Candle Lighting
Light Candles before sunset ––:––
Today's Laws & Customs:
• Count "Forty-Two Days to the Omer" Tonight Tomorrow is the forty-second day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is forty-two days, which are six weeks, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Malchut sheb'Yesod -- "Receptiveness in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
The deeper significance of the Omer Count
Today in Jewish History:
• Passing of R. Saadia Gaon (942)
Iyar 26 is the yahrtzeit (anniversary of the passing) of Rabbi Saadia Gaon (892?-942), author of Emunot V'deot, one of the earliest works of Jewish philosophy. ("Gaon" was the title given to the leading Sages of Babylonia in the post-Talmudic period).
Links:
• Passing of Ramchal (1747)
Rabbi Moshe Chaim Luzzato (known by the acronym "Ramchal"), philosopher, kabbalist and ethicist, was born in Padua, Italy, in 1707. At a very early age, he began to study Kabbalah under the tutelage of Rabbi Moshe Zacuto, one of the foremost Kabbalists of his generation. While still in his twenties, he authored numerous works of Torah scholarship, including Derech Hashem ("The way of G-d"), a systematic exposition of the fundamentals of Judaism.
In 1735, Luzzatto left his native Italy and, avoiding public life, set up shop as a gem cutter in Amsterdam. His fame nevertheless caught up with him, and in 1740, (at the turn of the Jewish century 5500), he published his most famous work, Mesilat Yesharim ("Path of the Just"). Like many other great men of his age, Luzzatto longed for the Holy Land, and in 1743 he settled in Acco. He was not to enjoy a long stay there, however, and on Iyar 26, 5507 (1747), at the age of 39, he and his entire family died in a plague. According to most traditions, he was buried in Tiberias, next to the tomb of Rabbi Akiva.
• Passing of R. Eizik of Homel (1857)
Rabbi Yitzchak Eizik Epstein (1770-1857), who served as the rabbi of the town of Homel in White Russia for 58 years, was a leading figure in the first three generations of Chabad Chassidism. As a young man, he became attracted to the teachings of the first Chabad Rebbe,Rabbi Schneur Zalman of Liadi, and remained a devoted follower of the 2nd and 3rd Rebbes,Rabbi DovBer and Rabbi Menachem Mendel. He authored a number of Chassidic works, including Sh'tei HaMeorot and Chanah Ariel.
Link: One on One
• Six-Day War (1967)
In the spring of 1967, the Arab capitals paraded their arms and openly spoke of overrunning the Land of Israel and casting its inhabitants into the sea. The international media was almost unanimous in its belief that the small Jewish state, outflanked and outgunned by its enemies, stood little chance of survival. It seemed that, for the second time in a generation, the world was going to stand by and allow the enemies of the Jewish people to slaughter them in the millions.
On Iyar 26 (June 5, 1967), Israel launched preemptive strikes on its southern and northern frontiers. In just six days, the Jewish army defeated five Arab armies on three fronts and liberated territories of its promised homeland amounting to an area greater than its own size, including the Old City of Jerusalem and the Temple Mount (see “Today in Jewish History” for Iyar 28).
The openly miraculous nature of Israel’s victory spawned a global awakening of the Jewish soul, fueling the already present and growing teshuvah movement of return to G‑d and Jewish traditions. The Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, called it a moment of biblical proportions, an “opportunity the likes of which has not been granted for thousands of years.” Many thousands of Jews flocked to put on tefillin and pray at the newly liberated Western Wall of the Temple Mount.
Link: The Rebbe on the Six-Day War (video)
Daily Quote:
When a rooster has wallowed in the dust, a thousand people with a thousand combs cannot clean it; but with a single vigorous shake, the rooster can free himself of every last speck of dust[The Chassidic masters]
Daily Study:
Chitas and Rambam for today:
Chumash: Bechukotai, 6th Portion Leviticus 27:22-27:28 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 27
22And if he consecrates to the Lord a field that he had acquired, that is not part of his inherited property, כבוְאִם֙ אֶת־שְׂדֵ֣ה מִקְנָת֔וֹ אֲשֶׁ֕ר לֹ֖א מִשְּׂדֵ֣ה אֲחֻזָּת֑וֹ יַקְדִּ֖ישׁ לַֽיהֹוָֽה:
And if [he consecrates…] a field that he had acquired…: There is a difference between an acquired field (שְׂדֵה מִקְנֶה) and a field that is part of inherited property (שְׂדֵה אֲחֻזָּה), namely, that the acquired field is not apportioned among the kohanim in the Jubilee because [the acquirer] can consecrate the field only until Jubilee, for in the Jubilee, the field is destined to leave his possession and revert to the original owner [from whom he acquired it]. Therefore, if he [the original owner (Panim Yafoth; Malbim)] comes to redeem [his property,] he must redeem it with that same fixed rate of valuation for a field that was part of an inherited property. [Should the one who consecrated it redeem it, according to the Sages, he redeems it according to its market value.] But if he does not redeem it, and the treasurer sells it to someone else, or if he does redeem it [according to Tos., Arachin 26b, the reading in Rashi is: If no one redeemed it, and it remained in the possession of the treasurer] in the Jubilee year the field reverts to the one from whom the one who consecrated it bought it, [i.e., the original owner of the field]. Now, lest you say that [the expression] לַאֲשֶׁר קָנֵהוּ מֵאִתּוֹ (in verse 24 below) [refers to] the one from whom this acquirer most recently acquired the field, namely, the treasurer [and that our verse is thus stating here that come Jubilee, the field “reverts” to the treasurer]. Therefore, it was necessary to state (verse 24),“namely, the one whose inherited land it was,” i.e., inherited from his ancestors-referring, therefore, to the original owner who had sold [the field] to the one who consecrated it. — [Arachin 26b]
ואם את שדה מקנתו וגו': חלוק יש בין שדה מקנה לשדה אחוזה, ששדה מקנה לא תתחלק לכהנים ביובל, לפי שאינו יכול להקדישה אלא עד היובל, שהרי ביובל היתה עתידה לצאת מידו ולשוב לבעלים, לפיכך אם בא לגאלה, יגאל בדמים הללו הקצובים לשדה אחוזה. ואם לא יגאל וימכרנה גזבר לאחר, או אם לא יגאל הוא, בשנת היובל ישוב השדה לאשר קנהו מאתו, אותו שהקדישה. ופן תאמר לאשר קנהו הלוקח הזה האחרון מאתו, וזהו הגזבר, לכך הוצרך לומר לאשר לו אחוזת הארץ (פסוק כד), מירושת אבות, וזהו בעלים הראשונים שמכרוה למקדיש:
23the kohen shall calculate for him the amount of the valuation until the Jubilee year, and he shall give the valuation on that day, holy to the Lord. כגוְחִשַּׁב־ל֣וֹ הַכֹּהֵ֗ן אֵ֚ת מִכְסַ֣ת הָֽעֶרְכְּךָ֔ עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְנָתַ֤ן אֶת־הָֽעֶרְכְּךָ֙ בַּיּ֣וֹם הַה֔וּא קֹ֖דֶשׁ לַֽיהֹוָֽה:
24In the Jubilee year, the field shall return to the one from whom he bought it namely, the one whose inherited land it was. כדבִּשְׁנַ֤ת הַיּוֹבֵל֙ יָשׁ֣וּב הַשָּׂדֶ֔ה לַֽאֲשֶׁ֥ר קָנָ֖הוּ מֵֽאִתּ֑וֹ לַֽאֲשֶׁר־ל֖וֹ אֲחֻזַּ֥ת הָאָֽרֶץ:
25Every valuation shall be made according to the holy shekel, whereby one shekel is the equivalent of twenty gerahs. כהוְכָ֨ל־עֶרְכְּךָ֔ יִֽהְיֶ֖ה בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֥ים גֵּרָ֖ה יִֽהְיֶ֥ה הַשָּֽׁקֶל:
Every valuation shall be made according to the holy shekel: i.e., every valuation regarding which shekels are written, will be made according to the holy shekel.
וכל ערכך יהיה בשקל הקדש: כל ערכך שכתוב בו שקלים יהיה בשקל הקדש:
one shekel is the equivalent of twenty gerahs: Twenty ma’ahs. This was how it was originally. However, in later times, they “added a sixth” [i.e., instead of a dinar being worth five ma’ahs (or gerahs), it became worth six ma’ahs (or gerahs)]. And indeed, our Rabbis taught: “A dinar is comprised of six ma’ahs of silver, and [since a shekel is worth four dinars,] there are twenty-four ma’ahs to one sela (i.e., shekel)” [as opposed to twenty ma’ahs in the shekel of the Torah]. — [Bech. 50a]
עשרים גרה: עשרים מעות כך היו מתחילה ולאחר מכאן הוסיפו שתות. ואמרו רבותינו שש מעה כסף דינר, עשרים וארבע מעות לסלע:
26However, a firstborn animal that must be [sacrificed as] a firstborn to the Lord no man may consecrate it; whether it be an ox or sheep, it belongs to the Lord. כואַךְ־בְּכ֞וֹר אֲשֶׁ֨ר יְבֻכַּ֤ר לַֽיהֹוָה֙ בִּבְהֵמָ֔ה לֹֽא־יַקְדִּ֥ישׁ אִ֖ישׁ אֹת֑וֹ אִם־שׁ֣וֹר אִם־שֶׂ֔ה לַֽיהֹוָ֖ה הֽוּא:
no man may consecrate it: for the purpose of any other sacrifice, because it does not belong to him [but from its birth, a firstborn animal is designated as holy, to be given to the kohanim]. — [Torath Kohanim 27:107]
לא יקדיש איש אתו: לשם קרבן אחר, לפי שאינו שלו:
27Now, if [someone consecrates] an unclean animal, he may redeem [it] by [paying] the valuation, and he shall add its fifth to it, and if it is not redeemed, it shall be sold for the valuation [price]. כזוְאִ֨ם בַּבְּהֵמָ֤ה הַטְּמֵאָה֙ וּפָדָ֣ה בְעֶרְכֶּ֔ךָ וְיָסַ֥ף חֲמִֽשִׁת֖וֹ עָלָ֑יו וְאִם־לֹ֥א יִגָּאֵ֖ל וְנִמְכַּ֥ר בְּעֶרְכֶּֽךָ:
Now, if [someone consecrates] an unclean animal: [lit., “And if it is with an unclean animal….”] This verse does not refer back to firstborn animals [discussed in the preceding verse], for it cannot state of a firstborn unclean animal that “he may redeem [it] by [paying] the valuation” [for the only unclean animal to which the law of the firstborn applies is a donkey (see Exod. 13: 12-13)]; and this [verse] cannot refer to a donkey, because the firstborn of a donkey can be redeemed only with a lamb (see Exod. 13:13), which becomes a gift to the kohen and is not given to the Sanctuary [as does the valuation money in our verse]. Rather, our verse here is referring back to consecration [of one’s possessions to the Temple], for Scripture above (verses 11-13) was speaking about the redemption of a clean animal that had been [consecrated and subsequently] blemished (see Rashi there), and here, our verse is speaking about one who consecrates an unclean animal for maintenance of the Temple. — [Men. 101a]
ואם בבהמה הטמאה וגו': אין המקרא הזה מוסב על הבכור, שאין לומר בבכור בהמה טמאה ופדה בערכך. וחמור אין זה, שהרי אין פדיון פטר חמור אלא טלה, והוא מתנה לכהן ואינו להקדש, אלא הכתוב מוסב על ההקדש. שהכתוב שלמעלה (פסוק יא) דבר בפדיון בהמה טהורה שהוממה, וכאן דבר במקדיש בהמה טמאה לבדק הבית:
he may redeem [it] by [paying] the valuation: According to how much the kohen will assess its value.
ופדה בערכך: כפי מה שיעריכנה הכהן:
and if it is not redeemed: By the owner,
ואם לא יגאל: ע"י בעלים:
it shall be sold for the valuation [price]: to others. — [Torath Kohanim 27: 108]
ונמכר בערכך: לאחרים:
28However, anything that a man devotes to the Lord from any of his property whether a person, an animal, or part of his inherited field shall not be sold, nor shall it be redeemed, [for] all devoted things are holy of holies to the Lord. כחאַ֣ךְ כָּל־חֵ֡רֶם אֲשֶׁ֣ר יַֽחֲרִם֩ אִ֨ישׁ לַֽיהֹוָ֜ה מִכָּל־אֲשֶׁר־ל֗וֹ מֵֽאָדָ֤ם וּבְהֵמָה֙ וּמִשְּׂדֵ֣ה אֲחֻזָּת֔וֹ לֹ֥א יִמָּכֵ֖ר וְלֹ֣א יִגָּאֵ֑ל כָּל־חֵ֕רֶם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַֽיהֹוָֽה:
However, anything that a man devotes…: Our Rabbis are in dispute regarding this matter [of devoted property]: Some say that unqualified vows of devoted property [i.e., he says, “This is hereby devoted (חֵרֶם),” and does not specify,] go [automatically] to Sanctuary moneys [designated for maintenance of the Temple. Now, according to this ruling,] what then is the meaning of, “Anything devoted in Israel shall belong to you”? (Num. 18:14). This refers to vows of devoted property specifically designated to the kohanim, whereby someone says explicitly: “This is (חֵרֶם) devoted for the kohen .” But some [Rabbis] say that unqualified vows of devoted property go [automatically] to the kohanim . — [Arachin 28b]
אך כל חרם וגו': נחלקו רבותינו בדבר יש אומרים סתם חרמים להקדש, ומה אני מקיים (במדבר יח יד) כל חרם בישראל לך יהיה, בחרמי כהנים שפירש ואמר הרי זה חרם לכהן, ויש שאמרו סתם חרמים לכהנים:
shall not be sold, nor shall it be redeemed: But, it must be given to the kohen . [For] according to those who rule that unqualified vows of devoted property go [automatically] to the kohanim (see preceding Rashi), they explain this verse as referring to unqualified vows of devoted property, while those who rule that unqualified vows of devoted property go [automatically] to [Sanctuary moneys designated for] maintenance of the Temple, explain this verse as referring to vows of devoted property specifically designated to the kohanim. For all agree that devoted property specifically designated to kohanim does not have any redemption, until it falls into the possession of the kohen [and the property then becomes completely non-consecrated and can even be sold by the kohen (Sifthei Chachamim)]. Devoted property to the One on High [i.e., specifically designated to the maintenance of the Holy Temple, on the other hand], may be redeemed [at its market value even before it reaches the Temple treasury, and its redemption moneys go for maintenance of the Holy Temple, and the property itself then becomes non-consecrated]. — [Sifthei Chachamim ; Arachin 29a]
לא ימכר ולא יגאל: אלא ינתן לכהן. לדברי האומר סתם חרמים לכהנים, מפרש מקרא זה בסתם חרמים. והאומר סתם חרמים לבדק הבית, מפרש מקרא זה בחרמי כהנים, שהכל מודים שחרמי כהנים אין להם פדיון עד שיבואו ליד כהן, וחרמי גבוה נפדים:
all devoted things are holy of holies: Those who rule that unqualified vows of devoted property go for maintenance of the Holy Temple, bring this verse as proof [to their position]. However, those who rule that unqualified vows of devoted property go to the kohanim, explain the phrase here, “all devoted things are holy of holies (קֹדֶשׁ קָדָשִׁים),” to mean that the act of devoting items to the kohanim can take effect upon [animal sacrifices with the degree of] “holy of holies” [indicated by the use of the double expression here, קֹדֶשׁ קָדָשִׁים] and [moreover, even the single expression itself here, קֹדֶשׁ, indicates that this act can take effect upon sacrifices with a degree] of lesser holiness. Thus, [if someone undertakes to bring a sacrifice, allocates which animal he is to sacrifice and then subsequently devotes that animal to the kohanim,] he must give [the relevant money (see below)] to the kohen [and then sacrifices the animal for the offering he had undertaken], just as we have learnt in Tractate Arachin (28b): If [he made] a vow (נֶדֶר) [to bring a sacrifice, i.e., he said, “I take upon myself (to bring an animal as such-and-such a sacrifice)” (see Rashi on Lev. 22: 18)-in this case, if an animal he had then allocated becomes lost or blemished, he must fulfill his vow with a replacement animal, for his vow was to bring a sacrifice and was not limited to that particular animal. Therefore, in the case of a devoted vow (נֶדֶר),] he must give [to the kohen, money worth] the full value [of the animal, for it is still considered fully his when he devoted it to the kohen]. And if [he committed himself in the form of] a donation (נְדָבָה) [saying, “This particular animal is to be brought as such-and-such a sacrifice” (see Rashi on Lev. 22:18)-in this case, if the animal he had allocated becomes lost or blemished, he need not replace it, for his undertaking was limited only to that particular animal, and therefore the animal is no longer considered his. Therefore, in the case of a devoted donation (נְדָבָה) ,] he need give only [the monetary value of] the “benefit” for the [animal which means: Since in case the animal is lost or dies, he would not be required to bring another one in replacement, then once he has set the animal aside for the purpose of that particular sacrifice, he is considered to have already fulfilled his duty, and so, his actual sacrificing it becomes simply a gift to God, as it were. Enjoying this gesture of presenting a gift to God is the “benefit” he has from that animal and which is also the extent of his monetary ownership. This “benefit” is valued as follows: Someone else, who was not obligated to bring this sacrifice, is asked how much he would pay to have this animal sacrificed in his name as a gift to God. The amount that this person states is the amount that the one devoting must give to the kohen , and then he must bring the animal as a sacrifice, as per his undertaking to bring a donation]. — [Mishnah Arachin 8:6-7 and see Rashi on Talmud Arachin 28b]
כל חרם קדש קדשים הוא: האומר סתם חרמים לבדק הבית מביא ראיה מכאן, והאומר סתם חרמים לכהנים מפרש כל חרם קדש קדשים הוא לה', ללמד שחרמי כהנים חלים על קדשי קדשים ועל קדשים קלים, ונותן לכהן, כמו ששנינו במסכת ערכין (כח ב) אם נדר נותן דמיהם, ואם נדבה נותן את טובתה:
[Anything that a man devotes… from any of his property -] whether it be a person: For example, if he devotes his non-Jewish male or female servants [for they are considered his property]. — [Arachin 28a]
מאדם: כגון שהחרים עבדיו ושפחותיו הכנענים:
Daily Tehillim: Chapter 119, Verses 97-176• Hebrew text
• English text• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Likutei Amarim, middle of Chapter 51• Lessons in Tanya• English Text
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• Friday, Iyar 26, 5776 · June 3, 2016
• Likutei Amarim, middle of Chapter 51
• וההבדל שבין עולמות עליונים ותחתונים הוא מצד המשכת החיות אשר אין סוף ברוך הוא ממשיך ומאיר בבחינת גילוי מההעלם
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The difference between the higher and lower worlds is with regard to the flow of vitality which the blessedEin Sof causes to flow and illumine in a manner of “revelation out of concealment,”
The Alter Rebbe will soon conclude that this revelation is intended for the purpose of vitalizing the worlds and their inhabitants, for the vitality of all worlds and creatures derives from the revelation of G‑dliness within them. Thus, the difference between the higher and lower worlds lies in the varying degrees of Divine revelation within them.
With regard to “revelation out of concealment,” the Alter Rebbe now states parenthetically that this manner of revelation is one of the reasons why the G‑dly vitality found within the worlds is called “light”.
שזה אחד מהטעמים שההשפעה והמשכת החיות מכונה בשם אור, על דרך משל
(which is one of the reasons why the influence and flow of this vitality is figuratively called “light”),
In Kabbalistic literature the flow and vitality of G‑dliness is termed “light” rather than shefa (“flux”), as it is termed in Jewish speculative philosophy (chakirah). “Light” signifies “revelation out of concealment”: previously the light had been concealed within the luminary, the source of the light, and subsequently it is drawn forth from this source and is revealed as light. Thus, in the case of “revelation out of concealment,” only a minute illumination of the source is drawn down into a revealed state. Not so shefa, where it is the actual “flux” and “stream” of the source that flows down and is revealed. Hence the phrase ושפעת מים (“a flow of water”; Iyov 22:11): the selfsame water that was previously in one place flows to another place.
The above-mentioned “revelation out of concealment” of light serves the purpose of:
להחיות העולמות והברואים שבהם
thereby animating the worlds and the creatures therein.
Herein lies the difference between the higher and lower worlds:
שהעולמות העליונים מקבלים בבחינת גילוי קצת יותר מהתחתונים
For the higher worlds receive this vitality and light in a somewhat more revealed form that do the lower;
I.e., even in the higher worlds this light and vitality is not manifestly revealed.
וכל הברואים שבהם, מקבלים כל אחד כפי כחו ותכונתו
and all creatures therein — in the higher worlds — receive the revealed aspect of vitality, albeit each according to its capacity and nature,
Just as in the analogy each bodily organ receives vitality from the brain according to its “character and nature,” so too does the Alter Rebbe state in the analogue that each creature receives its vitality according to its “capacity and nature.” (- Note of the Rebbe.) This means that each being receives vitality according to its capacity to have the life-force and vitality revealed within it, and according to the manner in which this vitality is to be revealed — whether as a revelation of intellect and comprehension, or in an emotive manner.
(“But this is not to say that the ‘nature’ conceals the revelation; rather ‘it imbues and illumines it.’” – Note of the Rebbe.)
שהיא תכונת ובחינת המשכה הפרטית אשר אין סוף ברוך הוא ממשיך ומאיר לו
which is the nature and form of the particular flow with which the blessed Ein Sof imbues and illumines it.
והתחתונים, אפילו הרוחניים, אינם מקבלים בבחינת גילוי כל כך
But the lower worlds and creatures, even the spiritual ones, do not receive the Divine life-force in quite such a revealed form as it is received in the higher worlds,
רק בלבושים רבים, אשר אין סוף ברוך הוא מלביש בהם החיות והאור אשר ממשיך ומאיר להם להחיותם
but only by means of many garments, wherein the blessed Ein Sof invests the vitality and light which He causes to flow and shine on them in order to animate them.
The Divine life-force is garbed in many garments so as not to be revealed. This concealment involves not only a multitudinous profusion of garments — a quantitative manner of concealment — but a qualitative one as well: There is vast difference between the insubstantial garments that conceal the vitality in the higher worlds and the much denser garments necessary to conceal the G‑dly vitality to the degree that creation of the physical becomes possible.
Were there merely to be a vast quantity of ethereal garments, the Divine life-force would only be capable of creating spiritual beings and not physical ones; in order for this physical world with its corporeal creatures to be created, much densergarments were necessary. It is this that the Alter Rebbe now goes on to explain:
Full text of this Mitzvah »Rambam:• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
• Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
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Halacha 1
The Paschal sacrifice should be slaughtered only for the sake of those who were enumerated for partaking of it, as Exodus 13:4 states: "Everyone... should be enumerated on the lamb." The implication is that one should be enumerated on it while it is alive. Those enumerated on a Paschal sacrifice are referred to as "the members of the company."
Halacha 2
When one individual sacrifices a Paschal sacrifice for himself alone, it is acceptable, provided he is capable of partaking of it in its entirety. As an initial preference, an endeavor is made not to sacrifice the Paschal sacrifice for the sake of one individual alone, for Numbers 9:12 states: "They shall offer it."
Halacha 3
The Paschal sacrifice should be slaughtered only for those who are fit to partake of it. If one of the members of the company was a minor, an elder person, or infirm, he may be counted among those for whom the Paschal sacrifice is slaughtered if he is capable of eating an olive-sized portion. If not, he may not be counted among them, as implied by Exodus 12:4: "A person according to his capacity to eat," indicating that he must be fit to partake of it. Even if the company includes 100, if any one of them is not capable of eating an olive-sized portion, he may not be counted among those for whom it is slaughtered.
Halacha 4
A company should not be composed of solely women and servants or minors and servants so that frivolity will not be found among them. A company may, however, be made entirely of women even for the second Paschal sacrifice or entirely of servants. Minors may be counted among the company for whom the Paschal sacrifice is slaughtered, but a company may not be comprised solely of minors, for they are not intellectually mature.
Similarly, a company should not be made up solely of the infirm, the elderly, or those in an acute state of mourning. Even though they are capable of eating, since they will eat only a meager amount, it is possible that they will leave over from the Paschal sacrifice and cause it to become unacceptable. If they transgressed and had a Paschal sacrifice slaughtered for such a company, it is acceptable. Similarly, a company should not be made up solely of converts, lest they not be precise concerning it and cause it to be disqualified. If a Paschal sacrifice was slaughtered for such a company, it is acceptable.
Halacha 5
If a Paschal sacrifice was slaughtered for people who were not enumerated upon it or for individuals whom none could eat an olive-sized portion or it was slaughtered for the uncircumcised or those impure, it is unacceptable. If it was slaughtered for one who could partake of it and one who could not partake of an olive-sized portion, for those enumerated on it and for others not enumerated on it, for circumcised and uncircumcised, for the pure and the impure, it is acceptable. Those who are fit to partake of it eat according to law; it is as if he did not have the others in mind.
Halacha 6
If the Paschal sacrifice was slaughtered for the sake of the circumcised, but its blood was cast on the altar for the sake of the circumcised and the uncircumcised, it is unacceptable. The rationale is that casting the blood is more severe, because it is the fundamental dimension of the sacrifice.
If he slaughtered it for the circumcised so that the uncircumcised will derive atonement through it, it is unacceptable, because he had the uncircumcised in mind when casting the blood. If he slaughtered it for the sake of those who would partake of it so that its blood would be cast for those who would not partake of it, the Paschal sacrifice is acceptable, but no one fulfills their obligation with it, because the ones who will partake of it were not in mind when the blood was cast.
Halacha 7
When one was healthy at the time the sacrificial animal was slaughtered, but sick at the time its blood was cast or sick at the time of slaughter, but healthy at the time the blood was cast, the sacrificial animal should not be slaughtered, nor its blood cast for him unless he is healthy from the time it was slaughtered until its blood was cast.
Halacha 8
A person may have a sacrificial animal slaughtered for the sake of his son or daughter who are below majority and for his Canaanite servants and maidservants,whether with their consent or without their consent. He may not, however, slaughter for the sake of his son or daughter who are above majority or for the sake of his Hebrew servants and maidservants or for the sake of his wife without their consent. If they were silent and did not protest, they are considered to have consented.
Halacha 9
If one slaughtered a sacrificial animal for the sake of his son or daughter who are below majority and/or for his Canaanite servants and maidservants and they went and had one slaughtered for themselves, they fulfill their obligation by partaking of their master's sacrifice.
Halacha 10
If one slaughtered a sacrificial animal for the sake of his wife, his son or daughter who are above majority and/or for his Hebrew servants and maidservants and they went and had one slaughtered for themselves, there is no greater protest than this. They fulfill their obligation by partaking of their own sacrifice.
Halacha 11
When a woman is living in her husband's home and her father slaughters for her and her husband slaughters for her, she should partake of her husband's. If she was hurrying to go to her father's home on the first festival after her wedding as is the pattern of all women and both her father and her husband slaughtered for her, she should partake of her father's. From this point onward, she should eat at the place she desires, provided it is clear where she desires to eat at the time of slaughter.
Similarly, if two guardians sacrifice on behalf of an orphan, the orphan should eat where he desires. When does the above apply? To an orphan below majority. If, however, he is above majority, it is as if he was enumerated on two Paschal sacrifices. And when one enumerates himself on two Paschal sacrifices, he may partake only of the one slaughtered first.
Halacha 12
With regard to a Canaanite servant of two partners, if they are untrusting of each other, suspecting that the other will steal the servant, he should not partake of either of their Paschal sacrifice. If they are not untrusting, he may eat where he desires.
Halacha 13
A person who is half a servant and half free, he should not partake of his masters, nor of his own until he attains his freedom.
Halacha 14
To what extent can people be enumerated on a Paschal sacrifice? Until there is an olive-sized portion for each one.
One may be enumerated upon it and remove himself from it until it is slaughtered. Once it is slaughtered, he may not remove himself from it, for it was already slaughtered on his behalf.
The following rules apply when some people were enumerated on a sacrificial animal and others came and enumerated themselves on the same animal. If there is an olive-sized portion for the first, they may partake of it and are exempt from bringing a second Paschal sacrifice. The later ones who were added until there was not an olive-sized portion for each person should not partake of it and are obligated to offer a second Paschal sacrifice.
Halacha 15
When a person enumerates others on his portion of the Paschal sacrifice without the other members of his company knowing, the members of the company are entitled to give him his portion after it was roasted at the time when the sacrifice is eaten. The members of the company partake of their portion and he eats together with the others whom he enumerated in a second company.
Similarly, if one of the members of a company is a glutton, the members of the company are permitted to remove him and give him his portion which he will eat in his own company. If he is not a glutton, they may not divide.
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Halacha 1
A covering that is a square, a handbreadth by a handbreadth and a handbreadth high brings ritual impurity and intervenes between ritual impurity according to Scriptural Law. For an ohel is given that distinction only when it is a handbreadth by a handbreadth and a handbreadth high or more.
What is implied? There was an olive-sized portion of a corpse lying with open space above it and implements (keilim), e.g., needles and spits, were at its side, without touching it. If one covered the portion of the corpse and the implements with an ohel that was a handbreadth by a handbreadth and was more than a handbreadth above the ground, the covering conveys impurity to the implements and renders them impure.
If there were other implements on top of this ohel that was a handbreadth by a handbreadth, they are pure, because the ohel intervenes between them and the impurity. Thus we have learnt that just as an ohel imparts impurity to everything that is under it, it preserves the purity of anything outside it, and intervenes between the impurity and the implements that are on top of it. Similarly, if the impurity was above the ohel and the implements were below it, the implements are pure, because the ohel intervenes in the face of impurity.
If the ohel was less than a handbreadth high or less than a handbreadth by a handbreadth, even if it was several handbreadths high, the implements that are next to the impurity are pure. Any of the implements that are above thisohel and are directly above the impurity are impure. The rationale is that they were positioned over the impurity and there was no ohel intervening in the face of the impurity. Similarly, if there was impurity above this ohel and implements beneath it, any implements that are directly beneath the impurity are impure, for the impurity was hanging over them and there is no ohelintervening in the face of the impurity. The rationale is that whenever there is less than a handbreadth of open space, it is considered as touching and the impurity under it is considered as "flush," as we explained.
When does the above apply? When the ohel was not a person or an implement. If, however, a person or an implement serves as an ohel over the impurity, whether they were the covering itself or the support for the covering, even if the implements were such that themselves do not contract impurity, they convey impurity and do not intervene in the face of impurity.
What is implied? If there was a board placed upon four men or on four implements, even stone implements or the like that do not contract impurity or, needless to say, if they were placed on four spits or four reeds that were a handbreadth high, and there was impurity and other implements beneath it, those implements are impure. If the implements were on top of the board, even if they were not directly above the impurity, they are impure. If there was impurity above the board and implements below it, all of the implements below the board are impure. If, however, the board was placed on four stones or on an animal or a beast and there was impurity under it, the implements on top of it are pure.
Halacha 2
If there was impurity on top of a board, all of the implements under it are pure, because the ohel intervenes in the face of the impurity. Implements made from animal turds, stone implements, or implements made from earth that are oversized are considered as ohalim and not as implements. Therefore, they intervene in the face of impurity.
Halacha 3
The following laws apply when a board was placed on top of a new oven and it protrudes beyond the oven on either side for more than a handbreadth. If there was impurity below the board, implements that are on top of it are pure. If there was impurity on top of it, the implements below it are pure. The rationale is that a new oven is not considered as a k'li in this context. If the oven was old, everything is impure.
Halacha 4
When a board was placed over two ovens, even if they are old, and it protrudes beyond each oven and there is impurity below it, between the two ovens, only the space between them is impure. Keilim that are beneath the two ends that are beyond the ovens are pure, for the area beneath the ends and that beneath the ovens are considered as two tents, one next to the other.
Similarly, if a board was placed over an oven, even an old one, and it protruded a handbreadth at both ends, but not from the sides, should there be impurity under one end, keilim under the other end are not considered as impure.
Halacha 5
The following laws apply when a person carries a k'li, e.g., a plow or the like, and one side of the k'li hung over impurity. If the circumference of the k'li was a handbreadth, even though its width was only a finger breadth and a third, it imparts impurity to the person carrying it. Impurity is conveyed to him according to Rabbinic Law, for our Sages decreed impurity for a k'li whose circumference is a handbreadth as a safeguard lest one be lenient when there is one whose width is a handbreadth. It does not, however, convey impurity tokeilim that are below it or other people over which it hangs unless its width is a handbreadth.
Halacha 6
Wooden coffins in which a corpse is placed are not considered as graves. Instead, if there is a handbreadth of empty space between the covering of the coffin and corpse, the cover is considered as an intervening substance and one who stands on the cover is considered as pure according to Scriptural Law. Nevertheless, although most coffins have an empty space of a handbreadth, since there are some which do not have such space, our Sages degreed that no coffin would be considered as an intervening substance. Thus one who walks on a coffin is considered as if he touched a corpse or a grave.
Halacha 7
The following laws apply when a beam extended from one wall to another wall and there was impurity under it. If it was a handbreadth wide, it conveys impurity to everything under its entire span. Any keilim or persons under it are impure. This applies even if its width is not the same along the entire span and some portions are less than a handbreadth wide. The rationale is that these portions are considered as part of an ohel. If it is not a handbreadth wide, the impurity pierces through and ascends and pierces through and descends, as we explained.
How much must the circumference be for the board to have a width of a handbreadth? If it is round, three handbreadths. If it is square, four handbreadths.
Halacha 8
When a barrel a se'ah in size was on its side in an open area, it does not convey impurity to everything under its entire expanse unless it is approximately four and half handbreadths in circumference. In this way, its upper portion will be a handbreadth and a half above the ground and there will be a portion of it, a handbreadth by a handbreadth a handbreadth above the ground. Accordingly, if it was suspended half a handbreadth above the ground and its circumference was three handbreadths, it conveys impurity.
Similarly, if there is a round pillar lying in an open space and resting on the earth, it does not convey impurity under its side unless it is 24 handbreadths in circumference. If it is not 24 handbreadths in circumference, the impurity pierces through and ascends and pierces through and descends. The reason that 24 handbreadths are required is that whenever there is a circumference of three, there is a width of one. Whenever there is a square, a handbreadth by a handbreadth, its diagonal will be a handbreadth and two fifths. Therefore if the pillar's circumference was 24 handbreadths, there is a little bit more than a handbreadth by a handbreadth that is a handbreadth high under its entire side. All of these calculations are approximations. This is its form.
Tum'at Met - Chapter 13
Halacha 1
Whenever there is a covering that is a handbreadth by a handbreadth that is a handbreadth high, it is considered an ohel, as we explained. It intervenes in the face of ritual impurity and conveys ritual impurity whether it was made as a shelter or came into being as a matter of course. Even if it was brought into being without human activity, it conveys ritual impurity and intervenes in the face of it.
What is implied? If there was a cavern that was hollowed out by water or crawling animals or even if the earth itself cratered or one gathered stone and beams and created a covered space of a handbreadth, it is considered as anohel and it conveys ritual impurity and intervenes in the face of it.
Halacha 2
When does the above apply? When the ohel was strong and sturdy. A unstable ohel, by contrast, does not convey ritual impurity, nor does it intervene in the face of ritual impurity according to Scriptural Law. According to Rabbinic Law, by contrast, it conveys ritual impurity, but does not intervene in the face of it.
What is implied? When branches of trees that hang over the earth which are called sichachot and stones which project outward from a wall that hang over the earth and are called peraot are sturdy enough to carry an average ceiling and remain standing, they convey impurity and intervene in the face of it according to Scriptural Law. If they are not sturdy enough to carry an average ceiling and would fall, they convey impurity according to Rabbinic decree and do not intervene in the face of it. Similar laws apply in all analogous situations.
Halacha 3
These substances convey ritual impurity and intervene in the face of it: oversized wooden vessels, keilim made from stone, animal turds, or earth that are oversized, simple leather keilim, a curtain, a sheet, or a reed mat that are made like tents, animals or beasts, whether kosher or non-kosher, provided the head of one is placed between the legs of another and they are flush against each other, a bird that rests, one who digs out a place for a child in a grainheap to save him from the sun, and food that was not made ready to be susceptible to ritual impurity so that it would not become impure.
When vegetables continue to grow in the summer and the winter, they are considered like trees and convey ritual impurity and intervene in the face of it. Among those in this category are: mint, bindweed, wild gourd, and Greek squash. Similarly, all of the following - branches of trees that hang over the earth, stones which project outward from a wall, projections, balconies, dovecotes, the clefts of stones, stones that stick out of a wall, the arches of a wall, and stony precipices - convey ritual impurity and intervene in the face of it.
Halacha 4
The following convey ritual impurity, but do not intervene in the face of it: a human being, wooden vessels that are not oversized, because they are like all other keilim and convey ritual impurity, simple leather keilim, a curtain, a sheet, or a reed mat that are not made like tents, but merely extended outward, without being on a slant or having walls, an animal or a beast that died, and impure foods or foods that were made susceptible to ritual impurity, for an impure substance does not intervene in the face of ritual impurity, and a hand mill, because it is in the category of stone keilim. All of these convey ritual impurity, but do not intervene in the face of it.
Halacha 5
The following articles neither convey ritual impurity, nor do they intervene in the face of it: seeds, vegetables that are still connected to the ground with the exception of the four vegetables mentioned, a mound of hail, snow, sleet, ice, or salt, one who skips from place to place, one who runs from place to place, a bird that flies freely, a garment flying in the wind, or a ship that floats on the water. All these neither convey ritual impurity, nor do they intervene in the face of it. Although they create a covering, the covering is not lasting.
Halacha 6
If one tied a ship to something that could anchor it or covered the corner of a garment with a stone, it conveys ritual impurity.
Halacha 7
When there is a board floating in the water and there is impurity under one of its sides, the keilim under its other side are pure. The rationale is that, as we already explained, a ship that is floating does not convey impurity.
Halacha 8
The following entities intervene in the face of ritual impurity, but do not convey impurity]: the threads of the woof on a weaver's loom, the cords of a bed, a net on which fertilizer is held, and lattice shades for windows.
How do they intervene in the face of impurity? If there was a window between two houses, impurity was found in one house, and one of these entities is extended over this window and covers it, it serves as an intervening substance and prevents impurity from entering the second house. This applies even if there is open space within the intervening article, provided there is not a square handbreadth of empty space in this lattice work, net, or cords. If there is a square handbreadth of empty space, impurity will enter as will be explained.
Tum'at Met - Chapter 14
Halacha 1
Impurity does not enter a shelter, nor does it depart from it if there is an opening less than a handbreadth by a handbreadth.
What is implied? When there is a window between one house and another or between a house and a loft, if it is a square handbreadth by a handbreadth and there was impurity in one of the structures, the other structure is also impure. If the window does not comprise a handbreadth by a handbreadth, impurity does not depart from it, nor does it enter the second structure.
When does the above apply? With regard to a window made by a person for functional purposes. When, by contrast, a window was made by man for illumination, that light should enter, its measure is the size of pundiyon. Then ritual impurity departs through it.
What is implied? There was impurity in a house. A person came and stood on the outside, near this window for light or placed an k'li there, or there was a covering on the other side of the wall, the person, the k'li, and everything under the covering to which the impurity passes through becomes impure. A window made for light is one that is not covered by a roof, but instead, is open to the sun.
Halacha 2
When an aperture was not made through intentional human activity, e.g., it was hollowed out by water or crawling animals, the earth itself cratered, a window had been shuttered close and the shutter was removed, or it had been covered by glass and the glass broke, the minimum measure is the full span of a shingle which is the size of the head of an ordinary man.
The above applies provided that the owner did not think of using that aperture for functional purposes. If, however, he thought of using it, the minimum measure is an opening of a handbreadth by a handbreadth. If he thought to use it for light, its measure is the size of a pundiyon. The rationale is that, in these instances, thought is considered equivalent to deed.
Halacha 3
The following rules apply when a person began closing a window opened for light and did not complete the task because he did not have sufficient cement or a colleague called him, night fell initiating the Sabbath, and there remained a small amount open. If a portion the height of two fingerbreadths and the width of a thumbbreadth remain, it conveys ritual impurity. If it is less than that, it is as if it was closed.
Halacha 4
The following rules apply when there was a large window made for light covered by a lattice or the like. If there was one place where there is a hole as large as a pundiyon, it conveys ritual impurity and allows ritual impurity to depart. If the holes of the lattice are small and not one of them is the size of apundiyon, it is considered as closed. Similarly, when there was a large window made for functional purposes and it was covered by thatchwork coverings or shades, if there was empty space a handbreadth by a handbreadth square, it conveys ritual impurity and allows ritual impurity to depart. Otherwise, it is considered as closed.
Halacha 5
When a window is exposed to the open air, its minimum measure is the size of a pundiyon, because it is made solely for the purpose of light, as we explained. If one builds a house outside this window and thus the window is now under a roof, it is considered as if it is between two structures and its measure is a handbreadth by a handbreadth of empty space. If the roof was built in the middle of the window, the measure for the lower portion that is below the roof is a handbreadth by a handbreadth of empty space. The measure of the upper portion that is above the roof is the size of a pundiyon, because it is exposed to the open air.
Halacha 6
The following rules apply in the situations to be described: There is a hole in a door, a carpenter left an empty place above or below or hung two swinging doors and did not complete adjusting them and thus there was empty space between the two doors, or he closed the door and it was blown open by the wind. In all these situations, if the opening was the size of a shingle, the impurity leaves through this opening and enters through it. If the opening is less than the size of a shingle, it is considered as closed.
Halacha 7
When a person makes a hole in a wall in order to place a rod or a large nail there, to see those who pass by, or to speak to his colleague, it is considered as a window made for functional purposes and its minimum measure is a space a handbreadth by a handbreadth.
• English Text | Video Class• Friday, Iyar 26, 5776 · June 3, 2016 • Iyar 26, 41st day of the omer
Monday Iyar 26, 41st day of the omer 5703
Torah lessons: Chumash: Bamidbar, Sheini with Rashi.
Tehillim: 119, 97 to end.
Tanya: The difference between (p. 269)...to animate them. (p. 269).
The command "You shall rebuke"1 is preceded by the words "You shall not hate your brother," for this is a precondition for the rebuke. The Torah continues, "...and you shall not ascribe sin to him," for if the rebuke was ineffectual, you are certainly the one responsible, for yours were not words coming from the heart.
FOOTNOTES
1.Vayikra 19:17.
• Daily Thought:
Live Study
There are two types of study: The study of a static object, something of the past, something long dead. All that’s needed for this study is cold, hard intellect.
Then there is the study of a vibrant, living being. To know it, you must live with it, be humbled before it, feel its life and spirit.
Truth is the ultimate living being.
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