Torah Reading
Shlach: Numbers 13:1 Adonai said to Moshe, 2 “Send men on your behalf to reconnoiter the land of Kena‘an, which I am giving to the people of Isra’el. From each ancestral tribe send someone who is a leader in his tribe.” 3 Moshe dispatched them from the Pa’ran Desert as Adonai had ordered; all of them were leading men among the people of Isra’el. 4 Here are their names:
from the tribe of Re’uven, Shamua the son of Zakur;
5 from the tribe of Shim‘on, Shafat the son of Hori;
6 from the tribe of Y’hudah, Kalev the son of Y’funeh;
7 from the tribe of Yissakhar, Yig’al the son of Yosef;
8 from the tribe of Efrayim, Hoshea the son of Nun;
9 from the tribe of Binyamin, Palti the son of Rafu;
10 from the tribe of Z’vulun, Gadi’el the son of Sodi;
11 from the tribe of Yosef, that is, from the tribe of M’nasheh, Gadi the son of Susi;
12 from the tribe of Dan, ‘Ammi’el the son of G’malli;
13 from the tribe of Asher, S’tur the son of Mikha’el;
14 from the tribe of Naftali, Nachbi the son of Vofsi; and
15 from the tribe of Gad, Ge’u’el the son of Makhi.
16 These are the names of the men Moshe sent out to reconnoiter the land. Moshe gave to Hoshea the son of Nun the name Y’hoshua.
17 Moshe sent them to reconnoiter the land of Kena‘an, instructing them, “Go on up to the Negev and into the hills, 18 and see what the land is like. Notice the people living there, whether they are strong or weak, few or many; 19 and what kind of country they live in, whether it is good or bad; and what kind of cities they live in, open or fortified. 20 See whether the land is fertile or unproductive and whether there is wood in it or not. Finally, be bold enough to bring back some of the fruit of the land.”
When they left it was the season for the first grapes to ripen.
Daily Quote:If you wait until you find the meaning of life, will there be enough life left to live meaningfully?[The Lubavitcher Rebbe]
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 5th Portion Numbers 15:8-15:16 with Rashi
• English / Hebrew Linear Translation | Video Class• Numbers Chapter 15
8If you prepare a young bull as a burnt offering or sacrifice by expressing a vow, or for a peace offering for the Lord, חוְכִי־תַֽעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אוֹ־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אוֹ־שְׁלָמִ֖ים לַֽיהֹוָֽה:
9with the young bull he shall offer up a meal offering consisting of three tenths fine flour mixed with half a hin of oil. טוְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין:
10And you shall offer half a hin of wine for a libation, a fire offering of pleasing fragrance to the Lord. יוְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
a fire-offering of pleasing fragrance: This refers only to the meal-offering and oil, but the wine is not a fire-offering, since it is not placed on the fire.
אשה ריח: אינו מוסב אלא על המנחה והשמן, אבל היין אינו אשה, שאינו ניתן על האש:
11So shall it be done for each ox or ram, or for a young sheep or young goat. יאכָּ֣כָה יֵֽעָשֶׂ֗ה לַשּׁוֹר֙ הָֽאֶחָ֔ד א֖וֹ לָאַ֣יִל הָֽאֶחָ֑ד אֽוֹ־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים א֥וֹ בָֽעִזִּֽים:
Or for a young sheep…: Whether it is a sheep [lamb] or a goat. כֶּבֶשׂ and שֶׂה are the names given to sheep or goats within their first year. - [Parah 1:3]
לשה: בין שהוא בכבשים בין שהוא בעזים כבש ושה קרוים בתוך שנתם:
ram: Heb. אַיִל, [the name given] from the age of thirteen months and one day. - [Parah 1:3]
איל: בן י"ג חדש ויום אחד:
12In accordance with the number you offer up, so shall you present for each one, according to their numbers. יבכַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ כָּ֛כָה תַּֽעֲשׂ֥וּ לָֽאֶחָ֖ד כְּמִסְפָּרָֽם:
In accordance with the number you offer up: In accordance with the number of animals you offer up as a sacrifice, so shall you present libations for each of them, according to the number of animals shall be the number of libations.
כמספר אשר תעשו: כמספר הבהמות אשר תקריבו לקרבן, ככה תעשו נסכים לכל אחד מהם:
13Every native born shall do it in this manner, to offer up a fire offering of pleasing fragrance to the Lord. יגכָּל־הָֽאֶזְרָ֥ח יַֽעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
14If a proselyte resides with you, or those among you in future generations, and he offers up a fire offering of pleasing fragrance to the Lord, as you make it, so shall he make it. ידוְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה:
15One rule applies to the assembly, for yourselves and for the proselyte who resides [with you]; one rule applies throughout your generations just as [it is] for you, so [it is] for the proselyte, before the Lord. טוהַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה:
just as [it is] for you, so [it is] for the proselyte: Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10);“like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people].
ככם כגר: כמותכם כן גר וכן דרך לשון עברית, (בראשית יג, י) כגן ה' כארץ מצרים, כן ארץ מצרים, (מ"א כב, ד) כמוני כמוך כעמי כעמך:
16There shall be one law and one ordinance for you and the proselyte who resides [with you]. טזתּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם:
Daily Tehillim: Chapters 113 - 118• Hebrew text• English text• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7• Lessons in Tanya• English Text
• Hebrew Text
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• Thursday, Sivan 24, 5776 · June 30, 2016
• Shaar Hayichud Vehaemunah, middle of Chapter 7
• והנה מכאן
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Thursday, Sivan 24, 5776 · June 30, 2016
In the light of what has been said above — that G‑d’s knowledge is wholly one with G‑d Himself, for otherwise it would imply multiplicity in One Who is perfect unity,
יש להבין שגגת מקצת חכמים בעיניהם, ה׳ יכפר בעדם
it is possible to understand the error of certain scholars in their own eyes (May G‑d forgive them!) — for even those who have erred unwittingly are in need of atonement,
ששגו וטעו בעיונם בכתבי האריז״ל, והבינו ענין הצמצום המוזכר שם כפשוטו
who erred and misinterpreted in their study of the writings of the AriZal, and understood the doctrine oftzimtzum (which is mentioned therein) literally —
In the writings of the AriZal it is stated that in the “beginning”, before creation, the [infinite] light of the Ein Sof-light filled all “space” and there was no “room” for the creation of finite worlds. For inasmuch as worlds are by definition finite, whereas the Divine light is infinite, there is no room within the infinite for finitude. How, then, did finite worlds come into being?
The AriZal explains this through the doctrine of tzimtzum: The Ein Sof-light “departed” — i.e., it ceased to be revealed, so that infinity was no longer in a state of revelation, and all that remained revealed was the power of finitude. This power does allow for the creation of finite worlds.
The “scholars in their own eyes” misunderstood this mere concealment to mean a literal departure —
שהקב״ה סילק עצמו ומהותו חס ושלום מעולם הזה
that the Holy One, blessed be He, removed Himself and His Essence (G‑d forbid) from this world, i.e., that He literally removed His presence, rather than merely concealing it,
רק שמשגיח מלמעלה בהשגחה פרטית על כל היצורים כולם אשר בשמים ממעל ועל הארץ מתחת
and only guides from above, with individual Providence, all the created beings which are in the heavens above and on the earth below.
They thus envisage G‑d as a king who sits in his palace; although his gaze extends beyond its confines, the king himself is not to be found there. In the same way — so they would say — G‑d gazes from Above on all created beings which are found (heaven forfend!) outside His “palace”.
והנה מלבד שאי אפשר כלל לומר ענין הצמצום כפשוטו, שהוא ממקרי הגוף, על הקב״ה, הנבדל מהם ריבוי רבבות הבדלות עד אין קץ
Now, apart from the fact that it is altogether impossible to apply the doctrine of tzimtzum literally — for that would be an instance of corporeal phenomena — to the Holy One, blessed be He, Who is set apart from them by infinite myriads of separations,
One who is subject to the characteristics of a physical body can be said to undergo actual tzimtzum and to depart: previously he was here and now he is not. It goes without saying that this cannot be ascribed to G‑d, Who is infinitely removed from the phenomena of corporeality. Apart from all the above:
אף גם זאת לא בדעת ידברו, מאחר שהם מאמינים בני מאמינים שהקב״ה יודע כל היצורים שבעולם הזה השפל, ומשגיח עליהם
in this thing itself they also do not speak wisely, since they are “believers, the sons of believers” that the Holy One, blessed be He, knows all the created beings in this lower world and exercises [His] Providence over them,
Thus, they themselves admit that G‑d’s knowledge and Providence extend to this physical world.
ועל כרחך אין ידיעתו אותם מוסיפה בו ריבוי וחידוש, מפני שיודע הכל בידיעת עצמו
and perforce His knowledge of them does not add plurality and innovation to Him, for He knows all by knowing Himself.
Were G‑d’s knowledge of created beings not to come from knowing Himself then it would be correct to say that this knowledge adds plurality and innovation to Him; previously He did not know them and now he does. However, since plurality and innovation cannot possibly apply to G‑d, He must perforce know them through His knowledge of Himself.
הרי כביכול מהותו ועצמותו ודעתו הכל אחד
Thus, as it were, His Essence and Being and His Knowledge of created beings are all one.
Since G‑d’s knowledge and Providence extend to this world, and since His knowledge is one with Him, it follows that G‑d Himself is to be found within this physical world. Unlike the king who sits in his palace and gazes beyond its walls, the King Himself is to be found wherever His Providence and knowledge are found.
True enough, it is only through divine service that this world may be transformed into a place in which G‑d is revealed. Nonetheless, G‑d is present in this lowly corporeal world, which feels itself to exist independently of Him, to the same degree as He is present within the higher spiritual worlds.
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Thursday, Sivan 24, 5776 · June 30, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 98
Ritual Impurity of Food and Drink
We are commanded regarding food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 98
Ritual Impurity of Food and Drink
We are commanded regarding food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
• Ritual Impurity of Food and Drink
Positive Commandment 98
Translated by Berel Bell
The 98th mitzvah is that we are commanded to rule according to the appropriate laws regarding the tumah of food and drink.1 This mitzvah includes all the laws of tumas ochlin u'mashkin.2
FOOTNOTES
1.Lev. 11:34.
2.See Hilchos Ochlin 1:1-4.
• 1 Chapter: Shegagot Shegagot - Perek 8 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Shegagot - Perek 8
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1
Every transgression for which one is liable for a fixed sin-offering if he transgressed inadvertently carries liability for a provisional guilt-offering if he is unsure whether he violated it.
What does being unsure mean? If a person is in doubt whether he inadvertently violated this transgression or not, he is obligated to bring a guilt-offering, as Leviticus 5:17-18 states: "If he was unaware and became guilty, he shall bear his iniquity. He shall bring an unblemished ram from sheep, of the given value, as a guilt-offering." This is referred to as a provisional guilt-offering, for it brings atonement when the person is in doubt, tentatively, until he knows with certainty that he sinned inadvertently, at which time, he brings a sin-offering.
א
כל חטא שחייבין על שגגתו חטאת קבועה חייבין על לא הודע שלו אשם תלוי ומהו לא נודע אם נסתפק לו אם שגג בדבר זה או לא שגג הרי זה מצווה להקריב אשם שנאמר ולא ידע ואשם ונשא עונו והביא איל תמים מן הצאן בערכך לאשם וזהו הנקרא אשם תלוי מפני שהוא מכפר על הספק ותולה לו עד שיודע לו בודאי שחטא בשגגה ויקריב חטאתו:
2
A person is not liable for a provisional guilt-offering unless there is a prohibition that is established. What is implied? A person partook of forbidden fat, but was in doubt whether there was an olive-sized portion or not. There was a piece of forbidden fat and a piece of permitted fat before a person and he partook of one of them, but he did not know which one he ate. His wife and his sister were with him at home. He was intimate with one of them, but did not know with whom. Both the Sabbath and a weekday passed and he performed a forbidden labor on one of them, but did not know the day on which he acted. He performed a deed on the Sabbath, but did not know whether it falls into a category of forbidden labor. In all these and similar instances, he should bring a provisional guilt-offering.
If, however, a prohibition has not definitely been established, he is not liable for a provisional guilt-offering. Thus if there was one piece of fat before a person and he was unsure whether it was permitted or forbidden and he partook of it, he is exempt, for there is no established prohibition. Similarly, one who partakes of the fat of a ko'i is exempt from a provisional guilt-offering, for there is not an established prohibition.Similarly, when a man is intimate with a woman who is unsure whether or not she is in the niddah state or we are unsure whether she is an ervah due to family connections, he is exempt from a provisional guilt-offering.
Therefore a man who is intimate with a woman is exempt from this sacrifice, if: a) she finds blood on the examination cloth she uses after time has transpired, or
b) he married his yevamah within three months of his brother's death and she gave birth and it is not known whether the child was conceived by her first husband and was born after a nine-month pregnancy or he was conceived by her second husband and was born after a seven-month pregnancy.Similar laws apply in all analogous situations, for there is no established prohibition.
ב
אינו חייב באשם תלוי עד שיהיה שם איסור קבוע כיצד אכל חלב וספק אם היה כזית או פחות מכזית או שהיתה לפניו חתיכת חלב וחתיכת שומן ואכל אחת מהן ואין ידוע אי זה מהן אכל אשתו ואחותו עמו בבית בעל אחת מהן ואין יודע אי זו מהן בעל שבת וחול ועשה מלאכות באחד מהם ואין ידוע באי זה יום עשה או שעשה מלאכה בשבת ולא ידע מעין אי זו מלאכה עשה הרי זה מביא אשם תלוי וכן כל כיוצא בזה אבל אם היתה לפניו חתיכה אחת ספק שהיא חלב ספק שהיא שומן ואכלה פטור שהרי אין כאן איסור קבוע וכל האוכל חלב הכוי פטור מאשם תלוי שהרי אין כאן איסור קבוע וכן הבא על אשה שהיא ספק נדה או ספק ערוה של קירוב בשר פטור מאשם תלוי לפיכך האשה שנמצא דם על עד שלה לאחר זמן והנושא יבמתו בתוך שלשה חדשים וילדה ואין ידוע אם בן תשעה לראשון או בן שבעה לאחרון הרי אלו פטורין מן הקרבן וכן כל כיוצא באלו שהרי אין שם איסור קבוע:
3
An individual can be required to bring a provisional guilt-offering in the following circumstances:
a) he who ate a piece of fat and one witness states: "What you ate was forbidden fat," while the other states; "You did not partake of forbidden fat;
b) a woman said that he partook of forbidden fat and another woman said that he did not. Since he does not know whether he partook of the forbidden fat or not and the existence of the prohibited substance has been established, he is obligated to bring a provisional guilt-offering.
Similarly, if one was intimate with a married woman about whom one witness states: "Her husband died," but another states: "He did not die," he is obligated to bring a provisional guilt-offering. This law also applies when there is a question if a woman is divorced, for the prohibition was established.If, however, there is a doubt whether or not a woman was consecrated, one who is intimate with her is not liable, because the prohibition has not been established.
ג
האוכל חתיכה ועד אחד אומר לו זה שאכלת חלב היה ועד אחד אומר לא אכלת חלב אשה אומרת אכל ואשה אומרת לא אכל הואיל ונקבע האיסור והוא אינו יודע אם חטא או לא חטא הרי זה מביא אשם תלוי וכן כל הבא על אשת איש שעד אחד אומר מת בעלה ועד אחד אומר לא מת חייב באשם תלוי והוא הדין לספק מגורשת שהרי נקבע האיסור אבל ספק מקודשת לא נקבע האיסור:
4
A person is liable for a provisional guilt-offering in the following situations: There were two pieces of fat before him: one forbidden and one permitted. He ate one inadvertently and a gentile or a dog came and ate the second. The gentile or the dog ate the first and a Jew ate the second. One ate the first intentionally and the second, inadvertently, or he ate the first inadvertently and the second, intentionally. In all these situations, he is liable, because the existence of a prohibited substance had been established.
If, however, he partook of both of them intentionally, he is exempt from bringing a sacrifice. And if he ate them both inadvertently, he must bring a sin-offering. If he ate the first inadvertently and another person came and ate the second inadvertently, they are both obligated to bring a provisional guilt-offering. Similar laws apply in all analogous situations.
ד
מי שהיו לפניו שתי חתיכות אחת של חלב ואחת של שומן ואכל אחת מהן ובא עכו"ם או כלב ואכל את השנייה או שאכל עכו"ם או כלב את הראשונה ובא ישראל ואכל השנייה או שאכל ראשונה בזדון ושנייה בשגגה או שאכל ראשונה בשגגה ושנייה בזדון הרי זה חייב באשם תלוי הואיל והיה שמה איסור קבוע אכל שתיהן בזדון פטור מקרבן אכל שתיהן בשגגה מביא חטאת אכל את הראשונה בשגגה ובא אחר ואכל את השנייה בשגגה שניהן חייבין באשם תלוי וכן כל כיוצא בזה:
5
A transgressor is exempt from bringing a sacrifice in the following situations. There was a piece of forbidden fat and piece of notar before him. He ate one of them inadvertently, but did not know which one he ate. His wife who was in the niddah state and his sister were at home with him. He was intimate with one of them inadvertently, but did not know which one. The Sabbath and Yom Kippur followed directly after each other, he performed a forbidden labor in the twilight between them. He does not bring a sin-offering, because he does not know which transgression he performed, as we explained. Nor does he bring a provisional guilt-offering, because he knows with certainty that he transgressed.
ה
חלב ונותר לפניו אכל אחת מהן ואין ידוע אי זו מהן אכל אשתו נדה ואחותו עמו בבית ושגג באחת מהן ואין ידוע אי זו מהן בעל שבת ויום הכפורים ועשה מלאכה בין השמשות שביניהן הרי זה פטור מקרבן ואינו מביא חטאת שהרי אינו יודע עצמו של חטא כמו שביארנו ואינו מביא אשם תלוי שהרי יודע בודאי שחטא:
6
Whenever a person performs a deed that obligates him for one fixed sin-offering when he knows with certainty that he transgressed, he is liable for a provisional guilt-offering if he is unsure whether he transgressed. Whenever a person performs a deed that obligates him for many fixed sin-offerings when he knows with certainty that he transgressed, he is liable for many provisional guilt-offerings, matching the number of sin-offerings, if he is unsure whether he transgressed.
What is implied? Just as a person who ate forbidden fat, blood, notar, and piggul in one lapse of awareness is liable for four sin-offerings,so, too, if he is uncertain whether he partook of them or not, he must bring four provisional guilt-offerings. Similarly, if he is unsure if the woman with whom he was intimate is his wife or so-and-so, another woman who is forbidden to him as an ervah and for whom he would be liable eight sin-offerings if he was intimate with her, he must bring eight provisional guilt-offerings.
ו
כל דבר שחייבין על ודאו חטאת קבועה אחת חייבין על לא הודע שלו אשם תלוי אחד וכל דבר שחייבין על ודאו חטאות הרבה חייבין על לא הודע שלו אשמות תלויין הרבה כמניין החטאות כיצד כשם שאם אכל חלב ודם ונותר ופיגול בהעלם אחת חייב ארבע חטאות כך אם נסתפק לו אם אכלן או לא אכל אלא חתיכות של היתר שהיו עמהם מביא ארבעה אשמות תלויין וכן אם נסתפק לו אם האשה שבא עליה אשתו או פלונית הערוה שהיתה עמה שחייב עליה שמונה חטאות הרי זה מביא שמונה אשמות תלויין:
7
When a person ate one of two pieces of fat and he was unsure whether he ate forbidden fat or permitted fat, and after that doubt arose in his mind, he ate another one of two pieces of fat and he was unsure whether he ate forbidden fat or permitted fat, he must bring two provisional guilt-offerings.
ז
האוכל חתיכה משתי חתיכות ונסתפק לו אם של חלב אכל או של שומן אכל ואחר שנולד לו הספק אכל חתיכה משתי חתיכות אחרות ונסתפק לו אם של חלב אכל או של שומן הרי זה מביא שתי אשמות תלויין:
8
Just as the definitive knowledge that one transgressed creates a distinction with regard to sin-offerings, so too, the awareness that one possibly transgressed creates a distinction with regard to provisional guilt-offerings. Therefore if one partook of five olive-sized portions of forbidden fat in one lapse of awareness and then became aware of the possibility that he sinned with regard to one of them and later, became aware of the possibility that he sinned with regard to a second one, and then with regard to the subsequent ones, he is liable for a provisional guilt-offering for each one.
ח
כשם שידיעת ודאי בינתיים מחלקת לחטאות כך ידיעת ספק בינתיים מחלקת לאשמות לפיכך אם אכל חמשה זיתי חלב בהעלם אחת ונודע לו ידיעת ספק על אחת מהם וחזר ונודע לו ידיעת ספק אחרת על השני וכן על כל אחת ואחת חייב אשם תלוי על כל אחת ואחת:
9
When there is a piece of permitted fat and a piece of forbidden fat and a person ate one of them without knowing which and thus brought a provisional guilt-offering and then partook of the second piece of fat, he must bring a sin-offering. If another person partook of the second piece, that second person must bring a provisional guilt-offering, as stated.
ט
חתיכה של שומן וחתיכה של חלב אכל אחת מהן ואין ידוע אי זו היא והביא אשם תלוי וחזר ואכל את השנייה מביא חטאת וכן אם אכל אחר את השנייה מביא האחר אשם תלוי כמו שביארנו:
10
When there is a piece of forbidden fat and a piece of forbidden fat that is notar and a person ate one of them without knowing which one, he must bring a sin-offering to atone for partaking of forbidden fat and a provisional guilt-offering because of the possibility that he partook of notar. If he ate the second piece in a second lapse of awareness, he must bring three sin-offerings. If the piece of notar was worth a p'rutah, he must also bring a definitive guilt-offering because of the misappropriation of consecrated articles.
If he ate one of the two pieces and another person came and ate the second, he should bring a sin-offering and a provisional guilt-offering and the second person should bring a sin-offering and a provisional guilt-offering. Similar laws apply in all analogous situations.
י
חתיכה של חלב וחתיכה של חלב נותר אכל את אחת מהן ואין ידוע אי זו היא מביא חטאת על החלב ואשם תלוי משום נותר אכל את השנייה בהעלם שני מביא שלש חטאות ואם היה בה שוה פרוטה מביא אשם ודאי משום מעילה אכל אחד את אחת משתיהן ובא אחר ואכל את השנייה זה מביא חטאת ואשם תלוי וזה מביא חטאת ואשם תלוי וכן כל כיוצא בזה:
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Hayom Yom:• English Text | Video Class• Thursday, Sivan 24, 5776 · June 30, 2016• "Today's Day"
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1
What is the minimum measure for the impurity of foods? For them to contract impurity, even the slightest amount. Even a sesame or mustard seed contracts impurity, as Leviticus 11:34states: "Any food that shall be eaten," including even the slightest amount.
Food does not impart impurity to other foods or liquids or a person's hands until it is the size of an egg without its shell. And a person who partakes of impure foods is not disqualified from partaking of terumahand sacrificial foods unless he partakes of a portion of impure food the size of an egg and a half. This is half a p'ras.
א
כמה שיעור אוכלין לטומאה לטומאת עצמן כל שהן אפילו שמשום או חרדל מתטמא שנאמר כל האוכל אשר יאכל כל שהוא ואין אוכל טמא מטמא אוכל אחר או משקין או ידים עד שיהיה בו כביצה בלא קליפתה וכן האוכל אוכלין טמאים אינו נפסל עד שיאכל כביצה ומחצה וזהו חצי פרס:
2
Even the slightest amount of liquid can contract ritual impurity and impart ritual impurity. Even a drop of an impure liquid the size of a mustard seed that touched foods, keilim, or other liquids causes them to become impure. Nevertheless, a person who drinks impure liquids does not become disqualified unless he drinks a revi'it, as we explained.
ב
המשקין מתטמאין כל שהן ומטמאין בכל שהן אפילו טיפת משקין טמאים כחרדל שנגעה באוכלין או בכלים או במשקין אחרים נטמאו ואף על פי כן אין השותה משקין טמאין נפסל עד שישתה רביעית כמו שביארנו:
3
All liquids can be combined to comprise the minimum measure and disqualify a person's body if he drank a revi'it. All foods can be combined to comprise the minimum measure of an egg-sized portion that imparts the impurity associated with foods and to a half apras to disqualify a person. Even wheat can be combined with flour, with dough, with figs, with meat and the like. Everything can be combined.
ג
כל המשקין מצטרפין לפסול את הגוויה לרביעית וכל האוכלין מצטרפין לכביצה לטמא טומאת אוכלים ולכחצי פרס לפסול את הגוויה אפילו חטה עם קמח עם בצק עם תאנה ובשר וכיוצא באלו הכל מצטרף:
4
When an animal's hide is connected to its meat, the juice it secretes, the spices, the meat connected to the hide - although one had the intent to eat part of it and did not have the intent to eat the remainder, even though part of it was separated by a beast of prey and part of it was separated by a knife - the bones that are connected to the meat, the giddim, the soft portions of the horns and the hoofs, the thin feathers and the wooly hairs of a fowl, the soft portion of its nails and the beak that are embedded in its flesh: all of these contract impurity, impart impurity, and are included in an egg-sized portion or half a pras.
ד
העור המחובר בבשר והמרק והתבלין והאלל אף ע"פ שמקצתו חישב עליו ומקצתו לא חישב עליו מקצתו פלטתו חיה ומקצתו פלטתו סכין והעצמות המחוברות בבשר והגידים והמקומות הרכים מן הקרניים ומן הטלפיים והכנפיים והנוצה והמקומות הרכים מן הציפרניים ומן החרטום המובלעין בבשר כל אחד מאלו מתטמאין ומטמאין ומצטרפין לכביצה או לכחצי פרס:
5
When an egg-sized portion of impure food was left in the sun and it shrank, it does not impart impurity. Similarly, an olive-sized portion from a human corpse or an animal carcass and a lentil-sized portion from a dead creeping animal that was left in the sun and shrank are pure.
ה
כביצה אוכלין טמאים שהניחן בחמה ונתמעטו אינן מטמאים וכן כזית מן המת או מן הנבילה וכעדשה מן השרץ שהניחן בחמה ונתמעטו טהורין:
6
When an olive-sized portion of fat, blood, notar, or piggul was left in the sun and it shrank, one is not liable for karet for partaking of them. If he left them in the rain and they swelled, returning to the specified volume, they return to their original status, whether that involves severe impurity, a lesser impurity, or a prohibition against partaking of the substance.
ו
כזית חלב ודם ונותר ופיגול שהניחן בחמה ונתמעטו אין חייבין עליהן כרת הניחן בגשמים ונתפחו חזרו לכמות שהיו בין לטומאה חמורה בין לטומאה קלה בין לאיסור:
7
Onion leaves and onion shoots that are hollow which possess sap are measured according to their present size. If they are hollow and empty, their hollow should be compressed before their volume is measured.
ז
עלי בצלים ובני בצלים שהן חלולין אם יש בהם ריר משתערין כמות שהן ואם היו חלולין וריקנים ממעך את חללן:
8
A puffy bread is measured as it is. If it has a cavity, the cavity should be compressed.
ח
פת סופגנין משתערת כמות שהיא ואם יש בה הלל ממעך את חללה:
9
When the meat of a calf expands or the meat of an older animal shrinks, its volume should be measured in its present state.
ט
בשר העגל שנתפח ובשר זקנה שנתמעטה משתערין כמות שהן:
10
The volume of nuts, dates, and almonds that have dried are measured in their present state.
י
האגוז והתמרי' והשקד המתקרקשי' משתערין כמות שהן:
11
All entities whose type of impurity and minimum measures are similar can be combined with each other to reach that measure. If their impurity was similar, but not the minimum measures or the minimum measures, but not the impurity, they should not be combined, not even to impart the lesser type of impurity. What is meant by the type of its impurity, but not the minimum measure? E.g., the flesh of a corpse and the decomposed mass from it. What is meant by its minimum measure, but not its type? E.g., the flesh of a human corpse and the flesh of an animal carcass. Needless to say, impure entities that are not similar, neither in their measure and their type of impurity, e.g., the flesh of an animal carcass and the flesh of a dead crawling animal, are not combined.
יא
כל שטומאתו ושיעורו שוין מצטרפין זה עם זה היו טומאתן שוין אבל לא שיעורן שיעורן אבל לא טומאתן אין מצטרפין ואפילו לטמא כקל שבשניהן כיצד טומאתו ולא שיעורו כגון בשר המת ורקב שלו שיעורו ולא טומאתו כגון בשר המת ובשר הנבילה ואין צריך לומר שאם לא היו שוים לא בשיעור ולא בטומאה כגון בשר נבילה ובשר השרץ שאין מצטרפין:
12
The measure of all impure food is the same. For all impure foods do not impart impurity unless there is an egg-sized portion present. And their impurity is of the same type, for all impure foods impart impurity only through touch and they do not impart impurity to humans or to keilim. Therefore, they can be combined to impart impurity according to the lesser level of impurity among them.
What is implied? When there was a half an egg-sized portion of food that was a primary derivative of impurity and a half of an egg-sized portion of food that was a secondary derivative that were mixed together, they are considered as an egg-sized portion that is a secondary derivative. If the mixture touches food that was terumah, it disqualifies it.
When there was a half an egg-sized portion of food that was a secondary derivative of impurity and a half of an egg-sized portion of food that was a tertiary derivative that were mixed together, they are considered as an egg-sized portion that is a tertiary derivative. Similar laws apply in all analogous situations. Even when there was a half an egg-sized portion of food that was a primary derivative and a half of an egg-sized portion of sacrificial food that was a fourth degree derivative that were mixed together, they are considered as an egg-sized portion that is a fourth degree derivative.
יב
אוכלין טמאים שיעורם שוה שכל אוכל טמא אינו מטמא אלא כביצה וטומאתם שוה שכל אוכל טמא אינו מטמא אלא במגע ואינו מטמא לא אדם ולא כלים לפיכך מצטרפין לטמא כקל שבשניהן כיצד כחצי ביצה אוכל ראשון וכחצי ביצה אוכל שני שבללן זה בזה הרי זה שני ואם נגע בתרומה פסלה כחצי ביצה אוכל שני וכחצי ביצה אוכל שלישי שבללן הרי זה שלישי וכן כל כיוצא בזה אפילו חצי ביצה אוכל ראשון וחצי ביצה אוכל רביעי של קודש שבללן זה בזה הרי הכל רביעי:
13
When an egg-sized portion of food that was a primary derivative of impurity and an egg-sized portion of food that was a secondary derivative were mixed together, the entire mixture is considered as a primary derivative. If the mixture was divided, each portion is a secondary derivative.
If one of the portions of the mixture that was divided fell on a loaf of bread that was terumah and then the other fell upon it, they disqualify it. If the two fell at the same time, they cause it to be considered as a secondary derivative.
יג
כביצה אוכל ראשון וכביצה אוכל שני שבללן זה בזה הכל ראשון חלקן כל אחד מהן שני נפל זה לעצמו וזה לעצמו על ככר של תרומה פסלוהו נפלו שניהן כאחד עשאוהו שני:
14
When an egg-sized portion of food that was a secondary derivative of impurity and an egg-sized portion of food that was a tertiary derivative were mixed together, the entire mixture is considered as a secondary derivative. If the mixture was divided, each portion is a tertiary derivative. If one of the portions of the mixture that was divided fell on a loaf of bread that was terumah and then the other fell upon it, they do not disqualify it. If the two fell at the same time, they cause it to be considered as a tertiary derivative.
יד
כביצה אוכל שני וכביצה אוכל שלישי שבללן זה בזה הרי הכל שני חלקן כל אחד מהן שלישי נפל זה לעצמו [וזה לעצמו] על ככר של תרומה לא פסלוהו נפלו שניהן כאחד פסלוהו מפני שעשאוהו שלישי:
15
When an egg-sized portion of food that was a primary derivative of impurity and an egg-sized portion of food that was a tertiary derivative were mixed together, the entire mixture is considered as a primary derivative. If the mixture was divided, each portion is a secondary derivative. The rationale is that when a tertiary derivative touches a primary derivative, it becomes a secondary derivative.
טו
כביצה אוכל ראשון וכביצה אוכל שלישי שבללן זה בזה ראשון חלקן זה שני וזה שני שהשלישי שנגע בראשון נעשה שני:
16
When two egg-sized portions of food that were primary derivatives of impurity and two egg-sized portions of food that were secondary derivatives were mixed together, the entire mixture is considered as a primary derivative. If the mixture was divided in half, each portion is a primary derivative. If they were divided into three or four portions, each one of them is considered a secondary derivative.
Similarly, when two egg-sized portions of food that were secondary derivatives of impurity and two egg-sized portions of food that were tertiary derivatives were mixed together, the entire mixture is considered as a secondary derivative. If the mixture was divided in half, each portion is a secondary derivative. If they were divided into three or four portions, each one of them is considered a tertiary derivative.
טז
כשתי ביצים אוכל ראשון וכשתי ביצים אוכל שני שבללן הכל ראשון חלקן לשנים כל אחד מהן ראשון חלקן לשלשה חלקים או לארבעה כל אחד מהן שני וכן כשתי ביצים אוכל שני וכשתי ביצים אוכל שלישי שבללן הכל שני חלקן לשנים כל אחד מהן שני לשלשה ולארבעה הרי כל אחד מהן שלישי:
Tum'at Okhalin - Chapter 5
1
The term yad when used in connection with food refers to the thin stems that are close to fruit from which the fruit hangs from the tree, e.g. the stems of figs and pears and the edges of a grape cluster. In this category are also included seeds and other entities required by the foods and any shomrim for foods, i.e., the shell over the foods that protects it. Similar laws apply to all analogous substances.
א
ידות האוכלים הן העצים הרכין והסמוכין לאוכל שהאוכל נתלה בהן מן האילן כמו עוקצי התאנים והאגסים וקצת האשכול וכן הגרעינים וכיוצא בהן מדברים שהאוכל צריך להן ושומרי האוכלין הן הקליפה שעל האוכל שהיא שומרתו וכן כל כיוצא בזה:
2
Any substance that is a yad, but not a shomer is susceptible to impurity, imparts impurity, but is not considered as part of the food. Any substance that is a shomer, even though it is not a yad is susceptible to impurity, imparts impurity, and is combined together with the food. Any entity that is not a shomer, nor a yad, is neither susceptible to impurity, nor does it impart impurity. Needless to say, it is not considered as part of the food.
What is meant by saying "it is susceptible to impurity, imparts impurity, but is not considered as part of the food"? If impurity touched the yad, the food suspended from it becomes impure. If impurity touched the food, the yad becomes impure. The yad is not combined with the food to comprise an egg-sized portion or a half apras. If, however, an entity is a shomer it is considered as part of an egg-sized portion or a half a pras.
ב
כל שהוא יד ואינו שומר מתטמא ומטמא ולא מצטרף וכל שהוא שומר אע"פ שאינו יד מטמא ומתטמא ומצטרף וכל שאינו לא שומר ולא יד אינו מתטמא ולא מטמא ואין צריך לומר שאינו מצטרף כיצד מתטמא ומטמא ואינו מצטרף שאם נגעה טומאה ביד נטמא האוכל התלוי בו ואם נגעה טומאה באוכל נטמא היד ואין היד מצטרפת עם האוכל להשלימו לכביצה או לכחצי פרס אבל אם היה שומר הרי זה מצטרף לכביצה ולכחצי פרס:
3
Just as there is a concept of a yad with regard to contracting impurity, so too, there is a concept of a yad with regard to making foods susceptible to impurity through exposure to liquids. If the yad was exposed to a liquid, all of the food hanging from it is susceptible to impurity.
The concept of a yad applies even though the fruit is smaller than an olive-sized portion and the concept of a shomer applies even though the fruit is smaller than a bean. When a shomer is divided, it no longer is combined with the food.
ג
כשם שיד לטומאה כך יש יד להכשר שאם הוכשר היד הוכשר כל האוכל התלוי בו ויש יד לפחות מכזית ויש שומר לפחות מכפול ושומר שחלקו אינו מצטרף עם האוכל:
4
What is the source that teaches that the shomerim of food contract impurity together with the food when they are connected to it? Leviticus 11:37 states: "On any type of kernels of seed that will be sown." Implied is that the kernels are considered in the form which people use to sow, e.g., wheat in its coating, barley in its shell, lentils in their coverings. Similar laws apply to othershomerim.
ד
ומנין לשמורי אוכלין שהן מתטמאין עם האוכל כשהן מחוברין בהן שנאמר על כל זרע זרוע אשר יזרע כדרך שבני אדם מוציאין לזריעה חטים בשעוריהן ושעורים בקליפיהן ועדשים בקליפיהן והוא הדין לשאר השומרין:
5
What is the source that teaches that the yadot of food are susceptible to impurity and impart impurity when they are connected to foods? It is written ibid.: 38: "They shall be impure for you," included is anything necessary for you so that the food can be eaten.
ה
ומנין לידות האוכלין שהן מתטמאות ומטמאות כשהן מחוברין עם האוכלין שנאמר טמא הוא לכם לכל שבצרכיכם:
6
When a person harvests grapes for a winepress, there is no concept of yadot, for he has no need of the yad, because it absorbs the liquid.
ו
הבוצר לגת אין לו ידות שהרי אין לו צורך ביד מפני שמוצץ את המשקה:
7
When one harvests produce to use as a covering for hissukkah, there is no concept of yadot, for he has no need of theyad.
ז
הקוצר לסיכוך אין לו ידות שהרי אינו צריך ליד:
8
Whenever the yadot of food were crushed in the granary, they are pure.
ח
כל ידות האוכלין שבססן בגורן טהורין:
9
When a sprig of a cluster is stripped of its grapes, it is pure. If one grape remained, it is considered as a yad for that grape and it is susceptible to impurity. Similarly, if a stalk from a date palm was stripped of its dates, it is pure. If one date remained, it is impure. Similarly, if a pod of legumes was emptied, it is pure. If one legume remained, it is susceptible to impurity.
ט
פסיגה של אשכול שריקנה טהורה ואם נשתייר בה גרגר אחד ה"ז יד לאותו גרגר ומקבלת טומאה וכן שרביט תמרה שריקנו טהור שייר בו תמרה אחת טמא וכן שרביט קטניות שריקנו טהור שייר בו גרגר אחד מקבל טומאה:
10
There can never be a concept of a shomer for a shomer. Only the protective covering that is closest to the food is considered as part of it.
י
לעולם אין שומר על גבי שומר אלא שומר אחד בלבד הסמוך לאוכל הוא הנחשב עמו:
11
There are three peels to an onion: the inner peel, whether it is whole or cut, it is combined with the food. When the middle peel is whole, it is combined. If it is cut, it is not combined. The outer peel is pure in both instances.
יא
שלש קליפות בבצל פנימית בין שלימה בין קדורה מצטרפת אמצעית שלימה מצטרפת קדורה אינה מצטרפת החיצונה בין כך ובין כך טהורה:
12
All shells become susceptible to impurity, impart impurity, and are combined together with the food because they areshomerim. When the pods of beans and vetch are discarded, they do not become susceptible to impurity. If they were saved to be served as food, they do become susceptible to impurity. If food remains inside them, they are susceptible to impurity regardless.
Cucumber peels are susceptible to the impurity of foods, even though they are not connected to the cucumber at all. When barley kernels are dry, their shell is included with them. If the kernels are fresh, the shells are not included with them. The shells of wheat kernels are included with them in all instances.
יב
כל הקליפין מתטמאות ומטמאות ומצטרפות מפני שהן שומר קליפי פולין ותורמוסין זרקן אינן מתטמאות כנסן לאוכלין מתטמאין ואם נשאר בהן אוכל בין כך ובין כך מתטמאין קליפת מלפפון אף על פי שאין בהן מתוך המלפפון מתטמאות טומאת אוכלין השעורים בזמן שהן יבישין קליפתן מצטרפת עמהן ובזמן שהן לחין אין מצטרפין אבל החטה בין לחה בין יבישה קליפתה מצטרפת:
13
All seeds become susceptible to impurity, impart impurity, but are not combined together with the food with the exception of a fresh date seed. The seed of a dried date, by contrast, is not combined with the food.
יג
כל הגרעינין מתטמאות ומטמאות ולא מצטרפות חוץ מגרעינות הרוטב אבל של תמרה יבשה אינה מצטרפת:
14
The covering of a fresh date seed is not combined with the fruit. The covering of a dry date seed, by contrast, is combined with the fruit. Since it cleaves to the fruit, it is considered as part of the fruit.
יד
החותל שעל הגרעינה של רוטב אינה מצטרפת ושעל גרעינת היבישה מצטרפת מפני שהוא דבוק באוכל נחשב כאוכל:
15
When a portion of a date seed projects outside the fruit, the portion that has food around it is combined with it. The portion that projects beyond it does not.
Similarly, when there is a bone with meat on it, any portion of the bone that has meat around it is combined with the meat. If it has meat on it only from one side, only the portion of bone under the meat is combined with it and only the upper portion of the bone until its cavity. If a bone does not have a cavity, we consider it as the thickness of a hyssop stem. Only that portion is combined with the meat; the remainder is not combined. The rationale is that the bones are considered like shomerim for the meat.
טו
גרעינה של רוטב שיצאת מקצתה כל שכנגד האוכל מצטרף והיוצא אינו מצטרף וכן עצם שיש עליו בשר כל שכנגד הבשר מצטרף היה עליו הבשר מצד אחר אינו מצטרף ממנו אלא העצם שתחת הבשר עד חלל העצם ואם לא היה לעצם חלל רואין אותו כאילו הוא כעובי האזוב ושאר העצם אין מצטרף שהעצמות לבשר כשומר הן חשובין:
16
A thigh bone that has meat - even a mere bean-size portion - upon it causes the entire bone to be included in the reckoning for impurity.
טז
קולית שהיה עליה בשר אפילו כפול גורר את כולה לטומאה:
17
Olive and date seeds that were cooked to be eaten are not susceptible to impurity.
יז
גרעיני זיתים ותמרה אע"פ ששלקן לאוכלין אין מתטמאין:
18
Even though one collected carob seeds with the intent of eating them, they are not susceptible to impurity. If one cooked them with the intent of eating them, they are susceptible to impurity.
יח
גרעיני חרובין אף על פי שכנסן לאוכלין אין מתטמאין שלקן לאוכלין מתטמאין:
19
The following are susceptible to impurity, impart impurity, and are combined together with the food: the roots of garlic, onions, and leek, when they are fresh, their protuberance, whether fresh or dry, their stalk which is opposite the food, the roots of lettuce and Israeli radishes, and the main root of large radishes are combined with the food. The thin roots of large radishes, by contrast, are not combined. The roots of mint and rue and the roots of wild vegetables that were uprooted with the intent of replanting them, the center stalk of grain and the husks of its kernels, the stems of figs, dried figs, thin figs, and carobs are susceptible to impurity, impart impurity, and are combined together with the food.
יט
ואלו מתטמאין ומטמאין ומצטרפין שורשי השום והבצלים והקפלוטות בזמן שהן לחין והפטמה שלהן בין לחה בין יבישה והעמוד שהוא מכוון כנגד האוכל ושרשי החזרין והנפוס ושורש צנון גדול מצטרף והסיב שלו אינו מצטרף ושרשי המנתא והפיגם ושרשי ירקות שדה וירקות גינה שעיקרן לשתלים והשורה של שיבולת והלבוש שלה ועוקצי תאנים וגרוגרות והכלסים והחרובין:
20
The following are susceptible to impurity, impart impurity, but are not combined together with the food: the roots of garlic, onions, and leek, when they are dry, stalks growing from them that are not opposite their central portion, the mila'in of grain stalks, i.e., the dark hairs on top of a grain stalk that resemble the teeth of a saw, the stems of pears, small pears, quince, and crabapples, the handbreadth of the stem of squash that is closest to the vegetable itself, a handbreadth of the stem of an artichoke, and similarly, a handbreadth from either side of a branch from which a twig of a grape vine grows. From the twig of a grape vine grow many clusters. This same ruling is applied to the stem of a cluster regardless of its size. The yad of the tail end of the shoot of the cluster from which the grapes were removed and that of a branch of a date palm is four handbreadths long. The term branch refers to the red branch that the stalks hang from; the dates hang from the stalks. Three handbreadths of the stem of the grainstalk are considered as a yad. Similarly, three handbreadths of the stem of all plants that are reaped are considered as a yad. If plants are not reaped, their stems and roots are considered as yadot regardless of their length.
All of the aforementioned are susceptible to impurity, impart impurity, but are not combined together with the food, because they are yadot.
כ
ואלו מתטמאים ומטמאין ולא מצטרפין שורשי השום והבצלים והקפלוטות בזמן שהן יבשין והעמוד שאינו מכוון כנגד האוכל ומלעין של שבולים והן השערות השחורות שבראש השבולת שדומין כמו מסר ועוקצי האגסים והקרוסטמלין והפרישין והעוזרדין ועוקץ דלעת טפח הסמוך לאוכל ועוקץ קונדס טפח וכן יד הפרכיל טפח מכאן וטפח מכאן והפרכיל הוא השריג שהאשכלות תלויין בו ויד האשכול כל שהוא וזנב האשכול שריקנו ויד המכבד של תמרה ארבעה טפחים והמכבד הוא העץ האדום שהשרביטין תלויין בו והתמרין דבוקות בשרביטין וקנה השבולת שלשה טפחים ויד כל הנקצרין שלשה טפחים ושאין דרכו להקצר ידיהם ושרשיהן כל שהן כל אלו מתטמאין ומטמאין ולא מצטרפין מפני שהן ידות אוכלין:
21
The following are not susceptible to impurity, do not impart impurity, and are not combined together with the food: other stems, the roots of cabbage heads, the roots of beets, the roots of turnips - this refers to the deep roots that remain when the cabbage and turnips are harvested from which the plants grow a second time - and all the roots that are cut off when they are uprooted together with the food.
The button of a pomegranate is combined together with the fruit. The buds that grow from it are not combined.
כא
ואלו לא מתטמאין ולא מטמאין ולא מצטרפין שאר כל העוקצים ושרשי קלחי הכרוב וחלפי תרדים וחלפי הלפת והן העיקרין שנשארו בקרקע כשלקטו הכרוב והלפת וחזרו והחליפו וכל השרשין שדרכן להגזז שנעקרו עם האוכל הפטמה של רימון מצטרפת והנץ שלו אינו מצטרף:
22
When part of a pomegranate or a watermelon decomposed, the remainder is not considered as joined to the part that decomposed. The remainder of the peel is not combined with the fruit, for its protection of the fruit is of no benefit. Similarly, if such fruit was intact on either side, but rotten in the center, the portions of fruit on the sides are not considered as joined to each other, nor is the peel combined with the food.
The green leaves of vegetables are combined with the foods. The white leaves are not, because they are of no benefit.
כב
הרימון והאבטיח שנימוק מקצתו אין הנשאר חיבור לאותו שנימוק ואין הנשאר מן הקליפה מצטרף שהרי אין שמירתו מועלת כלום וכן אם היה שלם מכאן ומכאן ונימוק באמצע אין הצדדין חיבור זה לזה ואין קליפתו מצטרפת עלי ירקות ירוקין מצטרפין ולבנים אינם מצטרפין שהרי אינן כלום:
Tum'at Okhalin - Chapter 6
1
When the shells of nuts and almonds are cracked, they are still considered as attached to the food until the shell is shattered.
א
האגוזין והשקדים שנסדקה קליפתן עדיין הוא חיבור לאוכל עד שירצץ את הקליפה:
2
Once a perforation has been made through which to suck out the contents of a soft-roasted egg, the remainder of the shell is not considered as connected to it. When an egg has been cooked, its shell is considered as connected to it until it is shattered. If the shell has been spiced, even if it is shattered entirely, it is still considered as connected.
ב
ביצה מגולגלת משיקוב בה מקום לגומעה ממנו אין שאר קליפתה חיבור ושלוקה קליפתה חיבור עד שירצץ את הקליפה ואם נתבלה בקליפתה אף על פי שרצצה כולה חיבור:
3
When a bone contains marrow, the bone is considered as connected to the marrow until it is shattered. The wool on the heads of sheep and the hair on a goat's beard even when charred with fire are still considered as connected to the food until one begins removing them.
ג
עצם שיש בו מוח חיבור עד שירצץ צמר שבראשי הכבשים ושיער שבזקן התיישים אע"פ שחרכן באור הרי הן חיבור עד שיתחיל לתלוש:
4
Even though one already passed a knife over the wings of locusts or the scales of fish, they are considered as connected until one begins actually peeling them off. When the seeds of a pomegranate have separated, they are still considered as connected until one strikes it with a reed.
ד
כנפי חגבים וקשקשי דגים אף על פי שהעביר סכין עליהן חיבור עד שיתחיל לקלף הרימון שפרדו חיבור עד שיקיש עליו בקנה:
5
The stalks of a date palm are not considered as connected to each other.
ה
השרביטים של תמרים אינן חיבור זה לזה:
6
When one cut a cucumber and placed it on the table, the portions are considered as connected until one begins to separate one from the other. If one begins to separate, a piece and anything that ascends with it is considered as connected. The remainder is not considered as connected. The lower tip is considered as connected to itself and not to the other pieces.
When there were two or three cucumbers, one cut each one of them and placed them on the table and began eating one of them, the one he began eating is considered as connected and the others are not considered as connected. Even if he said: "I am eating half in the morning and half in the evening," the half with which he began is considered as connected and the remainder is not considered as connected.
ו
מלפפון שחתכו ונתנו על השולחן חיבור עד שיתחיל לפרק התחיל לפרק חתיכה וכל העולה עמה חיבור והשאר אינה חיבור פיקה התחתונה חיבור לעצמה ואינה חיבור לחתיכות היו שנים או שלשה מלפפונות וחתך כל אחד מהן והניחן על השולחן והתחיל באחד מהן זה שהתחיל בו חיבור והשאר אינו חיבור אפילו אמר חציו אני אוכל שחרית וחציו ערבית זה החצי שהתחיל בו חיבור והשאר אינו חיבור:
7
When a person cuts vegetables and the like to cook them, even though he did not finish cutting them to the extent that they were separated, they are no longer considered as connected. Instead, if one piece contracts impurity, the other does not contract impurity even though they remain attached.
If one cuts a vegetable to pickle, to cook lightly, or to serve on the table, the pieces are considered as connected, even if he begins to separate what he cut.
ז
המחתך ירקות וכיוצא בהן לבשל אע"פ שלא מירק והבדיל אינו חיבור אלא אם נטמא זה לא נטמא זה אף על פי שהוא מעורה בו חתך לכבוש או לשלוק או להניח על השולחן הרי זה חיבור ואפילו התחיל לפרק מה שחתך:
8
Any food that was still not separated is considered as connected. If part of it contracts impurity, it is impure in its entirety.
ח
כל אוכל שעדיין לא פרקו חיבור ואם נטמא מקצתו נטמא כולו:
9
The following rules apply when food was divided, but the pieces were still partially attached and an impure person touched one piece. Were he to hold the piece that he touched, the other piece would ascend with it, they are considered as connected. If when one holds the impure piece and lifts it up, the other one would break off and fall, they are not considered as connected. Instead, the second piece is considered as touching the piece that contracted impurity.
ט
אוכל שנפרס ומעורה במקצת ונגע טמא באחד מהן אם אחז בזה שנגע בו והשני עולה עמו הרי זה חיבור ואם כשאוחז בזה הטמא ומגביהו ישמט האחר ויפול אינו חיבור אלא ה"ז האחר כנוגע בראשון שנטמא:
10
The following laws apply whenever leaves or stems are connected to foods. Those that are usually held by their leaves, should be held by their leaves. If they are held by their stalks, they should be held by their stalks. If the food remains hanging from the leaves or the stems, it is considered as connected when touched by a person who immersed in a mikveh that day. Needless to say, this applies to other impurities.
Similarly, if a fruit has a part that could be considered as a handle, it should be held by the handle. If it has both leaves and a handle, it should be held by whichever one desires. If it has neither leaves nor a handle, concerning such a situation, our Sages said: If when one holds the impure piece and lifts it up, the other one ascends with it, they are considered connected. If not, they are not considered connected.
י
כל האוכלין שהיו עליו או קלחין מחוברין בהן את שדרכו להאחז בעלה אוחזין אותו בעלה בקלח אוחזין אותו בקלח אם נתלה עמו ה"ז חיבור בטבול יום ואין צריך לומר בשאר טומאות וכן אם היה לו יד אוחזין אותו ביד שלו היתה לו יד ועלה אוחזין אותו באי זה מהן שירצה לא היתה לו יד ולא עלה בזה אמרו אם אוחז בטמא והשני עולה עמו חיבור ואם לאו אינו חיבור:
11
When one cut off nuts with their stems when they are soft and joined them together like a rope or joined onions together in a like manner, they are considered as joined. If he begins separating the nuts or cutting off the onions, the remainder are not considered as joined. Even if there were 100 kor left, they are all not considered as connected, because he has indicated that his intent is to undo all of them.
יא
האגוזין שקצצן בעוקציהן כשהן רכין ואמנן כולן כמו חבל וכן הבצלים שחיברן בדרך הזאת הרי אלו חיבור התחיל לפרק באגוזים ולפקל בבצלים אין השאר חיבור אפילו היו לפניו מאה כור אין כולן חיבור שהרי הוכיח שדעתו לפרק הכל:
12
When there is a braided chain of garlic heads and liquids fell on one of them, it is impure, but those joined to it are pure. For articles joined together by humans are not considered as joined together for all matters. Similarly, when an esrog was separated into pieces and skewered by a weaving needle or a sliver of wood, the pieces are not considered as joined.
יב
קליעה של שום שנפלו משקין על אחד מהן הוא טמא וחיבורו טהור שאין חיבורי אדם חיבור לכל דבר וכן אתרוג שנפרש ותחבו בכוש או בקיסם אינו חיבור:
13
When a dough was kneaded with fruit juice, the portions of the dough are not considered as joined, for the only entities that join food are the seven liquids.
יג
עיסה שלשה במי פירות אינה חיבור שאין לך דבר שמחבר את האוכלין אלא שבעה משקין בלבד:
14
When one crushes foods together and amasses them, e.g., dried figs, dates, or raisins that were amassed and made into a single block, they are not considered as joined. Therefore, when impure liquids fell on a portion of a ring of dried figs, one may remove the portion on which the liquids fell and the remainder is pure.
יד
הממעך אוכלין זה בזה וקבצן כגון הדבילה והתמרים והצימוקין שקבצן ועשאן גוף אחד אינן חיבור לפיכך עיגול של דבילה שנפלו משקין טמאין על מקצתו הרי זה נוטל ממנו מקום המשקין בלבד והשאר טהור:
15
If one cooked dates and dried figs together and made them a single mass, they are considered as joined.
טו
התמרים והגרוגרות ששלקן ונעשו אום הרי זה חיבור:
16
When olives were stored and combined together in a single mass, they are considered as joined, since at the outset, they were placed in the pit with the intent that their fluids flow from one to another.
Therefore if the carcass of a creeping animal was found on a mound of olives, i.e., olives that have become a single mass, even if it touched only a barley-sized portion of the mass, the entire amount is impure, because it is all a single entity.
If a person had a mass of olives and he was planning to turn it over, once he inserts the spade into the mass, they are no longer considered as connected even though there are many lumps. If a mass is formed after they were turned over, they are not considered as joined.
טז
הזיתים שעטנן ונעשו גוש אחד הרי זה חיבור מפני שמתחילה לא נתנן למעטן אלא על מנת שיינקו זה מזה לפיכך שרץ שנמצא על אום של זיתים והן הזיתים שנעשו כולן גוף אחד אפילו נגע בכשעורה הכל טמא שהכל גוף אחד היתה לו אום של זיתים ועתיד להפכה כיון שתקע בה את היתד אף על פי שיש בה גושים הרבה אינן חיבור ואם משהפכה נעשו אום אינן חיבור:
17
When separate foods are all collected in the same place and are clinging to each other, even though they are not considered as joined with regard to the contraction of impurity, and they are not considered as a single mass, as explained, they are still combined to produce the measure of an egg-sized portion to impart impurity to other foods. If the foods were not collected as one mass, but instead were separate like cooked food and legumes, they are not considered as a combined entity even in that context until they are collected and formed into a single mass.
When there were many lumps of food, one next to another and a primary source of impurity touched one of them, that lump is considered as a primary derivative of impurity. The lump next to it is considered as a secondary derivative, the one next to the second, a tertiary derivative, and the one next to the third, a derivative of the fourth degree.
יז
אוכל פרוד שהוא כולו מכונס ודבק זה בזה אע"פ שאינו חיבור להתטמא ואינו כגוף אחד כמו שביארנו הרי הוא מצטרף לכביצה לטמא טומאת אוכלים אחרים ואם לא כנסו אלא הרי הוא מפורד כמעשה קדירה והקטנית אינו מצטרף עד שיקבצם ויעשם גוש אחד היו גושים הרבה זה בצד זה ונגע אב הטומאה באחד מהן הרי הוא ראשון והגוש שבצדו שני ושבצד השני שלישי ושבצד השלישי רביעי:
18
If a loaf that was terumah was a primary derivative of impurity became attached to others, they are all considered as primary derivatives. If it was separated, it is considered as a primary derivative and the others, as secondary derivatives. If it was a secondary derivative and it became attached to others, they are all considered as secondary derivatives. If it was separated, it is considered as a secondary derivative and the others, as tertiary derivatives. If it was a tertiary derivative and it became attached to others, it remains a tertiary derivative and they are all considered as pure, whether they were separated or not.
יח
ככר של תרומה שהיתה ראשון לטומאה והשיך לה אחרות כולם ראשון פירשה היא ראשון וכולן שניות היתה שנייה והשיך לה אחרות כולן שניות פירשה היא שנייה וכולן שלישיות היתה שלישית והשיך לה אחרות היא שלישית וכולן טהורות בין שפירשו בין שלא פירשו:
19
When loaves that are terumah are attached to each other and one of them contracted impurity from the carcass of a crawling animal, they are all considered as primary derivatives even if they are separated afterwards. If one of them contracted impurity from impure liquids, they are all considered as secondary derivatives even if they are separated afterwards. If one contracted impurity from impure hands, they are all considered as primary derivatives even if they are separated afterwards. The rationale for this law is that the loaves were a single entity at the impurity was contracted.
יט
ככרות של תרומה נושכות זו בזו נטמאת אחת מהן בשרץ כולן ראשון ואף על פי שפירשו אחר מכאן [נטמאת אחת במשקין טמאין כולן שניות אע"פ שפירשו אחר מכאן] נטמאת אחת מהן בידים כולן שלישיות ואף ע"פ שפירשו מפני שהיו גוף אחד בשעת טומאתן:
Sunday Sivan 24 5703
Torah lessons: Chumash: Korach, first parsha with Rashi.
Tehillim: 113-118.
Tanya: In the light of (p. 313)...are all one. (p. 315).
"You ask how can you be bound (m'kushar)1 to me when I do not know you personally..."
"...The true bond is created by studying Torah. When you study my maamarim, read the sichot2 and associate with those dear to me - the chassidic community and the tmimim3 - in their studies and farbrengens, and you fulfill my request regarding saying Tehillim* and observing Torah-study times - in this is the bond."
FOOTNOTES
1.The bond between Chassid and Rebbe is termed hitkashrut (see Elul 10).
2.Informal talks, as distinct from maamarim which are formal dissertations of chassidic philosophy.
3.Present as well as former students in the Lubavitcher yeshivot are known as "Tmimim.
*."At the time this letter was written, it had not yet become widely known about the establishment of the practice to study Chumash with Rashi daily, and to study Tanya as apportioned for every day of the year." Footnote 4, Page 328, Sefer Hamaamarim Basi Legani.
• Daily Thought:
Blind Love
The greatest gift of love is to turn a blind eye. The most essential glue of any union is the ability of at least one of you to say, “I understand. It’s okay. Let’s just get on with things.”
After all, that is what we continuously say to our own selves, out of our self-love. And it is what we would like the One Above to say to us.
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