Daily Quote:
Said Rabbi Yitzchak: The Torah ought to have started with "This month shall be to you..." (Exodus 12:2), which is the first mitzvah commanded to the people of Israel. Why, then, does it begin with, "In the beginning [G-d created the heavens and the earth]"? ... So that if the nations of the world say to Israel, "You are thieves, for having conquered the lands of the seven nations", they would reply to them: "The entire world is G-d's; He created it, and He grants it to whoever He desires. It was His will to give it to them, and it was His will to take it from them and give it to us"[Rashi's commentary on Genesis 1:1]
Daily Study:
Chitas and Rambam for today:
Chumash: Eikev, 6th Portion Deuteronomy 11:10-11:21 with Rashi
• Chapter 11
10For the land to which you are coming to possess is not like the land of Egypt, out of which you came, where you sowed your seed and which you watered by foot, like a vegetable garden. יכִּי הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ לֹא כְאֶרֶץ מִצְרַיִם הִוא אֲשֶׁר יְצָאתֶם מִשָּׁם אֲשֶׁר תִּזְרַע אֶת זַרְעֲךָ וְהִשְׁקִיתָ בְרַגְלְךָ כְּגַן הַיָּרָק:
[The land to which you come…] is not like the land of Egypt: but better than it. This promise was made to Israel when they left Egypt, for they would say, “Perhaps we will not come to a land as good and beautiful as this one.” One might think that Scripture is speaking derogatorily of it [the Land of Israel], and so he said to them: It is not like the land of Egypt, but it is worse than it! Therefore, Scripture says, “And Hebron was built seven years before Zoan of Egypt…” (Num. 13:22): One man built [both of] them-Ham built Zoan for his son, Mizraim, and he built Hebron for Canaan [his other son]. It is customary that one first builds the better city and afterwards builds the inferior one, because the refuse [left over] from the first, he puts into the second, and in any case, the favorite one first. Thus we learn that Hebron was a more beautiful city than Zoan. Egypt was superior to all other lands, as is stated [of it], “like the garden of the Lord, like the land of Egypt” (Gen. 13:10), and Zoan was the best of the land of Egypt, as it was the seat of royalty, for so it is stated:“For his princes were in Zoan” (Isa. 30:4), and Hebron was the worst city of Eretz Israel. For this reason, they set it apart for a burial ground, and yet it was better than Zoan. In Tractate Kethuboth (112a), however, our Rabbis explained the above in another manner: Is it possible that a man would build a house for his younger son [here Canaan], and only afterwards for his older son [Mizraim]? We must therefore explain [the meaning of וְחֶבְרוֹן שֶׁבַע שָׁנִים נִבְנְתָה to be] that Hebron was built up seven times better than Zoan. לא כארץ מצרים הוא: אלא טובה הימנה. ונאמרה הבטחה זו לישראל ביציאתם ממצרים, שהיו אומרים שמא לא נבוא אל ארץ טובה ויפה כזו. יכול בגנותה הכתוב מדבר, וכך אמר להם, לא כארץ מצרים היא, אלא רעה הימנה, תלמוד לומר (במדבר יג, כב) וחברון שבע שנים נבנתה וגו', אדם אחד בנאן, וחם בנה צוען למצרים בנו, וחברון לכנען. דרך ארץ אדם בונה את הנאה ואחר כך בונה את הכעור שפסולתו של ראשון, הוא נותן בשני. ובכל מקום, החביב קודם. הא למדת שחברון יפה מצוען, ומצרים משובחת מכל הארצות, שנאמר (בראשית יג, י) כגן ה' כארץ מצרים, וצוען שבח מצרים היא, שהיתה מקום מלכות, שכן הוא אומר (ישעיה ל, ד) כי היו בצוען שריו. וחברון פסולתה של ארץ ישראל, לכך הקצוה לקבורת מתים, ואף על פי כן היא יפה מצוען. ובמסכת כתובות (קיב א) דרשו בענין אחר, אפשר אדם בונה בית לבנו הקטן ואחר כך לבנו הגדול, אלא שמבונה על אחד משבעה בצוען:
[The land of Egypt,] out of which you came: Even the land of Goshen and the land of Rameses in which you dwelt, and which is the best of the land of Egypt, as it is said, “in the best of the land, [in the land of Rameses]” (Gen. 47:11)-even that is not like the land of Israel. אשר יצאתם משם: אפילו ארץ רעמסס [וארץ גושן] אשר ישבתם בה והיא במיטב ארץ מצרים שנאמר (בראשית מז, יא) במיטב הארץ וגו', אף היא אינה כארץ ישראל:
[like the land of Egypt…] which you watered by foot: The land of Egypt required bringing water from the Nile by foot in order to water it; you had to rise from your sleep and toil. And only the low-lying areas were watered [i.e., were irrigated by the Nile], but not the high land, so you had to carry up water from the lower to the higher areas. But this [land, namely Canaan] “absorbs water from the rains of heaven.” While you sleep in your bed, the Holy One, blessed is He, waters both low and high areas, both areas that are exposed and those that are not, all at once [Sifrei] והשקית ברגלך: ארץ מצרים היתה צריכה להביא מים מנילוס ברגלך ולהשקותה וצריך אתה לנדד משנתך ולעמול, והנמוך שותה ולא הגבוה, ואתה מעלה המים מן הנמוך לגבוה. אבל זו (פסוק יא) למטר השמים תשתה מים אתה ישן על מטתך, והקב"ה משקה נמוך וגבוה, גלוי ושאינו גלוי, כאחת:
like a vegetable garden: which does not have enough water from rain, and one has to water it by foot, [carrying water] upon one’s shoulder. כגן הירק: שאין די לו בגשמים ומשקין אותו ברגל ובכתף:
11But the land, to which you pass to possess, is a land of mountains and valleys and absorbs water from the rains of heaven, יאוְהָאָרֶץ אֲשֶׁר אַתֶּם עֹבְרִים שָׁמָּה לְרִשְׁתָּהּ אֶרֶץ הָרִים וּבְקָעֹת לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָּיִם:
a land of mountains and valleys: The mountain land is superior to the land of the plain: On the plain, in an area of land that would produce a kor [a measure of grain], one would actually sow only [enough seed to produce] a kor . On the mountain, however, from an area of land that would produce a kor, one could take out of it five kor s, four from its four slopes and one on its summit. — [Sifrei 11:11] ארץ הרים ובקעות: משובח ההר מן המישור, שהמישור, בבית כור אתה זורע כור, אבל ההר בבית כור ממנו חמשת כורין, ארבע מארבע שפועיו, ואחד בראשו:
and valleys: Heb. וּבְקָעֹת. These are plains. ובקעות: הן מישור:
12a land the Lord, your God, looks after; the eyes of Lord your God are always upon it, from the beginning of the year to the end of the year. יבאֶרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ דֹּרֵשׁ אֹתָהּ תָּמִיד עֵינֵי יְהֹוָה אֱלֹהֶיךָ בָּהּ מֵרֵשִׁית הַשָּׁנָה וְעַד אַחֲרִית שָׁנָה:
the Lord, your God, looks after: But does He not look after all lands, as it is said,“To rain on the earth where no man is” (Job 38:26) ? Rather, it is as if God cares only for it, and with that caring, which He cares for it, He cares for all the [other] lands along with it. — [Sifrei 11:12] אשר ה' אלהיך דורש אותה: והלא אף כל הארצות הוא דורש, שנאמר (איוב לח, כו) להמטיר על ארץ לא איש, אלא כביכול אינו דורש אלא אותה, ועל ידי אותה דרישה שדורשה דורש את כל הארצות עמה:
the eyes of the Lord, your God, are always upon it: to see what it requires and to make for it new decrees, sometimes for good and sometimes for bad, as is found in [Tractate] Rosh Hashanah (17b). תמיד עיני ה' אלהיך בה: לראות מה היא צריכה ולחדש בה גזרות, עתים לטובה עתים לרעה וכו', כדאיתא בראש השנה (יז ב):
from the beginning of the year [to the end of the year]: At the beginning of the year [i.e., Rosh Hashanah], it is judged [by God] what will be at its conclusion (Rosh Hashanah 8a). מרשית השנה: מראש השנה נידון מה יהא בסופה:
13And it will be, if you hearken to My commandments that I command you this day to love the Lord, your God, and to serve Him with all your heart and with all your soul, יגוְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת יְהֹוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל לְבַבְכֶם וּבְכָל נַפְשְׁכֶם:
And it will be, if you hearken: [The word] וְהָיָה is referring to what is said above (verse 11):“and absorbs water from the rains of heaven” והיה אם שמוע: והיה, מוסב על האמור למעלה, (פסוק יא) למטר השמים תשתה מים:
And it will be, if you hearken: Heb. וְהָיָה אִם שָׁמֹעַ תִּשְׁמְעוּ lit., And it will be, if hearkening you will hearken. If you hearken to the old [i.e., if you study what you have already learned], you will hearken to the new [i.e., you will have a new and deeper understanding]. Similar is [the meaning of]“And it will be, if you forget” (אִם שָׁכֹחַ תִּשְׁכַּח) (Deut. 8:19): If you have begun to forget [the Torah you have learned], eventually you will forget all of it, for so it is written in the Megillah 1: “If you leave Me for one day, I will leave you for two days.” - [Sifrei on Deut. 11:22, Yerushalmi Ber. 9:5, Midrash Shmuel 1] והיה אם שמוע תשמעו: אם תשמע בישן תשמע בחדש. וכן (דברים ח, יט) והיה אם שכוח תשכח, אם התחלת לשכוח סופך שתשכח כולה, שכן כתיב במגלה אם תעזבני יום יומים אעזבך:
command you this day: [“this day” suggests] that [the commandments] should [always] be to you as new, as though you had just heard them on this very day. — [Sifrei , 11:32] מצוה אתכם היום: שיהיו עליכם חדשים, כאלו שמעתם בו ביום:
to love the Lord: You should not say: “I will learn in order to become rich,” [or] “in order to be referred to as ‘Rabbi,’” [or] “in order that I receive a reward.” Rather, whatever you do, do out of love [for God], and ultimately, the honor will come.- [Sifrei] לאהבה את ה': שלא תאמר הרי אני לומד בשביל שאהיה עשיר, בשביל שאקרא רב, בשביל שאקבל שכר. אלא כל מה שתעשו עשו מאהבה וסוף הכבוד לבא:
and to serve Him with all your heart: i.e. with a service of the heart, and that is prayer, for prayer is called service, as it is said, “your God, Whom you serve regularly” (Dan. 6:17). But was there a [Temple] service in Babylon? Rather, [the term service is used] because he prayed, as it is said, “where there were open windows [in his upper chamber opposite Jerusalem, and three times a day he kneeled on his knees and prayed…]” (Dan. 6:11). And so, too, it states regarding David, “My prayer shall be established like incense before You” (Ps. 141:2). - [Sifrei] ולעבדו בכל לבבכם: עבודה שהיא בלב. וזו היא תפלה, שהתפלה קרויה עבודה, שנאמר (דניאל ו, יז) אלהך די אנת פלח ליה בתדירא, וכי יש פולחן בבבל, אלא על שהיה מתפלל, שנאמר (שם ו, יא) וכוין פתיחן ליה וגו'. וכן בדוד הוא אומר (תהלים קמא, ב) תכון תפלתי קטרת לפניך:
[To love the Lord…] with all your heart, and with all your soul: But did he not already admonish us, [by the words]“[And you shall love the Lord, your God,] with all your heart and with all your soul” (Deut. 6:5)? [That, however, was] an admonition addressed for the individual, [while this is] an admonition to the community. — [Sifrei] בכל לבבכם ובכל נפשכם: והלא כבר הזהיר על כך (דברים ו, ה) בכל לבבך ובכל נפשך, אלא, אזהרה ליחיד אזהרה לצבור:
14I will give the rain of your land at its time, the early rain and the latter rain, and you will gather in your grain, your wine, and your oil. ידוְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירשְׁךָ וְיִצְהָרֶךָ:
I will give the rain of your land: You will have done what is [incumbent upon] you; [so] I will do what is [incumbent] upon Me. — [Sifrei] ונתתי מטר ארצכם: עשיתם מה שעליכם, אף אני אעשה מה שעלי:
at its time: At night, so it will not disturb you. Another explanation of “at its time” is: On Sabbath [Friday] nights, when everyone is at home. בעתו: בלילות שלא יטריחו אתכם. דבר אחר בעתו, בלילי שבתות שהכל מצויין בבתיהם:
the early rain: Heb. יוֹרֶה. This is the rain that falls after [the] sowing [season], which thoroughly sates (מְרַוֶּה) the soil and the seeds. יורה: היא רביעה הנופלת לאחר הזריעה שמרוה את הארץ ואת הזרעים:
the latter rain: Heb. מַלְקוֹשׁ. The rain that falls just before the harvest time, to fill the grain on its stalks. The term מַלְקוֹשׁ refers to something that is late, as in the Targum [Onkelos], we translate וְהָיָה הָעֲטֻפִים לְלָבָן “the ones that delayed were Laban’s” (Gen. 30:42) as לְקִישַׁיָּא. Another explanation: For this reason, it is called מַלְקוֹשׁ namely because it falls upon the ears (מְלִילוֹת) and the stalks (קַשִּׁין) [i.e., just before the harvest, thus מַלְקוֹשׁ is a combination of these two words]. ומלקוש: רביעה היורדת סמוך לקציר למלאות התבואה בקשיה. ולשון מלקוש, דבר המאוחר. כדמתרגמינן (בראשית ל מב) והיה העטופים ללבן, לקשיא. דבר אחר לכך נקראת מלקוש שיורדת על המלילות ועל הקשין:
and you will gather in your grain: You will gather it into the house, and not your enemies, as it is said: “[The Lord swore…] 'I will no longer give your grain as food [to your enemies, and foreigners will no longer drink your wine….[But those who gather it in will eat it…” (Isa. 62:8, 9), and not as it is said “And it was when Israel had sown, [that Midian came up… and they destroyed the produce of the earth]” (Jud. 6:3, 4). ואספת דגנך: אתה תאספנו אל הבית ולא אויביך. כענין שנאמר (ישעי' סב, ח - ט) אם אתן את דגנך וגו' כי מאספיו יאכלוהו, ולא כענין שנאמר (שופטים ו ג) והיה אם זרע ישראל וגו':
15And I will give grass in your field for your livestock, and you will eat and be sated. טווְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ:
And I will give grass in your field [for your livestock]: so that you will not have to lead them to distant pastures. Another explanation: That you will be able to trim your grain all through the winter and cast it before your livestock, and if you refrain from doing this thirty days before the harvest, it will not produce any less grain. - [Sifrei] ונתתי עשב בשדך: שלא תצטרך להוליכם למדבריות. דבר אחר שתהיה גוזז תבואתך כל ימות הגשמים ומשליך לפני בהמתך ואתה מונע ידך ממנה שלשים יום קודם לקציר ואינה פוחתת מדגנה:
and you will eat and be sated: This is another blessing: That the bread will be blessed within the stomach, that you may eat and be sated. ואכלת ושבעת: ,הרי זו ברכה אחרת, שתהא ברכה מצויה בפת בתוך המעים ואכלת ושבעת:
16Beware, lest your heart be misled, and you turn away and worship strange gods and prostrate yourselves before them. טזהִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם:
Beware, [lest your heart be misled]: Since you will eat and be full, beware that you do not rebel [against the Holy One, blessed is He], for nobody rebels against the Holy One, blessed is He, except out of satiety, as it is said, “lest you eat and be sated… and your herds and your flocks multiply… What does he [Moses] say after this? ”and your heart grows haughty, and you forget the Lord, your God" (Deut. 8:12-14). השמרו לכם: כיון שתהיו אוכלים ושבעים, השמרו לכם שלא תבעטו, שאין אדם מורד בהקב"ה אלא מתוך שביעה, שנאמר (דברים ח, יב - יד) פן תאכל ושבעת ובקרך וצאנך ירביון, מה הוא אומר אחריו, ורם לבבך ושכחת:
and you turn away: to depart from the Torah, and as a result of this, “and worship strange gods,” for as soon as a man departs from the Torah, he goes and cleaves to idolatry. Similarly, David said, “for they have driven me today, from cleaving to the Lord’s heritage, saying, 'Go, worship [strange gods]’” (I Sam. 26:19). But who [actually] said this to him? [He meant to say,] Since I am driven from being occupied with the Torah, I am closer to the danger of worshipping strange gods. — [Sifrei] וסרתם: לפרוש מן התורה ומתוך כך ועבדתם אלהים אחרים. שכיון שאדם פורש מן התורה הולך ומדבק בעבודה זרה. וכן דוד אמר (שמואל א' כו, יט) כי גרשוני היום מהסתפח בנחלת ה' לאמר לך עבוד וגו', ומי אמר לו כן, אלא כיון שאני מגורש מלעסוק בתורה, הריני קרוב לעבוד אלהים אחרים:
strange gods: [Gods] that are strangers to those who worship them. The worshipper cries out to it, but it does not answer him; consequently, it becomes to him as a stranger. אלהים אחרים: שהם אחרים לעובדיהם, צועק אליו ואינו עונהו, נמצא עשוי לו כנכרי:
17And the wrath of the Lord will be kindled against you, and He will close off the heavens, and there will be no rain, and the ground will not give its produce, and you will perish quickly from upon the good land that the Lord gives you. יזוְחָרָה אַף יְהֹוָה בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהֹוָה נֹתֵן לָכֶם:
[The ground will not give] its produce: Heb. יְבוּלָהּ. It will not yield the quantity that you bring (מוֹבִיל) to it, as it said: “You have sown much, but you bring in little” (Hag. 1:6). - [Sifrei] את יבולה: אף מה שאתה מוביל לה, כענין שנאמר (חגי א, ו) זרעתם הרבה והבא מעט:
and you will perish quickly: In addition to all the other sufferings, I will exile you from the land that caused you to sin. This may be compared to a king who sent his son to a feast hall and admonished him, “Do not eat or drink more than necessary, so that you will arrive home clean.” The son, however, did not take heed. He ate and drank more than he needed, and he regurgitated and soiled all the guests. They took him by his hands and feet, and threw him behind the palace. — [Sifrei] ואבדתם מהרה: על כל שאר היסורין אגלה אתכם מן האדמה, שגרמה לכם לחטוא. משל למלך ששלח בנו לבית המשתה והיה יושב ומפקידו אל תאכל יותר מצרכך שתבא נקי לביתך, ולא השגיח הבן ההוא. אכל ושתה יותר מצרכו והקיא וטנף את כל בני המסיבה. נטלוהו בידיו וברגליו וזרקוהו אחורי פלטרין:
quickly: I will give you no extensions. And if you ask: Was not an extension given to the generation of the flood, as it is said, “and his days will be [i.e., an extension will be given to him for] one hundred and twenty years” (Gen. 6:3)? [The answer is that] the generation of the flood had no one to learn from, but you do have someone to learn from. - [Sifrei] מהרה: איני נותן לכם ארכא. ואם תאמרו והלא נתנה ארכא לדור המבול, שנאמר (בראשית ו, ג) והיו ימיו מאה ועשרים שנה, דור המבול לא היה להם ממי ללמוד ואתם יש לכם ממי ללמוד:
18And you shall set these words of Mine upon your heart and upon your soul, and bind them for a sign upon your hand and they shall be for ornaments between your eyes. יחוְשַׂמְתֶּם אֶת דְּבָרַי אֵלֶּה עַל לְבַבְכֶם וְעַל נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם:
And you shall set these words of Mine: Even after you have been exiled, make yourselves distinctive with My commandments: Put on tefillin and make mezuzoth , so that these will not be new to you when you return. Similarly, it is said, “Set up markers for yourself” (Jer. 31:20). - [Sifrei] ושמתם את דברי: אף לאחר שתגלו היו מצויינים במצות, הניחו תפילין, עשו מזוזות כדי שלא יהיו לכם חדשים כשתחזרו. וכן הוא אומר (ירמיה לא, כ) הציבי לך ציונים:
19And you shall teach them to your sons to speak with them, when you sit in your house and when you walk on the way and when you lie down and when you rise. יטוְלִמַּדְתֶּם אֹתָם אֶת בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ:
[And you shall teach them to your sons,] to speak with them: From the moment your son knows how to speak, teach him, “Moses commanded us the Torah” (Deut. 33:4). Let him learn speech through this (Sukkah 42a). From this, our Rabbis taught: When the infant begins to talk, his father should speak to him in the Holy Tongue, and should teach him the Torah. If he does not do this, it is as though he buries him, as it is stated [here], “And you shall teach them to your sons to speak with them…” [in order that your days may increase, and the days of your children]. לדבר בם: משעה שהבן יודע לדבר, למדהו תורה צוה לנו משה (דב' לג ד), שיהא זה למוד דבורו. מכאן אמרו, כשהתינוק מתחיל לדבר אביו מסיח עמו בלשון הקדש ומלמדו תורה, ואם לא עשה כן הרי הוא כאלו קוברו, שנאמר ולמדתם אותם את בניכם לדבר בם וגו':
20And you shall inscribe them upon the doorposts of your house and upon your gates, כוּכְתַבְתָּם עַל מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ:
21in order that your days may increase and the days of your children, on the land which the Lord swore to your forefathers to give them, as the days of heaven above the earth. כאלְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהֹוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל הָאָרֶץ:
in order that your days may increase and the days of your children: If you do so, they will increase, but if not, they will not increase, for the words of the Torah may be interpreted, so that we may deduce from a negative statement its positive inference, and from a positive statement, its negative inference. — [Sifrei] למען ירבו ימיכם וימי בניכם: אם עשיתם כן ירבו, ואם לאו לא ירבו, שדברי תורה נדרשין מכלל לאו הן, ומכלל הן לאו:
[the land which the Lord swore to your forefathers] to give them: it is not written here “to give you,” but rather,“to give them.” From this, we learn that [the tenet of] the resurrection of the dead has its basis from the Torah. — [Sifrei] לתת להם: לתת לכם אין כתיב כאן, אלא לתת להם, מכאן נמצינו למדים תחיית המתים מן התורה:Daily Tehillim: Psalms Chapters 106 - 107
• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood.
Tanya: Iggeret HaKodesh, middle of Epistle 7• Lessons in Tanya
• Friday, Menachem Av 22, 5775 · August 7, 2015
Today's Tanya Lesson
Iggeret HaKodesh, middle of Epistle 7
והנה הארה זו, אף שלמעלה היא מאירה ומתפשטת בבחינת בלי גבול ותכלית
Now although above, in the lofty worlds of infinitude, this illumination radiates and extends itself in unlimited and infinite fashion,
להחיות עולמות נעלמים לאין קץ ותכלית
to animate worlds that are infinitely concealed,
I.e., there are infinite kinds of worlds, each of which is of infinite degree,
כמו שכתוב באדרא רבא
as is written in the Idra Rabba,1
אף על פי כן, ברדתה למטה על ידי צמצומים רבים
nevertheless, as [this radiation] descends by means of numerous contractions,
להחיות הנבראים והיצורים והנעשים
to animate the beings that have been created, formed and made,
In their Hebrew original, these three verbs allude respectively to the beings that inhabit the Worlds of Beriah, Yetzirahand Asiyah. Accordingly, we understand that previously reference was being made to the World of Atzilut and to those infinite worlds that are “higher” than Atzilut.
היא נחלקת דרך כלל למספר תרי״ג, כנגד תרי״ג מצות התורה
it is divided primarily into 613 [rays], corresponding to the 613 commandments of the Torah.
שהן הן תרי״ג מיני המשכות הארה זו, מאור אין סוף ברוך הוא
These [commandments] are in fact 613 kinds of conduits which transmit this radiation from the [infinite]Ein Sof-light,
להאיר לנשמת האדם, הכלולה מרמ״ח אברים ושס״ה גידים
[whose function is] to illumine man’s soul, which comprises 248 “organs” and 365 “sinews”, totalling 613 elements.
אשר בעבורה עיקר תכלית ירידת והמשכת הארה זו למטה
For it was mainly for the sake of [man’s soul] that this radiation was caused to flow down below
לכל הנבראים והיצורים והנעשים
to all those beings which have been created, formed and made, their respective locations in the Worlds of Beriah,Yetzirah and Asiyah being “below” the loftier worlds of infinite degree,
שתכלית כולן הוא האדם, כנודע
since the ultimate purpose of all these [beings], as is known, is man.
Thus, G‑d’s Being is indeed utterly uncompounded, so that there cannot possibly be any division into “parts”. Nevertheless, with regard to the radiation that descends below, (whose main purpose is that it permeate the Jewish soul,) the concept of “parts” does apply.
The above-mentioned rays are the 613 basic “parts” into which the radiance is diffused. More specifically, as the Alter Rebbe now goes on to say, each of these general “parts” subdivides into an infinite number of smaller “parts”.
והנה מספר זה הוא בדרך כלל
Now this number — i.e., the above division of the Divine radiance into 613 “parts”, corresponding to the 613 command-ments — is the primary, basic division.
אבל בדרך פרט, הנה כל מצוה ומצוה מתחלקת לפרטים רבים לאין קץ ותכלית
More specifically, however, every single commandment subdivides into infinite details.
והן הן גופי הלכות פרטיות שבכל מצוה, שאין להם מספר
These are the essentials of the detailed rulings of every commandment, which are without number,
כמו שכתוב: ששים המה מלכות, הן ס׳ מסכתות כו׳
as it is written,2 “Sixty are the queens,” which [as our Sages3 comment] alludes to the sixty tractates....
ועלמות אין מספר, הן ההלכות כו׳
[The same verse continues:] “...and maidens without number,” which [as our Sages comment] alludes to the innumerable rulings of the individual laws,
שהן המשכת רצון העליון כו׳
for they are a downward flow from the Supreme Will..., which is infinite.
The Alter Rebbe now goes on to say that just as the soul is made up of 248 “organs” and 365 “sinews” so that it may absorb the luminosity of the 613 general radiations, so, too, are souls further divisible, so that they may absorb the infinite degrees of the more differentiated radiations.
וכן הוא ממש בנשמת האדם
It is precisely so with man’s soul, which has the means to absorb the innumerable details of the downward flow of Divine radiance.
כי הנה כל הנשמות שבעולם היו כלולות באדם הראשון
For all the souls in the world were comprised in Adam.4
ודרך כלל היתה נשמתו נחלקת למספר תרי״ג: רמ״ח אברים ושס״ה גידים
Basically, his soul was divisible into 613 elements, con-sisting of 248 “organs” and 365 “sinews”.
אך דרך פרט נחלקת לניצוצות אין מספר
More specifically, however, his soul was divisible into innumerable sparks,
שהן נשמות כל ישראל מימות האבות והשבטים, עד ביאת המשיח ועד בכלל
which are the souls of all of Israel from the days of the Patriarchs and the [founders of the Twelve] Tribes, up to and including the time of the coming of Mashiach,
שיקוים אז מה שכתוב: והיה מספר בני ישראל כחול הים, אשר לא ימד ולא יספר מרוב
when [the promise of] Scripture will be fulfilled: “And the number of the Children of Israel will be like the sand of the sea, that cannot be measured nor counted,”5 “because of its great quantity.”6
We understand from the above that Adam’s soul (which comprised the innumerable sparks of individual souls) was capable of receiving the infinitely numerous detailed emanations from the radiance of the Supreme Will, which ultimately animates all of the individual Jewish souls.
* * *
| FOOTNOTES | |
| 1. | Zohar III, 127b ff. |
| 2. | Shir HaShirim 6:8. |
| 3. | Cf. Shir HaShirim Rabbah 6:9. |
| 4. | See Bereishit Rabbah 40:2. |
| 5. | Hoshea 2:1. |
| 6. | Note of the Rebbe: “The conclusion of this quotation is drawn from another verse” [viz., Bereishit 16:10]. |
• Sefer Hamitzvos:
Friday, Menachem Av 22, 5775 · August 7, 2015
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.
Gerushin - Chapter Five
Halacha 1
The Torah's expression, [Deuteronomy, 24:1]: "He will... place it in her hand," need not be interpreted only [according to its strict literal meaning], that the getmust be placed in her hand. Regardless of whether the get is placed in her hand, her bosom or her courtyard, or is given to her agent whom she charged that his hand would be as her hand, the same law applies.1
The same laws apply to a courtyard that she acquired, one that she rented or one that is lent to her. They are all considered to be her property, and once theget reaches her property, the divorce is effective.
Halacha 2
[The following laws apply when a man] throws a get for his wife into her courtyard. If she is standing next to her courtyard, the divorce is effective.2 If she is not standing next to her courtyard, the divorce is not effective until she stands next to her courtyard.3
[These principles apply] even when the get will be guarded in the courtyard in which [it is placed]. [The rationale is that] divorce is considered to be a liability [and not an advantage] for [a woman]. And a liability may not be invoked against [a person] outside his [or her] presence.4
Halacha 3
[These rules apply when a get is given in the following situation. A woman] is standing on her roof, and [her husband] is standing in his courtyard that is located below it. He throws a get upwards to her.
Once the get reaches the space of the guardrail [to her roof] or comes within three handbreadths5 of the roof [when her roof does not have a guardrail], the divorce is effective.6 [This applies provided the get ultimately] comes to rest on her roof.7
If, however, [the writing of the get] is erased or [the get] is consumed by fire before it reaches her, the divorce is not effective. [This applies] even if the get is erased or consumed by fire after it passes the barriers of the woman's property or after it reaches within three handbreadths of her roof. [The rationale is that] since the get will never come to rest [in a complete state], it is void.
Halacha 4
[Different rules apply when] the roof belongs to the husband and he stands on it, while his wife stands below in a courtyard that belongs to her, and he throws her a get. Once the get passes the boundaries of his property and enters the boundaries of her property, where she is standing, the divorce is binding.8
Halacha 5
Halacha 6
When the husband tosses the get on top of a reed or a spear implanted in her domain,11 the divorce is not effective until [the get] comes to rest in a place that is protected by her.12
[The following rule applies when] there are two courtyards, the inner courtyard belongs to the woman, the outer courtyard belongs to the man, and the walls of the outer courtyard are taller than those of the inner courtyard. If [the husband] throws the get into the space [of the inner courtyard, above its walls, but lower than the walls] of the outer courtyard, the divorce is effective.13 [The rationale is] the inner [courtyard] is protected by the walls of the outer [courtyard]. This concept does not apply with regard to containers.
Halacha 7
What is implied?14 There are two containers, located one inside the other [and both are located in the husband's domain].15 The inner container belongs to her and the outer container belongs to him. If [the husband] throws the get to [his wife] toward the containers, the divorce is not effective16 - even when the getreaches the space of the inner container - until it comes to rest on the side of the inner container.
[Moreover,] the above applies only when [the woman's container] is lying on its side and does not have a bottom.17 If it has a bottom, even if [the get] comes to rest on that bottom, the divorce is not effective.18 For when a container belonging to a woman is located in the domain of the husband, the woman may not acquire a get by means of it unless the husband is not concerned about the place it occupies.
Halacha 8
When [a husband] throws a get to his wife while she is located in his house or in his courtyard, the divorce is not effective until the get reaches the woman's hand or a container that belongs to her, to whose presence within his domain the husband does not object - e.g., a small bottle or basket or the like.19
Halacha 9
[The following rules apply when] the husband lends his wife a place in his courtyard [for the purpose of receiving her get], without defining its borders.23 If he throws her the get and it reaches within four cubits of where she is standing, the divorce is effective.24
When [in the above instance, the get] rolled away [from the place where the woman is standing,] and fell on a beam or on a rock further removed from her,25 [the following rules apply]. If the place where [the get] fell is not four cubits by four cubits, nor is it ten [handbreadths] high, nor does it have a separate name of its own, it is not considered to be a distinct entity, and it is as if [the get] and [the woman] were in the same place. [Therefore, the divorce is effective.]
If the place is characterized by any of these three factors, it is considered to be a distinct entity. [Since] the husband lent the woman one place, but not two places, the divorce is not effective until the get reaches her hand.
Halacha 10
If [the husband] throws the get to her [while she is in her domain], and [the get] passes through the domain and falls outside her domain [the divorce is not effective]. Even if the get passes within three [handbreadths] of the ground,26the divorce is not effective27 until [the get] comes to rest in her domain.
Halacha 11
[The following rule applies when a woman] is standing on her roof, [her husband] throws her [a get], and [instead of reaching her,] it falls on a roof [belonging to another person].28 If the woman can stretch out her hand and take it, the divorce is effective.
[The rationale is that] although the domains are divided above as they are divided below, [and thus the get is located on a domain that does not belong to the woman, this is not significant,] for people are not concerned with [a neighbor's making use of] their property in such a manner.
Halacha 12
[The following rules apply if a woman holds] her hand at an incline, [her husband] throws a get to her hand, and it falls to the earth. If it falls within four cubits of where she is standing and comes to rest there, the divorce is effective.29
When, [however, the get] falls into the sea or into a fire, the divorce is not effective, if she is standing next to the water or the fire [when the get is thrown to her]. [The rationale is] that, at the outset, it would be destroyed as it fell.
Halacha 13
[The following rules apply when a husband] throws a get to [his wife] in the public domain or in a domain that does not belong to either of them. If [the get] is "close to him," the divorce is not effective. If [the get] is partially "close to him," and partially "close to her," the status of the divorce is in doubt unless it is definitely close to her. If [the get] is close enough to her that she can bend down and pick it up, the divorce is unacceptable [according to Rabbinic decree].30 [Only when] the get reaches her hand may she remarry on this basisa priori.
Halacha 14
What is meant by "close to him"? That he could protect the get while she could not. If both are able to protect [the get], or both are unable to protect it, it is considered to be partially "close to him," and partially "close to her."31
Halacha 15
[If a husband] comes to a place first and stands there, and then [his wife] comes and stands opposite him, the divorce is not effective if he throws her [aget] and [it falls] within his four cubits,32 even if she can bend down and pick it up.
If she comes to the place first and stands, and then he comes and stands opposite her and throws it to her, even when [the get] is partially "close to him" and partially "close to her," the get is [merely] deemed unacceptable [by virtue of Rabbinic decree] because it is within her four cubits.33 [Only when] the getreaches her hand [is the divorce effective a priori].
Halacha 16
[The following rules apply when a husband] throws a get that is tied with a string into [his wife's] hand and he remains holding the other end of the string. If he can pull [the get from her hand] and bring it back to him,34 the divorce is not effective35 until he snaps the string.36 If he cannot pull [the get from her], the divorce is effective.
Halacha 17
[The following rules apply when a husband] gives [a woman's] get to a servant belonging to her. If he is awake, he is bound and she is guarding him, the divorce is effective. It is considered to be as if [the get] were placed in a courtyard belonging to her and she is standing at its side. If [the servant] is not bound, the divorce is not effective.37
If [the husband] places [the get] in the servant's hand while he is sleeping, and [the woman] is guarding him, the get is unacceptable [by virtue of Rabbinic decree].38 If [the servant] is bound, the divorce is acceptable.
Halacha 18
[The following rules apply if a husband] writes a get, places it in the hand of a servant belonging to him and writes a deed for the woman, giving her the servant as a present. If the servant is bound, the divorce is effective, for when she acquires the servant she also acquires the get. If the servant is unbound and awake, [the woman] acquires the servant; the divorce, however, is not effective until the get reaches her hand.39
Similarly, if [a man] placed a get in a courtyard belonging to him and sold or gave the courtyard to [his wife], the divorce is effective once she acquires the courtyard by virtue of the transfer of a deed or money, or by manifesting her ownership over it.
| FOOTNOTES | |
| 1. |
See Numbers 21:26, which uses the word miyado - literally, "from his hand" - as meaning "from his possession." A similar usage is frequent within the Torah and within Talmudic sources.
It must, however, be emphasized that the accepted practice is to place the get in the woman's hand and not to remain content with depositing it in her courtyard. (See Ramah, Even HaEzer139:14.)
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| 2. |
With regard to a courtyard, a point of clarification is necessary. In general, the benefit from a woman's property belongs to her husband, and whatever is acquired by her property belongs to him. In this instance, however, we say that the acquisition of the bill of the divorce and the right to acquire the articles placed in her property become hers simultaneously.
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| 3. |
The Rambam's wording implies, however, that when the woman returns to her courtyard, the divorce is effective. Rav Meir HaLevi, as quoted by the Tur (Even HaEzer 139) differs and maintains that the woman must be present at the time the get is placed in her courtyard. If she is not present at that time, Rav Meir HaLevi maintains that the divorce is not effective unless the husband waits and tells the woman: "This is your get," when she picks it up, or the husband must pick it up and give it to her again.
The Rashba submits a third opinion. He maintains that the status of the divorce is doubtful, for perhaps the woman desired the divorce. (See Shulchan Aruch, Even HaEzer 139:2-3 and commentaries.)
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| 4. |
When considering something which is to a person's advantage - e.g., the acquisition of an ownerless object - a person may perform this act on behalf of a colleague without his knowledge, for our Sages postulated: "one may act to a person's advantage outside his presence." The rationale is that the person would probably desire to acquire the object. When, however, a liability is considered, this principle does not apply. Nevertheless, if a woman explicitly states that a getshould be placed in her courtyard, the divorce is effective even when she is not standing next to it (Beit Yosef, Even HaEzer 139).
|
| 5. |
In many different halachic contexts, three handbreadths of empty space is considered to be a continuation of the nearest significant halachic entity. This principle is referred to by the namel'vud.
|
| 6. |
Since it will ultimately come to rest within her property, it is considered as though it has already come to rest.
Accordingly, from this time onward, even if the husband changes his mind and desires to nullify the divorce before the get reaches the ground, he no longer has that option. The divorce is effective and the marriage bond has been broken. If a second man consecrates her at this time, she is considered to be his wife (Maggid Mishneh).
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| 7. |
Most other authorities differ with the Rambam on this point and maintain that as soon as the getenters the woman's possession, the divorce is effective, even though afterwards it is consumed by fire or its writing is wiped away by water, provided the fire or the water was not there before the husband threw the get. [Significantly, in his Commentary on the Mishnah (Gittin 8:3), the Rambam does not mention the provision that ultimately the get must come to rest.] Although the Shulchan Aruch (Even HaEzer 139:4-5) mentions the Rambam's view, it is the approach of the other authorities that is favored.
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| 8. |
I.e., immediately, even if the get does not reach the woman's property. The rationale is that as long as the conditions mentioned in the following halachah are met, it may be assumed that the laws of gravity will prevail, and the get will come to rest in the woman's property. Therefore, even if it is destroyed by a fluke occurrence beforehand, the divorce is effective (Maggid Mishneh;Shulchan Aruch, Even HaEzer 139:6).
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| 9. |
Since he initially threw the get into the fire, it is considered as though it will never come to rest and will never enter the woman's possession in a complete state.
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| 10. |
The phrase set off by parentheses is found in the standard printed texts of the Mishneh Torah, but is lacking in many authentic manuscripts and early printings. Eliminating the phrase would imply that there is a difference between the situation described in Halachah 4 and that described in Halachah 3.
This indeed is the Maggid Mishneh's contention. As he explains, in Halachah 3 the husband is throwing the get against the natural gravitational pattern that prevails within the world, while in Halachah 4 the get is being thrown in a manner that conforms with the pattern of gravity. Therefore, as long as the get was not thrown into fire or water, the divorce is binding as soon as the get enters the woman's domain.
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| 11. |
The commentaries on Gittin 79a explain that this refers to an instance where the top of the reed or the spear is higher than the walls of the courtyard.
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| 12. |
For the wind may blow it outside the courtyard.
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| 13. |
Since the get will be protected by the walls of the outer courtyard even within the inner courtyard, if it is thrown toward the inner courtyard the divorce is effective after it enters the space of the outer courtyard (Maggid Mishneh; Shulchan Aruch, Even HaEzer 139:9).
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| 14. |
There are two differences between courtyards and containers located in the husband's domain: a) With regard to the courtyard, it is sufficient for the get to enter the space of the husband's courtyard. With regard to a container, by contrast, this is not sufficient.
b) Even when a get comes to rest within a container, the divorce is not effective, except in the specific instance mentioned by the Rambam.
The rationale for both these differences is that the walls of a courtyard are made primarily for protecting the articles contained within, and in the above instance the walls of the outer courtyard also protect the articles within the inner courtyard. In contrast, the function of the wall of a container is to hold the object it contains (Rashi, Gittin 79b).
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| 15. |
The bracketed addition is made on the basis of the gloss of the Maggid Mishneh. There are other commentaries that maintain that the containers are located in the woman's domain or in a neutral domain. (See Beit Shmuel 139:13 and the gloss of Rabbi Akiva Eiger on those comments.)
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| 16. |
The fundamental principle involved here is that a person cannot acquire an object by virtue of its being placed in a container belonging to him, if that container is located in a domain belonging to the giver, unless the giver is not concerned with the presence of the recipient's container. (SeeHilchot Mechirah 4:1.)
It must be emphasized that this concept is not accepted by Rabbenu Asher and the Tur. (SeeShulchan Aruch, Choshen Mishpat 200:3 and commentaries.)
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| 17. |
When a container is lying on its side and it does not have a bottom, it will not serve a functional purpose. Therefore, the husband will not be concerned that it is placed in his property. As such, if the get comes to rest on it, the divorce is effective.
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| 18. |
In this instance, the woman's container will serve a functional purpose. Therefore, it is likely that the husband will object to its presence on his property.
It must be emphasized that Tosafot, the Ra'avad, Rabbenu Nissim and others interpret the passage in Gittin, loc. cit., differently from the Rambam. It is, however, the Rambam's view that is accepted by the Shulchan Aruch (Even HaEzer 139:9).
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| 19. |
Rashi (Gittin 77a) explains that a man must assume that a woman will bring such articles with her when she enters a domain. Therefore, the husband's acceptance of the woman's presence also implies a willingness to allow her to bring in such articles.
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| 20. |
If, however, the couch belongs to the husband, the divorce is not effective unless the get is given to the woman, even when the woman is sitting on the couch.
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| 21. |
Since the couch is ten handbreadths (80 centimeters according to Shiurei Torah, 96 centimeters according to Chazon Ish) high, it is considered to be a separate entity. (See a parallel concept inHilchot Kri'at Shema 3:9.)
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| 22. |
Note the Maggid Mishneh, which explains that in other situations - e.g., a couch belonging to a purchaser that is in the domain of a seller - this concept would not necessarily apply, and the transfer would not be considered effective. (Note Beit Shmuel 139:15.)
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| 23. |
If he specified a place, the get would have to be deposited in that place.
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| 24. |
For we assume that the place where the woman is standing is the place that she was granted.
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| 25. |
Our translation is based on the interpretation of the Rambam's ruling offered by Rabbenu Nissim. The Maggid Mishneh questions the Rambam's rulings, interpreting his approach as implying that if the place where the get comes to rest is within four cubits of the woman, it would appear that the divorce should be effective even if any of these factors applies. And if the place is further removed, the divorce is never effective. The Shulchan Aruch (Even HaEzer 139:11) rules according to other authorities, who interpret this passage according to the interpretation offered by Rabbenu Nissim. The interpretation of the Rambam's words offered by the Maggid Mishneh is mentioned as a minority opinion.
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| 26. |
Based on the principle of l'vud, three handbreadths is an extension of any given entity. Nevertheless, since, as happened, the get did not come to rest within the woman's domain, the fact that it passed through it close to the ground is not significant. This same principle is cited in several other contexts - e.g., Hilchot Ma'aseh HaKorbanot 4:9. See also Hilchot Shabbat 13:16.
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| 27. |
The Tur (Even HaEzer 139) maintains that, as appears from Bava Metzia 12a, the matter is the subject of an unresolved Talmudic debate. Hence, the status of the divorce is a matter of doubt, and although the woman may not consider herself to be divorced, she may not continue living with her first husband, and if she was consecrated by another person, he is required to divorce her before she may marry anyone else.
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| 28. |
Our translation is based on the gloss of the Maggid Mishneh. The Ra'avad and others interpretGittin 79b, the source for this halachah, as referring to two roofs belonging to the husband, and explain that it teaches a concept similar to that reflected by Halachah 9. Although the Shulchan Aruch (Even HaEzer 139:12) mentions the Rambam's view, it favors the other interpretation.
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| 29. |
In certain circumstances, our Sages ordained although a person is standing in property that does not belong to him, the four cubits around him [or her] are considered to be his courtyard. And placing an article within that space is considered to be placing it in his domain. (See Hilchot Zechiyah UMatanah 4:9.) Therefore, just as if the get in a woman's courtyard had come to rest in the woman's courtyard, the divorce would be effective, so too it is effective if it comes to rest within four cubits of her.
If the get does not come to rest within four cubits of the woman, one might say that the outcome is dependent on the difference of opinion between the Rambam and the Tur mentioned in the notes on Halachah 10. In this instance, the Shulchan Aruch (Even HaEzer 139:15) follows the opinion of the Tur and rules that the status of the divorce is doubtful.
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| 30. |
In this instance, if the woman erred and remarried she is not forced to divorce her second husband. If, however, she remarried when the status of the divorce is in doubt, she may not remain married to her second husband.
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| 31. |
The Rambam does not mention an instance where the woman can protect the get but the husband cannot, and yet it is not close enough to her for her to bend down and pick it up. TheMaggid Mishneh states that the Rambam would maintain that in such an instance the status of the divorce is doubtful.
Although with regard to kiddushin, in such an instance the Rambam rules that a marriage bond is established (Hilchot Ishut 4:22), the laws are more stringent with regard to divorce. The Beit Shmuel 139:22 states that most other authorities would differ and would agree that according to Scriptural law, the divorce is effective in such an instance; it is disqualified only by virtue of Rabbinic decree.
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| 32. |
Whenever an area becomes considered to be the "four cubits" belonging to one individual, another person may not acquire an article in that area until the first person departs (Gittin 78a).
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| 33. |
I.e., according to Scriptural law the divorce is effective, because the four cubits in which the woman is standing become her exclusive property.
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| 34. |
The Shulchan Aruch (Even HaEzer 138:2) interprets the intent as being that the knot tying the string to the get must be attached in a manner strong enough to allow the get to be pulled back to the husband. If it is tied loosely, the divorce is effective. If, however, it is the woman who prevents the husband from drawing back the get by clasping it within her hand, the divorce is not effective. The Shulchan Aruch does, however, mention another view, which rules the divorce acceptable in such an instance.
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| 35. |
Gittin 78b also derives this concept from the description of a divorce in Deuteronomy 24:3: "And he will write a bill of divorce for her, place it in her hand...." As long as the husband can retake possession of the bill of divorce, he has not severed his connection with the woman.
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| 36. |
If, however, the husband does snap the string, the Rambam rules the divorce to be effective. Other commentaries differ, explaining that since the giving of the get was not carried out in the proper manner, the get must be given again for the divorce to be acceptable.
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| 37. |
Since the servant has an independent will, he is considered to be a courtyard that is not guarded by the woman herself. Also, the conception of a domain as equivalent to a person's hand applies only when that domain remains still and not when, as in the case of a servant, it moves.
Based on a difference in the version of Gittin 78a, the source for this halachah, the Tur (Even HaEzer 139) and others differ with the Rambam and maintain that it is necessary for the servant to be both bound and asleep for the divorce to be effective. Although the Shulchan Aruch (Even HaEzer 139:16) quotes both opinions, the Rambam's view appears to be favored.
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| 38. |
I.e., since the servant was not bound, the Sages disqualified the divorce, lest one give a get to a servant while awake and unbound.
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| 39. |
The Rambam's wording implies that once the servant gives her the get, however, the divorce is effective. It is not necessary for the husband to take the get from the servant and give it to her. As mentioned by the Beit Shmuel 139:29, this point is not accepted by all authorities.
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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 zavimparted 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 zavimparted 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 amizran 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 mizranaround 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 azav, 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 azav 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 azav 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 azav, 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 akab 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. Amapatz 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 azav 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 azav 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 azav 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.
• Friday, Menachem Av 22, 5775 · 07 August 2015
"Today's Day"
Monday Menachem Av 22 5703
Torah lessons: Chumash: Re'ei, Sheini with Rashi.
Tehillim: 106-107.
Tanya: Now it is (p. 423) ...shall you be established. (p. 425).
My father said: One should not recite the Morning B'rachot before rinsing the mouth in the morning, except on fast days.
Daily Thought:
Completion
At a certain point, each of us, through all our many journeys through life, will have found and redeemed all the divine sparks in our share of the world.
Then the darkness that holds such mastery, such cruelty, such irrational evil that it contains no redeeming value—all this will simply vanish like a puff of steam in the midday air.
All that we salvaged and used for good, on the other hand, will shine with a tremendous light beyond even the light of the G‑dly realm.
The world will have arrived.[Tanya, chapter 37.]
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