Today's Laws & Customs:
• ROSH CHODESH OBSERVANCES
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of Elul (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• ELUL OBSERVANCES
As the last month of the Jewish year, Elul is traditionally a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 1 Chapter 2 Chapter 3
Elul is also the time to have one's tefillin and mezuzahs checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
• GOOD YEAR GREETINGS
From the beginning of Elul and throughout the High Holiday season, we include the blessing "May you be inscribed and sealed for a good year" (Leshanah tovah tikateiv veteichateim) in letters and greetings to one another.
Links: Bless You!
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• ELUL OBSERVANCES
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 4 Chapter 5 Chapter 6
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today in Jewish History:
• MOSES ASCENDS SINAI FOR 3RD 40 DAYS (1313 BCE)
On the early morning of the 1st of Elul of the year 2448 from creation (1313 BCE) Moses ascended Mount Sinai, taking with him the stone tablets he had hewn by divine command (see "Today in Jewish History" for yesterday, Av 30), for G-d to re-inscribe the Ten Commandments. On the mountain, G-d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G-d's reality but not His essence) -- the closest any human being ever came to knowing G-d -- and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
Moses remained on the mountain for 40 days, until the 10th of Tishrei (Yom Kippur), during which time He obtained G-d's whole-hearted forgiveness and reconciliation with the people of Israel following their betrayal of the covenant between them with their worship of the Golden Calf. This was the third of Moses' three 40-day periods on Mount Sinai in connection with the Giving of the Torah. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Links: The 120-Day Version of the Human Story
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• SHULCHAN ARUCH COMPLETED (ORECH CHAIM) (1555)
The first section of the Shulchan Aruch (Code of Jewish Law) authored by Rabbi Joseph Caro (1488-1575) was completed in the Holy Land on this date in 1555.
As the last month of the Jewish year, Elul is traditionaly a time of introspection and stocktaking -- a time to review one's deeds and spiritual progress over the past year and prepare for the upcoming "Days of Awe" of Rosh HaShanah and Yom Kippur.
As the month of Divine Mercy and Forgiveness (see "Today in Jewish History" for Elul 1) it is a most opportune time for teshuvah ("return" to G-d), prayer, charity, and increased Ahavat Yisrael (love for a fellow Jew) in the quest for self-improvement and coming closer to G-d. Chassidic master Rabbi Schneur Zalman of Liadi likens the month of Elul to a time when "the king is in the field" and, in contrast to when he is in the royal palace, "everyone who so desires is permitted to meet him, and he receives them all with a cheerful countenance and shows a smiling face to them all."
Specific Elul customs include the daily sounding of the shofar (ram's horn) as a call to repentance. The Baal Shem Tov instituted the custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms). Click below to view today's Psalms.
Chapter 4 Chapter 5 Chapter 6
Elul is also the time to have one's tefillin and mezuzot checked by an accredited scribe to ensure that they are in good condition and fit for use.
Links: More on Elul
Today in Jewish History:
• MOSES ASCENDS SINAI FOR 3RD 40 DAYS (1313 BCE)
On the early morning of the 1st of Elul of the year 2448 from creation (1313 BCE) Moses ascended Mount Sinai, taking with him the stone tablets he had hewn by divine command (see "Today in Jewish History" for yesterday, Av 30), for G-d to re-inscribe the Ten Commandments. On the mountain, G-d allowed Moses to "see My back, but not My face" (which Maimonides interprets as a perception of G-d's reality but not His essence) -- the closest any human being ever came to knowing G-d -- and taught him the secret of His "Thirteen Attributes of Mercy" (Exodus 33:18-34:8).
Moses remained on the mountain for 40 days, until the 10th of Tishrei (Yom Kippur), during which time He obtained G-d's whole-hearted forgiveness and reconciliation with the people of Israel following their betrayal of the covenant between them with their worship of the Golden Calf. This was the third of Moses' three 40-day periods on Mount Sinai in connection with the Giving of the Torah. Ever since, the month of Elul serves as the "month of Divine mercy and forgiveness."
Links: The 120-Day Version of the Human Story
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• SHULCHAN ARUCH COMPLETED (ORECH CHAIM) (1555)
The first section of the Shulchan Aruch (Code of Jewish Law) authored by Rabbi Joseph Caro (1488-1575) was completed in the Holy Land on this date in 1555.
DAILY QUOTE:
Nor does darkness obscure for You; the night shines as the day, darkness is as light(Psalms 139:12)____________________________
My rainbow I have placed in the cloud, and it shall be for a sign of a covenant between Myself and the earth.(Genesis 9:13)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Shoftim, 4th Portion (Deuteronomy 18:6-18:13) & Parshat Shoftim, 5th Portion (Deuteronomy 18:14-19:13) with Rashi
• Chapter 18
6. And if a Levite comes from one of your cities out of all Israel where he sojourns, he may come whenever his soul desires, to the place the Lord will choose, ו. וְכִי יָבֹא הַלֵּוִי מֵאַחַד שְׁעָרֶיךָ מִכָּל יִשְׂרָאֵל אֲשֶׁר הוּא גָּר שָׁם וּבָא בְּכָל אַוַּת נַפְשׁוֹ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר יְהֹוָה:
And if the Levite comes: One might think that Scripture is referring to an actual Levite [i.e., not a kohen]. Therefore it says, “And he may serve” (verse 7). And since Levites are not fit to serve in the whole service, we see that this verse is not referring to them [but rather to kohanim]. — [Sifrei]
וכי יבא הלוי: יכול בבן לוי ודאי הכתוב מדבר, תלמוד לומר ושרת, יצאו לוים שאין ראוין לשירות:
he may come whenever his soul desires…:
ובא בכל אות נפשו וגו' :
7. and he may serve in the name of the Lord, his God, just like all his Levite brothers, who stand there before the Lord. ז. וְשֵׁרֵת בְּשֵׁם יְהֹוָה אֱלֹהָיו כְּכָל אֶחָיו הַלְוִיִּם הָעֹמְדִים שָׁם לִפְנֵי יְהֹוָה:
and he may serve: [This] teaches [us] that a kohen may come and offer his own freewill and obligatory sacrifices even when it is not his shift. — B. K. 109b] Another explanation: It further teaches concerning kohanim who come to the Temple [as pilgrims] on the Festivals, that they may offer [together with those of the shift] and perform the services connected with the sacrifices that are brought because of the Festival-for instance, the “additional offerings” of the Festivaleven though it is not their shift. — [Sifrei, Sukk. 55b]
ושרת: למד על הכהן שבא ומקריב קרבנות נדבתו או חובתו ואפילו במשמר שאינו שלו. דבר אחר עוד למד על הכהנים הבאים לרגל שמקריבין במשמר ועובדין בקרבנות הבאות מחמת הרגל, כגון מוספי הרגל, ואף על פי שאין המשמר שלהם:
8. They shall eat equal portions, except what was sold by the forefathers. ח. חֵלֶק כְּחֵלֶק יֹאכֵלוּ לְבַד מִמְכָּרָיו עַל הָאָבוֹת:
They shall eat equal portions: This teaches that they [the kohanim present as pilgrims on the Festivals] receive a portion of the hides [of the Festival burnt-offerings] and the flesh of the he-goats of sin-offerings [of the Festival]. Now one might think that [these kohanim may participate] also in sacrifices which are brought unrelated to the Festival, such as the תָּמִיד, the daily burnt-offerings, מוּסְפֵי שַׁבָּת, additional offerings of the Sabbath [on which a Festival may coincide] and sacrificial vows and donations. Therefore, it says:
חלק כחלק יאכלו: מלמד שחולקין בעורות ובבשר שעירי חטאות. יכול אף בדברים הבאים שלא מחמת הרגל, כגון תמידין ומוספי שבת ונדרים ונדבות, תלמוד לומר:
except what was sold by the forefathers: Except what his ancestors sold [to one another] in the days of David and Samuel when the system of shifts was established, trading with each other thus, “You take your week, and I will take my week.” - [Sifrei ; Sukk. 56a]
לבד ממכריו על האבות: חוץ ממה שמכרו האבות בימי דוד ושמואל, שנקבעו המשמרות ומכרו זה לזה טול אתה שבתך ואני אטול שבתי
9. When you have come to the land the Lord, your God, is giving you, you shall not learn to do like the abominations of those nations. ט. כִּי אַתָּה בָּא אֶל הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם:
you shall not learn to do [like the abominations of those nations]: But you may learn [their practices] to understand [them] and to teach [them], i.e. to understand how degenerate their actions are, and to teach your children, “Do not do such and such, because this is a heathen custom!” - [Sifrei ; San. 68a]
לא תלמד לעשות: אבל אתה למד להבין ולהורות, כלומר להבין מעשיהם כמה הם מקולקלים, ולהורות לבניך לא תעשה כך וכך, שזה הוא חוק הגוים:
10. There shall not be found among you anyone who passes his son or daughter through fire, a soothsayer, a diviner of [auspicious] times, one who interprets omens, or a sorcerer, י. לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף:
who passes his son or daughter through fire: This was the Molech worship. They made two bonfires on either side and passed the child between them both. — [San. 64b]
מעביר בנו ובתו באש: היא עבודת המולך. עושה מדורות אש מכאן ומכאן ומעבירו בין שתיהם:
a soothsayer: What is a soothsayer? One who takes his rod in his hand and says [as though to consult it], “Shall I go, or shall I not go?” Similarly, it says (Hos. 4:12),“My people takes counsel of his piece of wood, and his rod declares to him.” - [Sifrei]
קוסם קסמים: איזהו קוסם, האוחז את מקלו ואומר אם אלך אם לא אלך. וכן הוא אומר, עמי בעצו ישאל ומקלו יגיד לו (הושע ד, יב):
a diviner of [auspicious] times: Heb. מְעוֹנֵן. Rabbi Akiva says: These are people who determine the times (עוֹנוֹת) , saying, “Such-and-such a time is good to begin [a venture].” The Sages say, however, that this refers to those who“catch the eyes (עֵינַיִם) ” [i.e., they deceive by creating optical illusions].
מעונן: רבי עקיבא אומר אלו נותני עונות, שאומרים עונה פלונית יפה להתחיל. וחכמים אומרים אלו אוחזי העינים:
one who interprets omens: [e.g.,] bread falling from his mouth, a deer crossing his path, or his stick falling from his hand. — [Sifrei , San. 65b]
מנחש: פתו נפלה מפיו, צבי הפסיקו בדרך, מקלו נפל מידו:
11. or a charmer, a pithom sorcerer, a yido'a sorcerer, or a necromancer. יא. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל הַמֵּתִים:
or a charmer: One who collects snakes, scorpions or other creatures into one place.
וחובר חבר: שמצרף נחשים או עקרבים או שאר חיות למקום אחד:
a pithom sorcerer: This is a type of sorcery called pithom . The sorcerer raises the [spirit of the] dead, and it speaks from his [the sorcerer’s] armpit.
ושאל אוב: זה מכשפות ששמו פיתום ומדבר משחיו ומעלה את המת בבית השחי שלו:
a yido’a sorcerer: Here the sorcerer inserts a bone of the animal called yido’a into his mouth, and the bone speaks by means of sorcery. — [Sifrei , San. 65a]
וידעני: מכניס עצם חיה ששמה ידוע, לתוך פיו, ומדבר העצם על ידי מכשפות:
or a necromancer: As, for example, one who raises [the dead spirit] upon his membrum, or one who consults a skull. — [Sifrei , see San. 65b]
ודורש אל המתים: כגון המעלה בזכורו והנשאל בגלגולת:
12. For whoever does these things is an abomination to the Lord, and because of these abominations, the Lord, your God is driving them out from before you. יב. כִּי תוֹעֲבַת יְהֹוָה כָּל עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהֹוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ:
[For] whoever does these [things] [is an abomination to the Lord]: It does not say, “one who does all these things,” but, “whoever does these things,” even one of them. — [Sifrei , Mak. 24a]
כל עושה אלה: עושה כל אלה לא נאמר אלא כל עושה אלה, אפילו אחת מהן:
13. Be wholehearted with the Lord, your God. יג. תָּמִים תִּהְיֶה עִם יְהֹוָה אֱלֹהֶיךָ:
Be wholehearted with the Lord, your God: Conduct yourself with Him with simplicity and depend on Him, and do not inquire of the future; rather, accept whatever happens to you with [unadulterated] simplicity and then, you will be with Him and to His portion. — [Sifrei]
תמים תהיה עם ה' אלהיך: התהלך עמו בתמימות ותצפה לו ולא תחקור אחר העתידות, אלא כל מה שיבא עליך קבל בתמימות ואז תהיה עמו ולחלקו:
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• Chapter 18
14. For these nations, which you are to possess, hearken to diviners of [auspicious] times and soothsayers, but as for you, the Lord, your God, has not given you [things] like these. יד. כִּי | הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל מְעֹנְנִים וְאֶל קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהֹוָה אֱלֹהֶיךָ:
[But…] the Lord your God has not given you: to hearken to diviners of auspicious times and soothsayers, for He caused His Divine Presence to rest upon the prophets and upon the Urim and Tummim. — [Targum Jonathan]
לא כן נתן לך ה' אלהיך: לשמוע אל מעוננים ואל קוסמים שהרי השרה שכינה על הנביאים ואורים ותומים:
15. A prophet from among you, from your brothers, like me, the Lord, your God will set up for you you shall hearken to him. טו. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהֹוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן:
[A prophet] from among you, from your brothers, like me: This means: Just as I am among you, from your brothers, so will He set up for you [another prophet] in my stead, and so on, from prophet to prophet.
מקרבך מאחיך כמוני: כמו שאני מקרבך מאחיך יקים לך תחתי, וכן מנביא לנביא:
16. According to all that you asked of the Lord, your God, in Horeb, on the day of the assembly, saying, "Let me not continue to hear the voice of the Lord, my God, and let me no longer see this great fire, so that I will not die." טז. כְּכֹל אֲשֶׁר שָׁאַלְתָּ מֵעִם יְהֹוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת קוֹל יְהֹוָה אֱלֹהָי וְאֶת הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא אֶרְאֶה עוֹד וְלֹא אָמוּת:
17. And the Lord said to me, "They have done well in what they have spoken. יז. וַיֹּאמֶר יְהֹוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ:
18. I will set up a prophet for them from among their brothers like you, and I will put My words into his mouth, and he will speak to them all that I command him. יח. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל אֲשֶׁר אֲצַוֶּנּוּ:
19. And it will be, that whoever does not hearken to My words that he speaks in My name, I will exact [it] of him. יט. וְהָיָה הָאִישׁ אֲשֶׁר לֹא יִשְׁמַע אֶל דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרשׁ מֵעִמּוֹ:
20. But the prophet who intentionally speaks a word in My name, which I did not command him to speak, or who speaks in the name of other gods, that prophet shall die. כ. אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא:
which I did not command him to speak: But which I commanded his fellow prophet [to speak].
אשר לא צויתיו לדבר: אבל צויתיו לחבירו:
or who speaks in the name of other gods: Even though his words coincide with the halachah [Jewish law], forbidding what is forbidden or permitting what is permissible. — [San. 89a]
ואשר ידבר בשם אלהים אחרים: אפילו כיון את ההלכה, לאסור את האסור ולהתיר את המותר:
[That prophet] shall die: By strangulation. Three [sinful prophets] are executed by man [i.e., by the court]: One who prophesies what he has not heard, one who prophesies what was not told to him but was told to his fellow [prophet], and one who prophesies in the name of a pagan deity. However, one who suppresses his prophecy [i.e., does not announce it], or one who transgresses the words of a prophet, or a prophet who transgresses his own words [of prophecy]-their death is by the hands of Heaven, for it is said (verse 19), “ I shall exact [it] from him.” - [San. 89a]
ומת: בחנק. שלשה מיתתן בידי אדם, המתנבא מה שלא שמע ומה שלא נאמר לו ונאמר לחבירו, והמתנבא בשם עבודה זרה. אבל הכובש את נבואתו והעובר על דברי נביא והעובר על דברי עצמו מיתתן בידי שמים, שנאמר (פסוק יט) אנכי אדרוש מעמו:
21. Now if you say to yourself, "How will we know the word that the Lord did not speak?" כא. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת הַדָּבָר אֲשֶׁר לֹא דִבְּרוֹ יְהֹוָה:
Now if you say to yourself, [“How will we know the word the Lord did not speak?”]?: [This verse alludes to a future time when Israel will want to know which prophet is speaking the word of God. It means:] You are destined to say this when Hananiah, the son of Azzur [a false prophet], came and prophesied, “Behold the vessels of the house of the Lord will be returned from Babylon now hastily” (Jer. 27:16), and Jeremiah stood and cried (Jer. 27:19-22), “concerning the pillars, concerning the sea,… and concerning the remainder of the vessels…” which had not been exiled, ‘they shall be brought to Babylon’ "together with the exile of Zedekiah. — [Sifrei]
וכי תאמר בלבבך: עתידין אתם לומר, כשיבא חנניא בן עזור ומתנבא הנה כלי בית ה' מושבים מבבלה עתה מהרה (ירמיה כז, טז) וירמיהו עומד וצווח על העמודים ועל הים ועל יתר הכלים שלא גלו עם יכניה, בבלה יובאו (שם כז, כב) עם גלות צדקיהו:
22. If the prophet speaks in the name of the Lord, and the thing does not occur and does not come about, that is the thing the Lord did not speak. The prophet has spoken it wantonly; you shall not be afraid of him. כב. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהֹוָה וְלֹא יִהְיֶה הַדָּבָר וְלֹא יָבֹא הוּא הַדָּבָר אֲשֶׁר לֹא דִבְּרוֹ יְהֹוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ:
If the prophet speaks [in the Name of the Lord]: And says, “This thing is destined to happen to you,” and you see [afterwards] that it does not come about, “that is the thing the Lord did not speak” ; so execute him. But you might say, “This applies to one who prophesies regarding the future. However, suppose one comes and says ‘Do such and such a thing, and I am telling you this by the command of the Holy One, blessed is He,’ [how do we know whether he is speaking the truth? Regarding such a case,] they were already commanded that if someone comes to make you stray from any of the commandments, ”Do not hearken to him“ (Deut. 13:4), unless you are certain that he is a perfectly righteous person, e.g., Elijah on Mount Carmel, who sacrificed on a high place when high places were forbidden, [but did so] in order to control Israel [against idolatry]. Everything must be done according to the needs of the time, and the need for preventive measures to protect against breaches [in the religion]. Therefore [with respect to this authentic prophet], it is stated,”hearken to him" (verse 15). - [San. 89a]
אשר ידבר הנביא: ויאמר דבר זה עתיד לבוא עליכם, ותראו שלא יבא, הוא הדבר אשר לא דברו ה' והרוג אותו. ואם תאמר זו במתנבא על העתידות, הרי שבא ואמר עשו כך וכך ומפי הקב"ה אני אומר, כבר נצטוו שאם בא להדיחך מאחת מכל המצות לא תשמע לו, אלא אם כן מומחה הוא לך שהוא צדיק גמור, כגון אליהו בהר הכרמל שהקריב בבמה בשעת איסור הבמות כדי לגדור את ישראל. הכל לפי צורך השעה וסייג הפרצה, לכך נאמר אליו תשמעון:
you shall not be afraid of him: I.e., do not restrain yourselves from advocating his guilt, and do not fear that you will be punished for this [when your advocating leads to his death]. — [Sifrei]
לא תגור ממנו: לא תמנע עצמך מללמד עליו חובה ולא תירא ליענש עליו:
Chapter 19
1. When the Lord, your God, cuts off the nations, whose land the Lord, your God, is giving you, and you inherit them, and dwell in their cities and in their houses, א. כִּי יַכְרִית יְהֹוָה אֱלֹהֶיךָ אֶת הַגּוֹיִם אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ אֶת אַרְצָם וִירִשְׁתָּם וְיָשַׁבְתָּ בְעָרֵיהֶם וּבְבָתֵּיהֶם:
2. you shall separate three cities for yourself in the midst of your land, which the Lord, your God, is giving you to possess. ב. שָׁלוֹשׁ עָרִים תַּבְדִּיל לָךְ בְּתוֹךְ אַרְצְךָ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ לְרִשְׁתָּהּ:
3. Prepare the road for yourself and divide into three parts the boundary of your land, which the Lord, your God, is giving you as an inheritance, and it will be for every killer to flee there. ג. תָּכִין לְךָ הַדֶּרֶךְ וְשִׁלַּשְׁתָּ אֶת גְּבוּל אַרְצְךָ אֲשֶׁר יַנְחִילְךָ יְהֹוָה אֱלֹהֶיךָ וְהָיָה לָנוּס שָׁמָּה כָּל רֹצֵחַ:
Prepare for yourself the way: “Refuge! Refuge!” was inscribed at each crossroads [directing the way to the nearest refuge city]. — [Mak . 10b]
תכין לך הדרך: מקלט מקלט היה כתוב על פרשת דרכים:
and divide into three parts the boundary of your land: so that [the distance] from the beginning of the border to the first refuge city should be the same as the distance from this first city to the second, and so from the second to the third and from the third to the opposite border of Israel. — [Mak. 9b]
ושלשת את גבול ארצך: שיהא מתחלת הגבול עד העיר הראשונה של עיר מקלט, כשיעור מהלך שיש ממנה עד השניה. וכן משניה, לשלישית. וכן מן השלישית, עד הגבול השני של ארץ ישראל:
4. And this is the case of the killer who will flee there, so that he may live: Whoever strikes his fellow [to death] unintentionally, whom he did not hate in times past. ד. וְזֶה דְּבַר הָרֹצֵחַ אֲשֶׁר יָנוּס שָׁמָּה וָחָי אֲשֶׁר יַכֶּה אֶת רֵעֵהוּ בִּבְלִי דַעַת וְהוּא לֹא שׂנֵא לוֹ מִתְּמֹל שִׁלְשֹׁם:
5. As when a man goes with his fellow into the forest to chop wood, and his hand swings the ax to cut down the tree, and the iron flies off the handle, and it reaches his fellow, and he dies he shall flee to one of these cities, and live. ה. וַאֲשֶׁר יָבֹא אֶת רֵעֵהוּ בַיַּעַר לַחְטֹב עֵצִים וְנִדְּחָה יָדוֹ בַגַּרְזֶן לִכְרֹת הָעֵץ וְנָשַׁל הַבַּרְזֶל מִן הָעֵץ וּמָצָא אֶת רֵעֵהוּ וָמֵת הוּא יָנוּס אֶל אַחַת הֶעָרִים הָאֵלֶּה וָחָי:
And his hand swings [the ax]: when he was about to let the ax fall on the tree. The Targum renders this as וְתִתְמְרֵיג יְדֵּיּהּ meaning, וְנִשְׁמְטָה יָדוֹ his hand swayed while letting the stroke of the ax fall upon the tree. [Similarly,] the words הַבָּקָר כִּי שָׁמְטוּ (II Sam. 6:6), are rendered in Targum Jonathan as: אֲרֵי מַרְגוּהִי תּוֹרַיָּא“for the oxen swayed.”
ונדחה ידו: כשבא להפיל הגרזן על העץ, ותרגומו ותתמריג ידיה, לשון ונשמטה ידו להפיל מכת הגרזן על העץ. כי שמטו הבקר (שמואל ב' ו ו) תרגם יונתן ארי מרגוהי תוריא:
and the iron flies off the handle: Heb. וְנָשַׁל הַבַּרְזֶל מִן-הָעֵץ. Some of our Rabbis say that this means that the iron head [of the ax] slipped off its handle, while others say, the ax chipped a splinter of wood off the tree which was being chopped, and it ricocheted, killing [the victim]. — [Mak. 7b]
ונשל הברזל מן העץ: יש מרבותינו אומרים נשמט הברזל מקתו, ויש מהם אומרים שישל הברזל חתיכה מן העץ המתבקע, והיא נתזה והרגה:
6. Lest the avenger of the blood pursue the killer, while his heart is hot, and overtake him, because the way is long, and he strikes him to death, whereas he was not deserving of death, for he had not hated him in times past. ו. פֶּן יִרְדֹּף גֹּאֵל הַדָּם אַחֲרֵי הָרֹצֵחַ כִּי יֵחַם לְבָבוֹ וְהִשִּׂיגוֹ כִּי יִרְבֶּה הַדֶּרֶךְ וְהִכָּהוּ נָפֶשׁ וְלוֹ אֵין מִשְׁפַּט מָוֶת כִּי לֹא שׂנֵא הוּא לוֹ מִתְּמוֹל שִׁלְשׁוֹם:
Lest the avenger of the blood pursue [the killer]: This is why I am telling you prepare a way for yourself, and [to prepare] many refuge cities.
פן ירדוף גואל הדם: לכך אני אומר להכין לך דרך, וערי מקלט רבים:
7. Therefore, I command you, saying, "You shall separate for yourself three cities." ז. עַל כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר שָׁלשׁ עָרִים תַּבְדִּיל לָךְ:
8. And when the Lord, your God, expands your boundary, as He swore to your forefathers, and He gives you all the land of which He spoke to give to your forefathers; ח. וְאִם יַרְחִיב יְהֹוָה אֱלֹהֶיךָ אֶת גְּבֻלְךָ כַּאֲשֶׁר נִשְׁבַּע לַאֲבֹתֶיךָ וְנָתַן לְךָ אֶת כָּל הָאָרֶץ אֲשֶׁר דִּבֶּר לָתֵת לַאֲבֹתֶיךָ:
And when [the Lord your God] expands [your boundary]: As He swore to give you the land of the Kenites, the Kenizzites, and the Kadmonites.
ואם ירחיב: כאשר נשבע לתת לך ארץ קיני וקנזי וקדמוני:
9. if you will keep all this commandment to perform it, which I command you this day, to love the Lord, your God, and to walk in His ways all the days, you shall add three more cities for yourself, in addition to these three, ט. כִּי תִשְׁמֹר אֶת כָּל הַמִּצְוָה הַזֹּאת לַעֲשׂתָהּ אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֶיךָ וְלָלֶכֶת בִּדְרָכָיו כָּל הַיָּמִים וְיָסַפְתָּ לְךָ עוֹד שָׁלשׁ עָרִים עַל הַשָּׁלשׁ הָאֵלֶּה:
you shall add three more [cities] for yourself: Thus, [altogether you will have] nine: The three on the other side of the Jordan, the three in the land of Canaan, and three more in the future [when God will expand your boundary]. — [Sifrei]
ויספת לך עוד שלש: הרי תשע. שלש שבעבר הירדן ושלש שבארץ כנען ושלש לעתיד לבא:
10. so that innocent blood will not be shed in the midst of your land which the Lord, your God, gives you for an inheritance which would deem you guilty of [having shed this] blood. י. וְלֹא יִשָּׁפֵךְ דַּם נָקִי בְּקֶרֶב אַרְצְךָ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וְהָיָה עָלֶיךָ דָּמִים:
11. But if a man hates his fellow, lies in wait for him, rises up against him, and strikes him mortally, and he flees to one of these cities, יא. וְכִי יִהְיֶה אִישׁ שׂנֵא לְרֵעֵהוּ וְאָרַב לוֹ וְקָם עָלָיו וְהִכָּהוּ נֶפֶשׁ וָמֵת וְנָס אֶל אַחַת הֶעָרִים הָאֵל:
But if a man hates his fellow [and lies in wait for him…]: Through this man’s hatred of his fellow, he comes to “lie in wait for him.” From here our Rabbis derived the maxim: If a man transgresses a minor commandment, he will ultimately transgress a major commandment. [Here,] since he transgressed the command: “You shall not hate your brother in your heart” (Lev. 19:17), he ultimately came to shed blood. This is why it says here, “But if a man hates his fellow,” for it should have written only: “But if a man rises up and lies in wait for his fellow and strikes him mortally.” - [Sifrei]
וכי יהיה איש שונא לרעהו: על ידי שנאתו הוא בא לידי וארב לו. מכאן אמרו עבר אדם על מצוה קלה סופו לעבור על מצוה חמורה. לפי שעבר על לא תשנא, סופו לבא לידי שפיכות דמים. לכך נאמר כי יהיה איש שונא לרעהו וגו', שהיה לו לכתוב וכי יקום איש וארב לרעהו והכהו נפש:
12. the elders of his city shall send and take him from there and deliver him into the hand of the avenger of the blood, that he may die. יב. וְשָׁלְחוּ זִקְנֵי עִירוֹ וְלָקְחוּ אֹתוֹ מִשָּׁם וְנָתְנוּ אֹתוֹ בְּיַד גֹּאֵל הַדָּם וָמֵת:
13. And you shall not pity him, but you shall abolish [the shedding of] the blood of the innocent from Israel, and it will be good for you. יג. לֹא תָחוֹס עֵינְךָ עָלָיו וּבִעַרְתָּ דַם הַנָּקִי מִיִּשְׂרָאֵל וְטוֹב לָךְ:
And you shall not pity him: I.e., you should not say,“The first [person] has already been killed; why should we kill this one too and cause two Israelites to be killed?” - [Sifrei]
לא תחוס עינך: שלא תאמר הראשון כבר נהרג, למה אנו הורגים את זה ונמצאו שני ישראלים הרוגים:
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Daily Tehillim: Psalms Chapters 1-9 & Chapters 10-17
• Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 1, 2 and 3.
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
____________________________
Special Custom for the Month of Elul and High Holidays
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
See below for today's additional chapters.
Chapter 10
This psalm tells of the wicked one’s prosperity and his boasting of it, until he says: “There is neither law nor judge. God pays no attention to the actions of mere mortals.”
1. Why, O Lord, do You stand afar, do You hide Yourself in times of distress?
2. The wicked man in his arrogance pursues the poor; they are caught by the schemes they have contrived.
3. For the wicked man glories in the desire of his heart, and the robber boasts that he has scorned the Lord.
4. The wicked one in his insolence [thinks], “He does not avenge”; all his thoughts are, “There is no God.”
5. His ways always succeed; Your retribution is far removed from before him; he puffs at all his foes.
6. He says in his heart, “I shall not falter; for all generations no evil will befall me.”
7. His mouth is full of oaths, deceit and malice; mischief and iniquity are under his tongue.
8. He sits in ambush near open cities; in hidden places he murders the innocent; his eyes stealthily watch for the helpless.
9. He lurks in hiding like a lion in his lair; he lurks to seize the poor, then seizes the poor when he draws his net.
10. He crouches and stoops, then the helpless fall prey to his might.
11. He says in his heart, “God has forgotten, He conceals His countenance, He will never see.”
12. Arise, O Lord! O God, lift Your hand! Do not forget the lowly.
13. Why does the wicked man scorn God? Because he says in his heart, “You do not avenge.”
14. Indeed, You do see! For You behold the mischief and vexation. To recompense is in Your power; the helpless place their trust in You; You have [always] helped the orphan.
15. Break the strength of the wicked; then search for the wickedness of the evil one and You will not find it.
16. The Lord reigns for all eternity; the nations have vanished from His land.
17. Lord, You have heard the desire of the humble; direct their hearts, let Your ear listen,
18. to bring justice to the orphan and the downtrodden, so that [the wicked] shall no longer crush the frail of the earth.
Chapter 11
This psalm declares that the suffering of the righteous one is for his own benefit, to cleanse him of his sins; whereas the wicked one is granted prosperity in this world-similar to the verse, "Wealth remains with its owner, to his detriment."
1. For the Conductor, by David. I have placed my trust in the Lord; [thus] how can you say of my soul, your mountain,1 that it flees like a bird?2
2. For behold, the wicked bend the bow, they have readied their arrow upon the bowstring, to shoot in darkness at the upright of heart.
3. They destroyed the foundations; 3 what [wrong] has the righteous man done?
4. The Lord is in His holy Sanctuary, the Lord's throne is in heaven, [yet] His eyes behold, His pupils probe [the deeds of] mankind.
5. The Lord tests the righteous, but He hates the wicked and the lover of violence.
6. He will rain down upon the wicked fiery coals and brimstone; a scorching wind will be their allotted portion.
7. For the Lord is righteous, He loves [the man of] righteous deeds; the upright will behold His countenance.
Chapter 12
This psalm admonishes informers, slanderers, and flatterers.
1. For the Conductor, upon the eight-stringed instrument, a psalm by David.
2. Help us, Lord, for the pious are no more; for the faithful have vanished from among men.
3. Men speak falsehood to one another; with flattering lips, with a duplicitous heart do they speak.
4. May the Lord cut off all flattering lips, the tongue that speaks boastfully-
5. those who have said, "With our tongues we shall prevail, our lips are with us, who is master over us!”
6. Because of the plundering of the poor, because of the moaning of the needy, the Lord says, "Now I will arise!" "I will grant deliverance," He says to him.
7. The words of the Lord are pure words, like silver refined in the finest earthen crucible, purified seven times.
8. May You, O Lord, watch over them; may You forever guard them from this generation,
9. [in which] the wicked walk on every side; when they are exalted it is a disgrace to mankind.
Chapter 13
A prayer for an end to the long exile. One in distress should offer this prayer for his troubles and for the length of the exile.
1. For the Conductor, a psalm by David.
2. How long, O Lord, will You forget me, forever? How long will You hide Your countenance from me?
3. How long must I seek counsel within my soul, [to escape] the grief in my heart all day? How long will my enemy be exalted over me?
4. Look! Answer me, O Lord, my God; give light to my eyes, lest I sleep the sleep of death.
5. Lest my enemy say, "I have overcome him," [and] my oppressors rejoice when I falter.
6. I have placed my trust in Your kindness, my heart will rejoice in Your deliverance. I will sing to the Lord, for He has dealt kindly with me.
Chapter 14
This psalm speaks of the destruction of the two Holy Temples-the first by Nebuchadnezzar, and the second by Titus.
1. For the Conductor, by David. The fool says in his heart, "There is no God!" [Man's] deeds have become corrupt and abominable, no one does good.
2. The Lord looked down from heaven upon mankind, to see if there was any wise man who searches for God.
3. They have all gone astray together, they have become corrupt; there is none who does good, not even one.
4. Indeed, all the evildoers, who devour My people as they devour bread, who do not call upon the Lord, will [ultimately] come to know [the consequences of their actions].
5. There they will be seized with fright, for God is with the righteous generation.
6. You scorn the counsel of the lowly, that he puts his trust in the Lord.
7. O that out of Zion would come Israel's deliverance! When the Lord returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 15
This psalm speaks of several virtues and attributes with which one should conduct oneself. He is then assured that his soul will rest in Gan Eden.
1. A psalm by David. Who may abide in Your tent, O Lord? Who may dwell on Your holy Mountain?
2. He who walks blamelessly, acts justly, and speaks truth in his heart;
3. who has no slander on his tongue, who has done his fellowman no evil, and who has brought no disgrace upon his relative;
4. in whose eyes a despicable person is abhorrent, but who honors those who are God-fearing; who does not change his oath even if it is to his own detriment;
5. who does not lend his money at interest, nor accept a bribe against the innocent. He who does these things shall never falter.
Chapter 16
When one is in need, he should not implore God in his own merit, for he must leave his merits for his children.
1. A michtam,1 by David. Watch over me, O God, for I have put my trust in You.
2. You, [my soul,] have said to God, "You are my Master; You are not obligated to benefit me.”
3. For the sake of the holy ones who lie in the earth, and for the mighty-all my desires are fulfilled in their merit.
4. Those who hasten after other [gods], their sorrows shall increase; I will not offer their libations of blood, nor take their names upon my lips.
5. The Lord is my allotted portion and my share; You guide my destiny.
6. Portions have fallen to me in pleasant places; indeed, a beautiful inheritance is mine.
7. I bless the Lord Who has advised me; even in the nights my intellect admonishes me.2
8. I have set the Lord before me at all times; because He is at my right hand, I shall not falter.
9. Therefore my heart rejoices and my soul exults; my flesh, too, rests secure.
10. For You will not abandon my soul to the grave, You will not allow Your pious one to see purgatory.
11. Make known to me the path of life, that I may be satiated with the joy of Your presence, with the bliss of Your right hand forever.
Chapter 17
A loftily person should not ask God to test him with some sinful matter, or other things. If one has sinned, he should see to reform himself, and to save many others from sin.
1. A prayer by David. Hear my sincere [plea], O Lord; listen to my cry; give ear to my prayer, expressed by guileless lips.
2. Let my verdict come forth from before You; let Your eyes behold uprightness.
3. You have probed my heart, examined it in the night, tested me and found nothing; no evil thought crossed my mind; as are my words so are my thoughts.
4. So that [my] human deeds conform with the words of Your lips, I guard myself from the paths of the lawbreakers.
5. Support my steps in Your paths, so that my feet shall not falter.
6. I have called upon You, for You, O Lord, will answer me; incline Your ear to me, hear what I say.
7. Withhold Your kindness-O You who delivers with Your right hand those who put their trust in You-from those who rise up against [You].
8. Guard me like the apple of the eye; hide me in the shadow of Your wings
9. from the wicked who despoil me, [from] my mortal enemies who surround me.
10. Their fat has closed [their hearts]; their mouths speak arrogantly.
11. They encircle our footsteps; they set their eyes to make us stray from the earth.
12. His appearance is like a lion longing to devour, like a young lion lurking in hiding.
13. Arise, O Lord! Confront him, bring him to his knees; rescue my soul from the wicked [who serves as] Your sword.
14. Let me be among those whose death is by Your hand, O Lord, among those who die of old age, whose portion is eternal life and whose innards are filled with Your concealed goodness; who are sated with sons and leave their abundance to their offspring.
15. Because of my righteousness, I shall behold Your countenance; in the time of resurrection, I will be sated by Your image.
Additional Three Chapters
The Baal Shem Tov instituted a custom of reciting three additional chapters of Psalms each day, from the 1st of Elul until Yom Kippur (on Yom Kippur the remaining 36 chapters are recited, thereby completing the entire book of Psalms).
Today's Chapters are 4, 5 and 6.
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
____________________________
Tanya:
• Lessons in Tanya
• Today's Tanya Lesson
Wednesday, Elul 1, 5774 • 27 August 2014 & Thursday, Elul 2, 5774 • 28 August 2014
Iggeret HaKodesh, middle of Epistle 10
והנה, לפי שהמצות ניתנו לנו על ידי התלבשות במדת גבורה וצמצום ההארה כו׳
Now, because the commandments were given to us by being vested in the attribute of Gevurah and by the contraction of the [Divine] radiation...,
לכן רוב המצות יש להן שיעור מצומצם
most commandments have a delimited measure.1
כמו אורך הציצית: י״ב גודלין
For instance, the length of the tzitzit must be twelve times the width of the thumb;2
והתפילין: אצבעים על אצבעים, ומרובעות דוקא
the tefillin — two fingerbreadths by two fingerbreadths, according to the opinion of the Geonim quoted in the Alter Rebbe’s Shulchan Aruch,3 and necessarily square;4
והלולב: ד׳ טפחים, והסוכה: ז׳ טפחים
the lulav — four handbreadths;5 the sukkah — seven handbreadths;6
והשופר: טפח, והמקוה: מ׳ סאה
the shofar — one handbreadth;7 and the mikveh — forty se’ahs.8
וכן בקרבנות, יש להן שיעור מצומצם לזמן
The sacrifices, too, have a delimited measure as regards age,
כמו כבשים בני שנה, ואילים בני שתים, ופרים כו׳
as, for instance, “sheep of one year old,”9 and “rams of two years old,”10 and “oxen....”11
וכן במעשה הצדקה וגמילות חסדים בממונו
The same applies to the act of charity and to the practice of kindness with one’s money;
אף שהיא מהעמודים שהעולם עומד עליהם
even though that is one of the pillars upon which the world stands,12
וכדכתיב: עולם חסד יבנה
as it is written:13 “The world is built by Chesed,”
אפילו הכי, יש לה שיעור קצוב: חומש למצוה מן המובחר
nevertheless, it has a set measure of preferably one fifth [of one’s income],14 if one desires to perform the commandment in the best possible manner,
ומעשר למדה בינונית כו׳
and of one tenth for an average measure15....
וזה נקרא חסד עולם
This is what is called “the Chesed of the world.”
I.e., the Supernal degree of Chesed that is drawn down through this manner of measured charity is termed Chesed olam, “the Chesed of the world.”
פירוש: חסד אל כל היום, המתלבש בעולמות עליונים ותחתונים
This means16 “the Chesed of G d that endures throughout the day,” which is vested in the higher and lower worlds
על ידי אתערותא דלתתא
through the arousal from below that is generated by man’s service,
היא מצות הצדקה וחסד שעושים בני אדם זה עם זה
i.e., by the precepts of charity and kindness that people practice for each other.
Kindness between man and his fellow draws down Divine kindness into the higher and lower worlds.
ולפי שהעולם הוא בבחינת גבול ומדה
But because the world is finite and measured —
מהארץ עד לרקיע ת״ק שנה, וכן מרקיע לרקיע כו׳
“From the earth to the heavens there is a distance of 500 years and likewise from one heaven to another [there is a distance of 500 years],”17
ושית אלפי שני הוי עלמא כו׳
and “Six thousand years shall the world exist...”18 —
לכן ניתן שיעור ומדה גם כן למצות הצדקה והחסד שבתורה
the Torah’s commandment of charity and kindness is also given a limit and measure,
כמו לשאר מצות התורה
as are the other commandments of the Torah.
אך היינו דוקא לשומר התורה, ולא סר ממנה ימין ושמאל, אפילו כמלא נימא
However, this [limitation on charity] applies only to one who observes the Torah and does not depart from it to the right or left, even as much as a hair’s-breadth.
אבל מי שהעביר עליו הדרך, חס ושלום
But as to him who has strayed from the path, Heaven forfend,
מאחר שהעוה דרכו, לתת מגרעות בקדש העליון
inasmuch as he has distorted his course, thus diminishing the Supreme Holiness,
A Jew draws down sanctity from the Supreme Holiness through his performance of the commandments; as we say in the blessings recited before their performance, “...Who has sanctified us with His commandments.” I.e., performing mitzvot elicits a downflow of Supreme Holiness, whereas non-performance depletes it.
שגרע ערכו בחינת המשכתו מה שהיה יכול להמשיך מבחינת אלקותו, והארת האור מאור אין סוף ברוך הוא, אילו היה שומר התורה ומקיימה כהלכתה
that is, he has diminished its value as regards the efflux he could have elicited from G d’s Divinity and the radiation [he could have elicited] from the [infinite] Ein Sof-light, had he observed the Torah and fulfilled it as required, —
הרי מעוות זה לא יוכל לתקן כי אם בהמשכת האור העליון שלמעלה מהעולמות, ואינו מתלבש בהן
such distortion cannot be rectified except by an efflux of the Supreme light that transcends the worlds, without being vested in them.
הנקרא חסד עילאה ורב חסד
This is what is called Chesed ilaah (“superior kindness”) and rav Chesed (“abundant kindness”),
לפי שמאיר ומתפשט בבחינת אין סוף, בלי גבול ומדה
because it radiates and diffuses infinitely, without limit and measure,
מאחר שאיננו מצומצם תוך העולמות, אלא בבחינת מקיף עליהן מלמעלה
since it is not contracted within the worlds but encompasses them from above [in equal measure],
מריש כל דרגין עד סוף וכו׳
from the peak of all rungs to the end [of all rungs].
וכשהאדם ממשיכו למטה במעשיו ואתערותא דלתתא
Now, when man draws it downward by means of his deeds and by an arousal from below,
אזי אור עליון זה מאיר ומתפשט תוך העולמות, ומתקן כל מעוות וכל מגרעות שניתנו בקדש העליון
this Supreme light then radiates and extends within the worlds, rectifying all distortions and deficiencies caused in the Kodesh HaElyon,
ומחדש אורן וטובן ביתר שאת ויתר עז, בבחינת אור חדש ממש
and renewing their light and goodness with an intense elevation, on the level of a truly new light.
An act of penitence does not merely uncover a pre-existing light, but calls forth a new and infinite light which is loftier than all the worlds.
לכן אמרו: במקום שבעלי תשובה עומדין וכו׳
This is why the Sages taught that19 “In the place (i.e., at the level) where penitents stand, [even the perfectly righteous do not stand].”
The Rebbe notes that in various sources20 this is paraphrased as follows: “In the place where penitents stand even the truly righteous cannot stand.” I.e., the level at which penitents stand steadfastly cannot even be attained by the truly righteous, for the Divine radiance drawn down through repentance is of an utterly superior quality.
FOOTNOTES
1. Note of the Rebbe: “It would appear that this phrase (‘most commandments have a delimited measure’) seeks to highlight their maximal limits, especially since the Alter Rebbe qualifies the noun ‘measure’ (shiur) with the adjective ‘delimited’ (metzumtzam). (The commandments that follow would then be instances of Chesed olam, being no higher than the finitude of a worldlike Chesed). Paradoxically, however, the examples that the Alter Rebbe then gives all indicate the minimal limits of each mitzvah! [...] Indeed, even when the mitzvah of tzedakah is carried out at the [boundless] level of Chasdei Havayah it has a minimal limit — i.e., [the obligation obtains only when the donor owns at least] a perutah (whereas from the finite perspective of Chesed olam he would be exempt from it, as is discussed at the very end of the present Epistle).“
By way of resolving this anomaly, it could be suggested that the Alter Rebbe seeks to point out [...] that tzitzit which are thirteen thumbbreadths long are in no way superior to tzitzit of twelve; hence the measure of the mitzvah of tzitzit has a maximal delimitation. The same may be said of the other examples, such as the dimensions of tefillin, and so on.”
2. Shulchan Aruch, Orach Chayim 11:4.
3. Ibid. 32:33.
4. Shulchan Aruch, Orach Chayim 32:39.
Note of the Rebbe: “At first glance, this requirement would appear to be out of place in a list of dimensions; rather, it would appear to be merely a restriction (disqualifying round ones, for example), though no mention is made of the many comparable restrictions that pertain to tzitzit or to tefillin.“
It may be suggested by way of explanation that this phrase [does indeed relate to a dimension, inasmuch as it] seeks to exclude a shape of five (or six or more) sides that encompasses (and is greater than) a square. This exclusion does not apply to tzitzit (cf. the Alter Rebbe’s Shulchan Aruch, Orach Chayim 10:1). This gives significance to the word ‘necessarily’, which might otherwise appear superfluous.”
5. Ibid., beginning of sec. 650.
6. Ibid., beginning of sec. 634.
7. Ibid., 586:9.
8. Shulchan Aruch, Yoreh Deah 201.
9. Rambam, Mishneh Torah, Maaseh HaKorbanot 1:14.
10. Ibid.
11. Ibid.; Tractate Parah 1:2.
12. Avot 1:2.
13. Tehillim 89:3.
14. Shulchan Aruch, Yoreh Deah 249:1.
15. Shulchan Aruch, Yoreh Deah 249:1.
16. Tehillim 52:3.
17. Chagigah 13a.
18. Rosh HaShanah 31a.
19. Berachot 34b.
20. Rambam, Hilchot Teshuvah 7:4, as distinct from the wording cited in Berachot, loc. cit.: ‘...do not stand.”’
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Iggeret HaKodesh, middle of Epistle 10
והנה עיקר התשובה הוא בלב
Now the essence of penitence is in the heart,
כי על ידי החרטה מעומקא דלבא, מעורר עומק אור העליון הזה
for through regret from the depth of the heart one arouses the [corresponding] depth (i.e., the ultimate degree) of this Supreme light.
I.e., a man’s earnest penitence calls forth the above-described superior spiritual light which rectifies whatever he had been lacking in his fulfillment of the Torah and its mitzvot.
אך כדי להמשיכו, להאיר בעולמות עליונים ותחתונים
But in order to call forth [this light] so that it will radiate in the higher and lower worlds,
צריך אתערותא דלתתא ממש, בבחינת מעשה
there must be an actual arousal from below in the form of action,
דהיינו, מעשה הצדקה וחסד בלי גבול ומדה
viz., the practice of charity and kindness without limit and measure.
דכמו שהאדם משפיע רב חסד
For just as a man dispenses rav Chesed, an infinite abundance of kindness —
פירוש: ח״ס דלי״ת
[the first two letters of חסד] meaning “he pities” [and the last letter when spelled out meaning, in Aramaic,] “him who has not,”
דהיינו לדל ואביון, דלית ליה מגרמיה כלום
implying [that he dispenses his kindness] to the utterly destitute individual who does not have (deleit lei) anything of his own,
ואינו נותן גבול ומדה לנתינתו והשפעתו
without setting a limit or measure to his giving and diffusion —
כך הקב״ה משפיע אורו וטובו בבחינת חסד עילאה, הנקרא רב חסד
so, too, the Holy One, blessed be He, diffuses His light and benign influence in the spirit of the superior Chesed, known as rav Chesed,
המאיר בבחינת אין סוף, בלי גבול ומדה, תוך העולמות עליונים ותחתונים
that radiates infinitely, without limit or measure, within the upper and lower worlds.
שכולם הם בבחינת דלי״ת אצלו יתברך
For in relation to Him, blessed be He, all are in a state of deleit (“having nothing”),
דלית להון מגרמיהון כלום
inasmuch as they have nothing at all of their own,
וכולא קמיה כלא חשיבי
and all before Him are considered as nothing.
Since all of creation is of no account in the eyes of G d, anything received from His hand is not deserved, but a gratuitous gift; as, indeed, is the very fact that mortal endeavors are able to draw down Divine light.
At any rate, boundless tzedakah and kindness draw down the degree of Divine radiance that transcends all worlds.
ועל ידי זה נתקנו כל הפגמים שפגם האדם בעונותיו למעלה, בעולמות עליונים ותחתונים
All the blemishes that a man caused above, in the upper and the lower worlds, through his sins, are thereby rectified.
Thus, the measured performance of tzedakah and Chesed draws down Chesed olam, which is a worldlike (hence, a finite) degree of Divine benevolence, while the boundless performance of tzedakah and Chesed draws down rav Chesed, an infinite degree of Divine benevolence.
וזהו שכתוב: עשה צדקה ומשפט, נבחר לה׳ מזבח
And this is the meaning of the verse,1 “G d prefers tzedakah and justice2 over offerings,”
לפי שהקרבנות הן בבחינת שיעור ומדה וגבול
because the sacrifices are defined in terms of quantity, dimension and limitation,
מה שאין כן בצדקה, שיוכל לפזר בלי גבול לתקן עונותיו
while charity can be dispensed without limit, for the purpose of rectifying one’s sins.
Although (like the sacrifices) tzedakah also effects atonement, it may be offered (unlike the sacrifices) without limit. It is therefore able to draw down Divine illumination that is correspondingly infinite, and thereby secure a superior order of atonement.
ומה שכתוב: המבזבז אל יבזבז יותר מחומש
As for the ruling that3 “He who is unstinting [in his charitable giving] should not expend more than one fifth [of his earnings],”
היינו דוקא במי שלא חטא
this applies only to one who has not sinned,
או שתקן חטאיו בסיגופים ותעניות
or who has rectified his sins by means of self-mortification and fasts,
כראוי לתקן כל הפגמים למעלה
as indeed all the blemishes Above should be rectified.
Since such an individual need not give tzedakah to rectify his sins, he should not give more than a fifth.
אבל מי שצריך לתקן נפשו עדיין
But as to him who still needs to remedy his soul,
פשיטא דלא גרעה רפואת הנפש מרפואת הגוף
the healing of the soul is obviously no less a priority than the healing of the body,
שאין כסף נחשב
where money does not count.
וכל אשר לאיש יתן בעד נפשו, כתיב
As Scripture states,4 “Whatever a man has he will give on behalf of his soul.”
The simple meaning of the verse is that a person will forego all his wealth in order to save his life. However, since the word “soul” is used rather than “life”, we may also understand this to mean that a person will give everything he has in order to save and rectify his soul.
* * *
FOOTNOTES
1. Mishlei 21:3.
2. Note of the Rebbe: “In light of this explanation, what is the relevance here of justice?“
Paradoxically, it could be explained that it is specifically this word that explains why tzedakah is preferred over offerings. For the kind of tzedakah that can be done equally by all — the regular, unqualified commandment of tzedakah which is one of the pillars upon which the world stands — would appear to belong to [the finite category known as] Chesed olam, as stated explicitly above. How, then, can it be found preferable to offerings? The verse therefore specifies that the subject at hand is the kind of tzedakah that is closely accompanied by justice, i.e., the tzedakah whose goal is the just rectification of one’s sins.
“This concept is related to that in Torah Or (p. 63b), but it is not exactly the same. As to the difference in order between ‘tzedakah and justice’ and ‘justice and tzedakah,’ see Avot deRabbi Natan, beginning of ch. 33, and Or HaTorah, Parshat Vayeira, p. 99a.”
3. Ketubbot 50a.
4. Iyov 2:4.
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Rambam:
• Daily Mitzvah P107 & P108 - Sefer Hamitzvos:
Wednesday, Elul 1, 5774 • 27 August 2014 & Thursday, Elul 2, 5774 • 28 August 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
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A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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 a Day: Malveh veLoveh - Chapter 26 & Malveh veLoveh - Chapter 27Malveh veLoveh - Chapter 26
Halacha 1
The following law applies when a person gives a loan to a colleague that is supported by a promissory note. After the witnesses signed the promissory note, the guarantor came and made a guarantee for the borrower's debt. Although his commitment was affirmed with a kinyan and thus he become obligated to pay, as explained, when the lender comes to expropriate payment from the property of this guarantor, he may not expropriate property that has already been sold.
Different rules apply if the witness was mentioned in the promissory note itself before the signature of the witnesses. If they wrote: "So-and-so is the guarantor," the lender may not expropriate property that has already been sold, because the guarantor's name is not associated together with that of the borrower with regard to the loan. If, however, the promissory note states: "So-and-so borrowed such-and-such an amount from so-and-so and so-and-so guaranteed the loan, the guarantor affirmed his commitment with a kinyan, and then the witnesses signed the promissory note," the lender may expropriate property that has already been sold. The rationale is that the guarantor's name is associated together with that of the borrower in the promissory note.
Halacha 2
When a lender demands payment from the borrower and discovers that he does not have property, he may not expropriate payment from the guarantor until 30 days after the guarantor became obligated to pay. The legal power of the guarantor should not be less than that of the borrower himself. The halachic authorities ruled in this manner. If, however, the lender made a stipulation with the guarantor about this matter, that stipulation is followed."
Halacha 3
When a lender comes to demand payment from a borrower, the borrower cannot turn away the lender, telling him: "Go to the kablan, because you have the right to demand payment from him first." Instead, the lender may demand payment from anyone he desires first. If, however, the kablan took the money from the lender and gave it to the borrower, the lender has nothing to do with the borrower. If the borrower was in another country and the lender cannot notify him -or the borrower died and left heirs below the age of majority, whose property the court cannot attach - the lender may demand payment from the guarantor first, because the borrower is not at hand.
Halacha 4
When a lender demands payment from the borrower and discovers that he has become impoverished, he may not demand payment from the guarantor until the borrower takes an oath that he is bankrupt, as ordained by the later sages. The rationale is that we fear that the borrower and the lender might be trying to obtain the guarantor's property through deception.
Halacha 5
The following law applies when a person has guaranteed a colleague with regard to a loan supported by a verbal commitment alone, the lender comes to demand payment from the guarantor, and the borrower is overseas. The guarantor may tell the lender: "Bring proof that the borrower did not repay you and I will pay you."
Halacha 6
When a guarantor takes the initiative and pays the debt to the creditor, he may come back and collect from the borrower everything that he paid on his account, even though the loan was supported by a verbal commitment alone or was not observed by witnesses.
When does the above apply? When, at the time the guarantor made his commitment, the borrower told him: "Become my guarantor and pay." When, however, he acted independently and became a guarantor or a kablan, or the borrower told him: "Guarantee the debt for me," but did not give him the authority to pay the debt, if he pays the debt, the borrower is not obligated to pay him anything. Similarly, if a person pays a promissory note of a colleague without that colleague's knowledge, even if it is a debt for which security was taken, the borrower is not obligated to pay him anything. Instead, he may take his security without paying anything; the other person forfeits his money. The rationale is that perhaps the borrower would have been able to appease the lender and have him waive the debt.
The following rules apply when the borrower dies, and the guarantor takes the initiative and pays the debt before he notifies the heirs. If it is known to us that the borrower did not pay the promissory note before he died - e.g., he admitted the debt on his deathbed, he was placed under a band of ostracism for failing to pay, and he died under that ban, or the due date of the loan did not arrive - he may collect from the heirs everything that he paid.
When the lender was a gentile, the heirs are not obligated to pay the guarantor. The rationale is that their parent might have given the guarantor the entire debt for which he was responsible. For a gentile demands payment from the guarantor first; for this reason the guarantor paid the gentile voluntarily before he notified the orphans. If, however, he notifies them that the gentile is demanding payment from him and that he is paying, the heirs are obligated to pay.
Halacha 7
Whenever a guarantor comes to collect what he paid - whether he comes to collect from the borrower's heirs or from the borrower himself - he must bring proof that he paid the debt. The guarantor's possession of the promissory note is not considered proof. For perhaps the promissory note fell from the lender's hand, and the guarantor did not pay him at all.
Halacha 8
In all the claims to be mentioned, and in all similar situations, we follow the principle: When a person who seeks to expropriate property from a colleague, the burden of proof is upon him:
a) a person tells a colleague, "You agreed to serve as a guarantor for me," and the alleged guarantor denies accepting the obligation ;
b) the guarantor tells the borrower: "You gave me the license to act as a guarantor for you and to pay," and the borrower tells him: "You acted as a guarantor on your own initiative," or "You were not a guarantor at all";
c) the guarantor said: "I paid the debt in your presence," and the borrower said: "You did not"; or he told him: "I have already given you what you paid"; or
d) the lender told the guarantor: "You guaranteed 200," and the guarantor said: "I guaranteed only a maneh."
Alternatively, the defendant should take a sh'vuat hessefi or a Scriptural oath if he agreed to a portion of the claim, as is the law with regard to all financial claims.
Halacha 9
The following principles apply when a servant or a married woman borrows money or guarantees the debts of others and is obligated to pay: When the servant is freed and the woman is divorced or widowed, they must pay.
Halacha 10
If a minor borrows, he is obligated to pay when he attains majority. We do not, however, write a promissory note against him. Instead, even though it was affirmed with a kinyan, the loan has the status of a loan supported by a verbal commitment alone. The rationale is that a kinyan undertaken by a minor is of no substance.
Halacha 11
In a situation where a minor guaranteed others, the Geonim ruled that he is not liable to pay even after he attains majority. The person who lent his money because of a minor's word forfeits it. The rationale is that a minor does not have the intellectual responsibility to obligate himself in a matter in which he is not liable - not through becoming a guarantor, nor through other similar means. This is a ruling of truth and it is fitting to rule in this manner.
Halacha 12
When a woman takes a loan that is supported by a promissory note or undertakes a commitment as a guarantor of a promissory note and then marries, she is obligated to pay even after she marries. If, however, it is a loan supported by a verbal commitment alone, it should not be repaid until she becomes divorced or widowed. The rationale is that her husband's authority is that of a purchaser, as we have explained in several sources. If, however, the money that was given as a loan is in her possession, it should be returned to the borrower.
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Malveh veLoveh - Chapter 27
Halacha 1
No matter which language and which characters a legal document is written in, if it is written according to the regulations for legal documents that prevail among the Jewish people, i.e., it cannot be forged, nor is it possible to add to or detract from the content of the document, and its witnesses are Jews and they know how to read it, it is acceptable and may be used to expropriate property that has been sold.
All documents that are signed by gentiles, by contrast, are not acceptable except for deeds of sale and promissory notes. For the latter to be acceptable, the principal must count the money in their presence and they must write on the legal document: "In our presence, so-and-so counted out for so-and-so the money for the sale," or "... the money for the debt." This applies provided that they were prepared by their legal authorities. If, however, the documents were prepared in their courts without being authorized by their judges, they are of no value. Similarly, Jewish witnesses must testify that the gentile witnesses who signed the document and the judge who authorized their signatures are not known to accept bribes. If legal documents composed by gentiles lack any of these qualifications, they are considered shards. Similarly, legal documents acknowledging an obligation, deeds recording presents, compromises, and waivers of obligations are considered shards even if they are composed with all the above qualifications.
My masters ruled that even promissory notes composed by them that state that the money was given in their presence are unacceptable. They accepted only deeds of sale when the money was given in their presence. 1 do not accept this ruling.
If the Jewish judges do not know how to read a legal document prepared by gentile authorities, they should give it to two gentiles, each one outside the presence of the other, and have them read. Thus, each one of them is reading as is his ordinary practice. The document may be used to expropriate property that has not been sold. It may not, however, be used to expropriate property that has been sold, because it does not become public knowledge. For the purchasers will not know of legal processes carried out by gentiles.
Halacha 2
When a promissory note that was signed by gentile witnesses was given by the borrower to the lender or by the seller to the purchaser in the presence of two Jewish witnesses, it is acceptable and may be used to expropriate property that was not sold, even though it was not authenticated by the gentile legal authorities and was not prepared according to all the stipulations mentioned above. The above applies provided that the witnesses in whose presence the legal document was transferred were able to read it, they read it when it was transferred, and it was prepared according to the regulations for legal documents that prevail among the Jewish people, i.e., that it be composed in a manner that it cannot be forged, nor is it possible to add to or detract from the content of the document.
Why is it not acceptable to be used to expropriate property that has already been sold? Because it is not a matter of public knowledge.
Halacha 3
The following regulations prevail for legal documents among the Jewish people: All legal documents must repeat the content of the legal document in the last line, because we do not take into consideration what was written in that line. The rationale is that we suspect the witnesses signed a line away from the body of the document and this falsifier came and wrote in the empty space of this line.
Halacha 4
When the witnesses signed two lines or more from the conclusion of the writing, the document is not acceptable. If they leave less open space than this, it is acceptable.
The two lines mentioned refer to lines according to the handwriting of the witnesses and not according to the handwriting of the scribe. The rationale is that any person who forges will try to imitate the handwriting of the witnesses and not that of the scribe. The space of the two lines includes the lines and the space in between them, i.e., the space necessary to write a lamed above a final chaf.
If there was a space of more than two lines between the signature of the witnesses and the text of the documents, and they filled the space between the text and the signatures with the signatures of unacceptable witnesses and relatives, it is acceptable. For in this manner, it cannot be forged.
If the space was filled with lines of ink, it is unacceptable. For perhaps the witnesses signed for the lines of ink and not for the body of the document. If the document and the signatures of the witnesses were on one line, it is acceptable.
Halacha 5
If the legal document was written on one line, and the witnesses signed on another line, it is unacceptable. We fear that possibly the witnesses had signed one line away from an acceptable legal document, and afterwards the person cut away that entire legal document and wrote the present document on that line. Thus, these witnesses were signed upon it.
A similar suspicion can arise when the document and the signatures of two witnesses were written on one line, two other witnesses were signed on a second line, and the maker of the legal document says: "I intended to increase the number of witnesses."
We do not verify the authenticity of the document based on the signature of the witnesses below, in the second line, but rather on the signatures of those above. We fear that possibly there had been another document written originally, it was cut off, and the present document and the signatures of the two witnesses were written on the line between it and the witnesses who signed below.
Halacha 6
The validation of the authenticity of the signatures of the witnesses by the court should be positioned next to their signatures, next to one of the sides of the legal document, or on its back, opposite the text. If there was a space of more than one line between the statement of validation and the legal document, it is invalid. We fear that someone might cut off the document that was validated and forge a new document and the signature of two witnesses on that one line. Thus, the validation would be on a forged document.
Halacha 7
If the court wrote the validation more than two lines from the legal document and filled the entire empty space with lines of ink, the validation is acceptable, for there is no possibility of a forgery. ' And we do not suspect that the court would sign a validation of mere lines, but rather of the legal document itself.
Halacha 8
Whenever words are written on a surface where there have been erasures, the scribe must write a validation of each of the these portions at the end of the legal document, stating: "This-and-this letter...", "This-and-this word...", or "This-and-this line were written on a surface where there had been erasures," or "... are attached between the lines. Everything is valid."
If the erasure is in the place where the document states sharir v'kayam, and is the size that it takes to write these words, it is not acceptable even if the scribe validates that these words were written on an erased surface. We fear that a person might have erased the words sharir v'kayam, then written a false statement and then validated the document in the space between the document and the signature of the witnesses.
Halacha 9
When both a legal document and the signatures of the witnesses are written on a surface where there have been erasures, it is acceptable. If one might protest, saying: "The person in possession of the document might erase it again and write a text that benefits him," that argument can be answered, for it is possible to differentiate between a surface that has been erased once and one that has been erased twice.
If one might protest, saying: "Maybe the person erased only the surface where the witnesses would sign twice, and then after writing the legal document above the twice-erased surface and having the witnesses sign it, he erased the document and wrote whatever he desired." In such a situation, the document and the signatures of the witnesses appear the same, because everything was erased twice. This protest is untenable, because our Sages already ordained that witnesses should not sign a document written on a surface where there have been erasures, unless it was erased in their presence.
Halacha 10
When a legal document and the signatures of the witnesses are both written on a surface where there have been erasures, and the validation of the authenticity of the signatures was written on paper that had never been erased, we do not validate the document because of the signatures of the witnesses who validated it previously, but because of the signatures of the witnesses who signed it originally.
The rationale is that it is possible that the validation of the document was written very far from the document itself, and the space between them was filled with lines of ink. We suspect that the person in possession of the document cut off the document itself, erased the lines of ink, and forged the document and the signatures of the witnesses on the portion that had been erased.
Halacha 11
When a document is written on paper that had never been erased, and the witnesses signed on a surface where there were erasures, it is unacceptable. We suspect that the person might erase the document that the witnesses signed and replace it with a forgery. Thus, the document and the signatures of the witnesses will be on paper with erasures.
If the witnesses wrote: "We, the witnesses, signed on the portion of the paper where there were erasures, while the document was written on the portion of the paper that has never been erased," the document is acceptable. This statement should be written between the signature of one witness and the other, so that deception is not possible.
Halacha 12
When a legal document is written on a portion of a paper where there have been erasures and the witnesses sign on a portion of the paper that has never been erased, the document is not acceptable. This applies even if the witnesses write: "We, the witnesses, signed on the portion of the paper that has never been erased, while the document was written on the portion where there were erasures."
The rationale is that we fear the person in possession of the document will erase it a second time and write on it anything that he desires. Since the document as a whole has been erased twice, the forgery will not be obvious.
If, by contrast, one portion of the document was erased once and the other twice, a distinction could be made.
Among the prevailing regulations for legal documents is to carefully scrutinize the document, seeing if the vavin and the zayinin are not squeezed between the letters, lest the person have forged this letter, adding it to the document. Similarly, these letters must not be too far from the other letters of the word, lest the person have erased a portion of one letter - e.g., a hei or a chet - and left one of its legs in the place of a vav. Similarly, in all analogous situations, we scrutinize the text in any language and with any characters.
Halacha 13
The numbers from shalosh (three) to esser (ten) should not be written at the end of a line, for it is possible for the person in possession of the document to forge the text and make the shalosh, sheloshim (30), and the esser, essrim (20).
If it would happen that a scribe would have to write these numbers at the end of a line, he should repeat the text of the document several times until the numbers come out in the middle of the line.
Halacha 14
When the upper portion of a promissory note speaks of a maneh and the lower portion speaks of 200 zuz, or the upper portion of a promissory note speaks of 200 zuz and the lower portion speaks of a maneh, everything follows what is written in the lower portion.
Why do we not follow the lesser of the two numbers? Because in this instance, one is not dependent on the other. If the promissory note had said: "owes amaneh, which is 200 zuz" or "200 zuz, which is amaneh," the lender would be granted only a maneh. When, however, there are two matters stated in the document and the latter portion is not dependent on the former portion, we follow the latter portion.
When the upper portion of a legal document mentions one name and the lower portion mentions a name that resembles it, we follow the lower portion. If so, why do we write the upper portion? So that if one letter of the lower portion is rubbed out, one could learn from the upper portion. For example, if the upper portion stated Chanani or Anani and the lower portion stated Chanan or Anan, we can assume that it is referring to the person named in the upper portion. This applies regarding only one letter. We do not, however, resolve a doubt regarding two letters in the lower portion from the upper portion.
Halacha 15
If the upper portion of a promissory note speaks of a sefel and the lower portion speaks of a kefel, we follow the wording of the latter portion, for a kefel is less than a sefel.
If the upper portion of a promissory note speaks of a kefel and the lower portion speaks of a sefel, we suspect that perhaps a fly caused the left leg of the kuf to be rubbed out and made it appear like a samech. Hence, the bearer may expropriate only a kefel, the lesser measure. Similar principles apply in all analogous situations, for the bearer of the promissory note has the weaker position.
An incident occurred concerning a promissory note that stated: "600 and one zuz" This raised a doubt. Was the intent 601 zuz or was the intent 600 isteira and one zuz? The Sages said: "The bearer of the promissory note may collect only 600 isteira and a zuz, for the bearer of the promissory note has the weaker position."
If so, why did they not say that he should collect 600 p'rutot and a zuz? Because a scribe would count the p'rutot as zuzin before composing the promissory note. Similar principles apply in all analogous situations. In all times and in all places, we follow the accepted norms.
Halacha 16
When a promissory note states: "Isteira 100 m'ie," or "100 m'ie isteira" one should follow the lesser of the phrases. The person should receive only one isteira. The rationale is that the bearer of the promissory note has the weaker position, because he is trying to expropriate property from a colleague, and a person can expropriate property only when there is no doubt regarding his claim.
Similarly, whenever a promissory note could be interpreted in either of two ways, either this way or that way, the bearer receives the lesser of the amounts. If, however, he seizes possession of the greater amount, the borrower may not expropriate the money from him unless he can clearly prove the legitimacy of his own claim.
Halacha 17
When a promissory note states: "a gold coin," we assume that the intent is no less than a golden dinar. If it states "gold of dinarim," or "dinarim of gold," we assume that the intent is no less than the value of two dinarim of gold. If it states "gold in dinarim" we assume that the intent is no less than the value in gold of two silver dinarim. Similar laws apply in all analogous situations.
Blessed be God, who grants assistance.
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Rambam:
• 3 Chapters a Day: Kelim - Chapter 3, Kelim - Chapter 4, Kelim - Chapter 5 & Kelim - Chapter 6, Kelim - Chapter 7, Kelim - Chapter 8
Kelim - Chapter 3
Halacha 1
Any wooden k'li that is made with the intent that it remain in one place, even though it is made to contain only a small amount, is not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. Conversely, any wooden k'li that is intended to be carried whether full or empty like a sack - even if it holds 100 se'ah and it has a base, since it is not intended to remain in one place - it is susceptible to ritual impurity according to Scriptural Law like other receptacles.
Whenever a k'li's use is undefined, if it has a base to rest upon on the ground so that it is not easily rolled and it could hold 40 se'ah of liquid measure which equals two kor in dry measure, it is not susceptible to impurity at all, neither according to Scriptural Law nor Rabbinic Law, because it can be assumed that it is not intended to be moved.
These principles are part of our received tradition. According to the Oral Tradition, it was taught that just as a sack is carried whether full or empty, so too, a wooden implement is not susceptible to impurity unless it would be carried full or empty. This excludes a wooden implement that is intended to remain in one place.
Halacha 2
Keilim that are made to remain in one place, e.g., a chest, a counter, a closet, a bee-hive like container made of reeds, a reservoir of drinking water for a large ship, and the like, if they contain 40 se'ah, they are not susceptible to ritual impurity.
The following are wooden keilim that are intended to be moved even when they are full: a large barrel of water that is placed on a wagon, a food trolley of kings, a leather maker's trough, the water reservoir of a small ship that cannot sail on a large sea, and a coffin. Even though all of these five types of wooden keilim contain more than 40 se'ah, they are susceptible to impurity, because initially they were made to be carried while full.
It can be assumed that all other wooden containers that are made to hold 40 se'ah and that have a base are not meant to be carried when full. Therefore they are not susceptible to ritual impurity. Similarly, containers made of bone or leather that hold 40 se'ah of liquid measure are not susceptible to impurity unless they were initially made to be carried when they were full.
Halacha 3
Large chests, counters, and closets of glass are pure. Other glass containers, even if they hold more than 40 se'ah, are susceptible to ritual impurity. This is an added stringency that applies to glass keilim over wooden keilim.
Halacha 4
Whenever the volume of a container is one cubit by one cubit with a height of three cubits, it will contain 40 se'ah of liquid measure. When the container is measured, it is measured from the outside. If it is one cubit by one cubit with a height of three cubits, it is pure even though its inner space is less than that. For the thickness of the walls does not reduce its size. The breadth of its legs and the breadth of its border, if it has one, is not included in its measure.
Halacha 5
If there was a drawer in a small counter, e.g., a drawer in a chest, it is not included in the measure of its volume if it can be removed. It is not considered as attached to it, nor is it protected from impurity by it in a shelter that is impure due to the presence of a human corpse. If it cannot be removed, it is measured with it and they are considered as one utensil.
Halacha 6
When a large container has a domed cover, if it is permanently affixed to it, it is included in its measurement. If it is not permanently affixed, it is not. If it has drawers that open to the inside, they are measured with it. If they open to the outside, they are not measured with it.
Halacha 7
Even though a wooden container does not hold 40 se'ah when standing upright, if it could hold such an amount when leaned on its side or supported by another entity, since it is ultimately capable of holding more than 40 se'ah, it is pure.
Halacha 8
When one of the legs of a chest, a counter, or a closet was removed - even though it was not perforated and thus they can still serve as containers - they are pure. The rationale is that they still have a base and it can be assumed that the intent is still that they will not be moved like they were originally.
Kelim - Chapter 4
Halacha 1
There are three categories of wooden implements that are not intended to serve as containers:
a) Any wooden implement that is made solely for human use, e.g., a ladder. It is pure. It is not susceptible to impurity at all, nor did our Sages decree that it should be included among the implements susceptible to impurity.
b) Any wooden implement that is made to be used for other implements and by a human, e.g., a table, a counter-top, a bed and the like. They are susceptible to ritual impurity. How is it known that they serve both a person and his accessories? Because one places plates on the table, cups on the counter-top, and spreads on the bed.
c) Any wooden implement that is made solely for the use of implements; thus it serves entities that serve man. If it only serves other implements during the time work is being performed with them, it is entirely pure, e.g., a wooden candelabrum that serves a lamp while it burns.
Similar laws apply to an implement placed under an implement while it is being used and all molds. If, however, it serves implements during the time work is being performed with them and when work is not being performed with them, they are susceptible to ritual impurity. Examples of such implements are: the covering for a box and the like; a sheaf for a sword, a knife, a spear, scissors, a razor, a spoon used for blue eye paint, or a stylus used to write; a well used to store blue eye paint; a case for a writing tablet or a leather placemat, a carrier for arrows, a case for wide arrows, and a case for flutes. All of these and anything like them are susceptible to impurity even though they are only used to serve other implements. The rationale is that they are necessary for the implements both at the time work is being performed with them and also when work is not being performed with them.
There are, by contrast, other somewhat similar implements that are pure, for example: the covering for a wardrobe, the covering for a chest, the covering for a basket, a carpenter's press, a chair placed under a chest or a domed covering for it, the mold over which a leather covering for a Torah scroll is made, a wooden covering for a door bolt, or the covering for a latch or a mezuzah, a case for lyres and harps, a bust on which the makers of turbans wrap that head-covering, a mold on which tefillin are made, a wooden horse used by a singer, rhythm sticks used by mourners, a sun-shield of a poor man, support beams for a bed, the pillars of a bed, and a board used as a support for a bed. All of these and implements like them are pure, because they serve other implements only when they are being used.
Halacha 2
With regard to the headboard of a bed: if it is capped and has legs that are connected to the bed, it contracts impurity together with the bed, because it is placed at the head of the bed and it is considered as one of its components. If it was placed on two of the bedposts, and thus it is higher than the bed, even though the headboard is tied to the bed with cords, since it does not have feet, it is pure. The rationale is that the headboard only serves other implements at the time work is being performed with them, like the hanging boards of the Levites, upon which they would hang their harps and their instruments, which are pure.
Halacha 3
A press used by shoemakers over which leather is pulled tightly is pure, because he places the stone in the hollow inside of it and uses it. Thus it is made to serve implements only at the time work is being performed with it. It does not contract impurity because of its receptacle, because the hollow within it is meant to be filled with a stone.
Halacha 4
The coating of a bed is pure. Similarly, any ornamental covering - whether it is made from wood, bone, leather, or metal - is pure. This concept is derived from Leviticus 11:32 which states "with which work will be performed with them." This excludes the ornamental covering of implements.
Similarly, a wooden or bone implement that has a receptacle, but which was plated with metal is pure and it is not susceptible to impurity. The rationale is that the plating causes the implement itself to be considered insignificant and the plating itself is pure, as explained.
Halacha 5
The following rules apply when a person makes a utensil partially of wood and partially of metal. If the wood serves the metal, it is susceptible to impurity. If the metal serves the wood, everything is pure.
What is implied? If a key was made of wood and its teeth - or even one of its teeth - were metal, it is susceptible to impurity. If it was metal and its teeth, wood, everything is pure.
Halacha 6
If a ring is made of metal and its signet is of coral, it is susceptible to impurity. If it was made of coral and its signet was of metal, it is not susceptible to impurity.
Halacha 7
When there is a tooth from a key or a signet of metal, it is susceptible to impurity independently if it was not connected to wood. Similarly, if one of the wooden teeth of a pitchfork, a farming prong, a winnow or a comb for a girl's head was removed and replaced by a metal one, the implements are susceptible to ritual impurity.
Halacha 8
When a metal projection shaped like a pomegranate was placed on a wooden staff to use as a handle, it is not susceptible to ritual impurity. If the staff was made with a metal cap so that the earth would not destroy the wood, it is susceptible to impurity.
Halacha 9
Similarly, if spikes where affixed to a stick to use as a weapon, it is susceptible to ritual impurity, for the wood is serving the metal. If they were placed there for decorative purposes, it is not susceptible to ritual impurity, for the metal is serving the wood.
Halacha 10
Similarly, if a tube of metal was affixed to a staff or a door for decorative purposes, it is pure. Similar principles apply in all analogous situations involving other implements.
Kelim - Chapter 5
Halacha 1
No keilim are susceptible to ritual impurity until the work involved in fashioning them is completed. When do wooden keilim become susceptible to ritual impurity? A bed and a cradle, when they are rubbed with fish skin. If one decided not to rub them, they become susceptible to impurity when they are fashioned.
Wooden baskets are considered as completed when their borders are sealed and the ends of the branches and small pieces of wood that emerge over the rim of the basket are trimmed. If the baskets were made of palm leaves, they are susceptible to impurity even though one did not trim the ends of the leaves on the inside, because they are left like that. A hanging basket is considered as completed when its border is sealed, the ends of the branches are trimmed, and the loop on which it hangs is completed. A basket for cups or for jugs is susceptible to impurity even though the leaves were not cut off on the inside of the basket. Wicker servers and reed bowls become susceptible to impurity when their borders are sealed and the branches that stick out are cut off.
Large wicker serving trays and containers become susceptible to impurity when two circles are wound around their width. A sifter, a sieve, or a weighing pan become susceptible to impurity when one circle is wound around their width. A large basket becomes susceptible to impurity when two circles are wound around their width. A long, narrow basket becomes susceptible to impurity when one circle is wound around its width. Even though the walls of these baskets are not completed, they become susceptible to ritual impurity, because they have already become fit for the purpose for which they were fashioned and they already have taken on the form of that utensil. To what can the matter be compared? To a garment that has been partially woven.
The task of fashioning a mat is completed when the long leaves from which it is made are trimmed. All keilim made from thin shoots of wood do not become susceptible to impurity until their borders are sealed. Unfinished wooden keilim become susceptible to impurity when the keilim are fashioned into their desired shape even though in the future one will paint designs onto them with dye, even them with a compass, improve their appearance with a plane, to perform similar tasks. Although they are still unfinished, since there is no need to make engravings and their shape has been hewn out, they are susceptible to impurity.
All unfinished wooden keilim become susceptible to impurity except those made from boxwood, because a k'li made from such wood is not considered as a k'li until it has been finished. It appears to me that keilim made of bone are like those made of boxwood and unfinished keilim made from bone are not susceptible to ritual impurity.
A wooden object that has not been formed into a k'li is not susceptible to ritual impurity even though it is being used as a k'li. Long wooden trays used by bakers upon which loaves are arranged while they are still dough are susceptible to ritual impurity, because they are considered to have the shape of a k'li. Those used by ordinary private persons are not susceptible to impurity. If, however, they were painted with red dye, saffron, or the like, they are susceptible to impurity, because they have been given the form of a k'li.
A baker's accessory in which water used to daub the dough is placed is impure. Those used by ordinary private persons are pure. If a private person made a rim around its four sides, it is susceptible to impurity. If the rim is broken down on one side, it is pure. The board on which loaves are arranged is susceptible to impurity. The container into which the sifters of flour would sift flour is susceptible to impurity. That used by ordinary private persons is pure.
A winnowing shovel for beans is susceptible to impurity. One used for gathering kernels into a storehouse is pure. One used for gathering wastes from the vat is susceptible to impurity. One used for gathering grain into a grainheap is pure. This is the general principle: A k'li made to serve as a receptacle is susceptible to impurity. If it is made to gather items together, it is pure.
Halacha 2
All loops are pure with the exception of the loops for a sifter of flour makers, the loop for a sieve used in granaries, the loop for a handheld sickle, and the loop for a staff used by inspectors because they are of assistance when work is being performed. This is the general principle: Anything made to be of assistance at the time work is being performed is susceptible to impurity. If it only serves as a hanger for the k'li, it is pure.
Halacha 3
Lyres of singers are susceptible to ritual impurity, but the lyres of the Levites that were used to play in the Temple were pure. A guitar, a standing harp, and a drum are susceptible to ritual impurity.
Halacha 4
A trap for moles is susceptible to ritual impurity; one for mice is pure. The rationale is that it does not have a receptacle and it is not made in the form of a k'li.
Halacha 5
A basket that is woven from branches in which figs are placed and the like are susceptible to ritual impurity. Those which are woven into the form of a large silo where wheat is stored are pure, because they do not have the form of a k'li.
Halacha 6
When leaves are woven like a divider around produce, they are pure. If, however, one made a divider from twigs, it is susceptible to impurity.
Halacha 7
With regard to a pocket made of palm branches into which fresh dates and the like are placed: if one places fruit inside of it and removes it from it, it is susceptible to ritual impurity. If one cannot take the fruit stored in it unless he tears it or undoes it or one intends to eat the fruit inside of it and cast away the pocket, it is pure.
Similarly, a horn that is used and then discarded is not susceptible to impurity. If one thinks of using it as a utensil, it is susceptible to impurity.
Halacha 8
A ram's horn is not susceptible to ritual impurity. If it was cut to be used as a useful k'li, it is susceptible to ritual impurity.
Halacha 9
The following rules apply when a bowl was permanently affixed to a chest, counter, or closet. If it is affixed in a way that it still serves as a container, it is susceptible to ritual impurity. If it was affixed to the wall of the chest - and thus cannot serve as a container unless the chest is turned on its side, it is considered as part of the chest and is pure.
Halacha 10
A fishing trap, a trap for fowl, and a wooden cage are pure.
Halacha 11
A flat trap for fowl, a snare for fowl, and the snare in a dam are susceptible to ritual impurity because they do have the form of a k'li.
Halacha 12
Benches set up in inns and by the teachers of young children are pure even though they have holes into which legs are inserted. If the legs were affixed to them with nails, they are susceptible to impurity.
This is the general principle: Whenever a seat is portable and its legs are not carried with it, it is pure. Any seat that is portable and its legs are carried with it is susceptible to impurity. If both of its legs are made of wood or bone, it is susceptible to impurity. If one of them was made of stone, it is not susceptible to impurity.
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Kelim - Chapter 6
Halacha 1
Whenever a k'li contracted impurity and, after it contracted impurity, it was broken to the point that its form was ruined and it could no longer serve the purpose for which it was made, it regains purity by being broken. Similarly, when keilim that were pure are broken, their broken pieces are not susceptible to ritual impurity.
Halacha 2
To what extent must a wooden or bone k'li be broken before it regains ritual purity? All keilim belonging to ordinary, private persons are pure when they are broken to the extent that they cannot contain a pomegranate.
What is implied? If a container was perforated to the extent that a pomegranate would fall through, it is pure. The pomegranate about which we are speaking is one of intermediate size, one that an onlooker would neither consider large or small and we are speaking about an instance where there are three pomegranates in a container, one touching the other.
If a k'li that had contracted impurity became perforated to the extent that an olive would fall from it, the owner patched it, it then was perforated again in a different place to the extent that an olive would fall from it, the owner patched it, and this pattern continued until the hole is large enough that a pomegranate would fall from it, even though it is patched entirely, it is pure, because it is a new entity.
Halacha 3
When keilim were originally made in a manner that pomegranates would fall from them, e.g., a basket and a rope-net carrier borne by camels and trellises, for vines are susceptible to ritual impurity unless their greater portion is torn.
Halacha 4
Even though rods were attached to trellises above them and below them to reinforce them, the trellises are pure. If a frame of any size was made for them, even if the entire trellis has holes large enough for pomegranates to fall through, it is susceptible to ritual impurity.
Halacha 5
The size of a hole that renders as pure all vessels that cannot contain pomegranates, e.g., a container of a fourth of a kab, half a fourth of a kab, and wicker servers, is one sufficient for olives to fall through. Although their borders have been ruined, if there remains enough of the vessel to contain even the slightest amount, it is impure.
Halacha 6
Breadbaskets are rendered as pure if they possess a hole large enough for a loaf of bread to fall through.
Halacha 7
Gardeners' bushels are rendered as pure if they possess a hole large enough for a bundle of vegetables to fall through. Bushels of homeowners are rendered as pure when they possess a hole large enough for a bundle of straw to fall through. Those used by bathhouse attendants are rendered as pure when they possess a hole large enough for stubble to fall through.
Halacha 8
A chest for bowls that cannot hold bowls is nevertheless susceptible to ritual impurity, because it can hold pots. Similarly, even if a chamber pot cannot contain liquids, since it can contain feces, it is susceptible to impurity.
Halacha 9
Any wooden container that is divided in two is pure even though its walls could serve as a container, as a frying pan does, with the exception of wooden utensils that half or a portion of them is considered as an independent utensil from its fashioning at the outset. Examples of the latter include a double table that at the outset was made in two parts and it is folded over and extended, a pot with compartments for different types of food which includes many bowls, each of its compartments having complete bowls, a double bench, and the like.
Similarly, when one of the holders in a wooden case for bottles or cups was ruined, the one that is ruined is pure and is not considered as joined to the other holders. If a second one is ruined, it is pure and is not considered as joined to the case. If all three are ruined, they are pure. Similar laws apply in situations involving comparable types of keilim.
Halacha 10
When the center of a wicker crate used to spread fertilizer is upraised and its sides are lower, it is still susceptible to impurity if one side is ruined, because it can still contain fertilizer from the other side. If the other side is also ruined, it is pure.
When part of a table or a counter for drinks is ruined, it is still susceptible to impurity until it was divided and separated into its component parts entirely. If one of its legs was removed, it is pure. This ruling also applies if the second was removed. If the third was also removed and one had the intent to eat on this table or counter like one eats on a serving board, it is susceptible to impurity. If not, it is pure.
Halacha 11
Wicker utensils whose borders have fallen off are pure. If even the slightest bit of the seal around their border remains, they are susceptible to impurity.
Halacha 12
When a serving board was filled with pieces of wood that were attached to it, it is pure. If it is covered with boards, it is susceptible to impurity.
Halacha 13
When a bench falls apart, it is pure. If one tied it together with straps or ropes, it is susceptible to impurity.
Halacha 14
A camel's saddle-baskets that were released are pure. If the driver returned and tied them, they are susceptible to impurity. Thus they can become susceptible to impurity and then released from impurity even ten times a day.
Halacha 15
When a table or a counter for drinks were covered with marble, but the place where cups are placed was left uncovered, it is susceptible to ritual impurity. If one covered the entire surface, it is pure. This ruling applies whether the coating is permanently affixed or not, whether it covers its frame or not, whether the table was made from valuable wood like boxwood or the like or from other wood, since it was covered, it is pure, as we explained.
Kelim - Chapter 7
Halacha 1
At which point does a leather k'li become susceptible to ritual impurity?
A shepherd's satchel - From the time its edges are folded over and sealed close to make a border, one trims the tiny pieces that project beyond the leather, and makes straps with which it could be closed.
A leather mat - When its borders are trimmed and its ornament is made.
A leather bedsheet - When its borders are sealed and trimmed.
A leather pillow or cushion - When its borders are sealed and the strands that emerge are trimmed. Similar laws apply in all analogous situations.
Tefillin - When one finishes the cube. Even though one will later add the strap, it is susceptible to impurity at this stage.
A leather base for a cradle for which loops will be made - When those loops are made.
A sandal - When its leather will be bent over.
A shoe - When it is placed on its mold. If, in the future, one will color it yellow and make designs, it is not susceptible to impurity until one colors it and makes designs.
Halacha 2
When a hide does not have the shape of a k'li, it is not susceptible to impurity. Therefore a leather hand-covering which people who gather thorns tie around their hands so that they will not be wounded by a thorn is not susceptible to impurity, for it is a simple hide and it does not have the form of a k'li. Similarly, a hide used to collect cow turds, a hide used to muzzle the mouth of an animal, a hide used to chase away bees when gathering honey, and a hide used as a fan because of the heat are pure and are not susceptible to impurity.
Halacha 3
All finger-coverings of leather are pure except those of fruit reapers. They are impure, because they are used to collect sumach berries. If they are torn and cannot hold the major portion of a sumach berry, they are pure.
Halacha 4
Leather belts and the pieces of leather amputees place on their stumps so they can walk on them on the ground are susceptible to impurity, because they have the form of a k'li. Similarly, leather rings which craftsmen place on their arms to hold up their garments to prevent them from interfering with them during their work are susceptible to impurity like other simple leather keilim.
Halacha 5
When a piece of leather is sewn to cover the hands and the arms of those who winnow grainheaps, travelers, or those who make flax, it is susceptible to ritual impurity. If it is used by painters or blacksmiths, it is not susceptible to impurity.
This is the general principle: Anything that is made as a receptacle, to protect one from thorns, or so that one will have a good grip is susceptible to impurity. Anything that is made as protection against sweat, i.e., so that the article with which one is working not be ruined because of the sweat of one's hands is not susceptible to impurity.
Halacha 6
How large must a hole in a leather k'li be for it to be pure? A carrying case for food - when its hole is large enough for a ball of the warp thread to fall through. If it cannot contain the warp, but it does contain the woof, it is susceptible to impurity unless the hole comprises the majority of the container.
Halacha 7
A leather sathchel whose inner pocket was ripped is still susceptible to impurity. It is not considered as attached to the pocket.
Halacha 8
The following laws apply when a drinking pouch was made from the hide of an animal, the scrotum was often left and was used as part of the container. If it was opened, it is pure, because it cannot contain liquids in the ordinary manner.
Halacha 9
When leather keilim have loops and straps - e.g., sandals worn on flat land or a pouch tied close with a strand - even though when they are untied, they do not have the shape of a k'li, they are still susceptible to impurity in that state. The rationale is that even an ordinary person can insert the strands in the loops and return the k'li to its previous shape. Similarly, if they contracted impurity and the straps were removed from them and their shape was undone, they are pure even though it is possible to restore them without a craftsman's activity.
Halacha 10
Although the strands from a pouch closed by strands have been removed, it is still susceptible to impurity, because it can still serve as a container. If it was straightened out and returned to the form of a simple piece of leather, it is pure. If one attached a hook from which it could be hung from below, it is susceptible to impurity even when it is straightened out, because it has the form of a k'li.
Halacha 11
A piece of leather used to wrap an amulet is susceptible to impurity. If one straightens it out, it is pure. If one uses it again to wrap an amulet, it is susceptible to impurity. It can become impure and pure, even ten times during a day.
The parchment on which one writes an amulet is pure. If one cut of a piece and made a ring to use it as an ornament, it is susceptible to impurity.
Halacha 12
The head tefillin is considered as four separate containers. Should it contract impurity from a human corpse and one remove the first compartment and then restore it, it is still a primary source of impurity as it was. This ruling also applies if one removes the second compartment and restores it. If one removed the third and restored it and removed also the fourth and restored it, the entire tefillin is considered a primary derivative of impurity. For he removed each one of them and then restored them all, thus it is as if this "second" tefillin touched the original tefillin.
If he then removed the first compartment a second time and then restored it, the tefillin remains a primary derivative as before. This ruling also applies if one also removed the second and the third compartments. If one removed also the fourth compartment and then restored the tefillin, it is entirely pure. For a primary derivative of impurity does not impart impurity to articles, because it is a derivative itself, as we explained.
Similarly, when a sandal was impure because of contact with a zav or the like and one of its pegs was detached and it was repaired, it is still impure as before. If the other one also became detached and he repaired it, the sandal is purified from the impurity, because it has new pegs. It is, however, impure due to contact with an article that is impure because of contact with a zav. If he did not repair the first until the second was detached, the heel or the toe of the sandal was removed, or it was divided in two, it is pure.
Halacha 13
When a shoe was damaged, if it does not cover the majority of the foot, it is pure.
Halacha 14
When do tefillin that have contracted impurity become pure again? The arm tefillin - when it is released from the base on three sides. The head tefillin - when it is released from the base on three sides and each of the compartments are separated from each other.
Halacha 15
When a ball, a mold, an amulet, or tefillin were torn after they contracted impurity from a human corpse, one who touches them is impure. If he touches their contents, he is pure.
When a saddle that is impure is torn, one who touches its insides is impure, because the sewing attaches it to the saddle itself and it is considered as a single entity.
Kelim - Chapter 8
Halacha 1
All metal keilim are not susceptible to ritual impurity until the tasks involved in fashioning them are totally completed and they are no further tasks to be performed with them at all. Unfinished metal keilim, by contrast, are not susceptible to impurity at all.
Halacha 2
The following are unfinished metal utensils: anything that will be smoothed with a file, have its surfaced leveled, have its uneven points scraped away, be polished, be pounded with a hammer, or is lacking a handle or a rim. Such a utensil is not susceptible to impurity until it was finished and beautified to the extent that no work is required for it at all.
What is implied? A sword does not contract impurity until it has been smoothed, nor a knife until it has been sharpened. Similar concepts apply with regard to other comparable acts. Accordingly, when one makes utensils from a block of iron ore, a bar of metal, or the iron surface of a wheel, from plates, from the coverings of utensils, from the base of utensils, from the rims of utensils, from the handles of utensils, from metal scrap removed from utensils or pieces cut away from utensils, they are pure. For all of these are considered as unfinished metal utensils.
If, however, one fashions a utensil from broken metal utensils or from utensils that have worn out over the course of time, or from nails that were made from utensils, these are susceptible to impurity, because they are not in an unfinished state. If, however, it is not known whether nails were made from utensils or from blocks of iron ore, they are pure. Even if they were formed into a k'li, they are not susceptible to impurity.
Halacha 3
When a metal k'li is only lacking a cover, it is susceptible to ritual impurity. For the cover is not considered as part of the k'li itself.
Halacha 4
When a needle was made without a hole, but instead was smoothed and prepared for use in such a state at the outset, it is susceptible to impurity, because it can be used to remove a splinter. If, ultimately, however, one intends to make a hole in it, it is like other unfinished metal utensils and is not susceptible to impurity.
Halacha 5
We have explained that, according to Scriptural Law, unfinished metal keilim are pure and unfinished wooden keilim are impure and conversely, flat metal keilim are impure and flat wooden keilim are pure. Thus keilim that are impure when made from wood are pure when made from metal. And keilim that are impure when made from metal are pure when made from wood.
Halacha 6
All articles of war, e.g., a sword, a spear, a helmet, armor, soldiers' boots, and the like are susceptible to ritual impurity. All ornaments for humans, e.g., a necklace, earrings, rings - whether with a seal or without a seal - or the like, are susceptible to ritual impurity. Even if a dinar was disqualified for use and it was adapted to be hung from the neck of a girl, it is susceptible to impurity. Similarly, a metal amulet is susceptible to impurity like other jewelry for humans.
Halacha 7
All ornaments used for animals and keilim, by contrast - e.g., the rings made for the neck of an animal and for the handles of keilim are pure and are not susceptible to impurity independently with the exception of the bell of an animal or a k'li that creates a sound desired by humans.
What is implied? When one makes bells for a spice mill, a cradle, book-covers, and children's diapers, they are pure. If one made clappers for them, they are susceptible to impurity. Since they were made to create a sound for a person, they are considered as ornaments for humans. Even if the clapper was removed afterwards, they are still susceptible to impurity, because it is still fit to generate a sound by banging it on a shard.
Halacha 8
The following rules apply when a bell was made for a person. If it was made for a minor, it is not susceptible to impurity unless it has its clapper, because it was meant to produce a sound. If it was made for an adult, it is considered as an ornament and is susceptible to impurity even though it does not have a clapper.
Halacha 9
All masks are susceptible to impurity. All seals are pure with the exception of a metal seal that is used to imprint a seal. All rings are pure except the rings worn on a finger. In contrast, the ring used to gird one's loins or one that is tied between one's shoulders is pure. A ring used as an animal collar is susceptible to impurity, because a person uses it to pull the animal. Similarly, a staff made of metal used to control an animal is susceptible to impurity.
Halacha 10
All keilim can become susceptible to impurity through thought, but do not lose that susceptibility unless a deed is performed to change their function. A deed negates the influence of a previous deed or thought, but thought does not negate the influence of a previous thought or deed.
What is implied? A ring used for an animal or a k'li that one thought to use as a ring for a person. That thought itself causes a change in the ring's status and makes it subject to ritual impurity, as if originally it was made with the intent of being used for a human. If, afterwards, one reconsidered and thought to leave it as a ring for an animal as it was, it remains susceptible to impurity, even though a person never used it as an ornament. For one thought does not negate the effect of another thought unless one performs a deed in the actual physical substance of the entity, for example, to polish it or to adjust it as is done for an animal.
If there was a ring used for humans and one thought to use it for an animal, it is still susceptible to impurity as it was originally, for a k'li's susceptibility to impurity cannot be nullified by thought. If one performed a deed, changing it into an animal's ring, it is not susceptible to impurity, for deed can negate the influence of a previous deed.
Halacha 11
The deeds of a deafmute, a mentally or emotionally compromised individual, or a minor are significant. Their thoughts are not significant, as explained above with regard to making foods susceptible to impurity.
Halacha 12
When one thought of using a bell used for a door for an animal, it is susceptible to impurity. When one made the bell of an animal suitable for a door, even if he attached it to the ground and even when he attached it with a nail, it remains susceptible to impurity until one performs a deed affecting the substance of the bell itself.
Halacha 13
The following laws apply when a craftsman makes - and carries a stock - of bells for both animals and doors. If the majority of his stock is made for entities that cause them to be susceptible to impurity, the entire stock is considered as susceptible to ritual impurity unless he sets aside a portion specifically for entities that do not cause them to be susceptible to impurity. If the majority is made for entities that do not cause them to be susceptible to impurity, the entire stock is not considered as susceptible to ritual impurity unless he sets aside a portion of the stock specifically for entities that cause them to be susceptible to impurity.
Halacha 14
Wherever bells are found, they are susceptible to impurity, except in large cities, for there the majority are made for doors.
Halacha 15
If a person tells a craftsman: "Make me two bells, one for a door and one for an animal," "...two mats, one to lie on and one to use in constructing a tent," "...two sheets, one for designs and one for a curtain for a tent," they both are susceptible to impurity unless he explicitly states: "This is for this purpose and this is for the other.
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Hayom Yom:
Wednesday, Elul 1, 5774 • 27 August 2014 & Thursday, Elul 2, 5774 • 28 August 2014
"Today's Day"
Wednesday, Elul 1, Rosh Chodesh, 5703
Torah lessons: Chumash: Shoftim, Revi'i with Rashi.
Tehillim: 1-9. Also 1-3.
Tanya: Now, because the (p. 441) ...where penitents stand..." (p. 443).
When the Tzemach Tzedek was nine years old the Alter Rebbe said to Him: I received from my Rebbe (the Maggid) who received from his Rebbe (the Baal Shem Tov) in the name of his well-known Rebbe1 that from the second day of Rosh Chodesh Elul until Yom Kippur we are to say three chapters of Tehillim every day. Then, on Yom Kippur, thirty six (chapters): Nine before Kol Nidrei, nine before sleeping, nine after Musaf, and nine after Ne'ila. Whoever did not start on the second day of Rosh Chodesh is to start with the Tehillim of the particular day on which he realizes his omission, and complete the missing Tehillim later.
FOOTNOTES
1. Achiya HaShiloni.
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Thursday, Elul 2, 5703
Torah lessons: Chumash: Shoftim, Chamishi with Rashi.
Tehillim: 10-17. Also 4-6.
Tanya: Now the essence (p. 443) ...states Scripture. (p. 445).
The Children of Israel are called eretz cheifetz,1 for they possess numerous "precious articles"2 in the love and fear of G-d, and in fine character traits. Bringing these traits to the surface depends entirely upon the individual stimulating them. It is clear that throughout the earth are wellsprings of living water; the difference between them is only that some are near the surface, others far. Everything therefore depends on the well-digger, his patience and perseverance.
Now since ratzon ("will") is a superior faculty that "issues decrees," rules over all the other faculties,* and compels them to act according to its orders - it follows that the essential avoda is to arouse one's will to exercise its effect - both upon the person himself and upon others.
FOOTNOTES
1. "The desired land." Malachi 3:12; see Iyar 17.
2. Heb. chafeitzim, ("articles"), related to cheifetz in the phrase eretz cheifetz.
*. See Translator's Notes, p. 118.
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Daily Thought:Wednesday, Elul 1, Rosh Chodesh, 5703
Torah lessons: Chumash: Shoftim, Revi'i with Rashi.
Tehillim: 1-9. Also 1-3.
Tanya: Now, because the (p. 441) ...where penitents stand..." (p. 443).
When the Tzemach Tzedek was nine years old the Alter Rebbe said to Him: I received from my Rebbe (the Maggid) who received from his Rebbe (the Baal Shem Tov) in the name of his well-known Rebbe1 that from the second day of Rosh Chodesh Elul until Yom Kippur we are to say three chapters of Tehillim every day. Then, on Yom Kippur, thirty six (chapters): Nine before Kol Nidrei, nine before sleeping, nine after Musaf, and nine after Ne'ila. Whoever did not start on the second day of Rosh Chodesh is to start with the Tehillim of the particular day on which he realizes his omission, and complete the missing Tehillim later.
FOOTNOTES
1. Achiya HaShiloni.
____________________________
Thursday, Elul 2, 5703
Torah lessons: Chumash: Shoftim, Chamishi with Rashi.
Tehillim: 10-17. Also 4-6.
Tanya: Now the essence (p. 443) ...states Scripture. (p. 445).
The Children of Israel are called eretz cheifetz,1 for they possess numerous "precious articles"2 in the love and fear of G-d, and in fine character traits. Bringing these traits to the surface depends entirely upon the individual stimulating them. It is clear that throughout the earth are wellsprings of living water; the difference between them is only that some are near the surface, others far. Everything therefore depends on the well-digger, his patience and perseverance.
Now since ratzon ("will") is a superior faculty that "issues decrees," rules over all the other faculties,* and compels them to act according to its orders - it follows that the essential avoda is to arouse one's will to exercise its effect - both upon the person himself and upon others.
FOOTNOTES
1. "The desired land." Malachi 3:12; see Iyar 17.
2. Heb. chafeitzim, ("articles"), related to cheifetz in the phrase eretz cheifetz.
*. See Translator's Notes, p. 118.
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Friction
Our souls are the finishing tools for His handiwork.
They are the plows He applies to the harsh earth so it will absorb the rains from heaven, the sandpaper to grind away the coarse surfaces of life, the polishing-cloth so that it will glimmer in the light from above.
That friction that wears us down, those sparks that fly—it is the resistance to this refining process.
And if you should ask, how could it be that G‑d’s own creation should present resistance to His infinitely powerful breath?
In truth, it cannot. But He condenses that breath into a soul, He tightly focuses her power, until the harshness of this world can seem real to her, and then she will struggle, and in that struggle she will make the world shine.
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Healthy Space
So obsessed with his own self and his own space, he fits each person into a rigid box to suit his egocentric world. Those who fit are friends. Those who don’t get called all sorts of names.
Healthy human space flows and mixes. It makes room for a thousand others.
Maamar Hechaltzu, 5659. (The Rebbe pleaded that we study this maamar about overcoming causeless hatred, and stood for hours handing it out to all present.)
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