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:
• FIRST TEMPLE INVADED (423 BCE)
After nearly a month of fierce fighting inside Jerusalem (see "Today in Jewish History" for Tammuz 9), the armies of King Nebuchadnezzar of Babylonia broke through into the Temple compound, where they feasted and vandalized until the afternoon of Av 9, when they set the Holy Temple aflame.
Links: The Destruction of the Holy Temple
DAILY QUOTE:
When my father reads "The Rebuke" (the harsh punishments described in Deuteronomy 28), I don't hear curses(Rabbi DovBer of Lubavitch (son of Rabbi Schneur Zalman of Liadi))
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Va'etchanan, 1st Portion Deuteronomy 3:23-4:4 with Rashi
• Chapter 3
23. I entreated the Lord at that time, saying, כג. וָאֶתְחַנַּן אֶל יְהֹוָה בָּעֵת הַהִוא לֵאמֹר:
I entreated: Heb. וָאֶתְחַנַּן [The word] חִנּוּן [and its derivatives] in all cases is an expression signifying [requesting] a free gift. Even though the righteous may base a request on the merit of their good deeds, they request only a free gift of the Omnipresent. Because God had said to him [Moses],“and I will favor (וְחַנֹּתִי) when I wish to favor (אָחֹן)” (Exod. 33:19), he [Moses], he spoke to Him [God], using the expression וָאֶתְחַנַּן. Another explanation: This (חִנּוּן) is one of ten terms which denote prayer (Sifrei).
ואתחנן: אין חנון בכל מקום אלא לשון מתנת חנם. אף על פי שיש להם לצדיקים לתלות במעשיהם הטובים, אין מבקשים מאת המקום אלא מתנת חנם. לפי שאמר לו (שמות לג יט) וחנותי את אשר אחון, אמר לו בלשון ואתחנן. דבר אחר זה אחד מעשרה לשונות שנקראת תפלה, כדאיתא בספרי:
at that time: After I had conquered the land of Sihon and Og, I thought that perhaps the vow [which God had made, that I should not enter the land] was nullified, [since the land I entered was part of the land of Canaan].
בעת ההיא: לאחר שכבשתי ארץ סיחון ועוג דמיתי שמא הותר הנדר:
saying: This is one of three occasions in which Moses said before the Omnipresent,“I will not let You go until You let me know whether or not You will grant my request” (Sifrei).
לאמר: זה אחד משלש מקומות שאמר משה לפני המקום איני מניחך עד שתודיעני אם תעשה שאלתי אם לאו:
24. "O Lord God, You have begun to show Your servant Your greatness and Your strong hand, for who is [like] God in heaven or on earth who can do as Your deeds and Your might? כד. אֲדֹנָי יֱהֹוִה אַתָּה הַחִלּוֹתָ לְהַרְאוֹת אֶת עַבְדְּךָ אֶת גָּדְלְךָ וְאֶת יָדְךָ הַחֲזָקָה אֲשֶׁר מִי אֵל בַּשָּׁמַיִם וּבָאָרֶץ אֲשֶׁר יַעֲשֶׂה כְמַעֲשֶׂיךָ וְכִגְבוּרֹתֶךָ:
O Lord God: O You Who are merciful (ה׳) in judgment (אלהים) .
ה' אלהים: רחום בדין:
You have begun to show Your servant: An opening for standing and offering prayer even though the decree has been fixed. He [Moses] said to Him: “I learned [this] from You. You said to me, 'And now leave Me alone’” (Exod. 32: 10). Was I holding You? However, You said this to open the door [as it were and to teach me] that it depended upon me [i.e., my choice whether] to pray for them [or to leave You alone]. So do I think to act now (Sifrei).
אתה החלות להראות את עבדך: פתח להיות עומד ומתפלל, אף על פי שנגזרה גזירה. אמר לו ממך למדתי, שאמרת לי (שמות לב י) ועתה הניחה לי, וכי תופס הייתי בך, אלא לפתוח פתח, שבי תלוי להתפלל עליהם, כמו כן הייתי סבור לעשות עכשיו:
Your greatness: This is the attribute of Your goodness. Similarly, it states: “And now, pray, let the strength of my Lord be great” (Num. 14:17-18).
את גדלך: זו מדת טובך וכן הוא אומר (במדבר יד יז) ועתה יגדל נא כח ה':
Your… hand: This is Your right hand which is extended to [accept the repentance of] all who come into the world.
ואת ידך: זו ימינך, שהיא פשוטה לכל באי עולם:
strong [hand]: [The hand is called strong] because by Your mercy, You forcibly subdue the attribute of strict judgment. (Sifrei on Number 27:12)
החזקה: שאתה כובש ברחמים את מדת הדין החזקה:
For who is [like] God [… who can do as Your deeds]: You cannot be compared to a king of flesh and blood who has advisors and associates who restrain him when he wishes to act with kindness and to forego his regulations. You, however, have no one to prevent you from forgiving me and annulling Your decree. The simple meaning of the verse is: You have begun to show Your servant the battle of Sihon and Og, as it is written:“Behold, I have begun to deliver [Sihon and his land] before you” (2:31). Show me [also] the war of the thirty-one kings [of Canaan]. [See Josh. 12:7-24.]
אשר מי אל וגו': אינך דומה למלך בשר ודם, שיש לו יועצין וסנקתדרין הממחין בידו כשרוצה לעשות חסד ולעבור על מדותיו, אתה אין מי ימחה בידך אם תמחול לי נתבטל גזירתך. ולפי פשוטו אתה החלות להראות את עבדך מלחמת סיחון ועוג, כדכתיב (דברים ב לא) ראה החלותי תת לפניך, הראני מלחמת שלושים ואחד מלכים:
25. Pray let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Lebanon." כה. אֶעְבְּרָה נָּא וְאֶרְאֶה אֶת הָאָרֶץ הַטּוֹבָה אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן:
Pray let me cross over: Heb. אֶעְבְּרָה נָא. [The word] נָא is nothing but an expression of request.
אעברה נא: אין נא אלא לשון בקשה:
this good mountain: This is Jerusalem.
ההר הטוב הזה: זו ירושלים:
and the Lebanon: This is the Temple (Sifrei).
והלבנון: זה בית המקדש:
26. But the Lord was angry with me because of you, and He did not listen to me, and the Lord said to me, "It is enough for you; speak to Me no more regarding this matter. כו. וַיִּתְעַבֵּר יְהֹוָה בִּי לְמַעַנְכֶם וְלֹא שָׁמַע אֵלָי וַיֹּאמֶר יְהֹוָה אֵלַי רַב לָךְ אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה:
But the Lord was angry: Heb. וַיִּתְעַבֵּר ה׳ [The hithpa’el conjugation denotes that] He became filled with wrath (Sifrei).
ויתעבר ה': נתמלא חמה:
because of you: You caused it for me. Similarly, it states:“They provoked [God] by the waters of Meribah, and Moses suffered because of them” (Ps. 106:32).
למענכם: בשבילכם, אתם גרמתם לי. וכן הוא אומר (תהלים קו לב) ויקציפו על מי מריבה וירע למשה בעבורם:
It is enough for you: Heb. רַב-לָךְ [interpreted as:“you have a master רַב.” I.e., pray no more], so that people should not say,“How hard is the Master, and how obstinate and pressing is the disciple!” (Sotah 13b) Another explanation of רַב-לָךְ [explained as “you have much”]: More than this is reserved for you: Much is the goodness that is kept for you. (Sifrei)
רב לך: שלא יאמרו הרב כמה קשה והתלמיד כמה סרבן ומפציר. דבר אחר רב לך הרבה מזה שמור לך, רב טוב הצפון לך:
27. Go up to the top of the hill and lift up your eyes westward and northward and southward and eastward and see with your eyes, for you shall not cross this Jordan. כז. עֲלֵה | רֹאשׁ הַפִּסְגָּה וְשָׂא עֵינֶיךָ יָמָּה וְצָפֹנָה וְתֵימָנָה וּמִזְרָחָה וּרְאֵה בְעֵינֶיךָ כִּי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה:
and see with your eyes: You requested of Me “Let me… see the good land” (verse 25). I am showing you all of it, as it says: “And the Lord showed him all the Land” (Deut. 34:1).
וראה בעיניך: בקשת ממני (פסוק כה) ואראה את הארץ הטובה, אני מראה לך את כולה שנאמר (דברים לד, א) ויראהו ה' את כל הארץ:
28. But command Joshua and strengthen him and encourage him, for he will cross over before this people, and he will make them inherit the land which you will see. כח. וְצַו אֶת יְהוֹשֻׁעַ וְחַזְּקֵהוּ וְאַמְּצֵהוּ כִּי הוּא יַעֲבֹר לִפְנֵי הָעָם הַזֶּה וְהוּא יַנְחִיל אוֹתָם אֶת הָאָרֶץ אֲשֶׁר תִּרְאֶה:
But command Joshua: regarding the bother, the burdens and the quarrels [inherent in leadership].
וצו את יהושע: על הטרחות ועל המשאות ועל הריבות:
and strengthen him and encourage him: with your words, so that he will not be discouraged, saying, “Just as my teacher was punished, so will I be punished because of them.” I assure him [says God] that he will cross over [before this people] and he will make [them] inherit [the land]. (cf. Sifrei)
וחזקהו ואמצהו: בדבריך, שלא ירך לבו לומר כשם שנענש רבי עליהם כך סופי ליענש עליהם, מבטיחו אני כי הוא יעבור והוא ינחיל:
for he will cross: If he crosses before them, they will inherit the land, and if not, they will not inherit [it]. So, indeed, we find that when Joshua sent some of the people against Ai and he remained behind,“the men of Ai smote of them” (Josh. 7:5). And when he fell on his face, God said to him, קוּם-לָךְ : written קֻם [without a “vav”, so that it may be read קָם], i.e., it is you standing in your place and sending My children out to war [that brought about this defeat]. Why do you fall on your face? Did I not tell this to your master, Moses, “If he [Joshua] crosses, they will cross, but if not, they will not cross”? (Sifrei)
כי הוא יעבור: אם יעבור לפניהם ינחלו, ואם לאו לא ינחלו. וכן אתה מוצא כששלח מן העם אל העי והוא ישב (יהושע ז ה) ויכו מהם אנשי העי וגו' (שם ז, י), וכיון שנפל על פניו אמר לו קום לך. קם לך כתיב, אתה הוא העומד במקומך ומשלח את בני למלחמה, למה זה אתה נופל על פניך, לא כך אמרתי למשה רבך אם הוא עובר עוברין, ואם לאו אין עוברין:
29. And we abided in the valley opposite Beth Peor. כט. וַנֵּשֶׁב בַּגָּיְא מוּל בֵּית פְּעוֹר:
And we abided in the valley: [opposite Beth Peor]-and you attached yourselves to idol worship. Nevertheless,“And now, O Israel, hearken to the statutes” (4:1), and you will be forgiven for everything. But I was not privileged to be forgiven (Sifrei).
ונשב בגיא וגו': ונצמדתם לעבודה זרה ואף על פי כן (דברים ד, א) ועתה ישראל שמע אל החקים והכל מחול לך ואני לא זכיתי לימחל לי:
Chapter 4
1. And now, O Israel, hearken to the statutes and to the judgments which I teach you to do, in order that you may live, and go in and possess the land which the Lord, God of your forefathers, is giving you. א. וְעַתָּה יִשְׂרָאֵל שְׁמַע אֶל הַחֻקִּים וְאֶל הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי מְלַמֵּד אֶתְכֶם לַעֲשׂוֹת לְמַעַן תִּחְיוּ וּבָאתֶם וִירִשְׁתֶּם אֶת הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵי אֲבֹתֵיכֶם נֹתֵן לָכֶם:
2. Do not add to the word which I command you, nor diminish from it, to observe the commandments of the Lord your God which I command you. ב. לֹא תֹסִפוּ עַל הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם וְלֹא תִגְרְעוּ מִמֶּנּוּ לִשְׁמֹר אֶת מִצְוֹת יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם:
Do not add: for instance, by inserting five sections into the tefillin [instead of four], by using five species for the [commandment of] lulav [on Succoth] instead of four], or by attaching five fringes [instead of four]. And so too, וְלֹא תִגְרְעוּ nor diminish [from it i.e., three instead of four].
לא תספו: כגון חמש פרשיות בתפילין חמשת מינין בלולב וחמש ציציות, וכן ולא תגרעו:
3. Your eyes have seen what the Lord did at Baal Peor, for every man who went after Baal Peor, the Lord your God has exterminated from your midst. ג. עֵינֵיכֶם הָרֹאוֹת אֵת אֲשֶׁר עָשָׂה יְהֹוָה בְּבַעַל פְּעוֹר כִּי כָל הָאִישׁ אֲשֶׁר הָלַךְ אַחֲרֵי בַעַל פְּעוֹר הִשְׁמִידוֹ יְהֹוָה אֱלֹהֶיךָ מִקִּרְבֶּךָ:
4. But you who cleave to the Lord your God are alive, all of you, this day. ד. וְאַתֶּם הַדְּבֵקִים בַּיהֹוָה אֱלֹהֵיכֶם חַיִּים כֻּלְּכֶם הַיּוֹם:
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Daily Tehillim: Psalms Chapters 39 - 43
• Chapter 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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Tanya: Iggeret HaKodesh, beginning of Epistle 1
• Lessons in Tanya
• Today's Tanya Lesson
Sunday, Menachem Av 7, 5774 • August 3, 2014
Iggeret HaKodesh, beginning of Epistle 1
In their Approbation to Tanya,1 the author’s sons write that the discourses and open letters together entitled Iggeret HaKodesh2 (“The Holy Epistle”), as well as the further discourses entitled Kuntres Acharon (“Later Pamphlet”), were all “recorded personally by [the Alter Rebbe’s] own holy hand in his own saintly expression. These discourses are [collectively] entitled Iggeret HaKodesh, being mostly epistles sent by his holy emi-nence to teach the people of G d the way by which they should walk and the deed which they should do.”
Accordingly, the author’s learned sons saw fit to publish them together with the preceding sections of the Tanya.
* * *
The first epistle opens with a reference to the chassidic custom (a custom that thrives to this day) of apportioning the tractates of the Talmud for study among the members of each congregation or community, so that the entire work is completed in the course of a year. The conclusion of the year’s study and the reallocation of tractates are traditionally celebrated on Yud-Tes Kislev, the anniversary of the Alter Rebbe’s liberation from imprisonment and capital sentence in S. Petersburg in 1798.
The Rebbe has noted on a number of occasions that the collective completion of the Talmud by a number of individuals is considered as if each one of the group had completed the entire Talmud himself. He explains that this is similar to the law with regard to performing a prohibited labor on Shabbat: If doing the labor requires the efforts of two individuals, each of them is considered to have performed the entire labor.3 So, too, since the various individuals partake in the collective study of the Talmud for they cannot complete it single-handed in the course of a year, it is considered as if each one of them had studied the entire Talmud.
* * *
To return to the central theme of this opening epistle. The Alter Rebbe explains here that the study of the laws set out in the Oral Torah elevates a Jew’s soul and assists him in his spiritual service — of meditating upon G d’s greatness, and arousing within himself a love and awe of Him.
On the circumstances of its composition, the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of blessed memory, has conveyed to us the following:4 “During a Simchat Beit HaShoevah gathering in the year 5648 (תרמ״ח; 1887), my revered father related that the epistle opening with ‘We begin with a benediction’ was written by the Alter Rebbe in three stages in three different years.
“The first stage: When the Alter Rebbe decided to make the journey to study at the feet of the Maggid of Mezritch, he presented his disciples with a ‘note of arousal.’ It opened with ‘We begin with a benediction,’ and concluded, ‘And these [faculties] are the arms and the body of the soul.’
“The second stage was when the Alter Rebbe returned from Mezritch, having had revealed to him by the Maggid — at the behest of his mentor, the Baal Shem Tov, and with the blessing of his mentor, Achiyah HaShiloni — his spiritual identity, the purpose of his holy soul’s descent into this world, and the great responsibility and danger that his mission entailed. At that time the Alter Rebbe wrote the second part of this epistle, beginning with ‘But what gives the power,’ and concluding, ‘To the extent of pressing out the soul.’
“Speaking to his son, the Mitteler Rebbe, and to his grandson, the Tzemach Tzedek, the Alter Rebbe once described his inner feelings during the first few years after his mentor, the Maggid of Mezritch, had revealed to him the message of the Baal Shem Tov [regarding his soul’s mission].
“These were the Alter Rebbe’s words: ‘The simple faith that we, the disciples of the Maggid, had in him, and our self-sacrificing devotion to him, provided us with the potent strength to obey all his directives with extreme precision, with inner and essential self-sacrifice. In the course of several years, when my young married students settled in various towns and villages, I added three paragraphs to this epistle — from “And now” until “there is no goodness but Torah.” This I did in view of the burden placed upon me by my master, the Maggid, and in order to be able to realize, with G d’s help, the inner intent of my soul’s descent into this world.’ ”
פותחין בברכה, לברך ולהודות לה׳ כי טוב
We begin with a benediction, to bless and to give thanks to G d, for He is good.5
שמועה טובה שמעה ותחי נפשי
My soul has heard and been revived by good tidings —
אין טוב אלא תורה
and “good” signifies Torah, as our Sages state in Tractate Avot.6
תורת ה׳ תמימה
More specifically, it signifies7 “G d’s Torah [which] is a perfect whole,” for it is the Torah in this state that the same verse describes as “reviving the soul.”
זו השלמת כל הש״ס כולו ברוב עיירות ומנינים מאנ״ש
[The above remarks] refer to the completion of the whole8 Talmud,9 in its entirety,10 in most towns and congregations of Anash, the men of our [chassidic] brotherhood.
הודאה על העבר ובקשה על העתיד
[So much for] gratitude in respect of past accomplishments. And [now,] a request for the future:
כה יתן וכה יוסיף ה׳ לאמץ לבם בגבורים מדי שנה בשנה בגבורה של תורה
May G d thus continue from year to year to grant added strength to your hearts among the mighty,11 with the might of the Torah,
I.e., may G d increase that which He has previously granted — His increase being even greater than the original blessing12 — so that the hearts of those who study Torah be strengthened to such a degree that they will be considered mighty even among the mighty, with their strength deriving from the Torah.
ולהודיע לבני אדם גבורתה של תורה שבעל פה וכחה עוז
and make known to mankind the might of the Oral Torah13 and its power which is great.
The might (Gevurah) of Torah relates specifically to the Oral Law. For with regard to the source of the Torah in the Supernal Sefirot, the Written Torah derives from the Sefirah of Chochmah, which is aligned with the “right side” of the universe — the attribute of Chesed, kindness and benevolence; the Oral Torah derives from the Sefirah of Binah,14 which is aligned with the “left side” of the universe — the attribute of Gevurah, stern judgment and severity.15 (This relationship between Binah and Gevurah is alluded to in the verse,16 “I am Binah, Gevurah is mine.”)
פירש שלמה המלך, עליו השלום: חגרה בעוז מתניה גו׳
On the strength that the Oral Law gives the soul of a Jew, King Solomon (peace be to him) explained:17 “She girds her loins with strength.”
The “woman of valor” lauded by King Solomon at the opening of the relevant chapter is an allegorical allusion to Knesset Yisrael — the Congregation of Israel, which comprises all Jewish souls. In the verse quoted, she “girds her loins with strength.” “Strength” refers to the Torah,18 as in the teaching,19 “There is no strength other than the Torah.” Thus, the Torah strengthens the loins of the soul, just as a warrior girds his loins to gather maximal strength. But what is meant by “girding the loins of the soul”?
מתנים הם בחינת דבר המעמיד כל הגוף, עם הראש הנצב ועומד עליהם
The loins are the underframe that supports the whole body, including the head that is positioned over them;
והם המוליכים ומביאים אותו למחוז חפצו
it is they that lead and bring [the body] to its desired destination.
וכמו שהוא בגשמיות הגוף, כך הוא בבחינת רוחניות הנפש האלקית
And just as it is with the corporeality of the body, so it is with the spirituality of the Divine soul.
Just as the loins support the corporeal body and head, so do the soul’s loins support and lead the “body” and “head” of the soul to its desired spiritual destination.
האמונה האמיתית בה׳ אחד, אין סוף ברוך הוא
[The soul’s loins are] the true belief in the One G d, the blessed Ein Sof,
דאיהו ממלא כל עלמין וסובב כל עלמין
Who permeates all worlds with a vitality which is indwelling (pnimi), a vitality which is contracted and tailored to the capacity of each individual creature, and Who encompasses all worlds with a vitality that is transcendent (makkif), and which cannot therefore clothe itself within created beings in an indwelling manner,
ולית אתר פנוי מיניה
there being no place or level of existence void of Him,
למעלה עד אין קץ
above to no end, for there is no end to the degree of His exalted transcendence beyond all worlds,
ולמטה עד אין תכלית
and below to no limit, for there is no limit to His ability to descend to the very lowest levels of creation and clothe Himself within the world even to the point that the world conceals the G dliness that is within it,
וכן לד׳ סטרין, בבחינת אין סוף ממש
and likewise in all four directions — east, west, north and south — truly in a state of infinitude.
All the above refers to the dimension of space.
וכן בבחינת שנה ונפש, כנודע
The same applies to the dimensions of “year” and “soul”, as is known.
Creation embraces the three dimensions known as “world”, “year” and “soul”, as is explained in Sefer Yetzirah.20 “World” alludes to space, “year” refers to time, and “soul” denotes life. Just as G d is one and infinite within the realm of space, so too is He one and infinite within the realms of time and life.
הנה אמונה זו נקראת בשם בחינת מתנים, דבר המעמיד ומקיים את הראש
Now this faith, this belief in G d as outlined above, is referred to as the “loins” which uphold and sustain the “head”,
הוא השכל המתבונן ומעמיק דעת בגדולת אין סוף ברוך הוא, בבחינת עולם שנה נפש
meaning the intellect that contemplates and concentrates on the greatness of the blessed Ein Sof in the dimensions of “world”, “year” and “soul”,
Thus, this faith sustains the “head”, for the foundation of one’s comprehension of G d’s greatness is one’s belief in His unity.
וברוב חסדו ונפלאותיו עמנו
and [that meditates] on the magnitude of His loving-kindness and His wonders with us,
להיות עם קרובו, ולדבקה בו ממש
making of us21 “a people near unto Him” who can truly22 “cleave unto Him.”
וכנודע ממאמר: יפה שעה אחת בתשובה ומעשים טובים בעולם הזה מכל חיי עולם הבא
Thus it is known from the teaching,23 “One hour of repentance and good deeds in this world surpasses all the life of the World to Come.”
שהוא רק זיו והארה מבחינה הנקראת שכינה
For [the World to Come] is a mere gleam and reflection of the level [of Divinity] called Shechinah,
השוכן כו׳
which is so called because it is the Shechinah (שכינה) “Who dwells”(השוכן) within created beings, and so on,
Since the Shechinah bears a certain relationship to created beings, it is therefore this level of Divinity that is revealed in Gan Eden — the World to Come, which is but a pale reflection of the Shechinah.
ונברא ביו״ד אחד משמו יתברך כו׳
and [the World to Come] was created by the single letter yud of [G d’s] blessed Name, and so on, as explained by the Sages24 in their exposition of the verse,25 ביה ה׳ צור עולמים.
אבל תשובה ומעשים טובים מקרבין ישראל לאביהם שבשמים ממש
Repentance and good deeds, however, truly bring Israel near to their Father in Heaven,
למהותו ועצמותו כביכול, בחינת אין סוף ממש
unto (as it were) the very Being and Essence of Him Who is absolute infinitude.
וכמו שכתוב: הודו על ארץ ושמים, וירם קרן לעמו גו׳
As it is written,26 “His radiance is upon earth and heaven”: heaven and earth derive their life-force from a mere glimmer or gleam of G d’s Essence; not so the Jewish people, of whom the following verse27 continues: “He raises glory upon His nation.”
The word קרן, here translated “glory”, signifies a thing’s essence.28 The verse thus implies that the Jewish people derive their life-force from G d’s infinite Essence.
אשר קדשנו במצותיו וציונו כו׳
Similarly, before fulfilling many of the mitzvot, we say:29 “Who has sanctified us [unto Himself] through His commandments, and commanded us [to perform the mitzvah at hand].”
By granting us the ability to perform His commandments, G d elevates us to His level — to the encompassing level of holiness that utterly transcends the degree of holiness that permeates the worlds.
וכמים הפנים גו׳
And reflecting upon G d’s infinite kindness to us, in that He chose us to be “His nation, the people close to Him,” will result in a reaction of “waters reflecting the face.”30
להוליד מתבונה זו דחילו ורחימו שכליים או טבעיים
From this contemplation are born the intellectually-generated or the natural awe and love — the awe and love of G d that are naturally found within the heart of all Jews and need but be revealed through contemplation,31
להיות בחינת צעק לבם אל ה׳
giving rise [either] to (a) a mode of love in which32 “their heart cried out unto G d” in its yearning to cleave to Him,
או בחינת רשפי אש ושלהבת עזה
or to (b) a mode of love characterized by33 “flashes of fire, a mighty flame.”
בבחינת רצוא
The latter mode of love is the first stage of a dual dynamic34 — ratzo (“advance”), loving G d so fiercely and rapturously that the soul almost flees the body;
ואחר כך בבחינת שוב
this longing to expire, to lose one’s independent identity in G d’s all-encompassing unity, [must be] followed by the second stage — shov (“retreat”), a sober and self-effacing return to the Divinely-ordained reality of living as a soul enclothed in a body,
להיות פחד ה׳ בלבו
so that there be the fear of G d in one’s heart,
וליבוש מגדולתו כו׳
specifically, the superior order of fear whereby [the individual] is abashed by His greatness.
This abashedness restrains him from doing anything that G d finds displeasing.
והוא בחינת שמאל דוחה
This level of awe, fear and shame [results from]35 “the left hand that parries,”
The Divine “left hand” represents Gevurah, the Supernal attribute of severity. It holds the worshiper at arm’s length, so to speak, curbing the intense love that would result from his sensation of G d’s nearness as represented in the phrase,36 viyemino techabkeini — “His right hand embraces me.”
כמו שכתוב במתן תורה: וירא העם וינועו, ויעמדו מרחוק
as it is written concerning the Giving of the Torah:37 “The people saw and they trembled, and they stood from afar.”
The Divine revelation at the Giving of the Torah produced a feeling of awe and self-nullification which found expression in the Jews’ “standing from afar,” fearing as they did to draw close to G d.
והן בחינת הזרועות והגוף שבנפש
And these [faculties] — love and fear — are the arms and the body of the soul; love and kindness are the “right arm,” fear and severity are the “left arm.”38
* * *
FOOTNOTES
1. See Vol. I of the present series, p. 10.
2. The Rebbe remarks that one would have expected this anthology to be entitled Igrot Kodesh (“Holy Epistles”), in the plural. The Rebbe goes on to suggest that a possible (and not entirely satisfactory) explanation might be an intended parallel to the preceding component of Tanya, which is entitled Iggeret HaTeshuvah (“Epistle on Repentance”), in the singular.
3. Shabbat 93a; see Likkutei Sichot, Vol. XVIII, p. 267.
4. In a talk on 2 Nissan 5708, recorded in Sefer HaMaamarim 5708, p. 170.
5. “The occasion was the receipt of good news, which is a reason for expressing gratitude (Rashi on Bereishit 24:52, based on Bereishit Rabbah 58:6).” ( — Note of the Rebbe.)
6. 6:3.
7. Tehillim 19:8.
8. “This indicates that the tractates apportioned should include those that [consist only of Mishnah and] are lacking Gemara.” ( — Note of the Rebbe.)
9. “The intent [of the seemingly superfluous word כולו, here translated ‘in its entirety’] is to negate the possibility of covering the Talmud nearly enough to have it considered completely covered, in the spirit of the principle of רובו ככולו (cf. Taz and Acharonim, Shulchan Aruch, Orach Chayim 582:7). I.e., the apportioning of the Shas is to include those tractates in the Orders of Zeraim and Taharot (as mentioned above [that consist only of Mishnah and are lacking Gemara]), as well as [the tractates] Tamid and Middot (which do no more than describe [the Beit HaMikdash and related subjects]; cf. the Commentary [of the Rambam] on the Mishnah, cited in Tosafot Yom Tov, ad loc.).” ( — Note of the Rebbe.)
10. “It is then ‘whole’ in this [literal] sense as well.” ( — Note of the Rebbe.)
11. “Perhaps this phrase is intended to point out that this public study intensifies the learning of each individual participant, insofar as he is part of a multitude, and intensifies its effect upon him, by fortifying his heart.” ( — Note of the Rebbe.)
12. Bereishit Rabbah 61:4.
13. “This being the subject at hand — the [study of the] Talmud.” ( —Note of the Rebbe.)
14. “In accordance with the conclusion of Epistle 29 of Iggeret HaKodesh.” ( — Note of the Rebbe.)
15. “The following interpretation appears to be preferable: The Written Torah and the Oral Torah correspond respectively to the Six Middot and to the attribute of Malchut. The former Sefirot are predominantly Chassadim; the latter Sefirah is dominated by Gevurot.” ( — Note of the Rebbe.)
16. Mishlei 3:2.
17. Ibid. 31:17.
18. “See Torah Or (and Or HaTorah) at the conclusion of Parshat Yitro.” ( — Note of the Rebbe.)
19. Sifri, Haazinu 32:2 et al.
20. 3:3 et al.
21. Tehillim 148:14.
22. Devarim 11:22.
23. Avot 4:17.
24. Menachot 29b.
25. Yeshayahu 26:4.
26. Tehillim 148:13.
27. Ibid., v. 14.
28. “As in the [Talmudic] phrase keren vachomesh.” [Here keren signifies the principal, the capital value of an object, as opposed to an added payment; cf. Kerisos 26b.] ( — Note of the Rebbe.)
29. Cf. Siddur, p. 6.
30. “As explained above, in Part I, ch. 49.” ( — Note of the Rebbe.) Cf. Mishlei 27:19.
31. “As explained above, in Part I, ch. 44.” ( — Note of the Rebbe.)
32. Cf. Eichah 2:18.
33. Cf. Shir HaShirim 8:6.
34. Cf. Yechezkel 1:14.
35. Cf. Sotah 47a.
36. Shir HaShirim 8:3.
37. Shmot 20:15.
38. Tikkunei Zohar, Introduction II.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Sunday, Menachem Av 7, 5774 • August 3, 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 108
The Purifying Waters of the Red Heifer
We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].
The Purifying Waters of the Red Heifer
Positive Commandment 108
Translated by Berel Bell
The 108th mitzvah is that we are commanded to follow the laws regarding mei niddah:1 that in some cases it will make [something which was previously tameh] tahor, and in other cases make [something which was previously tahor] tameh, as explained in the section dealing with this mitzvah.2
You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah.
However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah.
The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort.
We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah.
FOOTNOTES
1.Well water which has the ashes of the red heifer mixed in. See P113.
2.See Hilchos Parah Adumah, Ch. 15. In general, when sprinkled on a person who is tameh, it will make him tahor. If the person was tahor, and the water was not yet used, it will make him tameh.
3.In the order of Sefer HaMitzvos, this mitzvah is the last among the forms of tumah (P96 — P108). In general, the Rambam writes by each mitzvah where in the Mishneh or Gemara it is discussed. Here, the Rambam lists the sources for all 13 mitzvos together.
4.Lev. 11.
5.Ibid., 12-13.
6.Ibid., 14-15.
7.Num. 19.
8.I.e. the Rambam's commentary to the Mishneh.
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Rambam:
• 1 Chapter: Malveh veLoveh Malveh veLoveh - Chapter 2 Malveh veLoveh - Chapter 2
Halacha 1
According to Scriptural Law, when a creditor demands payment of his debt, and the debtor possesses some property, consideration is granted to the debtor and the remainder of the possessions are granted to the creditor, as explained.
If no property belonging to the debtor is found or only those items that are granted to him in consideration are found, the debtor is enabled to go free.
We do not imprison him, nor do we tell him: "Bring proof that you are poor." We do not require him to take an oath that he has no possessions as the gentile legal process does. All of the above is included in the prohibition (Exodus 22:24): "Do not act as a creditor toward him." Instead, we tell the creditor: "If you know that this person who owes you money possesses property, go and seize it."
Halacha 2
If the creditor claims that the debtor possesses property, but is hiding it, and it is present within his home, according to law it is not proper for either the creditor or an agent of the court to enter his home to seize the property. Indeed, the Torah warned concerning this saying Deuteronomy 24:11: "Stand outside." We do, however, issue a ban of ostracism against anyone who owns property and does not give it to his creditor.
When, however, the Geonim of the early generations who arose after the compilation of the Talmud saw that the number of deceitful people had increased and the possibility of obtaining loans was diminishing, they ordained that a debtor who claims bankruptcy should be required to take a severe oath, comparable to a Scriptural oath, administered while he is holding a sacred article, that he does not possess any property aside from what he is given in consideration, that he has not hidden his property in the hands of others, or given the property to others as a present with the intent that it be returned.
He should include in the oath that any profit he makes and everything that comes into his possession or domain which he acquires, he will not use to provide sustenance, clothing, or care for his wife or children, that he will not give any person in the world a present. Instead, he will take from everything that he earns food for 30 days and clothing for 12 months that is appropriate for him - not the food of gluttons or drunkards, nor that enjoyed by the sons of royalty, and not the garments of the officers of the royal court, but food and clothing that is commonplace for him." Anything beyond his needs, he should give to his creditor little by little until he pays his entire debt. Before the oath is administered, a ban of ostracism is issued against anyone who knows that so and so possesses property that is either revealed or hidden and does not inform the court.
Even after this oath was ordained, neither a creditor nor an agent of the court is allowed to enter the house of the debtor. For an ordinance was not instituted to uproot the Torah's laws themselves. Instead, the debtor himself must bring out his utensils or say: "This and this is what I possess." We leave him what is appropriate for him, expropriate the rest and have him take the oath ordained as described above. This is the legal process among the Jewish community in all places.
If the debtor was seen with property after having taken this oath, and he tries to excuse himself, claiming that it belongs to others or that it was given to him as an investment, we do not accept his statements unless he brings proof. My teachers ruled in this manner.
Halacha 3
When a person takes this oath that he is bankrupt and all that he earns will be given to his creditors, he may not be required to take this same oath by all of his creditors. Instead, one oath applies to all the creditors. The rationale is that this is an ordinance instituted by the later sages, and we are not precise in applying it stringently. On the contrary, we are lenient.
Halacha 4
An exception to the above practice is made with regard to a person who has established a reputation for being poor and virtuous, and conducts himself in a trustworthy manner, and this is known to the judges and the majority of the people. If a creditor comes and seeks to make this person take the oath mentioned above, and it can be presumed that the plaintiff has no doubt about the debtor's state of poverty, but instead wishes to cause him exasperation with this oath, to torment him and to embarrass him publicly, to take revenge upon him or to force him to borrow money from gentiles or take property belonging to his wife to pay this creditor and absolve himself from taking this oath, it appears to me that it is forbidden for a God-fearing judge to have this oath administered. If he does administer this oath, he violates the Scriptural prohibition: "Do not act as a creditor toward him."
Moreover, the judge should reproach the creditor and castigate him, for he is bearing a grudge and acting according to the reckless whims of his heart. Our Sages instituted this ordinance only because of deceitful people, as implied by Deuteronomy 22:2: "Until your brother seeks it out," which can be interpreted to mean: Seek out whether your brother is deceitful or not. In this instance, since it is established knowledge that this person is poor and that he is not deceitful, it is forbidden to require him to take this oath.
Similarly, when it is established knowledge that a person is deceitful and he deals corruptly in financial matters, we presume that he possesses financial resources although he claims to be bankrupt, and he is eager to take this oath. I maintain that it is not appropriate to require him to take the oath. Instead, if it is possible for the judge to compel him to make restitution to his creditor or to place him under a ban of ostracism until he makes restitution, he should do so. The rationale is that he is presumed to possess financial resources, and paying a creditor is a mitzvah.
The general principle is: Whenever a judge performs one of these activities with the sole intent of pursuing justice, as we have been commanded to, without intending to favor either of the litigants in judgment, he has that authority, and he will receive a reward for his efforts, provided that they are carried out for the sake of heaven.
Halacha 5
Whenever a person is obligated to take this oath because of a promissory note that he is liable for, he admitted owing money to other people, and he was able to amass more property than the minimum amount allotted to him, this extra amount should be given only to the creditors who possess promissory notes. The rationale is that we suspect that the debtor may be conspiring to perpetrate deception by making an admission of a debt concerning this property.
Halacha 6
When Reuven owes Shimon 100 zuz and Levi owes Reuven 100 zuz, we should expropriate the money from Levi and give it to Shimon.
Therefore, if Reuven does not possess any property, but has promissory notes owed to him by Levi, those promissory notes are given to Shimon to collect. Accordingly, if Levi claims that the promissory note was given on faith or that it had already been paid, even though Reuven acknowledges the truth of Levi's statement, his admission is of no consequence. The rationale is that we fear that they may be conspiring to perpetrate deception to cause Shimon to lose his right to the money owed by Levi. Instead, Shimon may take an oath and expropriate the money from Levi. This is the law that applies to anyone who expropriates property; he may do so only after taking an oath.
Similarly, the following law applies to any person against whom there is an outstanding promissory note, who admits owing money to another person on his own initiative. If he does not possess enough property to pay both debts, the person with the promissory note alone is entitled to collect his due. This is ordained, because we suspect that they may be conspiring to perpetrate deception to undermine the power of the person's promissory note.
Halacha 7
It is forbidden for one to lend money - even to a Torah scholar - without having witnesses observe the transaction unless the lender receives an article as collateral. It is even more commendable to have the loan supported by a promissory note.
Whenever a person gives a loan without having witnesses observe the transaction, he transgresses the prohibition (Leviticus 19:14): "Do not place a stumbling block before the blind" and brings a curse upon himself.
Halacha 8
When a master borrows money from his servant and afterwards frees him, he is not liable to him at all. The same laws apply when a husband borrows from his wife. The rationales are that everything that a servant acquires becomes acquired by his master, and any money that is in a woman's possession is assumed to belong to her husband, unless she brings proof that it comes from her dowry.
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Rambam:
• 3 Chapters: Parah Adummah Parah Adummah - Chapter 11, Parah Adummah Parah Adummah - Chapter 12, Parah Adummah Parah Adummah - Chapter 13
Parah Adummah - Chapter 11
Halacha 1
How is a person who is impure because of contact with a human corpse purified by the water of sprinkling? A person who is pure takes three stalks of hyssop and binds them with one bond. Each stalk should have at least one bud. He should dip the top of the buds in the sprinkling water while it is in a container, focus his intent, and sprinkle it on the impure person or utensil on the third and seventh days after sunrise. If one sprinkled after dawn, it is acceptable. After the water has been sprinkled on a person on the seventh day, he should immerse in a mikveh during the day, wait until nightfall, and then, in the evening, he is pure.
If one dipped the hyssop [in the water] at night and sprinkled it during the day or dipped it [into the water] during the day and sprinkled it at night, the sprinkling is invalid. Moreover, the water imparts impurity just as the water of the ashes of the red heifer does, as will be explained.1 [The sprinkling is not valid] unless the hyssop is dipped in the water and it is sprinkled from it on the third and seventh days after sunrise. If one transgressed and performed [these activities] after dawn, it is acceptable, as explained [above].
Halacha 2
When a person became impure due to a corpse and remained several days without having the water sprinkled upon him, when he comes to have the water sprinkled upon him, he should count three days in our presence. The water is sprinkled upon him on the third and seventh days. He immerses in a mikveh on the seventh day and waits until nightfall.
To whom does the above apply? To a common person who comes to have the water sprinkled upon him. Even if he says that this is the third day after he contracted impurity, his word is not accepted, for perhaps he became impure on this day. Therefore, he must count the days in our presence. If, by contrast, a chaver comes to have the water sprinkled upon him, it may be sprinkled on him and his implements immediately.
When such water was sprinkled on a person on the third day, but it was not sprinkled upon him on the seventh day, he may immerse in a mikveh whenever he desires after the seventh day, whether during the night or during the day and the water should be sprinkled on him during the day, whether before immersion or after immersion. Even if he immersed on the night of the ninth day or the night of the tenth day, the water may be sprinkled on him on the following day after sunrise.
Halacha 3
It is acceptable for all of those who are impure to have this water sprinkled upon them. What is implied? The water may be sprinkled on zavim, zavot, women in the niddah state, women impure because of childbirth, on the third and seventh days after they contract the ritual impurity connected with a human corpse. After the sprinkling, they are purified from that impurity although they are still impure because of another type of impurity, as implied by Numbers 19:19: "And the pure person shall sprinkle on the impure," i.e., one may derive that the sprinkling is effective for him even though he is impure.
Similarly, a person who is uncircumcised may have this water sprinkled upon him. What is implied? If an uncircumcised person contracted the impurity connected with a corpse and had the water sprinkled upon him on the third and seventh days, he is pure from this impurity. When he is circumcised, he must immerse himself and may eat sacrificial foods in the evening.
Halacha 4
The optimum way of fulfilling the mitzvah of the hyssop is to use three stalks and for each stalk to have one bud. If at first there were three buds and then only two remained or if one took two at first and bound them together, it is acceptable. Should the buds open and the leaves fall off, even if only the slightest portion of each remain, it is acceptable, because as long as the smallest amount remains from a hyssop, it is acceptable.
When a stalk has three buds, one should separate one from the other and afterwards, bind them together, for the mitzvah is for them to be bound, even though this is not explicitly stated in the Torah. If one separated them, but did not bind them, or bound them without separating them, or used them for sprinkling without separating them or binding them, the sprinklingis valid.
When a hyssop is short, one should bind it with a string on a weaving needle or the like, dip it into the water, lift it up, and then hold the hyssop in one's hand and sprinkle with it. If he did not do so, but instead, sprinkled with it while bound to the needle and he was uncertain whether he sprinkled from the string, from the needle, or from the bud, the sprinkling is invalid.
Halacha 5
One should not sprinkle with underdeveloped stalks of hyssop, nor with the seed pods, but with stalks. This is what is meant by underdeveloped stalks: stalks which have not reached maturity. Nevertheless, if the water of the ashes of the red heifer was sprinkled on a person with an underdeveloped hyssop and that person entered the Temple, he is not liable.
From which point should a hyssop be used for sprinkling? From the time it buds. When a hyssop has been used for the sprinkling this water, it may be used to purify a person afflicted by tzara'at.
Whenever a hyssop is described by an additional term, it is not acceptable. The hyssop that is called a hyssop alone is the one which is acceptable. It is the hyssop that is eaten domestically. The species which are called Greek hyssop, red hyssop, desert hyssop, or Roman hyssop are invalid.
Halacha 6
A hyssop that was worshiped as an asherah, came from a city that was led astray, belonged to a false deity, or came from impure terumah, is invalid. If it comes from pure terumah, as an initial preference, one should not sprinkle with it. If one did, the sprinkling is acceptable.
Halacha 7
When a hyssop was gathered to be used for kindling and liquids fell upon it, one may dry it, and it will remain acceptable for sprinkling. If it was reaped for use as food, even if the water was dried, it is unacceptable, because it is considered as impure for sprinkling. For all liquids, foods, and implements are considered as impure with regard to the purification process using the water of the ashes of the red heifer, as will be explained. If a hyssop was reaped to use for the purification process, it is as if it was reaped for kindling. Thus if a liquid fell on it, it may be dried and used for sprinkling.
FOOTNOTES
1.As indicated by Chapter 15, Halachah 1, the water from an invalid sprinkling imparts impurity.
Parah Adummah - Chapter 12
Halacha 1
When the water of the ashes of the red heifer was sprinkled on a person who became impure due to contact with a human corpse, if even the slightest amount of the water touches any portion of the body of the impure person, the sprinkling is effective. This applies even if the sprinkling fell on the tips of his fingers or on the tip of his lips. If, however, the water touched his tongue, it is of no consequence. Even though the tongue is considered as a revealed organ with regard to contracting ritual impurity, as we explained, it is not considered as one of the revealed organs with regard to sprinkling and immersion.
Similarly, when an k'li contracted impurity from a corpse and the water was sprinkled on it, if even the slightest amount of the sprinkling water touches the body of the k'li, the sprinkling is effective.
Halacha 2
When one intended to sprinkle on two keilim or two people at the same time and one sprinkled water on one of them and then it dripped from the first to the second, the second remains impure until water falls upon him from the sprinkling and not from the concentration of water in another place.
If one sprinkled on two keilim and one was in doubt whether he sprinkled on both at once or the water dripped from one to the other, the sprinkling is invalid.
Halacha 3
When a needle was placed on a shard and one intended to sprinkle water on it, but a doubt arouse whether he sprinkled on the needle or the water dripped on it from the shard, the sprinkling is invalid.
Halacha 4
The following laws apply when there are keilim that have several parts which are connected to each other with nails, e.g., a scissors that comes apart, the blade of a plane, or the like. At the time of work, they are considered as joined, with regard to both impurity and sprinkling. When work is not being performed with them, neither is considered as joined to the other.
What is meant by saying that they are considered as joined, with regard to both impurity and sprinkling? That if one of the parts contracts impurity at the time work is being performed, the second also contracts impurity. Conversely, if water was sprinkled on one while work was being performed with them, the sprinkling is also effective with regard to the other and it is as if they are a single entity.
What is meant by saying that they are not considered as joined, with regard to both impurity and sprinkling? That if one contracts impurity while work is not being performed with it, the other does not contract impurity. And if both had contracted impurity and one sprinkled the water on one at a time when work was not being performed, the other does not become pure, even though they were joined together at that time.
This is the Scriptural Law. According to Rabbinic Law, however, it was decreed that they should be considered as joined with regard to impurity even at a time when work was not being performed. This decree was instituted as a safeguard for the law applying when work was being performed. Whenever impurity touches one of them, the other also becomes impure.
They also decreed that they should not be considered as joined with regard to sprinkling, even at a time when work was being performed. This decree was instituted as a safeguard for the law applying when work was not being performed. Whenever one sprinkles the water on one of them, the other does not regain purity until the water is also sprinkled on the other. From this, it can be inferred that whenever it is mentioned that two entities are considered as joined with regard to impurity, but not with regard to sprinkling, this is merely a Rabbinic decree, following the pattern explained above.
Halacha 5
When two articles are joined together to the extent that they are considered as a single entity, e.g., one sewed together two garments or two parchments, they are considered as joined for both impurity and sprinkling, because they are a single entity.
Halacha 6
A launderer's sewing and a garment that is sewn with a forbidden mixture of fabrics that are about to be separated are not considered as joined with regard to sprinkling, but are considered as joined with regard to impurity.
Baskets joined as a carrier, a threshing utensil, the feet of a bed, drinking horns of travelers, and a chain of keys, are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. Instead, the water that is sprinkled must reach each individual basket, each individual key, each individual horn, and every beam of the bed that is assembled.
Halacha 7
When a person joins three blankets of linen or six of wool or three sheets or twelve keys, they are considered as joined with regard both to impurity and sprinkling. Any more than the above quantities are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. One cloak, one garment, and one klubkerin, are considered as joined with regard to impurity and sprinkling, even if they are very long or very wide, no matter how large they are.
What is a klubkerin? Two garments are taken. Cotton is placed between them as a lining and then they are sewn together as one and worn as an outer garment for the winter.
Halacha 8
When the covering of a samovar is connected by chains, when one sprinkles on the samovar, everything is purified. If one sprinkled on the cover, one did not purify the samovar. It is necessary to sprinkle on it directly.
Halacha 9
A bell and its clanger are considered as joined with regard both to impurity and sprinkling. If one sprinkled on one of them, they both regain their purity.
Halacha 10
A spindle on which flax is spun or ropes are made is composed of three parts: a) the rod around which the thread is wound; it is called a kush;
b) the copper or iron hook at the top of the rod with which one spins and makes threads; it is called a tzinorah;
c) the ball that is in the center of the rod; it is called the pika.
When the spindle on which ropes are wound becomes impure, one should not sprinkle on the pika or the kush, only on the tzinora. After the fact, if one sprinkled on one of the three, everything is purified. If a spindle is used for flax, one may sprinkle on any of the three as an initial preference, for the three are joined together.
Halacha 11
A piece of leather used to cover a cradle that is connected by buttons is considered as joined with regard both to impurity and sprinkling. The wooden frame placed on top of a bed is not considered as joined, neither with regard to impurity, nor with regard to sprinkling.
Halacha 12
All of the hollow handles of keilim - e.g., a knife handle and the like, i.e., the handle has an opening and the iron shaft enters it - are considered as joined with regard both to impurity and sprinkling. All protruding handles - e.g., the handle of a javelin in which a portion of the wood is inserted into the iron shaft - are not considered as joined with regard to sprinkling.
Parah Adummah - Chapter 13
Halacha 1
Exra stringencies were instituted with regard to the purification process involving the ashes of the red heifer. A person who was pure - even if he immersed himself in a mikveh for the sake of sacrificial service and stood and served on the altar - is not pure with regard to the purification process involving the ashes of the red heifer, nor with regard to the burning of the red heifer, drawing its water, sanctifying it, or sprinkling it unless he immerses himself for the sake of the purification process involving the ashes of the red heifer. Afterwards, he is considered pure for that purpose.
Similarly, keilim - even a receptacle taken from the Temple Courtyard - are not considered as pure with regard to the purification process involving the ashes of the red heifer unless they were immersed for that purpose. Similarly, all foods and liquids - even if they are pure - are considered as impure in this context.
Halacha 2
Any entity that is fit to lie on or sit on, even though it is pure with regard to sacrificial foods is considered like an entity to which a zav imparted impurity with regard to the purification process involving the ashes of the red heifer until it was immersed with that intent in mind. Yochanan ben Gudgada would always eat according to the strictures of ritual purity required for sacrificial foods. Yet his head cloth was like an entity to which a zav imparted impurity with regard to the purification process involving the ashes of the red heifer.
Halacha 3
A derivative of impurity does not impart impurity to a person or to an k'li, even with regard to sacrificial articles, as we explained. Nevertheless, it imparts impurity to persons and keilim with regard to the purification process involving the ashes of the red heifer. Therefore it was said that a person who sanctifies the water used for the purification process should not wear a sandal, lest liquids fall on the sandal and the sandal contract impurity. The rationale is that all liquids are considered as impure with regard to the purification process involving the ashes of the red heifer. Then the person sanctifying the water will contract impurity by touching the sandal and thus the purifying water will become impure.
Halacha 4
When only a person's hands become impure due to causes that render hands impure, e.g., he touched foods or liquids or the like, although he is considered as pure with regard to sacrificial food, and all that is necessary is that he wash his hands as will be explained, with regard to the purification process involving the ashes of the red heifer, his entire body is considered to have contracted impurity and he must immerse in a mikveh. Even if only one hand contracted impurity, it is as if his entire body contracted impurity. He is considered as impure to the first degree.
Halacha 5
Any person who is required to be immersed in a mikveh, whether according to Scriptural Law or Rabbinic Law, imparts impurity to the water sanctified with the ashes of the red heifer, the ashes themselves, and the one who sprinkles them, through touching or carrying them. Similarly, he imparts impurity to a hyssop that has been made fit to contract impurity, water that has been drawn for this process but has not yet been sanctified, and an empty container that has been purified for this purification process. The latter three entities contract impurity only through touch, but not through being carried.
When an impure person touches a small portion of ashes of the red heifer, it is considered as if he touched all of them.
Halacha 6
Primary, secondary, and tertiary levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer as are counted with regard to terumah and sacrificial foods.
What is implied? If there were ten persons who immersed themselves for the sake of this purification process and one became impure, even if he became impure only with regard to this purification process, e.g., his hands became impure, should he touch a colleague and that colleague touch another, and that one another, even if there are 100, they all become impure with regard to this purification process.
Similarly, when there are keilim that were purified for this purification process and one of them contracted impurity - even if only its outside contracted impurity for this purification process, e.g., liquids touched its outside - and this k'li touched a second k'li and the second touched a third, all of the keilim, even if there are 100, become impure with regard to this purification process.
Halacha 7
Whenever an article that is fit to contract impurity if it would support a zav - even though it is pure with regard to sacrificial foods - was moved by a person who purified himself for the sake of this purification process, he contracts impurity, even though he did not touch it.
Similarly, when a person who purified himself for the sake of this purification process moves a person who is not pure in this context or he moves the spittle or the urine of the latter person, he becomes impure, even though he did not touch him. An k'li that is not fit to contract impurity if it would support a zav, by contrast, does not impart impurity to a person who has purified himself for the sake of this purification process unless he touches it.
Halacha 8
If an k'li that is impure because of contact with a human corpse is moved by a person who has purified himself for the purification process involving the ashes of the red heifer, he becomes impure even though he did not touch it and even though generally an article that is impure because of contact with a corpse does not impart impurity when carried, as we explained.
What is implied? There was a key that was impure due to contact with a corpse that was hanging from a door. A person who purified himself for this purification process closed the door. Since he moved the key which was impure, he himself contracts impurity. Similarly, if he moves the carcass of a crawling animal or semen, he becomes impure with regard to this purification process even though generally these do not impart impurity when carried, as will be explained.
Halacha 9
When a person who purified himself for this purification process touches articles that were above a zav or the like, these are called madaf, he is considered impure with regard to this purification process, even though he is pure with regard to sacrificial foods. Similarly, when an k'li that was purified for this purification process touches a madaf, it contracts impurity with regard to this purification process.
Halacha 10
The following laws apply when a person who purified himself for this purification process touches foods or liquids, whether impure or pure. No distinction is made between them, because there are no foods or liquids that are considered as pure with regard to this purification process.
If a person touches foods or liquids with his hands, his entire body becomes impure, as we explained. If he touches them with his foot or other portions of his body, or moves them with his hands without touching them, he remains pure. Similarly, if, with his hands, he touched an oven or the like, i.e., other articles that were not purified for the sake of this purification process, his entire body contracts impurity. If, however, he touches such articles with his feet, his status of purity remains unchanged, even with regard to this purification process.
Halacha 11
When a person who purified himself for this purification process inserted his head and the majority of his body into water that was drawn for the sake of this purification process, he contracts impurity, because the water has been drawn. For it is a Rabbinical decree that anyone who inserts his head and the majority of his body into water that was drawn contracts impurity, as will be explained.
Halacha 12
Everyone's word is accepted with regard to the ritual purity of articles and persons involved in this purification process, even that of the common people. The rationale is that because of all the stringencies and extra measures applied to it, everyone is careful with regard to it. This is alluded to in the Torah which states Numbers 19:9: "And it will be for the congregation of Israel for safekeeping." Implied is that all of Israel are fit for its safekeeping.
Therefore if a common person brings an earthenware container from his home and says: "This container is pure for the purification process involving the ashes of the red heifer," it is considered as pure. Water may be sanctified in it and sprinkled from it even though this container would be considered as impure for sacrificial foods and for terumah. Similarly, if a common person says: "I have purified myself for the purification process involving the ashes of the red heifer" or the water for this process was in his possession and he says that it is pure, his word is accepted. For no Jewish person treats this purification process lightly.
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Hayom Yom:
• Sunday, Menachem Av 7, 5774 • 03 August 2014
"Today's Day"
Sunday, Menachem Av 7, 5703
Torah lessons: Chumash: Va'etchanan, first parsha with Rashi.
Tehillim: 39-43.
Tanya: I. We begin (p. 389) ...and the body of the soul. (p. 391).
The (sacred) letter beginning Potchin bivracha1 was written ten years before the letter which begins Katonti.2
FOOTNOTES
1. "We begin with a blessing..."; this letter is the first in Igeret Hakodesh ("Sacred Epistles"), Part IV of Tanya, and is the Tanya Torah-lesson for the day.
2. "I have become small..."; second letter in Igeret Hakodesh, written by the Alter Rebbe on his return from his arrest in Petersburg (in 5559).
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Daily Thought:
We Can Heal the World
How can we heal the world?
When a Jew, wherever she or he goes, carries every other Jew in his or her heart, then all of us are one.
And when we are one, all the peoples of the world can live in harmony as one.
And then the world is healed. For we are the heart of the world.(10 Shvat 5713, sicha 19. See Tanya, Iggeret Hakodesh 22 (end). Ibid, 31.)
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