Today in Jewish History:
• Hasmonean Holiday (circa 100 BCE)
The Hasmoneans reinstated the rule of Jewish civil law, replacing Hellenist secular law, and declared this day a holiday.
Daily Quote:
When you see the donkey of your enemy collapsing under its load, and are inclined to desist from helping him, you shall surely help along with him.[Exodus 23:5]
Daily Study:
Chitas and Rambam for today:
Chumash: Re'eh, 1st Portion Deuteronomy 11:26-12:10 with Rashi
• Chapter 11
26Behold, I set before you today a blessing and a curse. כורְאֵה אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם בְּרָכָה וּקְלָלָה:
A blessing and a curse: [i.e.,] those that were stated, [respectively,] on Mount Gerizim and on Mount Ebal. ראה אנכי נותן לפניכם היום ברכה וקללה: האמורות בהר גריזים ובהר עיבל:
27The blessing, that you will heed the commandments of the Lord your God, which I command you today; כזאֶת הַבְּרָכָה אֲשֶׁר תִּשְׁמְעוּ אֶל מִצְוֹת יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם:
The blessing: on the condition that you listen [and obey]. את הברכה: על מנת אשר תשמעו:
28and the curse, if you will not heed the commandments of the Lord your God, but turn away from the way I command you this day, to follow other gods, which you did not know. כחוְהַקְּלָלָה אִם לֹא תִשְׁמְעוּ אֶל מִצְוֹת יְהֹוָה אֱלֹהֵיכֶם וְסַרְתֶּם מִן הַדֶּרֶךְ אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא יְדַעְתֶּם:
[If you… depart] from the way that I command you this day, to follow [other gods]: This teaches that whoever worships idols departs from the entire path that Israel has been commanded. From here [our Rabbis] said: One who acknowledges [the divinity of] pagan deities is as though he denies the entire Torah. — [Sifrei] מן הדרך אשר אנכי מצוה אתכם היום ללכת וגו': הא למדת שכל העובד עבודה זרה הרי הוא סר מכל הדרך שנצטוו ישראל. מכאן אמרו כל המודה בעבודה זרה ככופר בכל התורה כולה:
29And it will be, when the Lord, your God, will bring you to the land to which you come, to possess it, that you shall place those blessing upon Mount Gerizim, and those cursing upon Mount Ebal. כטוְהָיָה כִּי יְבִיאֲךָ יְהֹוָה אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר אַתָּה בָא שָׁמָּה לְרִשְׁתָּהּ וְנָתַתָּה אֶת הַבְּרָכָה עַל הַר גְּרִזִּים וְאֶת הַקְּלָלָה עַל הַר עֵיבָל:
you shall place those blessing: As the Targum [Onkelos] renders it: יָת מְבָרְכַיָא,“those who bless.” ונתתה את הברכה: כתרגומו ית מברכיא, את המברכים:
upon Mount Gerizim: [עַל, usually “upon,” here means] “facing Mount Gerizim.” [The Levites] turned their faces [toward the mountain] and began with the blessing:“Blessed is the man who does not make any graven or molten image….” Each of the curses in that section [beginning Deut. 27:15] were first stated in the expression of a blessing. Afterwards, they turned their faces towards Mount Ebal and began [to recite the corresponding] curse. — [Sotah 32a] על הר גרזים: כלפי הר גרזים הופכין פניהם ופתחו בברכה, ברוך האיש אשר לא יעשה פסל ומסכה וגו'. כל הארורים שבפרשה אמרו תחלה בלשון ברוך ואחר כך הפכו פניהם כלפי הר עיבל ופתחו בקללה:
30Are they not on the other side of the Jordan, way beyond, in the direction of the sunset, in the land of the Canaanites, who dwell in the plain, opposite Gilgal, near the plains of Moreh? להֲלֹא הֵמָּה בְּעֵבֶר הַיַּרְדֵּן אַחֲרֵי דֶּרֶךְ מְבוֹא הַשֶּׁמֶשׁ בְּאֶרֶץ הַכְּנַעֲנִי הַיּשֵׁב בָּעֲרָבָה מוּל הַגִּלְגָּל אֵצֶל אֵלוֹנֵי מֹרֶה:
Are they not [on the other side of the Jordan]?- [: Moses] gave [geographical] landmarks [describing the mountains]. הלא המה: נתן בהם סימן:
beyond: Heb. אַחֲרֵי, [I.e.,] after crossing the Jordan, much further on in distance, for that is the meaning of the expression אַחֲרֵי, “beyond”; wherever [the term] אַחֲרֵי is used, [it signifies]“a great separation [in time or place].” אחרי: אחר העברת הירדן הרבה והלאה למרחוק. וזהו לשון אחרי. כל מקום שנאמר אחרי, מופלג הוא:
[on the other side of the Jordan, way beyond,] in the direction of the sunset: [i.e.,] beyond the Jordan, toward the west. And the cantillation marks of the verse prove that [אַחֲרֵי and דֶּרֶךְ] refer to two separate things, for they are marked with two [conjunctive] accents [thus demonstrating that these words are not connected]: אַחֲרֵי is punctuated with a pashta [which separates the word from the succeeding one], and דֶּרֶךְ is punctuated with a mashpel [which we call a yetib]. In addition, [the ד of the word דֶּרֶךְ has a dagesh inside it [which indicates that the word דֶּרֶךְ begins a new phrase or topic]. If, however, אַחֲרֵי דֶרֶךְ were one phrase [meaning “beyond the direction”], then אַחֲרֵי would have been punctuated by a conjunctive accent, namely a shofar hafuch [which we call a mahpach] and דֶּרֶךְ by a pashta [the combination of which indicates the connection between those words. Additionally, the ד of the word דֶּרֶךְ] would not have a dagesh inside it. [But this is not so, and thus אַחֲרֵי and דֶּרֶךְ are separate words in this verse.] דרך מבוא השמש: להלן מן הירדן לצד מערב. וטעם המקרא מוכיח שהם שני דברים, שננקדו בשני טעמים, אחרי נקוד בפשטא, ודרך נקוד במשפל והוא דגוש, ואם היה אחרי דרך דבור אחד, היה נקוד אחרי במשרת בשופר הפוך, ודרך בפשטא ורפה:
opposite: Far off from Gilgal. מול הגלגל: רחוק מן הגלגל:
[near] the plains of Moreh: This is Shechem, as is stated:“to the place of Shechem, to the plain of Moreh” (Gen. 12:6). אלוני מורה: שכם הוא, שנאמר (בראשית יב, ו) עד מקום שכם עד אלון מורה:
31For you are crossing the Jordan, to come to possess the land which the Lord, your God, is giving you, and you shall possess it and dwell in it. לאכִּי אַתֶּם עֹבְרִים אֶת הַיַּרְדֵּן לָבֹא לָרֶשֶׁת אֶת הָאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵיכֶם נֹתֵן לָכֶם וִירִשְׁתֶּם אֹתָהּ וִישַׁבְתֶּם בָּהּ:
For you are crossing the Jordan: The miracles [that will occur for you during your crossing] of the Jordan will be a sign in your hands that you will come and inherit the land [as promised]. — [Sifrei] כי אתם עוברים את הירדן וגו': נסים של ירדן יהיו סימן בידכם שתבואו ותירשו את הארץ:
32And you shall keep to perform all the statutes and ordinances that I am setting before you today. לבוּשְׁמַרְתֶּם לַעֲשׂוֹת אֵת כָּל הַחֻקִּים וְאֶת הַמִּשְׁפָּטִים אֲשֶׁר אָנֹכִי נֹתֵן לִפְנֵיכֶם הַיּוֹם:
Chapter 12
1These are the statutes and ordinances that you shall keep to perform in the land which the Lord God of your fathers gives you to possess all the days that you live on the earth. אאֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים אֲשֶׁר תִּשְׁמְרוּן לַעֲשׂוֹת בָּאָרֶץ אֲשֶׁר נָתַן יְהֹוָה אֱלֹהֵי אֲבֹתֶיךָ לְךָ לְרִשְׁתָּהּ כָּל הַיָּמִים אֲשֶׁר אַתֶּם חַיִּים עַל הָאֲדָמָה:
2You shall utterly destroy from all the places where the nations, that you shall possess, worshipped their gods, upon the lofty mountains and upon the hills, and under every lush tree. באַבֵּד תְּאַבְּדוּן אֶת כָּל הַמְּקֹמוֹת אֲשֶׁר עָבְדוּ שָׁם הַגּוֹיִם אֲשֶׁר אַתֶּם יֹרְשִׁים אֹתָם אֶת אֱלֹהֵיהֶם עַל הֶהָרִים הָרָמִים וְעַל הַגְּבָעוֹת וְתַחַת כָּל עֵץ רַעֲנָן:
You shall utterly destroy: Destroy and then destroy them again. From here [we derive that] one who eradicates idolatry must thoroughly uproot it [i.e., remove every trace of it]. — [A.Z. 45b] אבד תאבדון: אבד ואחר כך תאבדון מכאן לעוקר עבודה זרה שצריך לשרש אחריה:
from all the places where the nations,… worshipped: And what shall you destroy from them? Their gods that are on the mountains, etc. את כל המקומות אשר עבדו שם וגו': ומה תאבדון מהם, את אלהיהם אשר על ההרים:
3And you shall tear down their altars, smash their monuments, burn their asherim with fire, cut down the graven images of their gods, and destroy their name from that place. גוְנִתַּצְתֶּם אֶת מִזְבְּחֹתָם וְשִׁבַּרְתֶּם אֶת מַצֵּבֹתָם וַאֲשֵׁרֵיהֶם תִּשְׂרְפוּן בָּאֵשׁ וּפְסִילֵי אֱלֹהֵיהֶם תְּגַדֵּעוּן וְאִבַּדְתֶּם אֶת שְׁמָם מִן הַמָּקוֹם הַהוּא:
altar: [constructed] of many stones. מזבח: של אבנים הרבה:
monument: [constructed] of one stone. This is the בִּימוּס [the pedestal for an idol] concerning which we learn in the Mishnah (A.Z. 3:7): A stone that was originally carved for an idol’s pedestal. מצבה: של אבן אחת, והוא בימוס ששנינו במשנה (ע"ז מז ב) אבן שחצבה מתחלתה לבימוס:
asherah: a tree that is worshipped. אשרה: אילן הנעבד:
and destroy their name: By giving them disgraceful nicknames. What they call בֵּית גליא,“exalted temple,” [you] should call בֵּית כְּלִיָא,“dug out house,” what they call עַיִן כָּל,“the all-seeing eye,” [you] should call עַיִן קוֹץ “the thorn eye.” - [A.Z. 46a] ואבדתם את שמם: לכנות להם שם לגנאי, בית גליא קורין לה בית כריא, עין כל עין קוץ:
4You shall not do so to the Lord, your God. דלֹא תַעֲשׂוּן כֵּן לַיהֹוָה אֱלֹהֵיכֶם:
You shall not do so [to the Lord your God]: to burn sacrifices to God in any place you choose, but rather at the place that He will choose. Another explanation is: “And you shall tear down their altars… and destroy their name… [but] do not do so [to the Lord your God]”; this is an admonition [addressed] to one who would erase the Name [of God from any writing] or remove a stone from the altar or from the courtyard (Mak. 22a). Rabbi Ishmael said: Would it enter your mind that the Israelites would tear down the altars [of God]? Rather, [the meaning of“You shall not do so” is that] you should not do like the deeds of the nations so that your sins would cause the sanctuary of [i.e., built by] your fathers to be destroyed. — [Sifrei] לא תעשון כן: להקטיר לשמים בכל מקום (פסוק ה), כי אם במקום אשר יבחר. דבר אחר ונתצתם את מזבחותם ואבדתם את שמם לא תעשון כן, אזהרה למוחק את השם ולנותץ אבן מן המזבח או מן העזרה. אמר רבי ישמעאל וכי תעלה על דעתך שישראל נותצין את המזבחות, אלא שלא תעשו כמעשיהם, ויגרמו עונותיכם למקדש אבותיכם שיחרב:
5But only to the place which the Lord your God shall choose from all your tribes, to set His Name there; you shall inquire after His dwelling and come there. הכִּי אִם אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר יְהֹוָה אֱלֹהֵיכֶם מִכָּל שִׁבְטֵיכֶם לָשׂוּם אֶת שְׁמוֹ שָׁם לְשִׁכְנוֹ תִדְרְשׁוּ וּבָאתָ שָּׁמָּה:
you shall inquire after His dwelling: Heb. לְשִׁכְנוֹ. This is the Mishkan in Shiloh. לשכנו תדרשו: זה משכן שילה:
6And there you shall bring your burnt offerings, and your sacrifices, and your tithes, and the separation by your hand, and your vows and your donations, and the firstborn of your cattle and of your sheep. ווַהֲבֵאתֶם שָׁמָּה עֹלֹתֵיכֶם וְזִבְחֵיכֶם וְאֵת מַעְשְׂרֹתֵיכֶם וְאֵת תְּרוּמַת יֶדְכֶם וְנִדְרֵיכֶם וְנִדְבֹתֵיכֶם וּבְכֹרֹת בְּקַרְכֶם וְצֹאנְכֶם:
and your sacrifices: Obligatory peace offerings. וזבחיכם: שלמים של חובה:
your tithes: [I.e.,] the tithe of the cattle and the second tithe, to eat them within the walls [of Jerusalem]. מעשרתיכם: מעשר בהמה ומעשר שני לאכול לפנים מן החומה:
the separation by your hand: These are the first fruits, of which it is stated: “And the kohen shall take the basket from your hand” (Deut. 26:4). תרומת ידכם: אלו הבכורים, שנאמר בהם (דברים כו, ד) ולקח הכהן הטנא מידך:
and the firstborn of your cattle: to give them to the kohen , and he shall offer them up there. ובכורות בקרכם: לתתם לכהן ויקריבם שם:
7And there you shall eat before the Lord, your God, and you shall rejoice in all your endeavors you and your households, as the Lord, your God, has blessed you. זוַאֲכַלְתֶּם שָׁם לִפְנֵי יְהֹוָה אֱלֹהֵיכֶם וּשְׂמַחְתֶּם בְּכֹל מִשְׁלַח יֶדְכֶם אַתֶּם וּבָתֵּיכֶם אֲשֶׁר בֵּרַכְךָ יְהֹוָה אֱלֹהֶיךָ:
as the Lord, [your God,] has blessed you: Commensurate to to the blessing, bring [the offerings]. — [Sifrei] אשר ברכך ה': לפי הברכה הבא:
8You shall not do as all the things that we do here this day, every man [doing] what he deems fit. חלֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל הַיָּשָׁר בְּעֵינָיו:
You shall not do as all [the things] that we do [here this day]: This refers back to [what is stated above], “For you are crossing the Jordan…” (Deut. 11:31), meaning: When you will cross the Jordan, you immediately are permitted to offer up [sacrifices] on a bamah [a temporary altar] during the entire fourteen years of conquering [the nations] and dividing [the land among the tribes], but on a bamah you may not sacrifice all that you sacrifice “here this day,” in the Mishkan , which is with you and has been anointed and is [thus] fit to sacrifice therein sin-offerings and guilt-offerings, vows and donations, whereas on a bamah , you may sacrifice only what is vowed or a donated. And that is the meaning of “every man [doing] what he deems fit” vows and donations that you donate because you deem fit to bring them, not because of any obligation [imposed upon you]; only these may you offer up on a bamah . — [Sifrei; Zev. 117b] לא תעשון ככל אשר אנחנו עשים וגו': מוסב למעלה (דברים יא, לא) על כי אתם עוברים את הירדן וגו' כשתעברו את הירדן מיד מותרים אתם להקריב בבמה, כל ארבע עשרה שנה של כבוש וחלוק, ובבמה לא תקריבו כל מה שאתם מקריבים פה היום במשכן, שהוא עמכם ונמשח והוא כשר להקריב בו חטאות ואשמות נדרים ונדבות, אבל בבמה אין קרב אלא הנידר והנידב. וזהו איש כל הישר בעיניו, נדרים ונדבות שאתם מתנדבים על ידי שישר בעיניכם להביאם ולא על ידי חובה, אותם תקריבו בבמה:
9For you have not yet come to the resting place or to the inheritance, which the Lord, your God, is giving you. טכִּי לֹא בָאתֶם עַד עָתָּה אֶל הַמְּנוּחָה וְאֶל הַנַּחֲלָה אֲשֶׁר יְהֹוָה אֱלֹהֶיךָ נֹתֵן לָךְ:
For you have not yet come [to the resting place]: All those fourteen years [of conquering and dividing the land]. כי לא באתם: כל אותן ארבע עשרה שנה:
not yet: Heb., עַד עַתָּה, the same as עִדַיִין, “not yet.” עד עתה: כמו עדיין:
to the resting place: This is Shiloh. אל המנוחה: זו שילה:
[or to] the inheritance: This is Jerusalem. — [Sifrei ; Zev. 119a] הנחלה: זו ירושלים:
10And you shall cross the Jordan and settle in the land the Lord, your God, is giving you as an inheritance, and He will give you rest from all your enemies surrounding you, and you will dwell securely. יוַעֲבַרְתֶּם אֶת הַיַּרְדֵּן וִישַׁבְתֶּם בָּאָרֶץ אֲשֶׁר יְהֹוָה אֱלֹהֵיכֶם מַנְחִיל אֶתְכֶם וְהֵנִיחַ לָכֶם מִכָּל אֹיְבֵיכֶם מִסָּבִיב וִישַׁבְתֶּם בֶּטַח:
And you shall cross the Jordan and settle in the land: You will have apportioned it [among yourselves] and every man will recognize his portion and [the territory of] his tribe. ועברתם את הירדן וישבתם בארץ: שתחלקוה ויהא כל אחד מכיר את חלקו ואת שבטו:
and He will give you rest: [I.e.,] after conquering and dividing [the land] and having obtained rest from the “nations which the Lord left over, through whom to test Israel” (Judg. 3:1). And that was only in the days of David. Then: והניח לכם: לאחר כבוש וחלוק ומנוחה (שופטים ג, א) מן הכנענים אשר הניח ה' לנסות בם את ישראל. ואין זאת אלא בימי דוד, אז:
Daily Tehillim: Psalms Chapters 113 - 118
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Iggeret HaKodesh, end of Epistle 7• Lessons in Tanya
• Sunday, Menachem Av 24, 5775 · August 9, 2015
Today's Tanya Lesson
Iggeret HaKodesh, end of Epistle 7
Until now the Alter Rebbe has explained the term “our portion.” He now goes on to explain the term “our lot” (in the above-quoted verse, ומה נעים גורלנו — “and how pleasant is our lot”), signifying something bestowed exclusively, and merited only by lot.
והנה אף שגילוי זה, על ידי עסק התורה והמצות, הוא שוה לכל נפש מישראל בדרך כלל
Though this manifestation [of light] through a person’s involvement in the Torah and the commandments is, generally, equal in every individual Jew,
כי תורה אחת ומשפט אחד לכולנו
for we all have1 “one Torah and one law,”
All Jews are equally obliged to study the Torah and to observe its mitzvot; generally speaking, the resultant illumination from Above is likewise drawn down equally to them all.
אף על פי כן, בדרך פרט, אין כל הנפשות או הרוחות והנשמות שוות בענין זה
nevertheless, in a more specific way, in regard to this manifestation of light that radiates through the study of Torah and the performance of the commandments, not every nefesh (the lowest level of the soul) and ruach (“spirit”, a higher level of the soul) and neshamah (a yet higher level of the soul) is equal,
לפי עת וזמן גלגולם ובואם בעולם הזה
for this depends on the period and time of their reincarnation and their coming into this world.
Most souls of present generations are incarnations of souls that had descended into this world in earlier times; they descended once again in order to rectify some aspect of their previous incarnation. The degree of radiation the soul receives from Above through the performance of a particular mitzvah depends upon the era in which the soul finds itself in this world.
וכמאמר רז״ל: אבוך במאי הוי זהיר טפי, אמר ליה: בציצית
Our Sages, of blessed memory, quote the question:2 “With what [commandment] was your father most careful?” To which the answer was, “With [the commandment of] tzitzit.”
This means that the performance of this commandment kindled within this man a particularly luminous revelation, and it was this G‑dly light that inspired his scrupulous performance. In the spirit of this teaching, and in view of the fact that the three root letters of the word זהיר (translated above as “careful”) also mean “luminous”, the above-quoted question has been under-stood [by the Mitteler Rebbe] as follows:3 “As a result of which commandment was your father most luminous?”
וכן אין כל הדורות שוין
Likewise, not all the generations4 are the same.
Not only do souls differ: generations differ as well. There have been generations whose primary spiritual challenge was the study of Torah; in other generations it was charity;5 and so on. The reason for this is that the souls of those generations were especially illuminated by the performance of those specific commandments.
כי כמו שאברי האדם, כל אבר יש לו פעולה פרטית ומיוחדת
For just as with the organs of man, each organ has its particular and distinctive function,
העין לראות והאזן לשמוע
the eye to see and the ear to hear,
כך בכל מצוה מאיר אור פרטי ומיוחד מאור אין סוף ברוך הוא
so, too, through each commandment — the commandments being known as the “Organs of the King”6 — there radiates a particular and distinctive light from the [infinite] Ein Sof-light.
ואף שכל נפש מישראל צריכה לבוא בגלגול לקיים כל תרי״ג מצות
And although every Jewish soul needs to be reincarnated in order to fulfill all 613 commandments,
How, then, can we say that a soul that descends to this world in a given period will receive its G‑dly illumination as an individualized bequest, thereby necessitating particular scrupulousness in specific commands?
מכל מקום לא נצרכה אלא להעדפה וזהירות וזריזות יתירה
this [heightened attention focused on a particular commandment] is necessary only for the sake of an addi-tional measure of vigilance and zeal,
ביתר שאת ויתר עז, כפולה ומכופלת
[a zeal] doubly and exceedingly elevated and powerful,
למעלה מעלה מזהירות שאר המצות
far surpassing one’s zeal in [the fulfillment of] the other commandments.
וזהו שאמר: במאי הוי זהיר טפי, טפי דייקא
Hence the word “most” used by the above-quoted individual when he asked, “With what [commandment] was [your father] most careful?”
For scrupulous observance indeed applies to all commandments: the question was only, which command earned his keenest attention.
והנה יתרון האור הזה הפרטי לנשמות פרטיות
Now, the superiority of this individual light [that is bestowed] upon individual souls through the performance of a particular commandment
אינו בבחינת טעם ודעת מושג
is not in the category of apprehensible reason,
אלא למעלה מבחינת הדעת
but transcends it.
שכך עלה במחשבה לפניו יתברך
For thus it arose in G‑d’s thought, so to speak — that certain souls be granted additional illumination through the performance of particular commandments.
ודוגמתו למטה הוא בחינת הגורל ממש
And its model below is truly the concept of a “lot”.
For the fact that one person wins a “lot” while others do not, is likewise not in the category of apprehensible reason. Rather, so has it been deemed from Above; as the verse indicates,7 “The lot is cast into the lap, and from G‑d is its disposition.”
This, then, is the meaning of “how pleasant is our lot.” The disposition of a particular degree of G‑dly illumination to a specific soul through the performance of a select command is wholly dependent upon a consideration that transcends logic: it is a “lot” determined from Above.
| FOOTNOTES | |
| 1. | Bamidbar 15:16. |
| 2. | Shabbat 118b. |
| 3. | Sefer HaToldot Admur HaEmtza’i, p. 25; Sefer HaSichot 5702, p. 21; Sefer HaMaamarim 5701, p. 240. |
| 4. | Note of the Rebbe: “It would seem that this [variation with the different generations] is already included in the differences of ‘period and time’ discussed above. It would be worth examining the manuscripts of Iggeret HaKodesh; possibly the above text should read, ‘the commandments.’” |
| 5. | Note of the Rebbe: “See Iggeret HaKodesh, Epistles 5 and 9.” |
| 6. | Tikkunei Zohar, Tikkun 30. |
| 7. | Mishlei 16:33. |
• Sefer Hamitzvos:Sunday, Menachem Av 24, 5775 · August 9, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 109
Immersing in a Mikvah (Ritual Pool)
"He shall bathe all his body in water"—Leviticus 15:16.
A person who chooses to become cleansed of any ritual impurity is commanded to immerse in a mikvah [a natural pool of water]. According to the tradition of the Oral Law, for a mikvah to be kosher it must contain enough water for [an average] person to submerge himself within them—unless it is a moving stream of water, in which case even the smallest amount of water suffices [for a smaller than average individual, or for immersing a ritually impure utensil].
Some details:
Of all the types of ritually impure people, only the zav requires immersion in a moving stream of water.
This mitzvah is not obligatory. As long as an individual has no intention of entering the Temple Mount, he may remain in his ritually impure state.
An individual's purification process is not finalized until the sun sets on the day he immerses.
There may not be anything separating between the person's body and the waters of the mikvah.
Immersing in a Mikvah (Ritual Pool)
Positive Commandment 109
Translated by Berel Bell
The 109th mitzvah is that we are commanded to immerse in the waters of a mikvah and thereby be purified from whichever form of tumah previously existed.
The source of this commandment is G‑d's statement1 (exalted be He), "He must immerse his entire body in water." The Oral Tradition2 explains that [the phrase "his entire body" also teaches that] there must be enough water to cover his entire body.3 This is the minimum size of a mikvah unless the water is from a spring, in which case there is no minimum amount,4 as explained in the laws which deal with this mitzvah.
Among the conditions [governing the mikvah] is that only in the case of a zav is spring water required,5 as the verse6 states, "mayim chaim."
When we say that immersion is a mitzvah, this does not mean that any person who is tameh is required to immerse himself — as one who wears a four-cornered garment must put tzitzis on it, or that anyone with a house must build a fence around the roof. [When I say, "it is a mitzvah,"] I refer to the laws of immersion — that we are commanded that anyone who wants purification from tumah can do so only through immersion in water, after which he becomes tahor.
The Sifra7 says, "One might think that the phrase8 'He must immerse in water' is a Divine decree [and that it is an absolute requirement to immerse]. The verse therefore says, 'then he can return to the camp' [after being purified] from tumah." This hints to the principle I just explained, i.e. that the mitzvah is just the law, i.e. that one who wants to be purified should take certain steps. This law is itself the mitzvah. This does not mean however, that there is an independent requirement to immerse — should he want to remain tameh and not enter the machaneh Shechinah9 for any period of time, he may do so.
The Book of Truth (i.e. the Torah) explains that even though after the person immerses he becomes tahor, his purification is incomplete until sunset.10 The Oral Tradition also explains that during immersion he must be naked and that his entire body must come in contact with the water. As our Sages put it,11 "The phrase, 'his entire body' teaches that there can be nothing intervening between his body and the water."
We have therefore explained that this mitzvah of immersion includes the laws of mikvah, of intervening substances, and t'vul yom.12 This mitzvah is explained in tractates Mikva'os and T'vul Yom.
FOOTNOTES
1.Lev. 15:16.
2.Sifra.
3.This is 40 se'ah of water.
4.In practice, even a mikvah of spring water must contain 40 se'ah.
5.In other cases, even for a zavah, rain water is sufficient.
6.Lev. 15:13.
7.Ibid., 16:26.
8.Ibid., 14:8.
9.Corresponding to the Temple courtyard.
10.See Lev. 22:6. A person in this state is called a t'vul yom.
11.Eruvin 4b.
12.One who has immersed and is awaiting sunset, as mentioned above
Gerushin - Chapter Seven
Halacha 1
[The following rules apply when] an agent brings a get from one place to another in Eretz Yisrael.1 Although [the agent] did not witness the writing of theget and does not know who the witnesses are, but rather the get was given to him by the husband, who instructed him to give it to his wife, [the agent] may give [the woman the get] in the presence of witnesses.2 Although the identity of the witnesses [who signed the get] is unknown to us, [the woman] is considered divorced, and she may remarry on this basis.
Halacha 2
If the husband came and protested, saying: "I never divorced her. The get she was given is a forgery," the signatures [of the witnesses] should be verified.3 If this is impossible, and the witnesses are not known at all, she must leave [her second husband], and [any children born to them] are considered illegitimate,4for [we assume that] she has not been divorced.5 If the get has been lost, the status of the divorce is in doubt.6
For this reason, women who we presume hate each other are not trusted to bring a get to one another in Eretz Yisrael. [We suspect that] it might be a forgery, because one desires that the other remarry and be forbidden to her husband[s].7
Halacha 3
These are the women who we presume hate each other:8 A mother-in-law, the daughter of a mother-in-law, another woman married to the same man - this applies even if this woman has since remarried9 - her yevamah10 - this applies even if she was her sister11 - and her husband's daughter [from another marriage]. All other women are acceptable [to act in this capacity].
Halacha 4
When a man brings a get from one place to another place in Eretz Yisrael and becomes sick or is prevented from fulfilling his agency because of factors beyond his control, he may send the get via a second agent.12 Similarly, if the second agent becomes sick, he may send it via another agent. Indeed, even 100 agents [may be appointed in this manner].
There is no need for the agent to appoint the second agent in the presence of witnesses.13 The final agent to whom the get is given should give it to the woman in the presence of two witnesses, and the divorce is effective. [This applies] even when the first agent dies [before the divorce takes effect].14
Halacha 5
[The following rules apply when] an agent brings a get from one place to another in the diaspora, from Eretz Yisrael to the diaspora or from the diaspora to Eretz Yisrael. If the agent was present at the time of the composition and signature of the get, he should say, in the presence of two witnesses, "It was written in my presence and it was signed in my presence."15
Afterwards, it should be given in her presence, and the divorce takes effect, even though the identity of the witnesses is not known to us. Even if the witnesses' names resemble the names of gentiles, we do not suspect [that there is any difficulty].16
Halacha 6
Halacha 7
Similarly, when an agent who brings a get in Eretz Yisrael says: "It was written and signed in my presence," although he is not required to do so, if the husband comes and protests [that the get was forged], [the husband's] words are of no consequence.19
[With regard to a get sent to or from the diaspora,] if the agent was not present at the time of the writing or signing of the get, it may not be given to the woman unless the signatures [of the witnesses] were verified.20 The agent himself may serve as [one of] the three [judges] who verify the signatures of the witnesses.21
If [the signatures] were not verified, and the get was given to the woman, the divorce is unacceptable22 until [the signatures] are verified. If the husband comes and protests, and the signatures are not verified, we consider her not to be divorced.23 If the get has been lost, the status of the divorce is in doubt.
Halacha 8
Why did [our Sages] require [the agent] to say: "It was written and signed in my presence" in the diaspora? So that the woman would not have to have [the signatures] verified if the husband comes and protests. [Our Sages did not desire that she be faced with such a predicament,] because witnesses are often not available to verify signatures [on a document that has been taken] from one place to another in the diaspora.
Halacha 9
When a husband brought explicit proof24 that a get concerning which [an agent] said: "It was written and signed in my presence" is a forgery, [the get] is void. For [our Sages] accepted the statements of one person only in the face of a protest raised by a husband that was not accompanied by substantial proof. When, however, this person's statements are contradicted by witnesses, [his statements] are not accepted.
Halacha 10
The rivers in Eretz Yisrael and the islands in the Mediterranean Sea that are within the boundaries of Eretz Yisrael25 are bound by the rules pertaining toEretz Yisrael. [The islands] that are outside these boundaries are bound by the rules pertaining to the diaspora. The boundaries of Eretz Yisrael are described in Hilchot Terumot.
With regard to gittin, [the rules pertaining to] Eretz Yisrael also pertain to Babylonia.26
Halacha 11
Halacha 12
When a portion of the get is written in [the agent's] presence, and all the signatures were executed in his presence, he may say: "It was written and signed in my presence,"29 provided it was the initial portion - even one line30 - [that was written in his presence].
[Moreover,] even if he merely heard the noise [made by the scribe's] pen [writing], and the witnesses signed in his presence, he may say: "It was written and signed in my presence." Similarly, even if the scribe went out to the marketplace and then returned and completed the get, [the agent] does not fear that another [man] found [the scribe] and told him [to write a get for him], and he [completed] writing the get for another person.31 Instead, [the agent] may say: "It was written and signed in my presence."
Halacha 13
If [the agent] said: "It was written in my presence," but did not say, "It was signed in my presence," [if he said,] "It was signed in my presence," but did not say, "It was written in my presence," or [if he said,] "The entire [get] was written in my presence, and one witness signed [in my presence], but not the other witness," even if he himself was the other witness,32 the signature of the witnesses must be verified.33 Only then, may [the get] be given to her.
If he and another person testify with regard to [the signature of] the second witness, who did not sign in his presence,34 [the get] is acceptable and may be given to her. Needless to say, if two other [witnesses] testify with regard to [the signature of] the second witness, [the get] is acceptable.
Halacha 14
When two agents bring a get from the diaspora, they may give it to [the woman], causing the divorce to be effective, even though it was not written and signed in their presence. Since the husband gave it to them to give to his wife, his protests regarding this get are of no consequence.35 Although [the signatures of the witnesses] have not been verified, the agents he [appointed] serve as witnesses [to its authenticity].36 For if these witnesses said, "She was divorced in our presence," the divorce would be effective, even though there is no get present.
Halacha 15
When does the above apply? When the get is in the possession of both of them.37 If, however, the get is not in the possession of both of them, they must say: "It was written and signed in our presence."
Accordingly, if one agent says, "It was written in my presence," and the second38 says, "It was signed in my presence," or they both say, "It was written in our presence," and one39 says: "It was signed in my presence," since it is not in the possession of both of them, it should not be given to the woman unless the authenticity of the signatures has been verified.
Halacha 16
Halacha 17
[The following rules apply when] an agent brings a get in the diaspora and gives it to the woman in private, or gives it to her in the presence of two witnesses, but does not tell her: "It was written and signed in my presence." Even if she has married, he should take the get back from her and then give it to her in the presence of two witnesses and say: "It was written and signed in my presence." If he does not take it back from her, the divorce is unacceptable42 until the signatures [of the witnesses] are verified.43
Halacha 18
If [the agent] gave a woman a get and did not suffice to say: "It was written and signed in my presence," before he lost the power of speech, the signatures [of the witnesses] should be verified.44 Afterwards, he may give it to her.
Halacha 19
A blind person may not bring a get from the diaspora, because he is unable to say: "It was written and signed in my presence." Accordingly, if [the get] was written and signed in his presence while he possessed the power of sight, and he became blind afterwards, he may say in the presence of three [men]: "It was written and signed in my presence," and give [the get] to her.45
Similarly, when a woman brings a get from the diaspora, she must say: "It was written and signed in my presence," in the presence of three [men]. The provision to make these statements in the presence of two men applies only when the agent is acceptable to serve as a witness.46 In such an instance, he joins the other two and serves as one of the three who verify the get, based on his statements.47For a witness may serve as a judge in matters of Rabbinic law.
Halacha 20
When an agent becomes ill or is prevented from carrying out his agency by forces beyond his control, he should approach a Jewish court48 and tell them: "This get was written and signed in my presence."49 [The court,50 then, appoints] another agent and sends [the get to the woman] with him.
The second agent does not have to say: "It was written and signed in my presence." Instead, he says: "I am an agent of the court," and then he gives [the get to the woman] in the presence of witnesses.51
Halacha 21
If the second agent becomes ill or is prevented from carrying out his agency by forces beyond his control, he should appoint another agent in the presence of the court. [Indeed,] even 100 [agents can be appointed in this manner].
[Before transferring the get,] the final agent says: "I am an agent of the court." He should then give the woman [the get]. [The get can be given] even if the first agent died.
Why must [the appointment be made] in court? Because [the first agent] must say: "It was written and signed in my presence."52 If, however, the signatures [of the witnesses] were verified, although one agent gives it to another in private - even if 100 agents are appointed in this way - the get is acceptable when it reaches the woman.
Although the husband did not explicitly tell the agent: "Send [the get] via another person if you are hindered by forces beyond your control," the agent may [appoint another agent] if he becomes ill or is hindered by forces beyond his control.53
Halacha 22
Whenever a person appoints an agent, the agent does not have to be present in court with him. Even if the agent is not present, he may tell [the court]: "So and so is my agent."54 Similarly, an agent may appoint an agent when the latter is not present. [Indeed,] even 100 [agents can be appointed in this manner].
Halacha 23
A husband [may appoint] his wife [as an agent to transport her get to another place]. After having it written and signed in her presence, he gives her the getand tells her: "You are an agent to bring it to the court of so and so. They will appoint an agent, who will give you this get and thus effect the divorce."
Should the woman say: "It was written and signed in my presence," [when delivering the get to the court], her statements are accepted.55 [The court] should take the get from her and give it to the agent so that he can give it to her as the husband instructed.
Halacha 24
When does the above apply? When the husband [explicitly] made this stipulation. But if this stipulation is not made, but instead the husband [merely] gave her the get and it is in her possession, she is not required to make any statements [to the court]. We assume that she is divorced, for she is in possession of a get that is written according to law and that is signed by witnesses.
Although we do not recognize the signatures of the witnesses, and [their authenticity] has not been verified, we do not suspect that [the woman] forged them, for she would not cause her own ruin.56
Moreover, it is considered as if the witnesses who signed the get had testified in court, until a protest is raised. Therefore, we assume that the get was written according to law and [grant the woman permission to] marry, as we assume that a get brought by an agent [in Eretz Yisrael] is acceptable until the husband raises a protest or until he brings proof that it is a forgery or that it is void.
For if we had suspicions concerning these matters and the like, we would have to suspect that perhaps when a husband gave a get in our presence, he nullified it before he gave it; perhaps the witnesses who sign it are unacceptable, causing it to be regarded as a forgery; or perhaps it was not written for the sake [of the man or the woman being divorced]. Just as we do not entertain suspicions concerning these factors and assume that the get [is acceptable] until it is discovered that it is void, so too, we do not entertain suspicions concerning an agent or a woman when a get is in their possession. [The rationale is] that the laws governing prohibitions differ from those governing financial transactions.57
| FOOTNOTES | |
| 1. |
Eretz Yisrael is singled out because Jewish courts frequently held sessions there, and it was feasible to verify the signatures of the witnesses to the get. In contrast, the courts in the diaspora held sessions less frequently, and verifying the signature of witnesses was a far more formidable task. Therefore, different laws apply, as stated in Halachah 5. In the present age, the laws applying to sending gittin in the diaspora are also followed in Eretz Yisrael. (See Shulchan Aruchand Ramah, Even HaEzer 142:1.)
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| 2. |
More particularly, according to the Rambam, only one witness is necessary, because the agent himself may serve as the second witness.
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| 3. |
If the signatures of the witnesses can be verified, the husband's protests are ignored. Once the witnesses sign the get, it is considered as if they have testified in court, and the husband's statements are of no avail.
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| 4. |
See the Beit Shmuel 142:5, which quotes a difference of opinion among the commentaries whether or not the Rambam maintains that the husband's protest causes the get to be considered void. The consequence of this difference of opinion is the status of the children born out of a second marriage. Are they definitely considered to be illegitimate, or is this a point of doubt?
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| 5. |
The Maggid Mishneh explains that the Rambam considers the get to be unacceptable because the fact that the husband protests the authenticity of the get and the woman is unable to verify the signatures causes us to question the matter. Since the woman was regarded as married, her status cannot be changed until she receives a get that is not open to doubt.
The Beit Yosef (Even HaEzer 141) explains that although we assume that the woman has not been divorced, we do not know this with absolutely certainty. Hence, if she is consecrated by another man after receiving this get, she must be divorced by this second husband. Similarly, there are other authorities who maintain that the status of the divorce is doubtful.
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| 6. |
For in this instance there is no way to verify the signature of the witnesses.
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| 7. |
I.e., if the woman remarries, she will be committing adultery, and hence, she will be forbidden to remain married to her first husband. Nor will she be permitted to remain married to her second husband. Since they were involved in an adulterous relationship, they are forbidden to marry.
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| 8. |
I.e., just as a mother-in-law may not bring a get for her daughter-in-law, a daughter-in-law may not bring a get for her mother-in-law.
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| 9. |
Despite the fact that this woman has been divorced and remarried, we assume that she still harbors bad feelings towards the woman with whom she shared her previous husband and might desire to create difficulties for her.
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| 10. |
I.e., a woman who is married to her husband's brother. If the woman's husband died without children, her husband's brother would be obligated to marry her to fulfill the mitzvah of yibbum. Thus, the two women could ultimately become married to the same man.
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| 11. |
Although in this instance the mitzvah of yibbum would not apply because the two sisters are forbidden to marry the same man, our Sages did not differentiate when imposing this restriction.
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| 12. |
If, however, there is nothing preventing the agent from carrying out his agency, he may not appoint another agent. For we assume that a husband would object to the substitution (Gittin 29a).
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| 13. |
As mentioned in the notes on Chapter 6, Halachah 4, there are opinions that differ and require the appointment of an agent to be observed by witnesses. Although the Shulchan Aruch (Even HaEzer 141:11) favors the Rambam's view with regard to the appointment of the agent himself, the Shulchan Aruch (loc. cit.:40) follows the other opinions with regard to the agent's appointment of a second agent. In practice, the present custom is to have the appointment witnessed.
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| 14. |
For the husband, and not the previous agent, is the source of empowerment for the final agent.
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| 15. |
Generally, the verification of the signature of witnesses on a legal document requires two witnesses. In this instance, however, an exception was made, and the statements of one individual are accepted.
The rationale for this exception can be explained as follows: According to Scriptural law, there is no need for the signatures of the witnesses to a legal document to be verified. This requirement was instituted by our Sages. And in order to prevent a woman from having difficulties in obtaining a divorce, they relaxed that requirement and accepted the statements of the agent (Gittin 3a).
The Ramah (Even HaEzer 142:7) quotes opinions that rule that the phrase "It was written and signed in my presence" must be recited in its Hebrew original, B'fanai nichtav uv'fanai nechtam; a translation is not sufficient.
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| 16. |
I.e., we do not suspect that the witnesses were gentiles and that the get is void. For it has been customary for Jews living in the diaspora to adopt gentile names (Tosafot, Gittin 11b).
If, however, the probability is small that a Jew would use such a name, e.g., Nickolas or Patrick, there are authorities who are more stringent. See Beit Shmuel 130:30.
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| 17. |
Once the statements of the agent are accepted by the court, they are given the same weight as if they had been made by two witnesses. Therefore, the protest of the husband is of no consequence (Gittin 9a). If, however, the husband brings two witnesses who testify that the get is a forgery, their word - and not that of the agent - is accepted (Halachah 9).
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| 18. |
Our suspicion is that these women would forge a get to cause the wife to be forbidden to remained married to both husbands, and that the forgery will be easily discovered, because her first husband will protest the legitimacy of the get. When the agent herself must say "The get was written and signed in my presence," the first husband's protest will not be accepted, and the woman will be allowed to remain married to her second husband. As such, the forgery will not achieve its desired result.
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| 19. |
Our Sages accepted the statements of the agent as equivalent to those of two witnesses even when he was not required to have made them (Gittin 6b). Note the comments of the Maggid Mishneh, who questions whether this also applies with regard to questions of monetary law - e.g., the payment of the woman's marriage contract.
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| 20. |
The woman might think that the divorce is effective upon receipt of the get and may remarry, without being aware of the difficulties involved.
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| 21. |
More particularly, in this matter the agent can serve in three capacities: 1) as the agent to give theget, 2) as a witness to verify the signatures of the witnesses, and 3) as a judge declaring that the signatures have been verified. This is possible because, as explained above, the verification of witnesses is a requirement of Rabbinic law. In matters of Scriptural law, a witness may not serve as a judge. (See also Halachah 19.)
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| 22. |
I.e., disqualified by the Rabbis. It is not, however, void according to Scriptural law (Maggid Mishneh). According to the general principles mentioned by the Rambam (Chapter 10, Halachah 2), if the woman remarries in such an instance, she is not obligated to leave her second husband. The Tur (Even HaEzer 142) quotes opinions that differ and require her to leave her second husband, even if her first husband does not protest. The Shulchan Aruch (Even HaEzer 142:1) follows the Rambam's ruling.
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| 23. |
See the notes on Halachah 1.
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| 24. |
E.g., two witnesses who testify that the get is a forgery.
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| 25. |
As stated in Hilchot Terumot 1:7, the northern boundary of Eretz Yisrael was the Amanon Mountains, a range in Northern Lebanon, far above the position of contemporary Beirut. The southern boundary was the Nile river. All islands within the imaginary line drawn from one point on the Mediterranean to the other are considered to be part of Eretz Yisrael.
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| 26. |
In the Talmudic era, Babylonia was a center of Torah study and there would be students traveling from all the cities to and from the central yeshivot in Sura, Neharde'a and Pumbedita. Hence, it was possible to find witnesses to verify the authenticity of the signatures on a get (Gittin 6a).
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| 27. |
Regardless of whether the get was given in another place in the diaspora or in Eretz Yisrael, the signature of the witnesses cannot be easily verified, and hence the agent is required to make these statements.
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| 28. |
If the get is given in Eretz Yisrael, the signatures of the witnesses can be verified, and hence the agent is not required to make these statements.
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| 29. |
The fundamental element to be observed by the agent is the signature of the get by the witnesses. For as long as the scribe wrote a portion of the get lishmah, for the sake of the man and the woman getting divorced, it is sufficient (Rambam's Commentary on the Mishnah, Gittin 2:1).
Note the Yadav Shel Moshe, who questions why the Rambam concerns himself with the issue oflishmah. On the difference of opinion between Rabbah and Ravva regarding the reason for the agent having to say: "It was written and signed in my presence," the Rambam follows the opinion of Ravva, who states that the problem is not lishmah, but rather the verification of the signatures of the witnesses.
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| 30. |
Rashi, Gittin 15a, interprets this as referring to the line that contains the man's name, the woman's name and the date. Tosafot interprets it as referring to the first line of the get. The Beit Shmuel142:28 explains that the Rambam accepts neither of these opinions, but means any given line of the get.
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| 31. |
If that were the case, the get would not be written lishmah.
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| 32. |
For the confirmation of the get must follow the directives outlined by our Sages in their entirety or rely on the verification of the signatures of the witnesses (Tosafot, Gittin 15b).
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| 33. |
Since the decree of our Sages was not fulfilled, the only alternative is to verify the signatures of the witnesses.
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| 34. |
I.e., the agent says that the get was written, and one signed in his presence, and he and another person verify the signature of the second witness.
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| 35. |
The Tur (Even HaEzer 142) differs with this ruling. He agrees that in contrast to a get brought by one agent, a get brought by two agents may be given to the woman without their saying, "It was written and signed in our presence." Nevertheless, the Tur maintains that if the husband protests the authenticity of the get, the signatures of the witnesses must be verified.
The Shulchan Aruch (Even HaEzer 142:18) follows the Rambam's ruling, while the Ramah quotes that of the Tur.
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| 36. |
This law applies only when the agents are able to serve as witnesses in court. If, however, they are related to the husband or the wife, or would be disqualified for other reasons, they are required to say, "It was written and signed in our presence."
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| 37. |
Rashi (Gittin 16b) appears to imply that both agents must be physically holding the get together. The Rashba differs [and this opinion is accepted by the Shulchan Aruch (Even HaEzer 142:18)] and states all that is necessary is for the agents to state that they were both appointed by the husband and given the get. The Rashba extends this leniency and states that even if only one agent was appointed by the husband, if another person witnessed his appointment and traveled with him, it is not necessary for the agent to say "It was written and signed in my presence."
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| 38. |
As mentioned above, according to the interpretation accepted by the Shulchan Aruch, we are not speaking about a second agent, but another person who accompanied the agent.
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| 39. |
This is referring to a third individual, and not one of the agents.
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| 40. |
The Maggid Mishneh states that the statement, "It was written in my presence," is unnecessary. Since two witnesses testify that they observed the signing of the get, they have verified the signatures of the witnesses. The Rambam mentions this instance, only because he is quoting the wording of the Mishnah (Gittin 2:1). And the Mishnah mentions this only as a literary device, so that the wording in its different clauses are parallel.
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| 41. |
Even if the two individuals who speak with regard to the signing of the get are not agents, their statements verify the authenticity of the signatures, making it a valid legal document.
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| 42. |
This wording implies that if the woman remarried after this divorce, she may remain married to her second husband. Rabbenu Asher and others rule more stringently, and maintain that in such a situation, the woman must be divorced by her second husband.
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| 43. |
Even after the signatures of the witnesses have been verified, the get should be taken from the woman and returned to her in the presence of witnesses, as stated in Chapter 6, Halachah 15.
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| 44. |
From the Rambam's wording, it appears that it is not sufficient for the witness to write these words out. Although a person who cannot speak and who witnessed the death of a woman's husband is allowed to write out his testimony (Chapter 13, Halachah 28), there is no alternative in that situation. In these circumstances, there is an alternative: to have the signatures of the witnesses verified (Kessef Mishneh).
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| 45. |
Gittin 23a states that when an agent is blind, he must be able to recognize the woman by the sound of her voice. It is not sufficient for others to identify her for him. When an agent can see, however, he need not know the woman's identity and may rely on the statements of others (Maggid Mishneh; Shulchan Aruch, Even HaEzer 142:11).
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| 46. |
Hilchot Edut 9:12 states that a blind person may not serve as a witness, and Hilchot Sanhedrin 2:9 states that such a person may not serve as a judge. Hilchot Edut 9:2 states that a woman may not serve in these capacities. Similarly, if the agent is related to the man or the woman, he is incapable of serving as a judge and three witnesses are necessary (Shulchan Aruch, Even HaEzer 142:4).
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| 47. |
See Halachot 5 and 7 and notes.
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| 48. |
It is sufficient for him to appear before two judges, because he can serve as the third judge himself (Shulchan Aruch, Even HaEzer 142:9).
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| 49. |
As opposed to the situation described in Halachah 4, the agent cannot appoint a second agent himself, because he is required to state in a court of law that the get was written and signed in his presence.
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| 50. |
The wording of the Rambam might be understood as implying that the agency is entrusted to the second agent by the court. This, however, is an incorrect inference, for it is the first agent who appoints the subsequent agent. This appointment must, however, be performed in a court to ensure that everything necessary to validate the get is performed. (See Rivash, Responsum 318.)
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| 51. |
The Ramah (Even HaEzer 142:9) quotes the Rivash as ruling that, if sending a second get would be difficult, it is acceptable for the second agent to bring the get, even though he was not appointed in court, provided he brings a writ of authorization from the first agent.
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| 52. |
The reason the appointment of the latter agents must be made in a court is that the signatures of the witnesses have not been verified. By stating that his appointment was made in a court of law, every agent assures the court that the correct process has been followed regarding this get.
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| 53. |
If, however, there are no factors preventing the agent from discharging his agency, he may not appoint another agent unless the husband explicitly gave him the authority to do so (Maggid Mishneh).
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| 54. |
The Rivash (Responsum 53) differs with this ruling and maintains that if the second agent does not hear the first agent say: "It was written and signed in my presence," he must be given a writ of appointment. Otherwise, he may not serve in this capacity. The Shulchan Aruch (Even HaEzer142:10) quotes the Rambam's ruling - and indeed expands upon it, allowing the agent to give the court the authority to appoint any agent they desire. The Ramah quotes the ruling of the Rivash.
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| 55. |
She must, however, make these statements for the divorce to be effective. Our Sages made this requirement in order not to differentiate between one agency and another (Rashba, commenting on Gittin 24a).
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| 56. |
It is likely that a forgery would ultimately be discovered, and she would then be forbidden to remain married to her second husband, nor would she be permitted to return to her first husband.
The Maggid Mishneh draws a connection between this halachah and Chapter 12, Halachah 2, which states that the statements of a woman who produces a get are accepted, even though the authenticity of the signatures of the witnesses to the get has not been verified. The Ra'avad in his gloss on Hilchot Avadim 6:7 differs (see also his gloss to Chapter 12, Halachah 2). The Shulchan Aruch (Even HaEzer 142:13-14) quotes the opinions of both the Rambam and the Ra'avad. See the Rivash (Responsum 385).
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| 57. |
With regard to financial transactions, a person's statements are not accepted if he has an interest in the matter, unless he substantiates them with proof. Therefore, if a person gives a servant a deed of release that states that he has been freed and has been granted his master's possessions, his word is accepted with regard to his freedom. With regard to the possessions, however, he is required to substantiate his statements by verifying the authenticity of the witnesses to the deed (Hilchot Avadim 7:2).
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Kelim - Chapter 27
Halacha 1
There are types of three chests:
a) a chest that was broken open from its side; it is susceptible to midrasimpurity;
b) one that was broken open from above; it is susceptible to the impurity associated with a human corpse;
c) an oversized one; it is pure entirely.
Halacha 2
There are three types of kneading troughs:
a) a kneading trough that contains between two lugin and nine kabbin that was cracked; it is susceptible to midras impurity;
b) one that is intact; it is susceptible to the impurity associated with a human corpse;
c) an oversized one; it is pure entirely.
Halacha 3
There are three types of wagons:
a) a wagon made like a chair; it is susceptible to midras impurity;
b) one that is made like a bed; it is susceptible to the impurity associated with a human corpse;
c) one made to transport large stones; it is pure entirely.
Halacha 4
There are three types of shields:
a) a shield that is bent over; it is susceptible to midras impurity;
b) one used for sport in a stadium; it is susceptible to the impurity associated with a human corpse;
c) one made for Arabs to play with; it is pure entirely. The rationale is that it is made only to use as a shape and does not serve a functional purpose for people. Any k'li that does not serve a functional purpose for people is not susceptible to impurity at all.
Halacha 5
There are three types of leather wrappers:
a) one used by bloodletters; it is susceptible to midras impurity;
b) one upon which people eat; it is susceptible to the impurity associated with a human corpse;
c) one upon which olives are spread; it is pure entirely, because it is not used for a purpose directly benefitting man.
Halacha 6
There are three types of bases:
a) one placed before a bed or before scribes; it is susceptible to midrasimpurity;
b) one for a table; it is susceptible to the impurity associated with a human corpse;
c) one for a closet; it is pure entirely, because it is considered as part of the closet and its shape indicates such.
Halacha 7
There are three types of beds:
a) one made to lie on; it is susceptible to midras impurity;
b) one for glass workers upon which they place glass utensils; it is susceptible to the impurity associated with a human corpse;
c) one for weavers upon which they weave clothes; it is pure entirely, because it is not used for a purpose directly benefitting man.
Halacha 8
There are three types of baskets that serve as dispensers:
a) one for fertilizer; it is susceptible to midras impurity;
b) one for straw; it is susceptible to the impurity associated with a human corpse;
c) a rope net carrier borne by camels; it is pure entirely, because its ropes are very coarse and thick, nor is it fit to serve as a container for straw and the like. Thus it is not considered as a k'li at all; it is only ropes.
Halacha 9
There are three types of mats:
a) one made for sitting; it is susceptible to midras impurity;
b) one on which dyers place their garments; it is susceptible to the impurity associated with a human corpse;
c) those used for vats upon which grapes are placed and which are used as covers; they are pure entirely, because they are not used for a purpose directly benefitting man.
Halacha 10
There are three types of leather pouches and three types of leather satchels:
a) those that contained the specified measures susceptible to midras impurity. What are their specified measures? For a leather pouch, four kabbin and for a satchel, five.
b) those that do not contain the specified measure are susceptible to the impurity associated with a human corpse; and
c) those made from the skin of a fish are pure entirely.
Halacha 11
There are three types of hides:
a) one made to serve as a rug; it is susceptible to midras impurity;
b) one used to wrap keilim; it is susceptible to the impurity associated with a human corpse;
c) one used for straps and for sandals; it is pure entirely, because it does not have the form of an k'li.
Halacha 12
There are three types of sheets:
a) one made to lie upon; it is susceptible to midras impurity;
b) one used for a curtain; it is susceptible to the impurity associated with a human corpse;
c) one with forms used for an embroiderer to learn from; it is pure entirely, because it is not used for a purpose directly benefitting man.
Halacha 13
There are three types of clothes:
a) a cloth napkin; it is susceptible to midras impurity;
b) one used for scrolls; it is susceptible to the impurity associated with a human corpse;
c) the shrouds of a corpse and the wrappings for the harps of the Levites; they are pure entirely, because they are not used for a purpose directly benefitting man.
Halacha 14
A leather garment made in the shape of a hand into which one inserts one's hand and fingers because of the cold and the like is called a firaklin (a glove). There are three types of gloves:
a) one used by trappers of wild beasts and fowl; it is susceptible to midrasimpurity, because the trapper rests against it;
b) one used to catch grasshoppers; it is susceptible to the impurity associated with a human corpse, because the grasshoppers are placed inside of it;
c) one of harvesters with which fruit is harvested; it is pure entirely, because it is not used for a purpose directly benefitting man.
Halacha 15
There are three types of hairnets:
a) one worn by girls; it is susceptible to midras impurity;
b) one worn by an older woman; it is susceptible to the impurity associated with a human corpse;
c) one worn to entertain drinkers; it is pure entirely, because it is not used for a purpose directly benefitting man.
Halacha 16
There are three types of sandals:
a) those worn by humans; they are susceptible to midras impurity;
b) metal shoes for animals; they are susceptible to the impurity associated with a human corpse;
c) those made of cork or reeds; they are pure entirely.
The general principle is: Any entity that is not fit to sit upon or to ride upon - or which could be used for those purposes, but was not made for those purposes, but for another reason - is not susceptible to midras impurity. If it was made for another purpose, but is also used for sitting, e.g., a cloak or a veil; it is susceptible to midras impurity.
Whenever an article is susceptible to midras impurity; it is also susceptible to the impurity associated with a human corpse. There are, however, articles that are susceptible to the impurity associated with a human corpse, but are not susceptible to midras impurity, as we explained. Whenever an article is susceptible to the impurity associated with a human corpse; it is also susceptible to the other types of impurity, whether of Scriptural origin or of Rabbinic origin, and they are susceptible to impurity imparted by liquids.
Halacha 17
There are three general principles applying to storage baskets:
a) when a worn-out one is hanging on one that is intact, the status of the one that is intact determines the ruling;
b) if a small one is hanging on a large one, the status of the large one determines the ruling;
c) if they are equal in size, the status of the inner one determines the ruling.
What is meant by saying: its status determines the ruling? That if it is perforated to the extent that a pomegranate would fall through it, they are both pure.
Halacha 18
There are three types of tablets:
a) one which scrolls are placed upon; it is susceptible to midras impurity;
b) a writing tablet that has a receptacle for wax; it is susceptible to the impurity associated with a human corpse;
c) those that are flat are entirely pure, because they do not have the form of ank'li and they are not fit to sit or lie upon.
Kelim - Chapter 28
Halacha 1
Whenever the external surface of a k'li that has a receptacle contracts impurity from liquids, its inner side does not contract impurity vis-à-vis terumah. Nor does the outer side of the k'li's neck, its handles, or the fingerhold on the rim of the k'li contract impurity. If the inner portion of the k'li contracts impurity, all of the above components also contract impurity.
If impure liquids fall on the bases of keilim, their rims, their projections, or handles of keilim with receptacles, one should dry them and the receptacle is pure. Even the entire outer surface does not become impure.
Halacha 2
The following law applies to keilim made from goats hair, e.g., sacks and carrying bags, leather keilim, e.g., pillows and bolsters, and wooden keilim, even baskets and dispensers. If their external surface contracts impurity from liquids, their inner portion does not contract impurity.
Halacha 3
Flat keilim that can be purified by immersion, that are not fit to sit or lie upon, e.g., a table or countertop that does not have a side are not susceptible to impurity according to Scriptural Law. Accordingly, if the external surface of such a k'li contracts impurity from liquids, its inner surface does not contract impurity. If, however, flat keilim that can be purified by immersion are fit to sit or lie upon, e.g., a bed, a hide on which one sleeps, a chair or the like, the distinction between an inner surface and an outer surface does not apply. Instead, whether impure liquids touch their inner surface or their outer surface, the entire k'li contracts impurity.
Similarly, the distinction between an inner surface and an outer surface does not apply with regard to measures for wine and oil, a two-sided cooking k'li, a filter for mustard, and a filter for wine. If impure liquids fell on a portion of thek'li, the entire k'li contracts impurity, as is the law with regard to garments.
Halacha 4
A concept paralleling an external surface and an inner surface apply with regard to a plow.
What is implied? If impure liquids fall on the lance, only seven handbreadths of the beam adjacent to the lance become impure and the remainder of the beam is pure. Similarly, if impure liquids fall on the metal peg, only the four handbreadths of the beam that is adjacent to the metal peg become impure. If the liquids fell beyond the seven handbreadths and the four handbreadths, the situation resembles a receptacle whose outer surface was touched by impure liquids, in which instance, only the place where the liquids touched and the outer surface contract impurity.
Halacha 5
When there is a pouch with an inner pocket and one of the two contracted impurity due to contact with impure liquids, the other does not contract impurity.
When does the above apply? When their rims are on the same level. If, however, the external one overlaps the inner one, and the inner one contracts impurity, the external one also contracts impurity. If the external one contracts impurity, the inner one does not contract impurity. If the impurity stems from the carcass of a crawling animal, in all instances, if one contracted impurity, the others also did.
Halacha 6
When one carves out a measure of a revi'it and half a revi'it into one piece of wood and one of them contracted impurity from impure liquids, the other does not contract impurity even though they are on the same piece of wood.
What is implied? If impure liquids touched the inner surface of the revi'itmeasure, that measure and its outer side are impure, the half-revi'it measure and its outer side are pure. If the liquids touched the inner surface of the half-revi'it measure, that measure and its outer side are impure, the revi'it measure and its outer side are pure.
When one immerses this piece of wood in a mikveh, it should be immersed in its entirety all at one time. If the outer surface of the revi'it measure or of the half-revi'it measure contracted impurity from liquids, the entire outer surface of the piece of wood contracts impurity, because an outer surface is not divided.
Halacha 7
When the outer surface of a kettle was impure and it was boiling, we do not suspect that maybe liquids flowed out from it, touched its outer surface, and then receded back inside it. Instead, the liquids that are inside it are pure with regard to terumah.
Mikvaot - Chapter 1
HILCHOT MIKVEOT
The Laws of Mikveot
Included in this text is one positive commandment: that all impure individuals should immerse themselves in a mikveh and then regain purity.
This mitzvah is explained in the ensuing chapters.
Halacha 1
All impure entities - whether humans or keilim, whether they contracted a severe impurity of Scriptural origin or whether they contracted Rabbinic impurity - regain purity only through immersion in water that is collected in a pool in the ground.
Halacha 2
Whenever the Torah mentions washing one's flesh or laundering one's garments from impurity, the intent is solely the immersion of the entire body or article in a mikveh. The phrase, Leviticus 15:11: "And he did not wash his hands in water," also refers to the immersion of the entire body. This also applies to other impure people. If one immersed himself entirely with the exception of the tip of his little finger, he is still ritually impure.
Although all of these matters have their source in the Oral Tradition, Leviticus 11:32 does state: "He shall enter water; he remains impure until the evening and then he becomes pure." This rule is then applied with regard to all those impure: They must enter water.
Halacha 3
All keilim that contract impurity can be purified through immersion in a mikvehwith the exception of an earthenware container, a glass k'li, and a reed mat.
With regard to an earthenware container, Leviticus 11:33 states: "You shall break it," implying that its purification comes only through breaking it. Even if it was joined to the earth, even affixed to it with a nail, and even if it was filled with lime or gypsum, it retains its impurity until it is broken. Our Sages considered glass keilim like earthenware containers in this respect.
Halacha 4
A reed mat is not included among the keilim that are susceptible to other types of impurity. Since it does not have a receptacle, it is not in the category of the wooden keilim mentioned by the Torah. Nevertheless, since it is fit to lie upon, it was included among the keilim susceptible to midras impurity according to Scriptural Law. Now since there is no explicit mention of its association with purity and impurity in the Torah and yet, it was included among the articles that contract impurity, it was not included with regard to purification through immersion in a mikveh. For only keilim mentioned in the Torah can be purified in a mikveh. A reed mat can be purified only by being torn to the extent that there remain less than six handbreadths by six handbreadths.
Halacha 5
A zav can be purified only through immersion in a stream, for Leviticus 15:13states that he must immerse "in living water." A zavah and other persons andkeilim that are impure may immerse or be immersed in a mikveh.
Halacha 6
All those obligated to immerse may immerse during the day with the exception of a nidah and a woman after childbirth. They must immerse at night, as we explained with regard to the laws of nidah. One who has a seminal emission may immerse throughout the entire day from the beginning of the night. This is derived from Deuteronomy 23:12 which states: "And it shall be that toward evening, he shall immerse in water." This teaches that he may immerse and continue in his state from the beginning of the night until the night falls the following day.
Halacha 7
All those who immerse should immerse their entire bodies while naked at one time. If the person has hair, all of his hair must be immersed; it is considered as part of his body according to Scriptural Law.
Whenever impure individuals immersed while wearing clothes, the immersion is acceptable, because the water passes through the clothes and they do not intervene. Similarly, if a nidah immerses in her clothes, she is permitted to resume relations with her husband.
Halacha 8
All those who immerse must have the intent to purify themselves through immersion. If one did not have such an intent, the immersion is acceptable with regard to ordinary foods. Even a nidah who immerses without intent, e.g., she fell into water or descended into water to cool off, is permitted to her husband. Nevertheless, with regard to terumah and sacrificial food, she is not considered pure until she immerses with the proper intent.
Halacha 9
When a person ties his hands and feet and is seated in an irrigation canal, if the water covers his body entirely, he is pure.
When a person jumps into a mikveh, it is reprehensible. When one immerses in a mikveh twice, it is reprehensible. When one tells a friend: "Place your hand upon me in the mikveh," it is reprehensible.
Halacha 10
Water from the mikveh need not seep into the non-visible portions or the creases of a person's body, as implied by the verse: "And he did not wash his hands in water." It can be inferred that it is necessary only that visible portions of the body be in contact with the water. Nevertheless, the non-visible portions must be fit for water to reach them without there being any intervening substances upon them. Therefore, our Sages instructed: At home, a person should always teach that a woman should rinse between the folds of her body and then immerse.
A woman should immerse as she stands normally when weaving or when nursing her child.
Halacha 11
A woman should not immerse in a harbor, because she will be embarrassed because of the inhabitants of the city and will not immerse properly. If mats were erected as a screen for the purpose of modesty, she may immerse in a harbor. A woman should not immerse while standing on an earthenware container, on a basket, or the like, because she will be afraid of falling and the immersion will not be acceptable.
Halacha 12
When either a human or a k'li is immersed, there should not be any intervening substance between them and the water. If there is an any intervening substance between them and the water - for example, there was dough or mud clinging to the flesh of a person or the substance of a k'li - the person or the k'liis impure as it was originally and the immersion is invaild.
According to Scriptural Law, if there is an intervening substance covering the larger portion of the person's body or the larger portion of the k'li, the immersion is invalid, provided he objects to the intervening substance and would like to remove it. If, however, he does not object to it and does not pay attention whether it would be removed or not, it is not considered an intervening substance, even if it covers the major portion of the person or the k'li. Similarly, if it covers less than half a person's body, it is not considered as an intervening substance even if he objects to it. According to Rabbinic decree, any intervening substance that one objects to invalidates an immersion even if it covers only the lesser portion of the person's body. This is a decree, lest such a substance cover the greater portion of the person's body. And any intervening substance that covers the larger portion of the person's body disqualifies the immersion even if he does not object to it. This is a decree, lest a substance that one objects to cover the greater portion of his body.
Thus if even a drop the size of a mustard seed of an intervening substance, e.g., dough, tar, or the like, was on a person's flesh or on the substance of ak'li, and he objects to it, his immersion is disqualified. If he does not object to it, the immersion is acceptable unless the intervening substance covers the major portion of the k'li or the person, as explained.
• Sunday, Menachem Av 24, 5775 · 09 August 2015
"Today's Day"
Wednesday Menachem Av 24 5703
Torah lessons: Chumash: Re'ei, Revi'i with Rashi.
Tehillim: 113-118.
Tanya: Now, this radiation (p. 427) ...the great quantity." (p. 427).
A tradition handed down from Rebbe to Rebbe: During the well-known conflict (between chassidim and their opponents) the chassidim told the Alter Rebbe about the terrible abuse they suffered from the plain misnagdic1 folk. The Rebbe said:Grandfather (as he called the Baal Shem Tov)2 deeply loved simple folk. In my first days in Mezritch, the Rebbe, (the Maggid) said: "It was a frequent customary remark of the Rebbe (Baal Shem Tov) that love of Israel is love of G-d. "You are children of Hashem your G-d"3; when one loves the father one loves the children.
FOOTNOTES
1. The opponents to chassidim termed themselves misnagdim, lit. "opponents."
2. See Supplementary Footnotes.
3. Devarim 14:1.
Daily Thought:
Technology
Technology is not here simply to provide utility. It is also meant as a springboard to wonder, allowing us to conceive our reality in ways previously unimaginable. It provides an ever-expanding bank of metaphor to crystallize the most abstract ideas into tangible forms.
Don’t think that this is a mere side benefit of technology. On the contrary, for this purpose these ideas were embedded into the universe from the six days of creation, only to be unfolded in our times.[Likkutei Sichos, vol. 15, pp. 42–48.]
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