Torah Reading
Bechukotai: Leviticus 26:3 “‘If you live by my regulations, observe my mitzvot and obey them; 4 then I will provide the rain you need in its season, the land will yield its produce, and the trees in the field will yield their fruit. 5 Your threshing time will extend until the grape harvest, and your grape harvesting will extend until the time for sowing seed. You will eat as much food as you want and live securely in your land.
(LY: ii) 6 “‘I will give shalom in the land — you will lie down to sleep unafraid of anyone. I will rid the land of wild animals. The sword will not go through your land. 7 You will pursue your enemies, and they will fall before your sword. 8 Five of you will chase a hundred, and a hundred of you will chase ten thousand — your enemies will fall before your sword.
9 “‘I will turn toward you, make you productive, increase your numbers and uphold my covenant with you. (RY: v, LY: iii) 10 You will eat all you want from last year’s harvest and throw out what remains of the old to make room for the new. 11 I will put my tabernacle among you, and I will not reject you, 12 but I will walk among you and be your God, and you will be my people. 13 I am Adonai your God, who brought you out of the land of Egypt, so that you would not be their slaves. I have broken the bars of your yoke, so that you can walk upright.
Today's Laws & Customs:• Count "Thirty-Eight Days to the Omer" Tonight Tomorrow is the thirty-eighth 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 thirty-eight days, which are five weeks and three days, 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: Tifferet sheb'Yesod -- "Harmony 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:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Shabbat Commanded (1313 BCE)
Following the descent of the manna (the miraculous "Bread from Heaven" that sustained the Israelites in the desert), G-d commanded the Children of Israel to keep the Shabbat. This Shabbat was the 22nd of Iyar, of the year 2448 from Creation (1313 BCE) (see "Today in Jewish History" for Iyar 15).
On that Friday morning, enough manna fell for two days' worth of meals, as on the Shabbat it would be prohibited to gather the manna. The "Two Loaves" of challah bread (Lechem Mishneh) that form the foundation of our Shabbat meal are in commemoration of the double portion of manna.
Links:
A Brief History of Shabbat
Shabbat: an island in time
The Manna
• Jewish Books Confiscated (1731)
Giovanni Antonio Costanzi, the Vatican librarian and author of a catalogue of the Vatican's Hebrew manuscripts, directed searches in all the Jewish quarters throughout the Papal States to confiscate Jewish holy books. The confiscation begun on the 22nd Iyar in 1731. More confiscations continued over the next twenty years.
• Hungarian Jews Deported (1944)
Two months after the Nazi occupation of Hungary, where the Jewish population prior to WWII was 725,000, the Nazis began deportation of the Jews to the Auschwitz concentration camp.
Eichmann personally oversaw the following day the start of the extermination process. Eight days later an estimated 100,000 had been murdered.
Daily Quote:
Tree, o' tree, with what can I bless you? That your fruit should be sweet? Your fruit is sweet. That your shade should be plentiful? Your shade is plentiful. That a stream of water should run beneath you? Water runs beneath you. The one thing left for me to bless you is: May all the plantings from your seed be like you![Talmud, Taanit 5b]
Daily Study:
Chitas and Rambam for today:
Chumash: Bechukotai, 2nd Portion Leviticus 26:6-26:9 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 26
6And I will grant peace in the Land, and you will lie down with no one to frighten [you]; I will remove wild beasts from the Land, and no army will pass through your land; ווְנָֽתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין מַֽחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַֽעֲבֹ֥ר בְּאַרְצְכֶֽם:
And I will grant peace: You might say, “Here is food, and here is drink, but if there is no peace, there is nothing!” Scripture, therefore, states, after all this [blessing], “I will grant peace in the Land.” From here, [we learn] that peace is equal to everything else. And so, [this is illustrated in our morning prayers,] when we say: “[Blessed are You, O Lord…] Who… makes peace and creates everything” [a paraphrase of the verse] (Isaiah 45:7). - [see Ber. 11b; Torath Kohanim 26:7]
ונתתי שלום: שמא תאמרו הרי מאכל והרי משתה, אם אין שלום אין כלום, תלמוד לומר אחר כל זאת ונתתי שלום בארץ, מכאן שהשלום שקול כנגד הכל. וכן הוא אומר עושה שלום ובורא את הכל:
and no army will pass through your land: It is unnecessary to state that they will not come to wage war, but [they will not come] even to pass through your land from one country to another. — [Torath Kohanim 26:9]
וחרב לא תעבר בארצכם: אין צריך לומר שלא יבאו למלחמה, אלא אפילו לעבור דרך ארצכם ממדינה למדינה:
7You will pursue your enemies, and they will fall by the sword before you; זוּרְדַפְתֶּ֖ם אֶת־אֹֽיְבֵיכֶ֑ם וְנָֽפְל֥וּ לִפְנֵיכֶ֖ם לֶחָֽרֶב:
[And they will fall] by the sword before you: each man [falling] by the sword of his fellow. — [Torath Kohanim 26:9]
לפניכם לחרב: איש בחרב רעהו:
8Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall by the sword before you. חוְרָֽדְפ֨וּ מִכֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּמֵאָ֥ה מִכֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ וְנָֽפְל֧וּ אֹֽיְבֵיכֶ֛ם לִפְנֵיכֶ֖ם לֶחָֽרֶב:
of you will pursue: [It will require only five] of your weakest [to pursue a hundred enemies], and not of your strongest [i.e., מִכֶּם means “the weakest (מָ) of you.”]- [Sifthei Chachamim; Torath Kohanim 26:10]
ורדפו מכם: מן החלשים שבכם, ולא מן הגבורים שבכם:
Five… will pursue a hundred, and a hundred of you will pursue ten thousand: But is this calculation correct? [Since five will pursue a hundred, this means that each Jew will pursue twenty enemies;] therefore, should Scripture not have written here: “and a hundred of you will pursue two thousand”? But, [the Torah teaches us that] there is no comparison between a few who fulfill the Torah and many who fulfill the Torah [and thus, here, the larger the group of pursuers, the higher proportionately is the number pursued]. — [Torath Kohanim 26:10]
חמשה מאה ומאה מכם רבבה: וכי כך הוא החשבון, והלא לא היה צריך לומר אלא מאה מכם שני אלפים ירדופו, אלא אינו דומה מועטין העושין את התורה למרובין העושין את התורה:
and your enemies will fall [by the sword before you]: [This promise, already stated in verse 7, is repeated here to teach us (Torath Kohanim 26:10)] that the enemy will fall before you, not in the usual manner [i.e., that many of them will fall by the hand of only a few. — [Rash MiShantz ad loc.]
ונפלו איביכם וגו': שיהיו נופלין לפניכם שלא כדרך הארץ:
9I will turn towards you, and I will make you fruitful and increase you, and I will set up My covenant with you. טוּפָנִ֣יתִי אֲלֵיכֶ֔ם וְהִפְרֵיתִ֣י אֶתְכֶ֔ם וְהִרְבֵּיתִ֖י אֶתְכֶ֑ם וַֽהֲקִֽימֹתִ֥י אֶת־בְּרִיתִ֖י אִתְּכֶֽם:
I will turn towards you: “I will turn away (אֶפְנֶה) from all My affairs to pay your reward.” To what may this be compared? To a king who hired some workers [only one of whom worked for him for a long time, while all the others did not. When they presented themselves to receive payment, the king quickly paid the others a small amount, while to the one who had worked long, he said, “They worked merely a little for me, but with you, I must now turn my attention to calculate the substantial amount that I owe you.” Likewise, God will quickly pay the nations the small amount He owes them for their little good deeds, and then He will turn His attention, as it were, to the Jewish people, to calculate their great reward,] as is taught in Torath Kohanim 26:11.]
ופניתי אליכם: אפנה מכל עסקי לשלם שכרכם, משל למה הדבר דומה, למלך ששכר פועלים וכו', כדאיתא בתורת כהנים:
and I will make you fruitful: [Unlike the usual expression of פִּרְיָה וְרִבְיָה in Scripture, here, the two parts of this expression are separated by the word אֶתְכֶם (Sifthei Chachamim quoting Maharai). The first part, וְהִפְרֵיתִי אֶתְכֶם, refers to the blessing of] being fruitful and multiplying. — [Torath Kohanim 26:12]
והפריתי אתכם: בפריה ורביה:
and increase you: [while the second part,] וְהִרְבֵּיתִי אֶתְכֶם [refers to the blessing of having] dignity of stature [(הִתְרַבְרְבוּת) i.e., being able to hold one’s head up high due to dignity]. — [Mizrachi; Torath Kohanim 26:12]
והרביתי אתכם: בקומה זקופה:
and I will set up My covenant with you: a new covenant, not like the first covenant, which you broke, but a new covenant, which will not be broken, as it is said, “I will form a new covenant with the House of Israel and with the House of Judah-not like the covenant [that I formed with their forefathers… that they broke]” (Jer. 31:30-31). - [Torath Kohanim 26:12]
והקימתי את בריתי אתכם: ברית חדשה, לא כברית הראשונה שהפרתם אותה, אלא ברית חדשה שלא תופר, שנאמר (ירמיה לא ל) וכרתי את בית ישראל ואת בית יהודה ברית חדשה לא כברית הראשונה:
Daily Tehillim: Chapters 106 - 107• Hebrew text
• English text• Chapter 106
The psalmist continues the theme of the previous psalm, praising God for performing other miracles not mentioned previously, for "who can recount the mighty acts of God?" Were we to try, we could not mention them all!
1. Praise the Lord! Praise the Lord for He is good, for His kindness is everlasting.
2. Who can recount the mighty acts of the Lord, or proclaim all His praises?
3. Fortunate are those who preserve justice, who perform deeds of righteousness all the time.
4. Remember me, Lord, when You find favor with Your people; be mindful of me with Your deliverance;
5. to behold the prosperity of Your chosen, to rejoice in the joy of Your nation, to glory with Your inheritance.
6. We have sinned as did our fathers, we have acted perversely and wickedly.
7. Our fathers in Egypt did not contemplate Your wonders, they did not remember Your abundant kindnesses, and they rebelled by the sea, at the Sea of Reeds.
8. Yet He delivered them for the sake of His Name, to make His strength known.
9. He roared at the Sea of Reeds and it dried up; He led them through the depths, as through a desert.
10. He saved them from the hand of the enemy, and redeemed them from the hand of the foe.
11. The waters engulfed their adversaries; not one of them remained.
12. Then they believed in His words, they sang His praise.
13. They quickly forgot His deeds, they did not wait for His counsel;
14. and they lusted a craving in the desert, they tested God in the wilderness.
15. And He gave them their request, but sent emaciation into their souls.
16. They angered Moses in the camp, and Aaron, the Lord's holy one.
17. The earth opened and swallowed Dathan, and engulfed the company of Abiram;
18. and a fire burned in their assembly, a flame set the wicked ablaze.
19. They made a calf in Horeb, and bowed down to a molten image.
20. They exchanged their Glory for the likeness of a grass-eating ox.
21. They forgot God, their savior, Who had performed great deeds in Egypt,
22. wonders in the land of Ham, awesome things at the Sea of Reeds.
23. He said that He would destroy them-had not Moses His chosen one stood in the breach before Him, to turn away His wrath from destroying.
24. They despised the desirable land, they did not believe His word.
25. And they murmured in their tents, they did not heed the voice of the Lord.
26. So He raised His hand [in oath] against them, to cast them down in the wilderness,
27. to throw down their progeny among the nations, and to scatter them among the lands.
28. They joined themselves to [the idol] Baal Peor, and ate of the sacrifices to the dead;
29. they provoked Him with their doings, and a plague broke out in their midst.
30. Then Phineas arose and executed judgement, and the plague was stayed;
31. it was accounted for him as a righteous deed, through all generations, forever.
32. They angered Him at the waters of Merivah, and Moses suffered on their account;
33. for they defied His spirit, and He pronounced [an oath] with His lips.
34. They did not destroy the nations as the Lord had instructed them;
35. rather, they mingled with the nations and learned their deeds.
36. They worshipped their idols, and they became a snare for them.
37. They sacrificed their sons and daughters to demons.
38. They spilled innocent blood, the blood of their sons and daughters whom they sacrificed to the idols of Canaan; and the land became guilty with blood.
39. They were defiled by their deeds, and went astray by their actions.
40. And the Lord's wrath blazed against His people, and He abhorred His inheritance;
41. so He delivered them into the hands of nations, and their enemies ruled them.
42. Their enemies oppressed them, and they were subdued under their hand.
43. Many times did He save them, yet they were rebellious in their counsel and were impoverished by their sins.
44. But He saw their distress, when He heard their prayer;
45. and He remembered for them His covenant and He relented, in keeping with His abounding kindness,
46. and He caused them to be treated mercifully by all their captors.
47. Deliver us, Lord our God; gather us from among the nations, that we may give thanks to Your Holy Name and glory in Your praise.
48. Blessed is the Lord, the God of Israel, forever and ever. And let all the people say, "Amen! Praise the Lord!"
Chapter 107
This psalm speaks of those who are saved from four specific perilous situations(imprisonment, sickness, desert travel, and sea travel) and must thank God, for their sins caused their troubles, and only by the kindness of God were they saved. It is therefore appropriate that they praise God and tell of their salvation to all.
1. Give thanks to the Lord for He is good, for His kindness is everlasting.
2. So shall say those redeemed by the Lord, those whom He redeemed from the hand of the oppressor.
3. He gathered them from the lands-from east and from west, from north and from the sea.
4. They lost their way in the wilderness, in the wasteland; they found no inhabited city.
5. Both hungry and thirsty, their soul languished within them.
6. They cried out to the Lord in their distress; He delivered them from their afflictions.
7. He guided them in the right path to reach an inhabited city.
8. Let them give thanks to the Lord, and [proclaim] His wonders to the children of man,
9. for He has satiated a thirsting soul, and filled a hungry soul with goodness.
10. Those who sit in darkness and the shadow of death, bound in misery and chains of iron,
11. for they defied the words of God and spurned the counsel of the Most High-
12. He humbled their heart through suffering; they stumbled and there was none to help.
13. They cried out to the Lord in their distress; He saved them from their afflictions.
14. He brought them out of darkness and the shadow of death, and sundered their bonds.
15. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man,
16. for He broke the brass gates and smashed the iron bars.
17. Foolish sinners are afflicted because of their sinful ways and their wrongdoings.
18. Their soul loathes all food, and they reach the gates of death.
19. They cried out to the Lord in their distress; He saved them from their afflictions.
20. He sent forth His command and healed them; He delivered them from their graves.
21. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
22. Let them offer sacrifices of thanksgiving, and joyfully recount His deeds.
23. Those who go down to the sea in ships, who perform tasks in mighty waters;
24. they saw the works of the Lord and His wonders in the deep.
25. He spoke and caused the stormy wind to rise, and it lifted up the waves.
26. They rise to the sky, plunge to the depths; their soul melts in distress.
27. They reel and stagger like a drunkard, all their skill is to no avail.
28. They cried out to the Lord in their distress, and He brought them out from their calamity.
29. He transformed the storm into stillness, and the waves were quieted.
30. They rejoiced when they were silenced, and He led them to their destination.
31. Let them give thanks to the Lord for His kindness, and [proclaim] His wonders to the children of man.
32. Let them exalt Him in the congregation of the people, and praise Him in the assembly of the elders.
33. He turns rivers into desert, springs of water into parched land,
34. a fruitful land into a salt-marsh, because of the wickedness of those who inhabit it.
35. He turns a desert into a lake, and parched land into springs of water.
36. He settles the hungry there, and they establish a city of habitation.
37. They sow fields and plant vineyards which yield fruit and wheat.
38. He blesses them and they multiply greatly, and He does not decrease their cattle.
39. [If they sin,] they are diminished and cast down through oppression, misery, and sorrow.
40. He pours contempt upon distinguished men, and causes them to stray in a pathless wilderness.
41. He raises the needy from distress, and makes their families [as numerous] as flocks.
42. The upright observe this and rejoice, and all the wicked close their mouth.
43. Let him who is wise bear these in mind, and then the benevolent acts of the Lord will be understood
Tanya: Likutei Amarim, beginning of Chapter 50• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Monday, Iyar 22, 5776 · May 30, 2016
• Likutei Amarim, beginning of Chapter 50
• This chapter warrants a brief introduction.1
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Iyar 22, 5776 · May 30, 2016
In previous chapters, Tanya has discussed various levels and forms of love of G‑d, each of which can inspire one to study Torah and observe mitzvot with increased enthusiasm. In all these levels, the love consists of a yearning to become joined with G‑d, or else a desire that the Divine be revealed within one’s soul. For this reason, the love of G‑d arouses one directly to study Torah and observe its commandments, for through these a Jew becomes joined with G‑d, and G‑dliness becomes revealed in his soul.
Ch. 50 will discuss a different form of love. Rather than a yearning to become joined with G‑d, it is a thirst and craving for the Divine to the point of klot hanefesh, an utter rapture that consumes the soul until it is on the verge of expiring into sheer G‑dliness. The aim of this love, then, is that the soul tear itself away from the body, and from whatever ties it to the body, and expire into G‑dliness.
Such a love of G‑d cannot prompt one directly to observe Torah and mitzvot, for this is possible only when the soul is enclothed within the body.
Nevertheless, the ultimate aim of every love of G‑d is to serve Him through fulfilling His Will — the Torah and themitzvot — as a result of the inspiration of this love. In the case of klot hanefesh, however, it is not the state of love in itself which arouses one to serve G‑d through Torah and the mitzvot. It is rather through a contrary inclination aroused within the soul — during the very sensation of burning love for G‑d, when the soul is in a state of surging ahead towards Him and expiring into G‑dliness. At this very moment, one realizes that expiring is not the ultimate Divine intent. On the contrary, this intent is that the soul remain enclothed within the body, there to continue its task of drawing G‑dliness ever downward, and revealing it in this finite world.
This realization brings one to subordinate one’s own feelings. Instead of enjoying the rapturous sensation of surging forward, and expiring into G‑dliness, one comes to experience an opposite sensation — of returning, to become enclothed in the body, for the sake of fulfilling the Divine intent by observing Torah and the mitzvot.
All the forms and levels of love of G‑d discussed before ch. 50 are grouped under the term kesef (lit., “silver”), whichTanya derives etymologically from the same root, meaning “desire”. Kesef comes under the category of Chesed (“kindness”), which Tikkunei Zohar calls the “right arm” of the Divine stature.
In the Kabbalah, the ten Sefirot are divided into three groups, called vertical “lines” — right, left, and center. The right line, known as the line of Chesed, consists of Chochmah, Chesed, and Netzach. The left line, known as the line of Gevurah,consists of Binah, Gevurah, and Hod. Thus, Chesed is an outgrowth of Chochmah, which begins its line, and Gevurah a product of Binah, which begins its line. (The other Sefirot are situated in the center line, which does not concern us here.)
The various kinds of love of G‑d discussed hitherto all come under the category of Chesed and kesef, and are therefore an outgrowth of Chochmah. But the love of G‑d in the form of klot hanefesh discussed in this chapter, comes under the category of Gevurah, which is called zahav (“gold”), and is an outgrowth of Binah.
והנה כל בחינות ומדרגות אהבה הנ״ל הן מסטרא דימינא, ובחינת כהן איש חסד
All the forms and levels of love mentioned above derive from the “right side,” from the level of Kohen, for a Kohen is called2 “a man of kindness,” meaning that his form of serving G‑d comes under the category of Chesed.
ונקראות: כסף הקדשים, מלשון: נכסוף נכספתה לבית אביך
They are called kesef hakodashim (“a longing for holy things”),3 as in the words,4 “You sorely longed for your father’s home” (where the Hebrew word for “longed” is etymologically related to the word kesef).
All these forms and levels of love of G‑d thus express the desire and longing of a Jew to become joined with G‑d. The words “for your father’s home” in the quoted verse refer to the level of Chochmah, which is called Abba (lit., “father”). This is also the connection with the term (kesef) hakodashim, for in the Zohar, chochmah is called Kodesh (“holiness”). As explained in the introduction to this chapter, all these forms of love come under the category of Chesed, which is an outgrowth ofChochmah (lit., “wisdom”), for they directly inspire one to observe Torah and the mitzvot which derive from Divine Wisdom.
אך יש עוד בחינת אהבה העולה על כולנה, כמעלת הזהב על הכסף
There is, however, another level of love which excels all these aforementioned levels, as gold is superior to silver.
This superiority subsists not in degree or intensity, but rather in quality and character. This is not just a quantitative superiority — in that gold (in the analogy) is worth more than silver, a small quantity of it fetching a higher price than a large quantity of silver. The superiority of gold lies in the fact that the most refined type of gold possesses a captivating luster which glistens in the eyes of the beholder (as explained in the Zohar5). All other types of gold are related to this type. Silver, on the other hand, does not possess this quality.
The same distinction exists between the form of love described in this chapter, which has the characteristic of thirst and rapturous expiry into G‑dliness, and the other forms of love which do not have this quality.
והיא אהבה כרשפי אש
This is a love like glowing coals of fire — a burning love, unlike the aforementioned forms of love which are essentially “like water,” for the soul is drawn with a yearning towards G‑d, like water which flows and is attracted in a certain direction. (Hence in the wording of the Prayer for Rain said on Shemini Atzeret: “Remember our forefather who was drawnafter You like water”.) This love, on the other hand, has a totally different quality — that of glowing coals of fire.6
מבחינת גבורות עליונות דבינה עילאה
This derives from the level of the Higher Gevurot of the Higher Binah. In other words, the source of this love is from the level of Gevurah in Binah.
דהיינו, שעל ידי התבוננות בגדולת אין סוף ברוך הוא, דכולא קמיה כלא ממש חשיב
The arousal of this love comes about through meditation on the greatness of the Infinite One, before Whom all is considered as absolute nothingness.
תתלהט ותתלהב הנפש ליקר תפארת גדולתו, ולאסתכלא ביקרא דמלכא
Then, the soul becomes inflamed and flares up towards the precious splendor of His greatness, in order to gaze upon the glory of the King. This is the content of this love.
כרשפי אש שלהבת עזה העולה למעלה
It is like glowing, fiery coals of a mighty flame which surges upward (not a love which is drawn towards some object, but one which ascends with the burning fire of klot hanefesh),
וליפרד מהפתילה והעצים שנאחזת בהן
and it strives to be parted from the wick and wood on which it has taken hold.
In the same way, the soul seeks to tear away from the body, which is compared to a wick (ch. 35) and to wood (ch. 29), in relation to the fire and light of the soul.7
והיינו על ידי תגבורת יסוד האש אלקי שבנפש האלקית
This results from the predominance of the element of divine Fire that is in the divine soul, unlike other forms of love which derive from the element of Water in the divine soul.
ומזה באה לידי צמאון, וכמו שכתוב: צמאה לך נפשי
From this, the soul comes to a thirst. Just as, in the physical domain, one becomes thirsty when the element of Fire predominates, so it is in the spiritual domain, too: the ascendancy of the divine soul’s element of Fire creates a thirst within the soul, as it is written:8 “My soul thirsts for You.”9
ואחר כך לבחינת חולת אהבה
Then it reaches the level of “lovesickness”,10 where the soul is sick with love of G‑d, just as an unquenched physical thirst brings on a state of sickness.
ואחר כך באה לידי כלות הנפש ממש, כמו שכתוב: וגם כלתה נפשי
And then it comes to a virtual expiring of the soul (klot hanefesh), as it is written:11 “And my soul expires.” If not for the consequent contrary sensation of “retreat” and restraining oneself (as explained further), the soul would literally expire.
והנה מכאן יצא שורש הלוים למטה
From here, from the level of the Higher Gevurot of the Higher Binah, is derived the source of the divine service of the Levites below in this world.
ולעתיד, שהעולם יתעלה, יהיו הם הכהנים, וכמו שכתב האר״י ז״ל על פסוק: והכהנים הלוים, שהלוים של עכשיו יהיו כהנים לעתיד
(12In the future, when the world will be elevated, they will be the Kohanim13 (unlike now, when the Levites are secondary to them, as it is written:14 “They shall accompany you and serve you”), as our Master, Rabbi Isaac Luria, of blessed memory, commented on the verse,15 “But the Kohanim, the Levites...” — that the Levites of today will become the Kohanim of the future.)16
ועבודת הלוים היתה להרים קול רינה ותודה, בשירה וזמרה, בניגון ונעימה
The Levites‘ service of G‑d was to raise their voice in melody and thanksgiving, with song and music, tunefulness and harmony. Music characteristically combines varied and even opposite moods, some serious (stemming from Gevurah) and others happy (stemming from Chesed).
בבחינת רצוא ושוב
Their music progressed in a manner of advance and retreat (ratzo, literally “running”, and shov, “returning”). This echoed their form of serving G‑d: the headlong advance towards klot hanefesh, and the restraint, retreat and return from that point.
שהיא בחינת אהבה עזה זו, כשלהבת היוצאה מן הבזק, כדאיתא בגמרא פרק ב׳ דחגיגה
Such is the nature of this intense love, like a flame that flashes out of the bazak, as is mentioned in theGemara (Chagigah, ch. 2).17
One translation of bazak is a crucible for refining gold, in which the flame flashes forth and immediately withdraws. InYechezkel 1:14, the angels called holy chayyot “run to and from (ratzo vashov) like the appearance of the bazak.” Likewise, the love of G‑d we are discussing in this chapter first experiences ratzo, a state in which the soul surges forward as if about to expire. But then comes shov, as it is written in Sefer Yetzirah: “If your heart runs, return to One.” In other words, when your heart seeks to undergo klot hanefesh, expiring into G‑dliness, then you should return to “One” — withhold yourself from this course and return, in order to bring the revelation of G‑d’s Oneness into this physical world. At this point one realizes thatklot hanefesh is not the Divine intent, which is, rather, that the soul remain in the body and observe Torah and the mitzvot,thereby revealing the “One”, G‑d’s unity, in the world.
ואי אפשר לבאר ענין זה היטב במכתב, רק כל איש נלבב ונבון, המשכיל על דבר, ומעמיק, לקשר דעתו ותבונתו בה׳, ימצא טוב ואור הגנוז בנפשו המשכלת, כל חד לפום שיעורא דיליה
It is impossible to explain this subject clearly in writing. Yet every person with a feeling heart (i.e., who has perfection of heart), who is understanding (in that he uses his faculty of Binah), and intelligent in grasping a subject (by using his faculty of Chochmah), and delves deeply to attach his mind and understanding to G‑d (by using his faculty of Daat), will find the goodness and light concealed within his intelligent soul, each according to his capacity:
יש מתפעל כו׳ ויש מתפעל כו׳
(one is affected in one way, from one type of meditation,...and one is affected in another way, by a different form of meditation),
אחרי קדימת יראת חטא, להיות סור מרע בתכלית, שלא להיות עונותיכם מבדילים כו׳, חס ושלום
after prefacing this meditation by fear of sin, the fear of doing wrong by sinning, in order to become utterly removed from evil, withholding oneself from doing any wrong, to avoid “your transgressions interposing between you and G‑d,...” G‑d forbid.
In other words, whatever form one’s excitement with love of G‑d takes, one must first be totally removed from evildoing.
* * *
| FOOTNOTES | |
| 1. | “See also Pelach HaRimon, Vayeira (119); conclusion of Biur Tanya (mimeo) of R. Shmuel Gronem [Esterman].” (— Note of the Rebbe.) |
| 2. | Zohar I, 256b; 258b. |
| 3. | The Rebbe cites II Kings 12:5, which states: “All silver (kesef) donated for sacred purposes, is to be brought to the house of the L‑rd” — and the following verse says that this silver is to be entrusted to the Kohanim. In spiritual terms this means to say that “sacred silver” (kesef), which as mentioned above is etymologically related to longing, is the province of theKohanim. The Rebbe also cites Torah Or, at the end of the Torah portion of Ki Tisa, where reference is made to the “sacred shekel,” which was a silver coin. |
| 4. | Bereishit 31:30. |
| 5. | Zohar II, 148a. |
| 6. | The Rebbe comments that this appears to contradict a statement of the Alter Rebbe in ch. 9. He speaks there of one who has attained “a love of G‑d, burning in his heart like a flame,...[and] his soul will...pine with desire,...rising to attain to the level of ahavah rabbah (‘abundant love’),” — and this higher level of love stems from “the element of Water.” Here, however, the Alter Rebbe says that the superior form of love is that which “burns in one’s heart like a flame,...his soul pining with desire” — “as gold is superior to silver.” The Rebbe answers his question by citing the response of the Tzemach Tzedek (in Or HaTorah, Parshat Achrei, pp. 95-96) to a similar question. The Tzemach Tzedek explains that there are two kinds of silver, ordinary silver and silver which has been refined sevenfold. This latter form of silver is even more valuable than gold. The same is true regarding the various forms of love: When the love is on the level of ordinary silver, then love which is like “flaming fire” and likened to gold is superior to it. However, “the great love of delights” is similar to that form of silver which is superior to gold. |
| 7. | “I.e., within the body itself this differentiation is between action and speech — and thought. (See Likkutei Torah, beginning of Parshat Achrei.)” (— Note of the Rebbe.) |
| 8. | Tehillim 63:2. |
| 9. | The Rebbe comments that we cannot simply say that the Alter Rebbe quotes this verse in order to prove that a soul longs for G‑d. (a) This is self-evident. (b) If proof is nevertheless needed, the Alter Rebbe should also have supported his statement that the soul reaches the point of “love-sickness” by citing the verse, “...for I am sick with love.” (c) If it is indeed necessary to prove that the soul thirsts for G‑d, why does he not cite the verse in all the previous places in Tanya where he speaks of the soul’s thirst for G‑dliness? The Rebbe therefore explains that proof is specifically necessary here, for in this instance we are speaking of the divine soul’s longing for G‑d, as opposed to the longing of the body and animal soul. For even when the divine soul finds itself in this world it still remains “truly a part of G‑d above.” Since thirsting after and longing for G‑d generally results from the person’s distance from Him, and the divine soul is not distant from Him, what is the reason for its longing? In the case of a penitent this longing would be understandable. For as explained in ch. 7, the penitent’s soul thirsts for G‑d like the parched desert soil thirsts for water. Here, however, we are speaking of an individual who has transcended even the level of “longing exceedingly for his Father’s house.” How, then, can we say that a person so close to G‑d longs and thirsts for Him? The Alter Rebbe therefore cites the verse which says that “my soul thirsts after you.” This was spoken by King David, who was of such a superior spiritual level that he had completely vanquished his evil inclination and had transformed his animal soul into holiness. Our Sages attest to this, when in commenting upon the verse, “My heart is slain within me,” they note that King David completely eradicated his evil inclination through fasting. When a person like King David who was totally devoid of any evil inclination states that his soul thirsts for G‑d, he is surely referring to his divine soul. Thus we see from this verse that it is indeed possible for the divine soul of a totally righteous individual to thirst after G‑d. But the question still remains: How is it that someone so close to G‑d still longs for Him? This is answered in the concluding section of the verse which states: “...in a land of barren wilderness.” Since King David composed this psalm in the Judean Desert, while exiled from Jerusalem, he was in a state of longing. Spiritually as well: when a divine soul finds itself in this world it is in a desert. While it may attain a lofty degree of comprehension of G‑dliness, thus finding itself in a Judean desert, its present spiritual state cannot at all compare to its former spiritual state, before its descent into this world. Hence its thirst for G‑d. In addition, writes the Rebbe, it may be said that the quoted verse also serves to show that the very contemplation itself leads to this thirst, for the phrase, “My soul thirsts after You,” is preceded by the words, “L‑rd, You are my G‑d: I shall seek You.” Thus, meditating upon G‑d’s greatness, whereby the person seeks G‑d, leads to “thirsting after You.” This is also shown by the verse, “My soul expires [with rapture for G‑d],” wherein King David — a completely righteous individual, not a penitent — demonstrates his soul’s longing for G‑d. |
| 10. | Shir HaShirim 2:5. |
| 11. | Tehillim 84:3. |
| 12. | Parentheses are in the original text. |
| 13. | The Rebbe notes that by saying that the Levites of today will become Kohanim in the future, the Alter Rebbe anticipates the following question: Earlier on it was stated that the love which is like “flaming fire” is superior to the degree of priestly love. The Alter Rebbe now states that the love likened to “flaming fire” is related to the Levites. However, since the Levites are on a lower level than the Kohanim, how can it be that their love is superior to priestly love? This is answered by saying that the Levites‘ love is indeed superior; the world, however, is in need of elevation. When this shall come to pass, the present-day Levites will indeed become the Kohanim of the future, and will cease being subservient to them. |
| 14. | Bamidbar 18:2. |
| 15. | Yechezkel 44:15. |
| 16. | The Rebbe notes that the Alter Rebbe adds the words "of today" ("the Levites of today will become the Kohanim of the future") in order to forestall the following question: The Torah was given "unto us and unto our children, forever" (Devarim29:28). Rambam comments that we learn from this verse that one of the foremost principles of the Torah is that it remains immutable (Hilchot Yesodei HaTorah, ch. 9). How then can we possibly say that one of the laws of the Torah will (heaven forbid) be changed, so that the Levites become Kohanim, with all the changes in Torah law that such a transformation entails? The Alter Rebbe therefore writes that this does not mean that those Levites born in the future will become Kohanim. Rather, it means that those Jews who are presently Levites will be born in the future into priestly families, thereby making them lawful Kohanim. This, however, lead to another question: If this is the case, then there is nothing novel about it; it goes without saying that any child born to a Kohen is himself a Kohen. The answer to this, says the Rebbe, lies in the fact that Levites are born as such because their soul's spiritual source and therefore their divine service - both in the Temple as well as now - is that of Gevurah. So, too, with regard to Kohanim: their source is Chesed. Since in the time after Mashiach's coming the service prompted by Gevurah will surpass that ofChesed, those who today are Levites will be born into priestly families so as to attain their superior spiritual level. |
| 17. | 13b. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Iyar 22, 5776 · May 30, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 107
Switching the Sacrificial Designation of an Animal
"No one shall sanctify it"—Leviticus 27:26.
It is forbidden to switch the sacrificial designation of an animal; e.g., to take an animal designated as a Peace Offering and render it a Guilt Offering, or to take a Guilt Offering and switch it to a Sin Offering.
Full text of this Mitzvah »• Switching the Sacrificial Designation of an Animal
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.]
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 107
Switching the Sacrificial Designation of an Animal
"No one shall sanctify it"—Leviticus 27:26.
It is forbidden to switch the sacrificial designation of an animal; e.g., to take an animal designated as a Peace Offering and render it a Guilt Offering, or to take a Guilt Offering and switch it to a Sin Offering.
Full text of this Mitzvah »• Switching the Sacrificial Designation of an Animal
Negative Commandment 107
Translated by Berel Bell
The 107th prohibition is that we are forbidden from changing an animal designated as one category of sacrifice into another category — such as changing a peace-offering into a burnt-offering or a guilt-offering into a sin-offering. To do this or anything like it is a prohibition.
The source of this prohibition is G‑d's statement1 (exalted be He) regarding a firstborn animal, "A person may not sanctify it." The Oral Tradition explains:2 "The verse 'A person may not sanctify it' — as [another type of] a sacrifice."
The Sifra says: "[From this verse] I only know that a firstborn animal may not be changed from one level of sanctity to another. What is the source that this law applies to other sanctified animals? From the phrase 'from the animals — a person may not consecrate it.' "
This statement alludes to the verse,3 "A firstling animal that must be sacrificed as a firstborn offering to G‑d from the animals — a person may not sanctify it." [The superfluous phrase "from the animals" makes it] as if the verse says, "any type of animal which is an offering to G‑d may not be sanctified with another type of sanctity. Rather, it must be left as is."
The details of this mitzvah are explained in the 5th chapter of tractate Temurah.
FOOTNOTES
1.Ibid., 27:26.
2.Erachin 29a.
3.Lev., ibid.
Positive Commandment 107Ritual 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.]
Full text of this Mitzvah »
• 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.
• 1 Chapter: Me`ilah Me`ilah - Perek 6 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Me`ilah - Perek 6
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Halacha 1
There are different situations in which the prohibition against me'ilah applies. There are some articles from which a person benefits that are not ordinarily damageable, e.g., one who uses a pure golden utensil. There are other articles that are damageable, e.g., garments, and utensils made from silver, copper, iron, and the like.1
When a person derives a p'rutah's worth of benefit from a consecrated substance that is not attached to the ground, if he benefits from an article that is not ordinarily damageable, e.g., he used a consecrated golden utensil, he violates the prohibition against me'ilah. If he benefits from an article that is damageable, e.g., he wore consecrated garments or chopped with a consecrated axe, he does not violate the prohibition against me'ilah until he causes a p'rutah's worth of damage to consecrated property, i.e., the article from which he benefited itself, with the intent to benefit from it even though it causes damage at that time.
If he derived a half a p'rutah of benefit and damaged a half a p'rutah or he derived a p'rutah of benefit and damaged a p'rutah's worth of another article, but did not benefit from what he damaged or did not damage the article from which he benefited, he does not violate the prohibition against me'ilah unless he derives a p'rutah's worth of benefit and causes a p'rutah's worth of damage to that article while deriving benefit from it.
What is implied? A person removed a patch from a consecrated garment and sewed it unto his garment and wore it, deriving a p'rutah's worth of benefit and causing a p'rutah's worth of damage to the garment from which he removed it, without damaging the patch at all. He does not violate the prohibition againstme'ilah, because he derived benefit from one article and damaged another. We already explained, that when a person derives benefit and causes a colleague to derive benefit, the two can be combined to reach the minimum measure of a p'rutah's worth even if there is a long interval between them.
Halacha 2
When a person removes wool from unblemished animals consecrated as sacrifices of the highest order of sanctity, since he derived a p'rutah's worth of benefit, he violates the prohibition against me'ilah even though he did not damage the animals. The animals are comparable to a cup of gold, for the removal of their wool does not prevent them from being offered. If, however, sacrificial animals incurred a physical blemish, since they are designated to be sold and being shorn causes their worth to decrease, the prohibition against me'ilah applies. Nevertheless, one does not violate that prohibition unless he derives a p'rutah's worth of benefit and causes that amount of damage.
If one removes wool from a sacrificial animal after it dies, since he derived benefit, he violates the prohibition against me'ilah, for there is no conception of reducing an animal's value once it has died. In this instance, this prohibition against me'ilah is of Rabbinic origin, as we explained.
Halacha 3
When a person misappropriates articles consecrated for the improvement of the Temple unintentionally, since he did not act intentionally, the consecrated article loses its holiness. Anyone who benefits from it afterwards is not liable. If one intentionally misappropriates a consecrated article, since he is not obligated to bring a sacrifice to atone for me'ilah, the consecrated article does not lose its holiness. Instead, it remains in its consecrated state. Hence, if another person comes and benefits from it unintentionally, he violates the prohibition against me'ilah.
When does the above apply? When one misappropriated the article while it was consecrated, used it as if it was an ordinary article, and transferred ownershipto another person. If, however, one derived benefit from it and damaged it, but did not transfer ownership to another person, there is the possibility of another person violating the prohibition against me'ilah with it, even though it has already been violated previously.
Halacha 4
The concept of a second person violating the prohibition against me'ilah with a consecrated article after someone has already done so applies only with regard to an animal and a utensil.
What is implied? One chopped with an axe that was consecrated, derived ap'rutah's worth of benefit, and damaged the axe. Then his colleague came, chopped with it, derived benefit, and damaged the axe, and then another colleague came, chopped with it, derived benefit, and damaged the axe; they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not.
If one drank from a golden goblet and derived a p'rutah's worth of benefit,his colleague came, drank, and derived benefit, and then another colleague came, drank, and derived benefit, they all violate the prohibition against me'ilah. If he took the goblet and gave it to his colleague as a present or sold it to him, he violates the prohibition against me'ilah, but his colleague does not.
If one rode on a donkey, derived a p'rutah's worth of benefit, and damaged the donkey, his colleague rode on it, derived benefit, and damaged it, and then another colleague came, rode on it, derived benefit, and damaged it, they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, sold it to him, or rented it to him, he violates the prohibition againstme'ilah, but his colleague does not.
Similarly, if he lends out a consecrated axe, he is considered to have misappropriated the amount of satisfaction he received from having lent out the axe. His colleague is permitted to chop with it even as an initial preference. Similar laws apply with regard to an animal.
Halacha 5
These laws do not apply to an animal consecrated to the altar. Instead, there is the possibility for several individuals to violate the prohibition againstme'ilah, one after the other.
What is implied? One removed wool from an animal that is a sin-offering, his colleague came and removed wool, and a third colleague came and removed wool, they all violate the prohibition against me'ilah. Similarly, if one gave it to a colleague and the colleague gave it to a third individual, they all violate the prohibition against me'ilah. It appears to me that the laws applying to meal-offerings, offerings of fowl, libations, and sacrificial utensils are the same as those applying to an animal to be offered as a sacrifice, for in all these instance, the very physical person of the entity is consecrated.
Halacha 6
When an animal consecrated as a sacrifice of the most sacred order becomes blemished and it is fit to be redeemed, it is considered like an entity consecrated for the improvement of the Temple, whose worth is consecrated. If one gave it to a colleague and the colleague gave it to a third individual, only the first violates the prohibition against me'ilah.
Halacha 7
Our Sages declared that one who takes a consecrated stone or beam intentionally and gives it to a colleague, they both violate the prohibition against me'ilah. If he gives it to the treasurer in whose possession the article was, that person violates the prohibition against me'ilah, but the treasurer does not.
It appears to me that these concepts were stated only with regard to a person who willfully misappropriates a consecrated object, in which instance the holiness of the consecrated article does not depart.
When a person takes a consecrated p'rutah with the conception that it is his own, he does not violate the prohibition against me'ilah until he uses it for his own desires or gives it as a present. If he gives it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not. For, with regard to other consecrated articles, one person violates the prohibition against me'ilah, but the one following him does not, as we explained. Similar laws apply in all analogous situations.
Halacha 8
If he takes a consecrated stone or beam, he does not violate the prohibition against me'ilah, because he has not benefited as of yet. If he builds it into his home, he violates that prohibition. If he places it on top of a window in the room without attaching it, he does not violate the prohibition against me'ilahuntil he dwells under it for a p'rutah's worth of benefit, because merely placing it there is not considered as discernible benefit.
Halacha 9
If one took a consecrated p'rutah gave it to a bath attendant, he violates the prohibition against me'ilah even though he has not bathed yet, for he benefits in that he could bathe whenever he desires. Similarly, if he gives it to another type of craftsman as payment for his services, he violates the prohibition even though the craftsman has not performed any work.
Halacha 10
The following rules apply if one purchased an article with a consecratedp'rutah, but did not draw the article after him. If he purchased it from a gentile, he violates the prohibition against me'ilah; if, from a Jew, he does not violate that prohibition.
Halacha 11
When a person spends consecrated money for his own needs with the understanding that they are ordinary funds, he violates the prohibition againstme'ilah even though he did not spend the money for ordinary matters.
What is implied? A person who brings his sin-offering, guilt-offering, or Paschal sacrifice from consecrated funds or a person who is lacking atonement who brings his atonement offering from consecrated funds violates the prohibition against me'ilah. None of the above violate the prohibition until the blood is cast on the altar. Therefore one who brings meal-offerings, libations, or the bread for a thanksgiving offering does not violate the prohibition against me'ilah even though he violates a transgression. The rationale is that these offerings do not involve casting blood on the altar to atone for the person.
Halacha 12
If a person pays his half-shekel from consecrated funds, when money is taken from the collection of funds and even one animal is purchased and its blood is cast on the altar, the person who paid with the half-shekel violates the prohibition against me'ilah, because he has a portion in the animal whose blood was cast.
Halacha 13
When a person sets aside his half-shekel and then uses it for his personal needs both he and his colleague violate the prohibition against me'ilah.
The following laws apply when one gives a half-shekel to a colleague to donate on the principal's behalf and the agent donates it on his own behalf. If the money for the sacrifices was already set aside, the agent who made the donation violates the prohibition against me'ilah, for the priest who sets aside the money takes also on behalf of the money that will be collected in the future, as we explained in Hilchot Shekalim. Thus it is considered as if thisshekel already reached the treasury. Therefore the agent violates the prohibition against me'ilah. If the money was not taken yet, he does not violate the prohibition against me'ilah.
The prohibition against me'ilah does not apply to money that remains in the chamber.
• 3 Chapters: Temurah Temurah - Perek 4, Tum'at Met Tum'at Met - Chapter 1, Tum'at Met Tum'at Met - Chapter 2 • English Text | Hebrew Text | Audio: Listen | Download• Temurah - Perek 4
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• English Text | Video Class• Monday, Iyar 22, 5776 · May 30, 2016 • Iyar 22, 37th day of the omer
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Halacha 1
What are the laws pertaining to the offspring of consecrated animals? The offspring of an animal consecrated as a peace-offering and the offspring of an animal to which the holiness of a peace-offering was transferred are like peace-offerings and they should be treated like peace-offerings in all respects. Similarly, the offspring of an animal consecrated as a thanksgiving-offering and the offspring of an animal to which the holiness of a thanksgiving-offering was transferred should be sacrificed like a thanksgiving-offering, except that they do not require bread. For bread is brought only for a thanksgiving-offering itself. This is derived from Leviticus 7:12 which states: "He shall offer on the slaughtering of the thanksgiving-offering...." Implied is on its slaughtering, and not on the slaughtering of its offspring or on that of an animal to which its holiness was transferred, as we explained.
To what does the above apply? To the offspring themselves. But the offspring of the offspring should not be sacrificed. From his conduct, it is obvious that he is delaying their offering to raise herds from them. Hence, he is penalized and should not offer them.
Halacha 2
The offspring of a sin-offering, and, needless to say, the offspring of an animal to which the holiness of a sin offering was transferred, should be consigned to death.
Halacha 3
If a person slaughters an animal offered as a sin-offering and discovers that it was carrying a four-month old fetus that was alive, it may be eaten like the meat of the sin-offering. For the offspring of consecrated animals while they are in their mother's womb are like the consecrated animals themselves.
Halacha 4
The offspring of an animal to which the holiness of a guilt-offering was transferred, the offspring of its offspring, and so too until the end of time should be allowed to pasture until they contract a disqualifying blemish. Then they should be sold and the proceeds used to purchase freewill offerings. If the animal to which the holiness of the guilt-offering was transferred gave birth to a male after the guilt-offering is sacrificed, the offspring itself should be sacrificed as a burnt-offering.If one set aside a female animal as a guilt-offering and it gave birth, it and its offspring should be allowed to pasture until they become blemished. Then they should be sold and the person's guilt-offering purchased with the proceeds of the sale. If he already sacrificed his guilt-offering, the proceeds of their sale should be used to purchase freewill offerings.
Halacha 5
The male offspring of an animal to which the holiness of a burnt-offering was transferred, the offspring of its offspring, and so too until the end of time are considered as burnt-offerings and should themselves be offered as burnt-offerings.
If one set aside a female as a burnt-offering and it gave birth, even though it gave birth to a male, the offspring should be allowed to pasture until it contracts a disqualifying blemish and then the proceeds of the sale should be used to bring a burnt-offering.
We already explained in Hilchot Ma'aseh HaKorbanot that whenever we use the expression "the proceeds of the sale should be used to purchase freewill offerings" the intent is that the money should be placed in the chests that existed in the Temple whose number we explained in Hilchot Shekalim. The court sacrifices freewill burnt-offerings with that money. The accompanying offeringsare brought from communal funds and they do not require semichah. Whenever, by contrast, we use the expression "it itself should be offered as a burnt-offering" or "he should bring a burnt-offering with the proceeds," the sacrifice requires semichah and the owner must bring the accompanying offerings.
Halacha 6
The offspring born to an animal selected as a tithe offering, the offspring of an animal to which the holiness of a tithe offering was transferred, and the offspring of an animal to which the holiness of a firstborn animal was transferred, and the offspring of their offspring until the end of time should not be offered. Instead, they should be allowed to pasture until they contract a disqualifying blemish and then they should be eaten according to the laws applying to a blemished firstborn animal and tithe offering.
The offspring of an animal to which the holiness of a firstborn animal was transferred belongs to the priest. The offspring of an animal selected as a tithe offering and the offspring of an animal to which the holiness of a animal designated as a tithe offering was transferred belong to the owner.
Halacha 7
The laws that apply to the offspring of an animal to which the holiness of a Paschal sacrifice was transferred are the same as those applying to an animal to which the holiness of a Paschal sacrifice was transferred itself. If its mother should be sacrificed as a peace-offering, its offspring should be offered as a peace-offering. If the law was that the mother should be allowed to pasture until it contracts a blemish and then be sold and the proceeds used to purchase a peace-offering, this same law applies to its offspring.
If one designated a female for one's Paschal sacrifice and it gave birth or he designated it for that sacrifice while pregnant, it and its offspring should be allowed to pasture until they contract a disqualifying blemish and a Paschal sacrifice should be brought with the proceeds of their sale. If this female remained unblemished until after Pesach or it gave birth after Pesach, it and its offspring should be allowed to pasture until they contract a disqualifying blemish and a peace-offering should be brought with the proceeds of their sale.
Halacha 8
When the offspring of sacrificial animals were born through Caesarian section, as a tumtum, an androgynus, a hybrid, or a tereifah, they should be redeemed and a sacrificial animal that is fit to be brought with the money from the sale of these offspring should be brought.
Halacha 9
The offspring of a blemished consecrated animal is like the offspring of an unblemished consecrated animal in all respects and it should be offered in the appropriate manner.
Halacha 10
When a consecrated animal discharges a stillborn animal or a placenta, it should be buried and it is forbidden to benefit from it.
Halacha 11
A person who changes the purpose for which an article was consecrated from one holy purpose to another violates a prohibition. This is derived fromLeviticus 27:26 which states with regard to a firstborn animal: "A person may not consecrate it," i.e., he may not designate it as a burnt-offering or a peace-offering. The same applies to other consecrated animals. They may not be changed to a purpose other than that for which they were originally consecrated. This applies both to animals consecrated for the altar and animals consecrated for the improvement of the Temple.
What is implied? If an article was consecrated for the improvement of the Temple Sanctuary, it should not be changed and the money used for the improvement of the altar. Similar laws apply in all analogous situations. One is not liable for lashes for the violation of this prohibition.
Halacha 12
What clever technique can be used with regard to a firstborn to consecrate it to the altar for another sacrifice? One may consecrate it in its mother's womb, before it is born. This is derived from Leviticus 27:26: "which will become a firstborn for God among the livestock - a man shall not consecrate it." Implied is that when it is born, one may not consecrate it, but one may consecrate it in its mother's womb.
Therefore one may say: "If the fetus in the womb of this cow that has not given birth previously is male, it is consecrated as a burnt-offering." He may not, however, designate it as a peace-offering, for he cannot remove it from the holiness of the firstborn in order to benefit from it. If one said: "It should be a burnt-offering when the majority of its head emerges," it is a firstborn and not a burnt-offering.
Halacha 13
One may not use a clever technique to change the fetus of a consecrated animal to another purpose. Instead, it is consecrated with the holiness of its mother. The rationale is that the offspring of a consecrated animal become consecrated in the womb, as we explained. Thus every fetus is consecrated with the holiness of its mother and its holiness cannot be changed in the womb as one may with regard to a firstborn animal. The rationale is that a firstborn animal becomes consecrated only when it emerges from the womb.
Although all of the statutes of the Torah are decrees, as we explained in the conclusion of Hilchot Me'ilah, it is fit to meditate upon them and wherever it is possible to provide a reason, one should provide a reason. The Sages of the early generations said that King Solomon understood most of the rationales for all the statutes of the Torah.
It appears to me that the verse Leviticus 27:10: "It and the animal to which its holiness will be transferred shall be consecrated" shares a similar motivating rationale as the verse ibid.:15: "If the one who consecrates it shall redeem his house, he shall add a fifth of the money of the redemption valuation to it." The principle behind these laws is that the Torah descended to the bottom of a person's thoughts and the scope of his evil inclination. For human nature tends to increase his property and attach importance to his money. Even though he made a vow or consecrated something, it is possible that he will reconsider, change his mind, and redeem it for less than its worth. Hence the Torah states: "If he redeems it for himself, he must add a fifth." Similarly, if he consecrated an animal in a manner that its physical person becomes consecrated, he might reconsider. In this instance, since he cannot redeem it, he will exchange it for a lesser one. If he was given permission to exchange a superior animal for an inferior one, he will exchange an inferior one for a superior one and claim that it was superior. Therefore, the Torah removed that option, forbidding all exchanges and penalized him that if he made an exchange, "It and the animal to which its holiness will be transferred shall be consecrated."
All of these ordinances are to subjugate one's evil inclination and improve one's character. Similarly, most of the Torah's laws are nothing other than "counsels given from distance" from "He Who is of great counsel" to improve one's character and make one's conduct upright. And so it is written Proverbs 22:20-21: "Behold, I have written for you in the Torah prominent matters, to inform you of the veracity of the words of truth, so that you will respond truthfully to those who send to you."
Blessed be the Merciful One Who grants assistance.
With the help of the Almighty, this concludes the eighth book which is the Book of Sacrifices.
It includes six Halachot and 45 chapters.
They are:
Hilchot Korban Pesach - The Laws of the Paschal Sacrifice: 10 chapters
Hilchot Chagigah - The Laws of Festive Sacrifices: 3 chapters
Hilchot Bechorot - The Laws of the Firstborn Offering: 8 chapters
Hilchot Shegagot - The Laws of the Sacrifices Offered to Atone for Inadvertent Transgressions: 15 chapters
Hilchot Mechusrei Kapparah - The Laws of the Sacrifices Brought by those Requiring Atonement: 5 chapters
Hilchot Temurah - The Laws of the Transfer of Holiness: 4 chapters
Tum'at Met - Chapter 1
"God, create for me a pure heart and renew within me an upright spirit" (Psalms 51:12).
The Tenth Book
SEFER TAHARAH
It includes eight halachot. They are:
Hilchot Tum'at Meit - The Laws of the Impurity Imparted by a Human Corpse
Hilchot Parah Adumah - The Laws of the Red Heifer
Hilchot Tum'at Tzara'at - The Laws of the Impurity Imparted by Tzara'at
Hilchot Metamei Mishkav UMoshav - The Laws of the Sources of Impurity
that Impart Impurity to the Places Where One Lies and Sits
Hilchot Sha'ar Avot HaTum'ah - The Laws of Other Primary Categories of Impurity
Hilchot Tum'at Ochalin - The Laws of the Impurity Contracted by Foods
Hilchot Keilim - The Laws of the Impurity Contracted by Keilim
Hilchot Mikveot - The Laws Governing Mikveot
Halacha 1
A human corpse imparts ritual impurity that persists for a minimum of seven days when it is touched or carried or when one is under the same structure (ohel). The impurity imparted by touching a corpse or being under the same structure is explicitly mentioned in the Torah, as Numbers 19:11 states: "One who touches a corpse of any human being will be impure for seven days" andibid.:14 states: "Anyone who enters the tent and anything in the tent will be impure for seven days.
Halacha 2
The impurity stemming from carrying a human corpse is derived from the Oral Tradition. It is based on an inference from a lesser matter to a more severe one. If the carcass of animal makes a person impure only until the evening, but does not cause a person to incur ritual impurity when under the same shelter, and yet causes him to incur impurity when carrying it, as Leviticus 11:40 states: "One who carries their carcasses," how much more so should this apply with regard to a human corpse. And the process of reasoning continues: if touching an animal carcass causes one to become impure until the evening and carrying it causes a person to be impure until the evening, so too, since touching a corpse causes a person to be impure for seven days, it should cause him to be impure for seven days if he carries it. The impurity resulting from carrying a corpse is not considered of Rabbinic origin, but is instead, a Scriptural Law. It appears to me that Scripture remained silent concerning this type of impurity in the same way that it remained silent concerning the prohibition against relations with one's daughter, because it explicitly forbade relations with the daughter of one's daughter. And it remained silent concerning the prohibition against partaking of meat cooked with milk, because it explicitly forbade cooking it. Similarly, Scripture did not mention the impurity incurred by carrying a human corpse because it explicitly mentioned that one who was under the same shelter as a corpse incurs impurity. Thus one can infer that this certainly applies to one who carries it.
Halacha 3
The impurity incurred by touching mentioned in all situations, whether involving a human corpse or another source of impurity, is brought about by a person touching the source of impurity itself. Whether he touches it with his flesh, his hand, his foot, or any other portion of his body, even with his tongue, he becomes impure. Similarly, it appears to me that if a person touches a source of impurity with his nails or with his teeth, he becomes impure. The rationale is since they are connected to the body, they are considered as the body itself. If, however, a person took a source of impurity, skewered it with a weaving needle, and inserted it into the throat of a person who is ritually pure without it touching his tongue or inserted it within the womb of a woman from below without touching her flesh, the person who swallowed the source of impurity does not become impure because his inner organs came in contact with the source of impurity. The rationale is that contact between a source of impurity and one's inner organs is not considered as touch.
Halacha 4
A scab over a bruise is considered as skin with regard to touching sources of impurity. The underdeveloped body hair of a child, by contrast, is not considered as skin.
What is implied? If a source of impurity touches a person on the scab over a bruise, he is impure; it is as if it touched his flesh. Conversely, if it touched the thin hair on the body of a child, he does not become impure.
Similarly, if an impure person has a bruise and a pure person touched the scab on the bruise, he becomes ritually impure. If a minor was impure and a pure person touched the underdeveloped hair on his body, he does not become impure. This applies both with regard to impurity stemming from a human corpse or other types of impurity.
Similarly, blotches of filth, mud, or similar things that are not considered as intervening substances or dried pieces of filth and things that are considered as intervening substances are not considered as flesh, neither to impart ritual impurity to others, nor to contract ritual impurity.
Halacha 5
Just as a person becomes impure when he comes into contact with a source of impurity, so too, keilim become impure when a source of impurity touches them with the exception of an earthenware utensil that incurs ritual impurity only when a source of impurity enters its inner space, as will be explained inHilchot Keilim.
This is an inclusive general principle that applies with regard to ritual impurity: Whatever causes a person to contract ritual impurity when touching him, causes keilim to contract ritual impurity. Whatever does not cause a person to contract ritual impurity when touching him, does not cause keilim to contract ritual impurity. A person and keilim contract ritual impurity only from a primary source of ritual impurity.
Halacha 6
The impurity incurred by carrying mentioned in all situations - whether involving a human corpse or another object that conveys impurity by carrying - is brought about by a person carrying a source of impurity even though he did not touch it. Even if there is a stone between the person and the source of impurity, since he carried it, he becomes impure.
The above applies whether he carries it on his head, his hand, or another portion of his body. And it applies whether the person lifted up the source of impurity himself or another person lifted it up and put it on him; since he carried it on his person in any way, he becomes impure. Even if the source of impurity was hanging on a string or a hair and he hung the string from his hand and lifted the source of impurity to the slightest degree, he is considered to have carried it and he becomes impure.
Halacha 7
Moving an article is considered as carrying it. Any article that imparts impurity when it is carried imparts impurity when moved.
What is implied? There was a beam resting on a wall and on its side was a human corpse, an animal carcass, or the like. A pure person came to the other end of the beam and moved it. Since he moved the impurity at the other end of the beam, he becomes impure for carrying the source of impurity. Needless to say, this applies if he pulled the other end of the beam toward the earth until the source of impurity was lifted up or he dragged it on the ground, for this is certainly considered as carrying. The above situation and anything similar refers to the activity of moving that imparts ritual impurity, as mentioned in all instances.
Halacha 8
When a person carries a source of impurity in a hidden part of his body, he becomes impure. Even though touching such portions of the body is not considered as touch, carrying an article there is considered as carrying unless the source of impurity is swallowed up in the person's digestive system. Once a source of impurity reaches a person's stomach, it is not considered as if he touched or carried it. If such a person immerses in amikveh he regains purity, even though the source of impurity is in his digestive system.
Halacha 9
Only a human being becomes impure for carrying a source of impurity, notkeilim.
What is implied? Ten containers were placed on a person's hand, one on top of the other, and the carcass of an animal or another source of impurity was placed in the uppermost container. The person is considered impure, because he carried the carcass of an animal. The containers on his hand, by contrast, are all pure except for the uppermost one which was touched by the source of impurity. Similar laws apply in all analogous situations.
Halacha 10
The ritual impurity of ohel does not apply with regard to other sources of impurity, only with regard to a human corpse. Whether a person and/or an k'li, even a needle, was extended over a corpse, a corpse was extended over a person and/or an k'li, or a corpse and a person and/or an k'li were under one shelter, they are impure.
Halacha 11
The impurity of ohel mentioned in all places refers to impurity imparted by a source of impurity to a person or keilim in one of these three ways.
Whether a person enters entirely to the shelter where a corpse is located or part of his body enters, he becomes impure because of the ohel. Even if he inserted merely his hand, his fingertips, or his nose into the shelter where a corpse is located, his entire person becomes impure. If he joined his hand to the lintel of the doorway of such a shelter, he becomes impure as if part of his body entered. If he touched the doorframe from a handbreadth and below above the ground, he is pure. From a handbreadth and above, he is impure. It appears to me that this impurity is of Rabbinic origin.
Halacha 12
Corpses of both Jews and gentiles impart impurity through touch or through carrying.
Halacha 13
The corpse of a gentile does not impart ritual impurity through ohel. This matter was conveyed by the Oral Tradition. With regard to the war with Midian, Numbers 31:19 states: "All who touch a corpse...", but does not mention an ohel.
Similarly, a gentile does not contract the impurity connected with a corpse. Instead, if a gentile touches a corpse, carries it, or stands over it, it is as if he did not touch it. To what can the matter be compared? To an animal that touched a corpse or stood over a corpse.
Not only the impurity imparted by a human corpse, but all types of impurity do not cause gentiles and animals to become impure.
Halacha 14
According to Rabbinic Law, gentiles are considered as zavim, According to Scriptural Law, there is no type of living being that contracts ritual impurity while alive or imparts ritual impurity while alive, except a human, and even then, only when he is Jewish.
Both a Jewish adult and a minor can contract all forms of ritual impurity, even the impurity stemming from a corpse, concerning which Numbers 19:20states: "A man who shall become impure." Nevertheless, both an adult and a minor can contract this impurity, for ibid.:18 states: "for all the souls that were there." Even a newborn infant that touched, carried, or extended a limb over a corpse becomes impure and he is considered impure because of contact with a human corpse.
The above applies provided the baby was born after a nine month pregnancy. If he is born after an eight month pregnancy, he is considered as a stone and he does not contract ritual impurity.
Halacha 15
A corpse does not impart ritual impurity until the person actually dies. Even if one's veins have been cut, or he is in his death-throes, even if his two vital signs have been slit, he does not impart ritual impurity until his soul expires, as ibid.:13 states: "The soul of a man who dies...."
If his backbone is broken together with most of the surrounding flesh, he was torn apart like a fish from his back, he was decapitated, or he was cut in half from his stomach, he imparts impurity, even though some of his limbs are still making convulsive movements.
Tum'at Met - Chapter 2
Halacha 1
A stillborn fetus, even though it is underdeveloped and its limbs have not been firmly connected with their sinews, imparts ritual impurity when it is touched, carried, or when one is under the same structure as it, like the corpse of an adult that has died, as implied by Numbers 19:11: "One who touches a corpse of the soul of any man."
Similarly, an olive-sized measure from the flesh of a corpse imparts impurity like an entire corpse, whether it still retains its moisture or it has become dry like a shard. Netzal is like flesh and imparts impurity when an olive-sized portion is present.
What is meant by the term netzal? Flesh that has decomposed and turned into a putrid liquid mass, provided that the liquid mass that resulted from the corpse coagulates. For if it coagulates, it is apparent that it comes from the flesh of the corpse. If it does not coagulate, it does not impart impurity, for perhaps it is from the deceased's phlegm or other body fluids.
Halacha 2
Even though these measures were all conveyed as halachot to Moses at Sinai, our Sages said: At the onset of his conception, man's body is the size of an olive. Therefore the measure for which his flesh imparts ritual impurity is the size of an olive.
Halacha 3
A limb that was cut off from a living person is considered as an entire corpse and imparts impurity when it is touched, carried, or one is under the same structure. This applies even to a limb of a newborn infant, for there is no minimum measure that applies with regard to complete limbs. This is derived from Numbers 19:16 which states: "Anyone who touches a corpse slain by the sword... on the open field." It is a known matter that the laws applying to one slain by the sword are the same as one slain by a stone or through other means. According to the Oral Tradition, we learned that the verse comes only to deem a limb severed by a sword as impure.
When does the above apply? When the limb was intact as it was when it came into being with flesh, sinews, and bones, as the abovementioned verse states: "Or the bone of a man." Implied is that the bone must be like a man, i.e., a human corpse. Just as a human corpse has flesh, sinews, and bones, so too, a limb from a living person must be intact as it was when it came into being and have flesh, sinews, and bones. In contrast, a kidney and a tongue, and the like, even though they are considered as complete organs, since they do not contain bones, they are considered as the remainder of a person's flesh.
If even the slightest amount of bone was missing from a limb severed from a living person, the entire limb is pure. The following rules apply if some of its flesh was missing: If there remained enough flesh on it that, were the person to be alive, his flesh would regenerate, be healed, and return to a state of wholeness, the limb imparts impurity when it is touched, carried, or when one is under the same structure. If not, it imparts impurity when it is touched, carried, but not when one is under the same structure.
Flesh that is separated from a living person is ritually pure. Similarly, a bone without flesh that is separated from a living person is ritually pure.
Halacha 4
When a limb is separated from a corpse, it imparts impurity as a corpse does when it is touched, carried, or when one is under the same structure, provided it is intact as it was when it came into being with flesh, sinews, and bones.
If a portion of the bone was lacking, when there is at least an olive-seized portion of flesh on it, it imparts impurity like an entire corpse. The following rules apply if some of the flesh was lacking, but none of the bone. If there remained enough flesh on it that, were the person to be alive, his flesh would regenerate, it imparts impurity like an entire corpse. If not, it is like other bones of a corpse on which there is no flesh.
Halacha 5
The marrow of a bone causes flesh to regenerate on the bone's surface. Therefore if the hipbone of a corpse, a bone that is closed on both of its sides, has sufficient marrow to cause the flesh to regenerate, it is considered as an entire corpse.
The following laws apply if a bone has marrow that has dried out and rattles within. If there is an olive-sized portion of marrow, the bone imparts impurity when one is under the same shelter. Even though the bone is closed on all sides, the impurity breaks through and ascends and breaks through and descends, as will be explained. For the marrow is considered like flesh in all contexts.
Halacha 6
The following laws apply when there is a limb and/or flesh limply hanging from a person. Even though they cannot be restored to their natural state and vitality, they are pure. If the person dies, the flesh is pure and the limb imparts ritual impurity according to the laws pertaining to a limb severed from a living body and not according to the laws pertaining to a limb severed from a corpse.
What are the differences between the laws pertaining to a limb severed from a living body and the laws pertaining to a limb severed from a corpse? Flesh and bones that become separated from a limb severed from a living person are pure. Flesh and bones that become separated from a limb severed from a corpse are considered as if they were separate from an entire corpse and impart impurity according to the appropriate measures.
Halacha 7
There is no minimum measure for either a limb severed from a living body or a limb severed from a corpse.
A man has 248 limbs, every one of them comprising flesh, sinews, and bones. The teeth are not included in this number. There are 251 in a woman.
Any limb that became separated while intact as it was when it came into being, whether it was separated while the person was alive or after his death imparts impurity when it is touched, carried, or one is under the same structure with the exception of the three extra limbs possessed by a woman. The latter do not convey impurity when one is under the same structure.
Similarly, an extra finger that has a bone, but does not have a nail, can be counted as part of the sum of the majority of a person's limbs if it is counted on his hand together with his other fingers. If it is not counted on his hand together with his other fingers, it can, nevertheless, impart impurity when it is touched or carried. It does not, however, impart impurity when one is under the same shelter. The impurity it imparts is of Rabbinic origin. If it has a nail, it is considered as other limbs.
Why did the Sages rule that a finger that is not counted should impart impurity? This decree was a safeguard lest the impurity that could be imparted by one that is counted would be ignored. Why did they rule that it does not impart impurity when under the same shelter? They established a point of distinction to make it known that the impurity it imparts originates in a Rabbinic decree so that terumah and sacrificial meat will not be burnt because of this type of impurity.
Halacha 8
If there is no flesh on the bones of a corpse, they impart impurity like an entire corpse when they are touched or carried or when one is under the same structure, provided it is apparent that they have the form of bones, for one can still refer to them as "the bones of a man." These are the bones that impart the ritual impurity of a corpse: the backbone, the skull, the majority of the body's structure, and the majority of the number of bones in the body.
What is meant by the backbone causing impurity? When the backbone is intact, it is considered as an entire corpse. If even one of the eighteen vertebrae is missing, they are considered as other bones.
What is meant by the skull causing impurity? When the skull is intact, it is considered as an entire corpse. If it is missing a portion as large as a sela, it is considered as other bones. If it has small holes, their area is added together to see if it compromises that of a sela.
The entire structure of a man is: the two shins, the hips, the ribs, and the backbone. The majority of the structure of a corpse is considered as an entire corpse. What is implied? For example, if his two shins and one hip are present, it is as if the entire corpse was present. If even the slightest amount is missing from "the majority of the structure," the bones are considered as other bones.
What is meant by the majority of the number of the bones? The majority of the number of bones, e.g., 125 bones. If there are 124, they are considered as other bones. Even though this particular person had extra limbs or fewer limbs, this figure is calculated according to the number of bones of the majority of people unless the extra limb is a finger that has a nail or which is counted on his hand together with his other fingers. Such a finger is counted in the sum of a person's bones, as stated.
Halacha 9
The following laws apply to the remaining bones of a corpse when among them, there is not the majority of the number, nor the majority of the structure of the corpse, and not an intact backbone, nor an intact skull. If there are a fourth of a kab of bones, they impart impurity like an entire corpse when they are touched or carried or one is under the same structure. If there are less than a fourth of a kab - this applies even to a bone merely the size of a barley-corn - they impart impurity when they are touched or carried. They do not, however, impart impurity through being under the same structure.
Halacha 10
If there is one bone, even if it is a fourth of a kab in size, it imparts impurity when it is touched or carried. It does not, however, impart impurity through being under the same structure.
The impurity imparted by one bone is a halachah conveyed by the Oral Tradition. Numbers 19:18 states: "And all who touch the bone." The Oral Tradition teaches that even a bone the size of a barley-corn imparts impurity when it is touched or carried. Since this impurity is taught as halachah by the Oral Tradition, it is considered as Scriptural Law and not as a Rabbinic decree.
Halacha 11
When the bones of a corpse decompose in the grave and become a rekev, two handfuls of that rekev impart impurity when that quantity is carried or it is located under the same structure as a person or object. It does not, however, impart impurity when it is touched, because it is impossible to touch it in its entirety, because it is not a whole entity. Even if it was mixed with water, the different portions are not considered as joined together.
Halacha 12
The blood of a corpse imparts impurity like the corpse itself when it is touched, carried, or one is under the same structure, for Numbers 19:13speaks of: "the soul of man" and Deuteronomy 12:23 states: "the blood is the soul."
What is the measure of blood that imparts impurity? A revi'it. Even the liquid left after blood coagulates imparts impurity when one is under the same structure, as a corpse does, as long as it is red in color.
Halacha 13
Blood from a living person, even if it is the blood that flows out when the person is stabbed in the throat, is pure as long as the person is alive. If the blood which flows from his body at the end, i.e., before his death, becomes mixed with the blood which flows from his body after he died and the entire mixture is a revi'it, and it is not known how much flowed out while he was alive and how much flowed out after his death, even if half a revi'it flowed out while he was alive and half after his death, this is referred to as "weltering blood." It imparts impurity when it is touched, carried, or when one is under the same structure. This impurity is, however, of Rabbinic origin.
Halacha 14
The following laws apply when the corpse of a person who was slain was lying on a bed. His blood had been dripping from his body while he was alive and descending into a hole. At one point, he died. After he died, the blood continued dripping and descending into that hole. All of the blood is pure. For the drops of blood are nullified one by one, as they become mixed with the blood that flowed from his body during his lifetime.
If only a revi'it of blood flowed out from the person's body and there is a doubt whether it all flowed out during the person's life or afterwards, this is a questionable situation of ritual impurity like other questionable situations. One who touches it in a private domain is impure. In a public domain, he is pure, as will be explained in the appropriate place.
Halacha 15
According to Scriptural Law, as long as the source of impurity is in a grave, the grave imparts impurity when it is touched or when one is under the same structure, as a corpse does, for Numbers 19:16 mentions touching "a corpse, the bone of a man, or a grave." A person is impure whether he touches the covering of a grave or its sides, provided it is built and totally enclosed. Afterwards, in such a situation, the grave imparts impurity in its entirety when it is touched or when one is under the same structure.
If, however, one places keilim, stones, or the like at the side of a corpse and covers the corpse with keilim, stones, or the like, the covering that shelters the corpse from above is called a gollel. And the objects at the side that support the gollel and upon which it rests are called a dofek. Both of them, thegollel and the dofek impart impurity when they are touched or when one is under the same structure, as is true with regard to a grave. The impurity they impart is of Rabbinic origin. They do not impart impurity when carried. Accordingly, if one drags a gollel with ropes until it covers a corpse or drags it or pulls it away from being above a corpse, or one dragged a dofek until he positioned the gollel above it or pulled it by ropes from under the dofek, the person is pure.
Entities that support the dofek are called dofek dofekkim and they are pure.
Halacha 16
When a field containing a grave was plowed and the bones of the corpse were lost in its earth, this is called a beit hapras. Its earth imparts impurity when it is touched or carried, for perhaps it contains a bone the size of a barley corn, but it does not impart impurity when one is under the same structure.
Similarly, the earth in the entire Diaspora imparts impurity when it is touched or carried, because of the possibility of the presence of bones, for they are not careful about burying them. The impurity of a beit hapras and the earth of the Diaspora is of Rabbinic origin, as will be explained.
• English Text | Video Class• Monday, Iyar 22, 5776 · May 30, 2016 • Iyar 22, 37th day of the omer
Thursday Iyar 22, 37th day of the omer 5703
Torah lessons: Chumash: B'chukotai, Chamishi with Rashi.
Tehillim: 106-107.
Tanya: Ch. 50. All the (p. 261)...interpose,...G-d forbid. (p.263).
Several of the early chassidim had a farbrengen sometime between 5544-47 (1784-87) and the core of the discussion was this: The Rebbe (the Alter Rebbe) had accomplished something novel - that we are not alone. At one time, the Master - Rosh Yeshiva or Talmudic sage - was "alone" and his disciples were "alone." The chassidic way instituted by the Rebbe is a tremendous Divine achievement, that the Rebbe is not alone, nor are the chassidim alone.
• Daily Thought:
Differences
Don’t be afraid of the other person because he is different from you. There is far more in common between any two human beings than there are differences.
As for the differences, think of them as the hooks that hold us together.
Differences are the thing we have most in common.
The Rebbe was talking to children, and discussing relationships between Jews and non-Jews.
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