Today's Laws & Customs:
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 19 Chapter 20 Chapter 21
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
Sanctification of the Moon
Once a month, as the moon waxes in the sky, we recite a special blessing called Kiddush Levanah, "the sanctification of the moon," praising the Creator for His wondrous work we call astronomy.
Kiddush Levanah is recited after nightfall, usually on Saturday night. The blessing is concluded with songs and dancing, because our nation is likened to the moon—as it waxes and wanes, so have we throughout history. When we bless the moon, we renew our trust that very soon, the light of G‑d's presence will fill all the earth and our people will be redeemed from exile.
Though Kiddush Levanah can be recited as early as three days after the moon's rebirth, the kabbalah tells us it is best to wait a full week, till the seventh of the month. Once 15 days have passed, the moon begins to wane once more and the season for saying the blessing has passed.
Links:
Brief Guide to Kiddush Levanah: Thank G‑d for the Moon!
More articles on Kiddush Levanah from our knowledgebase.
Today in Jewish History:
Moses' parents remarry (1394 BCE)
Amram and Jocheved had separated because of Pharaoh's decree that all male Jewish babies be killed. Prompted by their six-year-old daughter Miriam's rebuke ("Pharaoh decreed against the males; you decreed against the males and the females") they remarried on the 7th of Elul of the year 2367 from creation (1394 BCE). Moses was born six months and one day later on Adar 7, 2368 (Talmud, Sotah 12b).
Links: Midrashic account of Amram and Jocheved's remarriage
Spies die (1312 BCE)
The Spies who slandered the Land of Israel died in the desert (Talmud, Sotah 35a; see Numbers 13-14 and text and links for Av 9 and Av 15).
Moses' parents remarry (1394 BCE)
Amram and Jocheved had separated because of Pharaoh's decree that all male Jewish babies be killed. Prompted by their six-year-old daughter Miriam's rebuke ("Pharaoh decreed against the males; you decreed against the males and the females") they remarried on the 7th of Elul of the year 2367 from creation (1394 BCE). Moses was born six months and one day later on Adar 7, 2368 (Talmud, Sotah 12b).
Links: Midrashic account of Amram and Jocheved's remarriage
Spies die (1312 BCE)
The Spies who slandered the Land of Israel died in the desert (Talmud, Sotah 35a; see Numbers 13-14 and text and links for Av 9 and Av 15).
DAILY QUOTE:
Seeing brings on memory, and memory brings action(Talmud, Menachot 43a)DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Ki Teitzei, 3rd Portion (Deuteronomy 22:8-23:7) with Rashi
• Chapter 22
8. When you build a new house, you shall make a guard rail for your roof, so that you shall not cause blood [to be spilled] in your house, that the one who falls should fall from it [the roof]. ח. כִּי תִבְנֶה בַּיִת חָדָשׁ וְעָשִׂיתָ מַעֲקֶה לְגַגֶּךָ וְלֹא תָשִׂים דָּמִים בְּבֵיתֶךָ כִּי יִפֹּל הַנֹּפֵל מִמֶּנּוּ:
When you build a new house, [you shall make a guard-rail for your roof]: If you have fulfilled the commandment of שִׁלּוּחַ הַקֵּן,“sending away [the mother bird from her] nest,” you will eventually build a new house and fulfill the commandment of מַעֲקֶה, guard-rail, because [the fulfillment of] one commandment pulls along with it [an opportunity to fulfill] another commandment [i.e., one commandment leads to another]. You will then come to [possess] a vineyard, a field, and fine clothes. Therefore, these passages are juxtaposed [that is, those just discussed, and the ensuing passages pertaining to vineyards, fields, and garments]. — [Tanchuma 1]
כי תבנה בית חדש: אם קיימת מצות שלוח הקן סופך לבנות בית חדש ותקיים מצות מעקה, שמצוה גוררת מצוה, ותגיע לכרם ושדה ולבגדים נאים. לכך נסמכו פרשיות הללו:
a guard-rail: Heb. מַעֲקֶה, a fence surrounding the roof. Onkelos renders: תְּיָקָא, like a sheath (תִּיק), which protects what is inside it.
מעקה: גדר סביב לגג, ואונקלוס תרגם תיקא כעין תיק שמשמר מה שבתוכו:
that the one who falls should fall: That one [who would fall] deserves to fall [to his death on account of his sins]; nevertheless, you should not be the one to bring about his death, for meritorious things are executed through meritorious people, while things of ill-fortune are executed through guilty people. — [Sifrei 22:68]
כי יפול הנופל: ראוי זה ליפול ואף על פי כן לא תתגלגל מיתתו על ידך, שמגלגלין זכות על ידי זכאי וחובה על ידי חייב:
9. You shall not sow your vineyard [together with] a mixed variety of species, lest the increase, even the seed that you sow and the yield of the vineyard [both] become forbidden. ט. לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם:
[You shall not sow your vineyard together with] a mixed variety of species: [For example,] sowing in the same hand-throw [of seeds] wheat and barley, [the sowing together of which already constitutes one prohibition of כִּלְאַיִם -“mixed variety of species” (see Lev. 19:19)], and grapeseeds [the total combination of which now constitutes an additional prohibition of sowing the two diverse species in a vineyard]. — [Ber. 22a]
כלאים: חטה ושעורה וחרצן במפולת יד:
lest… become forbidden: Heb. תִּקְדַּשׁ, as the Targum [Onkelos] renders: תִסְתָּאֵב, lit., become unclean. To anything repulsive to man, either in a positive sense, e.g., something holy, or in a negative sense, e.g., something forbidden, the term קָדוֹשׁ applies. For instance, “Do not come near me, lest I contaminate you (קְדַשְׁתִּיךָ)” (Isa. 65:5) [according to Rashi on Shevuoth 18b, or, according to Rabbi Joseph Kara on Isa. 65:5: “lest I become contaminated by you”].[See Maskil L’David, Be’er Basadeh, Yosef Hallel, and Leket Bahir.]
פן תקדש: כתרגומו תסתאב. כל דבר הנתעב על האדם, בין לשבח כגון הקדש, בין לגנאי כגון איסור, נופל בו לשון קדש, כמו (ישעיה סה, ה) אל תגע בי כי קדשתיך:
the increase: Heb. הַמְלֵאָה. This is the fullness מִלּוּי and increase, which a seed increases. - [See Pes. 25a]
המלאה: זה מילוי ותוספת שהזרע מוסיף:
10. You shall not plow with an ox and a donkey together. י. לֹא תַחֲרשׁ בְּשׁוֹר וּבַחֲמֹר יַחְדָּו:
You shall not plow with an ox and a donkey: The same law applies to any two species in the world. [Similarly,] this law applies [also] to [merely] leading them together when they are bound to each other as a pair, for transporting any load. — [Sifrei 22:79-80, Kilayim 8:2]
לא תחרוש בשור ובחמור: הוא הדין לכל שני מינים שבעולם, והוא הדין להנהיגם יחד קשורים זוגים בהולכת שום משא:
11. You shall not wear a mixture of wool and linen together. יא. לֹא תִלְבַּשׁ שַׁעַטְנֵז צֶמֶר וּפִשְׁתִּים יַחְדָּו:
a mixture: Heb. שַׁעַטְנֵז An expression denoting a mixture. Our Rabbis explained [this term to be an acronym of the terms]: שׁוּעַ, combed, טָווּי, spun, and נוּז, woven. [Thus, our Rabbis explain that the Torah prohibition of שַׁעַטְנֵז applies only to materials combed, spun, and woven together.]- [Sifrei 22:81, Niddah 61b, see Rashi and Tos. .]
שעטנז: לשון עירוב. ורבותינו פירשו שוע טווי ונוז:
12. You shall make yourself twisted threads, on the four corners of your garment with which you cover yourself. יב. גְּדִלִים תַּעֲשֶׂה לָּךְ עַל אַרְבַּע כַּנְפוֹת כְּסוּתְךָ אֲשֶׁר תְּכַסֶּה בָּהּ:
You shall make yourself twisted threads: even from a mixture [of wool and linen]. For this reason, Scripture juxtaposes them [these two commandments: sha’atnez and tzitzith]. — [Yev. 4a]
גדלים תעשה לך: אף מן הכלאים. לכך סמכן הכתוב:
13. If a man takes a wife, is intimate with her and despises her, יג. כִּי יִקַּח אִישׁ אִשָּׁה וּבָא אֵלֶיהָ וּשְׂנֵאָהּ:
[If a man takes a wife,] is intimate with her, and despises her: in the end he will…
ובא אליה ושנאה: סופו:
14. and he makes libelous charges against her and gives her a bad name, saying, "I took this woman, and when I came to her, I did not find any evidence of virginity for her." יד. וְשָׂם לָהּ עֲלִילֹת דְּבָרִים וְהוֹצִא עָלֶיהָ שֵׁם רָע וְאָמַר אֶת הָאִשָּׁה הַזֹּאת לָקַחְתִּי וָאֶקְרַב אֵלֶיהָ וְלֹא מָצָאתִי לָהּ בְּתוּלִים:
make libelous charges against her: One sin leads to another sin. He transgressed [the negative commandment of]“You shall not hate [your brother in your heart]” (Lev. 19:17); so eventually he will come to [commit the sin of] slander (לָשׁוֹן הָרַע) . - [Sifrei 22:87]
ושם לה עלילות דברים: עבירה גוררת עבירה, עבר על לא תשנא (ויקרא יט, יז) סופו לבא לידי לשון הרע:
this woman: We learn from here that he says nothing except in the presence of his opponent. — [Sifrei 22:89]
את האשה הזאת: מכאן שאין אומר דבר אלא בפני בעל דין:
15. Then the girl's father and her mother shall obtain evidence of the girl's virginity, and take it out to the elders of the city, to the gate. טו. וְלָקַח אֲבִי הַנַּעֲרָה וְאִמָּהּ וְהוֹצִיאוּ אֶת בְּתוּלֵי הַנַּעֲרָה אֶל זִקְנֵי הָעִיר הַשָּׁעְרָה:
The girl’s father and her mother [shall obtain evidence…]: Let those who raised this evil offspring be disgraced because of her. — [Sifrei 22:90]
אבי הנערה ואמה: מי שגדלו גידולים הרעים יתבזו עליה:
16. And the girl's father shall say to the elders, "I gave my daughter to this man as a wife, and he despised her; טז. וְאָמַר אֲבִי הַנַּעֲרָה אֶל הַזְּקֵנִים אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה וַיִּשְׂנָאֶהָ:
And the girl’s father shall say [to the elders]: [The father, but not the mother.] This teaches us that a woman is not permitted to speak in the presence of her husband [when others are present]. — [Sifrei 22:91]
ואמר אבי הנערה: מלמד שאין רשות לאשה לדבר בפני האיש:
17. And behold, he made libelous charges, saying, 'I did not find evidence of your daughter's virginity.' But this is the evidence of my daughter's virginity!' And they shall spread the garment before the elders of the city. יז. וְהִנֵּה הוּא שָׂם עֲלִילֹת דְּבָרִים לֵאמֹר לֹא מָצָאתִי לְבִתְּךָ בְּתוּלִים וְאֵלֶּה בְּתוּלֵי בִתִּי וּפָרְשׂוּ הַשִּׂמְלָה לִפְנֵי זִקְנֵי הָעִיר:
and they shall spread the garment: This is a figurative expression, meaning: they shall clarify the matter as [“clear”] as a [new] garment. — [Sifrei 22:92, Keth. 46a]
ופרשו השמלה: הרי זה משל, מחוורין הדברים כשמלה:
18. Then, the elders of that city shall take the man and chasten him. יח. וְלָקְחוּ זִקְנֵי הָעִיר הַהִוא אֶת הָאִישׁ וְיִסְּרוּ אֹתוֹ:
and chasten him: [with] lashes. — [Sifrei 22:93, Keth. 46a]
ויסרו אותו: מלקות:
19. And they shall fine him one hundred [shekels of] silver because he defamed a virgin of Israel, and he give it to the girl's father. And she shall be his wife; he shall not send her away all the days of his life. יט. וְעָנְשׁוּ אֹתוֹ מֵאָה כֶסֶף וְנָתְנוּ לַאֲבִי הַנַּעֲרָה כִּי הוֹצִיא שֵׁם רָע עַל בְּתוּלַת יִשְׂרָאֵל וְלוֹ תִהְיֶה לְאִשָּׁה לֹא יוּכַל לְשַׁלְּחָהּ כָּל יָמָיו:
20. But if this matter was true: [indeed,] no evidence of the girl's virginity was found כ. וְאִם אֱמֶת הָיָה הַדָּבָר הַזֶּה לֹא נִמְצְאוּ בְתוּלִים לַנַּעֲרָה:
But if this matter was true: [as corroborated] by witnesses, and there was warning, [proving] that she had committed adultery after her betrothal. — [Keth. 44b]
ואם אמת היה הדבר: בעדים והתראה שזנתה לאחר אירוסין:
21. they shall take the girl out to the entrance of her father's house, and the men of her city shall pelt her with stones, and she shall die, for she did a disgraceful thing in Israel, to commit adultery [in] her father's house. So shall you clear away the evil from among you. כא. וְהוֹצִיאוּ אֶת הַנַּעֲרָה אֶל פֶּתַח בֵּית אָבִיהָ וּסְקָלוּהָ אַנְשֵׁי עִירָהּ בָּאֲבָנִים וָמֵתָה כִּי עָשְׂתָה נְבָלָה בְּיִשְׂרָאֵל לִזְנוֹת בֵּית אָבִיהָ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ:
[they shall take the girl out] to the entrance of her father’s house: [as if to say:] “Look at the children you have reared!” - [Keth. 45a.]
אל פתח בית אביה: ראו גידולים שגדלתם:
the men of her city: [I.e.,] in the presence of all the men of her city. — [Sifrei 22:100]
וסקלוה אנשי עירה: במעמד כל אנשי עירה:
her father’s house: Heb. בֵּית אָבִיהָ, [to be understood as] בְּבֵית אָבִיהָ “in her father’s house.”
לזנות בית אביה: כמו בבית אביה:
22. If a man is found lying with a married woman, even both of them shall die the man lying with the woman and the woman. So shall you clear away the evil from Israel. כב. כִּי יִמָּצֵא אִישׁ שֹׁכֵב | עִם אִשָּׁה בְעֻלַת בַּעַל וּמֵתוּ גַּם שְׁנֵיהֶם הָאִישׁ הַשֹּׁכֵב עִם הָאִשָּׁה וְהָאִשָּׁה וּבִעַרְתָּ הָרָע מִיִּשְׂרָאֵל:
both of them shall die: [The words “both of them” come] to exclude unnatural acts in which the man makes contact with the woman wihout intercourse], from which the woman derives no pleasure [thus not including“both of them” in the act]. — [Sifrei 22:102, San. 66b]
ומתו גם שניהם: להוציא מעשה חדודים שאין האשה נהנית מהם:
even: גַּם, lit., also. This comes to include those who have relations after them. [I.e., after these two people have already been tried and sentenced to death for adultery, and before they are put to death, other people commit further adultery with them, these new people are also to be put to death for adultery, and we do not consider this couple as dead people.] Another explanation [of the expression גַּם-שְׁנֵיהֶם]: To include the fetus. [I.e.,] if she was pregnant, they do not wait for her until she gives birth [but put her to death immediately, while still pregnant]. — [Arachin 7a]
גם: לרבות הבאים מאחריהם. דבר אחר גם שניהם לרבות את הולד, שאם היתה מעוברת אין ממתינין לה עד שתלד:
23. If there is a virgin girl betrothed to a man, and [another] man finds her in the city, and lies with her, כג. כִּי יִהְיֶה נַעֲרָה בְתוּלָה מְאֹרָשָׂה לְאִישׁ וּמְצָאָהּ אִישׁ בָּעִיר וְשָׁכַב עִמָּהּ:
And [another] man finds her in the city: Therefore, he lay with her. A breach [in a wall] invites a thief; had she remained at home, this would not have happened to her. — [Sifrei 22:103]
ומצאה איש בעיר: לפיכך שכב עמה, פרצה קוראה לגנב הא אילו ישבה בביתה לא אירע לה:
24. you shall take them both out to the gate of that city, and you shall pelt them with stones, and they shall die: the girl, because she did not cry out [even though she was] in the city, and the man, because he violated his neighbor's wife. So shall you clear away the evil from among you. כד. וְהוֹצֵאתֶם אֶת שְׁנֵיהֶם אֶל שַׁעַר | הָעִיר הַהִוא וּסְקַלְתֶּם אֹתָם בָּאֲבָנִים וָמֵתוּ אֶת הַנַּעֲרָ עַל דְּבַר אֲשֶׁר לֹא צָעֲקָה בָעִיר וְאֶת הָאִישׁ עַל דְּבַר אֲשֶׁר עִנָּה אֶת אֵשֶׁת רֵעֵהוּ וּבִעַרְתָּ הָרָע מִקִּרְבֶּךָ:
25. But if a man finds the betrothed girl in the field, and the man overpowers her and lies with her, then only the man who lay with her shall die. כה. וְאִם בַּשָּׂדֶה יִמְצָא הָאִישׁ אֶת הַנַּעֲרָה הַמְאֹרָשָׂה וְהֶחֱזִיק בָּהּ הָאִישׁ וְשָׁכַב עִמָּהּ וּמֵת הָאִישׁ אֲשֶׁר שָׁכַב עִמָּהּ לְבַדּוֹ:
26. Whereas to the girl, you shall do nothing the girl did not commit a sin deserving of death, for just as a man rises up against his fellow and murders him, so is this case. כו. וְלַנַּעֲרָה לֹא תַעֲשֶׂה דָבָר אֵין לַנַּעֲרָה חֵטְא מָוֶת כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה:
for just as a man rises up [against his fellow and murders him, so is this case]: According to the simple meaning, this is the explanation: For she was coerced, and the man overpowered her, just like the case of someone who overpowers another person to kill him. Our Rabbis, however, interpreted it [as follows]: This one comes to teach, but instead he learns (San. 73a). [That is, it would seem at first glance, that the case of the murderer in the verse is cited in order to teach us something about the case of the betrothed girl who was raped, namely, that just as the murdered person was overpowered, so was this girl overpowered and coerced. However, with further examination, we learn something new from the case of this girl, which can be applied to the case of the murderer. And that is: just as in the case of the girl, we may save her from sin by killing her assailant, so it is, in the case of a murderer overpowering someone with the intent of murder, anyone is permitted to kill his assailant in order to save the life of the intended victim.]- [Sifrei 22:106]
כי כאשר יקום וגו': לפי פשוטו זהו משמעו, כי אנוסה היא ובחזקה עמד עליה כאדם העומד על חברו להרגו. ורבותינו דרשו בו הרי זה בא ללמד ונמצא למד וכו':
27. Because he found her in the field. The betrothed girl had cried out, but there was no one to save her. כז. כִּי בַשָּׂדֶה מְצָאָהּ צָעֲקָה הַנַּעֲרָה הַמְאֹרָשָׂה וְאֵין מוֹשִׁיעַ לָהּ:
28. If a man finds a virgin girl who was not betrothed, and seizes her and lies with her, and they are found, כח. כִּי יִמְצָא אִישׁ נַעֲרָה בְתוּלָה אֲשֶׁר לֹא אֹרָשָׂה וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ וְנִמְצָאוּ:
29. the man who lay with her shall give fifty [shekels of] silver to the girl's father, and she shall become his wife, because he violated her. He shall not send her away all the days of his life. כט. וְנָתַן הָאִישׁ הַשֹּׁכֵב עִמָּהּ לַאֲבִי הַנַּעֲרָה חֲמִשִּׁים כָּסֶף וְלוֹ תִהְיֶה לְאִשָּׁה תַּחַת אֲשֶׁר עִנָּהּ לֹא יוּכַל שַׁלְּחָהּ כָּל יָמָיו:
Chapter 23
1. A man shall not take his father's wife, nor shall he uncover the corner of his father's [cloak]. א. לֹא יִקַּח אִישׁ אֶת אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו:
shall not take: [I.e.,] betrothal has no effect on her [even after the father’s death], and he cannot legally marry her. — [Kid. 67a]
לא יקח: אין לו בה לקוחין ואין קידושין תופסין בה:
nor shall he uncover the corner of his father’s [cloak]: [This seemingly superfluous phrase comes to include] the שׁוֹמֶרֶת יָבָם of his father [i.e., the widow of his father’s brother who died without children, who awaits (שׁוֹמֶרֶת) her brother-in-law (יָבָם) to either wed her or release her through the rite of חֲלִיצָה. See Deut. 25:5-10.] She is [thus] intended for his father [who is her brother-in-law]. But has he not already been admonished regarding her by [the verse] “[You shall not uncover] the nakedness of [i.e., commit incest with the wife of] your father’s brother” (Lev. 18:14)? However, [the prohibition is repeated here] to make the transgressor liable on her account for two negative commands (Yev. 4a), and to juxtapose it to“A bastard (מַמְזֵר) shall not enter [the assembly of the Lord,” to teach us that a מַמְזֵר,“bastard,” is only [a child of] a forbidden union punishable by כָּרֵת [“excision,” as is the case with a child born of one who takes his father’s שׁוֹמֶרֶת יָבָם]. All the more so [does it apply to one born] from a forbidden union punishable by the death sentence by the court, for in forbidden unions incurring the death penalty by the court, there is no case that does not [also] incur the penalty of כָּרֵת [Yev. 49a]
ולא יגלה כנף אביו: שומרת יבם של אביו הראויה לאביו. והרי כבר הוזהר עליה משום (ויקרא יח, יד) ערות אחי אביך, אלא לעבור על זו בשני לאוין ולסמוך לה (פסוק ג) לא יבא ממזר, ללמד שאין ממזר אלא מחייבי כריתות וקל וחומר מחייבי מיתות בית דין, שאין בעריות מיתת בית דין שאין בה כרת:
2. [A man] with injured testicles or whose member is cut, may not enter the assembly of the Lord. ב. לֹא יָבֹא פְצוּעַ דַּכָּא וּכְרוּת שָׁפְכָה בִּקְהַל יְהֹוָה:
with injured testicles: [I.e.,] one whose testicles have been injured or crushed. — [Sifrei 23:111]
פצוע דכה: שנפצעו או שנדכאו ביצים שלו:
whose member is cut: Heb. וּכְרוּת שָׁפְכָה, one whose male organ is cut, [to the extent] that his semen no longer shoots forth in a continuous flow, but rather drips and trickles, and thus he cannot produce children. — [Yev. 75a]
וכרות שפכה: שנכרת הגיד ושוב אינו יורה קילוח זרע אלא שופך ושותת ואינו מוליד:
3. A bastard shall not enter the assembly of the Lord; even the tenth generation shall not enter the assembly of the Lord. ג. לֹא יָבֹא מַמְזֵר בִּקְהַל יְהֹוָה גַּם דּוֹר עֲשִׂירִי לֹא יָבֹא לוֹ בִּקְהַל יְהֹוָה:
A bastard shall not enter the assembly of the Lord: [I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]
לא יבא ממזר בקהל ה': לא ישא ישראלית:
4. An Ammonite or Moabite shall not enter the assembly of the Lord; even the tenth generation shall never enter the assembly of the Lord. ד. לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהֹוָה גַּם דּוֹר עֲשִׂירִי לֹא יָבֹא לָהֶם בִּקְהַל יְהֹוָה עַד עוֹלָם:
An Ammonite [or Moabite] shall not enter [the assembly of the Lord]: [I.e.,] he shall not marry an Israelite woman. — [Yev. 77b]
לא יבא עמוני: לא ישא ישראלית:
5. Because they did not greet you with bread and water on the way, when you left Egypt, and because he [the people of Moab] hired Balaam the son of Beor from Pethor in Aram Naharaim against you, to curse you. ה. עַל דְּבַר אֲשֶׁר לֹא קִדְּמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם בַּדֶּרֶךְ בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר שָׂכַר עָלֶיךָ אֶת בִּלְעָם בֶּן בְּעוֹר מִפְּתוֹר אֲרַם נַהֲרַיִם לְקַלְלֶךָּ:
Because: Heb. עַל-דְּבַר [lit., “because of the word,” i.e.,] because of the [word of] advice they gave you (sic), to cause you to sin. — [Sifrei 23:114]
על דבר: על העצה שיעצו אתכם להחטיאכם:
on the way: when you were in [a state of] extreme exhaustion. — [Sifrei 23:114]
בדרך: כשהייתם בטירוף:
6. But the Lord, your God, did not want to listen to Balaam. So the Lord, your God, transformed the curse into a blessing for you, because the Lord, your God, loves you. ו. וְלֹא אָבָה יְהֹוָה אֱלֹהֶיךָ לִשְׁמֹעַ אֶל בִּלְעָם וַיַּהֲפֹךְ יְהֹוָה אֱלֹהֶיךָ לְּךָ אֶת הַקְּלָלָה לִבְרָכָה כִּי אֲהֵבְךָ יְהֹוָה אֱלֹהֶיךָ:
7. You shall not ever seek out their welfare or their good, all your days. ז. לֹא תִדְרשׁ שְׁלֹמָם וְטֹבָתָם כָּל יָמֶיךָ לְעוֹלָם:
You shall not [ever] seek out their welfare [nor their good]: Since it says [in the case of a runaway slave], “He may reside with you in your midst” (verse 17), one might assume that this one [the Ammonite or the Moabite] is the same. Therefore, Scripture states: “You shall not [ever] seek out their welfare [or their good]” - [Sifrei 23:114. See Yalkut Shimoni , Mossad Harav Kook, fn. 54]
לא תדרוש שלומם: מכלל שנאמר (פסוק יז) עמך ישב בקרבך יכול אף זה כן, תלמוד לומר לא תדרוש שלומם:
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Daily Tehillim: Chapters 39-43
• 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 39
David's prayer bewailing his suffering. But it is not suffering itself that pains him, rather he is saddened by its disturbing his Torah study. For man's days are few, "and if not now, when (will he study)?" for he may die, today or tomorrow. He therefore requests that his suffering be removed, to enable him to study Torah and acquire a place in the World to Come.
1. For the Conductor, for yedutun,1 a psalm by David.
2. I said that I would guard my ways from sinning with my tongue; I would guard my mouth with a muzzle, [even] while the wicked one is before me.
3. I became mute with stillness, I was silent [even] from the good, though my pain was crippling.
4. My heart grew hot within me, a fire blazed in my utterance, as I spoke with my tongue.
5. O Lord, let me know my end and what is the measure of my days, that I may know when I will cease.
6. Behold, like handbreadths You set my days; my lifetime is as naught before You. But all is futility, all mankind's existence, Selah.
7. Only in darkness does man walk, seeking only futility; he amasses riches and knows not who will reap them.
8. And now, what is my hope, my Lord? My longing is to You.
9. Rescue me from all my transgressions; do not make me the scorn of the degenerate.
10. I am mute, I do not open my mouth, for You have caused [my suffering].
11. Remove Your affliction from me; I am devastated by the attack of Your hand.
12. In reproach for sin You chastened man; like a moth, You wore away that which is precious to him. All mankind is nothing but futility, forever.
13. Hear my prayer, O Lord, listen to my cry; do not be silent to my tears, for I am a stranger with You, a sojourner like all my forefathers.
14. Turn from me, that I may recover my strength, before I depart and I am no more.
Chapter 40
The psalmist speaks of the numerous wonders that God wrought for the Jewish people, asking: "Who can articulate His might? I would relate and speak of them, but they are too numerous to recount!" He created the world and split the sea for the sake of Israel, [yet] He desires no sacrifices, only that we listen to His voice.
1. For the Conductor, a psalm by David.
2. I put my hope in the Lord; He turned to me and heard my cry.
3. He raised me from the turbulent pit, from the slimy mud, and set my feet upon a rock, steadying my steps.
4. He put a new song in my mouth, a hymn to our God; multitudes will see and fear, and will trust in the Lord.
5. Fortunate is the man who has made the Lord his trust, and did not turn to the haughty, nor to those who stray after falsehood.
6. You have done much, O You, Lord my God-Your wonders and thoughts are for us; none can compare to You; should I relate or speak of them, they are too numerous to recount!
7. You desired neither sacrifice nor meal-offering, but [obedient] ears You opened for me; You requested neither burnt-offering nor sin-offering.
8. Then I said, "Behold, I come with a Scroll of the Book written for me."1
9. I desire to fulfill Your will, my God; and Your Torah is in my innards.
10. I proclaimed [Your] righteousness in a vast congregation; behold I will not restrain my lips-O Lord, You know!
11. I did not conceal Your righteousness within my heart; I declared Your faithfulness and deliverance; I did not hide Your kindness and truth from the vast congregation.
12. May You, Lord, not withhold Your mercies from me; may Your kindness and truth constantly guard me.
13. For countless evils surround me; my sins have overtaken me and I cannot see; they outnumber the hairs of my head, and my heart has abandoned me.
14. May it please You, Lord, to save me; O Lord, hurry to my aid.
15. Let those who seek my life, to end it, be shamed and humiliated together; let those who desire my harm retreat and be disgraced.
16. Let those who say about me, "Aha! Aha!" be desolate, in return for their shaming [me].
17. Let all those who seek You exult and rejoice in You; let those who love Your deliverance always say, "Be exalted, O Lord!”
18. As for me, I am poor and needy; my Lord will think of me. You are my help and my rescuer; my God, do not delay!
Chapter 41
This psalm teaches many good character traits, and inspires one to be thoughtful and conscientious in giving charity-knowing to whom to give first. Fortunate is he who is thoughtful of the sick one, providing him with his needs.
1. For the Conductor, a psalm by David.
2. Fortunate is he who is thoughtful of the poor, [for] the Lord will save him on the day of evil.
3. The Lord will guard him and keep him alive; he will be praised throughout the land; You will not deliver him to the desires of his enemies.
4. The Lord will support him on the bed of illness; You will turn him over in his bed all throughout his sickness.
5. I said, "Lord, be gracious to me! Heal my soul, for I have sinned against You!”
6. My foes say that evil [awaits] me: "When will he die, and his name perish?”
7. And if one comes to see [me], he speaks insincerely, for his heart gathers iniquity for himself, and when he goes out he speaks of it.
8. Together they whisper against me-all my enemies; against me they devise my harm, [saying]:
9. "Let his wickedness pour into him; now that he lies down, he shall rise no more.”
10. Even my ally in whom I trusted, who ate of my bread, has raised his heel over me.
11. But you, Lord, be gracious to me and raise me up, and I will repay them.
12. With this I shall know that You desire me, when my enemies will not shout gleefully over me.
13. And I, because of my integrity, You upheld me; You set me before You forever.
14. Blessed is the Lord, the God of Israel, to all eternity, Amen and Amen.
Chapter 42
This psalm awakens the hearts of the Children of Israel who do not feel the immense ruin, loss, and bad fortune in their being exiled from their Father's table. Were they wise, they would appreciate their past good fortune in coming thrice yearly, with joy and great awe, to behold God during the festivals, free of adversary and harm. May God place mercy before us from now to eternity, Amen Selah.
1. For the Conductor, a maskil1 by the sons of Korach.
2. As the deer cries longingly for brooks of water, so my soul cries longingly for You, O God!
3. My soul thirsts for God, for the living God. When will I come and behold the countenance of God?
4. My tears have been my bread day and night, when they say to me all day, "Where is your God?”
5. These do I recall, and pour out my soul from within me: how I traveled [to Jerusalem] in covered wagons; I would walk leisurely with them up to the House of God, amid the sound of rejoicing and thanksgiving, the celebrating multitude.
6. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him for the deliverances of His countenance.
7. My God! My soul is downcast upon me, because I remember You from the land of Jordan and Hermon's peaks, from Mount Mitzar.2
8. Deep calls to deep3 at the roar of Your channels; all Your breakers and waves have swept over me.
9. By day the Lord ordains His kindness, and at night His song is with me, a prayer to the God of my life.
10. I say to God, my rock, "Why have You forgotten me? Why must I walk in gloom under the oppression of the enemy?”
11. Like a sword in my bones, my adversaries disgrace me, when they say to me all day, "Where is your God?”
12. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
Chapter 43
A significant prayer concerning the magnitude of the troubles we have suffered at the hands of the impious nations. May it be God's will to send Moshiach and Elijah the Prophet, who will lead us to the Holy Temple to offer sacrifices as in days of old.
1. Avenge me, O God, and champion my cause against an impious nation; rescue me from the man of deceit and iniquity.
2. For You are the God of my strength; why have You abandoned me? Why must I walk in gloom under the oppression of the enemy?
3. Send Your light and Your truth, they will guide me; they will bring me to Your holy mountain and to your sanctuaries.
4. Then I will come to the altar of God-to God, the joy of my delight-and praise You on the lyre, O God, my God.
5. Why are you downcast, my soul, and why do you wail within me? Hope to God, for I will yet thank Him; He is my deliverance, [the light of] my countenance, and my God.
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 19, 20 and 21.
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
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Tanya: Iggeret HaKodesh, middle of Epistle 12
• Lessons in Tanya
• Today's Tanya Lesson
Tuesday, Elul 7, 5774 • 2 September 2014
Iggeret HaKodesh, middle of Epistle 12
והנה אתערותא דלעילא, לעורר גילוי הארה רבה והשפעה עצומה הנ״ל מאור אין סוף ברוך הוא
Now, the arousal from above, that elicits a manifestation of this great illumination and immense diffusion from the [infinite] Ein Sof-light
לעשות שלום הנ״ל
in order to bring about the above-mentioned peace,
היא באתערותא דלתתא
is effected by an arousal from below —
במעשה הצדקה
by the act of charity,
והשפעת חיים חן וחסד ורחמים
and by the benevolent bestowal by one man to another of “life, graciousness, kindness and compassion”1
למאן דלית ליה מגרמיה כלום
to him who has nothing of his own,
ולהחיות רוח שפלים כו׳
thereby “to revive the spirit of the lowly, [and to revive the heart of the downcast].”2
When one gives tzedakah to a pauper3 “while raising his spirits” with a few warm and supportive words, so that he is given not only “life” but “graciousness, kindness and compassion” as well, then this arousal from below results in an arousal from above. This releases an intense illumination of the infinite Ein Sof-light into the Supernal Attributes, thereby making peace between them, and tempering and sweetening the Gevurot in the Chassadim.
The Alter Rebbe will now go on to explain the effect of the “act” of tzedakah upon the individual benefactor himself, in terms of his battle with the evil of his animal soul.
The animal soul may be refined, and the good within it separated and elevated from its evil, in one of two ways:
One possible direction of attack is “from below to above” (milmatah lemaalah), whereby each attribute of the divine soul does battle with its counterpart in the animal soul, seeking to refine and elevate it. For example: the divine soul’s love for G d seeks to purify the animal soul’s attribute of Chesed with its fleshly desires; the divine soul’s fear of G d seeks to refine the animal soul’s evil kinds of fear; and so on.
Then there is a manner of purification that proceeds “from above to below” (milmaalah lematah), whereby one draws down a Divine light upon oneself so that the attributes of the animal soul spontaneously become purified and elevated within this light.
This approach anticipates the Time to Come, when the world as a whole will become purified of all evil through the G dliness that will then be manifest, until ultimately,4 “I shall remove the spirit of impurity from the earth.”
A similar manner of refining the animal soul exists today. It is accomplished through studying Torah lishmah, “for its own sake.” By studying in this way — altruistically, without thought of even spiritual gain — the individual draws down a G dly illumination that enables him not only to overwhelm the evil within him, but also to sift out the good within his animal soul from the evil in which it had been encumbered.
In the same way, when a Jew practices the “act” of tzedakah he draws down upon himself a G dly enlightenment that becomes revealed within him during prayer, and this enables him to extract the good within his animal soul from the surrounding evil and to elevate it.
ומודעת זאת מה שאמרו רז״ל על העוסק בתורה לשמה
It is well-known that our Sages, of blessed memory, said5 of a person who engages in the study of Torah for its own sake,
משים שלום בפמליא של מעלה ובפמליא של מטה
that “he makes peace within the heavenly retinue and within the terrestial retinue.”
פמליא של מעלה, הם השרים והמדות הנ״ל
The “heavenly retinue” comprises the above-mentioned “princes” and attributes,
שהן ההיכלות עליונים בעולם הבריאה שבזהר הקדוש
for these are the supernal heichalot (lit., “chambers”) in the World of Beriah, as stated in the sacred Zohar.
Peace there consists of the harmonious relationship that is established when Gevurah merges into Chesed and becomes sweetened and tempered by it.
ופמליא של מטה, הן ההיכלות התחתונים
The “terrestial retinue” comprises the lower heichalot,
ובפרט עולם הזה השפל
and especially this lowly world
המעורב טוב ורע מחטא אדם הראשון
which, since the sin of Adam, is mingled of good and evil,
As a result of Adam’s sin, there is no good in this world without evil and no evil without good.
והרע שולט על הטוב
and the evil rules over the good,
כמו שכתוב: אשר שלט האדם באדם גו׳
as it is written,6 “While man rules over man....” I.e., the “man of wickedness,” representing the forces of kelipah, rules over the “man of holiness” — and harms him, too, as the verse concludes.
ולאום מלאום יאמץ
[It is also written],7 “And nation will overpower nation,” as the balance of power fluctuates between the forces of good and the forces of evil.
וכנראה בחוש באדם התחתון, הנקרא בשם עולם קטן
This is empirically evident with terrestrial man, who is called a microcosm,8
שלפעמים הטוב גובר, ולפעמים להיפך, חס ושלום
for sometimes the good [within him] prevails, and sometimes the reverse, heaven forfend.
ואין שלום בעולם עד עת קץ
Therefore there will be no peace in the world until the ultimate time (lit., “the time of the End”), when evil will cease to exist,
שיתברר הטוב מהרע
when the good shall be refined from the evil
לידבק בשרשו ומקורו, מקור החיים ברוך הוא
in order to cleave to its root and source, the Divine Source of Life.
ואזי יתפרדו כל פועלי און, ורוח הטומאה יעבור מן הארץ
At that time9 “all evildoers shall be scattered,” and10 the spirit of impurity shall pass from the earth,
כשיתברר מתוכו בחינת הטוב המחייהו
when the element of the good which sustains it will be extracted from its midst.
Evil will then cease to exist as a matter of course, for its entire existence is dependent on the good found within it.
FOOTNOTES
1. Note of the Rebbe: “Significantly, [these are the very blessings requested in the final benediction of Shemoneh Esreh,] the one beginning with the words, Sim Shalom” (Siddur Tehillat HaShem, p. 60).
2. Yeshayahu 57:15.
3. Bava Batra 9b.
4. Cf. Zechariah 13:2.
5. Note of the Rebbe: “Sanhedrin 99b. See Likkutei Torah, Mattot, s.v. Heichaltzu.”
6. Kohelet 8:9. See also Epistle 25 below, et al.
7. Bereishit 25:23.
8. Tanchuma, Pekudei 3; Tikkunei Zohar, Tikkun 69 (pp. 100b-101a).
9. Tehillim 92:10.
10. Cf. Zechariah 13:2.
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Rambam:
• Daily Mitzvah P104 - Sefer Hamitzvos:
Tuesday, Elul 7, 5774 • 2 September 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 104
Ritual Impurity of a Zav
We are commanded regarding the ritual impurity of a zav [a man who suffers an abnormal seminal discharge.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how he contracts this ritual impurity and how, after he becomes a zav, he can pass on this impurity to others.
Ritual Impurity of a Zav
Positive Commandment 104
Translated by Berel Bell
The 104th mitzvah is that we are commanded regarding the tumah of a zav. This mitzvah includes the laws of how he becomes a zav1 and how he conveys tumah to others.2
FOOTNOTES
1.See Hilchos Mechusarei Kapparah 2:1-2.
2.See Hilchos M'tamei Mishkav U'Moshav, Chapter 1.
Positive Commandment 104
Ritual Impurity of a Zav
We are commanded regarding the ritual impurity of a zav [a man who suffers an abnormal seminal discharge.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how he contracts this ritual impurity and how, after he becomes a zav, he can pass on this impurity to others.
Ritual Impurity of a Zav
Positive Commandment 104
Translated by Berel Bell
The 104th mitzvah is that we are commanded regarding the tumah of a zav. This mitzvah includes the laws of how he becomes a zav1 and how he conveys tumah to others.2
FOOTNOTES
1.See Hilchos Mechusarei Kapparah 2:1-2.
2.See Hilchos M'tamei Mishkav U'Moshav, Chapter 1.
________________________________________
Rambam:
• 1 Chapter a Day: To`en veNit`an - Chapter 5To`en veNit`an - Chapter 5
Halacha 1
An oath is not taken on claims concerning the following according to Scriptural Law: landed property, servants, promissory notes and consecrated property. Even though a defendant admitted a portion of a claim or a witness testified against him, or he served as a watchman and sought to free himself on the basis of one of the claims according to which a watchman is freed of liability, he is not required to take an oath. These concepts are derived from Exodus 22:6, which, with regard to the obligation to take an oath, states: "When a person will give his colleague" -this excludes consecrated property - "money or utensils..." - this excludes landed property. And it excludes servants, which the Torah associated with landed property. It also excludes promissory notes, for their actual substance is not of financial value like money or utensils. They only serve as proof of an obligation.
With regard to all of these matters, the defendant must take a sh 'vuat hesset if the plaintiff issues a definite claim with the exception of consecrated property. In that instance, even though a person is not liable to take an oath concerning them according to Scriptural Law, our Sages ordained that the defendant take an oath resembling a Scriptural oath. This requirement was instituted so that people would not treat consecrated property lightly.
Halacha 2
Accordingly, when a plaintiff claims: "You sold me two fields," and the defendant responds: "I sold you only one," or he claims: "I entrusted two servants..." or "...two promissory notes to you," and the defendant responds: "You entrusted only one," the defendant is required to take only a sh'vuat hesset.
Similarly, if the plaintiff claims: "This courtyard, this servant or this promissory note that is in your possession is mine; you sold it to me," and the defendant denies the existence of the matter entirely, he is required to take merely a sh'vuat hesset. This applies whether the plaintiff brings a witness to support his claim or not.
A similar law applies when a person digs cisterns, trenches or caves in his colleague's property, reducing its value, and the owner of the field claims that the digger is liable to make financial restitution. Regardless of whether the owner claimed that a defendant dug such caves, and the defendant responded: "I did not dig anything," the owner claimed: "You dug two caves," and the defendant answered, "I dug only one," or one witness testified that he dug caves and the defendantresponded: "I did not dig anything," the defendant is required to take only a sh'vuat hesset regarding the claim.
Halacha 3
The following laws apply when the plaintiff claimed both utensils and landed property. Whether the defendant: acknowledged owing all of the landed property, but denied owing any of the utensils, acknowledged owing all the utensils, but denied owing any of the landed property, acknowledged owing some of the landed property, but denied owing the remainder as well as all of the utensils, he must take a sh'vuat hesset.
If, however, the defendant acknowledged owing some of the utensils and denied owing the remainder, as well as all of the landed property, since he is required to take an oath with regard to the utensils that he denied, he must also take an oath concerning the landed property that he denied together with them, for it is all one claim.
Similar laws apply when the plaintiff claims utensils and servants, or utensils and promissory notes, for all such claims are governed by the same legal process.
Halacha 4
When a plaintiff lodges a claim concerning grapes that are ready to be harvested, or grain that has dried and is ready to be reaped, and the defendant accepts a portion of the claim and denies a portion of the claim, he must take an oath concerning those he denied, as is required with regard to other movable property, provided they no longer require the nurture of the ground. The rationale is whatever is ready to be harvested is considered as though it has been harvested with regard to the denial and admission of claims.
If, however, the crops require the nurture of the ground, they are considered to be landed property in all contexts, and only a sh'vuat hesset is required concerning them.
Halacha 5
When a person lodges a claim against his colleague, saying: "You dwelled in my courtyard for two months, and you owe me two months rent," and the defendant responds, "I dwelled there for only one month," he is considered a person who denied a portion of a claim.
Thus, if the rent for the month that he denied owing is equivalent to two silver me'in, he must take an oath. The rationale is that the claim does not focus on the land itself, but on the rent for it, and that is movable property.
Halacha 6
When a plaintiff claims: "I gave you a promissory note that served as proof of a debt of ten dinarim," and the defendant denies the matter entirely, the defendant is required to take a sh'vuat hesset.
If he reverses the obligation for the oath, requiring it of the plaintiff, the plaintiff must take a sh'vuat hesset that the note served as proof of a debt of ten dinarim, which he lost when the promissory note was destroyed. Afterwards, he may collect his claim.
If the defendant admitted: "It is true that you gave me the promissory note, and it was lost," he is not liable, even to take a sh 'vuat hesset. For even if he was negligent in its care and it was lost, he would not be liable, as we have explained in Hilchot Chovel.
Halacha 7
When a person tells a colleague: "The promissory note in your possession mentions a factor that is advantageous to me," and the colleague states: "I will not produce my promissory note," or "I do not know if it states anything that serves as support for your position," we compel him to produce the promissory note and bring it to court.
Halacha 8
If the holder of the promissory note claims that it was lost, we issue a conditional ban of ostracism against him.
If, however, the person who desires to see the promissory note claims that he is certain that his colleague is holding a promissory note that mentions a factor that is advantageous to him, his colleague must take a sh'vuat hesset that the promissory note is no longer in his possession and it is lost. My teachers ruled in this manner.
Halacha 9
An oath is never administered because of claims issued by deaf-mutes, mentally or emotionally incapable individuals and minors. In the latter instance, this principle applies regardless of whether the minor's claim involves his own issues or those of his father. For admitting a portion of a claim owed to a minor is like returning a lost article. '
Similarly, if the defendant denied the entire debt, and one witness came and testified on behalf of the minor, the defendant is not required to take an oath. For it is as though there were one witness, but no plaintiff, because a claim lodge by a minor is not a substantial claim.
Thus, if a minor said to an adult: "You owe me..." or "You owe my father a maneh," and the defendant said: "I owe you only 50," or "I do not owe you anything" and there was one witness who corroborates the minor's claim, the defendant is not liable to take a Scriptural oath.
If, however, a person acted as a watchman for a minor and claimed that the entrusted article was lost, he is required to take the oath required of a watchman. The rationale is that this oath is not taken because of a claim.
Similarly, if a person admitted that he was a partner or a sharecropper of a minor, the court should appoint a guardian for the minor, and the partner or the like should take an oath despite the fact that there is only an indefinite claim against him.
Halacha 10
My teachers ruled that although a Scriptural oath is not taken because of the claim of a minor, a sh 'vuat hesset must be taken. This applies even when the minor is not resourceful with regard to financial matters. The rationale is that an opportunity should not be granted for a person to take money belonging to a minor, and depart without paying him at all. I also favor this approach, and think that it will lead to the improvement of society.
Thus, if a minor lodges a claim against an adult, whether the adult admits a portion of the claim or denies it entirely, whether there is a witness who supports the plaintiff or not, the defendant is required to take a sh 'vuat hesset. He cannot reverse the responsibility for the oath, placing it on the minor, because an oath is never administered to a minor. Even a conditional ban of ostracism is not imposed upon the minor, for he does not know the severity of the retribution received for taking a false oath.
Halacha 11
The following rules apply when an adult lodges a claim against a minor. If the claim involves a matter that will benefit the minor - e.g., a claim involving business transactions - and the minor admits his liability, we expropriate payment from the minor's property. If the minor does not possess any resources, we wait until he gains such. Then he must pay. If the minor denies the obligation, the plaintiff must wait until the minor attains majority. At that point, he is required to take a sh 'vuat hesset.
The following rules apply when a person lodges a claim against a minor in a matter that will not benefit the minor - e.g., damages or personal injury. Even though the minor admits his responsibility and he has resources with which he could pay, he is not liable even after he attains majority. If the plaintiff was one of those who takes an oath and collects the money that he claims - e.g., an employee and the like - since the minor benefits from the fact that an employee will work for him, he may take an oath and collect from the minor. A storekeeper who takes an oath because of his account book, by contrast, may not take an oath and collect from a minor. The rationale is that the minor does not derive any benefit from this. For regardless, he must pay his workers who take oaths and collect from him. Thus it is the storekeeper who caused himself a loss, because he gave his money because of a minor's word. Similar laws apply in all analogous situations.
Halacha 12
With regard to a deaf-mute and a mentally or emotionally incapable individual, we do not concern ourselves with them with regard to any claim, not a claim that they lodged against others, nor a claim that others lodge against them, nor for a lesser oath, and, needless to say, not for a severe oath or to compel them to make financial restitution. A blind man, by contrast, is considered to be a healthy person with regard to all matters concerning such subjects. He must take all types of oaths if required, and oaths are taken in response to his claims.
____________________________
Rambam:
• 3 Chapters a Day: Kelim - Chapter 21, Kelim - Chapter 22, Kelim - Chapter 23
Kelim - Chapter 21
Halacha 1
The strands that emerge from the weave and those at the beginning of the sheet of fabric and at its end are called nimin. Until what measure are they considered as part of the fabric? For a sheet, for a headcovering, a scarf, or a veil, six fingerbreadths. For a cloak that is open across its entire length and which is then closed with loops, the measure of its strands is ten fingerbreadths; a thick blanket, a mantle, a cloak, three fingerbreadths. Even if the garment is impure due the impurity of a zav or because of another form of impurity, if one touches a strand beyond these measures, he remains pure. Needless to say that if impurity touched the additional portion, the garment does not contract impurity.
Halacha 2
There is no minimum measure for the strands that emerge from a headcovering, a mask worn by the Arabs over their faces, a belt made of goats' hair, undergarments worn by a person close to his flesh, a handkerchief, and a curtain placed over entrances like a drape.
Halacha 3
When a plumb line contracts impurity, the twelve handbreadths of its strand are considered as joined to it. Anyone who touches a portion beyond twelve handbreadths is pure. A plumb line of carpenters is eighteen handbreadths; one used by the builders of large structures is 50 cubits. When one touches any portion beyond these measures, even if the owner desires that it be preserved, he is pure.
Halacha 4
Plumb lines used by roofers and artists are impure regardless of their length.
Halacha 5
The length of the chain of a scale of goldsmiths, an ordinary balance scale, or a scale used by those who weigh precious purple cloth which is held by the seller, suspending the scale from his hand, is three fingerbreadths. Its horizontal beam and its strings have no specific length.
The length of the chain of the scale of sellers of scrap metal and the like is three handbreadths. Its beam and its strings are twelve handbreadths. The length of the chain of a scale used by merchants and homeowners is a handbreadth. Its beam and its strings are six handbreadths. The length of the chain of a scale used by wool merchants and those who weigh glass is two handbreadths. Its beam and its strings are nine handbreadths. Anything more than these measures is not considered as joined to the scale.
Halacha 6
When is the cord used to tie the supports for a bed considered as joined to the bed? When one ties three squares. One who touches the cord from the point where it is tied and further inward is impure. For three fingerbreadths, the length of the cord on the outside of the knot is impure, because that measure is necessary for the knot and is considered as part of the bed. Anything outside of three fingerbreadths is pure, because it is not necessary for the k'li. Even if it is cut off, the knot will not become undone.
Halacha 7
When a person touches a cord extending out from a bed that is impure, until the end of four handbreadths, he is pure. The rationale is that this measure is not considered as necessary for the bed, since it is not fit for any purpose. From the beginning of the fifth handbreadth until the end of the tenth handbreadth, he is impure, because the cord is used to tie the beds when they are hung from the walls. From ten handbreadths and more, he is pure, because it is more than what is necessary for the bed.
Halacha 8
The woven band tied around a bed to reinforce the connection between its components is called a mizran. The following rules apply with regard to the portion that extends outside the bed. For ten handbreadths, it is considered as necessary for the bed. Anything more than that is not necessary for the bed.
When a mizran has worn out, if seven handbreadths of it - enough to make a girdle for a donkey - remain, it is susceptible to impurity.
Halacha 9
When a bed was impure because it served as a support for a zav and a portion of its mizran protrudes from it, for ten handbreadths, it is a primary source of impurity like the bed itself. Everything is considered as a support to which a zav imparted impurity. Beyond ten handbreadths, the extra portion of the mizran is impure like an object that was touched by a support to which a zav imparted impurity.
When a zav steps on the extension of a mizran, if he steps on the first ten handbreadths, the entire bed is considered as a support to which a zav imparted impurity. If he steps on the portion, outside of ten handbreadths, the bed is pure.
With regard to what does the above apply? With regard to impurity stemming from serving as support for a zav. With regard to other types of impurity, even 100 cubits is considered as attached to the bed.
What is implied? When a mizran is wound around a bed and one brought its end into a structure in which a human corpse was found, the carcass of a crawling animal touched its end, or impure liquids fell on its end, the bed contracts impurity even if the end of the mizran that contracted impurity is 100 cubits away from the bed itself.
Halacha 10
When a bed was impure because it was used as a support for a zav and one wound a mizran around it, everything contracts that impurity. If one separated them afterwards, the bed retains its original status, but the mizran is considered merely as an object that touched a support for a zav.
If the bed had contracted impurity that lasts seven days and one wound a mizran around it, everything contracts that impurity. If one separated them afterwards, the bed retains its original status, but the mizran is impure merely until nightfall. If the bed was impure until nightfall and one wound a mizran around it, everything contracts that impurity. If one separated them afterwards, the bed retains its original status, but the mizran is pure.
Halacha 11
If there was a mizran wound around a bed and a human corpse touched them, everything contracts impurity that lasts seven days. If they are separated, they both remain impure for that time. If the carcass of a crawling animal or the like touches them, they contract impurity that lasts until nightfall. If they are separated, they both remain impure for that time.
Halacha 12
When a bedpost that was deemed impure as a support for a zav was connected to a bed that had been pure, the entire bed is considered as such a support. If they were separated afterwards, the bedpost retains its original status and the bed is impure because of contact with such a support. Similarly, if a bedpost that had contracted impurity that lasts seven days was connected to a bed, the entire bed is impure for seven days as if a corpse had touched its bedpost. If one sprinkled the ashes of the red heifer on the bed, it is purified and the bedpost is purified together with it. If the bedpost was separated from the bed before the ashes of the red heifer were sprinkled, the bedpost retains its original status and the bed is impure until the evening.
If a bedpost that was impure until the evening was connected to a bed, everything is impure until the evening. If the bedpost was separated from the bed, the bedpost retains its original status and the bed is pure, for an article that it is impure until the evening as a derivative of impurity stemming from a corpse does not impart impurity, neither to a person or ana k'li, because it is merely a derivative, as we explained. Similar laws apply with regard to a tooth of a plow that contracted impurity from a corpse and was then joined to the plow.
Kelim - Chapter 22
Halacha 1
What is the minimum measure for a cloth to contract impurity? Three handbreadths by three handbreadths to contract the impurity of a support for a zav, precisely three fingerbreadths by three fingerbreadths together with the loose hanging strands to contract the impurity stemming from a human corpse or other types of impurity.
With regard to what does the above apply? To clothes of wool or flax. If, however, clothes were made from other fabrics, they do not contract any type of impurity unless they are three handbreadths by three handbreadths. This is derived from Leviticus 11:32 which states: "or a garment." According to the Oral Tradition, it was taught that "or" serves as an inclusion, teaching that a garment three handbreadths by three handbreadths from other fabrics is susceptible to impurity.
When does the above apply? With regard to torn pieces from a garment. When, however, one weaves a garment independently, it is susceptible to any impurity no matter how small it is, with the exception of the impurity of a support for a zav to which only those articles fit to serve as a support are susceptible.
Halacha 2
Very thick cloths, e.g., felt or firm, thick blankets, or very thin clothes, e.g., the linen garments of the Egyptians through which the flesh can be seen, are not susceptible to impurity unless the torn fabric is three handbreadths by three handbreadths. This applies both with regard to the impurity of a support for a zav or other types of impurity.
Halacha 3
All woven nets are susceptible to impurity like clothes are. This applies equally to one who weaves strands together and makes them into a thick cord or who weaves them together to make a belt, with the exception of a net made by wool merchants to hold wool which is pure.
When the portion of a slingshot where a stone rests is woven or made of leather, it is susceptible to impurity. If the place where one places his finger is slit, it is pure. If the handle of the slingshot is slit, it is still susceptible to impurity.
Different types of fishing nets are susceptible to impurity. A fishing net with a closely-woven pocket is susceptible to impurity because of that pocket. Since its holes are so small, it is considered like a garment. When one makes a garment from such a net, it is pure. When one makes a garment from the pocket, it is susceptible to impurity.
Halacha 4
When one made a cloak from a cloth used as a filter of liquids, if it is three handbreadths by three handbreadths, it is susceptible to impurity.
Halacha 5
When a cloth used as a filter for wine becomes worn out, if it is still useful for its initial purpose, it is susceptible to impurity. If not, it is pure.
Halacha 6
Cloth covers for scrolls on which designs were made are not susceptible to impurity, because they do not serve humans. The designs indicate that they were made for the scrolls. If there were no designs on them, they are susceptible to types of impurity other than that contracted by the support of a zav, because were one to sit on such a cover, he would be told: "Stand up and let us perform our work," as we explained concerning Hilchot Metamei Mishkav UMoshav.
Halacha 7
A cushion that porters place on their shoulders because of the yoke they carry is susceptible to the impurity contracted by the support of a zav. A cloth used as a filter for wine is not susceptible to that type of impurity.
Halacha 8
When one originally had in mind using a cloth for designs, it is not susceptible to impurity. If the person nullified his original intent, it is susceptible to impurity. When a homeowner made covers to hang over walls or pillars, they are not susceptible to impurity.
Halacha 9
A cloak that is made like a veil in order to entertain drinkers is not susceptible to impurity.
Halacha 10
A woman's head kerchief that was used to cover a scroll is not susceptible to the impurity contracted by the support of a zav. It is, however, susceptible to the impurity associated with a human corpse and other types of impurity.
Halacha 11
When one makes a bandage, whether from leather or from cloth, even though the bandage is of the minimum measure to contract impurity, it is pure. If one applies a compress to cloth, it is not susceptible to impurity, because it becomes soiled and is not fit to be sat upon. If it is applied to leather, it is susceptible to impurity, because it is cleaned easily and is then fit to lie upon.
Halacha 12
At what point does a cloth become susceptible to ritual impurity? When a portion three fingerbreadths by three fingerbreadths will be woven. All garments that are woven with needles, e.g., pockets and leggings, are not susceptible to impurity until the work to complete them has been finished.
Halacha 13
All keilim that are made with needlework, e.g., a trap, become susceptible to impurity when the receptacle that enables the intended task to be performed with them is completed.
Halacha 14
With regard to the headcovering worn by young women: If one began making it from its opening, it does not become susceptible to impurity until one completes its base. If one began from the base, it does not become susceptible to impurity until one completes the opening.
An ornament for a headcovering is susceptible to impurity independently. The strands that attach the head-covering to the woman's hair are considered as joined to the head-covering, both to impart impurity and to contract impurity.
Halacha 15
When a head covering is torn, if it no longer can cover the greater portion of the hair on the woman's head, it is pure.
Halacha 16
When is the fashioning of a cloak made from fabric, felt, or paper completed? When one makes the opening for the head. This depends on the person for whom the cloak is made. For someone who is large, the opening is made for his size; for someone who is small, the opening is made for his size.
When does such a cloak regain purity? When it is worn out to the extent that it can no longer serve its original purpose. If its upper portion comprises the larger part of the cloak and it remains intact, the cloak still retains its impure status. If the bottom portion comprises the larger part of the cloak and it remains intact, the cloak is pure. If the border around its opening is torn, it is pure.
Halacha 17
If one makes a belt from the collar of a garment or the side of a sheet, it is not susceptible to ritual impurity until one makes a border at its edge. If one makes it from the middle of garment or the sheet, it is not susceptible to impurity until one makes a border at the other side as well.
Halacha 18
When both edges of a belt have worn out, but its middle portion is intact, it remains impure.
Halacha 19
When a border was separated from a garment and was adapted to use for girding one's loins, it is susceptible to impurity, because it is like a belt.
Halacha 20
The following laws apply to a garment of a poor person that has become worn out: If the greater portion of its edges are intact, even if it does not have a portion three fingerbreadths by three fingerbreadths that is intact, it is susceptible to impurity. If its edges are not intact, but it has a portion three fingerbreadths by three fingerbreadths that is strong and intact, it is susceptible to impurity. If not, it is not susceptible to impurity. Similar concepts apply to other clothes of poor people.
Halacha 21
Patches that are smaller than three handbreadths by three handbreadths are not susceptible to impurity. If one had in mind to use them for a given purpose and prepared them with that intent, they are susceptible to impurity unless they are less than three fingerbreadths by three fingerbreadths. For anything less than three fingerbreadths by three fingerbreadths is not susceptible to impurity at all, even though it was prepared to be used.
Halacha 22
When a cloth that is smaller than three handbreadths by three handbreadths which had been prepared to be used to plug a bathhouse, as a hand guard when turning over a pot, to clean a mill, or the like was cast on a dung heap, it is no longer susceptible to impurity.
If it was hung on a hook or placed behind the door, it is as if one placed it among his clothes. It is still significant for him and it is susceptible to impurities other than that of a support of a zav. It is not susceptible to that impurity, because it is less than three handbreadths by three handbreadths.
Halacha 23
When a cloth three handbreadths by three handbreadths was cast in the dung heap, if it was whole and durable so that it could be used to hold a fourth of a kab of coarse salt without tearing, it is susceptible to the impurity associated with the support of a zav. If not, it is not susceptible to impurity. If, however, it was in the house and it was durable, even if it could not be used to hold salt or if it was used to hold salt even if it was not durable, it is susceptible to the impurity associated with the support of a zav.
Halacha 24
The following laws apply when a cloth three handbreadths by three handbreadths was torn, but the pieces were not separated from each other. If it was placed on a chair and when one sat on it, his flesh would touch the chair itself, it is pure. If not, it is susceptible to the impurity associated with the support of a zav.
Halacha 25
If a cloth three fingerbreadths by three fingerbreadths had even one thread that was very worn out, there was a knot in it, or two strands ran together with each other, it is pure.
Halacha 26
If a cloth three fingerbreadths by three fingerbreadths was thrown into the dung heap, it is pure. If he took it back, it is susceptible to impurity. In a continuous cycle, casting it away purifies it, taking it back makes it susceptible to impurity. The only exceptions are remnants of purple fabric and fine red silk. Even if they were cast in the dungheap, they are susceptible to impurity, because they are valuable.
Halacha 27
When a cloth three fingerbreadths by three fingerbreadths was placed in a ball of fabric or it was made into a ball of fabric itself, it is pure. If, however, a cloth three handbreadths by three handbreadths was placed in a ball, its status is the same as it was previously and it is susceptible to the impurity associated with the support of a zav. If such a cloth was made into a ball itself, it is not susceptible to the impurity associated with the support of a zav, because the sewing necessary to make it into a ball reduces it from the size of three handbreadths by three handbreadths.
Kelim - Chapter 23
Halacha 1
A mapatz is a mat made by interweaving cords, reeds, grasses, or the like. A mapatz is not one of the keiliim mentioned by the Torah. Nevertheless, it is susceptible to the impurity associated with the support of a zav according to Scriptural Law. The rationale is that Leviticus 15:4 states "All surfaces on which one lies," expanding the category of articles susceptible to impurity. A mat is thus included, because it is fit to lie on and is indeed made for that purpose. Similarly, it contracts impurity from contact with a human corpse and other sources of impurity according to Rabbinic Law, like all other flat wooden keiliim, as we explained. This is a great general principle: Any entity that is susceptible to the impurity associated with the support of a zav is susceptible to other types of impurity.
Halacha 2
We already explained that a piece of cloth three fingerbreadths by three fingerbreadths is susceptible to other types of impurity and one three handbreadths by three handbreadths is susceptible to the impurity associated with the support of a zav.
Halacha 3
The measure for a cloth of goats' hair to be susceptible to impurity is four handbreadths by four handbreadths; for leather, five handbreadths by five handbreadths, for a mat, six handbreadths by six handbreadths, both with regard to the impurity associated with the support of a zav and with regard to other types of impurity. Anything smaller than these measures is pure on all accounts.
In which instance does the above apply? When a piece of fabric was torn from such a cloth unintentionally. If, however, one intentionally cuts a piece off, even if it is merely one handbreadth by one handbreadth for a seat or three handbreadths by three handbreadths for a surface on which one lies, it is susceptible to the impurity associated with the support of a zav. This applies whether the piece one handbreadth by one handbreadth or three handbreadths by three handbreadths was a cloth, from goats' hair, leather, or a mat. Similarly, if one sets aside a fragment of such fabrics to hold, i.e., to hold in one's hand as the harvesters of figs do so that their fingers will not be damaged, the fragment is impure whatever its size, provided it is not less than three fingerbreadths by three fingerbreadths. For any fragment less than three fingerbreadths by three fingerbreadths is pure under all conditions.
Halacha 4
If one joins two handbreadths from a cloth to one handbreadth from a cloth of goats' hair, three handbreadths from a cloth of goats' hair to one handbreadth from leather, four handbreadths from leather and one from a mat, the article is pure. If, by contrast, one joined five handbreadths from a mat and one from leather, four handbreadths from leather and one from goats' hair, three handbreadths from goats' hair and one from cloth, the article is susceptible to the impurity associated with the support of a zav.
This is the general principle: Whenever one completes the minimum measure with a substance governed by a more stringent law, it is susceptible to impurity. If it is completed] with a substance governed by a less stringent law, it is pure.
Halacha 5
When a sifter or a sieve that became worn out was adjusted to be used as a seat, it is pure. They are not susceptible to impurity until the edges are cut and straightened. Afterwards, it is considered as a mat.
Halacha 6
A cloak of a child is not susceptible to impurity unless it comprises the minimum measure: three handbreadths by three handbreadths. Both of its sides are measured as one, for that is the way it is made.
These are the garments whose sides are measured as one: garments that are worn over the feet, the shins, and the head, pants, undergarments with pockets. When a patch was sewn over the edge of a garment, if it was extended to its full length, it is measured as its full length. If it was folded over, it is measured as it is folded over.
Halacha 7
When exactly three handbreadths by three handbreadths of a garment were woven and it contracted the impurity associated with the support of a zav and afterwards, the entire garment was completed, the entirety of the garment is impure on that level of impurity. If one removed one strand from the beginning of the original garment, it is no longer considered in that category of impurity. It is, however, impure like an article that came in contact with a support that contracted the impurity of a zav. It is a primary derivative, like a k'li that touched such a support. If one removed one strand from the beginning of the original garment and then completed the entire garment, the entire garment is impure like an article that came in contact with a support that contracted the impurity of a zav.
Similarly, when three fingerbreadths by three fingerbreadths of a cloth were woven, it contracted the impurity associated with a human corpse, and then one completed the entire garment, the entire garment is impure with the impurity associated with a human corpse. If one removed one strand from the beginning of the original garment, it is no longer considered in that category of impurity. It is, however, impure like an article that came in contact with such impurity. If one removed one strand from the beginning of the original garment and then completed the entire garment, the entire garment is pure.
Why is the entire garment pure? Because it was said that when the size of a cloth three fingerbreadths by three fingerbreadths was reduced, it is pure entirely. By contrast, although a cloth three handbreadths by three handbreadths whose size was reduced is no longer susceptible to the impurity associated with the support of a zav, it is susceptible to other types of impurity.
Halacha 8
When a patch that had contracted the impurity associated with a support of a zav was attached to a basket or a hide, the entire entity is considered as a primary derivative of impurity. If, afterwards, one separated the patch from it, the basket or the hide remain a primary derivative, because they came in contact with a support. The patch, however, is pure, since it was attached and detached, its identity was subsumed to that of the basket or hide.
If he attached the patch to a cloth of linen or wool or of goats' hair, the entire cloth is considered as a primary source of the impurity associated with a zav. If, afterwards, the patch was separated, the cloth or the goats' hair is considered as a primary derivative and the patch is a primary source of impurity, as it was originally. For it is not subsumed to the weave.
When he attached the impure patch to the garment, if he sewed it on one side or even on two sides, but like a gamma, it is not considered as joined together, nor is the entire garment considered as a primary source of impurity. Instead, it is only considered to have come in contact with a support of a zav. If it was sewn on two sides, one opposite the other, it is considered as joined to the garment, and the entire garment is considered as a primary source of impurity.
Halacha 9
When a cloth three handbreadths by three handbreadths that had contracted the impurity associated with a support of a zav was afterwards divided, it is purified and the remnants are not impure at all. Their status is like that of the broken pieces of a k'li that had contracted impurity. When, by contrast, one cut a piece three fingerbreadths by three fingerbreadths from a large cloth that had contracted the impurity associated with a support of a zav, that piece has been purified from that level of impurity. It, nevertheless, is impure, as an object that touched such a support, because at the time it was separated from the larger cloth, it contracted that level of impurity through contact with the impure cloth.
Halacha 10
When a cloak that had contracted the impurity associated with a support of a zav was afterwards made into a curtain, it is purified from that impurity.
When is it purified from that impurity? When one attaches to it loops from which it will be hung like other curtains.
Halacha 11
When a garment that had contracted the impurity associated with a support of a zav was immersed in a mikveh, but before nightfall that day, one began tearing fragments from it, once the majority of it was torn, it is no longer considered as joined together and the entire garment is pure even though there still remained a portion large enough for a scarf that was not torn. The rationale is he has the intent to continue to tear it.
With regard to what does the above apply? With regard to an article that was immersed that day. Since he did not care for it enough not to refrain from immersing it, it can be assumed that he will also not care for it enough not to refrain from tearing it in its entirety. Therefore, the entire garment is pure.
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Hayom Yom:
Tuesday, Elul 7, 5774 • 2 September 2014
"Today's Day"
Tuesday, Elul 7, 5703
Torah lessons: Chumash: Teitsei, Shlishi with Rashi.
Tehillim: 39-43. Also 19-21.
Tanya: Now, the arousal (p. 451) ...from its midst. (p. 453).
The Alter Rebbe instructed that in the phrase p'tzua daka,1 the word daka be written (in the Torah scroll) with an alef at the end, not with a hay.
In Prague there is a Torah scroll which - according to local tradition - had been examined and emended by Ezra the Scribe. It is read only on Simchat Torah and is always rolled to the portion of sh'ma. When I was in Prague in 5668 (1908) I saw that scroll, and in it daka is spelled with an alef. So too when I was in Worms in 5667 (1907), I saw a sefer-Torah written - according to their tradition - by Rabbi Meir of Rotenberg, and there too the word daka was written with an alef. See also Sh'eirit Yehuda, (Yoreh De'a, 16) and Divrei Nechemya (Yoreh De'a, 22) Mishnat Avraham (Sect. 32) cites a number of works that deal with this subject.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Devarim 23:2.
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Daily Thought:
Jewish UnityTuesday, Elul 7, 5703
Torah lessons: Chumash: Teitsei, Shlishi with Rashi.
Tehillim: 39-43. Also 19-21.
Tanya: Now, the arousal (p. 451) ...from its midst. (p. 453).
The Alter Rebbe instructed that in the phrase p'tzua daka,1 the word daka be written (in the Torah scroll) with an alef at the end, not with a hay.
In Prague there is a Torah scroll which - according to local tradition - had been examined and emended by Ezra the Scribe. It is read only on Simchat Torah and is always rolled to the portion of sh'ma. When I was in Prague in 5668 (1908) I saw that scroll, and in it daka is spelled with an alef. So too when I was in Worms in 5667 (1907), I saw a sefer-Torah written - according to their tradition - by Rabbi Meir of Rotenberg, and there too the word daka was written with an alef. See also Sh'eirit Yehuda, (Yoreh De'a, 16) and Divrei Nechemya (Yoreh De'a, 22) Mishnat Avraham (Sect. 32) cites a number of works that deal with this subject.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1. Devarim 23:2.
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Daily Thought:
The first thing needed to fix this world is that Jews should love each other and be united.
And this can begin even without a planning committee and without funding.
It can begin with you.(from a letter)
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