, as a corpse does, as long as it is red in color.
Halacha 13
Blood from a living person, even if it is the blood that flows out when the person is stabbed in the throat, is pure as long as the person is alive. If the blood which flows from his body at the end, i.e., before his death, becomes mixed with the blood which flows from his body after he died and the entire mixture is a revi'it, and it is not known how much flowed out while he was alive and how much flowed out after his death, even if half a revi'it flowed out while he was alive and half after his death, this is referred to as "weltering blood." It imparts impurity when it is touched, carried, or when one is under the same structure. This impurity is, however, of Rabbinic origin.
Halacha 14
The following laws apply when the corpse of a person who was slain was lying on a bed. His blood had been dripping from his body while he was alive and descending into a hole. At one point, he died. After he died, the blood continued dripping and descending into that hole. All of the blood is pure. For the drops of blood are nullified one by one, as they become mixed with the blood that flowed from his body during his lifetime.
If only a revi'it of blood flowed out from the person's body and there is a doubt whether it all flowed out during the person's life or afterwards, this is a questionable situation of ritual impurity like other questionable situations. One who touches it in a private domain is impure. In a public domain, he is pure, as will be explained in the appropriate place.
Halacha 15
According to Scriptural Law, as long as the source of impurity is in a grave, the grave imparts impurity when it is touched or when one is under the same structure, as a corpse does, for Numbers 19:16 mentions touching "a corpse, the bone of a man, or a grave." A person is impure whether he touches the covering of a grave or its sides, provided it is built and totally enclosed. Afterwards, in such a situation, the grave imparts impurity in its entirety when it is touched or when one is under the same structure.
If, however, one places keilim, stones, or the like at the side of a corpse and covers the corpse with keilim, stones, or the like, the covering that shelters the corpse from above is called a gollel. And the objects at the side that support the gollel and upon which it rests are called a dofek. Both of them, the gollel and the dofek impart impurity when they are touched or when one is under the same structure, as is true with regard to a grave. The impurity they impart is of Rabbinic origin. They do not impart impurity when carried. Accordingly, if one drags a gollel with ropes until it covers a corpse or drags it or pulls it away from being above a corpse, or one dragged a dofek until he positioned the gollel above it or pulled it by ropes from under the dofek, the person is pure.
Entities that support the dofek are called dofek dofekkim and they are pure.
Halacha 16
When a field containing a grave was plowed and the bones of the corpse were lost in its earth, this is called a beit hapras. Its earth imparts impurity when it is touched or carried, for perhaps it contains a bone the size of a barley corn, but it does not impart impurity when one is under the same structure.
Similarly, the earth in the entire Diaspora imparts impurity when it is touched or carried, because of the possibility of the presence of bones, for they are not careful about burying them. The impurity of a beit hapras and the earth of the Diaspora is of Rabbinic origin, as will be explained.
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Hayom Yom
Tuesday, 24 Tammuz 5774 - July 22, 2014
Today's Hayom Yom
Tuesday, Tamuz 24, 5703
Torah lessons: Chumash: Matot-Massai, Shlishi with Rashi.
Tehillim: 113-118.
Tanya: "Jacob is the (p. 365) ...is not said..." (p. 367).
From the Tzemach Tzedek's aphorisms:
For the p'nimi ("inward" person), asking for a blessing for avoda epitomizes, "Let them not pay attention to vain words."1 What is needed is to "make the avoda heavy on the people."2
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.
FOOTNOTES
1. I.e. help from Above, rather than stressing one's own efforts.
2. Variations on Sh'mot 5:9.
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Daily Thought:
Rewrite
There are no things. There are only words. The Divine Words of Creation telling a story, calling all into being.
The words become scattered and we no longer understand their meaning. They appear to us static and meaningless, as things. But they are not things. They are words in exile.
If so, their redemption lies in the story we tell with them.
Joy can create one story. Inspiration yet another. Reach to the divine spark within you, and a whole new story emerges.
What story will you tell with the scattered fragments of your life?(Torat Menachem 5713, Matot-Massei 4–5.)
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