Today's Laws & Customs:
• Count "Forty Days to the Omer" Tonight
Tomorrow is the fortieth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is forty days, which are five weeks and five days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Hod sheb'Yesod -- "Humility in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Germany Surrenders to Allied Forces (1945)
In Rheims, France, the Chief-of-Staff of the German Armed Forces High Command signed the unconditional surrender documents for all German forces to the Allies, thus marking the official end of World War II.
The surrender took place following a fierce seven days of battles and truces across Europe.
Daily Quote:
Everything must be done with joy. Even remorse can be with joy.[The Chassidic Masters]
Daily Study:
Chitas and Rambam for today:
Chumash: Bechukotai, 4th Portion Leviticus 27:1-27:15 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 27
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel and say to them: When a man expresses a vow, [pledging the] value of lives to the Lord, בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם אִ֕ישׁ כִּ֥י יַפְלִ֖א נֶ֑דֶר בְּעֶרְכְּךָ֥ נְפָשֹׁ֖ת לַֽיהֹוָֽה:
When a man expresses: Expresses verbally.
כי יפלא: יפריש בפיו:
[pledging the] value of lives: to give the valuation of his life, i.e., saying: “I take it upon myself [to donate to the Holy Temple] the value (בְּעֶרְכְּךָ) of a vital (נְפָשֹׁת) organ, [such as the head or the liver]” - [Torath Kohanim 26:57, Arachin 20a]
בערכך נפשת: ליתן ערך נפשו לומר ערך דבר שנפשו תלויה בו עלי:
3the [fixed] value of a male shall be as follows: From twenty years old until sixty years old, the value is fifty silver shekels, according to the holy shekel; גוְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר מִבֶּן֙ עֶשְׂרִ֣ים שָׁנָ֔ה וְעַ֖ד בֶּן־שִׁשִּׁ֣ים שָׁנָ֑ה וְהָיָ֣ה עֶרְכְּךָ֗ חֲמִשִּׁ֛ים שֶׁ֥קֶל כֶּ֖סֶף בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ:
the [fixed] value… shall be: The value stated here is not an expression of monetary value [the usual market value of a person sold as a slave], but, whether he has a high market value or a low one, the value fixed for him in this passage is according to his age.
והיה ערכך וגו': אין ערך זה לשון דמים, אלא בין שהוא יקר בין שהוא זול, כפי שניו הוא הערך הקצוב עליו בפרשה זו:
the value: Heb. הָעֶרְכְּ [The last letter of this word, ךָ, is not the second person pronominal suffix, “your,” but rather, a double of the preceding letter כ, and therefore, this word is] the same as עֵרֶךְ, “value.” And I do not know what the double כ denotes here.
ערכך: כמו ערך. וכפל הכפי"ן לא ידעתי מאיזה לשון הוא:
4And if she is a female, the value is thirty shekels; דוְאִם־נְקֵבָ֖ה הִ֑וא וְהָיָ֥ה עֶרְכְּךָ֖ שְׁלשִׁ֥ים שָֽׁקֶל:
5And if [the person is] from five years old until twenty years old, the value of a male shall be twenty shekels, while that of a female shall be ten shekels; הוְאִ֨ם מִבֶּן־חָמֵ֜שׁ שָׁנִ֗ים וְעַד֙ בֶּן־עֶשְׂרִ֣ים שָׁנָ֔ה וְהָיָ֧ה עֶרְכְּךָ֛ הַזָּכָ֖ר עֶשְׂרִ֣ים שְׁקָלִ֑ים וְלַנְּקֵבָ֖ה עֲשֶׂ֥רֶת שְׁקָלִֽים:
And if… five years old: Not that the one who is vowing is a minor, because a minor’s words have no validity. Rather, [our verse is speaking of] an adult who says: “I take upon myself [to donate to the Holy Temple] the value of this five-year-old” [i.e., the subject of our verse is the person who is to be evaluated].
ואם מבן חמש שנים: לא שיהא הנודר קטן, שאין בדברי קטן כלום, אלא גדול שאמר ערך קטן זה, שהוא בן חמש שנים, עלי:
6And if [the person is] from one month old until five years old, the value of a male shall be five silver shekels, while the value of a female shall be three silver shekels; ווְאִ֣ם מִבֶּן־חֹ֗דֶשׁ וְעַד֙ בֶּן־חָמֵ֣שׁ שָׁנִ֔ים וְהָיָ֤ה עֶרְכְּךָ֙ הַזָּכָ֔ר חֲמִשָּׁ֥ה שְׁקָלִ֖ים כָּ֑סֶף וְלַנְּקֵבָ֣ה עֶרְכְּךָ֔ שְׁל֥שֶׁת שְׁקָלִ֖ים כָּֽסֶף:
7And if [the person is] sixty years old or over, if it is a male, the value shall be fifteen shekels, while for a female, it shall be ten shekels. זוְ֠אִ֠ם מִבֶּן־שִׁשִּׁ֨ים שָׁנָ֤ה וָמַ֨עְלָה֙ אִם־זָכָ֔ר וְהָיָ֣ה עֶרְכְּךָ֔ חֲמִשָּׁ֥ה עָשָׂ֖ר שָׁ֑קֶל וְלַנְּקֵבָ֖ה עֲשָׂרָ֥ה שְׁקָלִֽים:
And if [the person is] sixty years old [or over]: When people reach a venerable age, a woman’s value becomes closer to that of a man. This is why a man decreases [in value] in his old age [to] beyond a third of his value [as an adult, namely, from 50 shekels to 15], while a woman [in her old age] decreases [to] only one third of her value [namely, from 30 shekels to 10]. As people say: “An old man in the house is a breach in the house (Rashi) [or] a snare in the house (Rabbenu Gershom), while an old woman in the house is a hidden treasure in the house and a good sign for the house.”- [Arachin 19a]
ואם מבן ששים שנה וגו': כשמגיע לימי הזקנה האשה קרובה להחשב כאיש, לפיכך האיש פוחת בהזדקנו יותר משליש בערכו, והאשה אינה פוחתת אלא שליש בערכה, דאמרי אינשי סבא בביתא פחא בביתא, סבתא בביתא סימא בביתא וסימנא טבא בביתא:
8But if he is [too] poor to [pay] the valuation [amount], he shall stand him up before the kohen, and the kohen shall evaluate him according to how much the one who is vowing his value can afford._ חוְאִם־מָ֥ךְ הוּא֙ מֵֽעֶרְכֶּ֔ךָ וְהֶֽעֱמִידוֹ֙ לִפְנֵ֣י הַכֹּהֵ֔ן וְהֶֽעֱרִ֥יךְ אֹת֖וֹ הַכֹּהֵ֑ן עַל־פִּ֗י אֲשֶׁ֤ר תַּשִּׂיג֙ יַ֣ד הַנֹּדֵ֔ר יַֽעֲרִיכֶ֖נּוּ הַכֹּהֵֽן:
But if he is [too] poor: that he cannot afford to pay this [fixed] valuation amount,
ואם מך הוא: שאין ידו משגת ליתן הערך הזה:
he shall stand him up: [i.e., the one making the vow should stand up] the one whose value he pledged, before the kohen , [who] will then evaluate him in view of how much the one pledging the valuation, can afford. — [see next Rashi ; Torath Kohanim 27:62]
והעמידו: לנערך לפני הכהן ויעריכנו לפי השגת ידו של מעריך:
according to how much [the one who is vowing his value] can afford: [The kohen] shall estimate the valuation, with reference to how much [the one who is vowing] owns, leaving him his basic life necessities, namely, a bed, a bolster, a pillow, and tools of trade-e.g., if he is a donkey-driver, the kohen must [make the valuation such that he] leaves him his donkey. — [Arachin 23b]
על פי אשר תשיג: לפי מה שיש לו יסדרנו וישאיר לו כדי חייו מטה כר וכסת וכלי אומנות, אם היה חמר, משאיר לו חמורו:
9Now, if an animal of whose type is [fit] to be brought as an offering to the Lord, whatever part of it the person donates to the Lord, shall become holy. טוְאִ֨ם־בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֧יבוּ מִמֶּ֛נָּה קָרְבָּ֖ן לַֽיהֹוָ֑ה כֹּל֩ אֲשֶׁ֨ר יִתֵּ֥ן מִמֶּ֛נּוּ לַֽיהֹוָ֖ה יִֽהְיֶה־קֹּֽדֶשׁ:
[If… an animal…] whatever part of it the person donates [… shall become holy]: If a person says, “The leg of this animal shall be a burnt-offering,” his words have validity. [And how is his vow expedited?] The [entire] animal [except for its leg] should be sold to one who needs a burnt-offering, and the money [received from this sale] which excludes the value of that limb [as stated above], becomes non-consecrated, [and then the entire animal can be brought by both parties as a burnt-offering]. — [Arachin 5a, Temurah 11b, Raavad on Torath Kohanim]
כל אשר יתן ממנו: אמר רגלה של זו עולה, דבריו קיימין, ותמכר לצרכי עולה ודמיה חולין, חוץ מדמי אותו האבר:
10He shall not exchange it or offer a substitute for it, whether it be a good one for a bad one, or a bad one for a good one. But if he does substitute one animal for another animal, [both] that one and its replacement shall be holy. ילֹ֣א יַֽחֲלִיפֶ֔נּוּ וְלֹֽא־יָמִ֥יר אֹת֛וֹ ט֥וֹב בְּרָ֖ע אוֹ־רַ֣ע בְּט֑וֹב וְאִם־הָמֵ֨ר יָמִ֤יר בְּהֵמָה֙ בִּבְהֵמָ֔ה וְהָֽיָה־ה֥וּא וּתְמֽוּרָת֖וֹ יִֽהְיֶה־קֹּֽדֶשׁ:
whether it be a good one for a bad one: i.e., an unblemished animal in place of a blemished one,
טוב ברע: תם בבעל מום:
or a bad one in place of a good one: And how much more so [should he receive lashes if he replaced] a good [unblemished animal] for another good one, or if he replaced a bad [blemished animal] with another bad one [in which cases he did not raise the standard of the consecrated animal]. — [Torath Kohanim 27:71; Temurah 9a]
או רע בטוב: וכל שכן טוב בטוב ורע ברע:
11And if it is any unclean animal, of whose type shall not be brought as an offering to the Lord, then he shall stand up the animal before the kohen. יאוְאִם֙ כָּל־בְּהֵמָ֣ה טְמֵאָ֔ה אֲ֠שֶׁ֠ר לֹֽא־יַקְרִ֧יבוּ מִמֶּ֛נָּה קָרְבָּ֖ן לַֽיהֹוָ֑ה וְהֶֽעֱמִ֥יד אֶת־הַבְּהֵמָ֖ה לִפְנֵ֥י הַכֹּהֵֽן:
And if it is any unclean animal: [But the case of an unclean animal is stated later (verse 27); so what “unclean animal” is meant?] The text is speaking about a blemished animal, which is “unclean” [i.e., unfit] for sacrifice. And Scripture is teaching us that unblemished consecrated animals cannot leave [their holy status and enter] into a mundane status through redemption, unless they become blemished. — [Men. 101a, Temurah 32b, 33a]
ואם כל בהמה טמאה: בבעלת מום הכתוב מדבר, שהיא טמאה להקרבה, ולמדך הכתוב שאין קדשים תמימים יוצאין לחולין בפדיון אלא אם כן הוממו:
12The kohen shall then evaluate it whether it is good or bad; like the evaluation of the kohen, so shall it be. יבוְהֶֽעֱרִ֤יךְ הַכֹּהֵן֙ אֹתָ֔הּ בֵּ֥ין ט֖וֹב וּבֵ֣ין רָ֑ע כְּעֶרְכְּךָ֥ הַכֹּהֵ֖ן כֵּ֥ן יִֽהְיֶֽה:
like the evaluation of the kohen, so shall it be: for anyone else [but the owner], who wishes to purchase it from the possession of the Temple treasury,
כערכך הכהן כן יהיה: לשאר כל אדם הבא לקנותה מיד הקדש:
13But if he redeems it, he shall add its fifth to its value. יגוְאִם־גָּאֹ֖ל יִגְאָלֶ֑נָּה וְיָסַ֥ף חֲמִֽישִׁת֖וֹ עַל־עֶרְכֶּֽךָ:
But if he redeems it: [i.e., if the owner himself redeems the animal]. Scripture is more stringent with the owner, [obligating him] to add a fifth [to its value (see B.M . 54a, regarding the meaning of fifth)]. Likewise, in the case of one who consecrates his house, and likewise, in the case of one who consecrates his field, and likewise, in the case of the redemption of the Second Tithe- [in all these cases,] the owners must add a fifth [to the value], but no one else [who redeems these items must add a fifth]. [Torath Kohanim 27:83]
ואם גאל יגאלנה: בבעלים החמיר הכתוב להוסיף חומש, וכן במקדיש בית וכן במקדיש את השדה וכן בפדיון מעשר שני הבעלים מוסיפין חומש, ולא שאר כל אדם:
14And if a man consecrates his house [to be] holy to the Lord, the kohen shall evaluate it whether good or bad; as the kohen evaluates it, so shall it remain. ידוְאִ֗ישׁ כִּֽי־יַקְדִּ֨שׁ אֶת־בֵּית֥וֹ קֹ֨דֶשׁ֙ לַֽיהֹוָ֔ה וְהֶֽעֱרִיכוֹ֙ הַכֹּהֵ֔ן בֵּ֥ין ט֖וֹב וּבֵ֥ין רָ֑ע כַּֽאֲשֶׁ֨ר יַֽעֲרִ֥יךְ אֹת֛וֹ הַכֹּהֵ֖ן כֵּ֥ן יָקֽוּם:
15But if the one who consecrated it redeems his house, he shall add to it a fifth of its valuation money, and it shall be his. טווְאִם־הַ֙מַּקְדִּ֔ישׁ יִגְאַ֖ל אֶת־בֵּית֑וֹ וְ֠יָסַ֠ף חֲמִישִׁ֧ית כֶּֽסֶף־עֶרְכְּךָ֛ עָלָ֖יו וְהָ֥יָה לֽוֹ:
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: Likutei Amarim, beginning of Chapter 51• Lessons in Tanya• English Text
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• Wednesday, Iyar 24, 5776 · June 1, 2016
• Likutei Amarim, beginning of Chapter 51
• The title-page of Tanya tells us that the entire work is based upon the verse (Devarim 30:14), “For this thing (the Torah) is very near to you, in your mouth and in your heart, that you may do it.” And the concluding phrase (“that you may do it”) implies that the ultimate purpose of the entire Torah is the fulfillment of the mitzvot in practice.
Rambam:
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In order to clarify this, ch. 35 began to explain the purpose of the entire Seder Hishtalshelut (“chain of descent” of spiritual levels from the highest emanation of the Creator down to our physical world), and of man’s serving G‑d. The purpose of both is to bring a revelation of G‑d’s Presence into this lowly world, and to elevate the world spiritually so that it may become a fitting dwelling-place for His Presence.
To further explain this, ch. 35 quoted the words of the Yenuka in the Zohar that a Jew should not walk four cubits bareheaded because the Shechinah dwells above his head. This light of the Divine Presence, continues the Zohar, resembles the light of a lamp, where oil and wick are needed for the flame to keep burning. A Jew should therefore be aware, says theZohar, of the Shechinah above him and keep it supplied with “oil” (good deeds), in order to ensure that the “flame” of theShechinah keeps its hold on the “wick” (the physical body).
Basing himself upon this analogy of the Zohar, the Alter Rebbe asked (in the same chapter) why the “oil” — fuel — for the light of the Shechinah has to be good deeds. The divine soul is “truly a part of G‑d above” (ch. 2); why is it not sufficient to serve as this “fuel”? He answers that the divine soul, even of a perfect tzaddik, is a conscious entity. This conscious existence of the soul does not become utterly overwhelmed and nullified by G‑d’s Presence in the world to the extent that the soul can become one with G‑d’s Presence. Therefore the soul cannot serve as fuel for the light of the Shechinah, for the “oil” must become totally converted into light (just as physical fuel is consumed, as it burns, to become converted into light), whereas the soul remains in conscious existence. Only good deeds — mitzvot — can serve as fuel for the light of theShechinah, for they are G‑d’s Will and His wisdom, which are expressions of His essence and thus utterly united with Him. For the soul to become united with G‑d, it must therefore perform mitzvot.
In this union of the soul with G‑d through mitzvot (ch. 35 continues) there are two levels. Through Torah study, the light of the Shechinah is revealed within the soul, together with the soul’s two inner “garments” — thought and speech — which become absorbed into G‑d’s light and united with it in utter oneness. But for the Shechinah to rest upon the physical body and upon the animal soul that animates it, mitzvot must be performed in actual deed, on the physical level — and this can take place only through the medium of the animating (or vital) soul, together with the body.
In further chapters, the Alter Rebbe explained how the ultimate purpose of the entire Seder Hishtalshelut is the practicalperformance of mitzvot, which alone can reveal G‑d’s presence in this physical world. From there, he went on to say that in order to observe the mitzvot properly, with enthusiasm and “soul”, one must have kavanah — devout concentration, animated by the awe and love of G‑d. And in chs. 41-50 the Alter Rebbe proceeded to elaborate on various means of arriving at the different forms and levels of awe and love of G‑d.
Ch. 51 now explains further the teaching of the Yenuka — that “this light (of the Shechinah) needs oil.” In the Zohar, “oil” usually refers to the Sefirah of Chochmah (lit., “wisdom”). Here, though, the Yenuka takes it to refer to good deeds. What is the connection between practical mitzvot — and “oil”, which refers to Chochmah? To clarify this, ch. 51 will explain the meaning of the concept that the Shechinah “dwells” (or “rests”) upon something, and how practical mitzvot do indeed derive from the Divine level of Chochmah, which is why they can serve as the “oil” which enables the light of the Shechinah to remain burning upon the “wick” — the human body.
והנה לתוספת ביאור לשון הינוקא דלעיל
For further explanation of the words of the Yenuka, mentioned earlier, in ch. 35, where the Yenuka was quoted as saying that the light of the Shechinah, which dwells upon a Jew, needs “oil”, meaning good deeds,
Now what connection do good deeds have with oil, which usually refers to Chochmah?
צריך לבאר תחלה, להבין קצת, ענין השראת השכינה, שהיתה שורה בבית קודש הקדשים
it is necessary first to explain (so that one may understand a little) the concept of the Shechinah“dwelling” — that it “dwelt” in the Holy of Holies,
Indeed, there are detailed laws defining the marks of respect due to the Holy of Holies because of the “dwelling” there of the Shechinah.
וכן כל מקום השראת השכינה, מה ענינו
and likewise any other place where the Shechinah dwells — what does this concept mean? What is meant when we say that a particular location is distinguished as being a place where the Shechinah dwells, rather than elsewhere?
הלא מלא כל הארץ כבודו, ולית אתר פנוי מיניה
Surely “the whole world is full of His glory,” and “no place is void of Him”!
The Alter Rebbe will now explain that the Shechinah’s “dwelling” upon something means the revelation of that aspect of G‑d’s Presence known as Shechinah. Although G‑d exists everywhere, His existence is concealed. But when the Shechinah“dwells” upon something, this denotes a revelation of G‑dliness.
-אך הענין כדכתיב: ומבשרי אחזה אלוה
However, the key to understanding the subject is to be found in the text,1 “And from my flesh I see G‑d.” The Alter Rebbe understands these words literally: from what we see within ourselves, in our own soul and body, we can visualize the parallel on the spiritual level — in the Divine emanations and the world in general.
שכמו שנשמת האדם היא ממלאה כל רמ״ח אברי הגוף, מראשו ועד רגלו
By way of analogy: The human soul2 pervades all 248 organs of the body, from head (the highest part of the body) to foot (the lowest part of the body);
The soul pervades the body to the extent that no organ or portion of it remains void of the soul.
ואף על פי כן עיקר משכנה והשראתה היא במוחו, ומהמוח מתפשטת לכל האברים
nevertheless, the soul’s principal abode (in a revealed form) and dwelling place (in an all-encompassing, non-revealed form) is in one’s brain, and from the brain the soul is diffused throughout all the organs;
This takes place in all the organs simultaneously, for (as the Rebbe explains) this “diffusion” of the soul refers to the life-force from which the organs derive their vitality — in which respect all organs are equal. This is one aspect of the soul’s emanation from the brain to the organs, and in chassidic terminology it can be termed “light” — a revelation which is equal throughout. A second aspect of the emanation that the organs derive from the soul which is in the brain is the following:
וכל אבר מקבל ממנה חיות וכח הראוי לו לפי מזגו ותכונתו
[moreover,] each organ receives from it (the soul) a different form of life force and functional power appropriate to it according to its (the organ’s) composition and character:
In other words, the difference between the functional ability of one organ and that of another does not derive from theorgan itself (like water in a colored glass, for example, which takes on the color of its containing vessel). Rather does each organ draw from the soul its ability to see or hear, and so on, as the Alter Rebbe continues:
העין לראות
the eye receives from the soul a life-force and ability to see; the power of sight accords with the smooth and translucent nature of the tissue of the eye;
והאזן לשמוע, והפה לדבר, והרגלים להלוך
the ear receives from the soul a life-force and ability to hear, the mouth to speak, and the feet to walk3 — each organ in the body, in accordance with its composition and character, receives its life-force and ability from the soul which “dwells” and becomes revealed initially in the brain —
כנראה בחוש, שבמוח מרגיש כל הנפעל ברמ״ח אברים וכל הקורות אותם
as we clearly sense how in the brain one is conscious of all that occurs within the 248 organs and of everything experienced by them, because the brain is the nerve-center and principal abode and source of the life-force of the entire body.
The Rebbe here adds a commentary which clarifies the subject.
By way of introduction: The life-force from the soul which animates the body comprises two aspects. One is its life-giving force — in that the whole body is alive and draws its vitality from the soul. In this aspect, there is no difference between one organ and the next. The head, for example, is no more alive than the foot, just as the foot is no less alive than the head. The entire body, with all its organs, is equally alive throughout. In chassidic terminology, this aspect of the life-giving force is called the ‘light“ of the soul (for light shines equally upon everything around the light-source, regardless of the quality or nature of the objects receiving the light).
The second aspect of the soul’s life-force is the specific functional power which each organ draws from the soul. This power is unique to each organ — the eye receives from the soul the power to see, the ear to hear, the mouth to speak, and the foot to walk.
The manner in which the organ receives the latter life-force and functional power can be explained in two ways.
One is that the life-force emanating from the soul to the organ is utterly “plain” and uncompounded, possessing none of the diverse qualities and powers of the various organs. According to this explanation, the various functional powers of the organs would be differentiated (with respect to the life-force emanating to them from the soul) only after that life-force actually becomes enclothed within the organs. For example, only after the life-force becomes enclothed within the eye would it become the power of sight, and only after it becomes enclothed within the ear would it become the power of hearing.
An analogy to this explanation would be water in a colored glass. Although it remains colorless, yet since it is seen through the walls of a white or red vessel, for example, it seems white or red to the viewer. Likewise each organ receives a plain, uncompounded life-force from the soul, and it is the organ that gives the life-force enclothed within it its specific functional ability: the eye enables the life-force to give the power to see, and the ear enables it to give the power to hear.
The second possible explanation — and that accepted by Tanya — is that the soul, despite its pristine, uncompounded essence, includes in potential form all the powers of the various organs, and it is these faculties which each individual organ receives. The eye receives, from the life-force of the soul, the power to see, and the ear receives from it the power to hear. These powers were originally included in potentia within the soul, and each becomes revealed as the life-force becomes enclothed within the respective organ. Thus the power to see or hear does not originate only when the life-force becomes enclothed within the eye or ear; it already exists in potentia within the comprehensive life-force emanating from the soul, although it is not yet revealed. Tanya proceeds to explain that this is the correct explanation.
The commentary of the Rebbe explains why we must accept this second explanation. If we were to say that the various functional powers are not differentiated (in potentia) within the life-force until after it becomes enclothed within the organs (like water or light which does not itself possess a color, but acquires it when viewed through colored glass), then the brain would be conscious of the same sensation from what is experienced in the eye as from what is experienced in the ear, because these sensations have already left their respective organs. (Thus too, water removed from a white vessel is no different from water removed from a red vessel: once removed from the vessel, it loses the vessel’s color. Likewise, “messages” conveying sensations from the eye would be no different from those coming from the ear — since they have already left their respective organs.)
One might argue (according to this explanation which Tanya does not accept) that when a particular organ calls into being a functional power in the life-force drawn into it from the soul, this differentiation becomes acquired in the life-force (like an ingot of silver which, once it has been molded into the shape of a vessel, remains in that shape later, too). According to this argument, the difference effected by each organ in the life-force drawn into it from the soul, remains also in the sensation transmitted from the organ back to the brain — even after it leaves the organ. This would account for the different messages received by the brain for the varying sensations and occurrences experienced by the eye and ear, for example.
If, however, we say that the soul, which is based in the brain, utterly transcends any kind of differentiation (even a differentiation in potentia, in which the various powers of the organs are included within the soul), then the soul within the brain would not distinguish between the sensation of what happens in the eye and the sensation of what happens in the ear or other organs, because the soul itself (according to this explanation) is utterly plain and uncompounded. Even, therefore, if the messages coming from the various organs to the brain are indeed different one from another, yet this difference would not be distinguished by the soul in the brain, which utterly transcends all differences between organic functions.
We must therefore say that a difference exists between the various functional powers later revealed in the organs evenbefore the life-force is actually drawn from the soul to the organs. The Tanya will now explain at which level of the soul this differentiation takes place.
והנה אין שינוי קבלת הכוחות והחיות שבאברי הגוף מן הנשמה מצד עצמה ומהותה, שיהיה מהותה ועצמותה מתחלק לרמ״ח חלקים שונים, מתלבשים ברמ״ח מקומות, כפי ציור חלקי מקומות אברי הגוף
Now, the variation in receiving the functional powers and life-force by the organs of the body from the soul,each organ receiving from the soul a life-force and power in a different form, does not derive from the soul’s essence and being, that we should say that its being and essence is divided into 248 different parts, which are enclothed in 248 locations, according to the design of the various locations of the body’s organs,
Were this the case, we would say that within the soul itself there are already revealed and differentiated the various functional powers — of sight, hearing, and so on — and that these 248 powers which exist within the soul are enclothed within the body’s 248 organs, each in its appropriate location. We cannot, however, accept this approach:
שלפי זה נמצא עצמותה ומהותה מצוייר בציור גשמי, ודמות ותבנית כתבנית הגוף, חס ושלום
because, according to this, it would follow that the soul’s essence and being is designed in a physical design, and a likeness and structure similar to the structure of the body, G‑d forbid. Just as the organs of the body have various shapes and forms, so, according to this outlook, are the functional powers, while still within the soul, different from each other in form. But, again, we cannot accept this:
אלא כולה עצם אחד רוחני, פשוט ומופשט מכל ציור גשמי, ומבחינת וגדר מקום ומדה וגבול גשמי
Rather is the soul entirely a single spiritual entity — it is (1) a single entity, (2) a spiritual entity. As a “single” entity, its oneness is plain and uncompounded. As a “spiritual” entity, its spirituality is in a form which is divested of any physical design, and of any type of definition of physical space, measure, or limitation,
מצד מהותה ועצמותה
The soul is free of all such dimensions by virtue of its intrinsic being and essence. In fact, the soul is so “plain” and free of all these, that even when it is actually enclothed within the organs, they cannot effect any change in the soul. Therefore, the Alter Rebbe continues:
ולא שייך במהותה ועצמותה לומר שהוא במוחין שבראש יותר מברגלים, מאחר שמהותה ועצמותה אינו בגדר ובחינת מקום וגבול גשמי
And it is not valid to say, concerning the soul’s being and essence, that it is in the brain of the head more than in the feet, since its being and essence is not subject to the concept and dimension of physical space and limitation. It is therefore impossible to attribute to the soul this limitation of being more in the head than in the feet.
רק שתרי״ג מיני כוחות וחיות כלולים בה, במהותה ועצמותה, לצאת אל הפועל והגילוי מההעלם
Rather, 613 kinds of functional powers and vital forces are included within the soul, within its being and essence, to become actualized and to emerge from this concealment and inclusion within the soul’s essence. Previously, while still included within the soul’s essence, they are only in potentia and therefore hidden within the soul — not even as functional powers which are revealed as such while still included within the soul. In other words, within the soul is concealed a potential for 613 functional powers “to become actualized and to emerge from concealment” (i.e., to become revealed):
להחיות רמ״ח אברין ושס״ה גידין שבגוף על ידי התלבשותם בנפש החיונית, שיש לה גם כן רמ״ח ושס״ה כוחות וחיות הללו
in order to animate the 248 organs and 365 blood-vessels of the body, through the functional powers of the divine soul becoming enclothed within the animating (or vital) soul, which also possesses the corresponding 248 and 365 functional powers and vital forces.
Concerning these functional powers, as they are drawn and revealed from the soul into the body, the Alter Rebbe will now explain that the principal location to which they are drawn and where they are revealed is the brain. It is from there that the potential powers spread to all other organs of the body. But the essence of the soul exists equally in the foot just as in the brain.
Till now, the Alter Rebbe has mentioned mainly the 248 organs of the body and the corresponding 248 functional powers of the soul enclothed within them. Now, however, he goes into more detail, referring to all 613 functional powers, both those of the 248 organs and those of the 365 blood-vessels, each of which has its own, unique life-force from the soul. This explains why he now refers to 613 rather than 248.
והנה על המשכת כל התרי״ג מיני כוחות וחיות מהעלם הנשמה אל הגוף להחיותו
Now, concerning the flow of all the 613 kinds of functional powers and vital forces which are drawn from the concealment of the soul, where they are previously hidden, and from where they are now drawn to the body to animate it, —
עליה אמרו שעיקר משכנה והשראתה של המשכה זו וגילוי זה, הוא כולו במוחין שבראש
concerning this flow [the Sages] have said that the principal dwelling-place and abode of this flow and revelation of the previously concealed powers and forces is entirely situated in the brains of the head.
ולכן הם מקבלים תחלה הכח והחיות הראוי להם, לפי מזגם ותכונתם, שהן חב״ד, וכח המחשבה, וכל השייך למוחין
Therefore it is they, the brains, which first receive the power and life-force appropriate to them according to their composition and character — namely, intellect which is divided into the three intellectual faculties calledChaBaD (Chochmah, Binah, Daat), and the faculty of thought, and whatever pertains to the brain. All these receive their life-force from the soul before the other parts of the body.
ולא זו בלבד, אלא כללות כל המשכת החיות לשאר האברים גם כן כלולה ומלובשת במוחין שבראש
And not only this — that the brains receive their own life-force before the other organs — but also the overall flow of all the individual streams of vitality to the other organs, is also first included and enclothed in the brains of the head, before it becomes revealed in the individual organs,
ושם הוא עיקרה ושרשה של המשכה זו בבחינת גילוי האור והחיות של כל הנשמה כולה
and it is there, in the brain, that the core and source of the said flow exist in a form in which the light and vitality of the entire soul are revealed. In other words, when the general flow of vitality reaches the brain, then the “light” and vitality of the entire body begin to be revealed.
ומשם מתפשטת הארה לשאר כל האברים ומקבל כל אחד כח וחיות הראוי לו כפי מזגו ותכונתו: כח הראיה מתגלה בעין, וכח השמיעה באוזן, וכו׳
From there, the brain, radiance flows to all the other organs, each of which then receives the functional power and vital force appropriate to it according to its composition and character: the power of sight is revealed in the eye, the power of hearing in the ear, and so on.
In other words: At which point does a power of sight come into existence, ready to be revealed in the eye, and a power of hearing in the ear? Only after the overall life-force of the whole body is drawn into the brain in a general manner, then a “radiance” is drawn from there to each organ, a radiance which is already constituted in accordance with the particular character of the individual organ.
וכל הכוחות מתפשטים מהמוח, כנודע, כי שם הוא עיקר משכן הנשמה כולה בבחינת גילוי
But all functional powers flow from the brain, as is known,4 for there, in the brain, is located the principal dwelling-place of the entire soul, in a revealed form,
Although the soul actually exists all over the body equally, with no difference between one organ and another, yet the principal place in which the soul is revealed is in the brain.
שנגלית שם כללות החיות המתפשט ממנה. רק כוחותיה של כללות החיות מאירים ומתפשטים משם לכל אברי הגוף, כדמיון האור המתפשט ומאיר מהשמש לחדרי חדרים
since there, in the brain, the overall life-force which flows from the soul is revealed. It is only the individualfaculties of the overall life-force which shine forth and radiate from there, the brain, to all the organs of the body, just as light radiates and shines from the sun into the innermost of rooms.
ואפילו הלב מקבל מהמוח, ולכן המוח שליט עליו בתולדתו, כנ״ל
(5Even the heart, which is a central organ from which all other organs receive vitality — “The heart diffuses to all organs” — receives its own vital force from the brain, which is why the brain naturally dominates the heart, as explained above.)
In ch. 12 it was explained that man is created with a natural supremacy of the brain over the heart, and the reason is explained here — because the heart, despite its centrality, must in turn receive its own vital force from the soul through the medium of the brain.
| FOOTNOTES | |
| 1. | Iyov 19:26. |
| 2. | “Regarding the text that follows, note Zohar III, 257b.” (- Note of the Rebbe.) |
| 3. | The Rebbe writes that the Alter Rebbe specifically chose the four faculties of seeing, hearing, speaking and walking, because these powers correspond to the activities alluded to in the opening verse: “...in your mouth and in your heart, that you may do it” — namely, thought, speech and action. Vision and hearing arouse thought. More specifically: vision arouses the aspect of Chochmah and hearing arouses Binah.“The mouth for speaking” refers to speech; “the feet for walking” — action. Within action itself, walking is the lowest form of action. Thus the example given here is action as it descends even to its lowest level (and hence the example of the hand’s action is not given). |
| 4. | The Rebbe notes that the Alter Rebbe goes on to use seemingly repetitive expressions, since each one refers to a different level of incorporation within the brain. This is explained in the Maamarim, Az Yashir 5670; UvaChodesh HaShevi‘i 5663;and in Hemshech Rosh HaShanah 5708, ch. 7. |
| 5. | Parentheses are in the original text. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Iyar 24, 5776 · June 1, 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 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
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 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
• Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
• 1 Chapter: Me`ilah Me`ilah - Perek 8 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Me`ilah - Perek 8
Audio: Listen | Download | Video Class• Me`ilah - Perek 8
Halacha 1
When workers are working in consecrated orchards, even though it was agreed that they would receive food, they should not eat consecrated figs. If they do, they violate the prohibition against me'ilah. Instead, the Temple treasury should give them money to purchase food.
Halacha 2
When a person is threshing vetch that is consecrated, he must muzzle the ox. Although Deuteronomy 25:4 states: "Do not muzzle an ox while it is threshing," the latter phrase can be interpreted as "threshing appropriate for it."
Halacha 3
The holiness of consecrated property should not be transferred as payment for work, but only on money.
What is implied? When a craftsman performs a maneh's worth of work for the Temple treasury, he should not be given a consecrated animal, nor a consecrated garment as payment unless its holiness is first transferred to money. After the article became ordinary property, it can be given to the craftsman as his wages. If the treasurers desire, they may then purchase the animal from the Temple treasury.
Halacha 4
When the Temple is being built, consecrated wood and stones should not be taken, nor should the building be built with the intent that it is consecrated. Instead, everything should be built from ordinary property. This is a decree lest one of the workers benefit from the shade of the building or lean on a stone or beam while working. After the building is completed, the holiness of consecrated funds is transferred to the building.
If the treasurers need wood for the Temple for that day alone, they may purchase it with consecrated funds, for they are not delaying the matter for days in which instance it would be necessary to take precautions lest one lean on them and thus violate the prohibition against me'ilah.
Halacha 5
When an agreement is made with workers to build in the Temple and its courtyards, the agreement is made for so-and-so many selaim for so-and-so many cubits, considering a cubit as containing 20 thumbbreadths. When a measurement is made of what they built, it is measured and payment determined, considering a cubit as containing 24 thumbbreadths, so that the workers will not take unfair benefit from the Temple treasury, because they are not exact in measurement.
Halacha 6
It is a stipulation of the court that the priests may benefit from consecrated salt and wood while partaking of the sacrifices granted to them as their portion. They may not, however, use the salt of the Temple on their ordinary food.
Halacha 7
The prohibition against me'ilah applies to salt that is on a limb from a sacrifice to be offered on the altar. It does not, however, apply to salt on the ramp and the top of the altar.
Halacha 8
It is appropriate for a person to meditate on the judgments of the holy Torah and know their ultimate purpose according to his capacity. If he cannot find a reason or a motivating rationale for a practice, he should not regard it lightly. Nor should he break through to ascend to God, lest God burst forth against him. One's thoughts concerning them should not be like his thoughts concerning other ordinary matters.
See how severe the Torah rules concerning misappropriating sacred property. Now if wood, stones, earth, and ash become holy because the name of the Lord of the world was called upon them through speech alone and anyone who treats them as ordinary articles violates the prohibition against me'ilahand even if he acted unknowingly, he is required to secure atonement, how much more so with regard to the mitzvot which God ordained for us should a person not treat them derisively, because he does not understand their rationale. He should not conjure up matters that are not true concerning God, nor should he think about them with his mind as he would ordinary matters. For Leviticus 19:37 states: "And you shall guard all My decrees and all My judgments and perform them." Our Sages commented:This adjures us to guard and perform both the decrees and the judgments. The meaning of "performing" is well known, i.e,. that one should observe the decrees. "Guarding" means to treat them with caution and not think that they are any less than the judgments.
The judgments are those mitzvot whose motivating rationale is openly revealed and the benefit of their observance in this world is known, e.g., the prohibitions against robbery and bloodshed and honoring one's father and mother. The decrees are the mitzvot whose motivating rationales are not known. Our Sages said: "I ordained decrees and you have no license to question them." A person's natural inclination confronts him concerning them and the nations of the world challenge them, e.g., the prohibition of the meat of a pig, milk and meat, the calf whose neck is broken, the red heifer, and the goat sent to Azazel. To what degree did King David suffer because of the heretics and the idolaters who would issue challenges concerning the decrees! As long as they would pursue him with false retorts that they would arrange according to man's limited knowledge, he would increase his clinging to the Torah, as Psalms 119:69 states: "Willful transgressors have stacked falsehoods against me, but I guard Your precepts with a full heart." Andibid.:86 states concerning this matter: "All of Your mitzvot are faithful; they pursue me with falsehood; help me."
All of the sacrifices are in the category of decrees. Our Sages said: "The world exists for the sake of the service of the sacrifices." For through the performance of the decrees and the judgments the righteous merit the life of the world to come. And between the two of them, the Torah gave precedence to the command for the decrees, as Leviticus 18:5 states: "And you shall heed My decrees and judgments which a person will perform and live through them."
Blessed be the Merciful One who provides assistance.
This concludes the eighth book which is the Book of Temple Service.
It includes nine Halachot and 95 chapters.
They are:
Hilchot Beit HaBechirah, the Laws of God's Chosen House, 8 chapters
Hilchot K'lei HaMikdash ViHaOvdim Bo, The Laws of the Temple Utensils and Those Who Serve Within, 10 chapters
Hilchot Bi'at HaMikdash, The Laws of Entry to the Sanctuary, 9 chapters
Hilchot Issurei HaMizbe'ach, The Laws of Entities Prohibited to Be Offered on the Altar, 7 chapters
Hilchot Ma'aseh HaKorbanot, The Laws of the Sacrificial Procedures, 19 chapters
Hilchot Temidim UMusafim - The Laws of Continual and Additional Offerings, 10 chapters
Hilchot Pesulei HaMukdashim - The Laws of Consecrated Entities that Have Been Disqualified, 19 chapters
Hilchot Avodat Yom HaKippurim - The Laws of the Yom Kippur Service, 5 chapters
Hilchot Me'ilah - The Laws of the Misappropriation of Consecrated Property, 8 chapters
• 3 Chapters: Tum'at Met Tum'at Met - Chapter 6, Tum'at Met Tum'at Met - Chapter 7, Tum'at Met Tum'at Met - Chapter 8
• English Text | Hebrew Text | Audio: Listen | Download
• Hum'at Met - Chapter 6
Hayom Yom:
• English Text | Video Class• Wednesday, Iyar 24, 5776 · June 1, 2016• Iyar 24, 39th day of the omer
• English Text | Hebrew Text |
Audio: Listen | Download• Hum'at Met - Chapter 6
Halacha 1
When one makes keilim out of the bones of a fish or its skin, they are not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. Similar concepts apply with regard to the green moss that appears at the surface of the water and the like. For all entities that come from the sea are pure, as will be explained in Hilchot Keilim. Accordingly, when one makes a tent from the skin of a fish or from moss growing in the sea, the tent itself is not susceptible to impurity although it conveys impurity to everything under it like other tents.
Halacha 2
Keilim made from animal turds, stone implements, or implements made from earth, are not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. This applies to the impurity stemming from a human corpse and to other types of impurity.
Similarly, containers that are made to be left in place semi-permanently, e.g., a chest, a cabinet, a container shaped like a beehive which can contain 40se'ah of a liquid and have a base are not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. They are called: oversized wooden containers.
Halacha 3
When implements are made from wood, those which are flat are pure, while those that can serve as a container are susceptible to impurity. Similarly, with regard to earthenware implements: those which are flat are pure, while those that can serve as a container are susceptible to impurity. The latter are susceptible to impurity only from their inner space or when moved by a zav. Even when a corpse touches the outer surface of an earthenware container, the container does not contract impurity. If any of the sources of impurity enter the inner space of such a container, they impart impurity even though they do not touch the container.
If an earthenware container was in the same tent as a corpse, it contracts impurity, because the impurity enters its inner space. If it had a cover fastened to it, it and everything in it is pure, as stated in the Torah, for impurity enters it only through its opening and when it is moved by a zav. In the latter instance, it is impure, because he is considered to have touched it in its entirety.
Halacha 4
When one makes a gollel from an object that is not susceptible to impurity, e.g., he placed a stone, a vessel made from earth, an oversized wooden container, an earthenware container that was fastened closed, or a fish skin or its bone, on a grave, one who touches these articles contracts the impurity that lasts seven days, because he has touched a gollel. If they ceased serving as a gollel, or the corpse was removed from beneath them, they are pure,
Similarly, when an animal is tied down and made a gollel, anyone who touches it contracts the impurity that lasts seven days as long as it serves as a gollel. If the animal is released, it is pure, like all other animals. Similarly, if a barrel filled with liquids that was fastened closed was made into a gollel for a corpse, one who touches it contracts the impurity that lasts seven days. The barrel and the liquids are pure.
Halacha 5
When a beam is used as a gollel for a grave, whether it is standing upright or lying on its side, only the portion that is above the opening of the grave becomes impure. One who touches the end of it which is lying outside the grave is pure.
If one made its head a gollel for a grave and it is standing over the grave like a tree, anyone who touches it within the four handbreadths that are immediately above the grave is impure because of the laws of gollel. If he touches it above four handbreadths, he is pure.
When does the above apply? When he will cut off the upper portions of the beam in the future. If he is not planning to cut them off, the beam is considered as a gollel in its entirety.
Halacha 6
If two large stones, four handbreadths by four handbreadths, were used as agollel, when one stands over either of them, he is impure. If one of them was removed, one who stands over the other is pure. The rationale is that the impurity has a path through which to depart.
Halacha 7
When one uses a mound of small stones as a gollel for a grave, only the inner layer which covers the grave per se imparts impurity. One who touches the remainder of the stones is pure.
Halacha 8
When a burial vault was hewed out of a large stone, the corpse was placed inside and then one covered it with a gollel, one who touches any portion of the stone is pure. One who touches the gollel is impure. To what can this be compared? To a large pit filled with corpses with a large stone covering its opening. Only the portion above the open space imparts impurity. If one builds a structure over it, it is considered as a closed grave which imparts impurity from all sides.
If a burial vault hewn into the stone was wide at its bottom and narrow at its top, and a corpse was placed within, one who touches it from below is pure, but one who touches it from above is impure. The rationale is that the side portions above are resting over the corpse and are considered like a gollel.
If a burial vault hewn into the stone was wide at its top and narrow at its bottom, one who touches any place on it is impure. If its sides are straight, one who touches it from the handbreadth next to the bottom of the grave and upwards, is impure. If he touches from that handbreadth and lower, he is pure. If one hollowed out a burial vault in a stone and inserted the corpse in it like a nail, one who touches anywhere on the stone's surface is pure, except for the opening through which the corpse was inserted.
Halacha 9
The following laws apply to a cave in which a grave is located and to the courtyard in front of the cave. When the courtyard is open, one standing in it is pure as long as he does not touch the lintel of the cave. Different laws apply when the courtyard is covered. If there is an area four handbreadths by four handbreadths or more that is open at the side of the cave, anyone who enters the courtyard is pure. If the open space was less than four handbreadths by four handbreadths, one who enters the courtyard is impure, even though he did not touch the entrance to the cave.
Tum'at Met - Chapter 7
Halacha 1
When a corpse is located in a closed structure or in one which had an opening, but its doorframe was destroyed and it was closed up, it imparts impurity to all its surroundings. Anyone who touches the back or the roof of the structure contracts the impurity that lasts seven days, because it is like a closed grave.
If an entrance had been opened in it, even if it was closed up, as long as the doorframe was not destroyed, one who touches the back of the structure or its roof, is pure. Only the area in front of the door is impure.
How large is the measure of a doorway? If an entire corpse is in the building, the entrance must be four handbreadths. If there is only an olive-sized portion of a corpse, the entrance must be a handbreadth. Any portion larger than an olive-sized portion is considered as an entire corpse and requires an entrance of four handbreadths
Halacha 2
The following rules apply when there is a corpse in a building that has many entrances. When they are all closed, they all impart ritual impurity. One who sits near any of the entrances under the roof that protrudes over the entrance becomes impure.
If one of them was opened or one intended to remove the corpse through one of them even though he had this thought after the person died and even if he intended to remove it through a window that is four handbreadths by four handbreadths, this saves all the other entrances. Only the entrance that is open or about which he thought imparts impurity. The others are pure, because they are closed and the building is not considered as a closed grave. Similarly, if one began hollowing out an opening through which to remove the corpse, when he has hollowed out an area four handbreadths by four handbreadths, this saves all the other entrances.
If there was a closed entrance and he intended to remove the corpse through it and began to open it, once he opens it, it saves all the other entrances. If the building had many windows, but they were all closed, they are all pure. If they are open, they all impart impurity, but they do not save the entrances.
When there is a small entrance inside a large entrance, anything that covers either of them imparts impurity. If one intended to remove the corpse through the smaller entrance, the smaller entrance purifies the larger one. If they are both of equal size, anything that covers either of them imparts impurity. If one intended to remove the corpse through either of them, it purifies the other.
If the building had one entrance in the north and one entrance in the south and one intended to remove the corpse through the northern entrance, that entrance imparts impurity. If, afterwards, the brother or the relatives of the deceased came and said: "We will remove it only from the southern entrance," the southern entrance replaces and purifies the northern entrance provided one does not say so as a ruse. If he says so as a ruse, they both impart impurity.
Halacha 3
The following rules apply when several houses open to an exedra and a corpse is located in one of the houses. If the usual practice was to remove the corpse through the exedra, the gateway and the houses become impure. If not, the gateway is impure and the houses are pure.
If there is a closed room in a house and a corpse was brought into the room through an open window, the outer portion of the house is pure. The rationale is that the impurity goes back and departs through the same window that it entered.
Halacha 4
A grave does not impart impurity to the area around it unless there is empty space a handbreadth long, a handbreadth wide and a handbreadth high above the corpse. Should that condition be met, even if one built a structure over the space of one cubic handbreadth until the heavens, it imparts impurity in its entirety, because the entire structure is considered as a grave.
If the impurity was flush against the covering and there was not an empty space of a cubic handbreadth, the impurity pierces through and ascends and pierces through and descends. The only ones who are impure are those who touch the space above the impurity, stand over it from above, touch the space below it, or stand below it. If, however, one touches the side of the building, he is pure.
Halacha 5
This is a great general principle with regard to the impurity stemming from a corpse: If the impurity is flush with its covering, the impurity pierces through and ascends until the heavens and pierces through and descends until the depths, but does not impart impurity to those on the sides.
What is implied? There is a heap of grain or a pile of stones with an olive-sized portion of a corpse in its midst. There are keilim next to the source of impurity, but they are not touching it. Those keilim are pure, but any k'li in the pile that is directly above or below the impurity is impure, because the impurity pierces through and ascends and pierces through and descends. If there was empty space, a handbreadth long, a handbreadth wide and a handbreadth high above the corpse, it is considered as a closed grave and it imparts impurity from all sides.
Halacha 6
When a building was filled with earth or pebbles, it is as if the house no longer exists. It is like a pile of earth or pebbles. If there was a source of impurity in the midst of the earth, the impurity pierces through and ascends and pierces through and descends, but the keilim in the earth at its sides are pure.
Halacha 7
When impurity that was flush against its covering was in a wall and one rested a sukkah against the wall, the sukkah is impure. The rationale is that the wall became one of the sides of a structure containing a corpse. Although the sides of the structure would be pure when touched by a person if it did not have a roof, once a roof was placed over them, everything in the structure is impure, because the impurity is contained in the structure.
Tum'at Met - Chapter 8
Halacha 1
When a grave became lost in a field, its earth imparts ritual impurity when one touches or carries it like the earth of a beit hap'ras, for perhaps the grave that was there was crushed and there are bones the size of a barley-corn in its earth. Similarly, one who stands over any portion of the field contracts ritual impurity. If one builds a structure there, everything inside the structure contracts impurity, for perhaps the structure he constructed in that field is constructed over the grave.
Halacha 2
The following laws apply when a person built a house and a loft on top of it in such a field. If the entrance to the loft was directly above the entrance to the house, the loft is pure. Even if the grave was under the lintel of the house, the loft is pure, for there is one structure on top of another structure, as will be explained. If they were not directly above each other, the loft is also impure, for perhaps the entrance to the loft is above the grave and thus the loft is projecting over the grave.
Halacha 3
It is permitted to sow any type of seeds in this field, because the roots of the plants growing from the seeds do not reach the grave. One should not, however, plant any fruit trees inside of it, because their roots will reach the corpse.
We operate under the presumption that low hills that are close to a town and near to a cemetery or to the road leading to the cemetery, whether ancient or new, are impure, because women bury fetuses that they miscarry there and lepers bury their limbs there. Different rules apply to those hills which are distant from a town. The new ones are pure, but the ancient ones are impure. The rationale is that perhaps they were close to a town that was destroyed or a road that was lost.
What is meant by a hill close to a town? Any hill that does not have another one closer than it. What is meant by an ancient one? One that no one remembers whether there was a cemetery there or not.
Halacha 4
The following laws apply to a field for weeping, i.e., a place near a cemetery where women sit and weep over the departed: Even though its earth is pure, because it has not been established that a corpse is buried there, trees should not be planted there, nor should crops be sown there, so as not to have people frequent it, for perhaps a corpse was buried there. Our Sages had this suspicion, because its owner will have despaired of its use, because it is close to the cemetery. Therefore it is possible that a person will come and bury a corpse there.
One may use the earth of such a place to make ovens to cook sacrificial meat, because it has not been established that impurity was there.
Halacha 5
When a grave is discovered on one's property, it is permitted to disinter the corpse and rebury it elsewhere. If it was reburied, the place around the first grave is impure and it is forbidden to benefit from it until it is checked, as will be explained. When it is known that a grave is located in a field, it is forbidden to disinter the corpse and rebury it elsewhere. If it was reburied, the place around the first grave is pure and it is permitted to benefit from it.
Halacha 6
When a grave causes harm to people at large, the corpse should be disinterred. Its place is impure and it is forbidden to benefit from it.
Halacha 7
The following laws apply when a person encounter a meit mitzvah. If he finds it within the city's Sabbath limits, he should bring it to the cemetery. If he found it outside the Sabbath limits, even in a field of saffron, it acquires its place and should be buried where it is found.
If he found it in the public thoroughfare, he should move it to the side. If an uncultivated field was on one side and a plowed field was on the other side, he should bury it in the uncultivated field. If there was a plowed field on one side and a field that had been sown on the other side, he should bury it in the plowed field. If a field that had been sown was on one side and a vineyard on the other side, it should be buried in the field that had been sown. If there was an orchard on one side and a vineyard on the other, he should bury it in the vineyard, because of the impurity of ohel. If both fields were of equal value, he may bury it wherever he chooses.
Halacha 8
When a grave is discovered, it imparts impurity retroactively. If someone comes and says: "it is definitely clear to me that there was not a grave here," even if he is speaking about a period twenty years earlier, the grave does not impart impurity except from the time of its discovery onward.
Halacha 9
Whenever a person discovers a grave, a corpse, or a portion of a corpse that would impart impurity through ohel, he should designate it, so that it will not create an obstacle for others.
During Chol HaMoed, agents of the court go out to designate the graves. A designation is not made over a portion of a corpse that is exactly the size of an olive, because ultimately, its size will be reduced in the earth.
With what is the designation made? With lime. It should be mixed and poured over the place of the impurity. The designation should not be placed on the exact perimeters of the impurity, but instead, should extend somewhat on either side so as not to ruin pure articles. The designation should not be extended much beyond the place of the impurity so as not to spoil Eretz Yisrael. A designation is not made on places that are definitely known to be used for burial, for their identity is universally known, only on the places that are doubtful, e.g., a field in which a grave was lost, the low-hanging branches of trees, or rocks jutting out from a wall.
Halacha 10
When a person discovers a field that has been designated and does not know what the nature of the problem is, he should follow these guidelines. If it does not have trees, he should assume that a grave was lost in it. If it has trees in it, he should assume that a grave was plowed over in it, as will be explained.
Halacha 11
When a person finds a stone that is designated, the area under it is impure. Should there be two such stones, if there is lime between them, the area between them is impure. If there is no lime between them, only on top of them, the following laws apply: If there is a shard between them, they are pure, because they are the remnants of a building. If there is no shard between them, and a light layer of lime was smoothed out over their heads on either side, we assume that this is a designation and they are impure.
If one boundary line of a field is designated, it is impure and the remainder of the field is pure. This applies also if a second or a third boundary line is designated. If all four boundary lines are designated, they are pure and the entire field is impure, for the sign should not be placed far from the place of the impurity.
• English Text | Video Class• Wednesday, Iyar 24, 5776 · June 1, 2016• Iyar 24, 39th day of the omer
Shabbat Iyar 24, 39th day of the omer 5703
Bless Rosh Chodesh Sivan; say the entire Tehillim in the early morning. Day of farbrengen. At Shlishi, the Torah-reader says the brachot without being called to the Torah. Say av harachamim (p. 191).
Torah lessons: Chumash: B'chukotai, Shevi'i with Rashi.
Tehillim: 113-118.
Tanya: Ch. 51. To return (p. 265)..has been explained above.) (p.267).
"If you go in My statutes."1 Our Sages interpret the word "if" as a plea,2 in the sense of "if only you would go in My statutes." G-d's pleading (as it were) with Israel to keep the Torah, in itself aids man and gives him the ability to remain steadfast in his choice of the good. Moreover, "...you go in My statutes" - the soul then becomes a mehaleich, it progresses.3
* * *
With the advent of Mashiach, there will be revealed the superior quality of the traits of simplicity and wholeheartedness found in the avoda of simple folk who daven and recite Tehillim with simple sincerity.
FOOTNOTES
1.Vayikra 26:3.
2.Avoda Zara 5a.
3.To higher levels of achievement. See Iyar 6.
• Daily Thought:
Moses Inside
In each one of us glows a spark of Moses. He is our teacher. A teacher’s job is to open a small window for the inner knowledge to pour down into the conscious mind.
How do you awaken Moses?
By waking yourself.
How do you awaken yourself?
By finding someone in whom Moses is awake.
Only the awakened can waken others.
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