TODAY'S LAWS & CUSTOMS:
• "NINE DAYS"
During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or a siyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," (Isaiah 1:27) 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:
Nine Days laws and customs
Daily live siyum broadcasts
Learn about the Holy Temple in Jerusalem
TODAY IN JEWISH HISTORY:
• PASSING OF "ARI" (1572)
Rabbi Isaac Luria Ashkenazi, known as Ari HaKadosh ("The Holy Lion") passed away on the 5th of Av of the year 5332 from creation (1572 CE). Born in Jerusalem in 1534, he spent many years in secluded study near Cairo, Egypt. In 1570 he settled in Safed, where he lived for two years until his passing at age 38. During that brief period, the Ari revolutionized the study of Kabbalah, and came to be universally regarded as one of the most important figures in Jewish mysticism. It was he who proclaimed, "In these times, we are allowed and duty-bound to reveal this wisdom," opening the door to the integration of the teachings of Kabbalah--until then the province of a select few in each generation--into "mainstream" Judaism.
Links: A Tale of Two Kabbalists
Fallen Sparks
What is Kabbalah?
About The Ari
DAILY QUOTE:
The foot will more readily enter a tub of hot water than will the head. Therein lies the supremacy of the simple Jew over the learned scholar -- in his greater readiness for self-sacrifice.(Rabbi Sholom DovBer of Lubavitch (1860-1920))
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Devarim, 6th Portion Deuteronomy 2:31-3:14 with Rashi
• Chapter 2
31. And the Lord said to me, "Behold I have begun to deliver Sihon and his land before you; begin to drive him out, that you may inherit his land." לא. וַיֹּאמֶר יְהֹוָה אֵלַי רְאֵה הַחִלֹּתִי תֵּת לְפָנֶיךָ אֶת סִיחֹן וְאֶת אַרְצוֹ הָחֵל רָשׁ לָרֶשֶׁת אֶת אַרְצוֹ:
I have begun to deliver… before you: God forced down the guardian angel of the Amorites from above, beneath Moses’ feet and made him tread upon his neck.
החלותי תת לפניך: כפה שר של אמוריים של מעלה תחת רגליו של משה והדריכו על צוארו:
32. Then Sihon went forth towards us, he and all his people, to war at Jahzah. לב. וַיֵּצֵא סִיחֹן לִקְרָאתֵנוּ הוּא וְכָל עַמּוֹ לַמִּלְחָמָה יָהְצָה:
Then Sihon went forth: He did not send for Og to assist him. This teaches us that they did not require each other’s assistance [so powerful was each one of them.]
ויצא סיחן: לא שלח בשביל עוג לעזור לו, ללמדך שלא היו צריכים זה לזה:
33. And the Lord our God delivered him to us; and we smote him and his sons and all his people. לג. וַיִּתְּנֵהוּ יְהֹוָה אֱלֹהֵינוּ לְפָנֵינוּ וַנַּךְ אֹתוֹ וְאֶת בָּנָיו וְאֶת כָּל עַמּוֹ:
and his sons: It is written בנו [which can also be read as בְּנוֹ]“his son” [although traditionally it is read בָּנָיו “his sons”], for Sihon had a son who was as mighty as he (Midrash Tanchuma , Chukath 28; Num. Rabbah 32; Midrash Chaseroth Vietheroth, p. 279).
ואת בניו: בנו כתיב, שהיה לו בן גבור כמותו:
34. And we conquered all his cities at that time, and utterly destroyed every city, the men, women, and the young children; we left over no survivor. לד. וַנִּלְכֹּד אֶת כָּל עָרָיו בָּעֵת הַהִוא וַנַּחֲרֵם אֶת כָּל עִיר מְתִם וְהַנָּשִׁים וְהַטָּף לֹא הִשְׁאַרְנוּ שָׂרִיד:
the men: Heb. מְתִם, which means“men.” Referring to the spoil taken from Sihon it is stated (verse 35), בָּזַזְנוּ לָנוּ, an expression denoting plunder בִּזָה, because it was precious to them, and every man plundered for himself. When they came to the spoils of Og, however, they were already satisfied and full, and it was contemptible in their eyes. They tore into pieces and threw away cattle and garments, and took only the silver and gold. Therefore, it states (3:7), בָּזוֹנוּ לָנוּ, which is an expression of “contempt.” It is also expounded in Sifrei, in the chapter beginning,“And Israel dwelt in Shittim” (Num. 25).
מתם: אנשים. בביזת סיחון נאמר בזזנו לנו לשון ביזה, שהיתה חביבה עליהם ובוזזים איש לו, וכשבאו לביזת עוג כבר היו שבעים ומלאים והיתה בזויה בעיניהם ומקרעין ומשליכין בהמה ובגדים ולא נטלו כי אם כסף וזהב. לכך נאמר (דברים ג, ז) בזונו לנו, לשון בזיון. כך נדרש בספרי בפרשת (במדבר כה, א) וישב ישראל בשטים:
35. Only the cattle we took for a prey unto ourselves with the spoil of the cities which we had taken. לה. רַק הַבְּהֵמָה בָּזַזְנוּ לָנוּ וּשְׁלַל הֶעָרִים אֲשֶׁר לָכָדְנוּ:
36. From Aroer which is on the edge of the valley of Arnon, and from the city that is in the valley,even unto Gilead, there was not a city too high for us: the Lord our God delivered up all before us. לו. מֵעֲרֹעֵר אֲשֶׁר עַל שְׂפַת נַחַל אַרְנֹן וְהָעִיר אֲשֶׁר בַּנַּחַל וְעַד הַגִּלְעָד לֹא הָיְתָה קִרְיָה אֲשֶׁר שָׂגְבָה מִמֶּנּוּ אֶת הַכֹּל נָתַן יְהֹוָה אֱלֹהֵינוּ לְפָנֵינוּ:
37. Only to the land of the children of Ammon you came not near; all the side of the river Yabbok and the cities of the hill country, and wherever the Lord our God commanded us. לז. רַק אֶל אֶרֶץ בְּנֵי עַמּוֹן לֹא קָרָבְתָּ כָּל יַד נַחַל יַבֹּק וְעָרֵי הָהָר וְכֹל אֲשֶׁר צִוָּה יְהֹוָה אֱלֹהֵינוּ:
all the side of the river Yabok: [means,] all the area beside the brook of Yabrok.
כל יד נחל יבק: כל אצל נחל יבוק:
and wherever the Lord our God commanded us: not to conquer, we left alone.
וכל אשר צוה ה' אלהינו: שלא לכבוש, הנחנו:
Chapter 3
1. Then we turned and went up the way of Bashan, and Og, the king of Bashan, came forth toward us, he and all his people, to war at Edrei א. וַנֵּפֶן וַנַּעַל דֶּרֶךְ הַבָּשָׁן וַיֵּצֵא עוֹג מֶלֶךְ הַבָּשָׁן לִקְרָאתֵנוּ הוּא וְכָל עַמּוֹ לַמִּלְחָמָה אֶדְרֶעִי:
Then we turned and went up: The whole northern direction [from the wilderness toward Canaan] is an ascent.
ונפן ונעל: כל צד צפון הוא עלייה:
2. And the Lord said to me, "Do not fear him, for I have given him, all his people, and his land into your hand, and you shall do to him as you did to Sihon, king of the Amorites, who dwelt in Heshbon." ב. וַיֹּאמֶר יְהֹוָה אֵלַי אַל תִּירָא אֹתוֹ כִּי בְיָדְךָ נָתַתִּי אֹתוֹ וְאֶת כָּל עַמּוֹ וְאֶת אַרְצוֹ וְעָשִׂיתָ לּוֹ כַּאֲשֶׁר עָשִׂיתָ לְסִיחֹן מֶלֶךְ הָאֱמֹרִי אֲשֶׁר יוֹשֵׁב בְּחֶשְׁבּוֹן:
Do not fear him: In the case of Sihon [however] it was not necessary to state, “Do not fear him.” But [in the case of Og,] Moses feared lest the merit that he [Og] had rendered service to Abraham might stand by him, as it says, “And the fugitive came” (Gen. 14:13), and this was Og.
אל תירא אתו: ובסיחון לא הוצרך לומר אל תירא אותו, אלא מתיירא היה משה שלא תעמוד לו זכות ששמש לאברהם שנאמר (בראשית יד, יג) ויבא הפליט, והוא עוג:
3. So the Lord, our God, delivered into our hands also Og, the king of Bashan and all his people, and we smote him until no remnant remained of him. ג. וַיִּתֵּן יְהֹוָה אֱלֹהֵינוּ בְּיָדֵנוּ גַּם אֶת עוֹג מֶלֶךְ הַבָּשָׁן וְאֶת כָּל עַמּוֹ וַנַּכֵּהוּ עַד בִּלְתִּי הִשְׁאִיר לוֹ שָׂרִיד:
4. And we conquered all his cities at that time; there was not a town that we did not take from them sixty cities, all the territory of Argob the kingdom of Og in Bashan. ד. וַנִּלְכֹּד אֶת כָּל עָרָיו בָּעֵת הַהִוא לֹא הָיְתָה קִרְיָה אֲשֶׁר לֹא לָקַחְנוּ מֵאִתָּם שִׁשִּׁים עִיר כָּל חֶבֶל אַרְגֹּב מַמְלֶכֶת עוֹג בַּבָּשָׁן:
[All] the territory of Argob: This is rendered in the Targum as כָּל בֵּית פֶּלֶךְ טְרָכוֹנָא, “the province of Trachona,” and I saw the Targum Yerushalmi of Megillath Esther, which calls a palace טְרָכוֹנִין. Hence, I derive from this that חֶבֶל אַרְגֹּב means“the province of the royal palace,” denoting that the province is called after its name. [Consequently] I learned that the province אַרְגּוֹב is the province of the king’s palace, i.e. [the province] after which the kingdom was named. Similarly, the אֶת אַרְגּוֹב found in (II) Kings (15:25) means that near the king’s palace, Pekah the son of Remaliah killed Pekahiah the son of Menahem.
חבל ארגב: מתרגמינן בית פלך טרכונא. וראיתי תרגום ירושלמי במגילת אסתר קורא פלטין טרכונין. למדתי חבל ארגוב הפרכיא, היכל מלך, כלומר שהמלכות נקראת על שמה. וכן את הארגוב דמלכים (מלכים ב' טו, כה) אצל היכל מלך, הרגו פקח בן רמליהו לפקחיה:
5. All these cities were fortified with high walls, double doors, and bolts, in addition to a great many unwalled cities. ה. כָּל אֵלֶּה עָרִים בְּצֻרֹת חוֹמָה גְבֹהָה דְּלָתַיִם וּבְרִיחַ לְבַד מֵעָרֵי הַפְּרָזִי הַרְבֵּה מְאֹד:
[in addition to…] unwalled cities: Heb. הַפְּרָזִי, unconfined and open, i.e., without a wall. Similarly,“Jerusalem will be inhabited like unwalled towns” (Zech. 2:8).
מערי הפרזי: פרוזות ופתוחות בלא חומה, וכן (זכריה ב, ח) פרזות תשב ירושלים:
6. And we utterly destroyed them as we did to Sihon, king of Heshbon, utterly destroying every city, the men, the women, and the young children. ו. וַנַּחֲרֵם אוֹתָם כַּאֲשֶׁר עָשִׂינוּ לְסִיחֹן מֶלֶךְ חֶשְׁבּוֹן הַחֲרֵם כָּל עִיר מְתִם הַנָּשִׁים וְהַטָּף:
utterly destroy: Heb. הַחִרֵם. This is the present tense: [i.e.,] continuously destroying.
החרם: לשון הוה [כמו] הלוך וכלות:
7. But all the beasts and the spoils of the cities, we took as spoil for ourselves. ז. וְכָל הַבְּהֵמָה וּשְׁלַל הֶעָרִים בַּזּוֹנוּ לָנוּ:
8. At that time we took the land out of the hands of the two kings of the Amorites who were on that side of the Jordan, from the brook of Arnon to Mount Hermon. ח. וַנִּקַּח בָּעֵת הַהִוא אֶת הָאָרֶץ מִיַּד שְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן מִנַּחַל אַרְנֹן עַד הַר חֶרְמוֹן:
out of the hand: [I.e.,] from the possession.
מיד: מרשות:
9. The Sidonians call Hermon Sirion; and the Amorites call it Senir. ט. צִידֹנִים יִקְרְאוּ לְחֶרְמוֹן שִׂרְיֹן וְהָאֱמֹרִי יִקְרְאוּ לוֹ שְׂנִיר:
The Sidonians call Hermon, etc.: But in another passage, it states, “Until Mount Sion, which is Hermon” (Deut. 4:48). So we see that it had four names [Hermon, Sirion, Senir, and Sion]. Why was it necessary for all of them to be written [in the Scriptures]? To extol the praise of the land of Israel, that there were four kingdoms priding themselves in it-one saying, “It shall be called by my name,” and another saying, “It shall be called by my name.”
צידנים יקראו לחרמון וגו': ובמקום אחר הוא אומר (דברים ד, מח) ועד הר שיאון הוא חרמון, הרי לו ארבעה שמות למה הוצרכו ליכתב, להגיד שבח ארץ ישראל, שהיו ארבעה מלכיות מתפארות בכך, זו אומרת על שמי יקרא, וזו אומרת על שמי יקרא:
Senir: This means “snow” in German and Slavish. (See Berliner, p. 427.)
שניר: הוא שלג בלשון אשכנז [שנעע] ובלשון כנען:
10. All the cities of the plain, and all Gilead, and all Bashan, to Salchah and Edrei, cities of the kingdom of Og in Bashan. י. כֹּל | עָרֵי הַמִּישֹׁר וְכָל הַגִּלְעָד וְכָל הַבָּשָׁן עַד סַלְכָה וְאֶדְרֶעִי עָרֵי מַמְלֶכֶת עוֹג בַּבָּשָׁן:
11. For only Og, king of Bashan, was left from the remnant of the Rephaim. His bedstead was a bedstead of iron; is it not in Rabbah of the children of Ammon? Nine cubits was its length, and four cubits its breadth, according to the cubit of a man. יא. כִּי רַק עוֹג מֶלֶךְ הַבָּשָׁן נִשְׁאַר מִיֶּתֶר הָרְפָאִים הִנֵּה עַרְשׂוֹ עֶרֶשׂ בַּרְזֶל הֲלֹה הִוא בְּרַבַּת בְּנֵי עַמּוֹן תֵּשַׁע אַמּוֹת אָרְכָּהּ וְאַרְבַּע אַמּוֹת רָחְבָּהּ בְּאַמַּת אִישׁ:
[Only Og… was left] from the remnant of the Rephaim: whom Amraphel and his allies killed in Ashteroth-Karnaim [see Gen. 14:5], and he [Og] escaped from the battle, as it is said, “And the fugitive came” (Gen. 14:13), and this is Og. — [Niddah 61a]
מיתר הרפאים: שהרגו אמרפל וחביריו בעשתרות קרנים והוא פלט מן המלחמה שנאמר (בראשית יד, יג) ויבא הפליט זהו עוג:
according to the cubit of a man: I.e., according to the cubit of Og [from the elbow to the end of the middle finger].
באמת איש: באמת עוג:
12. And this land, which we possessed at that time; from Aro'er, which is by the brook of Arnon, and half of Mount Gilead and its cities, I gave to the Reubenites and to the Gadites. יב. וְאֶת הָאָרֶץ הַזֹּאת יָרַשְׁנוּ בָּעֵת הַהִוא מֵעֲרֹעֵר אֲשֶׁר עַל נַחַל אַרְנֹן וַחֲצִי הַר הַגִּלְעָד וְעָרָיו נָתַתִּי לָראוּבֵנִי וְלַגָּדִי:
And this land, which we possessed at that time: The one mentioned above, “from the brook of Arnon to Mount Hermon” (verse 8).
ואת הארץ הזאת ירשנו בעת ההוא: האמורה למעלה, (פסוק ח) מנחל ארנון ועד הר חרמון:
from Aro’er, which is by the brook Arnon: This is not to be connected with the beginning of the verse [defining “this land”], but with its conclusion, [namely,] “I gave to the Reubenites and to the Gadites.” Regarding the possession, however, that was“[from the brook of Arnon] to Mount Hermon” (verse 8).
מערער אשר על נחל ארנון: אינו מחובר לראשו של מקרא אלא לסופו, על נתתי לראובני ולגדי. אבל לענין ירושה עד הר חרמון היה:
13. And the rest of Gilead, and all Bashan, the kingdom of Og, I gave to the half tribe of Manasseh; all the territory of Argob, all of Bashan; that is called the land of Rephaim. יג. וְיֶתֶר הַגִּלְעָד וְכָל הַבָּשָׁן מַמְלֶכֶת עוֹג נָתַתִּי לַחֲצִי שֵׁבֶט הַמְנַשֶּׁה כֹּל חֶבֶל הָאַרְגֹּב לְכָל הַבָּשָׁן הַהוּא יִקָּרֵא אֶרֶץ רְפָאִים:
that is called the land of Rephaim: That is what I gave to Abraham.
ההוא יקרא ארץ רפאים: היא אותה שנתתי לאברהם:
14. Jair the son of Manasseh took all the territory of Argob to the boundaries of the Geshurites and the Maachathites, and he called them, even Bashan, after his own name, villages of Jair, to this day. יד. יָאִיר בֶּן מְנַשֶּׁה לָקַח אֶת כָּל חֶבֶל אַרְגֹּב עַד גְּבוּל הַגְּשׁוּרִי וְהַמַּעֲכָתִי וַיִּקְרָא אֹתָם עַל שְׁמוֹ אֶת הַבָּשָׁן חַוֹּת יָאִיר עַד הַיּוֹם הַזֶּה:
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• Daily Tehillim: Psalms Chapters 29 - 34
• Chapter 29
1. A song of David. Prepare for the Lord, [you] sons of the mighty; prepare for the Lord glory and might. א. מִזְמוֹר לְדָוִד הָבוּ לַיהֹוָה בְּנֵי אֵלִים הָבוּ לַיהֹוָה כָּבוֹד וָעֹז:
2. Prepare for the Lord the glory due His name; prostrate yourselves to the Lord in the place beautified with sanctity. ב. הָבוּ לַיהֹוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהֹוָה בְּהַדְרַת קֹדֶשׁ:
3. The voice of the Lord is upon the waters; the God of glory thunders; the Lord is over the vast waters. ג. קוֹל יְהֹוָה עַל הַמָּיִם אֵל הַכָּבוֹד הִרְעִים יְהֹוָה עַל מַיִם רַבִּים:
4. The voice of the Lord is in strength; the voice of the Lord is in beauty. ד. קוֹל יְהֹוָה בַּכֹּחַ קוֹל יְהֹוָה בֶּהָדָר:
5. The voice of the Lord breaks the cedars, yea, the Lord breaks the cedars of Lebanon. ה. קוֹל יְהֹוָה שֹׁבֵר אֲרָזִים וַיְשַׁבֵּר יְהֹוָה אֶת אַרְזֵי הַלְּבָנוֹן:
6. He causes them to dance like a calf, Lebanon and Sirion like a young wild ox. ו. וַיַּרְקִידֵם כְּמוֹ עֵגֶל לְבָנוֹן וְשִׂרְיוֹן כְּמוֹ בֶן רְאֵמִים:
7. The voice of the Lord cleaves with flames of fire. ז. קוֹל יְהֹוָה חֹצֵב לַהֲבוֹת אֵשׁ:
8. The voice of the Lord causes the desert to quake; the Lord causes the desert of Kadesh to quake. ח. קוֹל יְהֹוָה יָחִיל מִדְבָּר יָחִיל יְהֹוָה מִדְבַּר קָדֵשׁ:
9. The voice of the Lord will frighten the hinds and strip the forests, and in His Temple everyone speaks of His glory. ט. קוֹל יְהֹוָה | יְחוֹלֵל אַיָּלוֹת וַיֶּחֱשׂף יְעָרוֹת וּבְהֵיכָלוֹ כֻּלּוֹ אֹמֵר כָּבוֹד:
10. The Lord sat [enthroned] at the flood; the Lord sat as King forever. י. יְהֹוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהֹוָה מֶלֶךְ לְעוֹלָם:
11. The Lord shall grant strength to His people; the Lord shall bless His people with peace. יא. יְהֹוָה עֹז לְעַמּוֹ יִתֵּן יְהֹוָה | יְבָרֵךְ אֶת עַמּוֹ בַשָּׁלוֹם:
Chapter 30
1. A psalm; a song of dedication of the House, of David. א. מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד:
2. I will exalt You, O Lord, for You have raised me up, and You have not allowed my enemies to rejoice over me. ב. אֲרוֹמִמְךָ יְהֹוָה כִּי דִלִּיתָנִי וְלֹא שִׂמַּחְתָּ אֹיְבַי לִי:
3. O Lord, I have cried out to You, and You have healed me. ג. יְהֹוָה אֱלֹהָי שִׁוַּעְתִּי אֵלֶיךָ וַתִּרְפָּאֵנִי:
4. O Lord, You have brought my soul from the grave; You have revived me from my descent into the Pit. ד. יְהֹוָה הֶעֱלִיתָ מִן שְׁאוֹל נַפְשִׁי חִיִּיתַנִי מִיָּרְדִי בוֹר:
5. Sing to the Lord, His pious ones, and give thanks to His holy name. ה. זַמְּרוּ לַיהֹוָה חֲסִידָיו וְהוֹדוּ לְזֵכֶר קָדְשׁוֹ:
6. For His wrath lasts but a moment; life results from His favor; in the evening, weeping may tarry, but in the morning there is joyful singing. ו. כִּי רֶגַע בְּאַפּוֹ חַיִּים בִּרְצוֹנוֹ בָּעֶרֶב יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה:
7. And I said in my tranquility, "I will never falter." ז. וַאֲנִי אָמַרְתִּי בְשַׁלְוִי בַּל אֶמּוֹט לְעוֹלָם:
8. O Lord, with Your will, You set up my mountain to be might, You hid Your countenance and I became frightened. ח. יְהֹוָה בִּרְצוֹנְךָ הֶעֱמַדְתָּה לְהַרְרִי עֹז הִסְתַּרְתָּ פָנֶיךָ הָיִיתִי נִבְהָל:
9. To You, O Lord, I would call, and to the Lord I would supplicate. ט. אֵלֶיךָ יְהֹוָה אֶקְרָא וְאֶל אֲדֹנָי אֶתְחַנָּן:
10. "What gain is there in my blood, in my descent to the grave? Will dust thank You; will it recite Your truth? י. מַה בֶּצַע בְּדָמִי בְּרִדְתִּי אֶל שָׁחַת הֲיוֹדְךָ עָפָר הֲיַגִּיד אֲמִתֶּךָ:
11. Hear, O Lord, and be gracious to me; O Lord, be my helper." יא. שְׁמַע יְהֹוָה וְחָנֵּנִי יְהֹוָה הֱיֵה | עֹזֵר לִי:
12. You have turned my lament into dancing for me; You loosened my sackcloth and girded me with joy. יב. הָפַכְתָּ מִסְפְּדִי לְמָחוֹל לִי פִּתַּחְתָּ שַׂקִּי וַתְּאַזְּרֵנִי שִׂמְחָה:
13. So that my soul will sing praises to You and not be silent. O Lord, my God, I will thank You forever. יג. לְמַעַן | יְזַמֶּרְךָ כָבוֹד וְלֹא יִדֹּם יְהֹוָה אֱלֹהַי לְעוֹלָם אוֹדֶךָּ:
Chapter 31
1. To the conductor, a song of David. א. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד:
2. I took refuge in You, O Lord; let me not be shamed forever; rescue me with Your righteousness. ב. בְּךָ יְהֹוָה חָסִיתִי אַל אֵבוֹשָׁה לְעוֹלָם בְּצִדְקָתְךָ פַלְּטֵנִי:
3. Incline Your ear to me, quickly rescue me; be a rock of strength to me, a stronghold to save me. ג. הַטֵּה אֵלַי | אָזְנְךָ מְהֵרָה הַצִּילֵנִי הֱיֵה לִי | לְצוּר מָעוֹז לְבֵית מְצוּדוֹת לְהוֹשִׁיעֵנִי:
4. For You are my Rock and my Stronghold, and for Your name's sake, You shall lead me and guide me. ד. כִּי סַלְעִי וּמְצוּדָתִי אָתָּה וּלְמַעַן שִׁמְךָ תַּנְחֵנִי וּתְנַהֲלֵנִי:
5. You shall free me from this net which they have hidden for me, for You are my stronghold. ה. תּוֹצִיאֵנִי מֵרֶשֶׁת זוּ טָמְנוּ לִי כִּי אַתָּה מָעֻזִּי:
6. In Your hand I entrust my spirit; You have redeemed me, O Lord, God of truth. ו. בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְהֹוָה אֵל אֱמֶת:
7. I hated those who await worthless vanities, but I hoped for the Lord. ז. שָׂנֵאתִי הַשֹּׁמְרִים הַבְלֵי שָׁוְא וַאֲנִי אֶל יְהֹוָה בָּטָחְתִּי:
8. I will exult and rejoice in Your kindness, for You have seen my affliction; You have known the troubles of my soul. ח. אָגִילָה וְאֶשְׂמְחָה בְּחַסְדֶּךָ אֲשֶׁר רָאִיתָ אֶת עָנְיִי יָדַעְתָּ בְּצָרוֹת נַפְשִׁי:
9. And you did not deliver me into the hands of an enemy; You have placed my feet in a broad place. ט. וְלֹא הִסְגַּרְתַּנִי בְּיַד אוֹיֵב הֶעֱמַדְתָּ בַמֶּרְחָב רַגְלָי:
10. Be gracious to me, O Lord, for I am in distress; my eye is dimmed from anger, my soul and my belly. י. חָנֵּנִי יְהֹוָה כִּי צַר לִי עָשְׁשָׁה בְכַעַס עֵינִי נַפְשִׁי וּבִטְנִי:
11. For my life is spent in grief and my years in sighing; my strength has failed because of my iniquity, and my bones have decayed. יא. כִּי כָלוּ בְיָגוֹן חַיַּי וּשְׁנוֹתַי בַּאֲנָחָה כָּשַׁל בַּעֲוֹנִי כֹחִי וַעֲצָמַי עָשֵׁשׁוּ:
12. From all my tormentors I have become a reproach-and very much so to my neighbors-and fright to my acquaintances; those who see me outside avoid me. יב. מִכָּל צֹרְרַי הָיִיתִי חֶרְפָּה וְלִשְׁכֵנַי | מְאֹד וּפַחַד לִמְיֻדָּעָי רֹאַי בַּחוּץ נָדְדוּ מִמֶּנִּי:
13. I was forgotten like a dead person, out of mind; I was like a lost utensil. יג. נִשְׁכַּחְתִּי כְּמֵת מִלֵּב הָיִיתִי כִּכְלִי אֹבֵד:
14. For I heard the gossip of many, terror from all sides when they take counsel together against me; they plotted to take my soul. יד. כִּי שָׁמַעְתִּי | דִּבַּת רַבִּים מָגוֹר מִסָּבִיב בְּהִוָּסְדָם יַחַד עָלַי לָקַחַת נַפְשִׁי זָמָמוּ:
15. But I trusted in You, O Lord; I said, "You are my God." טו. וַאֲנִי | עָלֶיךָ בָטַחְתִּי יְהֹוָה אָמַרְתִּי אֱלֹהַי אָתָּה:
16. My times are in Your hands; rescue me from the hands of my enemies and from my pursuers. טז. בְּיָדְךָ עִתֹּתָי הַצִּילֵנִי מִיַּד אוֹיְבַי וּמֵרֹדְפָי:
17. Cause Your countenance to shine upon Your servant; save me with Your kindness. יז. הָאִירָה פָנֶיךָ עַל עַבְדֶּךָ הוֹשִׁיעֵנִי בְחַסְדֶּךָ:
18. O Lord, let me not be shamed because I called out to You; let the wicked be shamed, let them be silenced to the grave. יח. יְהֹוָה אַל אֵבוֹשָׁה כִּי קְרָאתִיךָ יֵבֹשׁוּ רְשָׁעִים יִדְּמוּ לִשְׁאוֹל:
19. Let lying lips become mute, those that speak against a righteous man falsely, with haughtiness and disdain. יט. תֵּאָלַמְנָה שִׂפְתֵי שָׁקֶר הַדֹּבְרוֹת עַל צַדִּיק עָתָק בְּגַאֲוָה וָבוּז:
20. How great is Your goodness that You have laid away for those who fear You, that You have worked for those who take refuge in You, in the presence of the sons of men! כ. מָה רַב טוּבְךָ אֲשֶׁר צָפַנְתָּ לִּירֵאֶיךָ פָּעַלְתָּ לַחוֹסִים בָּךְ נֶגֶד בְּנֵי אָדָם:
21. You shall hide them in the secrecy of Your countenance, from bands of men; protect them in a shelter from the strife of tongues. כא. תַּסְתִּירֵם בְּסֵתֶר פָּנֶיךָ מֵרֻכְסֵי אִישׁ תִּצְפְּנֵם בְּסֻכָּה מֵרִיב לְשֹׁנוֹת:
22. Blessed is the Lord for He has been wondrously kind to me in a besieged city. כב. בָּרוּךְ יְהֹוָה כִּי הִפְלִיא חַסְדּוֹ לִי בְּעִיר מָצוֹר:
23. But I said in my haste, "I have been cut off from before Your eyes," but You heard the voice of my supplications when I cried out to You. כג. וַאֲנִי | אָמַרְתִּי בְחָפְזִי נִגְרַזְתִּי מִנֶּגֶד עֵינֶיךָ אָכֵן שָׁמַעְתָּ קוֹל תַּחֲנוּנַי בְּשַׁוְּעִי אֵלֶיךָ:
24. Love the Lord, all His pious ones. The Lord guards those who believe [in Him] and He pays with a bowstring him who works with haughtiness. כד. אֶהֱבוּ אֶת יְהֹוָה כָּל חֲסִידָיו אֱמוּנִים נֹצֵר יְהֹוָה וּמְשַׁלֵּם עַל יֶתֶר עֹשֵׂה גַאֲוָה:
25. Strengthen yourselves, and He will give your heart courage, all who hope to the Lord. כה. חִזְקוּ וְיַאֲמֵץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַיהֹוָה:
Chapter 32
1. Of David, a maskil Praiseworthy is he whose transgression is forgiven, whose sin is concealed. א. לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה:
2. Praiseworthy is the man to whom the Lord ascribes no iniquity and in whose spirit there is no guile. ב. אַשְׁרֵי אָדָם לֹא יַחְשֹׁב יְהֹוָה לוֹ עָוֹן וְאֵין בְּרוּחוֹ רְמִיָּה:
3. When I was silent, my bones decayed with my moaning all day long. ג. כִּי הֶחֱרַשְׁתִּי בָּלוּ עֲצָמָי בְּשַׁאֲגָתִי כָּל הַיּוֹם:
4. For [both] day and night Your hand is heavy upon me; my freshness was transformed as in the droughts of summer, forever. ד. כִּי | יוֹמָם וָלַיְלָה | תִּכְבַּד עָלַי יָדֶךָ נֶהְפַּךְ לְשַׁדִּי בְּחַרְבֹנֵי קַיִץ סֶלָה:
5. I would inform You of my sin, and I did not conceal my iniquity; I said, "I will confess my transgressions to the Lord," and You forgave the iniquity of my sin forever. ה. חַטָּאתִי אוֹדִיעֲךָ וַעֲוֹנִי לֹא כִסִּיתִי אָמַרְתִּי אוֹדֶה עֲלֵי פְשָׁעַי לַיהֹוָה וְאַתָּה נָשָׂאתָ עֲוֹן חַטָּאתִי סֶלָה:
6. For this let every pious man pray to You at the time that You are found, only about a flood of vast waters [that] should not reach him. ו. עַל זֹאת יִתְפַּלֵּל כָּל חָסִיד | אֵלֶיךָ לְעֵת מְצֹא רַק לְשֵׁטֶף מַיִם רַבִּים אֵלָיו לֹא יַגִּיעוּ:
7. You are a shelter for me, from an adversary You guard me; with songs of deliverance You encompass me forever, ז. אַתָּה | סֵתֶר לִי מִצַּר תִּצְּרֵנִי רָנֵּי פַלֵּט תְּסוֹבְבֵנִי סֶלָה:
8. "I will enlighten you and instruct you which way [to go]; I will wink My eye to you." ח. אַשְׂכִּילְךָ | וְאוֹרְךָ בְּדֶרֶךְ זוּ תֵלֵךְ אִיעֲצָה עָלֶיךָ עֵינִי:
9. Be not like a horse, like a mule that does not discern; whose mouth must be held with bit and bridle, so that when he is being groomed, he does not come near you. ט. אַל תִּהְיוּ | כְּסוּס כְּפֶרֶד אֵין הָבִין בְּמֶתֶג וָרֶסֶן עֶדְיוֹ לִבְלוֹם בַּל קְרוֹב אֵלֶיךָ:
10. Many are the pains of the wicked, but as for him who trusts in the Lord- kindness will encompass him. י. רַבִּים מַכְאוֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּיהֹוָה חֶסֶד יְסוֹבְבֶנּוּ:
11. Rejoice with the Lord and exult, You righteous, and cause all those of upright hearts to sing praises. יא. שִׂמְחוּ בַיהֹוָה וְגִילוּ צַדִּיקִים וְהַרְנִינוּ כָּל יִשְׁרֵי לֵב:
Chapter 33
1. Sing praises to the Lord, O you righteous; for the upright, praise is fitting. א. רַנְּנוּ צַדִּיקִים בַּיהֹוָה לַיְשָׁרִים נָאוָה תְהִלָּה:
2. Give thanks to the Lord with a harp; with a lyre of ten melodies make music to Him. ב. הוֹדוּ לַיהֹוָה בְּכִנּוֹר בְּנֵבֶל עָשׂוֹר זַמְּרוּ לוֹ:
3. Sing to Him a new song; play well with joyful shouting. ג. שִׁירוּ לוֹ שִׁיר חָדָשׁ הֵיטִיבוּ נַגֵּן בִּתְרוּעָה:
4. For the word of the Lord is upright, and all his deeds are with faith. ד. כִּי יָשָׁר דְּבַר יְהֹוָה וְכָל מַעֲשֵׂהוּ בֶּאֱמוּנָה:
5. He loves charity and justice; the earth is full of the Lord's kindness. ה. אֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד יְהֹוָה מָלְאָה הָאָרֶץ:
6. By the word of the Lord, the heavens were made, and with the breath of His mouth, all their host. ו. בִּדְבַר יְהֹוָה שָׁמַיִם נַעֲשׂוּ וּבְרוּחַ פִּיו כָּל צְבָאָם:
7. He gathers in the water of the sea as a mound; He puts the deeps into treasuries. ז. כֹּנֵס כַּנֵּד מֵי הַיָּם נֹתֵן בְּאֹצָרוֹת תְּהוֹמוֹת:
8. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him. ח. יִירְאוּ מֵיהֹוָה כָּל הָאָרֶץ מִמֶּנּוּ יָגוּרוּ כָּל יֹשְׁבֵי תֵבֵל:
9. For He said and it came about; He commanded and it endured. ט. כִּי הוּא אָמַר וַיֶּהִי הוּא צִוָּה וַיַּעֲמֹד:
10. The Lord frustrated the counsel of nations; He put the plans of peoples to nought. י. יְהֹוָה הֵפִיר עֲצַת גּוֹיִם הֵנִיא מַחְשְׁבוֹת עַמִּים:
11. The counsel of the Lord shall endure forever; the plans of His heart to all generations. יא. עֲצַת יְהֹוָה לְעוֹלָם תַּעֲמֹד מַחְשְׁבוֹת לִבּוֹ לְדֹר וָדֹר:
12. Praiseworthy is the nation whose God is the Lord, the people that He chose as His inheritance. יב. אַשְׁרֵי הַגּוֹי אֲשֶׁר יְהֹוָה אֱלֹהָיו הָעָם | בָּחַר לְנַחֲלָה לוֹ:
13. The Lord looked from heaven; He saw all the sons of men. יג. מִשָּׁמַיִם הִבִּיט יְהֹוָה רָאָה אֶת כָּל בְּנֵי הָאָדָם:
14. From His dwelling place He oversees all the inhabitants of the earth. יד. מִמְּכוֹן שִׁבְתּוֹ הִשְׁגִּיחַ אֶל כָּל יֹשְׁבֵי הָאָרֶץ:
15. He Who forms their hearts together, Who understands all their deeds. טו. הַיֹּצֵר יַחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם:
16. The king is not saved with a vast army; a mighty man will not be rescued with great strength. טז. אֵין הַמֶּלֶךְ נוֹשָׁע בְּרָב חָיִל גִּבּוֹר לֹא יִנָּצֵל בְּרָב כֹּחַ:
17. A horse is a false hope for victory, and with his power, he will not escape. יז. שֶׁקֶר הַסּוּס לִתְשׁוּעָה וּבְרֹב חֵילוֹ לֹא יְמַלֵּט:
18. Behold the eye of the Lord is to those who fear Him, to those who hope for His kindness, יח. הִנֵּה עֵין יְהֹוָה אֶל יְרֵאָיו לַמְיַחֲלִים לְחַסְדּוֹ:
19. to rescue their soul from death and to sustain them in famine. יט. לְהַצִּיל מִמָּוֶת נַפְשָׁם וּלְחַיּוֹתָם בָּרָעָב:
20. Our soul waits for the Lord; He is our help and our shield. כ. נַפְשֵׁנוּ חִכְּתָה לַיהֹוָה עֶזְרֵנוּ וּמָגִנֵּנוּ הוּא:
21. For our heart will rejoice in Him, because we hoped in His holy name. כא. כִּי בוֹ יִשְׂמַח לִבֵּנוּ כִּי בְשֵׁם קָדְשׁוֹ בָטָחְנוּ:
22. May Your kindness, O Lord, be upon us, as we hoped for You. כב. יְהִי חַסְדְּךָ יְהֹוָה עָלֵינוּ כַּאֲשֶׁר יִחַלְנוּ לָךְ:
Chapter 34
1. Of David, when he disguised his sanity before Abimelech, whereupon he drove him out and he departed. א. לְדָוִד בְּשַׁנּוֹתוֹ אֶת טַעְמוֹ לִפְנֵי אֲבִימֶלֶךְ וַיְגָרְשֵׁהוּ וַיֵּלַךְ:
2. I will bless the Lord at all times; His praise is always in my mouth. ב. אֲבָרְכָה אֶת יְהֹוָה בְּכָל עֵת תָּמִיד תְּהִלָּתוֹ בְּפִי:
3. My soul boasts of the Lord; may the humble hear and rejoice. ג. בַּיהֹוָה תִּתְהַלֵּל נַפְשִׁי יִשְׁמְעוּ עֲנָוִים וְיִשְׂמָחוּ:
4. Declare the greatness of the Lord with me, and let us exalt His name together. ד. גַּדְּלוּ לַיהֹוָה אִתִּי וּנְרוֹמְמָה שְׁמוֹ יַחְדָּו:
5. I sought the Lord and He answered me, and He delivered me from all my terrors. ה. דָּרַשְׁתִּי אֶת יְהֹוָה וְעָנָנִי וּמִכָּל מְגוּרוֹתַי הִצִּילָנִי:
6. They looked to Him and they became radiant, and their faces will not be ashamed. ו. הִבִּיטוּ אֵלָיו וְנָהָרוּ וּפְנֵיהֶם אַל יֶחְפָּרוּ:
7. This poor man called and the Lord heard, and He saved him from all his troubles. ז. זֶה עָנִי קָרָא וַיהֹוָה שָׁמֵעַ וּמִכָּל צָרוֹתָיו הוֹשִׁיעוֹ:
8. An angel of the Lord is stationed around those who fear Him, and He saved them. ח. חֹנֶה מַלְאַךְ יְהֹוָה סָבִיב לִירֵאָיו וַיְחַלְּצֵם:
9. Comprehend and see that the Lord is good; praiseworthy is the man who takes shelter in Him. ט. טַעֲמוּ וּרְאוּ כִּי טוֹב יְהֹוָה אַשְׁרֵי הַגֶּבֶר יֶחֱסֶה בּוֹ:
10. Fear the Lord, His holy ones; for there is no want to those who fear Him. י. יְראוּ אֶת יְהֹוָה קְדֹשָׁיו כִּי אֵין מַחְסוֹר לִירֵאָיו:
11. Young lions suffer want and are hungry, but those who seek the Lord lack no good. יא. כְּפִירִים רָשׁוּ וְרָעֵבוּ וְדֹרְשֵׁי יְהֹוָה לֹא יַחְסְרוּ כָל טוֹב:
12. Come, children, hearken to me; I will teach you the fear of the Lord. יב. לְכוּ בָנִים שִׁמְעוּ לִי יִרְאַת יְהֹוָה אֲלַמֶּדְכֶם:
13. Who is the man who desires life, who loves days to see goodness? יג. מִי הָאִישׁ הֶחָפֵץ חַיִּים אֹהֵב יָמִים לִרְאוֹת טוֹב:
14. Guard your tongue from evil and your lips from speaking deceitfully. יד. נְצֹר לְשׁוֹנְךָ מֵרָע וּשְׂפָתֶיךָ מִדַּבֵּר מִרְמָה:
15. Shun evil and do good, seek peace and pursue it. טו. סוּר מֵרָע וַעֲשֵׂה טוֹב בַּקֵּשׁ שָׁלוֹם וְרָדְפֵהוּ:
16. The eyes of the Lord are to the righteous, and His ears are to their cry. טז. עֵינֵי יְהֹוָה אֶל צַדִּיקִים וְאָזְנָיו אֶל שַׁוְעָתָם:
17. The face of the Lord is against evildoers, to cut off their remembrance from the earth. יז. פְּנֵי יְהֹוָה בְּעֹשֵׂי רָע לְהַכְרִית מֵאֶרֶץ זִכְרָם:
18. They cry out and the Lord hearkens, and He saves them from all their troubles. יח. צָעֲקוּ וַיהֹוָה שָׁמֵעַ וּמִכָּל צָרוֹתָם הִצִּילָם:
19. The Lord is near to the broken-hearted, and He saves those of crushed spirit. יט. קָרוֹב יְהֹוָה לְנִשְׁבְּרֵי לֵב וְאֶת דַּכְּאֵי רוּחַ יוֹשִׁיעַ:
20. Many evils befall the righteous, but the Lord saves him from them all. כ. רַבּוֹת רָעוֹת צַדִּיק וּמִכֻּלָּם יַצִּילֶנּוּ יְהֹוָה:
21. He guards all his bones; not one of them was broken. כא. שֹׁמֵר כָּל עַצְמוֹתָיו אַחַת מֵהֵנָּה לֹא נִשְׁבָּרָה:
22. Evil will kill the wicked, and those who hate the righteous shall be accounted guilty. כב. תְּמוֹתֵת רָשָׁע רָעָה וְשׂנְאֵי צַדִּיק יֶאְשָׁמוּ:
23. The Lord redeems the soul of His servants, and all who take refuge in Him shall not be accounted guilty. כג. פּוֹדֶה יְהֹוָה נֶפֶשׁ עֲבָדָיו וְלֹא יֶאְשְׁמוּ כָּל הַחוֹסִים בּוֹ:
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Tanya: Igeret HaTeshuva , end of Chapter 11
• Lessons in Tanya
• Today's Tanya Lesson
Friday, Menachem Av 5, 5774 • August 1, 2014
Igeret HaTeshuva , end of Chapter 11
ומה שכתוב: וחטאתי נגדי תמיד
As to the verse that says,1 “My sin is always before me,”
אין המכוון להיות תמיד עצב נבזה, חס ושלום
this does not imply that one ought to be constantly melancholy and humiliated, G d forbid,
דהא כתיב בתריה: תשמיעני ששון ושמחה וגו'
for later verses declare, 2 “Let me hear gladness and joy….,”
ורוח נדיבה תסמכני וגו'
and3 “uphold me with a spirit of magnanimity….”;
ומשום שצריך להיות כל ימיו בתשובה עילאה, שהיא בשמחה רבה כנ"ל
moreover,4 “Throughout one's days one should experience teshuvah [ila'ah],” [a manner of repentance] that is marked by great joy, as noted above.
How, then, are we to understand that “my sin is always before me”?
אלא נגדי דייקא
Rather, [the term used for “before me” is] specifically negdi, which implies being opposite, but at a certain distance,
כמו: ואתה תתיצב מנגד, מנגד סביב לאהל מועד יחנו
as in the verse that says,5 “You shall stand at a distance (mineged)”; or:6 “at a distance (mineged) around the Tent of Assembly shall they camp.”
ופירש רש"י מרחוק
Rashi defines the above term lit., “opposite” as “at a distance.”
Thus, one should always retain an awareness of his having sinned — but “at a distance,” i.e., at the back of his mind.
והמכוון רק לבלתי רום לבבו
Hence, the intention [of our verse] is merely that one's heart should not grow haughty,
ולהיות שפל רוח בפני כל האדם
and that he be humble of spirit before all men,
כשהיה לזכרון בין עיניו שחטא נגד ה'
because there will be a remembrance between his eyes that he has sinned before G d.
Memories of past sin are thus not intended to engender despondency, G d forbid.
ואדרבה, לענין השמחה, יועיל זכרון החטא ביתר שאת
In fact, as far as joy is concerned, the remembrance of one's past sins will be especially effective
בכדי לקבל בשמחה כל המאורעות המתרגשות ובאות
in encouraging happiness in the face of whatever misfortunes threaten to overtake him,
בין מן השמים בין על ידי הבריות
whether from heaven or through the agency of man,
בדיבור או במעשה
whether in speech or in deed.
Any such physical or verbal offense will be accepted with equanimity when one recalls that he has sinned in the past, and that his present afflictions in fact assist in his atonement.
(וזו עצה טובה להנצל מכעס וכל מיני קפידא וכו')
(7This [humility on account of one's imperfect record] is good counsel that enables a man to be immune to becoming angry or taking offense in any way…..)
וכמאמר רז"ל: הנעלבים ואינן עולבין
As our Sages declare,8 “Those who are humiliated yet do not humiliate in turn,
שומעים חרפתם ואין משיבים
who hear their insult and do not retort,
עושים מאהבה ושמחים ביסורים וכו'
who perform out of love and are happy in affliction, [concerning them does Scripture say,9 `Those who love Him [shall be] like the sun rising in all its might'].”
Three distinct categories are mentioned here, in ascending order: “Those who are humiliated yet do not humiliate in turn” do respond to the insults of others, but do not retaliate in kind. Those of the second category “hear their insult and do not retort” at all. Those of the third category actually “are happy in affliction” — because they remember their past sins, and are glad to accept their present suffering as a means of penance.
וכל המעביר על מדותיו מעבירים לו על כל פשעיו
Moreover,10 “whoever passes over his feelings, all his sins are passed over.”
FOOTNOTES
1. Tehillim 51:5.
2. Loc. cit., v. 10.
3. Loc. cit., v. 14.
4. Cf. Shabbat 153a.
5. II Shmuel 18:13.
6. Bamidbar 2:2.
7. Parentheses are in the original text.
8. Shabbat 88b; Gittin 36b.
9. Shoftim 5:31.
10. Rosh HaShanah 17a.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
• Menachem Av 5, 5774 • August 1, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 113
The Red Heifer
"And it shall be as a keepsake for the congregation of the children of Israel"—Numbers 19:9.
We are commanded to prepare a red heifer [as detailed in the Torah], to have it ready for the procedure of purifying those who are ritually impure as a result of contact with a corpse.
The Red Heifer
Positive Commandment 113
Translated by Berel Bell
The 113th mitzvah is that we are commanded to prepare the red heifer1 to have it ready for the procedure of purifying those who are tameh as a result of tumas meis.2
The source of this commandment is G‑d's statement3 (exalted be He), "[A ritually clean person shall gather up the cow's ashes and...] it shall be a keepsake for the congregation of the Jewish people."
The details of this mitzvah are found in the tractate devoted to this subject, tractate Parah.
FOOTNOTES
1.To slaughter it, burn it, gather the ashes, etc.
2.See P107.
3.Num. 19:9.
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Rambam:
• 1 Chapters - She'elah uFikkadon She'elah uFikkadon - Chapter 8 Chapter 8
Halacha 1
The following rules apply when a person entrusts an animal or articles to a colleague, and they were lost or stolen. If the watchman says, "I will pay," because he does not desire to take an oath, he acquires the rights to certain profits that come because of the article.
If the thief is discovered, he must pay twice the value of the article. If he slaughtered it or sold it, he should pay four or five times the value of the stolen animal. To whom should restitution be made? To the person who has the rights to the article i.e., the watchman, for he said that he would make restitution.
If the animal itself is returned, it should be returned to the owner - it, its shearings and its offspring. For the watchman does not acquire the profits that come from its body, but only the profits that come because of outside factors. We have already explained that the thief is required to return only the shearings and the offspring that preceded the owner's despair of the recovery of his property.
If the watchman took the oath because he did not desire to pay, and afterwards the thief is discovered, the thief must pay twice the value of the article. If he slaughtered it or sold it, he should pay four or five times the value of the stolen animal. To whom should restitution be made? To the owner of the entrusted article.
Similarly, when a person rents a cow from a colleague and it is stolen, if he says, "I am willing to pay and I will not take an oath," if the thief is discovered afterwards, he should pay double or four or five times to the renter. For had the renter desired, he could have taken an oath that the cow was stolen in a manner in which he could not control, and he would be released from liability.
Halacha 2
When an unpaid watchman says, "I was negligent," he acquires the right to the double payment because he obligated himself to make restitution. For had he said, "It was stolen," or "It was lost," he would not have been liable. Similarly, when a renter or a borrower says, "It was stolen," he acquires the right to the double payment because he obligated himself to make restitution. For had he said, "It died," he would not have been liable.
A borrower, by contrast, does not acquire the right to the double payment until he makes restitution on his own initiative. If afterwards the thief is discovered, he makes the payment of four or five times the animal's value to the borrower.
Halacha 3
Whenever a watchman acquires the rights to the double payment, he also acquires the rights to any profit that comes as a matter of course.
What is implied? A person entrusts four se'ah, worth a sela, to his colleague. They were stolen or lost. The watchman says, "I will pay a sela; I do not desire to take the oath." If they were later discovered and at that time were worth four sela'im, they are granted to the watchman. He, however, is required to pay only a sela.
When does the above apply? When the watchman did not trouble the owner to undertake legal process to recover his money. Different rules apply, however, if the watchman admits that he was negligent and the court required him to pay, but he did not do so willingly and had to be compelled by the court, and it had to expropriate the money from him. If, afterwards, the thief is found or the entrusted article is discovered, it should be returned to the owner in its present condition. The money that was expropriated from the watchman should be returned to him. If the court expropriated utensils or land from the watchman after evaluating them, the watchman's utensils or land should be returned to him.
Halacha 4
When the owner demanded the return of the entrusted article from a watchman, the watchman took an oath to free himself of responsibility, but made restitution regardless, if the thief was discovered afterwards, since the watchman made restitution willingly, he acquires the right to the double payment.
This applies despite the fact that at the outset, he troubled the owner to take him to court until he took an oath. Similarly, if at first the watchman said, "I will not pay," and then he said, "I will pay," he acquires the right to the double payment.
Halacha 5
All the following situations represent questions left unresolved by the Talmud: The watchman said, "I will pay" and then said, "I refuse to pay";
the watchman said, "I will pay" and then died, and his children said, "We refuse to pay";
the owner was not able to demand payment from the watchman before the watchman died; he demanded payment of his sons and they paid;
the sons of the watchman paid the sons of the owner;
the watchman paid half the sum;
he borrowed two cows and paid for one of them;
he borrowed from partners and paid one of them;
partners borrowed and one of them paid;
he borrowed from a woman and paid her husband;
a woman borrowed and her husband paid.
There is unresolved doubt with regard to all the above instances. The ownership of the money is in doubt, and it is not in the hands of either of them. Therefore, the double payment or the increase in the value of the entrusted article is divided between the owner and the watchman. If, however, one of them took the initiative and seized the entire amount, it should not be expropriated from his possession. This applies even in the diaspora.
Halacha 6
When the entrusted article was stolen in a manner beyond the watchman's control, and afterwards the thief was discovered, both an unpaid watchman and a paid watchman must lodge a legal claim against the thief. The watchman is not required to take an oath.
The following rules apply when the watchman hurried and took the oath before the thief was discovered, and then the thief was discovered. If he is an unpaid watchman, he may remain content with his oath if he desires. If he desires, he may lodge a legal claim against the thief. If he is a paid watchman, he must lodge a legal claim against him.
There is a question when an animal that was deposited as an entrusted article is stolen in a manner beyond the watchman's control and then returned by the thief to the watchman's house, and it dies there because of the watchman's negligence. There is an unresolved question whether his responsibility as a watchman was concluded when the article was stolen, and hence he is absolved of liability or his responsibility did not conclude. Hence, the watchman is not required to make restitution. If the owner seizes the animal's worth, it is not expropriated from his possession.
With God's help, this concludes the Laws of Borrowing and Entrusted Objects
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Rambam:
• 3 Chapter - Parah Adummah Parah Adummah - Chapter 5, Parah Adummah Parah Adummah - Chapter 6, Parah Adummah Parah Adummah - Chapter 7Chapter 5
Halacha 1
All of those involved in offering the red heifer from the beginning to the end become impure and impart impurity to their garments as long as they are involved in its being offered. This concept is derived as follows: With regard to the one who slaughters the heifer and one who casts the cedar wood into its belly, Numbers 19:7 states: "The priest shall launder his clothes and wash his flesh." And with regard to the one who burns it, ibid.:8 states: "The one who burns it shall launder his clothes," and ibid.:10 states: "The one who gathers the ashes of the heifer shall launder...."
These verses teach that all those involved in offering it from the beginning until the end impart impurity to their clothes, must immerse themselves, and wait for nightfall to regain purity according to Scriptural Law. One who guards the heifer at the time it is being offered imparts impurity to his garments according to Rabbinic Law. This is a decree lest he move one of its limbs.
Halacha 2
Whenever the Torah states with regard to impurity: "One shall launder his clothes," it does not come merely to teach that the clothes on a person are impure. Instead, it teaches that every garment or implement that this impure person will touch while he is still in contact with the object that imparted impurity to him becomes impure. After he separates himself from the object that imparted impurity to him, he does not impart impurity to his garments or to other objects.
What is implied? A person who carries an animal carcass imparts impurity to the clothes he is wearing and to any implement he touches as long as he is carrying it. They are considered as a first degree derivative of impurity. Similarly, the one who carries the animal carcass is considered as impure to the first degree. If he ceased contact with the object that imparted ritual impurity, casting away the animal carcass, he remains impure to the first degree as before. If, however, he touches an implement or a garment, he does not impart impurity to it, for a derivative of ritual impurity does not impart impurity to implements, as we explained in the beginning of this text. Similar laws apply to all types of impurity analogous to that imparted by an animal carcass.
Similarly, with regard to all those involved in offering the red heifer: If they touch a garment or an implement at the time they are slaughtering or burning the heifer, it becomes impure. After such an individual ceased the tasks involved with it, however, even though he has not yet immersed, he does not impart impurity to an implement that he touches, because he is merely a derivative of impurity.
The red heifer itself does not impart impurity to a person or to implements that touch it. It is only those involved in its offering who become impure, must immerse themselves, and impart impurity to their garments, as long as they are involved in its offering.
Halacha 3
When does the above apply? When the red heifer was burnt as prescribed. If, however, it was disqualified, those involved in offering it are pure. If a disqualifying factor occurred during its slaughter, it does not cause a person's garments to become impure. If a disqualifying factor occurs during the sprinkling of its blood, those who were involved with its offering before it was disqualified impart impurity to their garments. Those involved after its disqualification do not impart impurity to their garments.
Halacha 4
When the collection of its ashes was completed, anyone who is involved with it - i.e., with the division of its ashes or with setting them aside for safekeeping - or who touches it, is pure.
These principles do not apply to the red heifer alone, but also to all the sin-offerings of bulls and goats that are burnt. One who burns them imparts impurity to his garments while he is burning them until they are reduced to ashes. For behold, with regard to the bull and the goat burned on Yom Kippur, Leviticus 16:25 states: "The one who burns them shall launder his garments." According to the Oral Tradition, it was taught that this is a general rule applying to all those who burn sacrificial offerings, teaching that they impart impurity to their garments until the offerings are reduced to ashes.
When does the above apply? When no disqualifying factor occurred and they were burned in the ashheap as prescribed. If, however, they were disqualified in the Temple Courtyard, they are burned there like disqualified offerings and the one who burns them is ritually pure. Similarly, one who is involved with these offerings after they have been reduced to ashes does not impart impurity to his garments.
Who is considered as "one who burns" it? Anyone who helps in burning it, for example, one who turns over the meat, one who places wood upon it, one who fans the fire, one who stirs the coals so that the fire will burn, and the like. In contrast, one who kindles the flame and one who builds the arrangement are pure.
According to the Oral Tradition, it was taught that one who carries the bulls and the goats that are burnt to transport them to the ashheap to burn them is ritually impure and imparts impurity to his garments according to Scriptural Law as long as he is involved in transporting them. To regain purity, he is required to immerse himself in a mikveh and wait until nightfall like the one who sends the goat to Azazel. The latter imparts impurity to all the garments and all the implements that he touches that are on him throughout the time he is involved in sending the goat to its destination, as ibid.:26 states: "The one who sends the goat to Azazel shall launder his garments."
Halacha 5
From when do those who carry the bulls and goats that are burnt impart impurity to their garments? When they take them out of the Temple Courtyard. If they carried them with poles and some of those carrying them left the walls of the Temple Courtyard and others did not depart, those that departed impart impurity to their garments. Those who did not yet depart do not impart impurity to their garments until they depart.
If they depart and then return to the Temple Courtyard and transfer the carcasses to others, the others who carry them in the Temple Courtyard are pure until they take them out.
If a person was standing outside the Courtyard and was pulling the poles on which the carcasses were hanging from the Courtyard after they were returned there, he is considered as being impure of doubtful status, since the sacrificial animals had already been taken outside and the one pulling them was standing outside.
Halacha 6
When does the person who sends the goat to Azazel impart impurity to his garments? From the time he departs Jerusalem until he pushes the goat off the cliff to Azazel. After he pushes it off the cliff, if he touches implements or garments, they are pure.
Halacha 7
When an entity - whether a person, an implement, food, or liquid - touches the bodies of the bulls and the goats that are burnt, even after they have been taken out of the Temple Courtyard, everything is pure. Similarly, if they would touch the goat sent to Azazel itself while it is being carried there, they would be pure. For these sacrificial animals impart impurity only to one who is involved with carrying them, as indicated by Leviticus 16:28: "The one who burns them shall launder his garments." One who touches, by contrast, is pure.
Chapter 6
Halacha 1
The water upon which the ashes of the red heifer are placed must be drawn only with a container and only from a spring or flowing river, as Numbers 19:17 states: "And he shall place upon it living water in a vessel."
Placing the ashes of the heifer on the water that was drawn is called sanctification. The water on which the ashes were placed is called mei chatat and sanctified water. Scripture Numbers 19:9 refers to them as mei nidah, "sprinkling water."
Halacha 2
Everyone is acceptable to draw the water for the ashes of the red heifer, except a deafmute, an intellectually or emotionally compromised person, and a minor. Similarly, everyone is acceptable to sanctify the water except a deafmute, an intellectually or emotionally compromised person, and a minor.
One must draw such water and sanctify it only with a vessel and one may sprinkle the ashes only from a vessel. Drawing this water and sanctifying it is acceptable at night, but the sprinkling and the immersion of the hyssop in the water is acceptable only during the day. The entire day is fit for the sprinkling and this immersion.
Halacha 3
One may draw this water, sprinkle it when mixed with the ashes, and sanctify it with all vessels, even vessels made of animal turds, stone, or earth, or a ship. This applies to earthenware utensils and all other utensils. One may not, however, draw this water, sprinkle the water, or sanctify it with the walls of a vessel, the base of an earthenware distributor of water, the sealing of a jug, one's hands, an egg-shell, or a trough within a natural rock. One may, however, used an egg made by a potter, because it is considered as a vessel made from earth.
Halacha 4
We may not sanctify with the base of a wooden vessel, that of a glass vessel, or that of a bone vessel unless they were smoothed down, repaired, and made into vessels in their own right. Similarly, if the sealing of a jug was fixed to serve as a vessel, one may sanctify the water with it. An ostrich egg is acceptable for sanctification. Needless to say, it is acceptable to be used to draw this water and sprinkle from it.
Halacha 5
When a utensil was attached to the earth or to rock, even if it was attached with lime, one may sanctify in it or sprinkle from it. The following laws apply if one made a border of clay around such a container and the water in the container was filled beyond its limits until it is held within the border. If the border remains intact when the container is moved, the water in it is acceptable. It is as if it is in a container made from earth. If not, it is as if one formed a border of clay on a rock or on the earth and filled it with water. This would be unacceptable, because the water is not in a container.
Halacha 6
When an earthenware container has been perforated to the extent that water would enter it, one may not draw this water or sanctify it with it. If, however, its hole is smaller and water will leak out, but will not enter, one may sanctify with it.
Halacha 7
When a container has been perforated from below and plugged close with rags, it is invalid. The rationale is that the water in it is not resting on the base of the utensil, but on the plug. If it was perforated from the side and plugged, it is acceptable to draw this water, sanctify it, and sprinkle it using such a container.
Halacha 8
When someone splashes water from a spring with his hands or his feet or with shards, causing them to enter a barrel, the water is unacceptable to be used for a red heifer, because it was not drawn with a utensil. Even if one placed the barrel in the water and pushed the water with his hands or feet or with vegetable leaves so that it flows into the barrel, it is unacceptable. Similarly, if one submerged articles into water so that the water would rise and flow into the barrel, it is unacceptable. If one did the above with the leaves of reads or nut shells, the water is acceptable.
This is the general principle: If one uses something that is fit to contract ritual impurity to help move the water so that the container will become full, the water is unacceptable. If one used something that is not susceptible to ritual impurity, it is acceptable.
Halacha 9
If one causes a spring to flow into a vat or into a pool and then drew water with a container from that pool or vat, it is unacceptable. For at the outset, one must draw water from the spring with a container.
Halacha 10
The Great Sea is considered like a mikveh and not like a spring. Therefore water to be sanctified may not be drawn from it. Water from all of the rivers is unacceptable to be sanctified to serve as the water for the ashes of the red heifer. Other seas or lakes are like springs.
Halacha 11
Water that flows out from other seas is called running water and is unacceptable. Water flowing from a stream is considered as the stream itself and is acceptable.
Halacha 12
Spoiled springs and "lying" waters are unacceptable. The following types of springs are termed spoiled: salty springs or hot springs. "Lying" waters refer to springs that sometimes flow and sometimes, run dry and are arid. Even if they run dry only once in seven years, they are unacceptable. If, however, they run dry only in years of drought or less frequently than once in seven years, or their waters were, at times, abundant and, at times, sparse, but they do not run entirely dry, they are acceptable. When a stream is first discovered, it is deemed acceptable. There is no need to see whether it will run dry in certain years.
Halacha 13
Swamps and waters like those of the Jordan and the Yarmuch are unacceptable, because they are mixed waters. This is what is meant by the term "mixed waters": water that is fit to be sanctified that is mixed with water that is unfit. Water should not be drawn from such a mixture. When, by contrast, water that is acceptable becomes mixed with other water that is acceptable, e.g., the water of two streams become mixed and flow together, water for the ashes of a red heifer may be drawn from them.
Halacha 14
If the appearance or flavor of water changes because of itself, it is acceptable.
Halacha 15
If a shard or earth fell into a well and caused its water to become murky, one may still draw water for the ashes of a red heifer from it. It is not necessary to wait until the water clears. If a flow of rainwater falls into it, one should wait until the water becomes clear.
Halacha 16
It is acceptable to draw water for the ashes of the red heifer from an irrigation canal that brings water from a distance, since it originates in a wellspring, provided one is careful that a person does not interrupt the flow. Were that to happen, one would be drawing water that originated in a wellspring, but was interrupted; this is not acceptable.
Chapter 7
Halacha 1
The performance of work disqualifies water that was drawn for the ashes of the red heifer before it is sanctified, but it does not disqualify the sprinkling of the ashes. These rulings are stated in the Oral Tradition.
What is implied? If one draws water for sanctification with the ashes and was involved with another activity while drawing it, carrying the water that was drawn, or pouring it from one container to another, he disqualifies it.
The performance of an activity disqualifies the water until the ashes are placed on it. If one placed the ashes on the water and sanctified it, causing it to be fit for sprinkling, the performance of another activity does not disqualify it. If one carries sanctified water from place to place or pours it from one container to another while being occupied with another activity, it is of no consequence. This also applies if one sprinkles it with one hand and performs an activity with the other hand.
Halacha 2
The payment of a wage disqualifies the sanctification of the water and the sprinkling of it, but it does not disqualify the drawing of it.
What is implied? When one takes a wage for sanctifying the water for the ashes of the red heifer or sprinkling it, the water is considered as the water of a cavern and the ashes, as ashes from a range, which are of no halachic significance. One may, however, take a wage for drawing the water or transporting it. One should sanctify it without charge and the one who sprinkles it, should sprinkle it without charge.
If the one sanctifying or sprinkling the water was old and unable to walk and an impure person came and asked him to go with him to a distant place to sanctify such water or sprinkle it, he may have him ride on a donkey and pay him a wage as befits an unemployed worker who had previously worked at that profession. Similarly, if he was a priest and because he would accompany him, he would contract an impurity that prevents him from partaking of terumah, he should feed him, give him beverages, and oil to anoint himself during the time he travels with him to sanctify or sprinkle the water. If he causes him to cease working, he should pay him a wage as befits an unemployed worker who had previously worked at that profession.
The rationale is that all of these considerations are not wages he is being paid for sanctifying or sprinkling the water, for he did not profit at all. He only took compensation for what he lost.
Halacha 3
When a person draws water with one hand and performs work with his other hand, the water is unacceptable. Similarly, if he drew water for himself and for another person or he drew water for two people at the same time, both are unacceptable. For drawing water is considered as work. Thus during each of the drawings of water, it is as if he performed another task at that time. And we have already stated that the performance of an activity disqualifies the drawing of water, whether one draws for himself or for others.
Halacha 4
When a person draws water for the ashes of the red heifer for others - even if he filled one thousand barrels one after the other for one thousand different people - they are all acceptable. Each person should take his water and sanctify it.
The following rules apply if one drew water for himself, one barrel after another. If he intended to collect all the water in one container, cast the ashes upon it, and sanctify all at once, it is all acceptable, for it is all considered as one drawing of water. If, however, he intended to sanctify every barrel individually, they are all unacceptable except for the last one. The rationale is that the first becomes disqualified due to the work - i.e., the drawing of the second barrel - that was performed before it was sanctified. Similarly, the second is disqualified by the drawing of the third. Thus it is only the last which is acceptable.
Halacha 5
When five people fill five barrels with spring water to sanctify them for five different sanctifications, e.g., they intended to cast the ashes on each one individually and then changed their minds and decided to mix them all together and sanctify them at once; alternatively, they filled the barrels to sanctify them all in one container and then changed their minds and decided to sanctify each of the five independently, they are all acceptable, because the person drawing the water did not become involved in drawing other water afterwards. When, by contrast, an individual fills five barrels to sanctify each of the five independently, only the last one is acceptable,
If he filled the barrels to sanctify all the water in one container and he changed his mind and sanctified each of the five individually, only the one that he sanctified first is acceptable. Similarly, if a person told a colleague: "Sanctify these for yourself," only the bucket that is sanctified first is acceptable. If, however, he told him: "Sanctify these for me," they are all acceptable, because they were all filled to be sanctified in one container. Even though he changed his mind and decided to sanctify each of the five individually, he himself did not perform the sanctification, someone else did.
Halacha 6
When a person seeks to draw water to sanctify it and other water for his own purposes, he should draw the water he desires for his own purposes first and tie the barrels and load them behind him. Afterwards, he fills the buckets he intended to use for the water for the ashes of the red heifer so that he will not be involved in any work after drawing it. He places it in front of him, and proceeds.
Halacha 7
The following laws apply when two people were drawing water individually and one helped the other lift his water to load it on his back or one removed a thorn from the other's hand or body when he was drawing the water. If they both drew the water to sanctify it in a single container, all of the water is acceptable. If each of them drew the water to sanctify it independently, the one who helped his colleague lift his water or removed the thorn, disqualified his own water.
Halacha 8
When a person borrows a rope to draw water for the ashes of the red heifer, draws the water, takes the rope in his hand, and the water on his shoulders, and meets the owner of the rope while he is on his way, the water remains acceptable even though he give him the rope while he is walking. If he went out of his way to bring the rope to its owner, he disqualified the water.
Halacha 9
If someone who was drawing water for the ashes of the red heifer cast the rope he used to draw the water on the ground and after he drew the water gathered the rope in his hand, he disqualified the water. If, while drawing the water, he gathered the rope, winding it around his hand, the water is acceptable.
Halacha 10
When one was drawing water with a small jug and pouring the water into a larger barrel and he put aside the larger barrel so that it would not break while he was drawing the water or he turned it upside down to dry it so he could fill it, the water is acceptable, for these activities were performed for the sake of drawing the water. If, however, before sanctifying the water he had drawn, he set the barrel aside or dried it to transport the water he would sanctify, he disqualified the water, because he performed a task that was not for the purpose of drawing the water. Similar laws apply when one who was drawing water and pouring the water into a trough within a stone removed shards from the trough while filling it. If his intent was so that the trough would hold more water, the water is acceptable, for this is considered as for the purpose of drawing water. If his intent is that the shards should prevent the water from flowing out when he seeks to draw off the water with which he filled the trough, the water is unacceptable.
Halacha 11
The following rules apply when a person thinks of filling a bucket of water to drink and changes his mind and decides to use the water for the ashes of the red heifer]. If he changed his mind before the bucket reached the water, he must pour the water out, but he does not have to dry out the bucket. If he changed his mind after the bucket reached the water, he must pour it out and he must dry it. Only afterwards, may he fill it with water for the ashes of the red heifer.
If he lowered the bucket towards the water with the intent of using the water to drink and the rope broke away from his hand, if he changed his mind before the bucket reached the water, he must pour the water out, but he does not have to dry out the bucket. If he changed his mind while the bucket was still in the water and intended to use the water for the ashes of the red heifer, he must pour it out, but does not have to dry the bucket.
When a person drew water to use for the ashes of the red heifer and, after drawing it, thought to drink it, the water is disqualified from the time he inclined the container to drink from it, even though he did not drink from it at all.
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Hayom Yom:
• Friday, Menachem Av 5, 5774 • 01 August 2014
"Today's Day"
Friday, Menachem Av 5, 5703
Torah lessons: Chumash: Devarim, Shishi with Rashi.
Tehillim: 29-34.
Tanya: "My sin is (p. 383) ...are passed over. (p. 385).
Turn away from evil and do good; seek peace and pursue it.1
The Baal Shem Tov commented: Every physical object whose use is permissible possesses good and evil elements.* The material element is evil, and the G-dly life-force that gives life to the physical is good. The person utilizing the physical object must "turn from evil" - not desire the physical pleasure which is in its materiality, and "do good," i.e. he should desire to be nourished and supported by the G-dly vitality in that object. "Seek peace and pursue it": Whoever fulfills "turn from evil and do good" must seek and pursue means for making peace2 between the physical and the G-dly life-force that vitalizes it.
FOOTNOTES
1. Tehillim 34:15.
*. See Supplementary Footnotes, (p. 128 in the printed version).
2. I.e. bringing harmony.
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Daily Thought:
Light Forever
At the threshold of liberation, darkness filled the land of Egypt. Yet in the homes of those to be liberated, there was only light.
Light is our true place and light is our destiny. As dawn approaches, darkness shakes heaven and earth in the final throes of its demise. But those who belong to light and cleave to it with all their hearts have nothing to fear.
For darkness is created to die, but light is forever.(Torat Menachem 5742, vol. 2, p. 758; 10 Shevat 5741:6.)
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