Light Candles before sunset ––:––
Today in Jewish History:• Rebbe's Parents Wed (1900)
The Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory's, parents, Rabbi Levi Yitzchak Schneerson (1878-1944) and Rebbetzin Chana Yanovsky (1880-1964) weremarried on the 11th of Sivan, 1900. Their oldest son, Menachem Mendel, was born two years later, on the 11th of Nissan of 1902.
Links:
Rabbi Levi Yitzchak Schneerson
Rebbetzin Chana Schneerson
Marriage: an Anthology
• Passing of "Minchat Yitzchak" (1989)
Rabbi Yitzchak Yaakov Weiss, known as the Minchat Yitzchak (the name of the responsa he authored), was born in Galicia in 1902. He headed of the court of Jewish law, the Beit Din, in Grosswardein, Romania before WWII, and after miraculously surviving the war he assumed the same position in Manchester, England.
In the aftermath of the Holocaust he worked diligently on aiding the many women whose husbands disappeared, and presumably perished, during the war; finding halachic "loopholes" which allowed them to remarry according to Jewish law.
He authored a nine-volume set of responsa. In this widely-used work, he addresses many modern-day halachic issues which resulted from the technological explosion, as well as many medical ethics issues.
In 1979, he assumed the position of Av Beit Din (Head of Court) in the Edah Hachareidit, one of the most prominent rabbinical bodies in Israel. He served in this capacity for the remainder of his life.
He passed away on the 11th of Sivan. An estimated 30,000 people attended his funeral.
Daily Quote:
Blue resembles the sea, and the sea resembles heaven, and heaven resembles the Divine throne[Talmud, Sotah 17a]
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 6th Portion Numbers 7:42-7:83 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 7
42On the sixth day, the chieftain was of the sons of Gad, Eliasaph the son of De'uel. מבבַּיּוֹם֙ הַשִּׁשִּׁ֔י נָשִׂ֖יא לִבְנֵ֣י גָ֑ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל:
43His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. מגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
44One spoon [weighing] ten [shekels] of gold filled with incense. מדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
45One young bull, one ram and one lamb in its first year for a burnt offering. מהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
46One young he goat for a sin offering. מושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
47And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Eliasaph the son of De'uel. מזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל:
48On the seventh day, the chieftain was of the sons of Ephraim, Elishama the son of Ammihud. מחבַּיּוֹם֙ הַשְּׁבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י אֶפְרָ֑יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד:
49His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. מטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
50One spoon [weighing] ten [shekels] of gold filled with incense. נכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
51One young bull, one ram and one lamb in its first year for a burnt offering. נאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
52One young he goat for a sin offering. נבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
53And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Elishama the son of Ammihud; נגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד:
54On the eighth day, the chieftain was of the sons of Manasseh, Gamliel the son of Pedazhur. נדבַּיּוֹם֙ הַשְּׁמִינִ֔י נָשִׂ֖יא לִבְנֵ֣י מְנַשֶּׁ֑ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר:
55His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. נהקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
56One spoon [weighing] ten [shekels] of gold filled with incense. נוכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
57One young bull, one ram and one lamb in its first year for a burnt offering. נזפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
58One young he goat for a sin offering. נחשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
59And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Gamliel the son of Pedazhur. נטוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר:
60On the ninth day, the chieftain was of the sons of Benjamin, Abidan the son of Gideoni. סבַּיּוֹם֙ הַתְּשִׁיעִ֔י נָשִׂ֖יא לִבְנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי:
61His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. סאקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
62One spoon [weighing] ten [shekels] of gold filled with incense. סבכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
63One young bull, one ram and one lamb in its first year for a burnt offering. סגפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
64One young he goat for a sin offering. סדשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
65And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Abidan the son of Gideoni. סהוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי:
66On the tenth day, the chieftain was of the sons of Dan, Ahiezer the son of Ammishaddai. סובַּיּוֹם֙ הָֽעֲשִׂירִ֔י נָשִׂ֖יא לִבְנֵ֣י דָ֑ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי:
67His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. סזקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
68One spoon [weighing] ten [shekels] of gold filled with incense. סחכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
69One young bull, one ram and one lamb in its first year for a burnt offering. סטפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
70One young he goat for a sin offering. עשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
71And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahiezer the son of Ammishaddai. עאוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי:
72On the eleventh day, the chieftain was of the sons of Asher, Pag'iel the son of Ochran. עבבְּיוֹם֙ עַשְׁתֵּ֣י עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן:
73His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. עגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
74One spoon [weighing] ten [shekels] of gold filled with incense. עדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
75One young bull, one ram and one lamb in its first year for a burnt offering. עהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
76One young he goat for a sin offering. עושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
77And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Pag'iel the son of Ochran. עזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן:
78On the twelfth day, the chieftain was of the sons of Naphtali, Ahira the son of Enan. עחבְּיוֹם֙ שְׁנֵ֣ים עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן:
79His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. עטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
80One spoon [weighing] ten [shekels] of gold filled with incense. פכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
81One young bull, one ram and one lamb in its first year for a burnt offering. פאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
82One young he goat for a sin offering. פבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
83And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahira the son of Enan. פגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִירַ֖ע בֶּן־עֵינָֽן:
Daily Tehillim: Chapters 60 - 65• Hebrew text
• English text• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 3• Lessons in Tanya• English Text
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• Friday, Sivan 11, 5776 · June 17, 2016
• Shaar Hayichud Vehaemunah, middle of Chapter 3
• והמשל לזה הוא אור השמש המאיר לארץ ולדרים
• Sefer Hamitzvos:• English Text | Hebrew Text |
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An illustration of this is the light of the sun which illumines the earth and its inhabitants.
שהוא זיו ואור המתפשט מגוף השמש ונראה לעין כל מאיר על הארץ ובחלל העולם
[This illumination] is the radiance and the light which spreads forth from the body of the sun and is visible to all as it gives light to the earth and the expanse of the universe.
והנה זה פשוט שאור וזיו הזה ישנו גם כן בגוף וחומר כדור השמש עצמו שבשמים
Now, it is obvious that this light and radiance is also present in the very body and matter of the sun-globe itself in the sky,
שאם מתפשט ומאיר למרחוק כל כך, כל שכן שיוכל להאיר במקומו ממש
for if it can spread forth and shine to such a great distance, then certainly it can shed light in its own place.
רק ששם במקומו ממש, נחשב הזיו הזה לאין ואפס ממש
However, there in its own place, this radiance is considered naught and complete nothingness,
כי בטל ממש במציאות לגבי גוף כדור השמש, שהוא מקור האור והזיו הזה
for it is absolutely non-existent in relation to the body of the sun-globe which is the source of this light and radiance,
שהזיו והאור הזה אינו רק הארה מאירה מגוף ועצם כדור השמש
inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself.
Since the sun’s light is merely an illumination deriving from the sun, it is in a state of complete nothingness while it is found within the sun-globe itself. One cannot say that within the body of the sun there is sunlight; only the sun itself is found there.
רק בחלל העולם, תחת כל השמים ועל הארץ, שאין כאן גוף כדור השמש במציאות
It is only in the space of the universe, under the heavens and on the earth, where the body of the sun-globe is not present, and all that is seen is but an illumination that emanates from it,
נראה כאן האור והזיו הזה ליש ממש לעין כל
that this light and radiance appears to the eye of all beholders to have actual existence.
ונופל עליו כאן שם יש באמת
And here the term “existence” (yesh) can truly be applied to it,
The sun’s light and rays as they appear outside of the sun-globe can truly be said to exist, inasmuch as the sun itself is not found there.
מה שאין כן כשהוא במקורו בגוף השמש, אין נופל עליו שם יש כלל, רק שם אין ואפס
whereas when it is in its source, in the body of the sun, the term “existence” cannot be applied to it at all; it can only be called naught and non-existent.
כי באמת הוא שם לאין ואפס ממש, שאין מאיר שם רק מקורו לבדו, שהוא גוף השמש המאיר, ואפס בלעדו
There it is indeed naught and absolutely non-existent, for there only its source, the luminous body of the sun, gives light, and there is nothing besides it.
To sum up: Although the sun’s rays are surely found within the body of the sun, they cannot be said to “exist” there; they are found there in a manner of “non-existence”, in a state in which their separate identity is utterly nullified. That which can be deemed to exist within the sun-globe can be nothing other than the sun itself.
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 102
Tzaraat on Garments
We are commanded regarding the ritual impurity generated by tzaraat [various discolorations described in the Torah] of a garment. This mitzvah includes all the laws associated with clothing tzaraat: under what circumstances it becomes impure, and under what circumstances it can cause impurity [to humans or other objects]; under what circumstances does the garment require the tearing out [of the discolored area], burning, washing, immersion, etc.; all that is said in the Torah and all that is stated in this regard in the oral tradition.
Full text of this Mitzvah »
• Tzaraat on Garments
Tzaraat on Houses
We are commanded regarding the ritual impurity generated by tzaraat [various discolorations described in the Torah] of a house. This mitzvah includes all the laws associated with tzaraat of the house: under what circumstances does the house require quarantine, razing part of its walls, or complete demolition; and under what circumstances it becomes impure, and under what circumstances it can cause impurity [to humans or objects].
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 102
Tzaraat on Garments
We are commanded regarding the ritual impurity generated by tzaraat [various discolorations described in the Torah] of a garment. This mitzvah includes all the laws associated with clothing tzaraat: under what circumstances it becomes impure, and under what circumstances it can cause impurity [to humans or other objects]; under what circumstances does the garment require the tearing out [of the discolored area], burning, washing, immersion, etc.; all that is said in the Torah and all that is stated in this regard in the oral tradition.
Full text of this Mitzvah »
• Tzaraat on Garments
Positive Commandment 102
Translated by Berel Bell
The 102th mitzvah is that we are commanded regarding the tumah of a garment which has a mark of tzora'as. The mitzvah includes all the laws of tzora'as begadim: how they become tameh and how they convey tumah; which need to be quarantined, torn, burned, or washed and purified; and everything else written in Scripture1 and handed down through the Oral Tradition.2
FOOTNOTES
1.Lev. 13:47-59.
2.Negaim, Chapter 11.
Positive Commandment 103Tzaraat on Houses
We are commanded regarding the ritual impurity generated by tzaraat [various discolorations described in the Torah] of a house. This mitzvah includes all the laws associated with tzaraat of the house: under what circumstances does the house require quarantine, razing part of its walls, or complete demolition; and under what circumstances it becomes impure, and under what circumstances it can cause impurity [to humans or objects].
Full text of this Mitzvah »
• Tzaraat on Houses
Positive Commandment 103
Translated by Berel Bell
The 103rd mitzvah is that we are commanded regarding the tumah of a house which has a mark of tzora'as. The mitzvah includes all the laws of tzora'as batim: which need to be quarantined; which need to have part of the walls broken and which need the walls to be completely broken; how they become tameh and how they convey tumah.
• 1 Chapter: Bechorot Bechorot - Perek 3 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Bechorot - Perek 3
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Halacha 1
A firstborn animal may not be slaughtered because of its blemish unless a ruling to that effect was delivered by an expert who was authorized to do so by the nasi and told by him: "Give license for slaughter of firstborn animals because of their blemishes." Even if a blemish was large and obvious to everyone, license to slaughter it should not be granted by anyone other than an expert who was granted authority.
Such an expert may inspect all firstborn animals except his own.
Halacha 2
If there is no expert in a locale and the blemish was one of the blemishes that are obvious and distinct, e.g., the animal's eye was blinded, its forefoot was cut off, or its hindfoot was broken, it may be slaughtered with license of three members of the synagogue. Similarly, if a firstborn animal was taken to the Diaspora and contracted a distinct blemish, license for its slaughter can be granted by three members of the synagogue.
Halacha 3
An expert should not inspect a firstborn animal in Eretz Yisrael unless he is accompanied by a priest, lest the expert tell the owner: "It is a blemish and it is permitted to slaughter the animal because of it," and he slaughter it for himself without giving it to the priest. For although he is not suspect to slaughter sanctified animalsoutside the Temple Courtyard, he is suspect to steal the presents given to the priests.
Therefore if the owner was a wise man who is known to be careful in his observance, an animal may be inspected for him without a priest. If the blemish was something obvious to all, e.g., the firstborn's foreleg or hindleg was cut off, since he brought to a sage expert for inspection, we assume that he is careful in his observance. Hence the experts inspects the animal for him even though he is not accompanied by a priest.
Halacha 4
When a person slaughters a firstborn animal and afterwards shows its blemish to an expert - even if the blemish is overtly recognizable and will not be affected by ritual slaughter, e.g., its foreleg or hindleg were cut off - since it was not slaughtered with license granted by an expert - it is forbidden to benefit from it and it should be buried like a firstborn animal that died.
Halacha 5
When a firstborn had only one testicle, but two sacs, it was sat on its rear, and its genital area kneaded without finding the second testicle, an expert granted permission for its slaughter and it was slaughtered, it is permitted to be eaten even though the second testicle was found clinging to the flanks. Since its genital area was kneaded, the original ruling is not rescinded. If, however, its genital area was not kneaded, even though permission to slaughter it was granted by an expert, it must be buried.
Halacha 6
When a person who is not an expert inspects a firstborn and has it slaughtered, it should be buried and he must make restitution from his personal resources.
How much should he pay? A fourth of the worth of a small animal and half the worth of a large animal. Why does he not pay its entire worth? Because the owner of the animal was penalized so that he not delay offering the firstborn and so that he not raise a small animal in Eretz Yisrael.
Halacha 7
When a person receives a wage for inspecting a firstborn animal for a blemish, the animal may not be slaughtered on the basis of his rulings unless he was a great expert and the sages knew that there were none like him and they allotted a fee to him for the visit and inspection whether a blemish was found or not.He should not take a fee for any given animal more than once and should continue to inspect it as long as it is brought to him, so that no suspicions will be aroused.
Halacha 8
When a person is suspect to sell firstborn animals as ordinary animals, one may not purchase even the meat of deer from him, because it resembles the meat of a calf. One may not purchase from him hides that have not been processed, even the hides of a female animal, lest he cut off the place of the male organ and say: "This is the hide of a female animal."
One may not purchase wool from him, even wool that has been whitened. Needless to say, this refers to wool that is still soiled. We may, however, purchase from him spun wool, rolls of wool and processed hides. The rationale is that one will not process the hide from an unblemished firstborn animal, because he fears to leave it in his domain, lest the judges hear and penalize him according to his wickedness.
Halacha 9
When one slaughtered a firstborn and sold its meat and afterwards, it became known that he did not show it to an expert, what was eaten was eaten. The owner should, however, return the money paid by the purchasers. What was not eaten should be burned and the money returned. This law also applies when one feeds meat from an animal that is treifah, as will be explained inHilchot Mikach UMemcar.
Halacha 10
The following rules apply when it is discovered that a firstborn was treifah. If it was unblemished and it was discovered to be treifah after it was skinned, the hide should be burnt, as explained in Hilchot Pesulei HaMukdashim, and the meat should be buried. If it was slaughtered because of a blemish, the meat should be buried and the priests should be allowed to benefit from its hide, provided it was slaughtered on the basis of the ruling of an expert.
Halacha 11
When the meat of a firstborn animal, whether unblemished or blemished, has been eaten according to law, just as it is permitted to benefit from its hide, so too, is it permitted to benefit from its shearings. Nevertheless, it is forbidden to benefit from any wool which is cut off from it while it is alive - and even from wool that it shed, and even to wool that was shed after the animal contracted a blemish. Even after it was slaughtered, and, needless to say, after it died, the wool remains forbidden. For the same wool that was shed from the animal during its lifetime remains forbidden even after these events take place. These same laws apply with regard to the tithes of animals.
We have already explained in Hilchot Me'ilah that this decree was instituted only with regard to the firstborn and tithe sacrifices, because they do not come to secure atonement. Hence with regard to these sacrifices, there is room to suspect that the owner will leave them in his domain to take all the wool that sheds from them. This is undesirable, because as we have already explained, it is a mitzvah to eat the firstborn in the first year of its life, whether it is unblemished or blemished.
Halacha 12
The following rules apply when a firstborn has loose-hanging wooland it was slaughtered because of its blemish. It is permitted to benefit from the loose-hanging wool that resembles the animal's other wool. It is, however, forbidden to benefit from the loose-hanging wool that does not resemble the animal's other wool, i.e., its roots are turned in the opposite direction and face its tips, for this is considered as if it were shed while the animal was alive.
Halacha 13
When the shearings of the wool from a firstborn animal, even one that was blemished, become intermingled with the shearings of ordinary animals - even one with several thousand - they are all forbidden. The rationale is that the shearings are a significant entity and even the slightest amount causes the entire mixture to be considered as consecrated.
When one weaves a full length of a sit of wool from a firstborn animal in a garment, it should be destroyed by burning. If wool from consecrated animals was used, even the slightest amount causes the entire garment to be consecrated.
• 3 Chapters: Tum'at Tsara`at Tum'at Tsara`at - Chapter 14, Tum'at Tsara`at Tum'at Tsara`at - Chapter 15, Tum'at Tsara`at Tum'at Tsara`at - Chapter 16 • English Text | Hebrew Text | Audio: Listen | Download• Tum'at Tsara`at - Chapter 14
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Halacha 1
Houses with tzara'at blemishes are deemed impure when the blemishes are the length of two grisim. Thus the width of the blemish is approximately the size of a place where six hairs grow on the body and its length is a place for 12 hairs. It must be rectangular. Any blemish on a house smaller than this measure is pure. All of the measures are halachot transmitted to Moses at Sinai.
Halacha 2
There are three distinguishing marks of impurity for tzara'at in houses: an intense green or intense red appearance and the spreading of the affliction. These are all explicitly mentioned in the Torah.
The two abnormal appearances can be combined with each other. If a blemish spreads to the place immediately adjacent to it, even the slightest spread is considered a sign of impurity. If it spreads to a distant place, the new blemish must be a gris. When a blemish returns after the house is plastered, it must be two grisim.
Halacha 3
Blemishes on buildings do not impart impurity until the abnormal appearance is seen below the surface of the wall, as implied by the term shika'rurot, interpreted as meaning "sunk in the walls," used by Leviticus 14:37. A blemish with either of these two appearances causes the building to be isolated or definitively deemed impure. If it increases in size, it should be torn down and if it spread after it was replastered, the entire house must be torn down, as will be explained.
Halacha 4
When a blemish appears in a house, even a sage who knows that it is definitely a blemish should not definitively say: "A blemish appeared in my house." Instead, he should tell the priest, "It appears that a blemish appeared in my house. The priest will then issue an order to remove everything from the house, even bundles of wood and bundles of reeds. Afterwards, the priest will come and inspect the blemish.
Halacha 5
We do not open windows in a closed house to inspect its blemishes. Instead, if a blemish is not visible in its present state, it is pure.
After a priest will inspect a blemish, he should depart and stand at the entrance to the house, near the lintel and either isolate, deem definitively impure, or release the house from the inspection process, as ibid.:38 states: "And the priest shall leave the house, going to its entrance... and he shall isolate the house." He should not isolate a house while he is in his own house, in the blemished house, or under its lintel. Instead, he should stand at the side of its entrance. If he stood under the lintel or went to his own house and isolated a house, it is isolated. with stones, earth, and wood, for Leviticus 14:45 mentions: "its stones, its wood, and its earth." If, however, it is less than four cubits by four cubits, it is round, triangular, or pentagonal, it was built on a ship or suspended on four beams, it is not susceptible to the impurity stemming from a blemish. If it was built on four pillars, it is susceptible to the impurity stemming from a blemish.
Halacha 7
How many stones must be in a house? No less than eight, two stones on each wall so that every wall would be fit to have a blemish. For a house it is not susceptible to the impurity stemming from a blemish unless a blemish the size of two grisim appears on two stones, as indicated by Leviticus 14:40which mentions: "the stones in which the blemish is located."
How many boards must it contain? Enough to place under the lintel. How much earth? Enough to place between one broken stone and another. If a house contained less than these measures, it is not susceptible to the impurity stemming from a blemish.
Halacha 8
Neither bricks nor marble are considered as stones in this context. When there is a house that one of its walls is coated with marble, another is made from a boulder, the third, of stones, and the fourth, from earth, it is not susceptible to the impurity stemming from a blemish.
Halacha 9
When a house did not have the required measure of stone, wood, and earth and a tzara'at blemish was discovered in it and then additional stones, wood, and earth was brought for it, it is pure.
Halacha 10
When plants were used as the covering for a house, they are considered as a permanent part of it. Since they are serving the purpose of wood, they are considered as wood. If the house becomes impure, they contract the severe impurity associated with it, as will be explained.
Halacha 11
Houses located in Jerusalem and the Diaspora are not susceptible to the impurity stemming from blemishes, as implied by Leviticus 14:34: "in a house in the land of your ancestral heritage." Jerusalem is thus excluded, because it was not divided among the tribes. The houses of gentiles in Eretz Yisrael are not susceptible to the impurity stemming from blemishes.
Halacha 12
When one purchases houses from gentiles, they should be given an initial inspection.
Halacha 13
When a gentile lives on one side of a house and a Jew on the other side or one side of a house was in Eretz Yisrael and the other in the Diaspora, it is not susceptible to the impurity stemming from blemishes. All other buildings inEretz Yisrael are susceptible to the impurity stemming from blemishes. This applies regardless of whether they were colored naturally or colored because of human activity.
Halacha 14
The house of a woman, a house belonging to partners, a synagogue or a house of study that has a dwelling for attendants or students is susceptible to the impurity stemming from blemishes.
Halacha 15
The walls of a feeding stall and the walls of a partition in a house are not susceptible to the impurity stemming from blemishes.
Tum'at Tsara`at - Chapter 15
Halacha 1
There is an isolation period of three weeks, i.e., nineteen days, for blemishes on houses. For the seventh day counts for the first and the second week and the thirteenth day counts for the second and the third week. Thus if three weeks are necessary, an inspection is made on the seventh day, the thirteenth day, and the nineteenth day. The isolation of a house for three weeks is not explicitly mentioned in the Torah. Similarly, most of the laws applying to blemishes on houses were conveyed by the Oral Tradition.
Halacha 2
The explicit laws pertaining to them that are stated in the Torah and the Received Tradition are as follows: When a priest comes to see a intense green or intense red blemish that is sunk beneath the surface on the wall of a dwelling, as we explained, he should isolate the house for seven days. Even if at the outset, it was entirely intense green or intense red, he should isolate it. On the seventh day, he should inspect it. If the blemish faded or, needless to say, if it disappeared, he should scrape away the place of the blemish and the house is deemed pure.
If its color remained, but it did not spread, it should be isolated for another week and inspected on the thirteenth day. If it faded or, needless to say, if it disappeared, he should scrape away the place of the blemish and purify the house with fowl.
If, at the end of the second week, he discovered that the blemish had spread or retained its color, he should remove the stones on which the blemish had been manifest, scrape off the mortar that had supported them and deposit it outside the city. He should plaster the entire house and isolate it for a third week.
On the nineteenth day, he should inspect it. If the blemish returned and comprised two grisim, this is considered to be spreading after plastering and the entire house should be destroyed. If the blemish did not return, he should purify the house with fowl. If, however, at any time before it is purified with fowl, the blemish returns, the house should be destroyed. If another blemish appears in the house after it was purified, it should be inspected as if for the first time.
Similarly, if the blemish spread at the end of the first week, he should remove the stones on which the blemish had been manifest, scrape off the mortar that had supported them and deposit it outside the city. He should plaster the entire house and isolate it for a second week. Afterwards, he should inspect it. If the blemish returned and comprised two grisim, this is considered to be spreading after plastering and the entire house should be destroyed. If the blemish did not return, he should purify the house with fowl. If, however, at any time before it is purified with fowl, the blemish returns, the house should be destroyed. If another blemish appears in the house after it was purified, it should be inspected as if for the first time.
Halacha 3
When the priest removes the stones on which the blemish was found, he should not remove less than two stones. He may not take stones from one side of the house and bring them to the other, for Leviticus 14:42 states: "And they shall take other stones." Similarly, he may not take mortar from one side of the house and bring it to the other, for that verse states: "And he shall take other mortar and plaster the house."
He may not plaster the house with lime, only with mortar, for the verse states: "And he shall take other mortar." He should not bring one larger stone in place of two that he removed or two smaller stones in place of one that he removed. Instead, he should bring two in place of two. He may, however, bring two in place of three.
Halacha 4
If there was a blemish on a wall between one person's house and another's, they both must remove the stones; they both must scrape away the mortar, and they both must bring other stones. The owner of the blemished house alone brings the new mortar, as implied by Leviticus 14:42 states: "And he shall take other mortar and plaster the house." From the use of a singular form, we learn that his neighbor does not join with him in the plastering.
Halacha 5
The following laws apply when there is a blemish on a stone in the corner of a house. When the owner removes the stone, he removes it entirely. If he must destroy the house, he must destroy only his own and leave his neighbor's. There is an unresolved question if the part of the stone that projects into his neighbor's house is considered as a handle to his stone and brings impurity to it.
Halacha 6
When a blemish was discovered in a house and there was a loft built over it, the beams of the ceiling should be left for the loft. If it was discovered in the loft, the beams should be left for the house. If there was no loft on top of it, all of its stones, wood, and mortar are destroyed with it. The partitions on the roof and the lattice of the windows may be saved.
Halacha 7
When a person takes stones from a house that had been isolated and builds them into a house that is pure, if the blemish returns to the house that had been isolated, he should remove those stones from the pure house. If the blemish appears on the stones that he added, the isolated house should be destroyed and the second house isolated, as is the law with regard to a house on which a blemish is first discovered.
Halacha 8
How is a house on which there was a blemish purified after the stones were removed and it was plastered? One should bring "living water" in an earthenware container, two fowl, a cedar branch, a hyssop, a crimson strand, like the purification of a man in every respect. The difference is in the purification process of a man, one sprinkles the blood seven times on the back of the hand of the afflicted person. And in the purification process of a house, one sprinkles the blood seven times on the lintel of the house from the outside. The remainder of the practices are the same.
Tum'at Tsara`at - Chapter 16
Halacha 1
A blemished house is a primary source of impurity. Anyone who touches it contracts impurity. Similarly, the stones that are removed from it after it was isolated or the stones, the wood, and the mortar of the house when it is destroyed are all considered as primary sources of impurity. An olive-sized portion of them imparts impurity to a person and to implements when touched or carried or when such a substance is brought into a house.
What is implied? If an olive-sized portion of such a substance is brought into a house, everything in the house - people and implements - contract impurity. For all these substances impart impurity when brought into a house like a person afflicted with tzara'at and it is forbidden to benefit from all of them. If one burns them and makes lime, it is forbidden to benefit from it, as implied byLeviticus 14:44: "accursed tzara'at," which can be interpreted as a command: "Consider it a curse and do not benefit from it." All these materials should be discarded outside the city even if it is not surrounded by a wall.
Halacha 2
A house that is isolated imparts impurity only from the inside, as Leviticus 14:46 states: "One who enters the house throughout the days of its isolation shall become impure until the evening." A house that has been deemed definitively impure, by contrast, imparts impurity from its inside and from its outside, i.e., one who touches its back contracts impurity, as implied byibid.:44: "It is accursed tzara'at in the house; it is impure." Now was it pure beforehand? Rather, the intent is to increase its impurity over and above that which existed previously and have it deemed impure in its entirety. Hence, it imparts impurity even from the outside. Similarly, the stones on which the blemish is found in an isolated house impart impurity from their outside as well.
Halacha 3
Both a house that is isolated and one that is deemed definitively impure impart impurity when they exist inside another structure.
What is implied? When there was a house built over a blemished house - whether one that was isolated or one that was deemed definitively impure - or there was a tree that stood over such a house, a person who stands under the tree or who enters the outer house is impure. The rationale is that he and the impure house are under one covering. Similarly, if a blemished stone was brought inside a structure and placed down there, everything in the house because impure. If such a stone was placed under a tree and pure person passed there, he becomes impure. If the pure person was standing under a tree and a person carrying a blemished stone passed by there, he does not contract impurity. If he placed it down there, he does contract impurity. The rationale is that the place of a blemished entity has the same status as he does. This applies to blemished persons, implements, stones, wood, and mortar.
Halacha 4
When a person holds his hand over a blemished stone or a blemished stone is held over him, he is pure unless he touches it.
Halacha 5
When a ritually pure person enters an impure house backwards, even if his entire body enters aside from his nose, he remains pure. This is derived fromLeviticus 14:46 which mentions: "The one who comes into the house." Implied is that the Torah prescribed impurity only when one enters in an ordinary manner.
Halacha 6
When a ritually pure person inserted his head and the majority of his body into an impure house, he contracts impurity. Similarly, when a portion of a ritually pure garment three fingerbreadths by three fingerbreadths is brought into an impure house, it becomes impure. And when any portion of the inner space of an earthenware container enters an impure house, it becomes impure. Otherkeilim, by contrast, do not contract impurity unless the majority of the k'li is brought in. Once the majority is brought in, it contracts impurity immediately.
When does the above apply? To garments that were taken into a house when no one was wearing them. If, however, a Jewish person entered a blemished house wearing his clothes, his shoes on his feet, and his rings on his hands, the person becomes impure immediately and his garments are pure until he remains there for the amount of time a person could sit there and eat three egg-sized portions of bread from wheat together with accompanying food, as implied by Leviticus 14:47: "One who lies in the house will launder his garments and one who eats in the house will launder his garments." Now would one think that a person's garments do not contract impurity until he eats in the blemished house? Instead, the intent of the verse mentioning eating is to establish an equation between eating and lying, to clarify that the measure of time necessary for one who lies there to contract impurity is the measure of time associated with eating. And the same laws apply to one who lies, one who sits, or one who stands. If he remains there for long enough to eat the above-mentioned measure of food, his garments contract impurity.
Halacha 7
When a person entered an afflicted house carrying his garments on his shoulder, his shoe and his rings in his hands, he and they are impure immediately, for the only garments that are saved from becoming impure immediately are the garments that he is wearing. Similarly, when a gentile or an animal entered an afflicted house while wearing garments, the garments contract impurity immediately. The gentile, like the animal, does not contract impurity.
Halacha 8
When a person who was standing in a blemished house extended his hands outside the house while wearing his rings on his hands, the rings contract impurity even though they are outside the house if he remains there for the amount of time necessary to eat the measure of food mentioned.
Similarly, if a person is standing outside and he inserted his hands inside an afflicted house, his hands alone contract impurity. If he kept them there for the amount of time necessary to eat the measure of food mentioned, his rings contract impurity. If not, they are pure.
Halacha 9
Whenever the contents of a container are saved from contracting impurity because of a sealed covering under a shelter where a corpse is found, they are saved from contracting impurity in an afflicted house, when the container is covered. Whenever the contents of a container are saved from contracting impurity because they are covered in a shelter where a corpse is found, they remain pure even if they are uncovered in an afflicted house.
What is implied? When there are earthenware, stone, or earthen containers or the like containing food, beverages, and implements and they were covered in an afflicted house, the containers and everything they contain remain pure even though they are not sealed close. When there is either a storage pit or a cistern in an afflicted house, the implements in them are pure, even though they are open.
Halacha 10
Tzara'at is a collective term including many afflictions that do not resemble each other. For the whitening of a person's skin is called tzara'at, as is the falling out of some of the hair of his head or beard, and the change of the color of clothes or houses.
This change that affects clothes and houses which the Torah described with the general term of tzara'at is not a natural occurrence. Instead it is a sign and a wonder prevalent among the Jewish people to warn them against lashon hora, "undesirable speech." When a person speaks lashon hora, the walls of his house change color. If he repents, the house will be purified. If, however, he persists in his wickedness until the house is destroyed, the leather implements in his house upon which he sits and lies change color. If he repents, they will be purified. If persists in his wickedness until they are burnt, the clothes he wears change color. If he repents, they will be purified. If he persists in his wickedness until they are burnt, his skin undergoes changes and he develops tzara'at. This causes him to be isolated and for it to be made known that he must remain alone so that he will not be involved in the talk of the wicked which is folly and lashon hora.
The Torah warns about this, stating Deuteronomy 24:8-9: "Take care with regard to a tzara'at blemish.... Remember what God your Lord did to Miriam." Now, this is what the Torah is implying: Contemplate what happened to the prophetess Miriam. She spoke against her brother. She was older than he was; she had raised him; and she had endangered herself to save him from the sea. She did not speak pejoratively of him; she merely erred in equating him with the other prophets. Moses did not object to any of this, as Numbers 12:3 relates: "And the man Moses was exceedingly humble." Nevertheless, she was immediately punished with tzara'at. Certainly, an inference can be made with regard to the wicked and foolish men who speak extensively about great and wondrous matters. Therefore a person who seeks to structure his course of conduct should distance himself from their gatherings and from speaking to them so that he will not become caught up in the web of their wickedness and foolishness.
This is the path followed by the gathering of wicked fools: In the beginning, they speak excessively about empty matters, as Ecclesiastes 5:2 states: "The talk of a fool is characterized by a multitude of words." As a result of this, they come to speak negatively of the righteous, as reflected by the versePsalms 31:19: "May the lying lips be silenced; those which speak falsehood about a righteous man." As a consequence, they will become accustomed to speaking against the prophets and casting aspersions on their words, as reflected by the verse II Chronicles 36:16: "They would abuse the messengers of God, scorn His words, and mock His prophets." And this would lead them to deny God's existence entirely, as reflected in the verse II Kings 17:9: "And the children of Israel spoke in secret things that were not true against God, their Lord."
In this vein, Psalms 73:9 states: "They set their mouths against Heaven and their tongues strut on earth." What caused them to "set their mouths against Heaven"? Their tongues which previously were given free reign on earth. This is the speech of the wicked that is caused by loitering on the streetcorners, frequenting the assemblies of commoners, and spending time at the parties of drunkards.
In contrast, the speech of proper Jewish people only concerns words of Torah and wisdom. Therefore, the Holy One, blessed be He, assists them and grants them merit because of it, as Malachi 3:16 states: "Then those who fear God conversed, each person with his fellow and God listened and paid heed. And a book of remembrance was composed before Him for those who fear God and contemplate His name."
Blessed be the Merciful One Who grants assistance.
• English Text | Video Class• Friday, Sivan 11, 5776 · June 17, 2016• "Today's Day"
Monday Sivan 11 5703
Torah lessons: Chumash: Beha'alotecha, Sheini with Rashi.
Tehillim: 60-65.
Tanya: An illustration (p. 293)...nothing besides it. (p. 295).
From my father's talks: "The avoda of serving G-d according to Chassidus comprises all kinds of levels... The level of "corpse" does not need much elaboration; but, thank G-d, there is also "revival of the dead" in spiritual avoda. A corpse is cold; there is nothing as frigid as natural intellect, human intellect. When one's natural intelligence comprehends a G-dly concept, and the emotions latent in intellect are enthused and moved by the pleasure-within-intellect - that is true revival of the dead.
• Daily Thought:
When You Just Can't
There are times when you just can’t. When all desire is gone, there is no life, nothing left to propel you forward.
Yet, miraculously, even then you do what needs to be done. Not through your own power, but with the power of the One above, the One who made you and stood you on your feet so that you would do good in His world.[Maamar Rani V’Simchi 5727.]
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