Today in Jewish History:
• Moses Ascends to the Top of Mount Sinai (1313 BCE)
"Moses went up to the mountain, and the cloud covered the mountain...for six days. On the seventh day G-d called to Moses from within the cloud... And Moses came within the cloud, and he went up to the top of the mountain, and Moses was upon the mountain forty days and forty nights" (Exodus 24:15-18).
On the morrow of the giving of the Ten Commandments (see Jewish History for the 6th of Sivan), Moses ascended Mount Sinai in order to receive from G-d the remainder of the Torah -- the remaining commandments and the Oral Law. After being "cleansed" by the cloud for six days, he was ushered into the presence of G-d on the 13th of Sivan.
Links:
• Bombing in Cairo Jewish Quarter (1948)
Following the War of Independence (see Jewish History for the 6th of Iyar), citizens in many Arab countries began harassing their Jewish co-citizens, often times inflicting casualties and substantial property damage.
The 5,000 Jews living in Cairo, Egypt were also repeatedly victimized. On the 13th of Sivan a bomb exploded in the Jewish quarter of Cairo, murdering 22 Jews and wounding more than 40 others.
The systematic persecution caused most Egyptian Jews to flee, many choosing to move to Israel. Today, there are virtually no Jews remaining in Egypt.
Daily Quote:
When Moses ascended to heaven, he found G-d sitting and writing "forbearing." Said Moses to G-d: "Master of the Universe! Forbearing to the righteous?" Said G-d: "Also to the wicked." Said Moses: "Let the wicked perish!" Said G-d: "See now that you will need this." When Israel sinned, G-d said to Moses: "Did you not tell Me to be forbearing only toward the righteous?" Said Moses to Him: "Did You not say to me, 'Also to the wicked'?"[Talmud, Sanhedrin 111a]
Daily Study:
Chitas and Rambam for today:
Chumash: Behaalotecha, 1st Portion Numbers 8:1-8:14 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 8
1The Lord spoke to Moses, saying: אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to Aaron and say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." בדַּבֵּר֙ אֶל־אַֽהֲרֹ֔ן וְאָֽמַרְתָּ֖ אֵלָ֑יו בְּהַֽעֲלֹֽתְךָ֙ אֶת־הַנֵּרֹ֔ת אֶל־מוּל֙ פְּנֵ֣י הַמְּנוֹרָ֔ה יָאִ֖ירוּ שִׁבְעַ֥ת הַנֵּרֽוֹת:
When you light: Why is the portion dealing with the menorah juxtaposed to the portion dealing with the chieftains? For when Aaron saw the dedication [offerings] of the chieftains, he felt distressed over not joining them in this dedication-neither he nor his tribe. So God said to him, “By your life, yours is greater than theirs, for you will light and prepare the lamps.” - [Tanchuma Beha’alothecha 3]
בהעלתך: למה נסמכה פרשת המנורה לפרשת הנשיאים, לפי שכשראה אהרן חנוכת הנשיאים חלשה דעתו, שלא היה עמהם בחנוכה, לא הוא ולא שבטו, אמר לו הקב"ה חייך, שלך גדולה משלהם, שאתה מדליק ומטיב את הנרות:
When you light: Heb. בְּהַעֲלֹתְךָ, lit., when you cause to ascend. Since the flame rises, Scripture describes kindling in terms of ascending. He is required to kindle the lamp until the flame rises by itself (Shab. 21a). Our Sages further expounded from here that there was a step in front of the menorah, on which the kohen stood to prepare [the lamps]. — [Sifrei Beha’alothecha 3]
בהעלתך: על שם שהלהב עולה, כתוב בהדלקתן לשון עליה, שצריך להדליק עד שתהא שלהבת עולה מאליה. ועוד דרשו רבותינו, מכאן שמעלה היתה לפני המנורה שעליה הכהן עומד ומטיב:
toward the face of the menorah: Toward the middle lamp, which is not on [one of] the branches, but on the menorah itself. — [Men. 98b]
אל מול פני המנורה: אל מול נר אמצעי שאינו בקנים, אלא בגוף של מנורה:
shall cast their light: The six on the six branches; the three eastern ones-that is their wicks-facing towards the center one, and likewise, the three western ones, the tops of their wicks facing toward the center one. Why [were the wicks facing inwards, thus giving off so little light]? So that [people] should not say that He [God] needs the light. — [Tanchuma Beha’alothecha 5]
יאירו שבעת הנרות: ששה שעל ששת הקנים, שלשה המזרחיים פונים למול האמצעי, הפתילות שבהן, וכן שלשה המערביים ראשי הפתילות למול האמצעי. ולמה, כדי שלא יאמרו לאורה הוא צריך:
3Aaron did so; he lit the lamps toward the face of the menorah, as the Lord had commanded Moses. גוַיַּ֤עַשׂ כֵּן֙ אַֽהֲרֹ֔ן אֶל־מוּל֙ פְּנֵ֣י הַמְּנוֹרָ֔ה הֶֽעֱלָ֖ה נֵֽרֹתֶ֑יהָ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
Aaron did so: This shows Aaron’s virtue that he did not deviate [from God’s command]. — [Sifrei Beha’alothecha 1:5]
ויעש כן אהרן: להגיד שבחו של אהרן שלא שינה:
4This was the form of the menorah: hammered work of gold, from its base to its flower it was hammered work; according to the form that the Lord had shown Moses, so did he construct the menorah. דוְזֶ֨ה מַֽעֲשֵׂ֤ה הַמְּנֹרָה֙ מִקְשָׁ֣ה זָהָ֔ב עַד־יְרֵכָ֥הּ עַד־פִּרְחָ֖הּ מִקְשָׁ֣ה הִ֑וא כַּמַּרְאֶ֗ה אֲשֶׁ֨ר הֶרְאָ֤ה יְהֹוָה֙ אֶת־משֶׁ֔ה כֵּ֥ן עָשָׂ֖ה אֶת־הַמְּנֹרָֽה:
This was the form of the menorah: As God had shown him with His finger, for he had difficulty with [constructing] it. That is why it says, “This is….” - [Sifrei Beha’alothecha 7]
וזה מעשה המנורה: שהראהו הקב"ה באצבע לפי שנתקשה בה, לכך נאמר וזה:
hammered work: In old French, batediz, beaten, an expression similar to,“[and his knees] knocked (נָקְשָׁן) one against the other” (Dan. 5:6). There was a block of gold weighing a talent. He pounded it with a hammer, and cut it with a chisel to extend its limbs in the prescribed manner, and it was not made limb by limb and then connected together. — [Baraitha Melecheth HaMishkan]
מקשה: בטדי"ץ בלע"ז [עשוי בהכאה] לשון דא לדא נקשן (דניאל ה, ו). עשת של ככר זהב היתה, ומקיש בקורנס וחותך בכשיל לפשט אבריה כתקונן, ולא נעשית אברים אברים ע"י חבור:
from its base to its flower: Its base was the hollow box above the legs, like the silver candelabra that stand before nobles.
עד ירכה עד פרחה: ירכה היא השידה שעל הרגלים, חלול כדרך מנורות כסף שלפני השרים:
from its base to its flower: That is to say, the menorah itself and everything attached to it.
עד ירכה עד פרחה: כלומר גופה של מנורה כולה וכל התלוי בה:
from its base: Which was a large unit.
עד ירכה: שהוא אבר גדול:
to its flower: Which was its finest work-it was all hammered work. It is customary to use the word עַד in this sense [to include everything], as in,“from the stacks to the (עַד) standing grain to the (עַד) olive groves” (Judges 15:5).
עד פרחה: שהוא מעשה דק שבה הכל מקשה. ודרך עד לשמש בלשון זה, כמו (שופטים טו, ה) מגדיש ועד קמה ועד כרם זית:
according to the form which the Lord had shown…: According to the design He had shown him on the mount [Sinai], as it says, “Now see and make, according to their pattern [which you are shown on the mountain]” (Exod. 25:40).
כמראה אשר הראה וגו': כתבנית אשר הראהו בהר, כמו שנאמר (שמות כה, מ) וראה ועשה בתבניתם וגו':
so did he construct the menorah: I.e., the one who made it [namely, Bezalel]. The Aggadic Midrash [Tanchuma Beha’alothecha 3] states that it was made by itself through the Holy One, Blessed is He.
כן עשה את המנורה: מי שעשאה. ומדרש אגדה ע"י הקב"ה נעשית מאליה:
5The Lord spoke to Moses saying: הוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
6Take the Levites from among the children of Israel and cleanse them. וקַ֚ח אֶת־הַֽלְוִיִּ֔ם מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְטִֽהַרְתָּ֖ אֹתָֽם:
Take the Levites: Take them with words: You are fortunate in that you have merited to become attendants of the Omnipresent. — [Torath Kohanim 8:165, Midrash Aggadah]
קח את הלוים: קחם בדברים, אשריכם שתזכו להיות שמשים למקום:
7This is what you shall do to them so as to cleanse them: sprinkle them with cleansing water and pass a razor over all their flesh; then they shall wash their garments and cleanse themselves. זוְכֹה־תַֽעֲשֶׂ֤ה לָהֶם֙ לְטַֽהֲרָ֔ם הַזֵּ֥ה עֲלֵיהֶ֖ם מֵ֣י חַטָּ֑את וְהֶֽעֱבִ֤ירוּ תַ֨עַר֙ עַל־כָּל־בְּשָׂרָ֔ם וְכִבְּס֥וּ בִגְדֵיהֶ֖ם וְהִטֶּהָֽרוּ:
Sprinkle them with cleansing water: from the ashes of the red cow, so as to cleanse them from contamination by those who were in contact with the dead.
הזה עליהם מי חטאת: של אפר הפרה מפני טמאי מתים שבהם:
and pass a razor over all their flesh: I found in the writings of R. Moses Hadarshan (the preacher): Since they [the Levites] were submitted in atonement for the firstborn who had practiced idolatry [when they worshipped the golden calf], which is called sacrifices to the dead-and one afflicted with tzara’ath is considered dead-they required shaving like those afflicted with tzara’ath.
והעבירו תער: מצאתי בדברי רבי משה הדרשן, לפי שנתנו כפרה על הבכורות שעבדו עבודה זרה והיא קרויה זבחי מתים, והמצורע קרוי מת, הזקיקם תגלחת כמצורעים:
8Then they shall take a young bull with its meal offering of fine flour mingled with oil. And you shall take a second young bull as a sin offering. חוְלָֽקְחוּ֙ פַּ֣ר בֶּן־בָּקָ֔ר וּמִ֨נְחָת֔וֹ סֹ֖לֶת בְּלוּלָ֣ה בַשָּׁ֑מֶן וּפַר־שֵׁנִ֥י בֶן־בָּקָ֖ר תִּקַּ֥ח לְחַטָּֽאת:
Then they shall take a young bull: That is a burnt offering, as it is written, “and designate…and one as a burnt offering” (verse 12); this is the communal offering [to atone] for idolatry.
ולקחו פר בן בקר: והוא עולה, כמו שנאמר (פסוק יב) ועשה את האחד עולה, והוא קרבן צבור בעבודה זרה:
and a second young bull: What does it mean by “a second” ? It teaches that just as a burnt offering is not eaten, so is [this] sin-offering not eaten. There is a support for his [R. Moses’] comments in Torath Kohanim (Obligatory sacrifices 3:4) [which states that this sin-offering was burnt up]. I, however, believe that this was a temporary injunction [not to atone for idolatry], since they should have brought a goat as a sin-offering for idolatry, with the bull for a burnt offering.
ופר שני: מה תלמוד לומר שני, לומר לך, מה עולה לא נאכלת, אף חטאת לא נאכלת. ובזו יש סמך לדבריו בתורת כהנים. ואומר אני שהוראת שעה היתה, ששעיר היה להם להביא לחטאת עבודה זרה עם פר העולה:
9You shall bring the Levites in front of the Tent of Meeting, and you shall gather the entire congregation of the children of Israel. טוְהִקְרַבְתָּ֙ אֶת־הַֽלְוִיִּ֔ם לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְהִ֨קְהַלְתָּ֔ אֶת־כָּל־עֲדַ֖ת בְּנֵ֥י יִשְׂרָאֵֽל:
And you shall gather the entire congregation: Since the Levites were submitted as an atonement offering instead of them, let them [the Israelites] come and stand with their offerings [namely the Levites] and rest their hands upon them. — [Midrash Aggadah] 11
והקהלת את כל עדת: לפי שהלוים נתנים קרבן כפרה תחתיהם, יבואו ויעמדו על קרבנם ויסמכו את ידיהם עליהם:
10You shall bring the Levites before the Lord, and the children of Israel shall lay their hands upon the Levites. יוְהִקְרַבְתָּ֥ אֶת־הַֽלְוִיִּ֖ם לִפְנֵ֣י יְהֹוָ֑ה וְסָֽמְכ֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־יְדֵיהֶ֖ם עַל־הַֽלְוִיִּֽם:
11Then Aaron shall lift up the Levites as a waving before the Lord on behalf of the children of Israel, that they may serve in the Lord's service. יאוְהֵנִיף֩ אַֽהֲרֹ֨ן אֶת־הַֽלְוִיִּ֤ם תְּנוּפָה֙ לִפְנֵ֣י יְהֹוָ֔ה מֵאֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָי֕וּ לַֽעֲבֹ֖ד אֶת־עֲבֹדַ֥ת יְהֹוָֽה:
Then Aaron shall lift up the Levites as a waving: in the same way that the guilt-offering of one afflicted with tzara’ath requires waving [the animal] while it is alive. Three wavings are mentioned in this section: the first (verse 11) refers to the sons of Kohath, and for this reason it states with regard to them, “that they may serve in the Lord’s service,” since they were responsible for the work involving the most holy objects-the ark, the table, etc. The second (verse 13) refers to the sons of Gershon. Therefore, it is stated with regard to them,“a waving before the Lord” (verse 13), for even they were assigned holy work-the curtains and the clasps, which could be seen in the Holy of Holies. The third [waving] was for the sons of Merari (verse 14). - [Midrash Aggadah] 16
והניף אהרן את הלוים תנופה: כדרך שאשם מצורע טעון תנופה חי. שלש תנופות נאמרו בפרשה זו, הראשונה לבני קהת, לכך נאמר בם והיו לעבוד את עבודת ה', לפי שעבודת קדש הקדשים עליהם הארון והשלחן וגו'. השניה לבני גרשון, לכך נאמר בם תנופה לה', שאף עליהם היתה עבודת הקודש יריעות וקרסים הנראים בבית קדש הקדשים, והשלישית לבני מררי:
12The Levites shall lay their hands on the heads of the bulls, and make one as a sin offering and one as a burnt offering to the Lord, to atone for the Levites. יבוְהַֽלְוִיִּם֙ יִסְמְכ֣וּ אֶת־יְדֵיהֶ֔ם עַ֖ל רֹ֣אשׁ הַפָּרִ֑ים וַֽעֲשֵׂ֠ה אֶת־הָֽאֶחָ֨ד חַטָּ֜את וְאֶת־הָֽאֶחָ֤ד עֹלָה֙ לַֽיהֹוָ֔ה לְכַפֵּ֖ר עַל־הַֽלְוִיִּֽם:
13You shall present the Levites before Aaron and his sons, and lift them as a waving before the Lord. יגוְהַֽעֲמַדְתָּ֙ אֶת־הַֽלְוִיִּ֔ם לִפְנֵ֥י אַֽהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו וְהֵֽנַפְתָּ֥ אֹתָ֛ם תְּנוּפָ֖ה לַֽיהֹוָֽה:
14Thus shall you set apart the Levites from the midst of the children of Israel, and the Levites shall become Mine. ידוְהִבְדַּלְתָּ֙ אֶת־הַֽלְוִיִּ֔ם מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְהָ֥יוּ לִ֖י הַֽלְוִיִּֽם:
Daily Tehillim: Chapters 69 - 71• Hebrew text
• English text• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 4• Lessons in Tanya• English Text
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• Sunday, Sivan 13, 5776 · June 19, 2016
• Shaar Hayichud Vehaemunah, beginning of Chapter 4
• Since the Divine activating force responsible for the existence of created things must continuously be present within them, they are completely nullified in their source. This means, as the Alter Rebbe explained in the previous chapter, that in reality they do not “exist”.
Rambam:
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Why, then, do we nevertheless perceive created beings as enjoying a tangible “existence”? — Only because we are unable to see or comprehend the Divine utterance that is contained within each created thing and that calls it into being.
The Alter Rebbe illustrated this by considering the sun’s rays. When they are not within their source, the sun, but diffused throughout the expanse of the universe, they are perceived as having independent existence. However, when they are contained within the sun-globe they clearly have no such “existence” at all.
The following question therefore arose: Since created beings, unlike the sun’s rays, must constantly have their source within them, why do we not actually see how they are completely nullified in their source?
In order to answer this question the Alter Rebbe wrote that a certain preface would be necessary — and hence this, the fourth chapter, now elaborates on G‑d’s capacity for tzimtzum, or contraction.
כי הנה כתיב: כי שמש ומגן ה׳ אלקים
It is written,1 “For a sun and a shield is Havayah Elokim.”
Just as the sun gives forth illumination, so too does the Four-Letter Divine Name Havayah provide us with spiritual illumination. Likewise, just as the sun’s shield protects us from the intensity of its rays, so too does G‑d shield us with the Divine Name Elokim.
פירוש מגן הוא נרתק לשמש
“Shield” refers specifically to [that shield which is] a covering for the sun,
להגן שיוכלו הבריות לסבלו
to protect creatures so that they should be able to bear it (i.e., the sun’s heat).
כמאמר רז״ל: לעתיד לבא הקב״ה מוציא חמה מנרתקה, רשעים נדונין בה כו׳
As our Sages, of blessed memory, have said,2 “In time to come (i.e., in the Messianic Era), the Holy One, blessed be He, will take out the sun from its sheath; the wicked will be punished by it...,” as they will be unable to bear the intensity of the sun. The passage goes on to say that the righteous will not only be able to tolerate it: they will actually be healed by it.
וכמו שהנרתק מגין בעד השמש
Now, just as the covering shields the sun, protecting creatures from the intensity of its rays so that benefit may be derived from it,
-כך שם אלקים מגין לשם הויה ברוך הוא
so does the Name Elokim shield the Name Havayah, blessed be He, enabling the created universe to absorb the Divine illumination that emanates from it.
Our opening verse — “For a sun and a shield is Havayah Elokim” — thus means that the Name Havayah illumines like the sun, while the Name Elokim screens its illumination, like the sheath of the sun, enabling its light to be received.
-דשם הויה פירושו שמהוה את הכל מאין ליש
The meaning of the Name Havayah is “that which brings everything into existence ex nihilo.”
The Rebbe notes: “This refers to the [last three letters hei, vav and hei of this Name, which form the word hoveh, the root of the verb which means ‘[to bring into] being.’”
והיו״ד משמשת על הפעולה שהיא בלשון הוה ותמיד
The letter yud, prefixed to the stem הוה, modifies the verb, indicating that the action is present and continuous,
כדפירש רש״י על פסוק: ככה יעשה איוב כל הימים
as Rashi comments on the verse,3 “In this manner was Job (Iyov) accustomed to do (ya‘aseh) all the days.”
Just as here the prefix of the letter yud indicates an ongoing process, so too does the initial yud of the Name Havayahindicate that G‑d creates everything ex nihilo, continuously.
והיינו החיות הנשפע בכל רגע ממש בכל הברואים, ממוצא פי ה׳ ורוחו, ומהוה אותם מאין ליש בכל רגע
This [action] is the life-force which flows at every single instant into all things created, from “that which proceeds from the mouth of G‑d” and “His breath,” and brings them into existence ex nihilo at every moment.
כי לא די להם במה שנבראו בששת ימי בראשית, להיות קיימים בזה, כמו שכתוב לעיל
For the fact that they were created during the Six Days of Creation is not sufficient for their continued existence, as explained above; they must continuously be recreated.
It is the “sun” of Havayah whose illumination continuously brings creation into being. However, were this illumination to be revealed within created beings, they would be aware of their complete nullification within their source, and we would not see before us created beings. For as explained earlier, when the activating force is perceived the created being is “non-existent”.
This is why the “shield” of Elokim is necessary — in order to conceal from created beings the Divine illumination ofHavayah that is within them, and that is responsible for their existence. Only then can they perceive themselves as existing independently of their life-force. And this perception in turn makes it possible for created beings to consider and feel themselves to be tangibly existing, as shall soon be explained.
והנה בסידור שבחיו של הקב״ה כתיב: הגדול הגבור כו׳
In the enumeration of the praises of the Holy One, blessed be He, it is written,4 HaGadol (“the Great”),HaGibor (“the Mighty”), and so on.
ופירוש הגדול היא מדת חסד והתפשטות החיות בכל העולמות וברואים, לאין קץ ותכלית
“HaGadol” refers to the attribute of Chesed (“kindness”) and to the spreading forth of the life-force into all the worlds and created things, without end or limit,
להיות ברואים מאין ליש, וקיימים בחסד חנם
so that they shall be created ex nihilo and exist through gratuitous kindness, for G‑d maintains all creatures, whether they are worthy of His kindness or not.
ונקראת גדולה, כי באה מגדולתו של הקב״ה בכבודו ובעצמו
[The attribute of Chesed] is called Gedulah (“greatness”) for it derives from the greatness of the Holy One, blessed be He, from Himself in all His glory,
כי גדול ה׳ ולגדולתו אין חקר
for5 “G‑d is great... and His greatness is unsearchable,” inasmuch as it is infinite,
ולכן משפיע גם כן חיות והתהוות מאין ליש לעולמות וברואים אין קץ
and therefore, He also causes life-force and existence ex nihilo to issue forth for an unlimited number of worlds and creatures,
שטבע הטוב להטיב
for 6 “it is the nature of the benevolent to do good.”
G‑d’s benevolence thus dictates that there be an infinite number of worlds and creatures who will benefit from His beneficence.
| FOOTNOTES | |
| 1. | Tehillim 84:12. |
| 2. | See Nedarim 8b. |
| 3. | Iyov 1:5; cf. Rashi on Bereishit 24:45, Shmot 15:1. |
| 4. | Liturgy, Amidah prayer; cf. Yoma 69b. |
| 5. | Tehillim 145:3. |
| 6. | R. Zvi Hirsch Ashkenazi, Chacham Zvi (Responsa), Sec. 18; R. Yosef Irgas, Shomer Emunim, 2:14, quoting kabbalistic sources. |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 100
Postpartum Ritual Impurity
We are commanded regarding the ritual impurity that follows childbirth. [I.e., when 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"
Positive Commandment 100
Postpartum Ritual Impurity
We are commanded regarding the ritual impurity that follows childbirth. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
• Postpartum Ritual Impurity
Positive Commandment 100
Translated by Berel Bell
The 100th mitzvah is that we are commanded regarding the tumah of a yoledes. This mitzvah includes all the laws of a yoledes.1
FOOTNOTES
1.Ibid.
TRA
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Halacha 1
The following laws apply when a sheep that had not given birth before gives birth to two males. Even if both of their heads emerged at the same time, it is impossible that one did not emerge before the other. Since it is not known which emerged first, the priest should take the weaker one and the second one is a firstborn of doubtful status.1
If one of them died, the priest does not receive anything, for the living offspring is of doubtful status and we follow the principle: "When one desires to expropriate property from a colleague, the burden of proof is on him." Similarly, if the mother gave birth to a male and a female, the male is of doubtful status, for perhaps the female emerged first. Therefore the priest does not receive anything, for when one desires to expropriate property from a colleague, the burden of proof is on him.
Halacha 2
When there are two sheep that have not given birth previously and they give birth to two males, they are both given to the priest. If they gave birth to a male and a female and they become intermingled, the male is given to the priest. If they gave birth to two males and a female, the priest may take the weaker one. If one of them died, the priest does not receive anything. The rationale is that the male that is alive is a firstborn of doubtful status and when one desires to expropriate property from a colleague, the burden of proof is on him.
If the two sheep gave birth to two females and a male or two males and two females the males are firstborn of doubtful status. For it is possible to say that the female was born first and then the male. Hence the priest does not receive anything, because when one desires to expropriate property from a colleague, the burden of proof is on him.
If one of the sheep had given birth beforehand and one had not, should they give birth to two males and they become intermingled, they are both firstborn of doubtful status and the priest may take the weaker one. If one dies, the priest does not receive anything, for the living offspring is of doubtful status. Similarly, if the two sheep give birth to a male and a female and it is not known which gave birth to which, the priest does not receive anything, for the male is of doubtful status.
Halacha 3
Whenever a firstborn is of doubtful status, the law is that it should be allowed to pasture until it becomes blemished and then it may be eaten by its owner. If a priest takes possession of it, it is not expropriated from him. He must partake of it only after it becomes blemished. He may not offer it as a sacrifice, for only an offspring that is definitely a firstborn is offered as a sacrifice, lest one slaughter an ordinary animal in the Temple Courtyard.
Halacha 4
When a person had both animals that had given birth before and animals that had not given birth before in his herd and they both gave birth while no one was present. If the owner entered and found those who had given birth previously giving suck to females and those who had not given birth previously giving suck to males, we do not suspect that the offspring of one went to another to suck and the offspring of the other went to the first. Instead, we follow the presumption that every animal is giving suck to its own offspring.
Halacha 5
When two individuals entrusted male animals - one a firstborn and one an ordinary animal - with a shepherd and one of the animals died, the shepherd may leave the second animal between them and depart. This animal is considered a firstborn of doubtful status and should be divided between the two owners, because neither can identify his animal.
Halacha 6
When a person entrusts a firstborn animal to another person who placed it together with his own ordinary animal and then one of them died, but they do not know which one, we follow the principle: When one desires to expropriate property from a colleague, the burden of proof is on him. The animal is considered a firstborn of doubtful status.
Even if a priest who is a shepherd leaves his firstborn animal in a person's courtyard together with that person's ordinary animal, should one of them die, we follow the principle: When one desires to expropriate property from a colleague, the burden of proof is on him. We may not expropriate property from a person's courtyard unless there is substantial proof, for it is with the consent of the owner of the firstborn that it was placed together with the ordinary animal belonging to the other person.
Halacha 7
Israelites are not suspect to cause blemishes to firstborn animals. Therefore the word of an Israelite is accepted if he states: "This is a firstborn of doubtful status." We inspect the blemish and permit him to partake of the animal if it is blemished.
Halacha 8
Whenever a consecrated animal received a permanent blemish before it was consecrated and was later redeemed, its offspring are governed by the requirements of the firstborn. If they received a temporary blemish before they were consecrated or they were consecrated while unblemished and received a permanent blemish and were then redeemed, their offspring are exempt from the requirements of the firstborn. The rationale is that they did not become ordinary animals in all respects, as indicated by the fact that they are forbidden to be shorn and work is forbidden to be performed with them, as we explained in Hilchot Me'ilah.
Halacha 9
When a person purchases an animal with money from the second tithesin Jerusalem, its offspring is obligated in the requirements of the firstborn.If, however, a person purchases an animal with the produce of the Sabbatical year,their offspring are exempt from the requirements of the firstborn. The rationale is that one is not allowed to perform commercial activity with the produce of the Sabbatical year, for concerning that, Leviticus 25:6 states: "to partake of it." Implied is that license is granted "to partake of it" and not to perform commercial activity with it. And if its offspring were obligated in the requirements of the firstborn, it is considered as if he would be performing commercial activity with a firstborn, because it is released from the category of the produce of the Sabbatical year.
We already explained in Hilchot Ma'achalot Assurot that it is forbidden to perform commercial activity with substances that are forbidden to be eaten. And we already explained in Hilchot Terumot that it is forbidden to perform commercial activity with terumot. Similarly, it is forbidden to perform commercial activity with the firstborn even though it is permitted to sell them in the manner explained above.
Halacha 10
If a person purchased a firstborn for a wedding feast for his son or for a festival and he did not need it, it is permitted to sell it.
Halacha 11
We do not evaluate unblemished firstborn animals for Israelites, but we do evaluate blemished firstborn. We evaluate unblemished firstborn animals for priests in the present age, because ultimately, they will be eaten after they are blemished. Needless to say, we evaluate blemished animals for them.
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Halacha 1
There are four women who are impure only from the time they discover uterine bleeding onward. They do not impart impurity retroactively. They are: a woman who is pregnant, one who is nursing, a maiden, or one who is elderly.
What is meant by a pregnant woman? A woman whose pregnancy has become obvious. If she was considered as pregnant and then experienced uterine bleeding and discharged a sack full of air or an entity that is not considered as a fetus, her status continues without and she is impure only from the time she discovers uterine bleeding onward. If she experienced uterine bleeding and directly afterwards, her pregnancy became obvious, she becomes impure retroactively like other women.
What is meant by a woman who is nursing? A woman within 24 months of childbirth, even if her child died within this time, she weaned him, or gave him to a nursemaid, she is impure only from the time bleeding is discovered. After 24 months, even if she continues to nurse, she becomes impure retroactively like other women.
What is meant by the term "a maiden"? A girl who has never menstruated, i.e., the intent is a maiden with regard to menstruation and not a maiden with regard to hymeneal bleeding. What is implied? Even if she was married and experienced uterine bleeding because of marriage or she gave birth and experienced uterine bleeding because of birth, she is still considered as a maiden with regard to the ruling that she is impure only from the time she discovers uterine bleeding onward.
What is meant by the term "elderly woman"? A woman who did not menstruate for three months as she approached advanced age. When is she considered elderly? When she is called an old woman by others in her presence and she does not protest. If three 30-day intervals pass and then she menstruates, another three 30-day intervals or more or less pass, and she menstruates, she is considered like other women and imparts impurity retroactively.
Halacha 2
When a girl menstruates for the first time, even if her blood is flowing or dripping for all seven days, it is considered as if she experienced bleeding once. If she experienced bleeding, it stopped and then started again, it is considered as if she experienced bleeding twice.
Halacha 3
When a young girl who had not yet reached the age when she is expected to menstruate experiences uterine bleeding for the first and second times, she is impure only from the time she discovers uterine bleeding onward. If she experiences bleeding a third time, she imparts impurity retroactively. If three months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure retroactively.
Halacha 4
When a young girl reaches the age when she can be expected to menstruate and experiences uterine bleeding for the first time, she is impure only from the time she discovers uterine bleeding onward. From the second occasion onward, she imparts impurity retroactively. If three months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure retroactively.
Halacha 5
If a pregnant woman, one who is nursing or elderly, or a girl who has never menstruated, but has reached the age when that is likely experiences uterine bleeding once, she is impure only from the time she discovers uterine bleeding onward. If such a woman experiences bleeding a second time, she imparts impurity retroactively like all other women, as explained. If, however, the first time she experienced bleeding, it came because of external factors, she is impure only from the time she discovers uterine bleeding onward, even if she experiences bleeding a second time.
Halacha 6
When a pregnant or nursing woman experienced uterine bleeding and then a three month interval passed before she experienced bleeding again, she is impure only from the time she discovers uterine bleeding onward. If another three months pass without her menstruating and then she experiences uterine bleeding again, i.e., a third experience of bleeding when counting the first, she imparts impurity retroactively.
When a woman experiences uterine bleeding within 24 hours of experiencing "the bleeding of purity," she is impure only from the time she discovers uterine bleeding onward.
Any woman about whom it is said, "she is impure only from the time she discovers uterine bleeding onward," must continuously inspect herself even though she imparts impurity retroactively. All women who inspect themselves frequently are praiseworthy, with the exception of a woman in the nidah state and a woman who is granted "the bleeding of purity," for whom the inspections are of no consequence whatsoever.
Halacha 7
The Sages ordained that Jewish women should inspect themselves every day in the morning because of the pure articles that they touched the previous evening and in the evening, because of the pure articles they touched in the morning. Whenever a woman partakes of terumah, she should inspect herself when she partakes of the terumah.
Every woman should inspect herself before she is intimate with her husband, because she also inspects herself for the sake of pure articles. If, however, she does not have to do with pure articles, she need not inspect herself for the sake of intimacy with her husband. For every woman who has a fixed time when she is expected to menstruate can operate on the presumption that at other times, she is pure with regard to relations with her husband, as we explained with regard to the laws of nidah.
Halacha 8
Jewish young girls who have not reached puberty may operate under the assumption that they are pure. It is not necessary that women inspect them. Once they reach puberty, they must undergo an inspection and they should be inspected by mature women.
Halacha 9
When a woman who is a deafmute, an intellectually or emotionally compromised woman, or one who lost control of her mental faculties due to sickness has an intellectually capable woman who cares for her, they may partake of terumah.
Halacha 10
Any garments stained with blood coming from Jewish homes are assumed to be impure. Those coming from gentile homes are considered to be pure. Those found in Jewish cities are considered to be pure. For Jews are not suspected of casting away their bloodstained garments. Instead, they are hidden away.
Accordingly, any bloodstained garments that are discovered are considered as pure with the exception of those in holes and around an impure room. In all instances, the impurity is only a decree, imposed because of doubt, as we explained.
Halacha 11
Whenever a bloodstained garment is found, it should be treated with seven detergent agents. Afterwards, whether or not the stain is purged, the garment is immersed in a mikveh and then is deemed pure.
The rationale is that if it is not purged at all, it was a tint. If it was purged or its color faded, it is assumed to be a bloodstain. Since it was treated with these seven detergents, the blood has already been nullified even though a trace of it is still apparent. Even when a stain definitely came from nidah bleeding, once it was treated with these seven detergent agents, the blood is considered as nullified. The garment may be immersed and then used in connection with ritually pure entities.
Halacha 12
When a bloodstain on a garment is no longer detectable, the entire garment should be treated with the seven detergent agents and then immersed.
The following laws apply when semen is no longer detectable on a garment: If it the garment was new, it should be checked with a needle. If the garment was worn, it should be inspected in the sun.
Halacha 13
The following laws apply when a garment that was stained was immersed in the mikveh and then brought into contact with ritually pure articles. If afterwards it was treated with the seven detergent agents and was not purged, it is a tint. The ritually pure articles with which it came into contact remain ritually pure and there is no need to immerse it again. If the stain was purged or faded, it is a bloodstain. The pure articles are impure, because the person was concerned with the stain as evidenced by his removal of it. The garment must be immersed a second time to purify it.
Halacha 14
When a stain was treated with six of the seven detergent agents and it was not purged and then it was treated with soap and it was purged, the pure articles with which it came into contact contract impurity. Although soap removes tints as well, since the garment was not treated with all seven detergent agents, it is presumed that it was a bloodstain and that, had the seventh agent been used, it would have been purged.
If one treated a stained garment with all seven detergent agents and the stain was not purged and then treated it with them again and it was purged, but a trace remained, all of the pure articles with which it came into contact between the first washing and the second washing are pure. All of the pure articles with which it came into contact after the second washing are impure. The rationale is that since he showed his intent that he objects to any trace of the stain and desires to remove all remnants of it, the garment is impure until all remnants are nullified and it is immersed in a mikveh.
In Hilchot Issurei Bi'ah, we already explained the seven detergent agents with which a stain is treated and how it is treated with them.
Halacha 15
When a woman dies and afterwards menstrual blood flows from her body, it imparts impurity to garments it stains. The rationale is that the uterus is an impure place. Hence, even though the blood flowed out after she died and the laws of nidah no longer apply, since it emerged from an impure place, it imparts nidah impurity to garments it stains. If it comprises a revi'it, it imparts impurity to everything under the same shelter and it imparts impurity to garments it stains.
Metamme'ey Mishkav uMoshav - Chapter 5
Halacha 1
A zav, a zavah, a nidah, and a woman after childbirth remain impure and impart impurity to humans, articles, and articles on which one sits or lies until they immerse. Even if they remained several years without an impure emission, but did not immerse, they remain impure.
Halacha 2
When a woman after childbirth does not immerse after the seven days of impurity obligated after the birth of a male child and the fourteen days obligated after the birth of a female child, any blood that will be discharged afterwards even though it is discharged during her days of purity, is like the blood of a nidah and imparts impurity whether it is moist or dry. Scripture did not make the matter dependent on days alone, but on days and immersion.
Halacha 3
When a woman who gave birth descended to immerse herself to make the transition from impurity to purity and she discharged blood as she was descending and emerged from the inner space of her uterus, it is impure. Immersion has no effect on this blood even though it is still within her body. If she discharges it as she ascends from immersion in the mikveh, it is pure. For it is "pure blood" and the immersion is effective with regard to all the blood that is within her body and causes it to be considered as "pure blood."
Halacha 4
When a woman after childbirth immersed after the seven impure days that follow the birth of a male, after the fourteen impure days that follow the birth of a female, or after counting seven spotless days if she gave birth in a state ofzivah, throughout her days of purity, she is considered as an impure person who immersed but nightfall has not arrived. She is not required to undergo another immersion at the conclusion of her days of purity. Instead, when those days are completed, she is like a person who immersed in the mikveh and the day passed.
In which contexts is she considered as a person who has immersed that day? With regard to terumah and the second tithe. But with regard to sacrificial food, she is like a person who is a derivative of impurity who did not immerse. She is like a person who touched a nidah or a person who is impure due to contact with a corpse who has not yet immersed, or the like. Thus it can be concluded that a woman in the midst of her days of purity may partake of the second tithe and disqualifies terumah like a person who has immersed that day does, as will be explained.
If some of her saliva or her pure blood fell on a loaf of bread that was terumah, the loaf remains pure. For fluids coming from a person who immersed that day are pure, as will be explained. Such fluids do, however, impart impurity to sacrificial foods as a derivative of impurity would until her days of purity are completed and she is pure in all respects. It appears to me that since she imparts impurity to sacrificial foods during these days of purity, she must immerse herself at the end of her days of purity and only then may she touch sacrificial food. This applies even though she does not require another immersion to partake of terumah.
Halacha 5
When a woman who gave birth and who is afflicted by tzara'at immersed herself after the seven days of impurity required after giving birth to a male or the fourteen days required after a female, her "pure blood" is impure like her saliva and her urine. They are all considered as impure fluids, for all fluids that become impure that are discharged from impure people are like liquids that they touch with the exception of a zav and the like. For the three fluids they discharge are sources of ritual impurity, as we explained.
Halacha 6
When a minor zavah immerses on the day she is watching after sunrise, the status of the articles she touches and a man with whom she is intimate is indefinite, as we explained with regard to the prohibitions of nidah. If she completes the day without experiencing further uterine bleeding, anything she touches is pure and one who is intimate with her is pure and he is exempt. If she experiences uterine bleeding after she immerses, any pure objects that she touched are impure, the laws concerning the impurity imparted by a zavto an article on which one lies or rides apply and a man who is intimate with her is liable for a sin-offering.
If she immersed herself before dawn during the night before the day on which she should be cautious, it is as if she never immersed and the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply.
Halacha 7
When a woman experiences uterine bleeding on the eleventh day of zivah. and immersed herself in the evening, on the night of the twelfth, the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply even though she is not fit to become a major zavah, as we explained with regard to the prohibitions of nidah.
Halacha 8
If she immersed on the twelfth day after sunrise, although she is forbidden to engage in intimacy until the evening, if she was intimate, the man with whom she was intimate is pure and articles on which one lies or rides that she touches are pure even if she experiences uterine bleeding on the twelfth day after immersion. The rationale is that this day is the beginning of the days ofnidah, as we explained with regard to the prohibitions of nidah. The twelfth day is never joined to the eleventh day. Therefore even if she experiences bleeding on the eleventh day, she need not be cautious regarding the twelfth day. Instead, she may immerse herself and touch articles that are ritually pure.
If, by contrast, she experiences uterine bleeding on the tenth day, she should immerse herself on the eleventh day and be cautious with regard to it. For if she experiences uterine bleeding after immersing herself all the pure articles she touches become impure. Similarly, a man with whom she engages in relations becomes impure, even though she will never become a major zavahas a result of this bleeding, as we explained with regard to the prohibitions ofnidah.
Halacha 9
When a zav and a major zavah immerse on their seventh spotless day as we explained, they should not touch articles that are ritually pure until the evening, lest they experience an impure discharge that day. In such an instance, that would disqualify the seven days which were counted and retroactively, the pure articles would become impure. Although the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply retroactively, they do not retroactively impart impurity to an earthenware utensil that they moved after they immersed even though they experienced an impure discharge after immersing and disqualified all the days that they had counted. Nevertheless, any earthenware utensil that they touched until they experienced the discharge is pure.
Metamme'ey Mishkav uMoshav - Chapter 6
Halacha 1
We have already explained that a zav and the others in that category impart impurity to an article on which one lies, sits, or rides.
An article on which one lies and one on which he sits are essentially the same. Why then did the Torah mention them separately? To teach that although a seat is fit for sitting and a couch is fit for lying, whether one sits on a couch or lies on a seat, he causes it to become impure. Therefore I will mention a surface on which one lies alone and it should be understood that the same applies to a surface on which one sits.
What is meant by a surface on which one rides? The surface on which one sits when riding, e.g., a donkey's packsaddle or a horse's saddlecloth.
Halacha 2
Any article on which one lies or rides to which a zav or the like imparted impurity becomes a primary source of impurity according to Scriptural Law. It imparts impurity to a person and keilim when touching them and to a person when being carried by them.
What is the difference between the laws pertaining to an article on which one lies and one on which one rides? With regard to touching an article on which one lies, if a person touches clothes and other keilim while he is still touching the impure article, he imparts impurity to them and makes them a primary derivative of impurity. One who touches an article on which one rides, by contrast, does not impart impurity to clothes and keilim even when he touches them while touching the impure article. Nevertheless, one who carries either an article on which one lies or rides imparts impurity to clothes and otherkeilim until he severs contact with the source of his impurity.
What is the source that teaches that a distinction is made between touching and carrying with regard to the impurity of an object on which one rides and no such distinction is made with regard to the impurity of an object on which one lies? With regard to an object on which one lies, Leviticus 15:5 states: "A man who touches his couch.... shall launder his clothes," while with regard to an object on which one rides, ibid.: 9-10 states: "Any object on which he will ride... anyone who touches anything that will be beneath him will be impure until the evening." In the latter instance, it is not said that he must launder his garments. This teaches that he does not impart impurity to his garments when touching the source of impurity. And it is written ibid.: "One who carries them shall launder his garments." This applies equally to one who carries an article on which one rides and an article on which one lies.
Thus it can be concluded that a zav, a zavah, a nidah, and a woman after childbirth, the articles on which they lie, their saliva, their urine, the blood of anidah, a zavah, and a woman after childbirth, and the discharge of a zav are all primary sources of impurity. If a person touches any of these or carries them, he imparts impurity to his clothes and other keilim while he is touching them or carrying them. He does not, however, impart impurity to another person or to an earthenware container. For any entity that imparts impurity to a human imparts impurity to an earthenware container and any entity that does not impart impurity to a human does not impart impurity to an earthenware container.
Thus it can be concluded that whenever it is said about an impure person: "He shall launder his clothes," he imparts impurity to clothes that he touches as long as he does not separate from the entity imparting impurity to him. He makes those garments primary derivatives of impurity, like he is. He imparts impurity to other keilim like garments with the exception of earthenware containers. For he does not impart impurity to another person or to earthenware containers even though he has not separated from the entity imparting impurity to him.
Whenever, by contrast, Scripture does not say about an impure person: "He shall launder his clothes," his status is the same before he separates from the entity imparting impurity to him as it is afterwards. He does not impart impurity to garments, because he is merely a derivative of impurity. Needless to say, he does not impart impurity to another person or to earthenware containers. Therefore a person who touches an article on which a zav rode does not impart impurity to garments when touching it. One who carries such an article, by contrast, imparts impurity when carrying it, as we explained.
Halacha 3
All keilim that rest above a zav or the like are called madaf. They are considered as articles that he touches and they do not impart impurity to another person or to an earthenware container. They do, however, impart impurity to food or liquids like other derivatives of impurity. The impurity ofmadaf is a Rabbinic decree.
Halacha 4
When a zav, a zavah, a nidah, a woman after childbirth, or a person afflicted by tzara'at die, they impart impurity to an object on which they lied or rode after their death just as they would during their lifetime until their flesh decomposes. This is a Rabbinic safeguard, decreed lest one of these individuals lose consciousness and it appear that they died, but they did not actually die. Thus a surface on which one of these lie or ride after death is a primary source of impurity by Rabbinic decree. When, by contrast, a gentile dies, a surface on which he lies after death is not considered as a source of impurity, for even when he is alive, he imparts impurity only due to Rabbinic decree, as we explained.
Halacha 5
Whenever you hear the terms "the impurity of an object upon which one lies or rides," the intent is not necessarily that the impure person touch the object on which one lies or rides while resting on them. Instead, even if there are large stones above the entity made to lie or ride on and the zav rested on the stones from above, the surface on which one lies or rides becomes a primary source of impurity. Even when there are 1000 surfaces on which a person lies or rides one on top of another and a stone is on the uppermost and a person who imparts impurity to an object on which he or she lies or sits on top of the stone, everything becomes impure. Both the article on which one lies that touches the earth and the uppermost one become primary sources of impurity when they are affected by the zav's lying down.
Similarly, if one of the individuals who impart impurity to an object on which he or she lies or sits was below, there was a stone on top of him, and food, liquids, keilim, and/or a person on the stone, one on top of the other, they are all impure and are considered as primary derivatives of impurity. Whether ank'li, food, a liquid, or a person touches a zav or the k'li, food, liquid, or person was on a stone that was above the zav, there is no difference. In both instances everything is considered as a derivative of impurity and does not impart impurity to a person or to keilim. The only exception is a person who is above a zav who is still in contact with the zav who imparted impurity to him. He imparts impurity to other keilim, as we explained.
Halacha 6
When food, liquids, and keilim that are not made to lie, sit, or ride upon were below other articles and a zav or the like sat above them without touching them, they are all pure. If, however, a person was below and a zav was above, he is impure even if he does not touch him, because he is carrying thezav, like anyone who carries an article that imparts impurity when carried. The one carrying it becomes a primary derivative of impurity.
Thus one can conclude that anything that is above a zav is impure, whether a person, articles on which one lies, sits, or rides, all other keilim, food, and liquids. Everything is a primary derivative of impurity. Everything that is below a zav and does not touch him is pure except a person or an article made to lie, sit, or ride upon. There is a difference between them. The person is a derivative of impurity and the article made to lie, sit, or ride upon is a primary sources of impurity, as we explained.
• English Text | Video Class• Sunday, Sivan 13, 5776 · June 19, 2016• "Today's Day"
Wednesday Sivan 13* 5703
Torah lessons: Chumash: Beha'alotecha, Revi'i with Rashi.
Tehillim: 69-71.
Tanya: Ch. 4. It is (p. 295)...to do good." (p. 297).
The Tzemach Tzedek composed many melodies. He studied Torah aloud and with song. It would happen that he would interrupt his studies, or his writing Chassidus or responsa, and sing some melody.
My grandfather related that from the sound of the Tzemach Tzedek's melody he could tell in what subject he was then occupied.
FOOTNOTES
*.This day marks the marriage, in 5660 (1900) of R. Levi Yitschak Schneerson and Rebbetzin Chana, parents of the Rebbe of righteous memory.
• Daily Thought:
Priorities in Life
Why do we have so many tasks each day? Because we have somany missions to accomplish.
But, as in any case where multiple tasks call, there must be one mission that takes priority over all others.
What is that priority? It must be education. The task of guiding young people to know what is harmful and what is beneficial—for themselves and for the world—and steering them in the right direction.
It is a priority because every moment that a young person does not know why she or he is here is another moment lost from this young person’s life. And there is no way you can return that moment.[From a public talk.]
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