Torah Reading
Devarim (Deuteronomy-Devarim 1:1 These are the devarim (words) which Moshe spoke unto kol Yisroel on the far side of the Yarden in the midbar, in the Aravah opposite Suf between Paran, and Tophel, and Lavan, and Chatzerot, and Di-Zahav.
2 (There is eleven days’ journey from Chorev unto Kadesh-Barnea by way of Mount Seir.)
3 And it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moshe spoke unto the Bnei Yisroel, according unto all that Hashem had given him in commandment unto them,
4 After he had slain Sichon Melech HaEmori, which dwelt in Cheshbon, and Og Melech HaBashan, which dwelt in Ashtarot at Edre’i;
5 On the far side of the Yarden, in Eretz Moav, began Moshe to expound this torah, saying,
6 Hashem Eloheinu spoke unto us in Chorev, saying, Ye have dwelt long enough at this mountain;
7 Turn you, and take your journey, and go to the Har HaEmori (hill country of the Amorites), and unto all the places nigh thereunto, in the Aravah, in the hills, in the Shefelah, and in the Negev, and by the seacoast, to the Eretz HaKena’ani (Land of the Canaanites), and unto Lebanon, unto the great river, the river Euphrates.
8 See, I have set ha’aretz (the land) before you; go in and possess ha’aretz which Hashem swore unto Avoteichem, Avraham, Yitzchak, and Ya’akov, to give unto them and to their zera after them.
9 And I spoke unto you at that time, saying, I am not able to bear the burden of you by myself alone;
10 Hashem Eloheichem hath multiplied you, and, see, ye are today as numerous as the kokhavei HaShomayim.
11 (Hashem Elohei Avoteichem increase you a thousand times over and bless you, as He hath promised you!)
12 How can I myself alone bear your problems, and your massa and your strife?
13 Take you anashim chachamim, men of wisdom and understanding, who are known among your tribes, and I will set them over you.
14 And ye answered me, and said, The thing which thou hast spoken is tov for us to do.
15 So I took the leaders of your tribes, anashim chachamim, men of understanding, and made them heads over you, over thousands, and over hundreds, and over fifties, and over tens, shoterim among your tribes.
16 And I charged your shofetim at that time, saying, Hear the cases between your brethren, and judge righteously between every man and his brother, and the ger that is with him.
17 Ye shall not respect persons in mishpat but ye shall hear the katon as well as the gadol; ye shall not be afraid of the face of man; for the mishpat is Elohim’s: and the case that is too hard for you, bring it unto me, and I will hear it.
18 And I commanded you at that time all the things which ye should do.
19 And when we departed from Chorev, we went through all that great and terrible midbar, which ye saw on the way to the Har HaEmori, just as Hashem Eloheinu commanded us; and we came to Kadesh-Barnea.
20 And I said unto you, Ye are come unto the Har HaEmori which Hashem Eloheinu doth give unto us.
21 See, Hashem Eloheicha hath set ha’aretz before thee; go up and possess it, as Hashem Elohei Avoteicha hath said unto thee; fear not, neither be discouraged.
22 And ye came near unto me every one of you, and said, Let us send anashim ahead of us, and they shall spy out ha’aretz, and bring us word again by what way we must go up, and into what towns we shall come.
23 And the proposal pleased me well; and I took Shneym Asar, (Twelve) of you, one of each shevet (tribe);
24 And they turned and went up into the hill country, and came unto the Eshkol Valley, and explored it.
25 And they took of the pri ha’aretz in their hands, brought it down unto us, brought us word, and said, It is a tovah ha’aretz which Hashem Eloheinu doth give us.
26 Notwithstanding ye would not go up, but rebelled against the commandment of Hashem Eloheichem;
27 And ye murmured in your oholim, and said, Because Hashem hated us, He hath brought us forth out of Eretz Mitzrayim, to deliver us into the hand of HaEmori, to destroy us.
28 Where shall we go up? Our brethren have discouraged levavenu (our hearts), saying, The people is greater and taller than we; the cities are great and walled up to Shomayim; moreover we have seen the Bnei Anakim there.
29 Then I said unto you, Dread not, neither be afraid of them.
30 Hashem Eloheichem which goeth before you, He shall fight for you, according to all that He did for you in Mitzrayim before your eyes;
31 And in the midbar, where thou hast seen how that Hashem Eloheicha did bear thee, as a man doth carry his ben, in all the way that ye went, until ye came into this place.
32 Yet in this thing ye were not ma’aminim (believers) in Hashem Eloheichem,
33 Who went in the way before you, to search you out a place to pitch your tents in, in eish by lailah, to show you by what way ye should go, and in an anan (cloud) by day.
34 And Hashem heard the sound of your words, and was angry, and on oath, said,
35 Surely there shall not one of these men of this dor harah see ha’aretz hatovah, which I swore to give unto Avoteichem.
36 Except Kalev ben Yephunneh; he shall see it, and to him will I give ha’aretz that he hath trodden upon, and to his children, because he hath wholly followed Hashem.
37 Also Hashem was angry with me because of you, saying, Thou also shalt not go in there.
38 But Yehoshua ben Nun, the one assisting thee, he shall go in there; encourage him, for he shall cause Yisroel to inherit it.
39 Moreover your little ones, which ye said would be taken captive, and your children, which as yet do not have knowledge between tov and rah, they shall go in there, and unto them will I give it, and they shall possess it.
40 But as for you, turn, take your journey into the midbar by the way of the Yam Suf.
41 Then ye answered and said unto me, We have sinned against Hashem; we will go up and fight, according to all that Hashem Eloheinu did command us. And when ye had girded on every man his weapons of war, ye made light of going up into the hill country.
42 And Hashem said unto me, Say unto them. Go not up, neither fight; for I am not in your midst; lest ye be struck down before your enemies.
43 So I spoke unto you; and ye would not hear, but rebelled against the commandment of Hashem, and went presumptuously up into the hill country.
44 And HaEmori, which dwelt in that hill country, came out against you, and chased you, as bees do, and destroyed you in Seir, even unto Chormah.
45 And ye returned and wept before Hashem; but Hashem would not listen to your voice, nor give ear unto you.
46 That is why ye abode in Kadesh as long as ye did.
2:1 Then we turned, and took our journey into the wilderness by the way of the Yam Suf, as Hashem spoke unto me; and we circled Mt Seir yamim rabbim (many days).
2 And Hashem spoke unto me, saying,
3 Ye have circled hahar hazeh (this mountain) long enough; turn you northward.
4 And command thou the people, saying, Ye are to pass through the territory of your brethren the Bnei Esav, which dwell in Seir; and they shall be afraid of you; be shomer me’od of yourselves therefore:
5 Meddle not with them; for I will not give you of their land, no, not so much as a regel (foot) breadth; because I have given Mt Seir unto Esav for a yerushah (possession, inheritance).
6 Ye shall get by trade okhel (food) of them for kesef, that ye may eat; and ye shall also buy mayim of them for kesef, that ye may drink.
7 For Hashem Eloheicha hath bestowed a brocha on thee in all the works of thy hand; He knoweth thy walking through this midbar hagadol (great wilderness); these arba’im shanim Hashem Eloheicha hath been with thee; thou hast lacked nothing.
8 And when we went on past our brethren the Bnei Esav, who dwell in Seir, through the road of the Aravah from Eilat, and from Etzyon-Gever, we turned and passed by on the road through the midbar of Moav.
9 And Hashem said unto me, Harass not the Moavim, neither provoke them to milchamah for I will not give thee of their land for a yerushah; because I have given Ar unto the Bnei Lot for a yerushah.
10 The Emim dwelt therein in times past, a people great, many, and tall, as the Anakim;
11 Which also were accounted Refa’im, as the Anakim; but the Moavim called them Emim.
12 The Chorim also dwelt in Seir beforetime; but the Bnei Esav succeeded them, when they had destroyed them from before them, and dwelt in their place; as Yisroel did unto the eretz of his yerushah Hashem gave unto them.
13 Now rise up, and get you over the Wadi Zered. And we went over the Wadi Zered.
14 And the space in which we came from Kadesh-Barnea, until we were come over the Wadi Zered, was 38 shanim; until all the generation of the anshei hamilchamah had been consumed from the machaneh, as Hashem had sworn unto them.
15 For indeed the yad Hashem was against them, to destroy them from among the machaneh, until they were consumed.
16 So it came to pass, when kol anshei hamilchamah were consumed and dead from among HaAm (the People),
17 That Hashem spoke unto me, saying,
18 Thou art to pass over the border of Moav at Ar today;
19 And when thou comest opposite the Bnei Ammon, distress them not, nor meddle with them; for I will not give thee of the Eretz Bnei Ammon any yerushah; because I have given it unto the Bnei Lot for a yerushah.
20 (That also was accounted a land of Refa’im; Refa’im dwelt therein in old time; and the Ammonim call them Zamzummim;
21 A people great, and many, and tall, as the Anakim; but Hashem destroyed them before them; and they [the Ammonim] dispossessed them, and dwelt in their place:
22 As He did to the Bnei Esav, which dwelt in Seir, when He destroyed the Chori from before them; and they succeeded them, dwelling in their place even to this day;
23 And the Avim which dwelt in villages, even unto Azzah, the Caphtorim, which came forth out of Caphtor, destroyed them, and dwelt in their place.)
24 Rise ye up, take your journey, and pass over the Wadi Arnon: see, I have given into thine hand the Emori, Sichon Melech Cheshbon, and his land: begin to possess it, and contend with him in milchamah (battle, war).
25 Hayom hazeh will I begin to put the pachad (dread) of thee and the fear of thee upon the ammim (peoples) that are under Kol HaShomayim, who shall hear report of thee, and shall tremble, and be in anguish because of thee.
26 And I sent malachim out of the midbar Kedemot unto Sichon Melech Cheshbon with divrei shalom, saying,
27 Let me pass through thy land on the derech; I will go along on the derech; I will neither turn unto the yamin nor to the semol (left).
28 Thou shalt sell me okhel for kesef, that I may eat; and give me mayim for kesef, that I may drink; only I will pass through on foot;
29 (As the Bnei Esav which dwell in Seir, and the Moavim which dwell in Ar, did unto me;) until I shall pass over Yarden into the land which Hashem Eloheinu giveth us.
30 But Sichon Melech Cheshbon would not let us pass by him; for Hashem Eloheicha hardened and made stubborn his ruach, and made his lev obstinate, that He might deliver him into thy hand, as indeed hayom hazeh.
31 And Hashem said unto me, See, I have begun to give Sichon and his land before thee; begin the occupation, that thou mayest take possession to inherit his land.
32 Then Sichon came out against us, he and all his people, to make milchamah (battle, war) at Yachatz.
33 And Hashem Eloheinu delivered him before us; and we struck him, and his banim, and all his people.
34 And we took all his towns at that time, and in cherem utterly destroyed them, and of the nashim, and the little ones, of every town, we left no remnant;
35 Only the behemah we took for booty unto ourselves, and the plunder of the towns which we took.
36 From Aroer, which is on the edge of Wadi Arnon, and from the town that is by the wadi, even unto Gil‘ad, there was not one town too strong for us; Hashem Eloheinu delivered all unto us:
37 Only unto the Eretz Bnei Ammon thou camest not, nor unto any place of the Wadi Yabok, nor unto the towns in the hills, in accordance with the command of Hashem Eloheinu.
3:1 Then we turned, and went up the way to Bashan; and Og Melech HaBashan came out against us, he and all his people, to engage in milchamah at Edrei.
2 And Hashem said unto me, Fear him not; for I will deliver him, and all his people, and his land, into thy hand; and thou shalt do unto him as thou didst unto Sichon Melech HaEmori which dwelt at Cheshbon.
3 So Hashem Eloheinu delivered into our hands also Og Melech HaBashan, and all his people; and we struck him until no remnant was left to him.
4 And we took all his towns at that time; there was not a kiryah (town, city) which we took not from them, threescore towns, all the region of Argov, the kingdom of Og in Bashan.
5 All these towns were walled with high walls, gates, and bars; beside unwalled towns harbeh me’od (very many).
6 And in cherem we utterly destroyed them, as we did unto Sichon Melech Cheshbon, in cherem utterly destroying the men, nashim, and little ones, of every town.
7 But all the behemah (livestock), and the plunder of the towns, we took for booty to ourselves.
8 And we took at that time out of the hand of the two melachim of the Emori the land that was on this side [i.e., east of the] Yarden, from the Wadi Arnon unto Mt Chermon;
9 (Which Chermon the Tzidonim call Siryon; and the Emori call it Senir;)
10 All the towns of the plain, and all Gil‘ad, and all Bashan, unto Salchah and Edrei, towns of the kingdom of Og in Bashan.
11 For only Og Melech HaBashan remained of the remnant of Refa’im; hinei, his bedstead was a bedstead of barzel. Is it not in Rabbah of the Bnei Amon? Nine regular cubits was the length thereof, and four cubits the breadth of it.
12 And ha’aretz hazot, which we possessed at that time, from Aroer, which is by the Wadi Arnon, and half way up the hill country of Gil‘ad, and the towns thereof, gave I unto the Reuveni and Gadi.
13 And the rest of Gil‘ad, and all Bashan, being the kingdom of Og, gave I unto the half tribe of Menasheh; all the region of Argov, with all Bashan, which was called Eretz Refa’im.
14 Yair ben Menasheh took all the region of Argov unto the border of Geshuri and Maachati, and called them after shmo (his own name), HaBashan Havot Yair, unto hayom hazeh.
15 And I gave Gil‘ad unto Machir.
16 And unto the Reuveni and unto the Gadi I gave from Gil`ad even unto the Wadi Arnon with the middle of the valley as the border even unto the Wadi Yabok, which is the border of the Bnei Amon;
17 The Aravah also, and Yarden, and the coast thereof, from Kinneret even unto the yam of the Aravah, even the Dead Sea, under the slopes of Pisgah to the east.
18 And I commanded you at that time, saying, Hashem Eloheichem hath given you this land to possess it; ye shall pass over armed before your brethren the Bnei Yisroel, all bnei chayil (valiant men, men fit for military service).
19 But your nashim, and your little ones, and your livestock (for I know that ye have much livestock,) shall abide in your towns which I have given you;
20 Until Hashem have given rest unto your brethren, as well as unto you, and until they also possess ha’aretz which Hashem Eloheichem hath given them beyond Yarden; and then shall ye return every man unto his yerushah (possession, inheritance), which I have given you.
21 And I commanded Yehoshua at that time, saying, Thine eyes have seen all that Hashem Eloheichem hath done unto these two melachim; so shall Hashem do unto all the kingdoms whither thou passest.
22 Ye shall not fear them; for Hashem Eloheichem He shall fight for you.)
TODAY'S LAWS & CUSTOMS:
• SHABBAT CHAZON ("SHABBAT OF VISION")
The Shabbat before the Ninth of Av is called Shabbat Chazon ("Shabbat of Vision") after the opening words of the day's reading from the prophets ("haftara"), which is the third of the series of readings known as "The Three of Rebuke." On this Shabbat, say the Chassidic masters, we are granted a vision of the Third Temple; we may not see it with our physical eyes, but our souls see it, and are empowered to break free of our present state of galut (exile and spiritual displacement) and bring about the Redemption and the rebuilding of the Temple.
Links:
The Holy Temple: an Anthology
Shabbat of Vision
About the "Three of Rebuke"
http://www.thethreeweeks.com
• ETHICS OF THE FATHERS: CHAPTER 3
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Three.
Link: Ethics of the Fathers, Chapter 3
• "NINE DAYS'
During the “Nine Days" from Av 1st to the Ninth of Av, we mourn the destruction of the Holy Temple. We abstain from meat and wine, music, haircutting, bathing for pleasure, and other joyous (and dangerous) activities. (The particular mourning customs vary from community to community, so consult a competent halachic authority for details.)
Consumption of meat and wine is permitted on Shabbat, or at a seudat mitzvah (obligatory festive meal celebrating the fulfillment of certain mitzvot) such as a brit (circumcision), or a siyum celebrating the completion of a course of Torah study (i.e., a complete Talmudic tractate). The Lubavitcher Rebbe, of righteous memory initiated the custom of conducting or participating in a siyum on each of the Nine Days (even if one does not avail oneself of the dispensation to eat meat).
Citing the verse "Zion shall be redeemed with mishpat [Torah] and its returnees with tzedakah," (Isaiah 1:27) the Rebbe urged that we increase in Torah study (particularly the study of the laws of the Holy Temple) and charity during this period.
Links:
Nine Days laws and customs
Daily live siyum broadcasts
Learn about the Holy Temple in Jerusalem
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:Chumash: Devarim, 7th Portion Deuteronomy 3:15-3:22 with Rashi
• Chapter 3
15. And to Machir I gave Gilead. טו. וּלְמָכִיר נָתַתִּי אֶת הַגִּלְעָד:
16. And to the Reubenites and to the Gadites I gave from Gilead to the brook of Arnon, the midst of the brook and the border, until the brook of Jabbok, which is the boundary of the children of Ammon, טז. וְלָראוּבֵנִי וְלַגָּדִי נָתַתִּי מִן הַגִּלְעָד וְעַד נַחַל אַרְנֹן תּוֹךְ הַנַּחַל וּגְבֻל וְעַד יַבֹּק הַנַּחַל גְּבוּל בְּנֵי עַמּוֹן:
The midst of the brook and the border: The entire brook and [the land] on its opposite bank. As if to say, עַד,“until” [the brook of Arnon,] including [the brook itself, i.e., the brook itself is included in the words תּוֹךְ הַנַּחַל] and then a bit more [namely, the opposite bank, referred to by the word וּגְבֻל].
תוך הנחל וגבול: כל הנחל ועוד מעבר לשפתו, כלומר עד ועד בכלל ויותר מכאן:
17. the plain, the Jordan and the border thereof, from Kinnereth to the sea of the plain the Sea of Salt, under the waterfalls of Pisgah, eastward. יז. וְהָעֲרָבָה וְהַיַּרְדֵּן וּגְבֻל מִכִּנֶּרֶת וְעַד יָם הָעֲרָבָה יָם הַמֶּלַח תַּחַת אַשְׁדֹּת הַפִּסְגָּה מִזְרָחָה:
From Kinnereth: This was on the western side of the Jordan, and the inheritance of the children of Gad was on the eastern side of the Jordan; so the width of the Jordan adjoining their territory fell within their lot, and in addition, the land on its opposite bank until the Kinnereth. This is what it says, “And the Jordan and the border” of the Jordan and beyond it.
מכנרת: מעבר הירדן המערבי הוא ונחלת בני גד מעבר הירדן המזרחי, ונפל בגורלם רוחב הירדן כנגדם ועוד מעבר שפתו עד כנרת וזהו שנאמר והירדן וגבול, הירדן ומעבר לו:
18. And I commanded you at that time saying, "The Lord, your God, has given you this land to possess it; pass over, armed, before your brothers, the children of Israel, all who are warriors. יח. וָאֲצַו אֶתְכֶם בָּעֵת הַהִוא לֵאמֹר יְהֹוָה אֱלֹהֵיכֶם נָתַן לָכֶם אֶת הָאָרֶץ הַזֹּאת לְרִשְׁתָּהּ חֲלוּצִים תַּעַבְרוּ לִפְנֵי אֲחֵיכֶם בְּנֵי יִשְׂרָאֵל כָּל בְּנֵי חָיִל:
And I commanded you: He was addressing the sons of Reuben and the sons of Gad.
ואצו אתכם: לבני ראובן ולבני וגד היה מדבר:
[pass over, armed] before your brothers: They would go in front of the [other] Israelites to battle, because they were mighty, and the enemies would fall before them, as it is said [of Gad],“He tears the arm together with the crown” (Deut. 33:20).
לפני אחיכם: הם היו הולכים לפני ישראל למלחמה, לפי שהיו גבורים ואויבים נופלים לפניהם, שנאמר (דברים לג, כ) וטרף זרוע אף קדקד:
19. But your wives, your young children, and your cattle for I know that you have much cattle shall dwell in your cities which I have given you, יט. רַק נְשֵׁיכֶם וְטַפְּכֶם וּמִקְנֵכֶם יָדַעְתִּי כִּי מִקְנֶה רַב לָכֶם יֵשְׁבוּ בְּעָרֵיכֶם אֲשֶׁר נָתַתִּי לָכֶם:
20. until the Lord has given rest to your brothers, just as [He did] for you, and until they also possess the land which the Lord, your God, is giving them on the other side of the Jordan, then every man shall return to his possession, which I have given to you." כ. עַד אֲשֶׁר יָנִיחַ יְהֹוָה | לַאֲחֵיכֶם כָּכֶם וְיָרְשׁוּ גַם הֵם אֶת הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵיכֶם נֹתֵן לָהֶם בְּעֵבֶר הַיַּרְדֵּן וְשַׁבְתֶּם אִישׁ לִירֻשָּׁתוֹ אֲשֶׁר נָתַתִּי לָכֶם:
21. And I commanded Joshua at that time, saying, "Your eyes have seen all that the Lord, your God, has done to these two kings. So will the Lord do to all the kingdoms through which you will pass. כא. וְאֶת יְהוֹשׁוּעַ צִוֵּיתִי בָּעֵת הַהִוא לֵאמֹר עֵינֶיךָ הָרֹאֹת אֵת כָּל אֲשֶׁר עָשָׂה יְהֹוָה אֱלֹהֵיכֶם לִשְׁנֵי הַמְּלָכִים הָאֵלֶּה כֵּן יַעֲשֶׂה יְהֹוָה לְכָל הַמַּמְלָכוֹת אֲשֶׁר אַתָּה עֹבֵר שָׁמָּה:
22. Do not fear them, for it is the Lord, your God, Who is fighting for you." כב. לֹא תִּירָאוּם כִּי יְהֹוָה אֱלֹהֵיכֶם הוּא הַנִּלְחָם לָכֶם:
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• Daily Tehillim: Psalms Chapters 35 - 38
• Chapter 35
1. Of David. O Lord, strive with those who strive against me, battle my foes. א. לְדָוִד | רִיבָה יְהֹוָה אֶת יְרִיבַי לְחַם אֶת לֹחֲמָי:
2. Grasp a shield and encircling armor, and rise to my assistance. ב. הַחֲזֵק מָגֵן וְצִנָּה וְקוּמָה בְּעֶזְרָתִי:
3. And arm Yourself with a spear and bar the way before my pursuers; say to my soul, "I am your salvation." ג. וְהָרֵק חֲנִית וּסְגֹר לִקְרַאת רֹדְפָי אֱמֹר לְנַפְשִׁי יְשֻׁעָתֵךְ אָנִי:
4. May those who seek my life be shamed and embarrassed; may those who plan my harm draw backward and be abashed. ד. יֵבֹשׁוּ וְיִכָּלְמוּ מְבַקְשֵׁי נַפְשִׁי יִסֹּגוּ אָחוֹר וְיַחְפְּרוּ חֹשְׁבֵי רָעָתִי:
5. Let them be as chaff before the wind, with an angel of the Lord thrusting them. ה. יִהְיוּ כְּמֹץ לִפְנֵי רוּחַ וּמַלְאַךְ יְהֹוָה דֹּחֶה:
6. May their way be dark and slippery, with an angel of the Lord pursuing them. ו. יְהִי דַרְכָּם חֹשֶׁךְ וַחֲלַקְלַקֹּת וּמַלְאַךְ יְהֹוָה רֹדְפָם:
7. For without cause they have hidden for me a pit, yea a net; without cause they have dug it for my soul. ז. כִּי חִנָּם טָמְנוּ לִי שַׁחַת רִשְׁתָּם חִנָּם חָפְרוּ לְנַפְשִׁי:
8. May darkness that he does not know come upon him, and his net that he hid shall ensnare him; in the darkness may he fall into it. ח. תְּבוֹאֵהוּ שׁוֹאָה לֹא יֵדָע וְרִשְׁתּוֹ אֲשֶׁר טָמַן תִּלְכְּדוֹ בְּשׁוֹאָה יִפָּל בָּהּ:
9. And my soul shall exult in the Lord; it shall rejoice in His salvation. ט. וְנַפְשִׁי תָּגִיל בַּיהֹוָה תָּשִׂישׂ בִּישׁוּעָתוֹ:
10. All my bones shall say, O Lord, who is like You, Who saves a poor man from one stronger than he and a poor man and a needy one from one who robs him. י. כָּל עַצְמֹתַי | תֹּאמַרְנָה יְהֹוָה מִי כָמוֹךָ מַצִּיל עָנִי מֵחָזָק מִמֶּנּוּ וְעָנִי וְאֶבְיוֹן מִגֹּזְלוֹ:
11. False witnesses rise up; they ask me of things that I know not. יא. יְקוּמוּן עֵדֵי חָמָס אֲשֶׁר לֹא יָדַעְתִּי יִשְׁאָלוּנִי:
12. They recompense me with evil instead of good, death to my soul. יב. יְשַׁלְּמוּנִי רָעָה תַּחַת טוֹבָה שְׁכוֹל לְנַפְשִׁי:
13. But, as for me, when they were ill, my attire was sackcloth; I afflicted myself with fasting, and may my prayer return upon my bosom. יג. וַאֲנִי | בַּחֲלוֹתָם לְבוּשִׁי שָׂק עִנֵּיתִי בַצּוֹם נַפְשִׁי וּתְפִלָּתִי עַל חֵיקִי תָשׁוּב:
14. I walked about as though it were a friend or as though it were my own brother; I was bowed with gloom as the mourning of a mother. יד. כְּרֵעַ כְּאָח לִי הִתְהַלָּכְתִּי כַּאֲבֶל אֵם קֹדֵר שַׁחֹתִי:
15. And, when I limped, they rejoiced and gathered; lame people gathered about me, [why,] I do not know. Were they to tear, they would not draw blood. טו. וּבְצַלְעִי שָׂמְחוּ וְנֶאֱסָפוּ נֶאֶסְפוּ עָלַי נֵכִים וְלֹא יָדַעְתִּי קָרְעוּ וְלֹא דָמּוּ:
16. Because of the flattery of scorn for food, they gnash their teeth at me. טז. בְּחַנְפֵי לַעֲגֵי מָעוֹג חָרֹק עָלַי שִׁנֵּימוֹ:
17. O Lord, how long will You look on? Return my soul from their darkness, my only one from young lions. יז. אֲדֹנָי כַּמָּה תִרְאֶה הָשִׁיבָה נַפְשִׁי מִשֹּׁאֵיהֶם מִכְּפִירִים יְחִידָתִי:
18. I will thank You in a large assembly; in a mighty people I will praise You. יח. אוֹדְךָ בְּקָהָל רָב בְּעַם עָצוּם אֲהַלְלֶךָּ:
19. Let them not rejoice over me, those who are my enemies for an unjust cause, neither shall those who hate me for nought wink their eyes. יט. אַל יִשְׂמְחוּ לִי אֹיְבַי שֶׁקֶר שׂנְאַי חִנָּם יִקְרְצוּ עָיִן:
20. For they do not speak peace, and against the crushed people of the earth they think words of deceit. כ. כִּי לֹא שָׁלוֹם יְדַבֵּרוּ וְעַל רִגְעֵי אֶרֶץ דִּבְרֵי מִרְמוֹת יַחֲשֹׁבוּן:
21. And they opened their mouth wide against me and they said, "Aha! Aha! Our eyes have seen [what we desired]." כא. וַיַּרְחִיבוּ עָלַי פִּיהֶם אָמְרוּ הֶאָח | הֶאָח רָאֲתָה עֵינֵינוּ:
22. You saw, O Lord, do not be silent; O Lord, do not distance Yourself from me. כב. רָאִיתָה יְהֹוָה אַל תֶּחֱרַשׁ אֲדֹנָי אַל תִּרְחַק מִמֶּנִּי:
23. Arouse Yourself and awaken to my judgment, my God and my Lord, to my cause. כג. הָעִירָה וְהָקִיצָה לְמִשְׁפָּטִי אֱלֹהַי וַאדֹנָי לְרִיבִי:
24. Judge me according to Your righteousness, O Lord, my God, and let them not rejoice over me. כד. שָׁפְטֵנִי כְצִדְקְךָ יְהֹוָה אֱלֹהָי וְאַל יִשְׂמְחוּ לִי:
25. Let them not say in their hearts, "Our soul rejoices." Let them not say, "We have swallowed him up." כה. אַל יֹאמְרוּ בְלִבָּם הֶאָח נַפְשֵׁנוּ אַל יֹאמְרוּ בִּלַּעֲנוּהוּ:
26. Let them be ashamed and abashed together, those who rejoice at my misfortune; let them be clothed in shame and disgrace, those who raise themselves haughtily over me. כו. יֵבֹשׁוּ וְיַחְפְּרוּ | יַחְדָּו שְׂמֵחֵי רָעָתִי יִלְבְּשׁוּ בֹשֶׁת וּכְלִמָּה הַמַּגְדִּילִים עָלָי:
27. Let those who desire my vindication sing praises and rejoice, and let them constantly say, "May the Lord, Who desires the peace of His servant, be magnified." כז. יָרֹנּוּ וְיִשְׂמְחוּ חֲפֵצֵי צִדְקִי וְיֹאמְרוּ תָמִיד יִגְדַּל יְהֹוָה הֶחָפֵץ שְׁלוֹם עַבְדּוֹ:
28. And my tongue shall utter Your righteousness, Your praise all day long. כח. וּלְשׁוֹנִי תֶּהְגֶּה צִדְקֶךָ כָּל הַיּוֹם תְּהִלָּתֶךָ:
Chapter 36
1. For the conductor. Of the servant of the Lord, of David. א. לַמְנַצֵּחַ לְעֶבֶד יְהֹוָה לְדָוִד:
2. The word of the transgression to the wicked man, in the midst of my heart, is that there is no fear of God before his eyes. ב. נְאֻם פֶּשַׁע לָרָשָׁע בְּקֶרֶב לִבִּי אֵין פַּחַד אֱלֹהִים לְנֶגֶד עֵינָיו:
3. For it smoothed the way before him in his eyes, to find his iniquity to hate [him]. ג. כִּי הֶחֱלִיק אֵלָיו בְּעֵינָיו לִמְצֹא עֲוֹנוֹ לִשְׂנֹא:
4. The words of his mouth are iniquity and deceit; he refrained from learning to improve. ד. דִּבְרֵי פִיו אָוֶן וּמִרְמָה חָדַל לְהַשְׂכִּיל לְהֵיטִיב:
5. He thinks iniquity on his couch; he stands on a way that is not good; he does not reject evil. ה. אָוֶן | יַחְשֹׁב עַל מִשְׁכָּבוֹ יִתְיַצֵּב עַל דֶּרֶךְ לֹא טוֹב רָע לֹא יִמְאָס:
6. O Lord, Your kindness is in the heavens; Your faith is until the sky. ו. יְהֹוָה בְּהַשָּׁמַיִם חַסְדֶּךָ אֱמוּנָתְךָ עַד שְׁחָקִים:
7. Your charity is like the mighty mountains; Your judgments are [like] the vast deep. You save both man and beast, O Lord. ז. צִדְקָתְךָ | כְּהַרְרֵי אֵל מִשְׁפָּטֶיךָ תְּהוֹם רַבָּה אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְהֹוָה:
8. How precious is Your kindness, O God, and the sons of man will take refuge in the shadow of Your wings. ח. מַה יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן:
9. They will be sated from the fat of Your house, and with the stream of Your delights You give them to drink. ט. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם:
10. For with You is the source of life; in Your light we will see light. י. כִּי עִמְּךָ מְקוֹר חַיִּים בְּאוֹרְךָ נִרְאֶה אוֹר:
11. Extend Your kindness to those who know You, and Your charity to the upright of heart. יא. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ וְצִדְקָתְךָ לְיִשְׁרֵי לֵב:
12. Let the foot of haughtiness not come with me, neither shall the hand of the wicked cause me to wander. יב. אַל תְּבוֹאֵנִי רֶגֶל גַּאֲוָה וְיַד רְשָׁעִים אַל תְּנִדֵנִי:
13. There the workers of iniquity have fallen; they have been thrust away and were unable to rise. יג. שָׁם נָפְלוּ פֹּעֲלֵי אָוֶן דֹּחוּ וְלֹא יָכְלוּ קוּם:
Chapter 37
1. Of David. Do not compete with the evildoers; do not envy those who commit injustice. א. לְדָוִד | אַל תִּתְחַר בַּמְּרֵעִים אַל תְּקַנֵּא בְּעֹשֵׂי עַוְלָה:
2. For they will be speedily cut off like grass and wither like green vegetation. ב. כִּי כֶחָצִיר מְהֵרָה יִמָּלוּ וּכְיֶרֶק דֶּשֶׁא יִבּוֹלוּן:
3. Trust in the Lord and do good; dwell in the land and be nourished by faith. ג. בְּטַח בַּיהֹוָה וַעֲשֵׂה טוֹב שְׁכָן אֶרֶץ וּרְעֵה אֱמוּנָה:
4. So shall you delight in the Lord, and He will give you what your heart desires. ד. וְהִתְעַנַּג עַל יְהֹוָה וְיִתֶּן לְךָ מִשְׁאֲלֹת לִבֶּךָ:
5. Commit your way to the Lord, and trust in Him and He will act. ה. גּוֹל עַל יְהֹוָה דַּרְכֶּךָ וּבְטַח עָלָיו וְהוּא יַעֲשֶׂה:
6. And He will reveal your righteousness like the light, and your judgments like noon. ו. וְהוֹצִיא כָאוֹר צִדְקֶךָ וּמִשְׁפָּטֶךָ כַּצָּהֳרָיִם:
7. Wait for the Lord and hope for Him; do not compete with one whose way prospers, with a man who executes malicious plans. ז. דּוֹם | לַיהֹוָה וְהִתְחוֹלֵל לוֹ אַל תִּתְחַר בְּמַצְלִיחַ דַּרְכּוֹ בְּאִישׁ עֹשֶׂה מְזִמּוֹת:
8. Desist from anger and forsake wrath; do not compete only to do evil. ח. הֶרֶף מֵאַף וַעֲזֹב חֵמָה אַל תִּתְחַר אַךְ לְהָרֵעַ:
9. For evildoers shall be cut off, and those who hope for the Lord-they will inherit the land. ט. כִּי מְרֵעִים יִכָּרֵתוּן וְקוֵֹי יְהֹוָה הֵמָּה יִירְשׁוּ אָרֶץ:
10. A short while longer and the wicked man is not here, and you shall look at his place and he is not there. י. וְעוֹד מְעַט וְאֵין רָשָׁע וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ:
11. But the humble shall inherit the land, and they shall delight in much peace. יא. וַעֲנָוִים יִירְשׁוּ אָרֶץ וְהִתְעַנְּגוּ עַל רֹב שָׁלוֹם:
12. The wicked man plots against the righteous and gnashes his teeth at him. יב. זֹמֵם רָשָׁע לַצַּדִּיק וְחֹרֵק עָלָיו שִׁנָּיו:
13. The Lord will scoff at him because He saw that his day will come. יג. אֲדֹנָי יִשְׂחַק לוֹ כִּי רָאָה כִּי יָבֹא יוֹמוֹ:
14. The wicked initiated war and bent their bow to cast down the poor and the needy, to slay those who walk on a straight path. יד. חֶרֶב | פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי דָרֶךְ:
15. Their sword shall enter their heart, and their bows shall be broken. טו. חַרְבָּם תָּבוֹא בְלִבָּם וְקַשְּׁתוֹתָם תִּשָּׁבַרְנָה:
16. The few of the righteous are better than the multitude of many wicked men. טז. טוֹב מְעַט לַצַּדִּיק מֵהֲמוֹן רְשָׁעִים רַבִּים:
17. For the arms of the wicked shall be broken, but the Lord supports the righteous. יז. כִּי זְרוֹעוֹת רְשָׁעִים תִּשָּׁבַרְנָה וְסוֹמֵךְ צַדִּיקִים יְהֹוָה:
18. The Lord knows the days of the innocent, and their inheritance will be forever. יח. יוֹדֵעַ יְהֹוָה יְמֵי תְמִימִם וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה:
19. They will not be ashamed in time of calamity, and in days of famine they shall still be satisfied. יט. לֹא יֵבֹשׁוּ בְּעֵת רָעָה וּבִימֵי רְעָבוֹן יִשְׂבָּעוּ:
20. For the wicked will perish, and the enemies of the Lord are like disappearing light on the plains; they are consumed in smoke, yea they are consumed. כ. כִּי רְשָׁעִים | יֹאבֵדוּ וְאֹיְבֵי יְהֹוָה כִּיקַר כָּרִים כָּלוּ בֶעָשָׁן כָּלוּ:
21. A wicked man borrows and does not pay, but the Righteous one is gracious and gives. כא. לוֶֹה רָשָׁע וְלֹא יְשַׁלֵּם וְצַדִּיק חוֹנֵן וְנוֹתֵן:
22. For those blessed by Him will inherit the land, and those cursed by Him will be cut off. כב. כִּי מְבֹרָכָיו יִירְשׁוּ אָרֶץ וּמְקֻלָּלָיו יִכָּרֵתוּ:
23. From the Lord a mighty man's steps are established, for He delights in his way. כג. מֵיְהֹוָה מִצְעֲדֵי גֶבֶר כּוֹנָנוּ וְדַרְכּוֹ יֶחְפָּץ:
24. If he falls, he will not be cast down, for the Lord supports his hand. כד. כִּי יִפֹּל לֹא יוּטָל כִּי יְהֹוָה סוֹמֵךְ יָדוֹ:
25. I was young, I also aged, and I have not seen a righteous man forsaken and his seed seeking bread. כה. נַעַר | הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם:
26. All day long he is gracious and lends, and his seed is due for a blessing. כו. כָּל הַיּוֹם חוֹנֵן וּמַלְוֶה וְזַרְעוֹ לִבְרָכָה:
27. Shun evil and do good, and dwell forever. כז. סוּר מֵרָע וַעֲשֵׂה טוֹב וּשְׁכֹן לְעוֹלָם:
28. For the Lord loves justice, and He shall not forsake His pious ones; they will be guarded forever, but the seed of the wicked shall be cut off. כח. כִּי יְהֹוָה | אֹהֵב מִשְׁפָּט וְלֹא יַעֲזֹב אֶת חֲסִידָיו לְעוֹלָם נִשְׁמָרוּ וְזֶרַע רְשָׁעִים נִכְרָת:
29. The righteous shall inherit the land and dwell forever in it. כט. צַדִּיקִים יִירְשׁוּ אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶיהָ:
30. The righteous man's mouth utters wisdom, and his tongue speaks judgment. ל. פִּי צַדִּיק יֶהְגֶּה חָכְמָה וּלְשׁוֹנוֹ תְּדַבֵּר מִשְׁפָּט:
31. The law of his God is in his heart; his feet do not falter. לא. תּוֹרַת אֱלֹהָיו בְּלִבּוֹ לֹא תִמְעַד אֲשֻׁרָיו:
32. The wicked man watches for the righteous man and seeks to put him to death. לב. צוֹפֶה רָשָׁע לַצַּדִּיק וּמְבַקֵּשׁ לַהֲמִיתוֹ:
33. The Lord shall not leave him in his hands, and He shall not condemn him [the righteous] when he [the wicked] is judged. לג. יְהֹוָה לֹא יַעַזְבֶנּוּ בְיָדוֹ וְלֹא יַרְשִׁיעֶנּוּ בְּהִשָּׁפְטוֹ:
34. Hope to the Lord and keep His way; He will exalt you to inherit the land, and you will witness the destruction of the wicked. לד. קַוֵּה אֶל יְהֹוָה | וּשְׁמֹר דַּרְכּוֹ וִירוֹמִמְךָ לָרֶשֶׁת אָרֶץ בְּהִכָּרֵת רְשָׁעִים תִּרְאֶה:
35. I saw a wicked man, powerful, well-rooted as a native who is fresh. לה. רָאִיתִי רָשָׁע עָרִיץ וּמִתְעָרֶה כְּאֶזְרָח רַעֲנָן:
36. And he passed away and behold! he is not here, and I sought him and he was not found. לו. וַיַּעֲבֹר וְהִנֵּה אֵינֶנּוּ וָאֲבַקְשֵׁהוּ וְלֹא נִמְצָא:
37. Observe the innocent and see the upright, for there is a future for the man of peace. לז. שְׁמָר תָּם וּרְאֵה יָשָׁר כִּי אַחֲרִית לְאִישׁ שָׁלוֹם:
38. But transgressors were destroyed together; the future of the wicked was cut off. לח. וּפֹשְׁעִים נִשְׁמְדוּ יַחְדָּו אַחֲרִית רְשָׁעִים נִכְרָתָה:
39. But the salvation of the righteous is from the Lord, their stronghold in time of distress. לט. וּתְשׁוּעַת צַדִּיקִים מֵיְהֹוָה מָעוּזָּם בְּעֵת צָרָה:
40. The Lord helped them and rescued them; He rescued them from the wicked and saved them because they took refuge in Him. מ. וַיַּעְזְרֵם יְהֹוָה וַיְפַלְּטֵם יְפַלְּטֵם מֵרְשָׁעִים וְיוֹשִׁיעֵם כִּי חָסוּ בוֹ:
Chapter 38
1. A song of David, to make remembrance. א. מִזְמוֹר לְדָוִד לְהַזְכִּיר:
2. O Lord, do not reprove me with Your anger, nor chastise me with Your wrath. ב. יְהֹוָה אַל בְּקֶצְפְּךָ תוֹכִיחֵנִי וּבַחֲמָתְךָ תְיַסְּרֵנִי:
3. For Your arrows have been shot into me, and Your hand has come down upon me. ג. כִּי חִצֶּיךָ נִחֲתוּ בִי וַתִּנְחַת עָלַי יָדֶךָ:
4. There is no soundness in my flesh because of Your fury; there is no peace in my bones because of my sin. ד. אֵין מְתֹם בִּבְשָׂרִי מִפְּנֵי זַעְמֶךָ אֵין שָׁלוֹם בַּעֲצָמַי מִפְּנֵי חַטָּאתִי:
5. For my iniquities passed over my head; as a heavy burden they are too heavy for me. ה. כִּי עֲוֹנֹתַי עָבְרוּ רֹאשִׁי כְּמַשָּׂא כָבֵד יִכְבְּדוּ מִמֶּנִּי:
6. My boils are putrid; they fester because of my folly. ו. הִבְאִישׁוּ נָמַקּוּ חַבּוּרֹתָי מִפְּנֵי אִוַּלְתִּי:
7. I am very much stunned and bowed; all day I go around in gloom. ז. נַעֲוֵיתִי שַׁחֹתִי עַד מְאֹד כָּל הַיּוֹם קֹדֵר הִלָּכְתִּי:
8. For my loins are full of self-effacement; there is no soundness in my flesh. ח. כִּי כְסָלַי מָלְאוּ נִקְלֶה וְאֵין מְתֹם בִּבְשָׂרִי:
9. I passed out and was very crushed; I moaned from the turmoil in my heart. ט. נְפוּגֹתִי וְנִדְכֵּיתִי עַד מְאֹד שָׁאַגְתִּי מִנַּהֲמַת לִבִּי:
10. O Lord, all my desire is before You, and my sigh is not hidden from You. י. אֲדֹנָי נֶגְדְּךָ כָל תַּאֲוָתִי וְאַנְחָתִי מִמְּךָ לֹא נִסְתָּרָה:
11. My heart is engulfed; my strength has left me, and the light of my eyes- they too are not with me. יא. לִבִּי סְחַרְחַר עֲזָבַנִי כֹחִי וְאוֹר עֵינַי גַּם הֵם אֵין אִתִּי:
12. My lovers and my friends stand aloof from my affliction, and those close to me stood afar. יב. אֹהֲבַי | וְרֵעַי מִנֶּגֶד נִגְעִי יַעֲמֹדוּ וּקְרוֹבַי מֵרָחֹק עָמָדוּ:
13. And those who seek my life lay traps, and those who seek my harm speak treachery, and all day long they think of deceits. יג. וַיְנַקְשׁוּ | מְבַקְשֵׁי נַפְשִׁי וְדֹרְשֵׁי רָעָתִי דִּבְּרוּ הַוּוֹת וּמִרְמוֹת כָּל הַיּוֹם יֶהְגּוּ:
14. But I am as a deaf person, I do not hear, and like a mute, who does not open his mouth. יד. וַאֲנִי כְחֵרֵשׁ לֹא אֶשְׁמָע וּכְאִלֵּם לֹא יִפְתַּח פִּיו:
15. And I was as a man who does not understand and in whose mouth are no arguments. טו. וָאֱהִי כְּאִישׁ אֲשֶׁר לֹא שֹׁמֵעַ וְאֵין בְּפִיו תּוֹכָחוֹת:
16. Because I hoped for You, O Lord; You shall answer, O Lord, my God. טז. כִּי לְךָ יְהֹוָה הוֹחָלְתִּי אַתָּה תַעֲנֶה אֲדֹנָי אֱלֹהָי:
17. For I said, "Lest they rejoice over me; when my foot faltered, they magnified themselves over me." יז. כִּי אָמַרְתִּי פֶּן יִשְׂמְחוּ לִי בְּמוֹט רַגְלִי עָלַי הִגְדִּילוּ:
18. For I am ready for disaster, and my pain is always before me. יח. כִּי אֲנִי לְצֶלַע נָכוֹן וּמַכְאוֹבִי נֶגְדִּי תָמִיד:
19. For I relate my iniquity; I worry about my sin. יט. כִּי עֲוֹנִי אַגִּיד אֶדְאַג מֵחַטָּאתִי:
20. But my enemies are in the vigor of life, and those who hate me for false reasons have become great. כ. וְאֹיְבַי חַיִּים עָצֵמוּ וְרַבּוּ שֹׂנְאַי שָׁקֶר:
21. And they repay evil for good; they hate me for my pursuit of goodness. כא. וּמְשַׁלְּמֵי רָעָה תַּחַת טוֹבָה יִשְׂטְנוּנִי תַּחַת רָדְפִי טוֹב:
22. Do not forsake me, O Lord, my God; do not distance Yourself from me. כב. אַל תַּעַזְבֵנִי יְהֹוָה אֱלֹהַי אַל תִּרְחַק מִמֶּנִּי:
23. Hasten to my aid, O Lord, my salvation. כג. חוּשָׁה לְעֶזְרָתִי אֲדֹנָי תְּשׁוּעָתִי:
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Tanya: Igeret HaTeshuva , Chapter 12
• Lessons in Tanya
• Today's Tanya Lesson
Shabbat, Menachem Av 6, 5774 • August 2, 2014
Igeret HaTeshuva , Chapter 12
The Alter Rebbe explained in the previous chapter that although a penitent should always remember his past sins, his recollection should not lead to a state of ongoing depression or shame; such an attitude would cripple the cardinal principle of serving G d with joy. Rather, he should recall his past misdeeds “from afar” — only insofar as they will teach him to be humble before all men.
Moreover, these memories will actually enhance the joy of his Divine service, for they will cause him to accept with happy equanimity all manner of pain and suffering, be it verbal or physical, whether visited upon him from Above or through mortal agents.
In this, the concluding chapter of Iggeret HaTeshuvah, the Alter Rebbe explains why these afflictions cause the penitent joy.
וטעם השמחה ביסורי הגוף
The reason for joy1 in the suffering of the body
לפי שהיא טובה גדולה ועצומה לנפש החוטאת
is that it is a great and potent2 favor for the sinning soul,
למרקה בעולם הזה
to cleanse it in This World,3
ולהצילה מהמירוק בגיהנם
and to spare it from being scoured in Gehinnom.4
(בפרט בדורותינו אלה
(5This is particularly true in these generations of ours,
שאין ביכולת להתענות כפי מספר כל הצומות שבתיקוני תשובה מהאריז"ל
when one cannot undertake all the fasts prescribed in the penances of the AriZal, as mentioned earlier on in chapter 3,
הצריכות למירוק הנפש, להצילה ממירוק בגיהנם)
fasts imperative for the cleansing of the soul, to rescue it from the cleansing of Gehinnom.)
וכמו שכתוב הרמב"ן ז"ל בהקדמה לפירוש לאיוב, שאפילו יסורים של איוב ע' שנה, אין להן ערך כלל ליסורי הנפש שעה אחת בגיהנם
As Nachmanides writes, in the Introduction to his Commentary on Job, that even the sufferings of Job for seventy years bear absolutely no comparison to the suffering of a soul for even one hour in Gehinnom,
כי אש אחד מששים וכו'
for6 “[physical] fire is but one sixtieth [of the fire of Gehinnom].”
אלא לפי שעולם הזה חסד יבנה
It is only that this7 “world is built by kindness,”
וביסורין קלין בעולם הזה, ניצול מדינים קשים של עולם הבא
for which reason through mild suffering in This World one is saved from severe judgments in the Coming World.
כמשל הילוך והעתקת הצל בארץ טפח
This is analogous to the movement of a shadow on earth of a handsbreadth,
לפי הילוך גלגל השמש ברקיע אלפים מילין וכו'
which equals the sun's movement in the heaven of thousands of miles…
I.e., the sun's movement of thousands of miles causes a corresponding movement of but a few inches of shadow].
ויתר על כן לאין קץ הוא בנמשל
Infinitely more so is this true in the parallel,
בבחינת השתלשלות העולמות מרום המעלות עד עולם הזה הגשמי
in the descent of the worlds from level to level, from the most exalted heights until this physical world.
The analogy may be understood as follows. Any event that transpires in this world results from a parallel but far more ethereal event that “previously” took place in the spiritually exalted worlds. Thus, the effect of an event in this physical world is much greater in those lofty worlds.
וכנודע ממה שכתוב בזהר הקדוש, מענין עליות עולמות העליונים
We see this in the teachings of the Zohar on the elevation of the higher worlds
באתערותא דלתתא, בהקרבת עוף אחד בן יונה או תור על גבי המזבח, או קומץ מנחה
as a result of the spiritual arousal initiated by man below through his offering of one fowl, a dove or pigeon, or a handful of meal, on the altar.
The Zohar teaches that offering but one such representative creature from the animal world or but one such representative item from the vegetative world, elevates all the spiritual realms.
וכן הוא בכל המצות מעשיות, כנודע מהאריז"ל
Such are the effects of all the commandments requiring practical performance, as is known from the AriZal.
Mitzvot performed in this world with physical objects, such as tzitzit made of wool or the passages of the tefillin written on parchment, set up far-reaching reverberations in the exalted spiritual worlds.
וזה שאמרו רז"ל על פסוק: והתקדשתם והייתם קדושים
This too is our Sages' comment8 on the verse,9 “Sanctify yourselves and you shall be holy” —
אדם מקדש עצמו מעט מלמטה, מקדשין אותו הרבה מלמעלה וכו'
“Man sanctifies himself [only] a little i.e.,” comments the Rebbe, ‘in quantity’ below i.e.,“ comments the Rebbe, ‘in quality’, and he becomes sanctified in great measure from Above…”
(וכמו שכתוב לעיל בענין אשר קדשנו במצותיו וכו' בחינת סובב כל עלמין וכו')
(10It was thus noted above11 in reference to the phrase, “Who sanctified us with His commandments…,” [that Israel's sanctification through mitzvot is bound up with the Infinite life- force that] encompasses and transcends all worlds…)
Thus, the physical performance of a Divine commandment in this world, draws down upon the individual holiness not only from the most lofty spiritual worlds, but also from the degree of G dliness that transcends worlds.
וככה ממש הוא בענין שכר ועונש
Precisely so is it in reference to reward and punishment.
The reward for the performance of a mitzvah infinitely surpasses the physical deed itself; the punishment as well, suffered by an individual in this world for his sins, substitutes for a far greater measure of punishment that the person would have undergone had it been meted out in the Coming World.
כמאמר רז"ל: שכר מצוה מצוה וכו'
As our Sages say,12 “The reward of a mitzvah is the mitzvah…”;
[I.e., the reward is the spiritual illumination that is drawn down through the fulfillment of the mitzvah itself],
וכמו שכתוב במקום אחר
as discussed elsewhere.
Since it has just been explained that the performance of a mitzvah draws down as a reward Divine illumination that utterly transcends all worlds, it follows that the reward for the mitzvah in the loftier spiritual worlds is infinitely higher than the physical action performed here below.
ודעת לנבון נקל
This knowledge is elementary to the discerning,
ומשכיל על דבר ימצא טוב
and those with intelligence in this matter will discover good.
FOOTNOTES
1. Note of the Rebbe: “The focus of this entire explanation is that the difference [between physical and spiritual suffering] and the benefit [of physical suffering] are twofold, quantitative and qualitative. Afflictions of the body, as opposed to afflictions of the soul; physical fire is only one-sixtieth of the fire of Gehinnom; a shadow's movement of a handsbreadth on earth is equivalent to thousands of miles.”
2. Note of the Rebbe: “The two terms [‘great’ and ‘potent’] quite possibly allude to [the] extent and quality [of the favor].”
3. Note of the Rebbe: “Thus enabling the soul to leave this world in the same [pure] state as when it entered it.”
4. Note of the Rebbe: “This seems to imply yet another matter.”
5. Parentheses are in the original text.
6. Berachot 57b.
7. Tehillim 89:3.
8. Yoma 39a.
9. Vayikra 20:7.
10. Parentheses are in the original text.
11. Part I, chapter 46; chapter 10, above.
12. Avot 4:2.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
• Shabbat, Menachem Av 6, 5774 • August 2, 2014
Today's Mitzvah
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.
Rambam:
• 1 Chapters - Malveh veLoveh Malveh veLoveh - Chapter 1 Chapter 1
Halacha 1
It is a positive commandment to lend money to the poor among Israel, as Exodus 23:24 states: "If you will lend money to My nation, to the poor among you." Lest one think that this is a matter left to the person's choice, it is also stated Deuteronomy 15:8: "You shall certainly loan to him."
This mitzvah surpasses the mitzvah of charity given to a poor person who asks for alms. For the latter person had already been compelled to ask, and this one has not yet sunk that low. Indeed, the Torah is very severe with regard to a person who does not lend money to a poor person, stating Ibid.:9: "Beware lest there be a defiant thought in your heart... and you look badly upon your poor brother and you not give him."
Halacha 2
Whenever a person presses a poor person for payment when he knows that he does not have the means to repay the debt, he transgresses a negative commandment, as Exodus 22:24 states: "Do not act as a creditor toward him." It is, by contrast, a positive mitzvah to press a gentile for payment and to cause him exasperation, as Deuteronomy 15:3 states: "Press a gentile for payment." According to the Oral Tradition, we have learned that this is a positive commandment.
Halacha 3
It is forbidden for one to appear before a person who owes him money when he knows that the debtor does not have the means to repay the debt. It is even forbidden to pass before him, lest one frighten him or embarrass him, even though one does not demand payment. Needless to say, this applies if he demands payment.
Just as it is forbidden for a creditor to demand payment; so, too, it is forbidden for a lender to withhold money that he possesses due a colleague, telling him: "Go and return," as Proverbs 3:28 states: "Do not tell your colleague: 'Go and return.'"
Similarly, it is forbidden for a lender to take a loan and use it when it is unnecessary and lose it, leaving his creditor without a source to collect the debt. This applies even if the owner is very wealthy. A person who acts in this way is wicked, as Psalms 37:21 states: "A wicked man borrows and does not pay." Our Sages commanded: "Treat money belonging to your colleague as dearly as your own."
Halacha 4
When a lender demands payment of a loan - even if he is wealthy and the borrower is in a pressing situation and struggles to support his family - we are not merciful in judgment. Instead, we expropriate all the movable property" that the person owns to pay the last penny of the debt. If the movable property he owns is not sufficient, we expropriate the landed property after issuing a ban of ostracism against any person who possesses movable property or knows of movable property he possesses and does not bring it to court.
We expropriate all the landed property the borrower possesses, even if it is on lien to the ketubah of the borrower's wife or to another creditor with a prior lien. We expropriate it for this creditor. If ultimately, the person with the prior lien will come to claim the property, he may expropriate it from the creditor to whom it was given.
If the lender claims that the movable property in his domain does not belong to him, but instead was entrusted to him, rented by him, or lent to him, we do not heed his words. He must prove his statements or the property will be expropriated by the creditor.
Halacha 5
A creditor may not collect his due by expropriating the wardrobe of the debtor's wife or his sons, not from colored garments that were dyed for them even though they have not worn them yet, nor from new sandals that were purchased for them. These belong to the wife and the children themselves. When does the above apply? With regard to their weekday garments. The creditor may, by contrast, expropriate their Sabbath and festival garments. Needless to say, if they own rings or golden or silver ornaments, they must all be given to the creditor.
Halacha 6
The following rules apply when a borrower owned movable property or landed property, but also had outstanding promissory notes owed to gentiles. If he says: "All of my property is on lien to gentiles; if Jews take the property as payment for their debts, the gentiles will imprison me because of the debts I owe them, and I will be in captivity," my teachers have ruled that his words are not heeded, and the Jews are granted the right to expropriate his property. If the gentiles come and imprison him, all of Israel is commanded to redeem him.
Halacha 7
We allow a debtor consideration in the same manner that consideration is granted to a person who makes a pledge to the Temple treasury and is unable to pay it.
What is implied? The court tells the borrower: "Bring all the movable property that you own; don't leave anything, not even a needle."
After he brings his possessions, we give him from everything that he has brought:
a) food for 30 days;
b) clothing for 12 months that is appropriate for him - he should not wear silk clothes or a hat crowned with gold; instead, such garments are taken away from him and he is given appropriate garments for 12 months;
c) a couch to sit on and a bed and a mattress to sleep on; if he is a poor man, he is given a bed and a straw mattress to sleep on. These articles are not given to his wife or to his children, despite the fact that he is obligated to provide them with sustenance.
The borrower is also given his sandals and his tefillin. If he is a craftsman, he is given two of the tools of his craft of every type necessary. For example, if he is a carpenter, he is given two awls and two planes. If he has many types of one utensil and only one of another, he is granted two of the utensil of which he possesses many, and all that he owns of that he possesses one. We do not purchase other tools for him from the sale of those many tools.
Although the borrower is a farmer or a donkey driver, we do not grant him his team of oxen or his donkey. Similarly, if he is a sailor, we do not give him his ship, even though these are his only sources of livelihood. The rationale is that these articles are not considered utensils, but rather property. They should be sold with the other movable property in court and the proceeds given to the creditor.
Halacha 8
The following law applies when a creditor comes to expropriate payment outside the presence of the borrower - e.g., the borrower journeyed to a distant country. If the borrower's wife seized possession of movable property belonging to her husband to sell so that she could derive her livelihood from it, it is expropriated from her and given to the creditor. The rationale is that even if her husband were present, he would not be entitled to provide for the sustenance of his wife and sons until he paid his debt in its entirety.
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Rambam:
• 3 Chapter - Parah Adummah Parah Adummah - Chapter 8, Parah Adummah Parah Adummah - Chapter 9, Parah Adummah Parah Adummah - Chapter 10 Chapter 8
Halacha 1
When a person was carrying water for the ashes of the red heifer on his shoulders and he stood and delivered a halachic ruling for others, rendered a judgment, a woman performed chalitzah in his presence, a girl performed mi'un in his presence, he gave directions to others, killed a snake or scorpion that did not present a threat to him, or took food from the market to set aside, the water is disqualified. The rationale is that he occupied himself with another activity before placing the ashes on the water.
If, however, he took food in order to eat and ate while he was proceeding on his way or killed a snake or scorpion that was preventing his progress, the water is acceptable, for these activities are necessary to carry the water. This is the general principle: Any activity that is considered as work which was performed before placing the ashes on the water, whether he stood still or not, disqualifies the water. When he performs an activity that is not considered as work, if he does not stand still, the water is acceptable. If he stands still, it is disqualified.
If he was walking while carrying such water and, while he was walking, he made an opening to walk through, the water he is carrying is acceptable, even though he made the opening with the intent of closing it afterwards. If he closes it before placing the ashes on the water, the water is disqualified. Similarly, if he dries fruit to eat, even if later he intends to dry the remainder, the water is acceptable. If he dries the remaining fruit before placing the ashes on the water, it is disqualified.
Halacha 2
The following laws apply if one was eating while carrying such water; he left over some food and cast the leftovers under a fig tree or under a net used to dry figs. If his intent was to prevent the food from perishing, the water is disqualified, because he performed work. If he cast it away because he no longer needs it, the water is acceptable.
When a person drew water to sanctify it and entrusted it to a watchman to oversee, the water is not disqualified if the owner performed work, because he entrusted it to a watchman. If the watchman performs work, he disqualifies it, because the water is in his domain and he takes the place of the owner.
If two people are watching such water and one performs work, the water is acceptable, because the other is watching. If the first returned to his watch and the second stood up and performed work, the water is acceptable. The water's status is maintained unless all of the watchmen perform work at the same time.
Halacha 3
The following rules apply when a person sanctifies water with one hand and performs work with another. If he sanctifies the water for himself, he disqualifies it, because he performed work before casting the ashes on the water. If he sanctified water for his colleague, the water is acceptable, because a person does not disqualify a colleague's water with the performance of such work. For the performance of work does not disqualify the act of sanctification; it disqualifies only the water, and that, only when the one performing the work is a watchman or the owner.
Halacha 4
When a person sanctifies water for himself and a colleague at the same time, his water is disqualified because of the activity he performed in sanctifying his colleague's water. If, however, he sanctifies water belonging to two other people at the same time, they are both acceptable, because the performance of work does not disqualify water belonging to others.
Halacha 5
When a person fills two buckets with his two hands for himself and sanctifies them at once, they are disqualified. If he sanctifies them individually, they are acceptable. If he sanctifies water for himself with both hands at the same time in one sanctification, it is acceptable. If he sanctified two buckets at the same time, they are both disqualified. If, with his two hands, he filled one bucket of water and sanctified another existing bucket for himself, they are both disqualified.
If he filled two buckets with his two hands for another person at the same time, when they are sanctified at once, they are both acceptable. If they were sanctified individually, they are disqualified. If he sanctifies water for another person with both hands at the same time as one sanctification it is acceptable. If, with his two hands, he filled one bucket of water and sanctified another existing bucket for another person, the bucket he filled is disqualified, but the bucket he sanctified is acceptable.
This is the general principle: Whenever work was performed when water was drawn, whether one drew the water for himself or for another person, it is disqualified, Whenever water was drawn according to law and then one performed work before placing the ashes upon it, if the water belonged to him, it is disqualified. If it belongs to someone else, it is acceptable.
In any situation when the water is in his hand and he performs work, whether there is a watchman who does not perform work or whether there is no watchman, the water is disqualified. When the water is not in his hand and he performed work, if there is a watchman, it is not disqualified. If there is no watchman, it is disqualified.
Halacha 6
When a person tells a colleague: "Sanctify water for me and I will sanctify water for you," and they sanctified water for each other, the first is acceptable and the second is disqualified, because he received a wage for sanctifying.
If one tells the other: "Draw water for me and I will draw water for you," and they drew water for each other, the first is unacceptable. The rationale is that since his intent was that his colleague should draw water for him in exchange, it is considered as if he drew water for himself and another person at the same time, in which instance, the water is disqualified. The second bucket is acceptable, because it is permitted to receive payment for drawing water and he did not perform work after drawing the water, nor did have an intent regarding another drawing of water.
Halacha 7
When a person tells a friend: "Sanctify water for me and I will draw water for you," they are both acceptable. The rationale is that work does not disqualify sanctification and it permitted to receive a wage for drawing water.
If one tells the other: "Draw water for me and I will sanctify water for you," they are both disqualified. The water drawn originally is disqualified, because it is considered as if he drew water and sanctified it at the same time and thus caused the water he drew to be disqualified because of the performance of work. And the water sanctified afterwards is disqualified, because it is as if he sanctified water for a wage, because it is as if he was repaying a debt for which he was liable.
Halacha 8
When a person goes to sanctify water for the ashes of the red heifer, he may take the key to the closet where the ashes are kept and open it to take out the ashes. If it is necessary to dig out the ashes, he may take a hatchet. He may take a ladder and carry it from place to place to bring the ashes. In all these circumstances, the water and the ashes remain acceptable. If after taking the ashes for the sanctification, he covered the container in which the ashes were held, locked the door of the closet, or stood the container where the ashes were held upright on the ground before casting the ashes on the water, the water is disqualified, but the ashes are acceptable to sanctify other water.
If, by contrast, he stood the container in which the ashes were held upright in his hand so that the remaining ashes would not be scattered, it is acceptable, because it is impossible to do otherwise. If he places it down on the ground, the water is disqualified and if he covers it, the water is disqualified.
If he took ashes and saw that the amount was excessive and returned some, it is acceptable. If he cast the ashes on the water and then returned some, the water is acceptable. If he cast the ashes on the water and saw that the amount was excessive and took some to sanctify other water, it is acceptable.
If he trimmed an olive leaf to use to cast the ashes, the ruling depends on his intent. If his intent was so that the leaf would not hold much ashes, the water is disqualified. If his intent was to direct the flow of the ashes so that they would enter the container holding the water, the water is acceptable.
Chapter 9
Halacha 1
How is the water sanctified with the ashes of the red heifer? One should place the water that was drawn for this purpose in a container and then place ashes on the water so that they will be seen on the surface of the water. This is sufficient even though it is a large barrel filled with water. He should then mix the entire contents. If he placed the ashes in the container first and then placed the water upon them, it is disqualified.
What then is meant by the Torah's statement Numbers 19:17: "And he shall place living water upon it"? That the ash should be mixed with the water.
Halacha 2
A person sanctifying must focus his concentration. He must cast the ashes on the water by hand. These concepts are implied by the phrase ibid.: "And he shall take for the impure person...." The latter words indicate that he must have a specific intent while sanctifying, drawing, and sprinkling.
Thus if the ashes of the red heifer fell from the container holding them into the water, he took the ashes with his hand, but then a friend or the wind thrust him and the ashes fell from his hand onto the water, or the ashes fell from his hand onto the side of the container or onto his hand and then onto the water, the water is disqualified,
Halacha 3
If one sanctified an amount of water insufficient for sprinkling in one container and sanctified another amount of water insufficient for sprinkling in another container, they are not sanctified. If the ashes were floating on the surface of the water and one gathered some from above and sanctified other water with it, it is sanctified. By contrast, any ashes that touched the water may not be used to sanctify water again even if they were dried. Indeed, even if ashes were blown onto water by the wind they may not be dried and used to sanctify other water.
Halacha 4
The following rules apply when there was a small container placed inside a large container, they were both filled with water drawn for the ashes of the red heifer, and their waters were intermingled. When one placed ashes on the water in the large container, all of the water in the small container became sanctified even though its opening is very narrow and no ashes entered there. The rationale is that the waters were intermingled.
Halacha 5
When there was a sponge in the water at the time one placed the ashes upon it, the water in the sponge is disqualified because it is not in a container.
What should the person do to remove the water? He should pour off all the water until he reaches the sponge, but should not touch the sponge. If he touches the sponge, no matter how much water is above it, all of the water is disqualified, because the water in the sponge is released and mixes with the acceptable water.
If a sponge falls into sanctified water, one should take it and squeeze it outside the container and the water in the container remains acceptable.
Halacha 6
When there are two adjacent troughs in one stone and ashes were placed into one of them, the water in the other is not sanctified. When there was a hole the size of a mouthpiece of a leather drinking pouch connecting the two or there was a layer of water even as thin as a garlic peel connecting them from above, if one placed the ashes into one, the water in the second is sanctified.
Halacha 7
When two stones are placed together to form a trough, two kneading troughs are placed together, or a stone trough was divided and then the two portions held together, were the ashes of the red heifer to be placed in one, the water between them is not sanctified. If the two entities were connected with lime or with plaster and they could be carried as one, the water between them is sanctified.
Halacha 8
When even the smallest amount of other water - even water that was drawn for the sake of the ashes of the red heifer - becomes mixed with sanctified water, it is disqualified. Similarly, if dew descends into such water, it is disqualified. If other liquids or fruit juices fall into it, the entire quantity should be poured out. The container must be dried; only afterwards can other sanctified water be placed in it.
If ink, black earth, or dark earth, or any entity that leaves a mark falls into such water, it must be poured out, but there is no need to dry the container. The rationale is that if any portion of the entity that leaves a mark will remain, it will be apparent.
Halacha 9
When a person immerses a container for water for the ashes of the red heifer in water that is not fit to be sanctified, he must dry it before he sanctifies other water in it. If he immersed it in water that is fit to be sanctified, he does not have to dry out the container. If, however, he immersed it with the intent of using it to hold sanctified water, he must dry it in any case.
Halacha 10
When a gourd was immersed in water that was fit to be sanctified, one may sanctify water in it. But one may not collect water that has already been sanctified with the ashes in it. The rationale is that the water in which it was immersed becomes absorbed in its substance; afterwards, it emerges, becomes mixed with the sanctified water, and disqualifies it.
If it became impure, even if it was immersed, we do not sanctify water in it. The rationale is that impure water is absorbed in its substance. It will flow out and become mixed with the water that is being sanctified in it.
Halacha 11
When crawling animals or teeming animals fell into water that was sanctified and broke open or caused its color to change, the water is disqualified. This applies even if they were very dry like an ant, moth, or lice that is found in grain. If he placed beetles in such water, it is disqualified even if they did not break open or cause the color of the water to change. The rationale is that they are like tubes and the water enters their body and departs from it, mixed with their body fluids.
Halacha 12
When a domesticated or wild animal drinks from sanctified water, he disqualifies it. Similarly, all birds disqualify it with the exception of a dove, because it sucks water and saliva does not flow from its mouth and become mixed in the water. Similarly, if any of the crawling animals drink from sanctified water, they do not disqualify it with the exception of the mole. It licks the water with its tongue and thus moisture will be released from its mouth into the water.
Halacha 13
When the appearance of water sanctified with the ashes of the red heifer changes without any external cause, it is acceptable. If it changes color because of smoke, it is disqualified. If it froze and then melted, it is acceptable, even if it melted in the sun. If, however, it was melted by fire, it is disqualified.
Halacha 14
When the appearance of the ashes of the red heifer changed without any external cause or because of smoke, they are acceptable. If their appearance changed because of dust, because lime or gypsum fell into them, or because even the slightest amount of oven ash fell into them, they are disqualified.
Halacha 15
When a person thinks about drinking water sanctified with the ashes of the red heifer, he does not disqualify it until he actually drinks from it. If he poured from the container directly to his throat without his lips touching the water in the container, he does not disqualify it.
Halacha 16
When a container in which the water for the ashes of the red heifer had been placed was left open and then one discovered it closed, the water is disqualified. We suspect that maybe a person who had not purified himself for dealing with the water for the ashes of the red heifer touched it, for it is certain that a person covered it.
The following rules apply if one left it covered and found it open. If a mole could have drunk from it or dew could have descended upon it at night, it is disqualified. If not, it is acceptable. The rationale is that two undeterminable factors are involved. It is unknown whether it was uncovered by a person or a domesticated animal, wild animal, or crawling animal. And if you would say that it was uncovered by a person, it is unknown whether he was pure with regard to the water of the ashes of the red heifer.
Halacha 17
When a person transfers sanctified water or water that was drawn to be sanctified to an impure person to watch, the water is disqualified.
Halacha 18
When two people are watching water and one becomes impure, the water is still acceptable, because it is in the domain of the other watchman. If the first purified himself and the other watchman became impure, it is acceptable because the water is in the domain of the first
Chapter 10
Halacha 1
When a person draws water to be sanctified, he does not have to be the person who sanctified and sprinkles the water on an impure person. Instead, another person may sanctify it and another may sprinkle it. Similarly, a person may draw water with one container and pour it from container to container. And he may sanctify it in a different container, pour the sanctified water from one container to another, and sprinkle it from a different container.
Halacha 2
A person may draw water for the ashes of the red heifer and keep it in his possession without sanctifying it for as long as he desires. There is no difficulty in this. He may transport it from place to place and from city to city and then place ashes upon it and sanctify it whenever he desires.
Similarly, a person may keep sanctified water in his possession for many days or years and sprinkle from it on any day that he needs to until it is used up. He may transport it from place to place and from city to city. Similarly, a person may keep the ashes of the red heifer in his possession and transport it from place to place and from city to city. Once a container in which the ashes of the red heifer were held was transported in a ship on the Jordan River and an olive-sized portion of a corpse was discovered on the bottom of the ship, making the water impure. At that time, the High Court decreed that the water for the ashes of the red heifer and the ashes themselves should not be transported on a river, nor on a ship. Similarly, one should not float them on water, nor should a person stand on one side of a river and throw them to the other. A person may, however, pass through water until it reaches his neck while holding the ashes of the red heifer or sanctified water.
Similarly, a person and empty containers that were purified for the ashes of the red heifer and water that was drawn for the sake of the ashes of the red heifer that was not sanctified may be transported on a river and on a ship.
Halacha 3
Sanctified water may be transported on the Mediterranean Sea and it may be floated on such water. The decree encompassed only sanctified water and ashes on a river.
Halacha 4
When a person is transporting water to be sanctified - and, needless to say, water that has been sanctified - he should not sling the container over his back, but instead, should carry it in front of him, as implied by Numbers 19:9: "as safekeeping, as water for sprinkling." One can infer when it is watched, it may be used as water for sprinkling. If not, it is disqualified. If one filled two jugs, he should carry one in front of him and one behind him, because it is impossible to do otherwise.
Halacha 5
When water for the ashes of the red heifer was weighed on a scale, it is disqualified if one diverted his attention from it. If not, it is acceptable. If, however, one weighed other entities with water for the ashes of the red heifer, it is disqualified. The rationale is that since one used it as a weight, it is not considered as having been "watched."
All of the pure individuals who draw water, sanctify it, and sprinkle it and, similarly, all of the utensils used for drawing water, sanctifying it, and sprinkling it are acceptable if they were immersed on that day even though night has not fallen upon them. For all of the activities involving the red heifer, drawing the water, and sprinkling it are acceptable when performed by individuals who had immersed that day, as we explained.
Because of the Sadducees, all of the utensils that can be purified are made impure, immersed, and then used for the water for the ashes of the red heifer.
Halacha 6
Everyone is acceptable to sprinkle the water with the ashes of the red heifer with the exception of a woman, a tumtum, an androgynus, a deafmute, an intellectually and/or emotionally compromised person, and a minor who is not intellectually mature. Similarly,] an uncircumcised person is acceptable, for an uncircumcised person is not impure.
When an intellectually mature minor sprinkles such water and a woman helps him, she holds the water in her hand, his sprinkling is acceptable provided she does not hold his hand while he is sprinkling. If she held his hand while he is sprinkling, the sprinkling is unacceptable.
Halacha 7
The person sprinkling the water must have the intent to sprinkle on the impure person to purify him. If he sprinkled without such an intent, the sprinkling is invalid. The person upon whom the water is sprinkled, by contrast, does not need to have any intent. Instead, water may be sprinkled on a person with his knowledge or without his knowledge.
When a person has the intent to sprinkle such water in front of himself and he sprinkles behind himself, or he had the intent of sprinkling water behind himself and he sprinkled in front of himself, his sprinkling is invalid. If he had the intent to sprinkle such water in front of himself and he sprinkled in front, but to the sides, his sprinkling is acceptable.
Halacha 8
The person sprinkling the water need not dip the hyssop in the water for every sprinkling. Instead, he may dip the hyssop and sprinkle once and again until the water was completed. He may sprinkle on many people or many utensils - even 100 - at a time. Anyone who was touched by even the slightest amount of the water is pure, provided the one sprinkling had the intent of sprinkling on him.
If one dipped the hyssop with the intent of sprinkling on an entity that is susceptible to ritual impurity or on a person and, instead, sprinkled the water on an entity that was not susceptible to ritually impurity or on an animal, he need not dip the hyssop again if water remained on it. Instead, he may sprinkle the remainder on an impure person or utensil. The rationale is that, at the outset, he dipped it in the water in an acceptable manner. If, by contrast, he dipped the hyssop in the water in order to sprinkle it on an entity that is not susceptible to ritual impurity or on an animal, and sprinkled it on an impure man or utensil, the sprinkling is invalid until he dips the hyssop in the water a second time, while having the intent to sprinkle on a person or on an entity that is susceptible to ritual impurity.
Halacha 9
If he dipped the hyssop in the water with the intent of sprinkling on an entity that is not susceptible to ritual impurity, the water that drips from the hyssop are still acceptable. Therefore if it drips into a container and one dips the hyssop in it with the intent of sprinkling it on an entity that is susceptible to ritual impurity, the sprinkling is acceptable.
Halacha 10
Although the volume of the water of the ashes of the red heifer has been reduced, one may dip even the tips of the hyssop stalks and sprinkle, provided one does not use it like a sponge. When a flask has a thin opening, he may dip and withdraw the hyssop in the ordinary manner and then sprinkle with it. He need not be careful that it does not touch the sides of the container a second time.
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Hayom Yom:
• Shabbat, Menachem Av 6, 5774 •02 August 2014
"Today's Day"
Shabbat, Menachem Av 6, 5703
Torah lessons: Chumash: Devarim, Shevi'i with Rashi.
Tehillim: 35-38.
Tanya: Ch. 12. The reason for (p. 385) ...will discover good. (p. 387).
The Alter Rebbe on his return from (his arrest in) Petersburg said a maamar for the Mitteler Rebbe, consisting in all of but a few lines:
Raise your hands in holiness and bless Havayeh1 (G-d). G-d bless you from Zion, Maker of heaven and earth.2
"Raise your hands in holiness" - refers to the elevation of the emotive traits to the intellect, and the illumination of the emotive traits by the intellect*...
..."And bless3 Havayeh" - thereby eliciting the Supernal Name Havayeh,4 the effect being...
"G-d bless you from Zion" - the Name Havayeh will be drawn forth from the essence of the soul,
"Maker of heaven and earth" - and this maintains the existence of the worlds.*
FOOTNOTES
1. The Tetragrammaton (four-letter ineffable name of G-d) is referred to in Chassidus as Havayeh, roughly, "the Name of Being."
2. Tehillim 134:2,3.
*. See Supplementary Footnotes, p. 128.
3. The Hebrew word of blessing, b'racha, frequently connotes drawing forth or eliciting supernal response.
4. Sheim Havayeh di'L'eila.
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Daily Thought:
Light Forever
At the threshold of liberation, darkness filled the land of Egypt. Yet in the homes of those to be liberated, there was only light.
Light is our true place and light is our destiny. As dawn approaches, darkness shakes heaven and earth in the final throes of its demise. But those who belong to light and cleave to it with all their hearts have nothing to fear.
For darkness is created to die, but light is forever.(Torat Menachem 5742, vol. 2, p. 758; 10 Shevat 5741:6)
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