Torah Reading
Behaalotecha: Numbers 8:1 Adonai said to Moshe, 2 “Tell Aharon, ‘When you set up the lamps, the seven lamps are to cast their light forward, in front of the menorah.’” 3 Aharon did this: he lit its lamps so as to give light in front of the menorah, as Adonai had ordered Moshe. 4 Here is how the menorah was made: it was hammered gold from its base to its flowers, hammered work, following the pattern Adonai had shown Moshe. This is how he made the menorah.
5 Adonai said to Moshe, 6 “Take the L’vi’im from among the people of Isra’el and cleanse them. 7 Here is how you are to cleanse them: sprinkle the purification water on them, have them shave their whole body with a razor, and have them wash their clothes and cleanse themselves. 8 Then they are to take a young bull with its grain offering, which is to be fine flour mixed with olive oil; while you take another bull for a sin offering. 9 You are to present the L’vi’im in front of the tent of meeting, and assemble the entire community of the people of Isra’el. 10 You will present the L’vi’im before Adonai, the people of Isra’el will lay their hands on the L’vi’im, 11 and Aharon will offer the L’vi’im before Adonai as a wave offering from the people of Isra’el, so that they may do Adonai’s service. 12 The L’vi’im will lay their hands on the heads of the bulls; the one you will offer as a sin offering and the other as a burnt offering to Adonai to make atonement for the L’vi’im. 13 You are to place the L’vi’im before Aharon and his sons, and offer them as a wave offering to Adonai. 14 In this way you will separate the L’vi’im from the people of Isra’el, and the L’vi’im will belong to me.
Today in Jewish History:• Jewish Books Spared from Destruction (1510)
In 1509, Emperor Maximilian of Germany ordered that all Jewish books in the cities of Cologne and Frankfurt am Main be destroyed. This followed the request of Pfefferkorn, a baptized Jew, who claimed that Jewish literature was insulting to Christianity. The Jews appealed to the Emperor to reconsider this edict, and Maximilian agreed to investigate the matter. He appointed Johann Reuchlin, a famed German scholar, to conduct the investigation. The report issued by Reuchlin was very positive. He demonstrated that the books openly insulting to Christianity were very few and viewed as worthless by most Jews themselves. The other books were needed for Jewish worship, and contained much value in the areas of theology and science.
The Emperor rescinded his edict on the 14th of Sivan, 1510.
Daily Quote:
The term "chassid" is an ancient one that the Sages had even applied to Adam. It describes perfection and excellence in intellect or in emotive character-traits, or in both. In Chabad Chassidic doctrine, the appelation "chassid" refers to one who recognizes his own essence-character and his standing in the knowledge and study of Torah, as well as his situation in observing mitzvot. He knows what he lacks and he is concerned and takes pains to fill that void. He is diligent in obedience in the manner of "accepting the yoke of Heaven."[Hayom Yom, 21 Adar I]
Daily Study:
Chitas and Rambam for today:
Chumash: Behaalotecha, 2nd Portion Numbers 8:15-8:26 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 8
15Following this, the Levites shall come to serve in the Tent of Meeting. You shall cleanse them and lift them as a waving. טווְאַֽחֲרֵי־כֵן֙ יָבֹ֣אוּ הַֽלְוִיִּ֔ם לַֽעֲבֹ֖ד אֶת־אֹ֣הֶל מוֹעֵ֑ד וְטִֽהַרְתָּ֣ אֹתָ֔ם וְהֵֽנַפְתָּ֥ אֹתָ֖ם תְּנוּפָֽה:
16For they are wholly given over to Me from among the children of Israel; instead of those that open the womb all the firstborn of Israel I have taken them for Myself. טזכִּי֩ נְתֻנִ֨ים נְתֻנִ֥ים הֵ֨מָּה֙ לִ֔י מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל תַּ֩חַת֩ פִּטְרַ֨ת כָּל־רֶ֜חֶם בְּכ֥וֹר כֹּל֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל לָקַ֥חְתִּי אֹתָ֖ם לִֽי:
wholly given over: Hebrew נְתֻנִים נְתֻנִים, [the double expression denoting] given over for [the service of] carrying and given over for the singing [in the Temple]. - [Midrash Aggadah]
נתנים נתנים: נתונים למשא נתונים לשיר:
that open: פִּטְרַת, the opening of.
פטרת: פתיחת:
17For all the firstborn among the children of Israel are Mine whether man or beast since the day I smote all the firstborn in the land of Egypt; I have sanctified them for Myself. יזכִּ֣י לִ֤י כָל־בְּכוֹר֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּֽאָדָ֖ם וּבַבְּהֵמָ֑ה בְּי֗וֹם הַכֹּתִ֤י כָל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם הִקְדַּ֥שְׁתִּי אֹתָ֖ם לִֽי:
For all the firstborn… are Mine: The firstborn are Mine by right, for I protected them among the Egyptian firstborn, and I took them for Myself-until they erred through the golden calf; so now “ I have taken the Levites” (verse 18).
כי לי כל בכור: שלי היו הבכורות בקו הדין, שהגנתי עליהם בין בכורי מצרים ולקחתי אותם לי עד שטעו בעגל, ועכשיו ואקח את הלוים:
18And I have taken the Levites instead of all the firstborn of the children of Israel. יחוָֽאֶקַּ֖ח אֶת־הַֽלְוִיִּ֑ם תַּ֥חַת כָּל־בְּכ֖וֹר בִּבְנֵ֥י יִשְׂרָאֵֽל:
19I have given the Levites as a gift to Aaron and his sons from among the children of Israel, to perform the service for the children of Israel in the Tent of Meeting and to atone on behalf of the children of Israel, so that the children of Israel will not be inflicted with plague when they approach the Sanctuary. יטוָֽאֶתְּנָ֨ה אֶת־הַֽלְוִיִּ֜ם נְתֻנִ֣ים | לְאַֽהֲרֹ֣ן וּלְבָנָ֗יו מִתּוֹךְ֘ בְּנֵ֣י יִשְׂרָאֵל֒ לַֽעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ בְּאֹ֣הֶל מוֹעֵ֔ד וּלְכַפֵּ֖ר עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֨א יִֽהְיֶ֜ה בִּבְנֵ֤י יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקֹּֽדֶשׁ:
I have given…: “The children of Israel” is mentioned five times in this verse, thus declaring the affection [God has] for them, for their mention is repeated in one verse as many times as the five books of the Torah. I saw this in Gen. Rabbah [3:5]. [Note that this is not found in Gen. Rabbah, but in Lev. Rabbah 2:4]
ואתנה וגו': חמשה פעמים נאמר בני ישראל במקרא זה, להודיע חבתן שנכפלו אזכרותיהן במקרא אחד כמנין חמשה חומשי תורה, וכך ראיתי בבראשית רבה:
so that the children of Israel will not be inflicted with plague: So that there will be no need for them to approach the holy [Sanctuary], for if they do approach, there will be a plague.
ולא יהיה בבני ישראל נגף: שלא יצטרכו לגשת אל הקדש, שאם יגשו יהיה נגף:
20So Moses, Aaron, and the entire congregation of Israel did [this] to the Levites; the children of Israel did [in accordance with] all that the Lord had instructed Moses regarding the Levites. כוַיַּ֨עַשׂ משֶׁ֧ה וְאַֽהֲרֹ֛ן וְכָל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לַֽלְוִיִּ֑ם כְּ֠כֹ֠ל אֲשֶׁר־צִוָּ֨ה יְהֹוָ֤ה אֶת־משֶׁה֙ לַֽלְוִיִּ֔ם כֵּן־עָשׂ֥וּ לָהֶ֖ם בְּנֵ֥י יִשְׂרָאֵֽל:
So Moses, Aaron and all the congregation: Moses presented them, Aaron lifted them up, and the Israelites rested their hands [on them].
ויעש משה ואהרן וכל עדת וגו': משה העמידן ואהרן הניפן וישראל סמכו את ידיהם:
21The Levites cleansed themselves and washed their clothes. Then Aaron lifted them as a waving before the Lord, and Aaron atoned for them to cleanse them. כאוַיִּתְחַטְּא֣וּ הַֽלְוִיִּ֗ם וַיְכַבְּסוּ֙ בִּגְדֵיהֶ֔ם וַיָּ֨נֶף אַֽהֲרֹ֥ן אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וַיְכַפֵּ֧ר עֲלֵיהֶ֛ם אַֽהֲרֹ֖ן לְטַֽהֲרָֽם:
22After that, the Levites came to perform the service in the Tent of Meeting before Aaron and before his sons; they did to them just as the Lord had commanded Moses regarding the Levites. כבוְאַֽחֲרֵי־כֵ֞ן בָּ֣אוּ הַֽלְוִיִּ֗ם לַֽעֲבֹ֤ד אֶת־עֲבֹֽדָתָם֙ בְּאֹ֣הֶל מוֹעֵ֔ד לִפְנֵ֥י אַֽהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו כַּֽאֲשֶׁר֩ צִוָּ֨ה יְהֹוָ֤ה אֶת־משֶׁה֙ עַל־הַֽלְוִיִּ֔ם כֵּ֖ן עָשׂ֥וּ לָהֶֽם:
they did to them just as the Lord commanded Moses: [This is written] to extol those who performed [this rite] and those upon whom it was performed, [for] none of them objected.
כאשר צוה ה' וגו' כן עשו: להגיד שבח העושין והנעשה בהן, שאחד מהן לא עכב:
23The Lord spoke to Moses saying: כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
24This is [the rule] concerning the Levites: From the age of twenty five years and upwards, he shall enter the service to work in the Tent of Meeting. כדזֹ֖את אֲשֶׁ֣ר לַֽלְוִיִּ֑ם מִבֶּן֩ חָמֵ֨שׁ וְעֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה יָבוֹא֙ לִצְבֹ֣א צָבָ֔א בַּֽעֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
This is the rule concerning the Levites: Age disqualifies them, but physical blemishes do not disqualify them. — [Sifrei Beha’alothecha 1:10, Chul. 24a]
זאת אשר ללוים: שנים פוסלים בהם, ואין המומים פוסלים בהם:
From the age of twenty-five years: Elsewhere (4:3) it says, “From the age of thirty.” How can this be reconciled? However, from the age of twenty-five they came to study the laws of the service; they would study for five years, and at the age of thirty they would [begin] work. From here we learn that a student who does not experience success in his learning for five years, will never experience it. — [Chul. 24a]
מבן חמש ועשרים: ובמקום אחר אומר (במדבר ד, ג) מבן שלשים שנה, הא כיצד, מבן כ"ה בא ללמוד הלכות עבודה ולומד חמש שנים, ובן שלשים עובד, מכאן לתלמיד שלא ראה סימן יפה במשנתו בחמש שנים, ששוב אינו רואה:
25From the age of fifty he shall retire from the work legion, and do no more work. כהוּמִבֶּן֙ חֲמִשִּׁ֣ים שָׁנָ֔ה יָשׁ֖וּב מִצְּבָ֣א הָֽעֲבֹדָ֑ה וְלֹ֥א יַֽעֲבֹ֖ד עֽוֹד:
and do no more work: [I.e.,] the work of carrying on the shoulders; however, he can return to [the work of] locking the gates, singing, and loading the wagons. This is the meaning of“He shall minister with his brethren (אֶתאֶחָיו)” [in the next verse]-with his brethren, as the Targum [Onkelos] renders (עִם אֲחוֹהִי).
ולא יעבוד עוד: עבודת משא בכתף, אבל חוזר הוא לנעילת שערים ולשיר ולטעון עגלות, וזהו ושרת את אחיו עם אחוהי, כתרגומו:
26He shall minister with his brethren in the Tent of Meeting to keep the charge, but he shall not perform the service; thus shall you do for the Levites regarding their charge. כווְשֵׁרֵ֨ת אֶת־אֶחָ֜יו בְּאֹ֤הֶל מוֹעֵד֙ לִשְׁמֹ֣ר מִשְׁמֶ֔רֶת וַֽעֲבֹדָ֖ה לֹ֣א יַֽעֲבֹ֑ד כָּ֛כָה תַּֽעֲשֶׂ֥ה לַֽלְוִיִּ֖ם בְּמִשְׁמְרֹתָֽם:
to keep the charge: To camp around the Tent and to assemble and dismantle [it] at the time of the travels.
לשמר משמרת: לחנות סביב לאהל, ולהקים ולהוריד בשעת המסעות:
Daily Tehillim: Chapters 72 - 76• Hebrew text
• English text• Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 4• Lessons in Tanya• English Text
• Hebrew Text
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• Monday, Sivan 14, 5776 · June 20, 2016
• Shaar Hayichud Vehaemunah, middle of Chapter 4
• והנה כמו שמדה זו היא שבחו של הקב״ה לבדו
Rambam:
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Now, this attribute of “HaGadol”, the attribute of Chesed that spreads forth His life-force into all the worlds so as to create them ex nihilo, is exclusively the praise of the Holy One, blessed be He,
שאין ביכולת שום נברא לברוא יש מאין ולהחיותו
for no created thing can create a being out of nothing and give it life.
Creatio ex nihilo is utterly beyond the realm of created beings. In the words of the Midrash:1 “Even if all mankind were to gather together they would not be able to create even the wing of a gnat and animate it.”
וגם מדה זו היא למעלה מהשכלת כל הברואים והשגתם
This attribute of benevolence, whereby G‑d creates ex nihilo, is also beyond the cognition of all creatures and their understanding,
שאין כח בשכל שום נברא להשכיל ולהשיג מדה זו ויכלתה לברוא יש מאין ולהחיותו
for it is not within the power of the intellect of any creature to comprehend through the faculty of Chochmah or understand through the faculty of Binah this attribute and its ability to create a being out of nothing and vivify it.
כי הבריאה יש מאין היא דבר שלמעלה משכל הנבראים, כי היא ממדת גדולתו של הקב״ה
For creatio ex nihilo is a matter which transcends the intellect of all creatures, inasmuch as it stems from the Divine attribute of Gedulah.
והקב״ה ומדותיו אחדות פשוט, כדאיתא בזהר הקדוש: דאיהו וגרמוהי חד
Now the Holy One, blessed be He, and His attributes are a perfect unity, as the holy Zohar states,2 “He and His causations i.e., His attributes are One,”
וכשם שאין ביכולת שום שכל נברא להשיג בוראו, כך אינו יכול להשיג מדותיו
and just as it is impossible for the mind of any creature to comprehend its Creator, so is it impossible for it to comprehend His attributes, for they are One with Him.
Until now we have been speaking of the specific attribute of Gedulah, or Chesed. The Alter Rebbe will now say that just as this attribute, which is responsible for creation, is unfathomable, so too with regard to the attribute of Gevurah, or “contraction”. The function of this attribute is to conceal from created beings the activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source.
In the Alter Rebbe’s words:
וכמו שאין ביכולת שום שכל נברא להשיג מדת גדולתו, שהיא היכולת לברוא יש מאין ולהחיותו, כדכתיב: עולם חסד יבנה
And just as it is impossible for the mind of any creature to apprehend His attribute of Gedulah, which is the ability to create a being out of nothing and give it life, as it is written,3 “The world is built by i.e., created through the attribute of kindness,”
כך ממש אין ביכלתו להשיג מדת גבורתו של הקב״ה, שהיא מדת הצמצום ומניעת התפשטות החיות מגדולתו
exactly so is it impossible for it to apprehend the Divine attribute of Gevurah (“might,” “restraint”), which is the faculty of tzimtzum (“condensation,” “contraction,”), restraining the spreading forth of the life-force from His attribute of Gedulah,
מלירד ולהתגלות על הנבראים, להחיותם ולקיימם בגילוי, כי אם בהסתר פנים
preventing it from descending upon and manifesting itself to the creatures, and providing them with life and existence in a revealed manner, but rather with His Countenance concealed; i.e., the Divine activating force is at work within creation in a concealed manner.
Thus, it is the attribute of Gevurah and tzimtzum that enables the life-force to be concealed from the very creature it is creating.
שהחיות מסתתר בגוף הנברא, וכאילו גוף הנברא הוא דבר בפני עצמו
For the life-force conceals itself in the body of the created being, [making it appear] as if the body of the created being had independent existence,
ואינו התפשטות החיות והרוחניות כהתפשטות הזיו והאור מהשמש, אלא הוא דבר בפני עצמו
and [making it appear as though] the created being was not [merely] an extension of the life-force and the spirituality that creates it — just like the diffusion of the radiance and light of the sun — but an independently existing entity.
ואף שבאמת אינו דבר בפני עצמו, אלא כמו התפשטות האור מהשמש
Although, in reality, [the created being] has no independent existence, and is only like the diffusion of the light from the sun,
Just as the sun’s rays are merely a diffusion from the sun, so, too, all of creation is but a diffusion of G‑d’s activating force. Since, however, created beings are continuously found within their source (unlike the sun’s rays which do leave their source), their Divine source should cause them to be completely nullified within it, just as the light of the sun is in a state of complete nullification when found within the sun.
מכל מקום הן הן גבורותיו של הקב״ה, אשר כל יכול
nevertheless, this nullification is not felt by created beings even though they are but a diffusion of G‑d’s activating force, for this [capacity for self-concealment] is the very restraining power of the Holy One, blessed be He, Who is Omnipotent,
G‑d’s omnipotence expresses itself not only in His ability to bring forth light and bestow life, but also in His ability to conceal this same light and life from the beings He creates.
לצמצם החיות והרוחניות הנשפע מרוח פיו ולהסתירו
[and hence able] to condense the life-force and spirituality which issues from the “breath of His mouth” and to conceal it,
שלא יבטל גוף הנברא במציאות
so that the body of the created being shall not become nullified out of existence, and hence, notwithstanding the fact that the created being is but a diffusion of the rays of its source, it is thus enabled to perceive itself to be an independently existing entity.
וזה אין בשכל שום נברא להשיג מהות הצמצום וההסתר
It is beyond the scope of the mind of any creature to comprehend the essential nature of the tzimtzum and concealment,
-ושיהיה אף על פי כן גוף הנברא נברא מאין ליש
and [to comprehend] that nonetheless — the tzimtzum notwithstanding — the creature itself be created ex nihilo.
But since creation is an act of revelation rather than concealment, creatio ex nihilo should surely consist of the revelation of the Divine life-force within the created being. How, then, do both these things manifest themselves at one and the same time? On the one hand, the revelation of the Divine life-force; on the other, the condensation and concealment of this life-force, so that created beings will be unaware of it and consider themselves to be independently existing entities, and not utterly nullified within their source.
Indeed, the paradox of tzimtzum defies the comprehension of mere created beings, —
כמו שאין יכולת בשכל שום נברא להשיג מהות הבריאה מאין ליש
just as it is not within the capacity of the mind of any creature to comprehend the essential nature of the creation of being out of nothing.
Since the capacity for tzimtzum emanates from the Divine attribute of Gevurah, one might erroneously infer that it actually serves to create an independently existing entity; i.e., not only does the created being regard itself as such, but the Creator views it so as well.
For inasmuch as G‑d causes this concealment, and His attribute of Gevurah, the ability to conceal, is as real and as effective as His attribute of Gedulah, His ability to reveal, we may mistakenly liken creation to the sun’s rays insofar as they exist beyond the confines of the sun-globe.
Forestalling this possible error, the Alter Rebbe now explains that G‑d’s power to reveal and His power to conceal are truly one and the same. For revelation and concealment are respectively “light” (or) and its “vessels” (kelim), which are fused in complete and total unity. Moreover, in the state in which they exist in their supernal source, they are not only united: they are one and the same.
Now it is axiomatic that “No entity can conceal itself from itself.”
An illustration of this concept is found in the Shulchan Aruch, Orach Chayim, where it is stated that covering one’s head with one’s hand does not serve as a valid head-covering, because head and hand are part of the selfsame individual; the hand cannot be said to conceal that which the head itself reveals.
The same is true here too: Since the power to reveal and the power to conceal are essentially one and the same power, which is a manifestation of G‑d’s limitless ability, it is impossible for tzimtzum to bring about a real concealment that will be so regarded when viewed from the Divine perspective. Tzimtzum only enables created beings to perceive themselves as independently existing entities; G‑d does not view them this way at all.
| FOOTNOTES | |
| 1. | See Talmud Yerushalmi, Sanhedrin, beginning of ch. 7; Bereishit Rabbah 39:14; Sifri, Va‘etchanan 6:5. |
| 2. | Introduction to Tikkunei Zohar (3b). |
| 3. | Tehillim 89:3. |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 106
Ritual Impurity of a Zavah
We are commanded regarding the ritual impurity of a zavah [a woman who experiences menses three consecutive days outside the normal menstrual period.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how she contracts this ritual impurity and how, after she becomes a zavah, she can pass on this impurity to others.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 106
Ritual Impurity of a Zavah
We are commanded regarding the ritual impurity of a zavah [a woman who experiences menses three consecutive days outside the normal menstrual period.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how she contracts this ritual impurity and how, after she becomes a zavah, she can pass on this impurity to others.
Full text of this Mitzvah »
• Ritual Impurity of a Zavah
Positive Commandment 106
Translated by Berel Bell
The 106th mitzvah is that we are commanded regarding the tumah of a zavah. This mitzvah includes the laws of how she becomes a zavah1 and how, after becoming a zavah, she conveys tumah to others.2
FOOTNOTES
1.See Hilchos Issurei Bi'ah, Chapter 6.
2.See Hilchos M'tamei Mishkav U'Moshav.
• 1 Chapter: Bechorot Bechorot - Perek 6 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Bechorot - Perek 6
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Halacha 1
It is a positive commandment to separate one out of every ten kosher animals, which are born to a person each year. This mitzvah applies only to cattle and sheep, as Leviticus 27:32 states: "All the tithes of your cattle and sheep...."
Halacha 2
The tithing of animals applies with regard to ordinary animals, but not to consecrated ones. It applies in Eretz Yisrael and in the Diaspora, in the era that the Temple was standing and in the era when the Temple is not standing. Nevertheless, our Sages forbade tithing animals in the present era and ordained that they should be tithed only when the Temple is standing. This is a decree, lest the consecrated animal be eaten when it is unblemished and thus one will be violating a transgression punishable by karet: slaughtering consecrated animals outside the Temple Courtyard. If one transgressed and tithed in the present era, the animal is designated as a tithe offering and should be eaten after it contracts a disqualifying blemish.
Halacha 3
All are obligated in the tithing of their animals: priests, Levites, and Israelites.
Halacha 4
The laws applying to a tithe offering of an animal are that it should be slaughtered in the Temple Courtyard and its blood cast in one heave towards the Altar's base. Its organs and fats are offered on the altar's pyre and the remainder of the meat is eaten by the owner in Jerusalem like other sacrifices of a lesser degree of sanctity. The priests do not receive any portion of it. Instead, it is given to its owner in its entirety, like the Paschal sacrifice.
If it was blemished, whether it became blemished after it was designated or it was blemished when it was set aside, it may be eaten in any place.
Halacha 5
It is forbidden to sell an animal designated as a tithe offering when it is unblemished, for Leviticus 27:33 states with regard to it: "It shall not be redeemed." According to the Oral Tradition, the phrase "It shall not be redeemed" also implies a prohibition against selling it; it is neither redeemed, nor sold at all.
It appears to me that when one sells an animal designated as a tithe offering, the sale is of no consequence and the animal is not acquired by the purchaser. For this reason, the seller is not liable for lashes like one who sells property designated as a dedication offering to the priests, in which instance, the purchaser does not acquire it, or like one who sells a female captive, as will be explained in its place.
Halacha 6
According to Rabbinic Law, it is forbidden to sell an animal designated as a tithe offering when it is blemished and even when it is slaughtered. This is a decree, lest one sell such an animal when it is alive. For this reason, we may not weigh one portion against another, as is done when weighing portions of a firstborn animal, because it appears as if he is selling it.
Halacha 7
An animal designated as a tithe offering that belongs to orphans is permitted to be sold in an ordinary manner after being slaughtered when blemished. To prevent the orphans from suffering a loss, our Sages did not uphold their decree in this instance.
Halacha 8
When an animal designated as a tithe offering is slaughtered when blemished, it is permitted to sell its fats, sinews, hide, and bones. Only the sale of its meat was prohibited. If one included the price for its meat together with the price for its hide, fats, and sinews and sold everything in a collective price, the sale is permitted. If the price of the bones was high and he included the price of the meat in the price of the bones, it is permitted.
Halacha 9
Anyone's word is accepted with regard to the blemishes of animals designated as tithe offerings if he says: "This blemish came about on its own accord; it was not brought about intentionally." Even the statements of those individuals whose word is not accepted with regard to the blemishes of a firstborn animal are accepted with regard to an animal designated as a tithe offering. Moreover, a person may inspect the blemishes of his animals designated as tithe offerings and permit their slaughter if he is an expert. The rationale for these leniencies is that if a person desired, he could have blemished every animal in his flock and then tithed them. Thus from the outset, the tithed animal would be blemished.
Halacha 10
When a person purchases lambs that were born this year or they were given to him as a present, he is not obligated to tithe them. The obligation applies only when the animals are born in his domain. Accordingly, if partners enter into a partnership with regard to animals: one brings 100 and the other brings 100 and they have them intermingle and own them jointly, these 200 are exempt from the requirement to tithe. The rationale is that each of the lambs is considered as having been sold. Similarly, if brothers inherit lambs in their first year of life from their father, they are exempt from the requirement to tithe.
The offspring born to the partners or the brothers after the partnership was established, by contrast, from their jointly owned animals are obligated to be tithed. Similarly, if a partnership was established with money or brothers purchased animals from the funds of the estate, the offspring born afterwards are obligated to be tithed, for they were born in their domain and they are considered as one person.
If the brothers and the partners divided their property after animals were born to them in their joint domain and then reestablished their partnership, the animals born previously are exempt from the requirement to tithe. The rationale is that when the assets of the partnership or the estate were divided, everything is considered as having been sold and animals that are sold are exempt. And when the partnership was reestablished, no new offspring was born to them afterwards. Even though they divided kids for kids and lambs for lambs, and even if they divided them by tens, they are all exempt from the tithes and considered as having been purchased.
Halacha 11
When brothers and partners divided the financial assets of the partnership, but did not divide the animals, the animals are obligated to be tithed, for they are not considered as having been purchased yet. If, however, the animals of the partnership were divided even though the financial assets were not, the offspring are exempt.
Halacha 12
When a person purchases ten unborn fetuses in their mother's womb,they all enter the corral for tithing, for they were born in his domain.
Halacha 13
When a priest received ten newborn animals because of the return of property stolen from a convert, they are exempt from the tithes. The rationale is that the priestly presents are comparable to ordinary presents. And we already explainedthat when one gives a present, it is exempt from the tithes.
Halacha 14
All the animals in one's herd are brought into the corral for tithing,whether they are unblemished or blemished, even those which are forbidden to be offered on the altar with the exception of hybrids, animals that are tereifah,born through Caesarian section, or "lacking in age." For all of these are exempt from the tithes.
Similarly, an animal whose mother died or was slaughtered when it was born should not be tithed. These concepts are part of the Oral Tradition.
Halacha 15
A purchaser is not exempt from the obligation to tithe unless he purchased the animals after they were fit to be tithed. Therefore one who purchases lambs in the seven days after their birth, is obligated to tithe them when the time comes.Since an animal that is "lacking in age" is not fit to be tithed, it is as if he purchased a fetus and it was born in his domain.
Halacha 16
Whenever there is a doubt whether an animal is obligated to be tithed or exempt from being tithed, it is exempt from being tithed. Therefore when an orphaned lamb, a purchased one, or the like becomes intermingled with other lambs, they are all exempt from the tithes, because the status of each one of them is in doubt.
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Halacha 1
A zav imparts impurity to articles on which one lies, sits, or rides in five ways: by standing above them, sitting above them, lying above them, hanging from them, or leaning on them.
What is implied? When there is an article on which one lies, sits, or rides - even if it is under a stone - if one of the persons who imparts impurity to articles on which one lies stands, sits, lies on the stone, hangs from it, or leans on it, since he was in someway supported by the article, it becomes a primary source of impurity. Any of these five acts is included in the termmidras whenever it is used.
Halacha 2
Similarly, an object on which one lies and rides imparts impurity to a person in seven ways, in the five listed in the previous halachah, by touching and by carrying.
What is implied? When a zav was supported by an article on which one lies or rides and thus imparted impurity to it, if a person touches or carries that article, he contracts impurity. Similarly, one contracts impurity if one sits on it, stands on it, lies on it, hangs from it, or leans on it, even if there is a stone separating between the person who was pure and the impure support, asLeviticus 15:6 states: "One who sits on the article on which the zav had sat." According to the Oral Tradition, it was taught that the place on which a zavsits and imparts impurity causes a person who is pure who sits there to contract impurity. Now just as a zav imparts impurity to an object on which one rides or sits that is beneath a stone, so too, a pure person can contract impurity from an object on which one rides or sits that is beneath a stone, even though the zav is not on the object on which one sits. A person who contracts impurity who is above the midras imparts impurity to his garments as long as he does not separate from the article that imparted impurity to him, as we explained.
Halacha 3
A zav does not impart impurity to an object upon which one lies until the majority of his body is supported by the object upon which one lies, sits, or rides. Similarly, when a pure person is supported by a midras made impure by a zav, he does not contract impurity because of the midras until the majority of his body is supported by it. If, however, only the lesser portion of his body is supported by it, since he did not touch it, he remains pure.
What is implied? If the lesser portion of an impure person's body is on a surface on which one lies and the lesser portion of the pure person's body is on that same surface, the surface is pure and the pure person whose body was supported in part by it is pure. When the majority of the impure person's body was supported by the lesser portion of the surface on which one lies or rides, that surface becomes impure in its entirety. Similarly, if the majority of a pure person's body was supported by the lesser portion of an impure midras, he becomes impure even though he was supported only by the lesser portion of the object on which one sits.
Halacha 4
When a zav was sprawled over five benches that are positioned lengthwise, they are all impure, because each one of them supported the majority of his body. If they were positioned widthwise, they are pure, because the majority of his body was not supported by any of them. If he slept upon the benches, they are all impure, because maybe he turned over and each one supported the majority of his body at a given time.
If he was sprawled over six supports, each of his two hands on one, each of his two feet on one, his head on one and his trunk on one, the only one which is impure as a surface on which one lies is the one under his trunk, because the majority of his body is supported by it.
If he is standing on two supports, one foot on one and the other on the second, they are both impure.
Halacha 5
If a person was sitting on a bed and there were four surfaces, each one under one of the four legs of the bed, they are all impure. The rationale is that the bed cannot stand merely on three.
Halacha 6
If a zav was riding on an animal and there were four surfaces, one under each of the animal's four feet, they are all pure. The rationale is that the animal can stand on three feet. Thus the fourth is merely an assist and an assist is not significant. Thus each of the legs is fit to be considered as merely an assist. Since we do not know which forefoot or hindfoot the animal was not using for support, none of them are considered as impure. Hence they all remain pure.
Therefore if one support was under the two forefeet of the animal, its two hindfeet, or a forefoot and a hindfoot, the support is impure, for this support definitely served as a base for the zav, for an animal cannot stand on only two feet.
Halacha 7
When an impure person sat on the beam in an olive press, all of the keilim in the net are impure, for they are pressed directly under the beam. When, by contrast, a person sits on a launderer's press, the garments under the board in the press are pure. The press rests on its own feet and not on the garments that are under it. Thus if a person would desire to insert a knife or the like between the garments that are under the press and the press, he would be able to, even though the press is tied close.
Halacha 8
When a zav used for support an implement that was not made for one to lie, sit, or ride on, since he did not touch it, it is pure even though it could have been used to lie on. The rationale is that we tell him: "Stand up and let us perform our work with this article."
What is implied? If one turned over a measuring container for grain or a kneading trough and sat on it, or sat on a curtain or the sail of a ship, they are pure, as implied by Leviticus 15:4 which states "that he sits upon," indicating an article set aside for sitting and not one concerning which would be said: "Stand up and let us perform our work," for this article was not made for sitting.
If the article was used to be sat upon together with the purpose it was made, it can contract impurity as a midras, for example, a veil, a cloak, an outer garment, a drinking pouch, and a carrying bag. Even though none of these entities were made to lie upon, isuch an article could be used to lie upon together with the purpose for which it was made. Similar laws apply in all analogous situations. In Hilchot Keilim, I will explain which keilim can contract impurity through midras and which do not, which keilim are fit for sitting, which are fit for lying, and which are fit for riding.
Metamme'ey Mishkav uMoshav - Chapter 8
Halacha 1
At the beginning of this text, we explained that with regard to other types of impurity, if a person moves a source of impurity which imparts impurity when carried, he contracts impurity. If, however, the source of impurity caused a person to move, he does not contract impurity.
Halacha 2
None of the sources of impurity imparts impurity when moving a pure person or a pure k'li except a zav and the like. This is the extra dimension of impurity - that if a zav moves something that is pure, that entity contracts impurity - that exists with regard to a zav that has no comparison in the entire Torah.
What is implied? A beam was positioned on top of a fence and a pure person or pure keilim, even earthenware containers, were on one side and a zavmoved the other side. Since the person or the keilim were moved by the zav, it is as if he touched them. They become impure and are considered as a primary derivative of impurity according to Scriptural Law. Needless to say, the person or the keilim become impure if the zav lifted them up. All the laws that apply to a zav also apply to a zavah, a nidah, and a woman after childbirth.
Thus it can be concluded that when a pure person moves a zav, he is impure because it is as if he carried a zav. And when a zav moves a pure entity, whether a person or a k'li, even an earthenware container, that entity is impure, because having the zav move other entities is equivalent to him touching them.
Halacha 3
There is a more stringent dimension to the impurity imparted by a zav moving an entity than to the impurity he imparts by touching it. If a zav touches an earthenware container that is firmly sealed close, it is pure. If, however, thezav moves the article, it becomes impure.
A similar stringency applies to an earthenware container that is hollow like a ball for which an opening was not made, e.g., a double frying pan. If it was moved by a zav, it is impure, even though it would be considered pure were it to have been located in a tent containing a human corpse, for it is like an earthenware container that is sealed close, for its opening is sealed. Similarly, when a needle is entirely embedded in a piece of wood or a ring is entirely embedded in a brick, if a zav moves the wood or the brick, the keilimembedded within become impure. Similar laws apply in all analogous situations.
Halacha 4
When a zav inserts his hand or foot into the inner space of an earthenware container, since he did not touch the inside of the container, nor did he move it, it remains pure. The rationale is that a nidah or the like do not impart impurity through their limbs alone.
Halacha 5
When a zav had a rod held fast in the folds of his skin and used the end of the rod to move a person or a k'li, he or it remain pure, as implied by Leviticus 15:11: "Anything that will be touched by the zav when his hands were not washed in water." According to the Oral Tradition, it was taught that this verse is speaking about a zav moving entities. It uses the wording "touch" to teach the following concept: Just as touch involves one's hand and other parts of the body like one's hands, i.e., revealed limbs that can touch, so too, moving an object must be performed by a revealed portion of the body and not by a hidden portion.
If a rod was in the folds of the skin of a pure person and he moved a zav with it, he contracts impurity. For one who moves an impure object is considered as if he carried it. Hence, just as one who carries an article in the hidden portions of his body contracts impurity, as we stated at the beginning of this book, so too, one who moves an impure object with the hidden portions of his body contracts impurity.
Halacha 6
The following laws apply when a zav was on one side of a scale and a k'limade to lie on or ride on was placed on the other side. If the zav outweighed them, causing them to rise, they are considered as keilim which he touched, for he moved them. If they outweighed him, they contract the impurity associated with articles on which one lies and become a primary source of impurity. The rationale is that they lifted up the zav. Thus it is as if he stood on them.
If there were other keilim, foods, liquids, or another person on the other side of the scale, whether they outweighed the zav or he outweighed them, they are all considered a primary derivative of impurity.
Halacha 7
The following laws apply when a zav and a pure person:
a) were sitting on opposite ends of a bench or a board that moved up and down,
b) both climbed a tree that was not strong, i.e., its trunk is not thick enough for a cavity fit to contain a fourth of a kab to be hollowed out within,
c) ascended a booth that is not strong, i.e., one that can be bent over by a person's hand and when he does so, he presses it and moves it,
d) climbed an Egyptian ladder that was not affixed with nails, or
e) ascended a ramp, a beam, or a door which was not firmly held in place with mortar.
In all these instances, they are impure because the entity they are ascending will shake back and forth and it would be as if the zav is moving the pure person. If, however, they sat in a large boat which would not be affected by the movement of one person, on a board or a bench that was not shaky, or climbed a tree or a booth that was strong, or an Egyptian ladder that was nailed down, or a ramp, a beam, or a door that was held in place with mortar, the pure person remains pure, even if they ascended from the same side.
Halacha 8
When both a zav and a pure person were closing or opening a door at the same time, the pure person remains pure. If one was closing the door and the other opening it, the pure person contracts impurity.
The following laws apply when one lifted the other out of a pit. If the impure person lifted out the pure person, he imparted impurity to him, because he moved him. If the pure person lifted up the impure person, he contracts impurity, because it is as if he carried the impure person, as we explained.
Halacha 9
When a zav and a pure person where pulling ropes back and forth, one pulling in one direction and the other, in the other direction, the pure person contracts impurity. If they were weaving together, whether standing or sitting, or working a mill, unloading or loading a donkey, if their burden is heavy, the pure person contracts impurity. If it is light, he remains pure.
Halacha 10
When a pure person was administering lashes to a zav, he is pure. When azav is administering lashes to a pure person, he is impure. The rationale is that that if the pure person will move, the impure person will fall. Thus he is leaning on him. Accordingly, even the clothes of the pure person contract impurity.
Halacha 11
When a portion of a zav's body was resting above a pure person or a portion of a pure person's body was resting above a zav, the pure person contracts impurity.
What is implied? If a finger of a zav was placed above a pure person or a pure person placed his finger above a zav, even if there is a stone, a beam, or the like between them, the pure person contracts impurity.
Similarly, when entities joined to a zav's body rest on a pure person or entities joined to a pure person's body rest on the zav, the pure person contracts impurity. It is as if each one carried the body of the other. These are what is meant by the term "entities joined to the body": the teeth, the nails, and the hair. It appears to me that this impurity is of Rabbinic origin.
Metamme'ey Mishkav uMoshav - Chapter 9
Halacha 1
The following laws apply when a support is firmly joined to the earth or nailed down. If it is sound and strong and a zav banged upon it and when doing so, ak'li, food, or liquids that were resting on it were moved or caused to fall from the power of his blow, they are pure. If the support was not sound or strong, but shaky and a zav banged upon it and caused keilim, food, or liquids to fall or move from the power of his blow, they are impure. It is as if he moved them, because they fell as a result of his power.
This is the general principle: Whatever falls as a direct result of the power of the zav's movement is impure. Anything that falls due to the trembling of the support is pure.
What is implied? If he knocked on a tree or a booth that were not sturdy, on an Egyptian ladder that was not affixed with nails, on a ramp, a beam, or a door that was not firmly held in place with mortar or he knocked on a door-bolt, a lock, or an oar, and when he knocked upon these entities, he caused food, liquids, or keilim to fall - or even caused them to shake without falling - they are impure. If, however, he knocked on a tree or a booth that was strong, or an Egyptian ladder that was nailed down, or a ramp, a beam, or a door that was held in place with mortar, a central building beam or an oven, and when he knocked on that entity, keilim, foods, and liquids on it were moved - and even if they fell - they remain pure. Similar laws apply in all analogous situations.
Halacha 2
When there was a loaf of bread attached to the wall of an oven and a zavknocked on the oven and caused the loaf to fall, it is pure, even if the loaf isterumah. If a shard from the oven is clinging to the loaf that fell, it is impure, even if the loaf is ordinary food.
Halacha 3
A surface on which one lies or rides that has contracted midras impurity does not impart impurity to keilim, foods, or liquids, unless it touches them. If, however, the keilim, foods, or liquids were above the impure midras or the impure midras was above them, as long as they do not touch it, even if there is only a paper separating between them, they are pure. Similarly, if an object on which one sits caused keilim, foods, or liquids to move, they are pure.
Halacha 4
When a zav and a pure person were sitting in a small boat that could tip due to the movement of one person, on a dinghy, or riding an animal together, even if their clothes are not touching each other, the clothes of the pure person are considered to have contracted midras impurity. This impurity comes as a result of a doubt; perhaps the zav stepped upon them. Similarly, if a woman in the nidah state sat together with a woman who is pure on a bed, the other woman's clothes are impure because of midras impurity, with the exception of the cap on her head. Similarly, when a zav was in a small boat, clothes on top of the masthead are pure.
Halacha 5
When one pushes into a mill in which a gentile, a zav, or the like is located, his clothes contract midras impurity.
With regard to which type of mill was this said? One that shakes the ground to the extent that it will raise the person standing there and force him from his place.
It is obvious that this impurity was decreed due to a doubt: perhaps the impure person was displaced and stepped on the clothes of the pure person.
• English Text | Video Class• Monday, Sivan 14, 5776 · June 20, 2016• "Today's Day"
Thursday Sivan 14 5703
Torah lessons: Chumash: Beha'alotecha, Chamishi with Rashi.
Tehillim: 72-77.
Tanya: Now this attribute (p.297)... out of nothing. (p. 299).
In putting on the tallit-katan in the morning, with "clean" hands1 and in a place where a b'racha may be said, recite al mitzvat tzitzit; (L'hitateif b'tzitzit is only said for a large tallit that has the size for "enwrapment.") If one may not say a b'racha when putting on a tallit-katan, then before davening, hold the four tzitzit and say the b'racha then. However, if one is wearing a large tallit as well, no b'racha is said for the tallit-katan.
FOOTNOTES
1.Namely after the ritual handwashing (Sidur p. 6).
• Daily Thought:
Don’t Wait To Be Asked
There are those students who come to you and ask for guidance. And there are others who sit quietly and do not ask.
Don’t assume that those who are need of guidance are the ones that ask. On the contrary, the very fact that a student does not ask tells you that this child is most in need of guidance.
A teacher must go to the student, awaken the student, and say, “Why don’t you bother me, my student? Ask me. Speak to me.”[From a public talk.]
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