Candle Lighting -
Light Candles before sunset ––
Today in Jewish History:
• Jews Debate Before Alexander (313 BCE)
Jewish victory in public debate with Ishmaelites, Canaanites and Egyptians before Alexander the Great. (Megillat Taanit 3)
Links:
• Three of the "Ten Martyrs" Killed (2nd century CE)
Among the millions of Jews cruelly killed by the Romans were the "Ten Martyrs"--all great sages and leaders of Israel--memorialized in a special prayer recited on Yom Kippur. Three of them--Rabbi Shimon ben Gamliel, Rabbi Yishmael ben Elisha and Rabbi Chanina S'gan Hakohanim--were killed on Sivan 25.
Links:
• Egyptians "Sue" For Gold & Silver (4th Century BCE)
Egyptian representatives appeared in the court of Alexander the Great, demanding that the Jews pay restitution for all the Egyptian gold and silver they took along with them during the Exodus. Geviha the son of Pesisa, a simple but wise Jew, requested the sages' permission to present a defense on behalf of the Jews.
Geviha asked the Egyptians for evidence that the Jews absconded with their wealth. "The crime is clearly recorded in your Torah," the Egyptians gleefully responded.
"In that case," Geviha said, "the Torah also says that 600,000 Jews were unjustly enslaved by the Egyptians for many, many years. So first let us calculate how much you owe us..."
The court granted the Egyptians three days in which to prepare a response. When they were unable to do so they fled on the following day and never returned.
In Talmudic times, the day when the Egyptian delegation fled was celebrated as a mini-holiday.
(According to some traditions, this event took place on Nissan 24.)
Links:
Daily Quote:
Every effort is guaranteed to have an effect[Rabbi Yosef Yitzchak of Lubavitch]
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 6th Portion Numbers 15:17-15:26 with Rashi
• English / Hebrew Linear Translation | Video Class•
Numbers Chapter 15
17The Lord spoke to Moses saying: יזוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
18Speak to the children of Israel and you shall say to them, When you arrive in the Land to which I am bringing you, יחדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם בְּבֹֽאֲכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֛י מֵבִ֥יא אֶתְכֶ֖ם שָֽׁמָּה:
When you arrive in the Land: Heb. בְּבֹאֲכֶם [lit., when you come to the Land] This ‘coming’ differs from all the other ‘comings’ in the Torah. For with the others, Scripture say,“when you will come” [in the singular] (כִּי תָבֹא) or [plural] (כִּי תָבֹאוּ); therefore, all of them learn [a particular law] from each other. Since in one of their cases, Scripture specifies that it applies only after inheritance and settling [in the Land], it therefore applies in all cases. But here it uses the term בְּבֹאֲכֶם as soon as they arrived there and ate from its bread, they were obligated to separate a portion of the dough. - [Sifrei Shelach 21]
בבאכם אל הארץ: משונה ביאה זו מכל ביאות שבתורה, שבכולן נאמר כי תבא, כי תבאו, לפיכך כולן למדות זו מזו וכיון שפרט לך הכתוב באחת מהן שאינה אלא לאחר ירושה וישיבה, אף כולן כן, אבל זו נאמר בה בבואכם, משנכנסו בה ואכלו מלחמה נתחייבו בחלה:
19and you eat from the bread of the Land, you shall set aside a gift for the Lord. יטוְהָיָ֕ה בַּֽאֲכָלְכֶ֖ם מִלֶּ֣חֶם הָאָ֑רֶץ תָּרִ֥ימוּ תְרוּמָ֖ה לַֽיהֹוָֽה:
20The first portion of your dough, you shall separate a loaf for a gift; as in the case of the gift of the threshing floor, so shall you separate it. כרֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ:
the first portion of your dough: When you knead an amount of dough you are accustomed to kneading in the desert. And how much is that? “They measured with an omer ” (Exod. 16:18), “an omer per head” (verse 16). You shall separate from its first portion, that is to say, before you eat the first portion from it, you shall separate one loaf as a gift for the sake of the Lord.
ראשית ערסתכם: כשתלושו כדי עיסתכם שאתם רגילין ללוש במדבר. וכמה היא, (שמות טז, טז) וימודו בעומר עומר לגלגלת, תרימו מראשיתה, כלומר קודם שתאכלו ממנה, ראשית תלקח חלה אחת תרומה לשם ה':
a loaf: In old French, tortel , a sort of cake, a round loaf of bread, [in modern French, torteau.]
חלה: טורטי"ל בלע"ז [עוגה]:
as in the case of the gift of the threshing floor: in which no amount is specified, but unlike the gift taken from the tithe [given by Levites to kohanim] for which an amount is specified. However, the Sages did specify an amount-for a householder, one twenty-fourth [of the dough] and for a baker one forty-eighth. - [Challah 2:7]
כתרומת גורן: שלא נאמר בה שיעור ולא כתרומת מעשר שנאמר בה שיעור, אבל חכמים נתנו שיעור, לבעל הבית אחד מעשרים וארבעה, ולנחתום אחד מארבעים ושמונה:
21From the first portion of your dough you shall give a gift to the Lord in [all] your generations. כאמֵֽרֵאשִׁית֙ עֲרִסֹ֣תֵיכֶ֔ם תִּתְּנ֥וּ לַֽיהֹוָ֖ה תְּרוּמָ֑ה לְדֹרֹ֖תֵיכֶֽם:
From the first portion of your dough: Why is this [verse] stated? [Is not verse 20 sufficient?] Because it says, “the first portion of your dough” (verse 20). From this I understand the first one of the doughs. Hence, Scripture teaches us, “From the first”-a part of the dough but not the entire dough. - [Sifrei Shelach 27]
מראשית ערסתיכם: למה נאמר, לפי שנאמר ראשית עריסותיכם, שומע אני ראשונה שבעיסות, תלמוד לומר מראשית, מקצתה ולא כולה:
you shall give a gift to the Lord: Since no amount is specified for the dough portion, [challah], it says, “you shall give ”-the gift should be an amount which can be considered a ‘gift.’ - [Sifrei Shelach 30]
תתנו לה' תרומה: לפי שלא שמענו שיעור לחלה, נאמר תתנו, שיהא בה כדי נתינה:
22And if you should err and not fulfill all these commandments, which the Lord spoke to Moses. כבוְכִ֣י תִשְׁגּ֔וּ וְלֹ֣א תַֽעֲשׂ֔וּ אֵ֥ת כָּל־הַמִּצְוֹ֖ת הָאֵ֑לֶּה אֲשֶׁר־דִּבֶּ֥ר יְהֹוָ֖ה אֶל־משֶֽׁה:
And if you should err and not fulfill: Idolatry was included in “all the commandments” (Lev. 4:13) for which the community brings a bull [as a sin-offering], but here Scripture removes it from that category to apply to it the law of a bull for a burnt offering and a he-goat for a sin-offering. - [Sifrei Shelach 22]
וכי תשגו ולא תעשו: עבודה זרה היתה בכלל כל המצות שהצבור מביאין עליהן פר, והרי הכתוב מוציאה כאן מכללן לידון בפר לעולה ושעיר לחטאת:
If you err: Scripture speaks of idolatry, or perhaps only to one of the other commandments? Scripture therefore states, “all of these commandments.” One commandment which is equivalent to all the commandments. Just as someone who transgresses all the commandments, casts off the yoke [of the Torah], violates the covenant, and acts brazenly [toward the Torah], so one who transgresses this commandment, casts off the yoke, violates the covenant, and acts brazenly. Which [one] is this? This is idolatry. - [Sifrei Shelach 33]
וכי תשגו וגו': בעבודה זרה הכתוב מדבר, או אינו אלא באחת מכל המצות, תלמוד לומר את כל המצות האלה, מצוה אחת שהיא ככל המצות, מה העובר על כל המצות פורק עול ומפר ברית ומגלה פנים, אף מצוה זו פורק בה עול ומפר ברית ומגלה פנים ואיזו, זו עבודה זרה:
which the Lord spoke to Moses: [The first two commandments,] “I am [the Lord, your God]” and “You must not have [any other gods]” (Exod. 20:2-3) were heard by the word of the Divine, as it says, “Once did God speak, but we heard them twice” (Ps. 62:12). - [Sifrei Shelach 33]
אשר דבר ה' אל משה: אנכי ולא יהיה לך מפי הגבורה שמענום, (תהלים סב יב) אחת דבר א-להים שתים זו שמעתי:
23All that the Lord commanded you through Moses, from the day on which the Lord commanded and from then on, for all generations. כגאֵת֩ כָּל־אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֲלֵיכֶ֖ם בְּיַד־משֶׁ֑ה מִן־הַיּ֞וֹם אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה וָהָ֖לְאָה לְדֹרֹ֖תֵיכֶֽם:
All that the Lord commanded: This teaches us that anyone who acknowledges [the truth of] idolatry is considered as if he had denied the entire Torah and all the prophecies of the prophets, as it says,“from the day on which the Lord commanded and from then on.” - [Sifrei Shelach 33]
את כל אשר צוה וגו': מגיד שכל המודה בעבודה זרה ככופר בכל התורה כולה ובכל מה שנתנבאו הנביאים, שנאמר למן היום אשר צוה ה' והלאה:
24If because of the eyes of the congregation it was committed inadvertently, the entire congregation shall prepare a young bull as a burnt offering for a pleasing fragrance for the Lord, with its prescribed meal offering and libation, and one young he goat for a sin offering. כדוְהָיָ֗ה אִ֣ם מֵֽעֵינֵ֣י הָֽעֵדָה֘ נֶֽעֶשְׂתָ֣ה לִשְׁגָגָה֒ וְעָשׂ֣וּ כָל־הָֽעֵדָ֡ה פַּ֣ר בֶּן־בָּקָר֩ אֶחָ֨ד לְעֹלָ֜ה לְרֵ֤יחַ נִיחֹ֨חַ֙ לַֽיהֹוָ֔ה וּמִנְחָת֥וֹ וְנִסְכּ֖וֹ כַּמִּשְׁפָּ֑ט וּשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽת:
If because of the eyes of the congregation it was committed inadvertently: If, because of the leaders [literally, eyes] of the congregation this transgression was committed inadvertently-for they [the leaders] erred and ruled concerning one form of service, that it was permitted to worship an idol in this manner. — [See Horioth 2b]
אם מעיני העדה נעשתה לשגגה: אם מעיני העדה נעשתה עבירה זו ע"י שוגג, כגון ששגגו והורו על אחת מן העבודות שהיא מותרת לעבוד עבודה זרה בכך:
for a sin-offering: Heb. לְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one-the burnt offering-precedes the sin-offering. - [Hor. 13a]
לחטת: חסר אלף שאינו כשאר חטאות, שכל חטאות שבתורה הבאות עם עולה החטאת קודמת לעולה, שנאמר (ויקרא ה, י) ואת השני יעשה עולה, וזו עולה קודמת לחטאת:
25The kohen shall atone on behalf of the entire congregation of the children of Israel, and it shall be forgiven them, for it was an error, and they have brought their offering as a fire offering to the Lord and their sin offering before the Lord because of their error. כהוְכִפֶּ֣ר הַכֹּהֵ֗ן עַל־כָּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וְנִסְלַ֣ח לָהֶ֑ם כִּֽי־שְׁגָגָ֣ה הִ֔וא וְהֵם֩ הֵבִ֨יאוּ אֶת־קָרְבָּנָ֜ם אִשֶּׁ֣ה לַֽיהֹוָ֗ה וְחַטָּאתָ֛ם לִפְנֵ֥י יְהֹוָ֖ה עַל־שִׁגְגָתָֽם:
and they have brought their offering as a fire-offering to the Lord: This refers to [the offering] stated in the passage [in verse 24], namely the bull [which is brought as a] burnt offering, as it says [here], “a fire-offering to the Lord.” - [Sifrei Shelach 37]
הביאו את קרבנם אשה לה': זה האמור בפרשה הוא פר העולה שנאמר אשה לה':
and their sin-offering: This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37]
וחטאתם: זה השעיר:
26The entire congregation of the children of Israel and the proselyte who resides with them shall be forgiven, for all the people were in error. כווְנִסְלַ֗ח לְכָל־עֲדַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְלַגֵּ֖ר הַגָּ֣ר בְּתוֹכָ֑ם כִּ֥י לְכָל־הָעָ֖ם בִּשְׁגָגָֽה:
Daily Tehillim: Chapter 119, Verses 1-96• Hebrew text
• English text•
Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
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• Friday, Sivan 25, 5776 · July 1, 2016
• Shaar Hayichud Vehaemunah, middle of Chapter 7
• וזהו שכתוב בתיקונים, תיקון נ״ז, דלית אתר פנוי מיניה, לא בעילאין ולא בתתאין
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Friday, Sivan 25, 5776 · July 1, 2016
And this is what is stated in Tikkunim, Tikkun 57: “There is no place devoid of Him, neither in the upper worlds nor in the lower worlds”;
Thus we find it explicitly stated in Tikkunei Zohar that G‑d Himself is to be found within the lower worlds, the lowest of which is this physical world.
וברעיא מהימנא, פרשת פנחס: איהו תפיס בכולא, ולית מאן דתפיס ביה כו׳, איהו סובב כל עלמין כו׳, ולית מאן דנפיק מרשותיה לבר, איהו ממלא כל עלמין כו׳, איהו מקשר ומיחד זינא לזיניה, עילא ותתא
and in the portion of Zohar called Ra‘aya Mehemna, on Parshat Pinchas, we read: “He grasps all and none can grasp Him…. He encompasses all worlds…and no one goes out from His domain; He fills or permeatesall worlds...; He binds and unites a kind to its kind, upper with lower,
ולית קורבא בד׳ יסודין אלא בקודשא בריך הוא, כד איהו בינייהו
and there is no closeness in the four elements of which this corporeal world is comprised except through the Holy One, blessed be He, when He is within them.“
It is only through His power that these four inherently contradictory elements are bound together.
עד כאן לשונו
Until here are the words [of Ra‘aya Mehemna].
ורצה לומר: לית מאן דתפיס ביה, שאין מי שיתפוס בהשגת שכלו, מכל שכלים העליונים, במהותו ועצמותו של הקב״ה
“None can grasp Him” means that there is no one, [even] amongst all the “Supernal Intelligences,” i.e., the incorporeal creatures of the higher spiritual worlds whose apprehension of Divinity is superhuman, who can grasp by means of his intellect the Essence and Being of the Holy One, blessed be He;
כמו שכתוב בתקונים: סתימא דכל סתימין
as it is written in Tikkunim, “[He is] hidden from all the [spiritual worlds which are themselves] hiddenfrom physical creatures,
ולית מחשבה תפיסא בך כלל
and no thought can grasp You at all.“
The point being made here is that G‑d cannot be grasped even by the heavenly thought processes of the “hidden worlds.” There is, however, yet another concept inherent in the word “grasp” — the ability to adhere and thereby effect a change. Thus, the fact that one cannot “grasp” G‑d also means that nothing can effect a change in Him.
When a person makes something he will inevitably be “grasped” by the object of his creation: he will undergo changes in accordance with the particular demands of the object which he is producing. In the case of G‑d, however, His creation of all existing beings causes no change in Him whatever: they do not hold Him (so to speak) in their “grasp”.
From this point of view, the creation of the lower worlds is even more telling, for their creation required a greater degree oftzimtzum and enclothement. Nevertheless, they cause absolutely no change in Him: they too do not “grasp” Him. In the Alter Rebbe’s words:
וגם בתחתונים, אף על גב דאיהו ממלא כל עלמין
And even in the lower worlds there are none that “grasp” Him, even though “He permeates all worlds” and animates them with a life-force suited to each individual created being in particular,
אינו כנשמת האדם תוך גופו, שהיא נתפסת תוך הגוף עד שמתפעלת ומקבלת שינויים משינויי הגוף וצערו, מהכאות או קרירות או חמימות האש וכיוצא
[for this vestment] is not like [that of] the soul of a man which clothes itself within his body, and is grasped within [it] to the extent that it is affected and influenced by changes involving the body and its pain, such as from blows or cold or the heat of fire and the like.
מה שאין כן בהקב״ה, שאינו מקבל שום שינוי משינויי עולם הזה, מקיץ לחורף ומיום ללילה
The Holy One, blessed be He, however, is not affected by any of the changes of this world, from summer to winter and from day to night,
כדכתיב: גם חשך לא יחשיך ממך, ולילה כיום יאיר
as it is written,1 “Even darkness does not obscure for You, and the night illuminates like the day,”
לפי שאינו נתפס כלל תוך העולמות, אף על גב דממלא לון
for He is not grasped within the worlds at all, even though He fills them.
| FOOTNOTES | |
| 1. | Tehillim 139:12. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Friday, Sivan 25, 5776 · July 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 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 9 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Shegagot - Perek 9
Audio: Listen | Download | Video Class• Shegagot - Perek 9
1
There are five sins for whose violation one must bring a guilt-offering. It is called a definitive guilt-offering, because it is not brought because of a doubt. They are: a) intimacy with a consecrated maid-servant, b) robbery, c) misappropriation of sacred articles, d) the contraction of ritual impurity by a nazirite, and e) purification from the infliction of tzara'at.
What is implied by intimacy with a consecrated maid-servant? When a man is intimate with a consecrated maid-servant whether intentionally or inadvertently, he must bring a guilt-offering, provided she is past majority, aware of the transgression, willfully participating, and she had previously engaged in relations in the ordinary manner, and the relations were completed, so that she will also be liable for lashes, as Leviticus 19:20-21 states: "There will be an investigation... and he will bring his guilt-offering," i.e., she receives lashes and he brings a sacrifice.
א
על חמש עבירות מביא קרבן אשם והוא הנקרא אשם ודאי שהרי אינו בא משום ספק ואלו הן: על שפחה חרופה ועל הגזל ועל המעילה ועל טומאת נזיר ועל הצרעת כשיטהר ממנה על שפחה חרופה כיצד הבא על שפחה חרופה בין בזדון בין בשגגה מביא אשם והוא שתהיה גדולה ומזידה וברצונה ותהיה בעולה כדרכה ובגמר ביאה כדי שתלקה שנאמר בקורת תהיה והביא את אשמו היא לוקה והוא מביא קרבן:
2
According to the Oral Tradition, it was taught, in a situation where she is liable for lashes, he is liable for a sacrifice. When she is exempt from lashes, he is exempt from a sacrifice.
ב
ומפי השמועה למדו שבזמן שהיא חייבת מלקות הוא חייב בקרבן ובזמן שהיא פטורה מן המלקות הוא פטור מן הקרבן:
3
When a youth who is nine years old is intimate with a consecrated maidservant, she is liable for lashes and he is obligated to bring a sacrifice. It appears to me that he does not bring the sacrifice until he comes of age and attains intellectual maturity.
ג
בן תשע שנים ויום אחד שבא על שפחה חרופה היא לוקה והוא מביא קרבן ויראה לי שאינו מביא עד שיגדיל ויהיה בן דעת:
4
We have already explained in Hilchot Bi'ot Assurot, the definition of the term shifchah charufah used in the Torah and that the twoare not liable until he is intimate with her in an ordinary manner and the relations were completed. Therefore if two people tell him: "You were intimate with a consecrated maidservant," and he said: "I was not intimate with her," his word is accepted and he does not bring a sacrifice as a result of their statements. For he knows whether or not he completed the relations and his statement: "I was not intimate" can be interpreted as "I did not complete relations."
ד
כבר ביארנו בהלכות ביאות אסורות מה היא השפחה החרופה האמורה בתורה ושאינן חייבין עד שיבעול כדרכה ויגמור לפיכך אם אמרו לו שנים בעלת שפחה חרופה והוא אומר לא בעלתי נאמן ואינו מביא קרבן על פיהן שהרי הוא יודע אם גמר ביאתו או לא גמר וזה שאמר לא בעלתי כלומר לא גמרתי:
5
Although a man is intimate with a consecrated maidservant many times, he is only liable for one guilt-offering. What is implied? A man was intimate with a consecrated maidservant many times intentionally or was intimate with her inadvertently, he became aware of the matter, and then he was intimate with her inadvertently again and became aware of the matter - even if the sequence occurs 100 times in 100 lapses of awareness, he is only liable for one guilt-offering. It atones for him for everything, for both his intentional and inadvertent transgressions with her.
When does the above apply? When he was intimate with only one consecrated maidservant. If, however, he was intimate with many consecrated maidservants, even in one lapse of awareness, he is liable for a guilt-offering for every consecrated maidservant.
ה
הבא על השפחה ביאות הרבה אינו חייב אלא אשם אחד כיצד הבא על השפחה ביאות הרבה בזדון או שבא עליה בשגגה ונודע לו וחזר ובא עליה בשגגה ונודע לו אפילו מאה פעמים במאה העלמות מקריב אשם אחד ומתכפר לו על הכל על הזדונות שבה ועל השגגות בד"א בשפחה אחת אבל הבא על שפחות הרבה אפילו בהעלם אחת חייב אשם על כל שפחה ושפחה:
6
If a man was intimate with a consecrated maidservant, set aside his guilt-offering and then was intimate with her again afterwards, he is liable for every time they were intimate. Setting aside a sacrifice creates a distinction. Thus it is as if he offered the sacrifice and then was intimate with the consecrated maidservant again.
Similarly, if a man was intimate with one consecrated maidservant five times in a single lapse of awareness, he then became aware of one transgression and set aside a guilt-offering and then became aware of the second, he must set aside another one even though both transgression were committed in a single lapse of awareness. Since he did not become aware of the transgression until after he set aside the offering, it is as if he was intimate with her after he set aside the offering. For the laws pertaining to one who acts inadvertently and one who acts intentionally are the same with regard to a consecrated maidservant.
ו
בעל שפחה והפריש אשמו וחזר ובעלה אחר שהפריש אשמו חייב על כל אחת ואחת שההפרשה מחלקת ונמצא כמי שהקריב ואח"כ בעל וכן אם בעל חמש בעילות בהעלם אחת בשפחה אחת ונודע לו על אחת מהן והפריש אשמו ואחר כך נודע על השנייה מפריש אשם אחר אע"פ שבהעלם אחת היו כלן הואיל ולא נודע לו אלא אחר שהפריש נמצא כבועל אחר שהפריש שדין השוגג והמזיד בשפחה אחד הוא:
7
In which instance is one obligated to bring a guilt-offering for robbery? Whenever anyone has in his possession a p'rutah'sworth or more of Jewish money, whether he obtained it by robbery or theft, or it was entrusted to him, lent to him, came to him as part of partnership agreement, or in another way, and he denied possession of it, taking a false oath, whether intentionally or inadvertently, he must bring a guilt-offering to atone for his transgression. This is called a guilt-offering for robbery.
It is explicitly stated in the Torah that a person will not receive atonement through a guilt-offering until he returned the money in his possession to its owner. The payment of the additional fifth does not, however, hold back the atonement.
We already explained in Hilchot Sh'vuot the types of oaths for which a person will be liable to bring this guilt-offering and when he is exempt from it, in which instances one would be liable for many guilt-offerings commensurate with the number of oaths he is obligated to take and in which instances, he would be liable for only one guilt-offering.
ז
על הגזל כיצד כל מי שיש בידו משוה פרוטה ומעלה מממון ישראל בין שגזלו בין שגנבו בין שהפקידו אצלו או הלוהו או משום שותפות או משאר דרכים וכפר בו ונשבע לשקר בין בזדון בין בשגגה הרי זה מביא אשם על חטאו וזהו הנקרא אשם גזילות ומפורש בתורה שאין מתכפר לו באשם זה עד שישיב הממון שבידו לבעליו אבל החומש אינו מעכב הכפרה כבר ביארנו בהלכות שבועות אימתי יהיה חייב בשבועה זו שמקריב עליה אשם זה ואימתי יהיה פטור ממנה ועל אי זו דרך יתחייב אשמות רבות כמניין חיוב השבועות ועל אי זו דרך לא יהיה חייב אלא אשם אחד:
8
In which instance is one obligated to bring a guilt-offering for misappropriating consecrated property? Anyone who inadvertently derives a p'rutah's worth of benefit from consecrated property must make restitution for the benefit he derived, add a fifth, and bring a sacrifice to receive atonement. We already explained inHilchot Me'ilah that bringing the sacrifice and making restitution for the principal prevent atonement from being granted. The additional fifth does not prevent atonement from being granted.
ח
על המעילה כיצד כל הנהנה משוה פרוטה מן ההקדש בשגגה מחזיר מה שנהנה ויוסיף חומש ויקריב אשם ויתכפר לו וכבר ביארנו בהלכות מעילה שהקרבן והקרן מעכבין הכפרה ואין החומש מעכב:
9
When a person partakes of food for which one is liable for misappropriating consecrated property in five different dishes in one lapse of awareness, he is liable for a guilt-offering for each one, even though the meat comes from one sacrifice, provided he derives a p'rutah's worth of benefit each time he eats. The rationale is that the different dishes create a distinction and they are considered as different types of food even though they are not considered as different transgressions with regard to the liability for karet. The rationale for this is that there is an added dimension of severity to the prohibition against misappropriating consecrated property, for one who causes others to derive benefit is liable just as one who benefits, the measure for which one is liable can be accumulated over time, and when an agent performs the mission with which he is charged, the principal is liable. These concepts do not apply with regard to other prohibitions.
ט
האוכל מדבר שמועלין בו בחמשה תמחויין בהעלם אחת אף על פי שהוא מזבח אחד אם יש בכל אכילה ואכילה שוה פרוטה חייב אשם על כל אחד ואחד שהתמחויין מחלקין במעילה והרי הן כמינין הרבה אע"פ שאין מוחלקין בחיוב הכריתות חומרא יתירה יש במעילה שהרי עשה בה המהנה כנהנה ומצטרפת לזמן מרובה ושליח שעשה שליחותו חייב המשלח מה שאין דברים אלו בשאר האיסורין:
10
Whenever a person is obligated to bring a definitive guilt-offering, he must become aware of his transgression beforehand and then offer his guilt-offering. If, by contrast, he offers the sacrifice before he becomes aware of the transgression and afterwards, becomes aware of it, he does not fulfill his obligation with it.
A king and an anointed priest bring the same sacrifice as an ordinary person for every transgression for which one is obligated to bring a definitive guilt-offering.
י
כל המחוייב אשם ודאי צריך שיודע לו חטאו תחילה ואח"כ יקריב אשמו אבל אם הקריבו קודם שיודע לו ונודע לו אחר שהקריב אינו עולה לו וכל חטא שחייבין עליו אשם ודאי אחד המלך ואחד כהן משוח או שאר עם הארץ שוין בו:
11
Whenever a doubt arises in a person's mind whether or not he committed a transgression for which he is liable to bring a definitive guilt-offering, he is entirely exempt. Therefore if a doubt arises whether one caused the misappropriation of consecrated property, he is not liable for at all, as stated in Hilchot Me'ilah.
יא
כל חטא שחייבין עליו אשם ודאי אם נסתפק לו אם עשאהו או לא עשאהו פטור מכלום לפיכך הבא על ידו ספק מעילה אינו חייב כלום כמו שביארנו בהלכות מעילה:
12
When there was a piece of ordinary meat and a piece of sacrificial meat before a person and he partook of one without knowing which one it is, he is exempt.If, afterwards, he partook of the second, he must bring a guilt-offering for the misappropriation of consecrated property. If another person comes and partakes of the second piece, they are both exempt.
יב
היתה לפניו חתיכה של חולין וחתיכה של הקדש אכל אחת מהן ואין ידוע אי זו היא פטור חזר ואכל את השנייה מביא אשם על מעילתו אכל אחר את השנייה שניהן פטורין:
13
When there are a piece of forbidden fat and a piece of sacrificial meat before a person and he eats one of them without knowing which it is, he must bring a provisional guilt-offering, because of the possibility that he partook of the forbidden fat. If he ate the second one as well, he must bring a sin-offering for partaking of the forbidden fat and a definitive guilt-offering for misappropriating consecrated property. If another person came and partook of the second piece, that other person must also bring provisional guilt-offering.
When there are a piece of forbidden fat and a piece of sacrificial forbidden fat before a person and he eats one of them without knowing which it is, he must bring a sin-offering. If he ate the second after he became aware that he ate the first, he must bring two sin-offerings and a definitive guilt-offering to atone for misappropriating sacred property. If another person came and ate the second piece, each one should bring only a sin-offering. In Hilchot Ma'achalot Assurot, we explained the rationale why the prohibition against benefiting from consecrated property falls on forbidden fat. Similar laws apply in all analogous situations concerning other prohibitions.
יג
חתיכה של חלב וחתיכה של הקדש אכל אחת מהן מביא אשם תלוי משום חלב אכל את השנייה מביא חטאת על החלב ואשם ודאי של מעילה על ההקדש בא אחר ואכל את השנייה אף השני מביא אשם תלוי חתיכה של חלב וחתיכה של חלב הקדש אכל אחת מהן מביא חטאת אכל את השנייה אחר שנודע לו על הראשונה מביא שתי חטאות ואשם ודאי על מעילתו בא אחר ואכל את השנייה זה מביא חטאת וזה מביא חטאת בלבד כבר ביארנו בהלכות מאכלות אסורות מאיזה טעם נוסף ואיסור הקדש על איסור חלב וכן כל כיוצא באלו האיסורין:
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1
A column of liquid being poured is not considered as joined, neither to an impure entity nor to one that is pure.
What is implied? If one was pouring pure liquids into an impure container or even on the carcass of a crawling animal itself, the column of liquid being poured is pure. If one would collect some of the liquids that are being poured while they are in the air, what he collects is pure. Needless to say, that the liquids in the container from which one is pouring are pure.
א
הניצוק אינו חיבור לא לטומאה ולא לטהרה כיצד היה מערה משקין טהורין לתוך כלי טמא ואפילו על גבי השרץ הרי העמוד הניצוק טהור ואם קלט מן המשקין הניגרין מן האויר הרי זה שקלט טהור ואין צריך לומר שהמשקין שמערה מהן טהורין:
2
When does the above apply? When one is pouring cold liquids to cold liquids, hot liquids to hot liquids, or hot liquids to cold ones. If, however, one pours pure cold liquids into impure hot liquids, the column of liquids being poured is considered as joined. The liquids are considered as a primary derivative of impurity. They impart impurity to the container in which they are held.
Why did the Sages say that when one who pours cold liquids into hot liquids, the liquids are considered as joined? Because the vapors of the hot liquids ascend like a pillar of smoke. It becomes intermingled with the column of liquid being poured and the liquid in the upper container, causing it to become impure. For the vapor ascending from the hot liquid is also considered as liquid.
ב
בד"א בשעירה מצונן לצונן או מחם לחם או מחם לצונן אבל המערה משקין טהורין צונן לתוך משקין טמאין חמין הרי הנצוק חיבור ונטמאו המשקין הצונן כולן שהוא מערה מהן ונטמא הכלי שמערה ממנו מחמת המשקין שבתוכו שהרי נטמאו ומפני מה אמרו המערה משקין צונן לחמין חיבור מפני שעשן החמין עולה כתמרות עשן ומתערב בניצוק ובמים שבכלי העליון ומטמא הכלי שהעשן העולה מן החמין משקין הוא חשוב:
3
For this reason, when a woman whose hands were pure was stirring a hot pot that was impure and liquid collected on her hand because of the vapor of the pot, her hands contract impurity. It is as if they touched the liquids in the pot. Similarly, if her hands were impure, she stirred a hot pot, and liquid collected on her hand because of the vapor of the pot, all of the contents of the pot contract impurity, as if she touched the liquids in the pot.
ג
לפיכך האשה שהיו ידיה טהורות והגיסה בקדירה טמאה והזיעו ידיה מהבל הקדירה נטמאו ידיה כאילו נגעה במשקה שבקדירה וכן אם היו ידיה טמאות והגיסה בקדירה והזיעו ידיה נטמא כל מה שבקדירה כאילו נגעה במשקין שבקדירה:
4
When honey from Zif and Tzapachat is poured, the column of honey is considered as joined even if one is pouring from a cold container to a cold container. The rationale is that the honey remains attached to them and they are extended like glue. Therefore the column of all other foods which are poured are not considered as joined even if they are very thick, e.g., cooked groats, melted fat, or the like, because they do not remain attached. Similarly, with regard to other liquids, a column of poured liquid is not considered as joined unless one is pouring from cold to hot, as we explained.
ד
נחיל דבש הזיפים ודבש הצפחת הניצוק שלהן חיבור ואפילו היה מערה מצונן לצונן מפני שיש להן ריר והרי הן נמשכין כדבק לפיכך כל האוכלין אין הניצוק שלהן חיבור ואפילו היה עבים הרבה כגון הגריסין והחלב המותך וכיוצא בהן לפי שאין להן ריר וכן שאר כל המשקין אין הניצוק שלהן חיבור אא"כ עירה מצונן לחם כמו שביארנו:
5
Similarly, a column of liquid is not considered as joined to a pure entity.
What is implied? If one poured impure water from a stone container or the like into a mikveh, we do not say that when the edge of the column being poured reaches the water, it is purified. Instead, it is considered as impure until it is all connected to the mikveh from one side, as we explained.
Similarly, when there is an incline that has tangible moisture upon it, the moisture is not considered as joined to other liquids on that incline, neither to render them impure or pure. Liquids that are collected on the ground, by contrast, are all considered as joined, whether this renders them impure or pure.
ה
הניצוק אינו חיבור לטהרה כיצד שאם עירה מים טמאים מכלי אבן וכיוצא בהן לתוך המקוה אין אומרים משהגיע קצת הניצוק למקוה טהרו המים אלא הרי הן בטומאתן עד שישיק המקוה לכולן מצד אחד כמו שביארנו וכן הקטפרס שיש עליו משקה טופח אינו מחברן לשאר המשקין שבמדרון לא לטומאה ולא לטהרה אבל המשקין שבאשבורן כולן חיבור לטומאה ולטהרה:
6
When a kneading trough is on an incline, there is tangible moisture on it, and there are three impure pieces of food, together an egg-sized portion in size, positioned on it, one below the other, they are not combined. If there are two, they are combined. If there was standing liquid beneath the food, even if the pieces are all the size of mustard seeds, the liquid combines them all.
ו
עריבה שהיא קטפרס ועליה משקה טופח ושלש חתיכות אוכלין טמאים בכביצה מונחין עליה זו למטה מזו אינן מצטרפות היו שתים הרי אלו מצטרפות ואם היה תחתיהם משקה עומד אפילו כעין החרדל ה"ז מצרף את כולן:
7
We have already explained that a person who immersed to purify himself on the same day does not impart impurity to ordinary foods at all. Instead, he disqualifies foods that are terumahand liquids that are terumah, making them all tertiary derivatives. Similarly, if he touches sacrificial foods or sacrificial liquids, he disqualifies them and causes them to be considered as fourth degree derivatives.
ז
כבר ביארנו שטבול יום אינו מטמא חולין כלל אלא פוסל אוכלי תרומה ומשקה תרומה ועושה הכל שלישי וכן אם נגע באוכלי קדש או משקה קודש פסלן ועשאן רביעי:
8
There are certain situations where articles are not considered as joined when one of them is touched by a person who immersed that day even though they are considered as joined with regard to all forms of impurity. Instead, if a person who immersed that day touched them, he disqualifies only the article he touched. If, instead of such a person, those articles had been touched by another impure person, he would have disqualified all of them. Even if the person who touched them merely partook of impure foods or drank impure liquids and thus his impurity is light, he disqualifies everything. In contrast, a person who immersed that day does not disqualify it. Needless, to say, if a person is a primary source of impurity or a primary derivative of impurity, he imparts impurity to everything.
Why was leniency granted to a person who immersed that day? Because he already purified himself and he is lacking only nightfall to attain purity.
A further leniency was granted with regard to a person who immersed that day. There are foods that are designated for human consumption and hence susceptible to all types of impurity, but they are pure if touched by a person who immersed that day. They are barley and spelt when they are not shelled. If, however, they are shelled, and, similarly, wheat, even if it is not shelled, black cumin, and sesame seeds are disqualified when touched by a person who immersed that day. Needless to say, they contract all forms of impurity.
ח
יש דברים שאינם חיבור בטבול יום ואף על פי שהן חיבור בכל הטומאות אלא אם נגע בהן טבול יום לא פסל אלא זה שנגע בו ואילו היה הנוגע במקום טבול יום אדם אחר היה פוסל הכל אפילו היה הנוגע אדם שאכל אוכלין טמאין או שתה משקין טמאין שהיא טומאה קלה הרי זה פסל הכל שלא פסלו טבול יום ואין צ"ל שאם היה הנוגע אב טומאה או ראשון שהוא מטמא הכל ומפני מה הקילו בטבול יום מפני שכבר טהר ואינו מחוסר אלא הערב שמש ועוד הקילו בטבול יום שיש אוכלין שהן מיוחדין לאדם ומתטמאין בכל הטומאות והן טהורות בטבול יום ואלו הן: השעורה והכוסמת בזמן שאינן קלופין אבל בזמן שהן קלופין והחטה אע"פ שאינה קלופה והקצח והשומשום נפסלין בטבול יום ואין צ"ל שהן מתטמאין בכל הטומאות:
9
All of the "handles" of food that are considered as joined to the food with regard to a primary source of impurity are also considered as joined with regard to a person who immersed that day. Similarly, whenever food has been sliced, but is still somewhat connected and thus is considered joined with regard to a primary source of impurity, it is also considered as joined with regard to a person who immersed that day. Whenever leniency is granted and objects are not considered as joined with regard to a person who immersed that day, they are considered as joined with regard to the impurity of hands. This is also a stringency that applies with regard to the impurity of hands that does not apply with regard to a person who immersed that day.
ט
כל יד האוכלין שהן חיבור באב הטומאה הרי הן חיבור בטבול יום וכן כל האוכל שנפרס ומעורה במקצת שהוא חיבור באב הטומאה כך הוא חיבור בטבול יום וכל שאינו חיבור בטבול יום הרי הוא חיבור בידים וגם זה חומר בטומאת ידים מטבול יום:
Tum'at Okhalin - Chapter 8
1
The following rule applies when loaves or breads were inserted into an oven and were attached to each other - although one had the intent to separate them - or one baked one loaf over another in an oven and its surface did not yet harden. If a person who immersed that day touched one of them, he only disqualifies the loaf that he touched.
Similarly, in the following instances, water was boiled and made large bubbles, groats were boiled for the first time, fresh wine began to ferment, or rice was boiled, if a person who immersed that day touched the bubbles, he disqualifies only the bubbles. With regard to other impurity, by contrast, whether lenient or stringent, everything is considered as joined.
If, however, loaves were attached to each other and the person did not intend to separate them; he baked one loaf over another and they became attached after the surfaces hardened in the oven; water bubbled and the bubbles were not empty as large bubbles are; groats boiled for a second time; aged wine fermented and produced bubbles; oil - whether fresh or aged - bubbled; lentils bubbled - all these situations are considered as joined even when touched by a person who immersed that day. Needless to say, this applies with regard to other impurities.
א
חלות או ככרים שכנסו והיו נושכות זו בזו ודעתו להפרישן או שאפה חלה ע"ג חלה בתנור ועדיין לא קרמו פניה ונגע טבול יום באחת מהן לא פסל אלא החלה שנגע בה וכן המים שהרתיחו ונעשו כקובה והגריסין שהרתיחו רתיחה ראשונה ויין חדש ואורז שהרתיחו ונגע טבול יום ברתיחה אינו חיבור ולא פסל אלא הרתיחה בלבד ובשאר כל הטומאות בין קלות בין חמורו' הכל חיבור אבל חלות שהיו נושכות זו בזו ואין דעתו להפריש או שאפה חלה ע"ג חלה ונשכו וקרמו בתנור ורתיחת המים שאינה מחולחלת כקובה ורתיחת הגריסין שנייה ורתיחת יין ישן ורתיחת השמן בין ישן בין חדש ורתיחת עדשים הרי אלו חיבור בטבול יום ואין צ"ל בכל הטומאות:
2
The following rules apply if dough is taken out at the time of baking and left to harden, so there is a projection like a nail in the midst of a loaf or the end of the dough is extended and becomes burnt while the loaf is baking; it is called a chirchor. If they were smaller than a fingerbreadth in size and a person who immersed that day touched them, he disqualified the entire loaf. Similarly, if such a person touched a small granule of salt in the loaf, he disqualified the entire loaf. Needless to say, these laws apply with regard to other impurities.
If, however, there is a pebble in a loaf, a vetch bean, a large granule of salt, a chichor that is larger than a fingerbreadth, even if a primary source of impurity touches them, the loaf is pure. Needless to say, this applies with regard to a person who immersed that day.
ב
בצק שיצא בשעת אפייה ונמצא באמצע הככר כמו מסמר יוצא וכן קצת הבצק שנמשך ונחרך בעת אפייה והוא הנקרא חרחור אם היו פחותים מכאצבע ונגע טבול יום בהן פסל כל הככר וכן אם נגע בגרגר מלח קטן שבככר נפסל כל הככר ואין צ"ל בכל הטומאות אבל צרור שבככר או תורמוס וגרגר מלח גדול וחרחור יתר מכאצבע שנגע בהן אפילו אב הטומאה הככר טהור ואין צ"ל בטבול יום:
3
When half of a roll is burnt and half remains edible, the two are not considered as joined. If the center of a roll became burnt, but the sides remain edible, they are not considered as joined to each other. This applies even with regard to a primary source of impurity. Needless to say, this applies with regard to a person who immersed that day.
If the sauce in which sacrificial meat was being cooked congealed around it and a person who immersed that day touched this gel, the meat is permitted. If he touched a piece of the meat, that piece and anything that ascends with it are considered joined. Similar laws apply if cooked legumes congeal on pieces of bread.
When oil is floating on wine and a person who immersed that day touches the oil, he disqualifies only the oil.
ג
רקיק שנחרך חצייה וחצייה קיים הרי זו אינו חיבור נחרך האמצע והצדדין קיימין אינן חיבור זה לזה אפילו באב הטומאה ואין צ"ל בטבול יום בשר קדש שקרם עליו המרק ונגע טבול יום בקיפה החתיכות מותרות נגע בחתיכה החתיכה וכל העולין עמה חיבור וכן בתבשיל קטניות שקרם ע"ג פרוסות שמן שצף ע"ג יין ונגע טבול יום בשמן לא פסל אלא השמן:
4
When there is an egg that is stirred placed on a vegetable that isterumah and a person who immersed that day touches the egg, he disqualifies only the stalk of the vegetable below the place he touched. If the egg bubbled like a helmet, it is not considered as joined to the vegetable.
ד
ירק תרומה וביצה טרופה נתונה על גביו ונגע טבול יום בביצה לא פסל אלא קלח שכנגדו ואם היתה כמין כובע אינו חיבור:
5
The following laws apply when a strand from an egg congealed on the wall of a frying pan and a person who immersed that day touched it. If he touched a portion of the egg that was on the rim or further inward, it is considered as joined to the food. If the portion he touched was beyond the rim and to the outside, the egg is not considered as joined. The same laws apply with regard to cooked legumes whose broth congeals on the rim of a pot.
ה
חוט של ביצה שקרם על דפנה של אילפס ונגע בו טבול יום מן השפה ולפנים חיבור מן השפה ולחוץ אינו חיבור וכן בקטניות שקרמו על שפת הקדירה:
6
If there was a barrel that was perforated, whether from its base or from its side, and a person who immersed that day closed the hole with his hand, the contents of the entire barrel are disqualified.
ו
חבית שנקבה בין משוליה בין מצידיה וסתם טבול יום הנקב בידיו נפסלה כולה:
7
When a person was pouring liquids from one container to another and a person who immersed that day touched the column of liquids, we estimate whether the liquids that he touched were less than a 101th portion of the entire amount. The rationale is that impure terumah that is mixed with 101 times its volume is considered insignificant because of its minimal size, as we explained in Hilchot Terumot.
ז
המערה מכלי לכלי ונגע טבול יום בקילוח משערין זה שנגע בו באחד ומאה שתרומה טמאה שנתערבה באחד ומאה בטלה במיעוטה כמו שביארנו בהלכות תרומות:
8
The following laws apply when a person who had immersed that day was separating terumah from a cistern of wine. An open jug of wine that was terumah fell from his hand and became submerged in the cistern of wine. He sought to retrieve the jug and touched the jug of wine in the cistern. If his hand touched only from the rim of the jug and outward, the wine he touched is not considered as joined to the wine in the jug. If his hand extended beyond the rim of the jug inward, it is considered as joined.
If the cistern was a giant container, even an immense tank that holds 100 kor, all of the wine is considered as joined. If a person who immersed that day touched some of the wine, he disqualifies even the terumah in a jug in the bottom of the large container.
ח
טבול יום שהיה תורם את הבור ונפלה ממנו חבית של תרומה ושקעה בבור של יין ונגע ביין שבבור מן השפה ולחוץ אינו חיבור מן השפה ולפנים חיבור ואם היה הבור פיטס אפילו היה כלי גדול שמחזיק מאה כור כולו חיבור ואם נגע במקצת היין פסל התרומה שבחבית שבקרקע הכלי:
9
When a person who immersed that day touches some of the flour for the meal offerings, frankincense, the incense offering, or coals, he disqualifies the entire amount that are held together in a container.
To what does the above apply? To the coals that one collects in the firepan used on Yom Kippur, for the coals in that firepan are taken into the Sanctuary. It does not apply to the coals that are taken every day, for they do not posses holiness. This is evidenced by the fact that if some of the coals are scattered when he pours from the silver firepan to the golden firepan, they do not possess holiness and are swept into the drainage canal.
ט
הסולת של מנחות והלבונה והקטורת והגחלים שנגע טבול יום במקצתן פסל את כולו במה דברים אמורים בגחלים שחותה במחתה ביום הכפורים שהמחתה שחותה בה נכנס להיכל אבל גחלים שחותה בכל יום כשהוא מערה במחתה של כסף לשל זהב אם נתפזרו מן הגחלים אין בהן קדושה אלא מכבדן לאמה:
10
When oil that is terumah resting upon a thick stew or an unbaked cake of ordinary food and a person who immersed that day touched the oil, he disqualifies only the oil. If he mixed the oil with the stew or the dough, any place the oil reached is disqualified.
י
מקפה של חולין או רקיק של חולין ושמן של תרומה צף על גביהן ונגע טבול יום בשמן לא פסל אלא השמן בלבד ואם חבץ כל מקום שהלך בו השמן פסל:
11
If one cooked a vegetable that was ordinary food withterumah oil and a person who immersed that day touched it, he disqualifies only the place he touches.
יא
ירק של חולין שבישלו בשמן של תרומה ונגע בו טבול יום לא פסל אלא מקום מגעו:
12
When there is a thick stew that is terumah and garlic and oil that are ordinary food and a person who immersed that day touched part of the stew, the oil, or the garlic, he disqualifies everything.
יב
המקפה של תרומה והשום והשמן של חולין שנגע טבול יום במקצתן פסל את כולן:
13
If the stew was ordinary food and the garlic and oil wereterumah and a person who immersed that day touched a portion, he disqualifies only the place he touched. If there was a majority of garlic, the ruling depends on the majority.
When does the above apply? When the garlic is a mass in a bowl. If, however, it was spread out in a pestle and one touched a portion of it, he disqualifies only the portion that he touched. It is not considered as joined, because he desires that it be dispersed.
With regard to other condiments that are crushed into liquids like garlic is crushed into oil, if they were crushed without liquids and collected, even though they are like a single entity in a bowl, he disqualifies only the place where he touches. For the condiments are considered like a roll of dried figs, in which instance, the ruling is that if a portion of it contracted impurity, the entire roll does not contract impurity.
יג
המקפה של חולין והשמן של תרומה שנגע טבול יום במקצתן לא פסל אלא מקום מגעו אם היה השום מרובה הולכין אחר הרוב אימתי בזמן שהוא גוש בקערה אבל אם היה מפוזר במדוכה ונגע במקצתו לא פסל אלא מקום מגעו מפני שהוא רוצה בפיזורו ושאר כל הנידוכין שדרכן לדוכן במשקין כגון השום בשמן אם דכן שלא במשקין וקבצן אף על פי שהן גוש בקערה ונגע בהן לא פסל אלא מקום מגעו שהרי הם כעיגול של דבילה שאם נטמא מקצתו לא נטמא כולו:
14
When a portion in the northern or southern part of a dough is designated as challah and similarly, when a portion in the northern or southern part of a zucchini was designated as terumah, the terumah or the challah are considered as joined to the entire dough or zucchini. Thus if a person who immersed that day touched part of the dough, the challah is disqualified. If the challah was removed from the remainder of the dough and then returned to it, it is not considered as joined.
יד
עיסה שקרא שם חלתה בצפונה או בדרומה וכן הקישות שקרא שם תרומה בצפונה או בדרומה הרי זה חיבור ואם נגע טבול יום במקצת העיסה נפסלה החלה ניטלה חלתה מתוכה וחזרה לתוכה אינו חיבור:
15
When a dough that was ordinary food became mixed withterumah or became leavened with yeast that is terumah, it is not disqualified when touched by a person who immersed that day.
טו
עיסה שנדמעה או שנתחמצה בשאור של תרומה אינה נפסלת בטבול יום:
16
If the grains from which the flour used to make a dough had been exposed to liquids and thus made susceptible to ritual impurity and then the flour was kneaded with fruit juice, should a person who immersed that day touch the dough, he disqualifies only the place he touches.
טז
עיסה שהוכשרה במשקין ונילושה במי פירות ונגע בה טבול יום לא פסל אלא מקום מגעו בלבד:
17
When food that is the first tithe was exposed to liquids and thus made susceptible to ritual impurity and a person who immersed that day or one with impure hands touched that food,terumat ma'aser should be separated from it in a state of purity. The rationale is that the first tithe is considered as ordinary food and neither a person who immersed that day nor one whose hands are impure disqualifies ordinary food, for ordinary food that is a tertiary derivative of impurity is pure, as we explained.
Similarly, a woman who immersed that day may knead dough, cut off a portion as challah, set it aside, place it in a container, put it together with the other dough in one container so that they are considered as one entity, so that it can be separated while the two are one entity. Afterwards, she designates it as challah, saying "This is challah." Once she designates it, she should not touch it, lest she disqualify it. She should follow a similar pattern if she was kneading in a kneading trough that had been immersed that day.
יז
מעשר ראשון שהוכשר ונגע בו טבול יום או ידים מסואבות מפרישין ממנו תרומת מעשר בטהרה מפני שמעשר ראשון כחולין וטבול יום וידים מסואבות אינם פוסלין את החולין שהשלישי בחולין טהור כמו שביארנו וכן האשה שהיא טבולת יום לשה את העיסה וקוצה לה חלה ומפרישתה ומניחתה בכלים ונותנתו עם שאר העיסה כאחת ומקפת על הכל כדי לתרום מן המוקף ואח"כ קוראה לה שם ואומרת הרי זה חלה ומשתקרא לה שם לא תגע בה שלא תפסלנה וכך היא עושה אם לשה בעריבה שהיא טבולת יום:
18
When a person fills bottles that were immersed that day from a jug of wine that is from the tithes from which terumat ma'aser had not been separated and says: "May this be terumat ma'aser for the wine in the jug at nightfall," it is pure terumah. The rationale is that the separated wine does not become terumat ma'aser until nightfall, as he stipulated. And at night, the day in which they were in an intermediate state will have ended for the bottles and they will become pure.
If the jug from which the wine was taken breaks before nightfall, the wine in the bottles is considered as tevel. If the bottles break, the wine in the jug is considered as tevel.
יח
לגין שהוא טבול יום שמילאהו מחבית מעשר שלא ניטלה תרומתו ואמר הרי זה תרומת מעשר על מה שבחבית אחר שתחשך הרי זו תרומה טהורה לפי שאינה נעשית תרומת מעשר עד שתחשך כפי תנאו ואחר שתחשך יעריב שמשו של לגין ויטהר נשברה החבית קודם שתחשך הלגין בטבלו נשבר הלגין החבית בטבלה:
19
A person who immersed after purifying himself from the impurity associated with a human corpse or the impurity that results from relations with a nidah may work in an olive press.
Similarly, other impure people who immersed themselves to regain purity may work with ordinary food that is pure with the exception of a zav and a zavah on their seventh day. Even though these individuals immersed themselves, they should not work in an olive press or become involved with pure foods lest they experience a discharge. In such an instance, they are considered impure retroactively, for the discharge disqualifies all the seven pure days, as we explained.
יט
טבול יום מטומאת מת ומבעילת נדה עושה בבית הבד וכן שאר הטמאים שטבלו עושין בטהרות חוץ מזב וזבה בשביעי שלהן שאף על פי שטבלו לא יעשו בבית הבד ולא יתעסקו בטהרות שמא יראו ונמצאו טמאים למפרע שהרי סותרין הכל כמו שביארנו:
Tum'at Okhalin - Chapter 9
1
When oil or honey contract impurity, coagulate and become solid, and then return to a liquid state, they are considered as first degree derivatives of impurity forever, because they are liquids. This applies even if they solidify after contracting impurity.
א
השמן או הדבש שנטמאו ואחר כך קרשו ואח"כ נימוחו הרי הן ראשון לטומאה לעולם מפני שהן כמשקין ואע"פ שקפאו אחר שנטמאו:
2
When sauce, groats, or milk solidify, they are considered as foods and intent is required for them to become susceptible to ritual impurity. If food that was a primary derivative of impurity or an impure liquid touches them, they are considered as secondary derivatives. If there was moist liquid on them, they are considered as liquids and they are deemed primary derivatives.
If they contracted impurity while they were liquids and then froze and solidified, they are considered as secondary derivatives, like food that contracted impurity from impure liquids. Different laws apply if they contracted impurity when they were solid and then melted and became liquid. If they were exactly the size of an egg or less, the liquids are pure. If they are larger than an egg, the liquids are impure. The rationale is that when the first drop melted, it contracted impurity from the egg-sized portion of frozen liquid from which it melted. That drop will then impart impurity to all of the liquids that will melt afterwards.
Similar laws apply if a person who was impure due to contact with a human corpse squeezed a mass of olives or grapes that were made susceptible to ritual impurity. If the fruits were only the size of an egg, the liquids produced are pure, provided the person does not touch that place from which the liquids are dripping. The rationale for the leniency is that the liquids are set aside in the food; it is as if the food was a separate entity.
If the grapes or olives were larger than the size of an egg, the liquids that emerge from them are impure. For once the first drop emerged from them, it became impure due to contact with an egg-sized portion of impure food and it imparts impurity to all the liquids.
If the person squeezing the grapes was a zav, a zav, or the like even if they squeezed only one grape which had not been made susceptible to ritual impurity, and they did not touch the liquid, the liquid is impure. The rationale is that when the first drop emerged, it became impure because it was carried by a zav. For a zav who carries food or liquids imparts impurity to them, as we explained. Similarly, when a zav milks a goat, the milk is impure. For when the first drop emerged, it became impure because it was carried by azav.
ב
הרוטב והגריסין והחלב שקרשו הרי הן כאוכלין וצריכין מחשבה ואם נגע בהן אוכל ראשון או משקה נעשו שניים היה בהן משקה טופח הרי הן כמשקין והן תחילה לטומאה נטמאו כשהן משקין וקפאו אחר כן וקרשו הרי הן שניים כמו אוכל שנטמא ממשקין טמאין נטמאו כשהן קפויים ונימוחו ונעשו משקין אם היו כביצה מכוון הרי המשקין טהורין היו יותר מכביצה המשקין טמאין שכשנימוחה טיפה ראשונה נטמאת בכביצה אוכל טמא שנימוחה ממנו ואותה הטיפה תטמא כל המשקין שנימוחו אחריה וכן טמא מת שסחט זיתים וענבים שהוכשרו אם היו כביצה הרי המשקין היוצאין מהן טהורין ובלבד שלא יגע במקום המשקה שהמשקה כמופקד באוכל וכאילו היא גוף אחר היו אותן זיתים וענבים יתר מכביצה הרי המשקין היוצאין מהן טמאין שכיון שיצאת טיפה ראשונה נטמאת מכביצה וטימאה כל המשקין ואם היה הסוחט זב וזבה וכיוצא בהן אפילו סחט גרגר אחד יחידי שלא הוכשר ולא נגע במשקה המשקה טמא שכיון שיצאת טיפה ראשונה נטמאת במשא הזב שהזב שנשא אוכלין או משקין טמאין כמו שביארנו וכן זב שחלב את העז החלב טמא שכיון שיצאת טיפה הראשונה נטמאת במשא הזב:
3
The following laws apply when there was a pot filled with vegetables left to pickle, their leaves extended outside the pot, and a primary source or a primary derivative of impurity touched the leaf that was outside the pot in a dry place. Even though the leaf was the size of an egg, it is impure, but everything else is pure. If it is returned to the pot, it imparts impurity to all the liquids in it. As a result, the pot and all the vegetables contract impurity. More stringent rules apply if the impure person touched a leaf that was outside the pot that had liquid on it. If the leaf is the size of an egg, everything is impure. The rationale is that the leaf imparts impurity to the liquid on it. That liquid imparts impurity to all the liquids in the pot and they impart impurity to the pot.
A pot that was filled with pickled vegetables that were terumah was shaken by a person who immersed that day. He discovered liquids on his hand and was in doubt whether they were sprayed from the pot or whether a stalk from a moist vegetable in the pot touched his hand. The ruling is that the vegetables are disqualified, but the pot is pure.
ג
קדירה שמלאה כבשין של חולין ויצאו עליהם חוץ לקדירה ונגע אב הטומאה או ראשון בעלה שחוץ לקדרה במקום הנגוב אף על פי שיש בעלה כביצה הוא טמא והכל טהור חזר לקדירה טימא את המשקין שבה ונטמאת הקדירה וכל הכבשין נגע בעלה שחוץ לקדירה והיה בו משקה אם יש בעלה כביצה הכל טמא שהעלה מטמא משקה שעליו והמשקה מטמא כל המשקין שבקדירה ומטמא את הקדירה היתה הקדירה מלאה כבשים של תרומה וניער אותה טבול יום וראה משקין על ידו ספק מן הקדירה ניתזו ספק שהקלח נגע בידו הירק פסול והקדירה טהורה:
4
The following laws apply when an impure person was partaking of grapes that had been made susceptible to ritual impurity and one grape fell into a wine press. If the grape was complete and its stem had not been removed from it, the grapes in the wine press are pure. If its stem was removed and the grapes from which he took the grape that fell were stored in a storage pit and prepared to be crushed - indicating that he desires the liquid that emerges from them - the grapes in the wine press contract impurity from the drop of liquid that emerges from the place of the stem.
Should grapes fall from the hands of the impure person and he crushed them in an open place, the liquids that emerge from them are pure if the grapes were exactly the size of an egg or less, as we explained. If there is more than an egg-sized portion, the liquid that emerges is impure. Once one drop emerges, it contracts impurity from an egg-sized portion of impure foods and then it imparts impurity to all the liquids that emerge afterwards.
ד
טמא שהיה אוכל ענבים מוכשרים ונפל ממנו גרגר יחידי לגת אם היה שלם ולא נשמט ממנו עוקצו הגת טהור ואם ניטל עוקצו והיו ענבים מוכנים בעביט וכיוצא בו לדרכן שהרי רוצה במשקה היוצא מהן נטמא הגת בטיפת משקה שבראש הגרגר במקום העוקץ נפלו ממנו ענבים ודרכן במקום מופנה אם היו כביצה מכוון הרי המשקין היוצאין מהן טהורין כמו שביארנו היו יתר מכביצה היוצא מהן טמא שכיון שיצאת טיפה ראשונה נטמאת בכביצה ומטמאת את כל המשקה היוצא אחריה:
5
The following laws apply when there was a mound of impure olives that were collected and pressed together until they were considered as joined which was thrown into an oven that was then kindled. If the olives were exactly the size of an egg or less, the oven is pure. The rationale is that impure food does not impart impurity tokeilim and the oil that emerges from them is pure, as we explained. If the mound was larger than an egg, the oven contracts impurity. For when one drop emerges, it contracts impurity from an egg-sized portion of impure foods and then it imparts impurity to the oven. Therefore if the impure olives are separate and not in a mound, even if there are 100 of them, the oven is pure.
ה
גוש של זיתים טמאין שהיו מקובץ ומחובר והשליכו לתוך תנור והוסק אם היה כביצה מכוון התנור טהור שאין האוכלין מטמאין כלים והמשקה היוצא מהן טהור כמו שביארנו היה הגוש יתר מכביצה נטמא התנור שכשיצאה טיפה אחת נטמאת בכביצה וטימאה את התנור לפיכך אם הזיתים הטמאין פירורין ואינן גוש אפילו הן מאה התנור טהור:
6
When wood that absorbed impure liquids was kindled as fuel for an oven, the oven is pure, because the liquids are considered insignificant while absorbed in the wood. Even if the person took the wood out so that rain would fall on it and thus it is considered as desirable for him that the rain fell on it, the oven is pure. The rain- water that is on the wood does not contract impurity from the liquids that are absorbed in it.
One should not kindle the oven with this wood unless one's hands are pure. This is a decree lest an impure person kindle the oven with such wood and thus the liquids on it would make the oven impure.
ו
עצים שנבלעו בהם משקין טמאין והסיקן התנור טהור שהרי בטלו בעצים ואפילו הוציא העצים שנפלו עליהן גשמים ונפלו לרצונו והסיקן התנור טהור ואין המים שעליהן מתטמאין מן המשקין הבלועין בהם ולא יסיקם אלא בידים טהורות גזירה שלא יסיקם הטמא ונמצאו המשקין שעליהם מטמאין את התנור:
7
When the carcass of a creeping animal is found in an olive mill, only the portion which it touches contracts impurity. If there is liquid flowing, everything is impure, for once a little of the liquid becomes impure, the entire amount becomes impure and then, the oil will impart impurity to the olives.
If the carcass is found on the leaves above the olives, the workers should be questioned. If they say that they did not touch the carcass, their word is accepted. If the carcass was found on a compressed mass of olives, the entire mass becomes impure, as we explained.
If the carcass is found on separate olives, but it is touching a compressed mass the size of an egg, everything is impure. For food the size of an olive will impart impurity to liquid mixed with it. The liquid will then impart impurity to the other olives. If there were separate olives piled on other separate olives and the oil was below them, even if the carcass was touching a mass the size of an egg, only the place it touches contracts impurity.
ז
שרץ שנמצא בריחים של זיתים אין טמא אלא מקום מגעו אם היה משקה מהלך הכל טמא שכיון שנטמא מקצת המשקה נטמא כולו והשמן מטמא את כל הזיתים נמצא ע"ג העלין למעלה מן הזיתים ישאלו מן הבדדין אם אמרו לא נגענו נאמנין נמצא על אום של זיתים נטמא כל הגוש כמו שביארנו נמצא ע"ג זיתים פירורין והוא נוגע בכביצה הכל טמא שהאוכל שהוא כביצה מטמא המשקה המעורב בהן והמשקה מטמא שאר הזיתים היו פירורין ע"ג פירורין והמשקה מלמטה אע"פ שנגע בכביצה אין טמא אלא מקום מגעו:
8
When an unlearned person extended his hand to a winepress and touched the clusters of grapes, the clusters he touched and those around them are impure, but the clusters in the winepress as a whole are pure. For the clusters that are around the clusters that he touched separate it and the remainder of those in the winepress.
ח
עם הארץ שהושיט ידיו לגת ונגע באשכולות אשכול וכל סביבותיו טמאין והגת כולה טהורה מפני שמפסיקין האשכולות שסביבות זה האשכול בינו ובין שאר הגת:
9
When impure people tread over the waste products of olives or grapes from which oil or wine was produced in a state of purity and afterwards, liquid emerged from them, this liquid is pure. The rationale is that originally, the oil or the wine was produced in a state of purity. If originally, the oil or the wine was produced in a state of impurity and afterwards, through the actions of these people, liquid emerged, it is impure.
ט
הגפת והזגים שנעשו בטהרה והלכו עליהן טמאין ואחר כך יצאו מהן משקין הרי אלו טהורין שמתחלה נעשו בטהרה ואם נעשו מתחלה בטומאה ויצאו מהן משקין טמאין:
10
The following laws apply when workers at an olive press would enter and depart and there was impure liquid on the floor of the olive press. If there is sufficient space between the liquids and the olives so that they could dry their feet on the ground, the olives are pure, because a person who touches impure liquids with limbs other than his hands is pure, even with regard to consecrated foods.
Stringency is required in the following instance. There were loaves that were consecrated. They had hollows and there were consecrated liquids in the hollows. The carcass of a creeping animal touched one of them and then the first loaf touched a second, the second, a third - even if this continues to 100, the loaves are considered as primary derivatives of impurity, because of the liquid in the hollows. Due to the cherished nature of consecrated food, they are all considered as liquids from which secondary and tertiary derivatives are not counted.
If, however, the loaves were terumah, only the third loaf is disqualified. From the third onward, the loaves are pure. If there was liquid that could be felt on all the loaves, even were the loavesterumah, they would all be impure. They are all secondary derivatives except for the first that was touched by the carcass of the creeping animal. It is a primary derivative.
י
הבדדין שנכנסין ויוצאין ומשקין טמאין בתוך בית הבד אם יש בין משקין לזיתים כדי שינגבו את רגליהן בארץ הרי הזיתים טהורין שהנוגע במשקין טמאים שלא בידיו טהור ואפילו לקדש ככרות הקדש שהיו בהן גומות ובתוך הגומות היו משקין של קדש ונגע השרץ באחת מהן ונגעה ראשונה בשנייה ושנייה בשלישית אפילו מאה כולן ראשון לטומאה מפני המשקה שבגומות וחבת הקדש הרי הן כולן כמשקין שאין מונין בהן אבל אם היו ככרות תרומה הרי הככר השלישית בלבד פסולה ומשלישית והלאה טהור ואם היה משקה טופח על כל הככרות אף בתרומה הכל טמאות וכולן שניות חוץ מן הראשונה שנגע בה השרץ שהיא ראשון:
11
The following laws apply when there is a bubble in the side of a jug and it is like another container at its side. When the bubble was perforated to the inner space of the jug and perforated on the other side outward with the two holes on the same level or the inner hole was lower than the outer hole, if both the bubble and the jug contained liquids and a primary source of impurity touched the liquids in the bubble, all of the liquids in the jug contract impurity. Also, when the jug has a sealed covering and it is located in a building where a corpse is located, it contracts impurity because of the hole in the bubble, since it reaches into its inner space.
Similarly, if the inner hole was higher than the outer hole, the jug is not protected from impurity by its sealed covering. If, however, a primary source of impurity touched the bubble, the liquids in the jug do not contract impurity and they are considered as separate from the liquids in the bubble.
יא
אבעבוע הנעשה בעובי החבית והרי הוא כמו כלי אחר בצידה אם נקב האבעבוע לאויר החבית ונקב נקב אחר לחוץ זה כנגד זה או שהיה הנקב הפנימי מלמטה והחיצון מלמעלה והיה האבעבוע והחבית מלאים משקין אם נגע אב הטומאה במשקה שבאבעבועות נטמאו כל המשקין שבחבי' היתה החבית מוקפת צמיד פתיל ונתונה באהל המת נטמאת מפני הנקב שבאבעבוע זה שהרי הוא מפולש לאוירה וכן אם היה הנקב שבאבעבוע שבפנים מלמעלה והחיצון מלמטה ה"ז אינה ניצלת בצמיד פתיל אבל אם נגע אב הטומאה באבעבוע לא נטמאו משקין שבחבית והנם כמובדלין מהן:
• English Text | Video Class• Friday, Sivan 25, 5776 · July 1, 2016•
"Today's Day"
Monday Sivan 25 5703
Torah lessons: Chumash: Korach, Sheini with Rashi.
Tehillim: 119, 1-96.
Tanya: And this is stated (p. 315)...He fills them. (p. 315).
"A care in a man's heart, yash'chena."1 Our sages offer2 two interpretations of that last word: "Remove the care from the mind"3 or "discuss it with others."4
The Tzemach Tzedek commented: "...with others" who are "others" only in the bodily sense, but are completely united with him, for they empathize with him.
FOOTNOTES
1.Mishlei 12:25.
2.Yoma 75a.
3.Reading yasichena, from the expression yasiach da'at "forget" or "turn one's mind away."
4.Reading yesichena, "talk," "discuss."
•
Daily Thought:
Lasting Peace
Lasting peace is not created by intellectuals. Even the most powerful intellect can be bribed from within and from without.
Nor is it made by those who follow their faith blindly. Blindness wreaks havoc; a viable peace requires vision.
Lasting peace is the achievement of those who have made peace between the rigor of their mind and the simplicity of their vision. Their vision is secured far beyond the whims of this world, yet their minds see clearly what is happening down here on earth.
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