Today in Jewish History:• Great Flood Begins (2105 BCE)
The rains began to fall on the 17th of Cheshvan of the year 1656 from creation (2105), flooding the earth and rising above the highest mountains. Only Noah and his family survived, in the ark built to that end by Divine command, and a pair of each animal species, who entered with him into the ark.
The following is a chronology of the Flood, as indicated by the dates and time periods given in the Torah's account and calculated by Rashi:
Cheshvan 17: Noah enters ark; rains begin.
Kislev 27: Forty days of rain end; begin 150 days of water's swelling and churning, during which the water reaches a height of 15 cubits above the mountain peaks.
Sivan 1: Water calms and begins to subside at the rate of one cubit every four days.
Sivan 17: The bottom of the ark, submerged 11 cubits beneath the surface, touches down on the top of Mount Ararat.
Av 1: The mountain peaks break the water's surface.
Elul 10:Forty days after the mountain peaks becom visible, Noah opens the ark's window and dispatches a raven.
Elul 17: Noah sends the dove for the first time.
Elul 23: The dove is sent a second time, and returns with an olive leaf in its beak.
Tishrei 1: Dove's third mission. Water completely drained.
Cheshvan 27: Ground fully dried. Noah exits ark.
(This chronology follows the opinion of the Talmudic sage Rabbi Eliezer; according to Rabbi Joshua's interpretation, the Flood began on Iyar 17, and all above dates should be moved ahead six months.)
Total time that Noah spent in the ark: 365 days (one solar year; one year and 11 days on the lunar calendar).
Link: See the Torah's account of the Great Flood, Rashi's commentary, and insights and interpretations from sages, scholars and mystics through the ages on the Noach Parshah Page
Daily Quote:
It's not the mouse who's the thief, but the mousehole[Talmud, Gittin 45a]
It's not the mouse who's the thief, but the mousehole[Talmud, Gittin 45a]
Today's Study:
Chitas and Rambam for today:
Chumash: Parshat Vayeira, 6th Portion (Genesis 21:22-21:34) with Rashi
Chitas and Rambam for today:
Chumash: Parshat Vayeira, 6th Portion (Genesis 21:22-21:34) with Rashi
• Genesis Chapter 21
22Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, "God is with you in all that you do. כבוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה:
God is with you: Because they saw that he had come out of the region of Sodom unscathed, and that he had fought with the kings and they fell into his hand, and that his wife was remembered [with a child] in his old age. — [from Gen. Rabbah 54:2] א-להים עמך: לפי שראו שיצא משכונת סדום לשלום, ועם המלכים נלחם ונפלו בידו, ונפקדה אשתו לזקוניו:
23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned." כגוְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּֽעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ:
or to my son or to my grandson: Thus far is a father’s compassion for his son. — [from Gen. Rabbah 54:2] ולניני ולנכדי: עד כאן רחמי האב על הבן:
according to the kindness that I have done with you, you shall do with me: when I said to you (above 20:15):“Here is my land before you.” - [from Gen. Rabbah 54:2] כחסד אשר עשיתי עמך תעשה עמדי: שאמרתי לך (לעיל כ טו) הנה ארצי לפניך:
24And Abraham said, "I will swear." כדוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אָֽנֹכִ֖י אִשָּׁבֵֽעַ:
25And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized. כהוְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ:
And Abraham contended with Abimelech: Heb. הוֹכִיח ַאֶת. He disputed with him concerning this. — [from Targum Jonathan] והוכח: נתוכח עמו על כך:
26And Abimelech said, "I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today. " כווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם:
27And Abraham took flocks and cattle, and gave them to Abimelech, and they both formed a covenant. כזוַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית:
28And Abraham placed seven ewe lambs by themselves. כחוַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן:
29And Abimelech said to Abraham, "What are these seven ewe lambs, which you have placed by themselves?" כטוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה:
30And he said, "For these seven ewe lambs you shall take from my hand, in order that it be to me for a witness that I dug this well." לוַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּֽעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת:
in order that it be to me: [In order that] this [be for me]. בעבור תהיה לי: זאת:
for a witness: Heb. לְעֵדָה, an expression of testimony in the feminine form, like (below 31:52):“and the monument is a witness (וְעֵדָה).” לעדה: לשון עדות של נקבה, כמו (להלן לא נב) ועדה המצבה:
that I dug this well: Abimelech’s shepherds were contending about it and saying,“ We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] rose toward Abraham. כי חפרתי את הבאר: מריבים היו עליה רועי אבימלך ואומרים אנחנו חפרנוה, אמרו ביניהם כל מי שיתראה על הבאר ויעלו המים לקראתו שלו הוא, ועלו לקראת אברהם:
31Therefore, he named that place Beer sheba, for there they both swore. לאעַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם:
32And they formed a covenant in Beer-sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines. לבוַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים:
33And he planted an eishel in Beer-Sheba, and he called there in the name of the Lord, the God of the world. לגוַיִּטַּ֥ע אֵ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהֹוָ֖ה אֵ֥ל עוֹלָֽם:
an eishel: Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45):“And he will pitch (וְיִטַע) his palatial tents.” - [from Sotah 10a, Gen. Rabbah 54:6] אשל: רב ושמואל, חד אמר פרדס להביא ממנו פירות לאורחים בסעודה, וחד אמר פונדק לאכסניא ובו כל מיני פירות. ומצינו לשון נטיעה באהלים, שנאמר (דניאל יא מה) ויטע אהלי אפדנו:
and he called there, etc: By means of that “eishel” , the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” - [from Sotah 10a, Gen. Rabbah 54:6] ויקרא שם וגו': על ידי אותו אשל נקרא שמו של הקב"ה אלוה לכל העולם. לאחר שאוכלים ושותים אומר להם ברכו למי שאכלתם משלו, סבורים אתם שמשלי אכלתם, משל מי שאמר והיה העולם אכלתם:
34And Abraham dwelt in the land of the Philistines for many days. לדוַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים:
for many days: more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed” ; (ibid. verse 8): “And he moved from there” ; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham traveled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines]“many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1). ימים רבים: מרובים על של חברון, בחברון עשה עשרים וחמש שנה וכאן עשרים ושש. שהרי בן שבעים וחמש שנה היה בצאתו מחרן, אותה שנה (לעיל יג יח) ויבא וישב באלוני ממרא, שלא מצינו קודם לכן שנתיישב אלא שם, שבכל מקומותיו היה כאורח חונה ונוסע והולך, שנאמר (שם יב ו) ויעבור אברם, (שם ח) ויעתק משם, (שם י) ויהי רעב בארץ, וירד אברם מצרימה, ובמצרים לא עשה אלא שלשה חדשים שהרי שלחו פרעה, מיד (שם יג ג) וילך למסעיו, עד (לעיל יג יח) ויבא וישב באלוני ממרא אשר בחברון, שם ישב עד שנהפכה סדום, מיד (שם כ א) ויסע משם אברהם מפני בושה של לוט ובא לארץ פלשתים, ובן תשעים ותשע שנה היה, שהרי בשלישי למילתו באו אצלו המלאכים, הרי עשרים וחמש שנה וכאן כתיב ימים רבים, מרובים על הראשונים, ולא בא הכתוב לסתום אלא לפרש, ואם היו מרובים עליהם שתי שנים או יותר היה מפרשם, ועל כרחך אינם יתירים יותר משנה הרי עשרים ושש שנה, מיד יצא משם וחזר לחברון, ואותה שנה קדמה לפני עקידתו של יצחק שתים עשרה שנים, כך שנויה בסדר עולם (פרק א):
Daily Tehillim: Psalms Chapters Chapters 83-87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Iggeret HaKodesh, end of Epistle 28
• Lessons in Tanya
22Now it came to pass at that time, that Abimelech and Phicol his general said to Abraham, saying, "God is with you in all that you do. כבוַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה:
God is with you: Because they saw that he had come out of the region of Sodom unscathed, and that he had fought with the kings and they fell into his hand, and that his wife was remembered [with a child] in his old age. — [from Gen. Rabbah 54:2] א-להים עמך: לפי שראו שיצא משכונת סדום לשלום, ועם המלכים נלחם ונפלו בידו, ונפקדה אשתו לזקוניו:
23And now, swear to me here by God, that you will not lie to me or to my son or to my grandson; according to the kindness that I have done with you, you shall do with me, and with the land wherein you have sojourned." כגוְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּֽעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ:
or to my son or to my grandson: Thus far is a father’s compassion for his son. — [from Gen. Rabbah 54:2] ולניני ולנכדי: עד כאן רחמי האב על הבן:
according to the kindness that I have done with you, you shall do with me: when I said to you (above 20:15):“Here is my land before you.” - [from Gen. Rabbah 54:2] כחסד אשר עשיתי עמך תעשה עמדי: שאמרתי לך (לעיל כ טו) הנה ארצי לפניך:
24And Abraham said, "I will swear." כדוַיֹּ֨אמֶר֙ אַבְרָהָ֔ם אָֽנֹכִ֖י אִשָּׁבֵֽעַ:
25And Abraham contended with Abimelech about the well of water that the servants of Abimelech had forcibly seized. כהוְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּֽזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ:
And Abraham contended with Abimelech: Heb. הוֹכִיח ַאֶת. He disputed with him concerning this. — [from Targum Jonathan] והוכח: נתוכח עמו על כך:
26And Abimelech said, "I do not know who did this thing, neither did you tell me, nor did I hear [of it] until today. " כווַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹֽא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָֽנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם:
27And Abraham took flocks and cattle, and gave them to Abimelech, and they both formed a covenant. כזוַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַֽאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית:
28And Abraham placed seven ewe lambs by themselves. כחוַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן:
29And Abimelech said to Abraham, "What are these seven ewe lambs, which you have placed by themselves?" כטוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה:
30And he said, "For these seven ewe lambs you shall take from my hand, in order that it be to me for a witness that I dug this well." לוַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּֽעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת:
in order that it be to me: [In order that] this [be for me]. בעבור תהיה לי: זאת:
for a witness: Heb. לְעֵדָה, an expression of testimony in the feminine form, like (below 31:52):“and the monument is a witness (וְעֵדָה).” לעדה: לשון עדות של נקבה, כמו (להלן לא נב) ועדה המצבה:
that I dug this well: Abimelech’s shepherds were contending about it and saying,“ We dug it.” They agreed among themselves that whoever would appear beside the well and the water would rise toward him-it [the well] was his. And they [the waters] rose toward Abraham. כי חפרתי את הבאר: מריבים היו עליה רועי אבימלך ואומרים אנחנו חפרנוה, אמרו ביניהם כל מי שיתראה על הבאר ויעלו המים לקראתו שלו הוא, ועלו לקראת אברהם:
31Therefore, he named that place Beer sheba, for there they both swore. לאעַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם:
32And they formed a covenant in Beer-sheba, and Abimelech and Phicol his general arose, and they returned to the land of the Philistines. לבוַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים:
33And he planted an eishel in Beer-Sheba, and he called there in the name of the Lord, the God of the world. לגוַיִּטַּ֥ע אֵ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהֹוָ֖ה אֵ֥ל עוֹלָֽם:
an eishel: Heb. אֵשֶׁל [There is a dispute between] Rav and Samuel. One says that it was an orchard from which to bring fruits for the guests at the meal, and one says that it was an inn for lodging, in which there were all sorts of fruits. We find the expression of planting (נְטִיעָה) used in conjunction with tents, as it is written (Dan. 11:45):“And he will pitch (וְיִטַע) his palatial tents.” - [from Sotah 10a, Gen. Rabbah 54:6] אשל: רב ושמואל, חד אמר פרדס להביא ממנו פירות לאורחים בסעודה, וחד אמר פונדק לאכסניא ובו כל מיני פירות. ומצינו לשון נטיעה באהלים, שנאמר (דניאל יא מה) ויטע אהלי אפדנו:
and he called there, etc: By means of that “eishel” , the name of the Holy One, blessed be He, was called “God of the whole world.” After they would eat and drink, he would say to them, “Bless the One of Whose [food] you have eaten. Do you think that you have eaten of my [food]? [You have eaten of the food] of the One Who spoke and the world came into being!” - [from Sotah 10a, Gen. Rabbah 54:6] ויקרא שם וגו': על ידי אותו אשל נקרא שמו של הקב"ה אלוה לכל העולם. לאחר שאוכלים ושותים אומר להם ברכו למי שאכלתם משלו, סבורים אתם שמשלי אכלתם, משל מי שאמר והיה העולם אכלתם:
34And Abraham dwelt in the land of the Philistines for many days. לדוַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים:
for many days: more than those in Hebron. In Hebron he spent twenty-five years, and here twenty-six. For he was seventy-five years old when he left Haran. That year, (above 13:18): “and he came, and he dwelt in the plain of Mamre [in Hebron].” For we do not find prior to this that he settled anywhere but there, for everywhere, he was a wayfarer, camping and continually traveling, as it is stated (ibid. 12:6): “And Abram passed” ; (ibid. verse 8): “And he moved from there” ; (ibid. verse 10): “And there was a famine in the land, and Abram descended to Egypt.” In Egypt he spent only three months, because Pharaoh sent him away. Immediately, (ibid. 13:3): “And he went on his journeys” until (ibid. verse 18): “and he came, and he dwelt in the plain of Mamre, which is in Hebron.” There he dwelt until Sodom was overturned. Immediately, (ibid. 20:1): “Abraham traveled from there,” because of the disgrace caused by Lot, and he came to the land of the Philistines. He was ninety-nine years old, for on the third day of his circumcision, the angels came to him. This totals twenty-five years [from the year he left his father’s house and settled in Hebron until he came to the land of the Philistines]. It is written here [that he lived in the land of the Philistines]“many days” [meaning] more than the preceding [days in Hebron]. Scripture does not come to obscure but to clarify, for if they [the days in the land of the Philistines] exceeded [the days in Hebron] by two years or more, it would have stated so plainly. You must conclude that they did not exceed them by more than one year, hence twenty-six years [in the land of the Philistines]. He immediately left there and returned to Hebron, and that year preceded the binding of Isaac by twelve years. So it is explained in Seder Olam (ch. 1). ימים רבים: מרובים על של חברון, בחברון עשה עשרים וחמש שנה וכאן עשרים ושש. שהרי בן שבעים וחמש שנה היה בצאתו מחרן, אותה שנה (לעיל יג יח) ויבא וישב באלוני ממרא, שלא מצינו קודם לכן שנתיישב אלא שם, שבכל מקומותיו היה כאורח חונה ונוסע והולך, שנאמר (שם יב ו) ויעבור אברם, (שם ח) ויעתק משם, (שם י) ויהי רעב בארץ, וירד אברם מצרימה, ובמצרים לא עשה אלא שלשה חדשים שהרי שלחו פרעה, מיד (שם יג ג) וילך למסעיו, עד (לעיל יג יח) ויבא וישב באלוני ממרא אשר בחברון, שם ישב עד שנהפכה סדום, מיד (שם כ א) ויסע משם אברהם מפני בושה של לוט ובא לארץ פלשתים, ובן תשעים ותשע שנה היה, שהרי בשלישי למילתו באו אצלו המלאכים, הרי עשרים וחמש שנה וכאן כתיב ימים רבים, מרובים על הראשונים, ולא בא הכתוב לסתום אלא לפרש, ואם היו מרובים עליהם שתי שנים או יותר היה מפרשם, ועל כרחך אינם יתירים יותר משנה הרי עשרים ושש שנה, מיד יצא משם וחזר לחברון, ואותה שנה קדמה לפני עקידתו של יצחק שתים עשרה שנים, כך שנויה בסדר עולם (פרק א):
Daily Tehillim: Psalms Chapters Chapters 83-87
• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Iggeret HaKodesh, end of Epistle 28
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 17 Cheshvan, 5777 · 18 November 2016
• Iggeret HaKodesh, end of Epistle 28
• Friday, 17 Cheshvan, 5777 · 18 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 13
The Arm Tefillin
"And you shall bind them for a sign upon your arm"—Deuteronomy 6:8.
Men are obligated to wrap tefillin on their arms.
Full text of this Mitzvah »
• Friday, 17 Cheshvan, 5777 · 18 November 2016
• Iggeret HaKodesh, end of Epistle 28
• The Alter Rebbe will now explain how this relates to the passing of a tzaddik, for this likewise draws down a degree of illumination that utterly transcends the world, transforming its darkness into light and bringing about atonement for the sins of the generation.
• Rambam: Sefer Hamitzvos:
והנה מודעת זאת, דאבא יונק ממזל השמיני
Now, it is known1 that Abba (lit., “father”, a Kabbalistic name for the Sefirah of Chochmah) draws its sustenance from the eighth mazal.
I.e., the eighth in the Torah’s enumeration of the Thirteen Attributes of Divine Mercy,2 which correspond to the thirteen “tufts” of the celestial “beard”, the individual hairs of which are conduits for the emanation of a tenuous flow of life-force.
הוא תקון נוצר חסד
This is the tuft of Notzer Chesed that appears in the above listing: Notzer Chesed la’alafim (“He guards Chesed for thousands [of generations]”).
נוצר: אותיות רצון
[The Hebrew word] Notzer (“guards”) is composed of the same letters as [the Hebrew word] Ratzon (“Divine favor”).
והיא עת רצון, המתגלה ומאיר בבחינת גילוי, מלמעלה למטה, בעת פטירת צדיקי עליון
This is the et ratzon (“the time of Divine favor,” i.e., “the auspicious time”) that becomes revealed and radiates in a manifest way, from above downwards, at the time of the passing of tzaddikim of stature,
עובדי ה׳ באהבה, במסירת נפשם לה׳ בחייהם, ערבית ושחרית, בקריאת שמע
who serve G‑d out of love, surrendering their soul to G‑d during their lifetime every evening and morning when reading the Shema.
שעל ידי זה היו מעלין מיין נוקבין לאבא ואימא בקריאת שמע, כידוע
For thereby they would elevate mayin nukvin (lit., “feminine waters”; i.e., they would initiate a spiritual arousal expressing their desire to receive a flow of Divine energy) to Abba and Imma (i.e., to Chochmah and Binah) during the Reading of Shema, as is known.
(וכן בתלמוד תורה, דמחכמה נפקא)
(3The same applies to their study of the Torah, which derives from Chochmah; this, too, results in an elevation of mayin nukvin toward Chochmah.)
ועל ידי זה היו נמשכים ויורדים בחינת מיין דוכרין מתיקון ונוצר חסד
Thereby, the mayin duchrin (lit., the “masculine waters” which thereupon flow from above) were elicited and drawn down from the tuft of Notzer Chesed, since it is from this Divine attribute that Chochmah draws its sustenance, as stated above.
והם הם המאירים בבחינת גילוי בפטירתם
And, indeed, it is these [illuminations] that radiate in a manifest way at the time of the passing [of tzaddikim].
The illuminations that are drawn down through the self-sacrifice of tzaddikim during their lifelong recitation of the Shemaand their Torah study, become revealed at the time of their passing.
כנודע, שכל עמל האדם, שעמלה נפשו בחייו, למעלה, בבחינת העלם והסתר
For as is known, all the effort of man, in which his soul toiled during his lifetime, [and which remains] above, in a hidden and obscured state,
מתגלה ומאיר בבחינת גילוי, מלמעלה למטה, בעת פטירתו
is revealed and radiates in a manifest way, from above downwards, at the time of his passing.
Thus all the unseen spiritual effects of the tzaddik’s Reading of Shema and of his Torah study, are revealed in the world below at the time of his passing.
והנה, על ידי גילוי הארת תיקון ונוצר חסד בפטירתן
Now, by the illumination from the tuft of Notzer Chesed that is revealed at the time of the passing [of tzaddikim],
מאיר חסד ה׳ מעולם ועד עולם על יראיו
the Chesed of G‑d radiates from world to world — from the World of Concealment down to the World of Revelation — over those who fear Him,4
ופועל ישועות בקרב הארץ, לכפר על עון הדור
and effects salvations in the midst of the earth,5 to atone for the sin of the generation,
אף גם על הזדונות, שהן מג׳ קליפות הטמאות, שלמטה מנוגה
even for the deliberate sins which are of the three impure kelipot which are inferior to nogah, for kelipat nogah can give rise only to unwitting sins, whose atonement is secured through sacrificial offerings.
לפי שמזל דנוצר: ממוחין סתימין דאריך אנפין, מקור הבירורים
For the mazal of Notzer Chesed is of the Mochin Setimin of Arich Anpin,i.e., the Chochmah of Keter, which is the source of the task of beirurim, the refinement of the material world by extracting and uplifting the Divine sparks within it.
ואתהפכא חשוכא דשבירת הכלים, לנהורא דעולם התיקון
The darkness incurred by the Breaking of the Vessels is thereby converted into the light of the World of Tikkun.
This light is therefore able to atone even for the deliberate sins that derive from the three impure kelipot — the lowest level that resulted from the Breaking of the Vessels.
מה שאין כן בקרבנות שעל גבי המזבח
This is not the case, though, with the sacrifices that are [offered] upon the altar.
שאינן מכפרים אלא על השגגות, שהן מהתגברות נפש הבהמית שמנוגה
They atone only for inadvertent sins which come about because of the strengthening of the animal soul [whose life-force derives] from nogah,
כמו שכתוב בלקוטי תורה, פרשת ויקרא
as is stated in Likkutei Torah of the AriZal, Parshat Vayikra.
ולכן נסמכה לפרשת פרה דוקא
This, then, is why [the passage concerning Miriam] was adjoined expressly to the passage concerning the Red Heifer:
מה פרה וכו׳
— [To teach you that] just as the Heifer [effects atonement, so, too, does the passing of the righteous].”
ובילקוט, פרשת שמיני, הגיה: מי חטאת וכו׳
The Yalkut, Parshat Shemini, [for “the Heifer”] reads “the waters of purification....”
This is more in keeping with the explanation provided above, for the Red Heifer’s atonement and its impact on the three impure kelipot is not a result of burning the Heifer, which is spiritually symbolic of elevation, but a result of the “sanctification of the purifying waters,” an act which draws down benefactions from above, just as water flows downward from above — from Supernal Holiness and Chochmah of Keter, the source of refinement and purification.
| FOOTNOTES | |
| 1. | Etz Chayim, Shaar 16, ch. 6; et al. |
| 2. | Shmot 34:6-7. |
| 3. | Text and parentheses here follow a gloss of the Rebbe in Luach HaTikkun. |
| 4. | Cf. Tehillim 103:17. |
| 5. | Cf. op. cit. 74:12. |
• Friday, 17 Cheshvan, 5777 · 18 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 13
The Arm Tefillin
"And you shall bind them for a sign upon your arm"—Deuteronomy 6:8.
Men are obligated to wrap tefillin on their arms.
Full text of this Mitzvah »
• The Arm Tefillin
Positive Commandment 13
Translated by Berel Bell
The 13th mitzvah is that we are commanded in the actions1 involving the tefillin worn on the arm.
The source of this commandment is G‑d's statement (exalted be He), "And you shall bind them for a sign upon your hand."2
This mitzvah is also repeated in the Torah four times.3
The proof that the tefillin of the head and of the hand count as two separate mitzvos is from the tractate Menachos.4 In this passage, the Sages expressed surprise at the one who proposed that one may not wear the tefillin of the head and of the hand independently unless both of them are available.5 The exact quote is, "One who doesn't have two mitzvos, shouldn't do one mitzvah?!"
The meaning of this statement: A person that does not have the possibility of performing two mitzvos shouldn't perform at least one mitzvah?! Certainly not — he should perform the mitzvah available to him, and therefore don whichever of them [i.e. tefillin of the head or of the hand] is available.
We see from this passage that tefillin of the hand and of the head are called "two mitzvos."
Women are not obligated in these two mitzvos [of tefillin]. This exemption can be seen from G‑d's statement (exalted be He) stating the reason for this obligation [of wearing tefillin], "In order that G‑d's Torah be in your mouth"6 — and women are not obligated in Torah study. This is the Mechilta's explanation.
All the details of these two mitzvos have been explained in the 4th chapter of Menachos.7
FOOTNOTES
1.In addition to actually tying the tefillin on the hand, the writing of the tefillin, forming the boxes, etc., are also included in the mitzvah. See Kapach etc., 5731, note 56. P'er Hamelech, p. 47
2.Deut. 6:8.
3.Ex. 13:9; 13:16; Deut. 6:8; 11:18.
4.44a.
5.I.e. only when the person has both tefillin (head and hand) is he allowed to wear one of them without the other. However, should he have only one of them, even that one may not be worn. The Gemara explains this Sage's rationale: if we allow such a person to wear the one type of tefillin which he has, perhaps he will be lax and never acquire the second type of tefillin. However, if the person has both tefillin available to him, we have no such suspicion. See Menachos 44a. Rashi, ibid. Kapach, 5731 ed. note 60, regarding the previous erroneous translation from the Arabic.
6.Ex. 13:9.
7.31b. In our versions of the Gemara, this is the third chapter. See Kapach, 5731, note 64.
• Rambam - 1 Chapter a Day: Kelim Kelim - Chapter 20
• Kelim - Chapter 20
• Rambam - 3 Chapters a Day: Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Two, Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Three, Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter Four
• Tefillin, Mezuzah and Sefer Torah - Chapter Two
• Hayom Yom: Today's Hayom Yom
• Friday, 17 Cheshvan, 5777 · 18 November 2016
• "Today's Day"
• Monday, Cheshvan 17, 5704
Torah lessons: Chumash: Chayei Sara, Sheini with Rashi.
Tehillim: 83-87.
Tanya: Now, it is (p. 573) ...waters of lustration..." (p. 575).
Time must be guarded. It is urgent to "accept the yoke of Torah." Every bit of time, every day that passes, is not just a day but a life's concern. Days go by; as the Talmud says (Yerushalmi Berachot 1:1), "A day enters and a day departs, a week enters etc.,... a month etc.,... a year etc.,..." My father quoted the Alter Rebbe: A summer day and a winter night are a year.
• Daily Thought:
Food Beyond the Angels(Vayeirah)
Abraham stood over them under the tree and they ate.[Genesis 18:8]
When Abraham stood over them, only then were the angels capable of eating and elevating their food.[Rabbi Dov Ber of Lubavitch]
What more spiritual activity could there be than eating, when it is done not only with the mouth, but with the mind?
When a human being eats and his mind and soul are engaged, he separates the good from the bad, the divine from the mundane. The food rises to a higher realm. And then the divine sparks he has discovered within the food carry him yet higher.
The angels are incapable of such a feat—unless a human soul provides them the power. For, in mindful eating, the human soul reaches beyond the entire order of being.
As the Creator formed from the spiritual the physical, so the human being transforms the physical into spiritual.[Maamar, Vayeira, 5738 (1977)]
-------
• Kelim - Chapter 20
1
We already explained that every accessory that is required by an implement when it is being used is considered as an integral element of the implement with regard to both contracting and imparting impurity. Therefore, when one coats an earthenware container which is intact and strong, if the container contracts impurity and foods and/or liquids touch the coating, they are pure. The rationale is that the container does not require this coating.
If, however, one coats an unsound earthenware container, the coating is considered as an integral element of the container. Similarly, when one reinforces an earthenware jug used to draw water by covering it with leather, parchment, or the like, if the jug was unsound, the coating is considered as an integral element of the container.
א
כבר ביארנו שכל יד הכלים שהכלי צריך לה בשעת תשמישו הרי היא חשובה כגוף הכלי להתטמא ולטמא לפיכך הטופל כלי חרס הבריא אם נטמא הכלי הרי אוכלין ומשקין הנוגעין בטפילה טהורין שאין הכלי צריך לטפילה זו אבל הטופל את כלי חרס הרעוע הרי הטפילה חשובה כגוף הכלי וכן המהדק את הקירויה של חרס הדולין בה המים אם חיפה אותה בעור או בקלף וכיוצא בהן אם היתה רעועה הרי הן כגופה:
2
When one coats an earthenware container in order to cook with it, the coating is not considered as joined to it. If one coats implements in order to heat tar in them, the coating is considered as joined to them.
ב
הטופל כלי חרס להיות מבשל בו אינו חיבור טפל כלים להיות זופת בהן חיבור:
3
When there was a hole in a barrel and one plugged it with tar, tin, sulfur, lime, or gypsum, the filling is not considered as joined to it. If one plugged it with other substances, the filling is considered as joined to it.
ג
חבית שניקבה ועשאה בזפת בבעץ וגפרית בסיד ובגפסים אינן חיבור ושאר כל הדברים חיבור:
4
Moist substances that can be stretched that are used to coat casks of water so that water will not drip from the container are considered as integral elements of the container. Even if the container contracted impurity because of the presence of impurity within its inner space, food and/or liquids that touch the coating are impure.
Similarly, the coating of an oven is considered as the earthenware substance of the oven itself, provided the coating is no more than a handbreadth thick, because that it is what is necessary for an oven. Anything more than a handbreadth is not necessary for an oven and entities that touch a portion of the coating that is more than a handbreadth thick are pure. The coating necessary for a range is three fingerbreadths thick.
ד
דברים הלחין המשוכין שטופלין בהן הפטסין של מים כדי שלא ידלוף הכלי הרי הן כגופו של כלי שאפילו נטמא הכלי מאוירו אוכלין ומשקין הנוגעין בטפילה טמאין וכן טפילו של תנור הרי הוא כחרס התנור והוא שיהיה בעובי הטפלה עד טפח שהוא צורכו של תנור אבל יתר על טפח אינו מצורך התנור והנוגעין ביתר על טפח מעוביו טהורים טפילת הכירה עוביו שלש אצבעות:
5
When there was a hole in a barrel and one plugged it with more tar than was necessary, an entity that touches the portion that is necessary to plug it is impure. If it touches the portion that is not necessary, it is pure. When tar dripped onto a barrel, an entity that touches it is pure.
ה
חבית שניקבה וסתמה בזפת יותר מצורכה הנוגע בצורכה טמא וביתר מצורכה טהור זפת שנטפה על חבית הנוגע בה טהור:
6
When a samovar that was coated with both mortar and pieces of ground shards contracts impurity, one who touches the mortar contracts impurity. One who touches the ground shards does not contract impurity, because the ground shards do not attach themselves thoroughly to the container.
ו
מיחם שטפלו בחמר ובחרסית ונטמא הנוגע בחמר טמא והנוגע בחרסית טהור שאין החרסית מתחבר לכלי:
7
When a coating was applied to the cover of a barrel and to the barrel, the covering is not considered as connected to it. If impure liquids touch the barrel, the cover does not contract impurity. If such liquids touch the cover, the outside of the barrel does not contract impurity.
ז
מגופת החבית שטפל בטיט עליה ועל החבית אינה חיבור לה ואם נגעו משקין טמאין בחבית לא נטמאת המגופה ואם נגעו במגופה לא נטמאו אחורי החבית:
8
When a metal implement is covered with tar, the tar is not considered as joined to it. If it was designated for wine, the coating is considered an integral part of the container.
ח
כלי נחושת שזפתן אין הזפת חיבור ואם ליין ה"ז כגוף הכלי:
9
The following laws apply when the carcass of a crawling animal comes in contact with dough that is in the cracks of a kneading trough. On Pesach, since there is a significant prohibition against the possession of dough, it is considered as an intervening substance and the contact of the carcass with it does not impart impurity to the kneading trough. Different laws apply throughout the year. If one is particular about it, the kneading trough does not contract impurity. If one desires that the dough remain, it is considered as part of the kneading trough and the kneading trough contracts impurity.
ט
בצק שבסדקי העריבה שנגע בו שרץ אם בפסח הואיל ואיסורו חשוב חוצץ ולא נטמאת העריבה ואם בשאר ימות השנה אם היה מקפיד עליו העריבה טהורה ואם רוצה בקיומו הרי הוא כעריבה ונטמאת העריבה:
10
The following laws apply to the strands and the straps attached to covers for books or handkerchiefs for children. Those that are sewn are considered as attached, while those that are merely tied are not. Similar laws apply to the straps attached to a hoe, a sack, and a bushel. Those joined to the handles of an earthenware container, by contrast, are not considered as attached - even if they are sewn - because there is no way they can be attached to an earthenware container.
י
המשיחות והרצועות שבמטפחות הספרים ושבמטפחות התינוקות תפורות חיבור וקשורות אינן חיבור וכן רצועות שבמעדר ושבשק ושבקופה אבל שבאזני כלי חרס אפילו תפורות אינן חיבור שאין חיבורין לכלי חרס:
11
The following rules apply with regard to the extension of the handle of a hatchet: Within three fingerbreadths of the head is considered as joined. Anything that touches beyond three fingerbreadths is pure.
With regard to the portion of the handle that is held, the handbreadth next to the head is considered as attached. Anything that touches beyond that measure is pure.
יא
יד קורדום היוצא מאחריו שלש אצבעות חיבור והיתר על שלש הנוגע בו טהור יד קורדום מלפניו טפח הסמוך לברזל חיבור יתר ע"כ הנוגע בו טהור:
12
For the implement to be susceptible to impurity, the remnant of the shaft of a compass must be a handbreadth long. The handle of a jewelers' hammer must be a handbreadth. The handle of a goldsmith's hammer must be two handbreadths long, that of a carpenter, three handbreadths.
The remnant of a plow drawn by oxen is four handbreadths close to the metal peg implanted in its upper end. The handle of the hatchet with which one digs irrigation ditches is four handbreadths. The handle of a hatchet used to prune trees is five handbreadths. The handle of a small hammer is five handbreadths and that of an ordinary hammer is six. The handle of a hatchet used to chop firewood and that of one use to break up earth is six handbreadths. The handle of a hammer used by stonecutters is six handbreadths. The remnants of a plow that is close to the metal edge at the plow's end must be seven handbreadths. The handle of a ladle is eight handbreadths, that used by appliers of lime is ten handbreadths. With regard to any greater measure, if one desires to keep it, it is susceptible to impurity. The handles of any implements used when cooking over a fire, e.g., spits and skewers, are susceptible to impurity even if they are very long.
יב
שירי הפרגל טפח ויד מקבת של מפתחי אבנים טפח יד קורנס של זהבים טפחיים ושל חרשים שלשה שירי מלמד הבקר ארבעה טפחים סמוך לדרבן יד קורדום שחופרין בו ביררין של מים ארבעה טפחים ויד קורדום של נכוש חמשה ויד בן פטיש חמשה ושל פטיש ששה וכן יד קורדום של בקוע ושל עדיר ששה יד מקבת של סתתין ששה שיירי המרדע הסמוך לחרחור של מתכת שבראש המרדע שבעה טפחים יד המגריפה של בעלי בתים שמונה טפחים ושל סיידין עשרה וכל היתר על זה אם רצה לקיימו טמא יד כל משמשי האור כגון השפודין והאסכלאות אפילו ארוכין כל שהן טמאין:
13
When a staff is temporarily used as a handle for a hatchet, it is considered as attached to it at the time one is working with it. If a source of impurity comes in contact with the staff while one is breaking up earth or chopping with it, the head of the hatchet contracts impurity. If impurity touches the head, the staff contracts impurity.
Similarly, a diyustar which is made up of two wooden implements held together by a peg with which one sets up a loom is considered as attached at the time one works with it. If one affixed the diyustarto a beam, it is still susceptible to impurity and the beam is not considered as attached to it. If one made part of the beam a diyustar, any part of the beam that is necessary for the diyustar is considered as part of the diyustar. However, a person who touches the remainder of the beam is pure because the entire beam is not considered as joined to the diyustar.
יג
מקל שעשאהו יד לקורדום הרי הוא חיבור לטומאה בשעת מלאכה ואם נגעה טומאה במקל כשהוא חורש או מבקע בו נטמא הקורדום ואם נגעה בקורדום נטמא המקל וכן הדיוסטר שהן כשני כלים והמסמר מחברן להיות מסך עליהן הרי הן חיבור בשעת מלאכה קבעו בקורה הרי זה מקבל טומאה ואין הקורה חיבור לו עשה קצת הקורה דיוסטר כל שהוא מן הקורה לצורך הדיוסטר חיבור לדיוסטר והנוגע בשאר הקורה טהור שאין כל הקורה חיבור:
14
When a wagon contracts impurity, one who touches the metal bar, the wooden yoke, the eye, and the thick ropes - even at the time work is being performed - is pure.
One who touches the swordlike beam of wood, the kneelike piece of wood, the handle, a metal ring, the "cheeks" of the yoke, and the articles hanging from it. are impure.
Similarly, when a saw manned by two people becomes impure, one who touches either side contracts impurity. One who touches the strap or the band the shaft, and its supports remains pure, for these are not considered as attached to it. In contrast, one who touches the frame of a large saw is impure.
יד
עגלה שנטמאת הנוגע בעול ובקטרב ובעץ ובעבות אפילו בשעת מלאכה טהורה והנוגע בחרב ובבורך ובביצול ובעין של מתכת ובלחיים ובעיראין טמא וכן מגירה שנטמאת הנוגע בידה מכאן ומכאן טמא והנוגע בחוט ובמשיחה ובאמה ובסניפין שלה טהור שאין אלו חיבור לה אבל הנוגע במלבן של מסר הגדול טמא:
15
When the lance in a carpenter's press becomes impure, one who touches the press itself is pure. When a drill becomes impure, one who touches the bow wound around it is pure, because it is not considered as attached to the drill.
When a bow was extended and the arrow extended within it, if the arrow contracts impurity, one who touches the bowstring or the bow does not contract impurity. This applies even when it is extended. Similarly, if the lance of a trap for field mice becomes impure, the trap does not contract impurity, even if it has been set.
Similarly, when a loom that is extended contracts impurity in the weaving process, one who touches all of the following: the upper beam and the lower beam, the heddles, the weaver's comb, the thread that is passed over purple thread when weaving a sheet of fabric, and a strand extending from the weave that will not be integrated within it is pure. The rationale is that all of these are not considered as joined to the garment. One, however, who touches the woof that has not yet been tightened, the woof that is standing, a thread that is woven as part of a purple fabric, and a strand extending from the weave that will be integrated with it is impure. The rationale is that all of these are considered as joined to the garment.
טו
מכבש של חרש שנטמא הרומח שבו הנוגע במכבש טהור מגרה שנטמא הנוגע בקשטנית שהיא לפופה עליו טהור שאינה חיבור קשת שהיתה מתוחה והחץ משוך עמה ונטמא החץ הנוגע ביתר ובקשת טהור ואפי' כשהיא מתוחה וכן מצודת האישות שנטמא החץ שלה לא נטמאת המצודה אפילו כשהיא מתוחה וכן מסכת נסוכה שנטמאת בשעת האריג הנוגע בכובד העליון והתחתון ובנירים ובקירוס ובחוט שהעבירו על גבי ארגמן ובעירה שאינה עתיד להחזירה טהור שכל אלו אינן חיבור לבגד אבל הנוגע בנפש המסכת ובשתי העומד ובכפל שהעבירו על גבי ארגמן ובעירה שהוא להחזירה טמא שכל אלו חיבורין לבגד:
16
One who touches wool that is on the base of a spindle of a loom or on a rod is pure. One who touches a spool before it has been uncovered, is impure. After it has been uncovered, he is pure.
טז
הנוגע בצמר שעל האימה ובאשויה טהור הנוגע בפיקה עד שלא פרעה טמא משפרעה טהור:
17
When a string is threaded through a needle, even if it is tied on both sides, it is not considered as joined to it. If it was inserted into a garment, the string is considered as connected to the garment, but the needle is not considered as connected to the garment. Moreover, not even the entire string is considered as connected to the garment, only what is necessary for sewing. What is not necessary is not considered as connected.
When a thread has unraveled from a garment, even if it is 100 cubits long, the entire thread is considered to be attached to the garment. When a rope is attached to an earthenware container, even if it is 100 cubits long, the entire rope is considered to be attached to it. If one tied another rope to the initial rope, the portion on the inside of the knot is considered as attached. The portion outside the knot is not considered as attached. When a rope is attached to a basket, it is not considered as attached unless one sewed one to the other.
יז
החוט שהשילו למחט אפילו קשור משני צדדין אינו חיבור הכניסו לבגד החוט חיבור לבגד ואין המחט חיבור לבגד ואין החוט כולו חיבור לבגד אלא כל שהוא לצורך התפירה חיבור שאינו לצורך התפירה אינו חיבור החוט שפירש מן הבגד אפילו מאה אמה כולו חיבור חבל שקשור בחרס אפילו מאה אמה כולו חיבור קשר בו חבל אחד מן הקשר ולפנים חיבור מן הקשר ולחוץ אינו חיבור החבל שהוא קשור בקופה אינו חיבור אלא אם כן תפר:
• Tefillin, Mezuzah and Sefer Torah - Chapter Two
1
In what manner are the tefillin [placed on] the head written? [The] four passages are written on four parchments and rolled closed, each as a separate entity. They are placed in four compartments, which are covered by a single piece of leather.
The four passages of [the tefillin placed on] the arm are written on four columns on a single parchment. They should be rolled closed like a Torah scroll from the end to the beginning and placed in a single compartment.
א
כיצד כותבין את התפילין של ראש כותבין ארבע פרשיות על ארבע קלפין וגוללין כל אחד ואחד לבדו ומניחין אותן בארבע בתים שהן מחוברין בעור אחד ושל יד כותבין אותן הארבע פרשיות בארבע דפין על קלף אחד וגוללו כמין ספר תורה מסופו לתחלתו ומניחו בבית אחד:
2
Care must be taken in writing these passages. If one wrote a passage which should be s'tumah as p'tuchah or a passage which should be p'tuchah as s'tumah, it is invalid.
The first three passages are all p'tuchot, while the final passage, V'hayah im shamo'a, is s'tumah.
ב
וצריך להזהר בפרשיות שאם עשה הסתומה פתוחה או הפתוחה סתומה פסלן ושלשת הפרשיות הראשונות כולן פתוחות ופרשה אחרונה שהיא והיה אם שמוע סתומה:
3
One must be careful regarding [the spelling of the words in these passages] with regard to the short or full form. [The manner in which] these four passages are written [in tefillin] should resemble the manner they are written in a Torah scroll that has been checked [for accuracy in this regard].
When one writes a word which requires a short form using a full form, it is invalid until one erases the extra letter. If one writes a word which requires a full form using a short form, it is invalid and may not be corrected.
These are [the correct spellings of the words that could present difficulties] with regard to the short and full forms in these four passages.
ג
וצריך להזהר במלא וחסר עד שיהיו ארבעתן כתובות כמו שהן כתובות בספר תורה הבדוק שאם כתב החסר מלא פסול עד שימחק היתר ואם כתב המלא חסר פסול ואין לו תקנה ואלו הן החסרות והמלאות שיש בארבע פרשיות אלו:
4
[In] the first passage, Kadesh li kol b'chor, [the word] b'chor [is written using] the full form; the word zachor [using] the full form; the word b'chozek [using] the short form; the word hotzi[using] the full form; the word yotzi'em without a vav; the word y'viacha [using] the full form; the word v'ha'emori [using] the short form; the word v'hay'vusi [using] the full form; the word la'avotechawithout a vav; the word ha'avodah [using] the short form; the word matzot [using] the short form; the word hash'vi'i [using] the full form; the word matzot [using] the full form; the word s'or [using] the short form; the word g'vulecha [using] the short form; the word ba'avur [using] the full form; the word l'ot [using] the full form; the word ul'zikaron [using] the full form; the word einecha [using] the full form; the word torat [using] the full form; the word hotziachawithout a yud; the word hachukkah [using] the short form; and the word l'moadah [using] the full form.
ד
פרשה ראשונה:
קדש לי כל בכור מלא זכור מלא בחזק חסר [הוציא מלא יצאים חסר וא"ו [יביאך מלא והאמרי חסר והיבוסי מלא לאבתיך חסר וא"ו העבדה חסר מצת חסר השביעי מלא מצות מלא שאר חסר גבלך חסר בעבור מלא לאות מלא ולזכרון מלא עיניך מלא תורת מלא הוצאך חסר יו"ד החקה חסר למועדה מלא:
5
[In] the second passage, V'hayah ki y'viacha, [the word] y'viacha [is written] without a yud; the word chamor [using] the short form; the word b'chor [using] the full form; the word b'chozek[using] the short form; the word hotzianu [using] the full form; the word vayaharog [using] the short form; the word b'chor [using] the full form; the word mib'chor [using] the short form; the words v'ad b'chor [using] the full form; the word zove'ach without a vav; the word b'chor in v'chol b'chor [using] the full form; the word l'ot [using] the full form; the word yadecha is written with a hey; the word ul'totafot without the final vav; the word einecha [using] the full form; the word b'chozek [using] the short form; and the word hotzianu [using] the full form.
ה
פרשה שנייה:
והיה כי יבאך חסר יו"ד ולאבתיך חסר וא"ו חמר חסר בכור מלא בחזק חסר הוציאנו מלא ויהרג חסר בכור מלא מבכר חסר ועד בכור מלא זבח חסר וא"ו וכל בכור מלא לאות מלא ידכה כתוב בה"א ולטוטפת חסר וא"ו תנינא עיניך מלא בחזק חסר הוציאנו מלא:
6
[In] the third passage, Shema, the ayin of [the word] Shemaand the dalet of [the word] echad are enlarged.
The word m'odecha [is written using] the short form; the word l'vanecha [using] the full form; the wordb'vetecha without a second yud; the word uv'kumecha [using] the full form; the word l'ot [using] the full form; the word yadecha [using] the short form; the word l'totafot without both vavim; the word einecha [using] the full form; the word mezuzot without the first vav; the word beitecha without a second yud; the word uvish'arecha [using] the full form.
ו
פרשה שלישית:
שמע עי"ן של שמע גדולה דל"ת של אחד גדולה מאדך חסר לבניך מלא בביתך בלא יו"ד שנייה ובקומך מלא לאות מלא ידך חסר לטטפת חסר שני ואוי"ן עיניך מלא מזזות חסר וא"ו ראשונה ביתך בלא יו"ד שנייה ובשעריך מלא:
7
[In] the fourth passage, V'hayah im shamo'a, [the word] shamo'a [is written using] the short form; the word mitzvotaiwith only one vav; the word yoreh [using] the full form; the word umalkosh [using] the full form; the word v'tiroshcha without a vav; the word v'hishtachavitem [using] the full form; the word y'vulah[using] the full form; the word hatovah [using] the short form; the word notein [using] the short form; the word otam [using] the short form; the word l'ot [using] the full form; the word l'totafot lacking the second vav; the word einechem [using] the full form; the word otam[using] the short form; the wordb'vetecha without a second yud; the word uv'kumecha [using] the full form; the word mezuzot [using] the full form; the word beitecha without a second yud; the word uvish'arecha [using] the full form; the word la'avoteichem without a vav.
ז
פרשה רביעית:
והיה אם שמע חסר מצותי בוא"ו אחת יורה מלא ומלקוש מלא ותירשך חסר וא"ו והשתחויתם מלא יבולה מלא הטבה חסר נתן חסר אתם חסר לאות מלא לטוטפת חסר וא"ו שנייה עיניכם מלא אתם חסר בביתך בלא יו"ד שנייה ובקומך מלא מזוזות מלא ביתך בלא יו"ד שנייה ובשעריך מלא לאבתיכם חסר וא"ו:
8
Care must be taken regarding the placement of crowns on the letters. They are formed like [small] zeiynin on the [tops of the] letters which possess crowns as in a Torah scroll. These are the letters which possess crowns in these four passages.
ח
וצריך להזהר בתגין של אותיות והן כמו זיינין זקופות שיש להן תג כמו שהן כתובין בספר תורה ואלו הן האותיות המתויגות שבארבע פרשיות אלו:
9
There is only one letter [with a crown] in the first passage: the final mem of miyamim. There are three zeiynin upon it. In the second passage, there are five letters [with crowns]. Each of these is a heh, and four zeiynin are placed on each of them. They are: the heh of un'tanah, the first and final heh in the word hikshah, the heh of vayaharog, and the heh of yadecha.
In the third passage, there are five letters [with crowns.] They are: the kof of uv'kumecha; it has three zeiynin; the kof of uk'shartam; it has three zeiynin; the two tetim and the pei of l'totafot; each of these letters has four zeiynin.
In the fourth passage, there are five letters [with crowns.] They are: the peh of v'asafta; it has three zeiynin; the tov of v'asafta has one zayin; the two tetim and the peh of l'totafot; each of these letters has four zeiynin.
There are a total of sixteen letters which require crowns. If one did not place crowns above them, added other crowns, or reduced the number of zeiynin, the passages are not invalid.
ט
פרשה ראשונה יש בה אות אחת בלבד והיא מ"ם סתומה של מימים עליה שלש זייני"ן פרשה שנייה יש לה חמש אותיות וכל אחת מהן ה"א ועל כל ה"א מחמשתן ארבע זייני"ן והן ה"א של ונתנה וה"א ראשונה וה"א אחרונה של הקשה וה"א של ויהרג וה"א של ידכה פרשה שלישית יש בה חמש אותיות ואלו הן קו"ף של ובקומך יש עליה שלש זייני"ן וקו"ף של וקשרתם יש עליה שלש זייני"ן וטי"ת טי"ת פ"א של לטטפת על כל אות משלשתן ארבע זייני"ן פרשה רביעית יש בה חמש אותיות פ"א של ואספת יש עליה שלש זייני"ן ותי"ו של ואספת יש עליה זיי"ן אחת וטי"ת טי"ת פ"א של לטוטפת על כל אחת משלשתן ארבע זייני"ן כל האותיות המתויגות שש עשרה ואם לא עשה התגין או הוסיף וגרע בהן לא פסל:
10
A person who purchases tefillin from a person who is not an expert is required to inspect them. If he purchased 100 tefillin, he should inspect three, either two head tefillin and one arm tefillin, or two arm tefillin and one head tefillin. If he finds them acceptable, [from this time onward,] he can assume the scribe [to be proficient]. Thus, they are all considered to be acceptable and need not be checked.
If, however, one purchases them in different packages, they must all be checked, because it can be presumed that each package was purchased from a different scribe.
י
הלוקח תפילין ממי שאינו מומחה צריך לבדקן לקח ממנו מאה קציצות בודק מהן שלש קציצות או שתים של ראש ואחת של יד או שתים של יד ואחת של ראש אם מצאם כשרים הוחזק זה האיש והרי כולן כשרים ואין השאר צריך בדיקה ואם לקחם צבתים צבתים כולן צריכות בדיקה שחזקת הצבתים מאנשים הרבה לקוחים:
11
After a person writes tefillin himself, purchases them from an expert, or purchases them from another person and has them inspected, and places them in their leather [compartments], they need not ever be checked again.
As long as their compartments are intact, they are assumed to be acceptable even though several years have passed. We do not suspect that a letter has faded out or been perforated. Hillel the elder stated: "These [tefillin] are from my maternal grandfather."
יא
הכותב תפילין בכתב ידו או שלקחן מן המומחה או משאר אדם ובדקן והחזירן לעורן לעולם אינו צריך לבדקם פעם אחרת ואפי' לאחר כמה שנים כל זמן שחיפויין שלם הרי הן בחזקתן ואין חוששין להן שמא נמחקה אות מתוכן או שניקבה הלל הזקן היה אומר אלו משל אבי אימא:
Tefillin, Mezuzah and Sefer Torah - Chapter Three
1
There are eight requirements in the making of tefillin. All of them are halachot transmitted to Moses on Mount Sinai and, therefore, it is necessary to fulfill them all. If one deviates with regard to any of them, the [tefillin] are unacceptable. They are:
a) The tefillin must be square and must be sewn closed in a square. [Both] diagonals must be equal, and thus all four angles will be equal.
b) The leather of the head [tefillin] should have a shin embossed on both its right and left sides.
c) The passages should be wrapped in fabric.
d) A hair should be wound around that fabric. Afterwards, they should be placed in their compartment.
e) They should be sewn [closed] with the sinews [of an animal].
f) The leather compartment in which they are placed should have a place for the straps to pass through so that they can be moved through the [tefillin's] handle.
g) The straps should be black.
h) The knot with which they are tied should be the renowned knot that is formed like a dalet.
אa) The tefillin must be square and must be sewn closed in a square. [Both] diagonals must be equal, and thus all four angles will be equal.
b) The leather of the head [tefillin] should have a shin embossed on both its right and left sides.
c) The passages should be wrapped in fabric.
d) A hair should be wound around that fabric. Afterwards, they should be placed in their compartment.
e) They should be sewn [closed] with the sinews [of an animal].
f) The leather compartment in which they are placed should have a place for the straps to pass through so that they can be moved through the [tefillin's] handle.
g) The straps should be black.
h) The knot with which they are tied should be the renowned knot that is formed like a dalet.
שמונה הלכות יש במעשה התפילין כולן הלכה למשה מסיני ולפיכך כולן מעכבות ואם שינה באחת מהן פסל ואלו הם:
שיהיו מרובעות וכן תפירתן ברבוע ואלכסונן ברבוע עד שיהיה להן ארבע זויות שוות ושיהיה בעור של ראש צורת שי"ן מימין ומשמאל ושיכרוך הפרשיות במטלית ושיכרוך אותן בשיער מעל המטלית ואח"כ מכניסן בבתיהן ושיהיו תופרין אותן בגידין ושעושין להן מעבורת מעור החפוי שתכנס בה הרצועה עד שתהא עוברת והולכת בתוך תובר שלה ושיהיו הרצועות שחורות ושיהיה הקשר שלהן קשר ידוע כצורת דל"ת:
2
How are the head tefillin made? We take a cubic wooden block. [It need not, however, be a perfect cube]. If its height is [slightly] more or less than its width, it is of no consequence. We are required to take care only that its width and length are alike.
Three grooves are carved into it so that four projections will be made as depicted. Leather is taken and soaked in water, and then, the mold is placed within it. The leather is inserted in between the grooves.
While [the leather] is still wet, it is plucked and squeezed until the shape of a shin with three heads is formed on the right side of the tefillin as they will be worn, and the shape of a shin with four heads is formed on the left side of the tefillin as they will be worn.
ב
כיצד עושים תפילין של ראש לוקחין עץ מרובע ארכו כרחבו וכגבהו ואם היה גבהו יותר על רחבו או פחות ממנו אין בכך כלום ואין מקפידין אלא על ארכו שיהא כרחבו וחופרין בו שלשה חריצין כדי שיעשה לו ארבע ראשים כגון זה ולוקחין עור ומרטיבין אותו במים ומשימין בו את העץ ומכניסין את העור בין כל חריץ וחריץ ומכמשים אותו והוא רטוב מכאן ומכאן עד שעושין בו דמות שי"ן שיש לה שלשה ראשין מימין המניח תפילין ודמות שי"ן שיש לה ארבעה ראשים משמאל המניח:
3
The leather is then left on the mold until it dries, and then it is removed. Thus, the leather will be [formed into a block] with four empty compartments.
One of the passages from the Torah is placed in each compartment, and then a portion of the leather is folded over beneath them, and then they are sewn closed on all four corners.
Within this lower piece of leather, a place should be left for the straps to be inserted, like a handle. It is called a ma'aboret.
ג
ומניחין את העור על העץ עד שייבש ואחר כך חולץ העור מעל גבי האימום של עץ ונמצא העור שיש בו ארבעה בתים פנויין ומכניסין פרשה בכל בית ובית ומחזירין מקצת העור מלמטה ותופרין אותו מארבע פנותיו ומניחין מן העור שלמטה מקום שתכנס בו הרצועה כמו תובר והוא הנקרא מעבורת:
4
How are the tefillin of the arm made? We take a wooden block whose length is equal to its width and is a fingerbreadth - or slightly more or slightly less - high, and place wet leather around it.
The leather is left on this mold until it has dried, and then it is removed. The four passages are deposited in the place left by the mold. A portion of the leather is folded over beneath them, and then they are sewn closed on all four corners. A piece of leather, like a handle, should be left for the straps [to be inserted].
ד
וכיצד עושין תפילין של יד לוקחין עץ מרובע ארכו כרחבו ויהיה גבהו כאצבע או יתר על זה מעט או פחות מעט ומחפין אותו בעור רטוב ומניחין את העור על האימום עד שייבש וחולץ את העור ומניח את ארבע הפרשיות במקום העץ ומחזיר מקצת העור מלמטה ותופרו מארבע פנותיו ומניחין מן העור תובר מקום הרצועות:
5
What is the order of the passages? For the head tefillah, the final passage, V'hayah im shamo'a, is placed in the first compartment on the right side of the person putting on the tefillin. Shema is placed next to it. V'hayah ki y'viacha is placed in the third compartment next to Shema, and Kadesh Li is placed in the fourth compartment, on the left side of the person putting on the tefillin.
Thus, a person who is facing the person wearing the tefillin will read them in the following order. If their order is altered, they are not acceptable.
ה
כיצד סדור הפשריות בתפלה של ראש מכניס פרשה אחרונה שהיא והיה אם שמע בבית ראשון שהוא על ימין המניח ושמע סמוכה לה והיה כי יבאך בבית שלישי סמוכה לשמע וקדש לי בבית רביעי שהוא לשמאל המניח תפילין כדי שיהא הקורא שלפניו כנגד פני המניח קורא על הסדר הזה כגון זה ואם החליף סדור זה פסולות:
6
[The passages for] the arm tefillin are written on four columns on a single piece of parchment like a Torah scroll, according to the order in which these passages are found in the Torah, in the following manner:
If they were written on four separate pieces of parchment and placed in the same compartment, one fulfills one's obligation. There is no need to glue them together.
ו
תפלה של יד כותבם בארבעה דפין בעור אחד ארוך כספר תורה על סדורן בתורה כגון זה אם כתבן על ארבע עורו' והכניסן בבית אחד יצא ואינו צריך לדבקם:
7
When the passages - both of the head and the arm tefillin - are rolled closed, they should be rolled from the end to the beginning, so that were the passage to be rolled open, it would be possible to read each portion from the beginning to the end.
ז
כשהוא גולל הפרשיות בין של ראש בין של יד גולל אותן מסופן לתחלתן עד שתמצא כשתפתח הפרשה תקרא כל פרשה ופרשה מתחלתה עד סופה:
8
Before the passages are placed in their compartments, they should be wrapped in a fabric, and hair should be wound around them. Afterwards, they may be placed in their compartments.
This hair should be from a kosher species of animal or beast. Even when these animals died without being ritually slaughtered or were treifah, [their hair is nevertheless acceptable]. It has already become a universally accepted custom to wind hair from the tail of a calf [around these parchments].
ח
וכשמכניסין את הפרשיות בבתים שלהם כורכין אותן במטלית ועל המטלית שיער ואח"כ מכניסין אותן בבתיהן ושיער זה צריך להיות שיער בהמה או של חיה טהורה ואפילו מנבילות וטריפות שלהן וכבר נהגו כל העם לבורכן בשיער זנב העגלים:
9
When the tefillin are sewn closed, they may be sewn only with sinews from a kosher species of animal or beast. [Sinews taken from] animals which died without being ritually slaughtered or which were treifah [are nevertheless acceptable].
It is customary to take sinews from the heels of kosher animals and beasts. They are white in color. If they are too firm, they are softened by [pounding them with] stones and the like until they become like flax. Afterwards, they are spun and twisted into threads and used to sew together tefillin and the sheets of Torah scrolls.
ט
כשתופרין את התפילין אין תופרין אלא בגידין של בהמה או של חיה טהורה ואפילו מנבילות וטריפות שלהן לוקחין הגידין שיש בעקב הבהמה או החיה טהורים והם לבנים ואם הם קשים מרככין אותן באבנים וכיוצא בהן עד שיעשו כפשתן וטווין אותן ושוזרין אותן ובהן תופרין התפילין ויריעות ספר תורה:
10
When the tefillin are sewn closed, they should be sewn as a square. It is a widely accepted practice for there to be three stitches on each side, so that there will be twelve stitches in all. This applies for both the arm tefillin and the head tefillin. If, however, one made ten or fourteen stitches, there is no difficulty.
For each of the stitches, the thread must pass through from both sides.
י
כשתופרין התפילין תופרין אותן ברבוע והלכה רווחת שיהיו בכל צד שלש תפירות עד שיהיו הכל שתים עשרה תפירות בין של יד בין של ראש ואם עשה התפירות עשר או ארבע עשרה עושה וכל התפירות יהיה החוט שלהן סובב משתי רוחות:
11
The groove between [each of the compartments] of the head tefillin should reach the stitches [which sew the tefillinclosed]. [Nevertheless,] if the groove is discernible, so that the [division into] four compartments is openly visible, [the tefillin] are acceptable even if the groove does not extend until the stitches. If, however, the groove is not discernible, [the tefillin] are not acceptable.
It is necessary to pass a thread or cord through each of the grooves on [the outer side of] the leather [compartments] to separate between the compartments. It is common custom to pass one of the sinews used to sew [the tefillin closed] between each of these three grooves.
יא
וצריך שיגיע החריץ של תפילין של ראש עד מקום התפר ואם היה החריץ ניכר כדי שיהיו ארבעה ראשין נראין לכל ואף על פי שאין החריץ מגיע למקום התפר כשרות ואם אין חריץ ניכר פסולות וצריך להעביר בתוך כל חריץ וחריץ על גבי העור חוט או משיחה להבדיל בין בית לבית ומנהג פשוט להעביר גיד מגידי התפירה בכל חריץ וחריץ משלשתן:
12
How are the straps made? We take leather straps [at least] the length of a barley-corn in width. If they are wider than that, they are acceptable. The length of the straps of the head tefillin should be sufficient to surround the head, tie the knot, and extend on either side of the head until they reach the navel or slightly above it.
The length of the strap of the arm should be sufficient to surround the forearm, tie its knot, and extend until it can be wound three times around the middle finger and tied. If the straps are longer than this, they are acceptable.
יב
וכיצד עושין הרצועות לוקחין רצועה של עור רחבה כאורך השעורה ואם היתה רחבה מזו השיעור כשרה ואורך רצועה של ראש כדי שתקיף את הראש ויקשור ממנה הקשר ותמתח שתי הרצועות מכאן ומכאן עד שיגיעו לטבור או למעלה ממנו מעט ואורך רצועה של יד כדי שתקיף את הזרוע ויקשור ממנה הקשר ותמתח רצועה אחת על אצבע אמצעית ויכרוך ממנה על אצבעו שלש כריכות ויקשור ואם היו הרצועות ארוכות יתר על שיעורים האלו כשרות:
13
One places the straps through their handle, leaving space for the [circumference of] one's head, and ties a square knot, which resembles a dalet. Every Torah scholar should learn how to tie this knot. It is impossible to describe this knot in writing. Rather, it must be seen.
The straps of the hand tefillin should be tied with a knot that resembles a yud. This knot should allow the strap to pass through it so that it can be widened or narrowed while one is tying the tefillin on one's arm.
יג
ומכניס רצועה של ראש בתובר שלה ומקיף במדת ראשו וקושר קשר מרובע כמין דל"ת וקשר זה צריך כל תלמיד חכם ללמדו ואי אפשר להודיע צורתו בכתב אלא בראיית העין וכן בשל יד קושר קשר כמין יו"ד ותהיה הרצועה של יד עולה ויורדת בתוך הקשר כדי שירחיב ויקצר בעת שירצה לקשור על ידו:
14
The outer surface of the straps of both the head and the arm tefillin must be black. This is a halachah transmitted to Moses on Mount Sinai.
In contrast, with regard to the inner surface, since it faces the inside, it is acceptable if it is green or white. One should not make this [side of the straps] red, since it will be embarrassing for him if they become overturned.
The back of the straps should be the same color as the compartment; if it is green, they should be green; if it is white, they should be white. It is attractive for tefillin to be entirely black, the compartments and the entire strap.
יד
הרצועות של תפילין בין של ראש בין של יד פניהם החיצונים שחורים וזו הלכה למשה מסיני אבל אחורי הרצועות הואיל ומבפנים הן אם היו ירוקות או לבנות כשרות אדומות לא יעשה שמא תהפך הרצועה וגנאי הוא לו ולא יהיה אחורי הרצועה לעולם אלא כעין הקציצה אם ירוקה ירוקין ואם לבנה לבנים ונוי הוא לתפילין שיהיו כולן שחורות הקציצה והרצועה כולה:
15
The leather used to cover the tefillin and from which the straps are made should come from a kosher species of animal, beast, or fowl. Even when these animals died without being ritually slaughtered or were treifah, [their hides are nevertheless acceptable]. If, however, leather from a non-kosher species was used or if they were covered with gold, they are not acceptable.
The leather used for the straps must be processed with the intent that it be used for the mitzvah. In contrast, the leather used to cover the tefillin need not be processed at all. It is even acceptable if it is made from matzah. [Indeed,] this is the practice in many communities.
טו
העור שמחפין בו התפילין ושעושין ממנו הרצועות הוא עור של בהמה או חיה או עוף הטהורים ואפילו נבלות וטרפות שלהן ואם עשה מעור טמאים או שחפה תפילין בזהב פסולות ועור הרצועה צריך עיבוד לשמה אבל בעור שמחפין בו אינו צריך עיבוד כלל אפי' עשהו מצה כשר ומקומות הרבה נהגו לעשות אותן בעור מצה:
16
tefillin may be made only by a Jew, since making them is equivalent to writing [the passages], because of the shin[embossed] in the leather [compartment] mentioned above. Therefore, if they were made by a gentile or sewn closed by him, they are unacceptable.
Similarly, they may not be made by any others whose writing [of the passages] is not acceptable.
טז
אין עושין התפילין אלא ישראל שעשייתן ככתיבתן מפני השי"ן שעושין בעור כמו שאמרנו לפיכך אם היפך הכותי או תפרן פסולות והוא הדין לכל הפסול לכתבן שלא יעשה אותן:
17
A head tefillah may not be made into an arm tefillah, but an arm tefillah may be made into a head tefillah, because an article should not be lowered from a higher level of holiness to a lesser one. Similarly, the strap of a head tefillah should not be used for an arm tefillah.
When does the above apply? After one has worn them. However, if head tefillin have never been worn, one may make them into arm tefillin. How is this done? One drapes leather around them until they become a single [compartment] and [then, one can] tie them on his hand.
יז
תפלה של ראש אין עושין אותה של יד ושל יד עושין אותה של ראש לפי שאין מורידין מקדושה חמורה לקדושה קלה וכן רצועה של תפלה של ראש אין עושין אותה לתפלה של יד בד"א כשלבשן אבל תפילין של ראש שלא לבשן אדם מעולם אם רצה להחזירן ליד מותר וכיצד עושין טולה עליה עור עד שתעשה אחת וקושרה על ידו:
18
[The following laws apply when] the stitches of the tefillinbecome torn: If two stitches which are located next to each other become torn, or three stitches become torn even though they are not located next to each other, [the tefillin] are unacceptable.
When does the above apply? With regard to old [tefillin]. With regard to new [tefillin], however, if their base remains intact, they are acceptable. [tefillin are considered] to be "new" as long as the leather remains strong and does not tear when one takes hold of a portion of the leather where the stitch was torn and hangs the tefillin. If the leather is not fit to hang the tefillin because it will tear, the [tefillin are considered] "old."
יח
תפילין שנפסקו התפירות שלהן אם היו שתי התפירות זו בצד זו או שנפסקו שלש תפירות אפילו זו שלא כנגד זו הרי אלו פסולות במה דברים אמורים בישנות אבל בחדשות כל זמן שפני טבלן קיימות כשרות ואלו הן החדשות כל שאוחזין מקצת העור שנקרע תפרו ותולין בו התפילין והוא חזק ואינו נכרת הרי אלו חדשות ואם אין ראוי לתלות בו אלא הוא נפסק הרי אלו ישנות:
19
Should a strap be torn, [the pieces] should not be tied or sewn together. Rather, it should be removed and entombed, and another one [substituted for it].
The remnants of [torn] straps are not acceptable unless their length and width meets - or exceeds - the minimum requirements.
At all times, a person should be careful that the external surface of the straps faces upward when he ties them on his arm and head.
יט
רצועה שנפסקה אין קושרין אותה ואין תופרין אותה אלא מוציאה וגונזה ועושין אחרת ושיורי הרצועה פסולין עד שיהא ארכה ורחבה כשיעור או יתר עליו ולעולם יזהר להיות פני הרצועה למעלה בעת שקושר אותן על ידו ועל ראשו:
Tefillin, Mezuzah and Sefer Torah - Chapter Four
1
Where are the head tefillin placed? They should be placed at the point of the skull, the end of the hairline towards the face, the place where a child's brain [can be felt] to pulsate.
Care must be taken to position them in the center, so that they will be "between the eyes." The knot should be at the top portion of the neck, the bottom of the skull.
א
היכן מניחין תפילין של ראש מניחין אותן על הקדקד שהוא סוף השיער שכנגד הפנים והוא המקום שמוחו של תינוק רופס בו וצריך לכוין אותם באמצע כדי שיהיו בין העינים ויהיה הקשר בגובה העורף שהוא סוף הגולגולת:
2
The arm [tefillin] should be tied to one's left arm at the muscle - i.e., the bulging flesh of the arm between the shoulder and the elbow. Thus, if one presses his arm to his ribs, the tefillah will be opposite his heart, thus fulfilling the directive [Deuteronomy 6:6], "And these words... shall be upon your heart."
ב
ושל יד קושר אותה על שמאלו על הקיבורת והוא הבשר התופח שבמרפק שבין פרק הכתף ובין פרק הזרוע שנמצא כשהוא מדבק מרפקו לצלעיו תהיה תפלה כנגד לבו ונמצא מקיים והיו הדברים האלה על לבבך:
3
A person who places the arm tefillah on his palm, or the head tefillah on his forehead, follows the way of the Sadducees. A person who makes his tefillin rounded like a nut does not fulfill the mitzvah at all.
A left-handed person puts tefillin on his right hand, since [figuratively,] it is his left hand. If he is ambidextrous, he should place them on his left hand - i.e., his left hand in a literal sense.
The places where to tie and place the tefillin were received as part of the oral tradition.
ג
המניח תפלה של יד על פס ידו או של ראש על מצחו הרי זה דרך צדוקים העושה תפלתו עגולה כאגוז אין בה מצוה כלל איטר מניח תפילין בימינו שהוא שמאל שלו ואם היה שולט בשתי ידיו מניח אותה בשמאלו שהוא שמאל כל אדם ומקום קשירת התפילין ומקום הנחתן מפי השמועה למדום:
4
The [absence of the] head tefillah does not preclude [wearing tefillin] on the arm, and similarly, the [absence of the] arm tefillah does not preclude [wearing tefillin] on the head. They are two mitzvot, each one to be considered independently.
What blessings are recited? On the head tefillin, one recites: "[Blessed are You...] who has sanctified us with His commandments and commanded us concerning the mitzvah of tefillin." On the arm tefillin, one recites: "[Blessed are You...] who has sanctified us with His commandments and commanded us to put on tefillin."
ד
תפלה של ראש אינה מעכבת של יד ושל יד אינה מעכבת של ראש מפני שהן שתי מצות זו לעצמה וזו לעצמה וכיצד מברכין על של ראש מברך אשר קדשנו במצותיו וצונו על מצות תפילין ועל של יד מברך אשר קדשנו במצותיו וצונו להניח תפילין:
5
When does the above apply? When one puts on only one of them. If, however, one puts them both on, one recites only a single blessing, "...to put on tefillin."
One should tie the tefillin on one's arm, and afterwards put on the head tefillin. When one removes them, the head tefillin should be removed, and then the arm tefillin.
ה
בד"א כשהניח אחת מהן אבל אם הניח שתיהן מברך ברכה אחת והיא להניח תפילין וקושר של יד ואחר כך מניח של ראש וכשהוא חולץ חולץ של ראש ואח"כ חולץ של יד:
6
[After] reciting the blessing, "...to put on tefillin," and tying the tefillin on one's arm, one is forbidden to talk - even to respond to a greeting from one's teacher - until he puts on the head tefillin. If he talks, it is considered to be a transgression. [In such an instance,] one is required to recite the second blessing, "...concerning the mitzvah of tefillin," and then put on the head tefillin.
ו
מי שבירך להניח תפילין וקשר תפילין של יד אסור לו לספר ואפילו להשיב שלום לרבו עד שיניח של ראש ואם שח הרי זו עבירה וצריך לברך ברכה שנייה על מצות תפילין ואחר כך מניח של ראש:
7
Whenever a person puts on tefillin - even if he removes them and puts them on several times throughout the day - he should recite a blessing for them.
With regard to all mitzvot: one recites a blessing for them before performing them. Therefore, one should recite the blessing for the arm tefillah after placing it on one's muscle, before tying it, since tying it comprises the fulfillment of the mitzvah.
ז
תפילין כל זמן שמניחן מברך עליהן ואפילו חולץ ולובש כמה פעמים ביום וכל המצות כולן מברך עליהם קודם לעשייתן לפיכך צריך לברך על התפלה של יד אחר הנחה על הקיבורת קודם קשירתן שקשירתן זו היא עשייתן:
8
When a person removes his tefillin to place them in a container, he should not place the arm tefillah below and the head tefillah above, because when he wants to put them on, he will encounter the head tefillah first. Thus, he will [be forced to] ignore it and take out the arm tefillah, since one should not put on the head tefillah before the arm tefillah.
[This is undesirable because] it is forbidden for a person to ignore one mitzvah and proceed to the fulfillment of another mitzvah. Rather, as soon as a mitzvah comes to a person's hand, he should occupy himself with it. Therefore, a person should place the arm tefillin above, so that he will encounter it first, and thus put on the tefillin in the proper sequence.
ח
כשחולץ אדם תפיליו להצניען בכלי לא יניח של יד מלמטה ושל ראש מלמעלה מפני שבשעה שהוא רוצה ללובשן יפגע בשל ראש תחלה ונמצא שמניחה ומוציא של יד לפי שאין לובשין של ראש קודם של יד ואסור לאדם להניח מצוה ולעבור ממנה למצוה אחרת אלא מצוה שתבוא לידו של אדם בתחלה בה הוא מתעסק לפיכך צריך להניח של יד למעלה כדי שיפגע בה תחלה וילבש על הסדר:
9
A container that was made for tefillin to be placed in and which was used for that purpose becomes holy. It is forbidden to use it for mundane purposes.
If a container was prepared for that purpose, but never used for it, or if a container was temporarily used for tefillin, but was not prepared for that purpose, it does not become holy. Rather, it is considered an ordinary article as before.
It is forbidden to suspend tefillin. [This applies regardless of whether one suspends them] by their straps or from the tefillahitself. One may, however, suspend the bag in which they are placed.
ט
כלי שהכינו להניח בו תפילין והניחם בו נתקדש ואסור להשתמש בו בדברי חול הכינו ולא הניח בו או שהניח בו עראי ולא הכינו לא נתקדש והרי הוא חול כמו שהיה ואסור לתלות את התפילין בין ברצועה בין בתפלה עצמה אבל תולה הוא את הכיס שהתפילין מונחין בו:
10
The time for wearing tefillin is the day and not the night, as [Exodus 13:10] states: "And you shall observe this statute in its appointed time, from day to day." "This statute" refers to the mitzvah of tefillin.
Similarly, Sabbaths and holidays are not days on which tefillin [are worn], as [Exodus 13:9] states: "And they shall be a sign for you." Since the Sabbaths and the holidays are themselves signs, [the sign of tefillin is unnecessary].
When does the time to put them on begin? When one can see a colleague standing four cubits away and recognize him. [It continues] until sunset.
י
זמן הנחת התפילין ביום ולא בלילה שנאמר מימים ימימה חוקה זו היא מצות תפילין וכן שבתות וימים טובים אינן זמן תפילין שנאמר והיה לאות ושבתות וימים טובים הן עצמן אות ומאימתי זמן הנחתן משיראה את חבירו ברחוק ארבע אמות ויכירהו עד שתשקע החמה:
11
It is permitted for a person who put on tefillin before sunset to continue wearing them after nightfall. They may even remain upon him the entire night.
This law, however, is not to be taught in public. Instead, everyone should be taught not to wear tefillin at night and to remove them before sunset.
A person who puts on tefillin after sunset transgresses a Scriptural prohibition, as [implied by Exodus 13:10]: "And you shall observe this statute... from day to day."
יא
מי שהניח תפילין קודם שתשקע החמה וחשכה עליו אפילו הן עליו כל הלילה מותר ואין מורין דבר זה לרבים אלא מלמדין את הכל שלא יניחו תפילין עליהן בלילה אלא יחלצו אותן משתשקע החמה וכל המניח תפילין לכתחלה אחר שתשקע החמה עובר בלאו שנאמר ושמרת את החקה הזאת וגו' מימים ימימה:
12
When a person is wearing tefillin in the midst of a journey and the sun sets, marking the commencement of the Sabbath, he should cover them with his hand until he reaches his home and then, remove them.
If he is sitting in the house of study and the sun sets, marking the commencement of the Sabbath, he should cover them with his hand until he reaches his home, and then remove them.
If there is a house located near the wall [of a city] where they would be safe, he should place them there. If, however, he did not remove his tefillin after sunset because he did not have a place where they would be safe, it is permissible for him to continue wearing them in order to protect them.
יב
היה בא בדרך ותפילין בראשו ושקעה עליו החמה וקדש היום מניח ידו עליהן עד שהוא מגיע לביתו וחולץ היה יושב בבית המדרש ותפילין בראשו וקדש עליו היום מניח ידו עליהן עד שמגיע לביתו וחולץ ואם יש בית סמוך לחומה שמשתמרין בו מניחן שם ואם לא חלץ תפיליו מששקעה החמה מפני שלא היה לו מקום לשמרן ונמצאו עליו כדי לשמרן מותר:
13
All those who are exempt from the obligation to recite the Shema are exempt from the obligation to wear tefillin. If a minor knows [the importance of] guarding his tefillin, his father should obtain tefillin for him, to educate him regarding the performance of mitzvot.
A person with stomach problems and anyone who can contain his excretory functions only with difficulty are exempt from the obligation to wear tefillin. [In contrast,] all those ritually impure are obligated to wear tefillin like one who is pure.
A person who suffers discomfort, or someone who is disturbed and cannot concentrate his thoughts, is exempt from the obligation to wear tefillin, since a person who wears tefillin is forbidden to divert his attention from them.
Priests who are in the midst of [the Temple] service, Levites who chant on the platform, and Israelites while they are attending the Temple [ceremonies] are exempt from the obligation to pray and to wear tefillin.
יג
כל הפטור מקריאת שמע פטור מתפילין קטן שיודע לשמור תפיליו אביו לוקח לו תפילין כדי לחנכו במצות חולי מעים וכל מי שלא יכול לשמור את נקביו אלא בצער פטור מן התפילין וכל הטמאים כולן חייבין בתפילין כטהורים מצטער ומי שאין דעתו מיושבת ונכונה עליו פטור מן התפילין שהמניח תפילין אסור לו להסיח דעתו מהן כהנים בשעת העבודה והלוים בשעה שאומרים השיר של הדוכן וישראל בשעה שעומדים במקדש פטורין מן התפלה ומן התפילין:
14
A person should touch his tefillin [from time to time] during the entire time he is wearing them, so that he will not divert his attention from them even for a single moment, for their holiness surpasses that of the tzitz. The tzitz has God's name [written] upon it only once, while the head tefillin - and similarly, the arm tefillin - contain the name י-ה-ו-ה 21 times.
יד
חייב אדם למשמש בתפיליו כל זמן שהם עליו שלא יסיח דעתו מהם אפילו רגע אחד שקדושתן גדולה מקדושת הציץ שהציץ אין בו אלא שם אחד ואלו יש בהם אחד ועשרים שם של יו"ד ה"א בשל ראש וכמותן בשל יד:
15
tefillin require a clean body; i.e., that one should be careful not to release gas while wearing them.
Accordingly, it is forbidden to sleep while wearing them - neither a long sleep nor a nap. If, however, one places a cloth over them and a woman is not with him, one may nap while wearing them. What should he do? Place his head between his knees and sleep while sitting.
טו
תפילין צריכין גוף נקי שיזהר שלא תצא ממנו רוח מלמטה כל זמן שהם עליו לפיכך אסור לישן בהם לא שינת קבע ולא שינת עראי אלא אם הניח עליהן סודר ולא היתה עמו אשה ישן בהם שינת עראי וכיצד הוא עושה מניח ראשו בין ברכיו והוא יושב וישן:
16
A person who has tefillin wound around his hand is permitted to sleep with them. [This applies] even to a long sleep.
He may eat only a snack while wearing them. If, however, he enters to partake of a regular meal, he should remove them and place them on the table until after he washes his hands [at the conclusion of the meal]. Afterwards, he should put them on and recite grace over his meal while wearing them.
טז
היו תפיליו כרוכין בידו מותר לישן בהם אפילו שינת קבע ואינו אוכל בהם אלא אכילת עראי אבל אם נכנס לסעודת קבע חולצן ומניחן על שלחנו עד שיטול ידיו ואח"כ יניחם ויברך על מזונו והוא לבוש בהן:
17
[The following rules apply with regard to a person] wearing tefillin who must use the lavatory: [He should remove his tefillin but,] while he enters, he should not place them in the holes [of the outer wall of the lavatory] which are near the public domain, lest they be taken by passersby.
What should he do? Even if he [merely] has to urinate, he should remove his tefillin four cubits away [from the lavatory] and roll them in his clothes like a Torah scroll, holding them near his heart with his right hand. He must take care that the strap does not protrude more than a handbreadth from his hand. Afterwards, he should enter and relieve himself. After leaving the lavatory and walking more than four cubits away, he should put them on.
יז
היה לבוש תפילין והוצרך לבית הכסא לא יניח התפילין בחורין הסמוכין לרשות הרבים ויכנס שמא יטלום עוברי דרכים כיצד יעשה אפילו הוצרך להשתין מים חולץ תפיליו ברחוק ארבע אמות וגוללן בבגדו כמין ספר תורה ואוחזן בימינו כנגד לבו ויזהר כדי שלא תהא רצועה יוצאת מתחת ידו טפח ונכנס ועושה צרכיו וכשיצא מרחיק ארבע אמות מבית הכסא ולובשן:
18
When does the above apply? In a permanent lavatory where drops [of urine] will not sprinkle upon him. In contrast, in a place that is temporarily being used as a lavatory, one should not enter, [holding tefillin] wound up in one's hand. Instead, one should remove them [outside the lavatory] and give them to a colleague to guard.
Urine cannot be expelled [without drops sprinkling] even in a permanent lavatory unless one squats. If [the floor is covered] with soft dust, [drops will not sprinkle] even when one stands. If the floor is hard, one should stand on an incline [and urinate], so that drops will not sprinkle on him.
יח
במה דברים אמורים בבית הכסא הקבוע שאין ניצוצות ניתזות עליו אבל בית הכסא עראי לא יכנס בהן כשהם גלולים אלא חולץ אותן ונותנן לחבירו לשמרן ואין מי רגלים כלין אפילו בבית הכסא קבוע אלא בישיבה ואם היה עפר תחוח אפי' בעמידה היה במקום קשה יעמוד במקום מדרון כדי שלא ינתזו ניצוצות עליו:
19
When a person is wearing tefillin and must relieve himself in the evening, when there would be no time left in the day to put them on again after he finishes, he should not enter a lavatory, [holding them] rolled up in his clothes.
What should he do [instead]? He should remove them and place them in their container if it is a handbreadth in size, or in another container which is not specific for them even though it is not a handbreadth in size. He should hold the container in his hand when he enters the lavatory. Similarly, if he needs to relieve himself at night, he should place them in a container and enter the lavatory, holding the tefillin in his hand.
יט
היה לבוש בתפילין והוצרך לבית הכסא לעת ערב ולא נשאר מן היום כדי ללבשן אחר שיצא לא יכנס בהם גלולים בבגדו ואפילו להשתין מים בבית הכסא קבוע אלא כיצד יעשה חולצן ומניחן בכליין אם היה בו טפח או בכלי שאינו כליין אף על פי שאין בו טפח ואוחז הכלי בידו ונכנס וכן אם הוצרך בלילה מניחן בכלי ואוחז הכלי בידו ונכנס:
20
If a person forgot and entered a lavatory while wearing tefillin, he should cover them with his hand until he completes expelling the first issue of feces or urine, and then leave the lavatory, remove the tefillin, return, and complete relieving himself. Were one to interrupt in the midst of expelling the first outburst of feces or urine, he might become very dangerously ill.
כ
שכח ונכנס לבית הכסא והוא לבוש תפילין מניח ידו עליהן עד שיגמור עמוד ראשון ויוצא וחולץ אחר כך נכנס ועושה צרכיו שאם יפסיק בעמוד ראשון בין בגדולים בין בקטנים יבוא לידי חלאים שיש בהן סכנה גדולה:
21
If a person forgot and had intercourse while wearing tefillin, he should not hold either the straps or the compartments themselves until he washes his hands. [Then, he should] remove them. [This restriction was instituted] because hands are active.
כא
שכח ושמש מטתו בתפילין הרי זה לא יאחז לא ברצועה ולא בקציצה עד שיטול ידיו ויטלם מפני שהידים עסקניות:
22
[The following rules apply to] a person who enters a bathhouse: In the rooms where people stand clothed, it is permitted to put on tefillin. In the rooms where some of the people stand naked and some clothed, one need not remove one's tefillin, nor, at the outset, should one put tefillin on there. In the rooms where [everyone] stands naked, one should remove one's tefillinand, needless to say, one should not put them on.
כב
הנכנס לבית המרחץ מקום שבני אדם עומדין לבושין מותר להניח תפילין ומקום שבני אדם עומדין שם מקצתן ערומים ומקצתן לבושין אינו חולץ תפיליו ואינו מניח שם תפילין לכתחלה ומקום שבני אדם עומדים ערומים חולץ תפיליו ואין צריך לומר שאינו מניח:
23
A person should not walk in a cemetery wearing his head tefillin. Even [outside a cemetery], a person should remove his tefillin if he comes within four cubits of a corpse or a grave, until he distances himself four cubits from them.
A person should not put on tefillin [when he is naked]. He must first cover his genitalia and put on his clothes.
A person who is carrying a load on his head should remove his head tefillin [and not put it on again] until he puts down his load. It is even forbidden to wear a handkerchief around one's head when wearing tefillin. One may, however, wear a hat over the tefillin.
כג
לא יהלך אדם בבית הקברות ותפילין בראשו ואפילו בתוך ארבע אמות של מת או בתוך ארבע אמות של קבר צריך לחלוץ תפיליו עד שירחיק ארבע אמות ולא ילבש אדם תפילין עד שיכסה ערותו וילבש בגדיו הנושא משאוי על ראשו חולץ תפיליו של ראש עד שיסיר המשאוי מעליו ואפילו מטפחת אסור להניח על הראש שיש בו תפילין אבל צונף הוא מצנפתו על תפיליו:
24
When tefillin or a Torah scroll are in a room, it is forbidden to engage in sexual relations, unless they are removed or placed into a container, and that container placed into a second container which is not specific to them. If, however, the second container designated for them, even ten containers are considered as a single container.
Should a person place [the sacred articles] in two containers, he may place them at the head of his bed, between a cushion and a pillow, as long as they are not under his head, so that he can protect them. [This applies] even if his wife is together with him in bed.
כד
בית שיש בו תפילין או ספר תורה אסור לשמש בו מטתו עד שיוציאם או יניחם בכלי ויניח הכלי בכלי אחר שאינו כליין אבל אם היה הכלי השני מזומן להם אפי' עשרה כלים ככלי אחד הן חשובין ואם הניחן כלי בתוך כלי מותר להניחן תחת מראשותיו בין כר לכסת שלא כנגד ראשו כדי לשמרן ואפי' אשתו עמו במטה:
25
The holiness associated with tefillin is very great. As long as a person is wearing tefillin on his head and arm, he will be humble and God-fearing and will not be drawn to frivolous behavior or empty speech. He will not turn his thoughts to evil matters, but rather will direct his heart to words of truth and justice.
Accordingly, a person should try to wear [tefillin] throughout the entire day, for this is the mitzvah associated with them. Among the praises conveyed upon Rav, the student of Rabbenu Hakadosh, was that he was never seen walking four cubits without [reciting words of] Torah, without tzitzit, and without tefillin.
כה
קדושת תפילין קדושתן גדולה היא שכל זמן שהתפילין בראשו של אדם ועל זרועו הוא עניו וירא שמים ואינו נמשך בשחוק ובשיחה בטילה ואינו מהרהר מחשבות רעות אלא מפנה לבו בדברי האמת והצדק לפיכך צריך אדם להשתדל להיותן עליו כל היום שמצותן כך היא אמרו עליו על רב תלמידו של רבינו הקדוש שכל ימיו לא ראוהו שהלך ארבע אמות בלא תורה או בלא ציצית או בלא תפילין:
26
Although it is a mitzvah to wear [tefillin] throughout the entire day, it is most important during prayer. Our Sages declared: "Whoever recites the Shema without tefillin is considered as if he is giving false testimony."
Whoever does not wear tefillin transgresses eight positive commandments, for in each of the four passages contained in the tefillin we are commanded to wear both head and arm tefillin. [The rewards for wearing tefillin are also great.] Whoever wears tefillinregularly will live long, as [implied by Isaiah 38:16]: "God is upon them, they shall live."
כו
אע"פ שמצותן ללבשן כל היום בשעת תפלה יותר מן הכל אמרו חכמים כל הקורא קריאת שמע בלא תפילין כאלו מעיד עדות שקר בעצמו וכל שאינו מניח תפילין עובר בשמונה עשה שהרי בארבע פרשיות צוה על תפילין של ראש ועל תפילין של יד וכל הרגיל בתפילין מאריך ימים שנאמר ה' עליהם יחיו:
• Friday, 17 Cheshvan, 5777 · 18 November 2016
• "Today's Day"
• Monday, Cheshvan 17, 5704
Torah lessons: Chumash: Chayei Sara, Sheini with Rashi.
Tehillim: 83-87.
Tanya: Now, it is (p. 573) ...waters of lustration..." (p. 575).
Time must be guarded. It is urgent to "accept the yoke of Torah." Every bit of time, every day that passes, is not just a day but a life's concern. Days go by; as the Talmud says (Yerushalmi Berachot 1:1), "A day enters and a day departs, a week enters etc.,... a month etc.,... a year etc.,..." My father quoted the Alter Rebbe: A summer day and a winter night are a year.
• Daily Thought:
Food Beyond the Angels(Vayeirah)
Abraham stood over them under the tree and they ate.[Genesis 18:8]
When Abraham stood over them, only then were the angels capable of eating and elevating their food.[Rabbi Dov Ber of Lubavitch]
What more spiritual activity could there be than eating, when it is done not only with the mouth, but with the mind?
When a human being eats and his mind and soul are engaged, he separates the good from the bad, the divine from the mundane. The food rises to a higher realm. And then the divine sparks he has discovered within the food carry him yet higher.
The angels are incapable of such a feat—unless a human soul provides them the power. For, in mindful eating, the human soul reaches beyond the entire order of being.
As the Creator formed from the spiritual the physical, so the human being transforms the physical into spiritual.[Maamar, Vayeira, 5738 (1977)]
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