Torah Reading
Vayeira: Genesis 18:1 Adonai appeared to Avraham by the oaks of Mamre as he sat at the entrance to the tent during the heat of the day. 2 He raised his eyes and looked, and there in front of him stood three men. On seeing them, he ran from the tent door to meet them, prostrated himself on the ground, 3 and said, “My lord, if I have found favor in your sight, please don’t leave your servant. 4 Please let me send for some water, so that you can wash your feet; then rest under the tree, 5 and I will bring a piece of bread. Now that you have come to your servant, refresh yourselves before going on.” “Very well,” they replied, “do what you have said.”
6 Avraham hurried into the tent to Sarah and said, “Quickly, three measures of the best flour! Knead it and make cakes.” 7 Avraham ran to the herd, took a good, tender calf and gave it to the servant, who hurried to prepare it. 8 Then he took curds, milk and the calf which he had prepared, and set it all before the men; and he stood by them under the tree as they ate. 9 They said to him, “Where is Sarah your wife?” He said, “There, in the tent.” 10 He said, “I will certainly return to you around this time next year, and Sarah your wife will have a son.” Sarah heard him from the entrance of the tent, behind him. 11 Avraham and Sarah were old, advanced in years; Sarah was past the age of childbearing. 12 So Sarah laughed to herself, thinking, “I am old, and so is my lord; am I to have pleasure again?” 13 Adonai said to Avraham, “Why did Sarah laugh and ask, ‘Am I really going to bear a child when I am so old?’ 14 Is anything too hard for Adonai? At the time set for it, at this season next year, I will return to you; and Sarah will have a son.”
Daily Quote:
What is inscribed in G-d's tefillin? "Who is like Your people Israel, one nation in the earth"(Samuel II, 7:23)
[Talmud, Berachot 6a]
Today's Study:
Chitas and Rambam for today:
Chumash: Vayeira, 5th Portion Genesis 21:5-21:21 with Rashi
Chitas and Rambam for today:
Chumash: Vayeira, 5th Portion Genesis 21:5-21:21 with Rashi
• Genesis Chapter 21
5And Abraham was a hundred years old, when his son Isaac was born to him. הוְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ:
6And Sarah said, "God has made joy for me; whoever hears will rejoice over me." ווַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצֲחַק־לִֽי:
will rejoice over me: Heb. יִצְחַק will rejoice for me (Targum Onkelos). And the Midrashic interpretation (Gen. Rabbah 53:8) is: Many barren women were remembered with her; many sick people were healed on that very day; many prayers were answered with hers, and there was much joy in the world. יצחק לי: ישמח עלי. ומדרש אגדה הרבה עקרות נפקדו עמה, הרבה חולים נתרפאו בו ביום, הרבה תפלות נענו עמה, ורב שחוק היה בעולם:
7And she said, "Who would have said to Abraham that Sarah would nurse children, for I have borne a son to his old age!" זוַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו:
Who would have said to Abraham: An expression of praise and esteem, as in (Isa. 41:4): “Who has wrought and done?” ; (ibid. 40:26):“Who has created these?” See what He is and Who He is (and how great He is), He Who keeps His promise! The Holy One, blessed be He, promises and does. — [based on Targum Onkelos] מי מלל לאברהם: לשון שבח וחשיבות, ראו מי הוא ומה הוא, שומר הבטחתו, הקב"ה מבטיח ועושה:
said: Heb. מִלֵל. Scripture uses an unusual word and does not say דִבֶּר because its numerical value [of מִלֵל] is 100, i.e., at the end of one hundred [years] of Abraham. — [from Gen. Rabbah 53:3] מלל: שינה הכתוב ולא אמר דבר, גימטריה שלו מאה, כלומר לסוף מאה לאברהם:
Sarah would nurse children: Why is “children” in the plural? On the day of the feast, the princesses brought their children with them, and she nursed them, for they were saying,“Sarah did not give birth, but brought in a foundling from the street.” - [from B.M. 87a] See above 17:16. היניקה בנים שרה: ומהו בנים לשון רבים, ביום המשתה הביאו השרות את בניהן עמהן והיניקה אותם שהיו אומרות לא ילדה שרה אלא אסופי הביאה מן השוק:
8And the child grew and was weaned, and Abraham made a great feast on the day that Isaac was weaned. חוַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק:
and was weaned: At the end of twenty-four months. — [from Gen. Rabbah 53:10, Keth. 60a] ויגמל: לסוף עשרים וארבע חדש:
a great feast: for all the prominent people of the generation were there: Shem, Eber, and Abimelech. — [from Tan. Buber, Vayishlach 23] Cf. Gen. Rabbah 53:10. משתה גדול: שהיו שם גדולי הדור, שם ועבר ואבימלך:
9And Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, making merry. טוַתֵּ֨רֶא שָׂרָ֜ה אֶת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָֽלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק:
making merry: Heb. מְצַחֵק. An expression of idolatry, as it is said (Exod. 32:6):“and they rose up to make merry” (לְצַחֵק) . Another explanation: An expression of illicit sexual relations, as it is said (below 39:17):“to mock (לְצַחֶק) me.” Another explanation: An expression of murder, as it is said (II Sam. 2:14):“Let the boys get up now and sport (וַיִשַׂחֲקוּ) before us, etc.” - [from Gen. Rabbah 53:11] מצחק: לשון עבודה זרה, כמו שנאמר (שמות לב ו) ויקומו לצחק. דבר אחר לשון גילוי עריות, כמה דתימא (להלן לט יז) לצחק בי. דבר אחר לשון רציחה כמו (ש"ב ב יד) יקומו נא הנערים וישחקו לפנינו וגו':
10And Sarah said to Abraham, "Drive out this handmaid and her son, for the son of this handmaid shall not inherit with my son, with Isaac." יוַתֹּ֨אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָֽאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָֽאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק:
with my son, etc.: From Sarah’s reply, “For the son of this handmaid shall not inherit with my son,” you learn that he would quarrel with Isaac regarding the inheritance and say,“ I am the firstborn and should take two portions,” and they would go out to the field, and he would take his bow and shoot arrows at him, as it is said (Prov. 26:18f.): “Like one who wearies himself shooting firebrands, etc. and says: Am I not joking?” - [from above source] עם בני וגו': מתשובת שרה כי לא יירש בן האמה הזאת עם בני אתה למד שהיה מריב עם יצחק על הירושה ואומר אני בכור ונוטל פי שנים, ויוצאים בשדה ונוטל קשתו ויורה בו חצים, כדאת אמר (משלי כו יח - יט) כמתלהלה היורה זקים וגו' ואמר הלא משחק אני:
with my son, with Isaac: (Gen. Rabbah 53:11) Just because he is my son, even if he were not as deserving as Isaac, or [if he were] as deserving as Isaac, even if he were not my son, this one [Ishmael] does not deserve to inherit with him. How much more so [does he not deserve to inherit] with my son, with Isaac, who has both qualities!- עם בני עם יצחק: מכיון שהוא בני אפילו אם אינו הגון כיצחק, או הגון כיצחק אפילו אם אינו בני, אין זה כדאי לירש עמו, קל וחומר עם בני עם יצחק ששתיהן בו:
11But the matter greatly displeased Abraham, concerning his son. יאוַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ:
concerning his son: Because he heard that he had fallen to wicked ways (Tan. Shemoth 1). According to its simple meaning, however, [it means] because she told him to send him away. על אודות בנו: ששמע שיצא לתרבות רעה. ופשוטו על שאמרה לו לשלחו:
12And God said to Abraham, "Be not displeased concerning the lad and concerning your handmaid; whatever Sarah tells you, hearken to her voice, for in Isaac will be called your seed. יבוַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֨יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע:
hearken to her voice: (to the voice of the holy spirit within her.) We learn from here that Abraham was inferior to Sarah in prophecy. — [from Exod. Rabbah 1:1, Tan. Shemoth 1] שמע בקולה: למדנו שהיה אברהם טפל לשרה בנביאות:
13But also the son of the handmaid I will make into a nation, because he is your seed." יגוְגַ֥ם אֶת־בֶּן־הָֽאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא:
14And Abraham arose early in the morning, and he took bread and a leather pouch of water, and he gave [them] to Hagar, he placed [them] on her shoulder, and the child, and he sent her away; and she went and wandered in the desert of Beer sheba. ידוַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם | בַּבֹּ֡קֶר וַיִּקַּח־לֶ֩חֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָ֠ר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע:
bread and a leather pouch of water: But not silver and gold, because he hated him for falling to evil ways. — [from Tan. Shemoth 1] לחם וחמת מים: ולא כסף וזהב, לפי שהיה שונאו על שיצא לתרבות רעה:
and the child: (Gen. Rabbah 53:13) He also placed the child on her shoulder, because Sarah had cast an evil eye upon him, and he was seized by a fever so that he could not walk on his feet. ואת הילד: אף הילד שם על שכמה, שהכניסה בו שרה עין רעה ואחזתו חמה ולא יכול לילך ברגליו:
and she went and wandered: She reverted to the idols of her father’s house. — [from Pirkei d’Rabbi Eliezer, ch. 30] ותלך ותתע: חזרה לגלולי בית אביה:
15And the water was depleted from the leather pouch, and she cast the child under one of the bushes. טווַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם:
And the water was depleted: Because sick people habitually drink great amounts. — [from Gen. Rabbah 53:13] ויכלו המים: לפי שדרך חולים לשתות הרבה:
16And she went and sat down from afar, at about the distance of two bowshots, for she said, "Let me not see the child's death." And she sat from afar, and she raised her voice and wept. טזוַתֵּ֩לֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַֽחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ:
from afar: Heb. מִנֶגֶד, from afar. — [from Gen. Rabbah 53:13] מנגד: מרחוק:
the distance of two bowshots: As far as two bowshots, and it is an expression of shooting an arrow. [It is used so] in the language of the Mishnah (Yev. 90b, Sanh. 46a):“who cohabited (הֵטִיח) with his wife,” because the semen shoots like an arrow. Now if you ask: it should have been כִּמְטַחֵי קֶשֶׁת, [I will answer you that] it is grammatically correct to insert a “vav” here, as in (Song 2:14):“in the clefts of (בְּחַגְוָי) the rock,” from the [same] root as (Isa. 19:17):“And the land of Judah will be to Egypt for a breach (לְחָגָא) ,” and from the [same] root as (Ps. 107:27):“They reeled (יָחוֹגוּ) and staggered like a drunkard.” Similarly (ibid. 65:6):“the ends of (קַצְוָי) the earth,” being derived from קָצֶה (end). כמטחוי קשת: כשתי טיחות והוא לשון יריית חץ, בלשון משנה שהטיח באשתו, על שם שהזרע יורה כחץ. ואם תאמר היה לו לכתוב כמטחי קשת, משפט הוי"ו ליכנס לכאן, כמו (שה"ש ב יד) בחגוי הסלע, מגזרת (ישעיה יט יז) והיתה אדמת יהודה למצרים לחגא, ומגזרת (תהלים קז כז) יחוגו וינועו כשכור, וכן (שם סה ו) קצוי ארץ, מגזרת קצה:
And she sat from afar: When he drew near death, she went further away. ותשב מנגד: כיון שקרב למות הוסיפה להתרחק:
17And God heard the lad's voice, and an angel of God called to Hagar from heaven, and said to her, "What is troubling you, Hagar? Fear not, for God has heard the lad's voice in the place where he is. יזוַיִּשְׁמַ֣ע אֱלֹהִים֘ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים | אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּֽאֲשֶׁ֥ר הוּא־שָֽׁם:
the lad’s voice: From here [we learn] that the sick person’s prayer is more effective than the prayer of others on his behalf, and is the first to be accepted. — [from Gen. Rabbah 53:14] את קול הנער: מכאן שיפה תפלת החולה מתפלת אחרים עליו, והיא קודמת להתקבל:
where he is: According to the deeds that he does now he is judged and not according to what he is destined to do (Rosh Hashanah 16b). For the ministering angels were accusing and saying,“ O Lord of the Universe, for one who is destined to kill Your children with thirst, You are bringing up a well?!” And He answered them, “What is he now, righteous or wicked?” They replied, “Righteous.” He said to them, “According to his present deeds I judge him” (Gen. Rabbah 53:14). And that is the meaning of “where he is.” Now where did he kill the Israelites with thirst? When Nebuchadnezzar exiled them, as it is stated (Isa. 21: 13f.): “The harsh prophecy concerning Arabia, etc. Toward the thirsty bring ye water, etc.” When they led them beside the Arabs, the Israelites said to their captors, “Please lead us beside the children of our uncle Ishmael, and they will have mercy on us,” as it is stated:“the caravans of the Dedanites.” Do not read דְדָנִים (Dedanites) but דְוֹדִים (uncles). And these [Ishmaelites] went forth toward them and brought them salted meat and fish and inflated skins. The Israelites thought that they were full of water, but when one would place it into one’s mouth and open it, the air would enter his body and he would die (Tan. Yithro 5). באשר הוא שם: לפי מעשים שהוא עושה עכשיו הוא נדון ולא לפי מה שהוא עתיד לעשות, לפי שהיו מלאכי השרת מקטרגים ואומרים רבונו של עולם, מי שעתיד זרעו להמית בניך בצמא אתה מעלה לו באר. והוא משיבם עכשיו מה הוא, צדיק או רשע, אמרו לו צדיק, אמר להם לפי מעשיו של עכשיו אני דנו וזהו באשר הוא שם. והיכן המית את ישראל בצמא, כשהגלם נבוכדנצר, שנאמר (ישעיה כא יג - יד) משא בערב וגו' לקראת צמא התיו מים וגו' כשהיו מוליכין אותם אצל ערביים היו ישראל אומרים לשוביהם בבקשה מכם, הוליכונו אצל בני דודנו ישמעאל וירחמו עלינו, שנאמר (שם שם) אורחות דודנים [אל תקרי דודנים אלא דודים] ואלו יוצאים לקראתם ומביאין להם בשר ודג מלוח ונודות נפוחים, כסבורים ישראל שמלאים מים, וכשמכניסו לתוך פיו ופותחו, הרוח נכנס בגופו ומת:
18Rise, pick up the lad and grasp your hand upon him, for I shall make him into a great nation." יחק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַֽחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ:
19And God opened her eyes, and she saw a well of water, and she went and filled the pouch with water and gave the lad to drink. יטוַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֨מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר:
20And God was with the lad, and he grew, and he dwelt in the desert, and he became an archer. כוַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֨שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת:
..and he became an archer: Heb. רֹבֶה קַשָׁת, one who shoots arrows with a bow. רובה קשת: יורה חצים בקשת:
Heb. קַשָׁת: [He is so designated] because of his occupation, like חַמָר, donkey driver, גַמָל, camel driver, צַיָד, hunter. Therefore, the “shin” is punctuated with a “dagesh.” He would dwell in the desert and waylay the passers-by. That is what is meant by (above 16: 12): “his hand will be upon all, etc.” קשת: על שם האומנות כמו חמר, גמל, ציד לפיכך השי"ן מודגשת. היה יושב במדבר ומלסטם את העוברים, הוא שנאמר (לעיל טז יב) ידו בכל וגו':
21And he dwelt in the desert of Paran, and his mother took for him a wife from the land of Egypt. כאוַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּקַּח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם:
from the land of Egypt: from the place where she grew up, as it is stated (above 16:1): “and she had an Egyptian handmaid, etc.” That is what people say, “Throw a stick into the air, and it will land on its place of origin (the ground).” - [from Gen. Rabbah 53:15] מארץ מצרים: ממקום גדוליה, שנאמר (שם א) ולה שפחה מצרית וגו'. היינו דאמרי אינשי זרוק חוטרא לאוירא, אעיקריה קאי:
Daily Tehillim: Psalms Chapters 79 - 82
• Chapter 79
In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it!
1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble.
2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth.
3. They spilled their blood like water around Jerusalem, and there is no one to bury [them].
4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us.
5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire?
6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name,
7. for they devoured Jacob and desolated His abode.
8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low.
9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name.
10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants.
11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength.
12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord.
13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise.
Chapter 80
An awe-inspiring prayer imploring God to draw near to us as in days of old.
1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm.
2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim.
3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us.
4. Return us, O God; cause Your countenance to shine, that we may be saved.
5. O Lord, God of Hosts, until when will You fume at the prayer of Your people?
6. You fed them bread of tears, and gave them tears to drink in great measure.
7. You have made us an object of strife to our neighbors; our enemies mock to themselves.
8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved.
9. You brought a vine out of Egypt; You drove out nations and planted it.
10. You cleared space before it; it took root and filled the land.
11. Mountains were covered by its shade, and its branches became mighty cedars.
12. It sent forth its branches till the sea, and its tender shoots to the river.
13. Why did You breach its fences, so that every passerby plucked its fruit?
14. The boars of the forest ravage it, and the creepers of the field feed upon it.
15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine,
16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself.
17. It is burned by fire, cut down; they perish at the rebuke of Your Presence.
18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself.
19. Then we will not withdraw from You; revive us, and we will proclaim Your Name.
20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 81
This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel.
1. For the Conductor, upon the gittit,1 by Asaph.
2. Sing joyously to God, our strength; sound the shofar to the God of Jacob.
3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre.
4. Blow the shofar on the New Month, on the designated day of our Holy Day;
5. for it is a decree for Israel, a ruling of the God of Jacob.
6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know.
7. I have taken his shoulder from the burden; his hands were removed from the pot.2
8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah.
9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me!
10. You shall have no alien god within you, nor shall you bow down to a foreign deity.
11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them.
12. But My people did not heed My voice; Israel did not want [to listen to] Me.
13. So I sent them away for the willfulness of their heart, for following their [evil] design.
14. If only My people would listen to Me, if Israel would only walk in My ways,
15. then I would quickly subdue their enemies, and turn My hand against their oppressors.
16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever.
17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The cooking vessels used to prepare food for their captors (Rashi)
Chapter 82
This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes.
1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment:
2. How long will you judge wickedly, ever showing partiality toward the evildoers?
3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute.
4. Rescue the needy and the pauper; deliver them from the hand of the wicked.
5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble.
6. I said that you are angels, supernal beings, all of you;
7. but you will die as mortals, you will fall like any prince.
8. Arise, O God, judge the earth, for You possess all the nations.
Tanya: Iggeret HaKodesh, beginning of Epistle 28
• Lessons in Tanya
• Today's Tanya Lesson
• Thursday, 16 Cheshvan, 5777 · 17 November 2016
• Iggeret HaKodesh, beginning of Epistle 28
• Thursday, 16 Cheshvan, 5777 · 17 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 26
The Priestly Blessing
"Thus you shall bless the Children of Israel..."—Numbers 6:23.
The Kohanim, the priestly descendants of Aaron, are commanded to bless the Children of Israel every day.
Full text of this Mitzvah »• The Priestly Blessing
Positive Commandment 26
Translated by Berel Bell
The 26th mitzvah is that the kohanim are commanded to bless the Jewish people daily.
The source of this commandment is G‑d's statement (exalted be He), "Thus shall you bless the children of Israel; say to them..."1
The details of this mitzvah have been explained in the last chapters of tractates Megillah2 and Ta'anis,3 and in the 7th chapter of tractate Sotah.4
FOOTNOTES
1.Num. 6:23.
2.24a.
3.26a.
4.37b.
• Positive Commandment 12
The Head Tefillin
"And they shall be for symbols between your eyes"—Deuteronomy 6:8.
Men are obligated to don tefillin on their heads.
Full text of this Mitzvah »
• Thursday, 16 Cheshvan, 5777 · 17 November 2016
• Iggeret HaKodesh, beginning of Epistle 28
• In the previous Epistle, written to console the chassidic brotherhood after the passing of the saintly R. Mendele Vitebsker, the Alter Rebbe quotes from the Zohar to the effect that a tzaddik is even more accessible in this world after his passing than while he was still alive. Moreover, after his passing his chassidim continue to receive from him both spiritual benefactions which enhance their Torah study and divine service, and protection in material matters.
• Rambam: Sefer Hamitzvos:
Following that Epistle the original editors1 placed the present discourse, which the Alter Rebbe wrote by way of consolation to his illustrious colleague, relative-by-marriage, and dear friend, R. Levi Yitzchak of Berditchev, following the tragic passing of his son. Here the Alter Rebbe explains how the passing of a tzaddik “effects salvations in the midst of the earth,” atoning even for intentional sins.
מה שכתב למחותנו, הרב הגאון המפורסם, איש אלקים קדוש ה׳, נר ישראל, עמוד הימני, פטיש החזק
This letter was written [by the Alter Rebbe] to his relative-by-marriage — the famous rabbi and Gaon, the G‑dly man, the holy man of G‑d,2 Lamp of Israel, pillar of the right hand, mighty hammer3 —
מורנו הרב לוי יצחק, נשמתו עדן, אב בית דין דקהלה קדושה בארדיטשוב
our master, R. Levi Yitzchak (may his soul rest in Eden), head of the Rabbinical Court of the holy community of Berditchev,
לנחמו על פטירת בנו, הרב החסיד מורנו ורבנו הרב מאיר, נשמתו עדן
to console him on the passing4 of his son, the pious rabbi, R. Meir (may his soul rest in Eden).
* * *
למה נסמכה פרשת מרים לפרשת פרה
“Why was the passage concerning the passing of Miriam5 adjoined to the passage concerning the Red Heifer6?
לומר לך: מה פרה מכפרת וכו׳
— To teach you that just as the Heifer effects atonement, [so, too, does the passing of the righteous].”
Commenting on this quotation from the Gemara,7 Tosafot8 explains that the Red Heifer atones for the sin of the Golden Calf, and in the same way the passing of the righteous effects atonement.
וצריך להבין למה נסמכה דוקא לפרה אדומה
Now it needs to be understood why [the passage concerning the passing of Miriam] was adjoined specifically to [the passage concerning] the Red Heifer
הנעשה חוץ לשלש מחנות, אלא דחטאת קרייה רחמנא
(which was prepared outside the three camps,9 and as such was not a sacrifice proper, except that the Torah calls it10 a sin-offering),11
ולא נסמכה לפרשת חטאת, הנעשה בפנים על גבי המזבח, כפרה ממש
and it was not adjoined to the passage concerning the sin-offering that was prepared within, on the altar, [and as such effects] actual atonement.
Alternatively, the Hebrew text could be understood to mean “on the actual altar of atonement,” or (preferably) that the sin-offering was “actual atonement,” unlike the Red Heifer which was primarily a rite of purification.
To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing down a finite order of Divine light that can permeate the finite world and be integrated and ingested within it. (This characteristic explains why offerings are referred to as the “food of the altar.”) Being finite, this contracted order of Divine light was only able to effect atonement of unwitting sins, those that derive from undue domination by the animal soul which derives from kelipat nogah.
The Red Heifer, by contrast, produces the “sanctifying purification waters” (Kiddush mei chatat); i.e., it draws down an illumination from the most supremely sanctified levels of Divinity (Kodesh HaElyon) that utterly transcend this world. This intense illumination can transform the darkness of Tohu into the light of Tikkun, and secure purification for even the harshest degree of impurity (Avi Avot HaTumah), which is far lower than kelipat nogah.
In the same way, the passing of a tzaddik draws down a Divine illumination that transcends the world, deriving as it does from that element within the Thirteen Attributes of Mercy which is called the Tikkun of Notzer. The name of this Tikkun, which comprises the same letters as Ratzon, brings about an et ratzon, “an auspicious time,” and secures atonement for the sins of the generation, even those that are committed willfully and that derive from the three completely impure kelipot.
In this regard, the passing of a tzaddik is thus more akin to the Red Heifer than to a sin-offering.
אמנם נודע מזהר הקדוש והאריז״ל, סוד הקרבנות שעל גבי המזבח
Now,12 the mystical principle of the sacrifices offered on the altar is known from the sacred Zohar13 and from R. Isaac Luria,14 of blessed memory:
הן בחינת העלאת מיין נוקבין, מנפש הבהמית שבנוגה
They are an instance of the elevation of mayin nukvin (lit., “feminine waters”; i.e., a mortally-initiated spiritual arousal) deriving from the animal soul, [which receives its life-force from] kelipat nogah,
אל שרשן ומקורן
[this elevation ascending] to their root and source,
הן בחינת ד׳ חיות שבמרכבה, הנושאות את הכסא
i.e., the forms of the four Animals of the Celestial Chariot which bear the Throne,15 as described in Ezekiel, ch. 1:
פני שור ופני נשר וכו׳
the Face of the Ox, and the Face of the Eagle, and so on.
The former level of Divinity is the source of the souls of all animals, the latter is the source of the souls of all birds, these being the two categories of creatures from which offerings are brought. (The other two categories, the Face of the Lion and the Face of Man, are alluded to in the closing phrase, “and so on.”)
Offerings thus constitute an elevation and an “arousal from below” from a willing recipient toward the level of Divinity (here called the four Animals of the Chariot) which is the Source of all things within the finite world and which hence has a connection with it.
ועל ידי זה, נמשכים ויורדים מיין דוכרין מבחינת אדם שעל הכסא, הנקרא מלכא וזעיר אנפין
As a result, reciprocating this arousal, the mayin duchrin (the “male waters” from the benefactor Above) are elicited and descend from the level of Divinity called (in Ezekiel) “the Man upon the Throne,” Who is [also] referred to as Malka (“King”) and Z’eir Anpin (i.e., the bracket of six “masculine” attributes preceding the recipient or “feminine” Sefirah of Malchut).
The resultant illumination flows down to the world and becomes vested and integrated within it. Hence, as mentioned above, offerings are termed “food for the altar,” for they draw down a level of Divine light which can be spiritually ingested.
אכן בשריפת הפרה אדומה, הנה על ידי השלכת עץ ארז ואזוב וכו׳
As for the burning of the Red Heifer, however, it is on account of the throwing in of the cedar wood and the hyssop, and so on, the function of both of which is hamshachah, i.e., drawing down sanctity from Above,16
ונתינת מים חיים אל האפר
and [moreover] the placing of running water into the ashes,
נקרא בשם קידוש מי חטאת במשנה
that in the Mishnah17 [this process] is called the “sanctification (Kiddush) of the purifying waters.”
והיא בחינת קדש העליון, הנקרא בשם טלא דבדולחא
This relates — not only etymologically — to Kodesh HaElyon (“the supreme sanctity”), referred to as Tala DiBedulcha (lit., “the Dew of Bdellium”; cf. the Torah’s descriptions of the manna18).
Unlike the heavenly benefactions that are termed “rain”, for rain results from an “arousal from below” (as it is written,19“And a vapor rose from the ground and watered...”), the above-described “dew” is a spontaneous “arousal from Above” that transcends dependence on any antecedent “arousal from below.”
כמו שכתוב בזהר הקדוש, שהיא בחינת חכמה עילאה ומוחא סתימאה דאריך אנפין
As stated in the sacred Zohar,20 this [Tala DiBedulcha] is an expression of the Supreme Chochmah and the Mocha Setimaah of Arich Anpin; i.e., it is the level of Chochmah within Keter which entirely transcends the world.
ועלה איתמר בדוכתי טובא בזהר הקדוש: בחכמה איתברירו
Of this [level of Chochmah and Mocha Setimaah] it is said in many places in the sacred Zohar that “through Chochmah they are refined” and rectified;21
ואתהפכא חשוכא לנהורא, דהיינו: עולם התיקון
and then, when by means of the “sanctification of the purifying waters” Divine light is drawn down from this level,darkness is converted to light, that is, [to] the World of Tikkun,
שנתברר ונתתקן על ידי מוחא סתימאה דאריך אנפין
which becomes refined and rectified by means of the Mocha Setimaah of Arich Anpin;
מעולם התהו ושבירת הכלים שנפלו בבריאה, יצירה ועשיה וכו׳
[i.e., the World of Tikkun is refined and rectified] from the World of Tohu and the Breaking of the Vessels [whose sparks] fell into [the Worlds of] Beriah, Yetzirah and Asiyah, and so on,
כנודע
as is known.
The spiritual task of the Jew is to extract, refine and elevate these sparks.
ולזאת מטהרת טומאת המת
This is why [the Red Heifer] purifies one from defilement [contracted by contact] with a corpse,
אף שהוא אבי אבות וכו׳, ולמטה מטה מנוגה
even though this [corpse] is the ultimate degree [of impurity], and far, far lower than Nogah.
For the “sanctification of the purifying waters” is drawn down from the supreme Chochmah and the Mocha Setimaah of Arich Anpin, an illumination that transcends the world so utterly that it is able to transform the world’s darkness into light.
* * *
| FOOTNOTES | |
| 1. | Note of the Rebbe: “See the ‘Approbation of the ... sons ... of the ... author’ which appears at the beginning of Tanya, [and which states that they were responsible for arranging the manuscript letters of Iggeret HaKodesh for publication].” |
| 2. | Cf. II Melachim 4:9. |
| 3. | Cf. the metaphors used by the Sages in Berachot 28b to denote resounding scholarship. |
| 4. | Note of the Rebbe: “In the year 5566 [1806].” |
| 5. | Bamidbar 20:1ff. |
| 6. | Ibid., ch. 19. |
| 7. | Moed Katan 28a. |
| 8. | S.v. Mah parah. See also Rashi on the beginning of Parshat Chukat. |
| 9. | Cf. Rashi on Bamidbar 19:3, based on Yoma 68a. |
| 10. | Cf. Rashi on verse 9, based on Avodah Zarah 23b and Chullin 11a. |
| 11. | Text and parentheses here follow a gloss of the Rebbe in He’arot VeTikkunim, concerning a variant ms. reading which omitted the six Hebrew words here translated as “the three camps, except that the Torah calls it a sin-offering.” There the Rebbe refers the reader to the “Important Notification” (Modaah Rabbah) at the beginning of the edition of 5660 [1900], which states that Iggeret HaKodesh was carefully proofread against various mss. for that edition, which was not the case with earlier printings. |
| 12. | Note of the Rebbe: “Concerning the text which follows, see at length in Likkutei Torah, beginning of Parshat Chukat.” |
| 13. | I, 64b. |
| 14. | Likkutei Torah of the AriZal, Parshat Vayikra. |
| 15. | Bechaye, Parshat Terumah 25:10, et al. |
| 16. | Note of the Rebbe: “So it is explained here. But see Likkutei Torah, Chukat, loc. cit., especially the conclusion of the passage beginning Tosefet Biur on the maamar beginning VeYikchu Eilecha (p. 61b), [where the Alter Rebbe explains that the cedar wood and the hyssop relate to the avodah of elevation, whereas only the addition of the waters is an avodah of drawing Divine energy downward].” |
| 17. | Parah, ch. 6. |
| 18. | Bamidbar 11:7 and Shmot 16:13. |
| 19. | Bereishit 2:6. |
| 20. | Cf. Zohar III, 128b. |
| 21. | Gloss of the Rebbe to Likkutei Biurim LeTanya by Rabbi Yehoshua Korf: “See Torah Or, Parshat Bereishit, the discourse beginning VaYomer ... Hein HaAdam; ibid., Megillat Esther, the discourse beginning U’vevoah; in the supplements there, the discourse beginning LeHavin Inyan Chalav U’Dvash, sec. 2. See also Zohar II, 254b; Etz Chayim, Shaar 18, sec. 5; Mavo She’arim, Shaar 5, 1:2; Sefer HaMitzvot by the Tzemach Tzedek, Issur Avodat Baal-Mum; et al; — where these contradictions are resolved.” |
• Thursday, 16 Cheshvan, 5777 · 17 November 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 26
The Priestly Blessing
"Thus you shall bless the Children of Israel..."—Numbers 6:23.
The Kohanim, the priestly descendants of Aaron, are commanded to bless the Children of Israel every day.
Full text of this Mitzvah »• The Priestly Blessing
Positive Commandment 26
Translated by Berel Bell
The 26th mitzvah is that the kohanim are commanded to bless the Jewish people daily.
The source of this commandment is G‑d's statement (exalted be He), "Thus shall you bless the children of Israel; say to them..."1
The details of this mitzvah have been explained in the last chapters of tractates Megillah2 and Ta'anis,3 and in the 7th chapter of tractate Sotah.4
FOOTNOTES
1.Num. 6:23.
2.24a.
3.26a.
4.37b.
• Positive Commandment 12
The Head Tefillin
"And they shall be for symbols between your eyes"—Deuteronomy 6:8.
Men are obligated to don tefillin on their heads.
Full text of this Mitzvah »
• The Head Tefillin
Positive Commandment 12
Translated by Berel Bell
The 12th mitzvah is that we are commanded in the actions1 involving the tefillin worn on the head.
The source of this commandment is G‑d's statement (exalted be He), "And they shall be for totafos between your eyes."2
This mitzvah is repeated in the Torah four times.3
FOOTNOTES
1.In addition to actually placing the tefillin on the head, 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.
• Rambam - 1 Chapter a Day: Kelim Kelim - Chapter 19
• Kelim - Chapter 19
• Rambam - 3 Chapters a Day: Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Fourteen, Tefilah and Birkat Kohanim Tefilah and Birkat Kohanim - Chapter Fifteen, Tefillin, Mezuzah and Sefer Torah Tefillin, Mezuzah and Sefer Torah - Chapter One
• Tefilah and Birkat Kohanim - Chapter Fourteen
• Hayom Yom: Today's Hayom Yom
• Thursday, 16 Cheshvan, 5777 · 17 November 2016
• "Today's Day"
• Sunday, Cheshvan 16, 5704
Torah lessons: Chumash: Chayei Sara, first parsha with Rashi.
Tehillim: 79-82.
Tanya: XXVIII. "Why was the (p. 571) ...lower than nogah. (p. 573).
Thought is a garment and servant of the intellect and emotions.1 Even when it is not serving the intellect or emotions, it continues to function, thinking and meditating. However, this activity is then not only devoid of content, but also open to depravement... It is explained that alien or evil thoughts are caused by "emptiness of the head." For when the mind is occupied, the thought has something to serve, and there is no room for stupid and vain thoughts devoid of substance.
FOOTNOTES
1.See Tanya Ch. 4.
• Daily Thought:
Trickle of Delight
Every moment that your soul inhabits this world, she can provide delight to her Maker above.
After 70, 80, maybe 120 years, your soul will ascend to a place above, a place of ecstasy as great as your soul can experience without dissolving into nothingness.
And what is that ecstasy?
No more than a trickle of the pleasure G‑d has from the labor of your soul here, now.[Torat Shmuel, Hemshech Vekachah 5637, chapter 17; Torat Menachem 5728, p. 220; Sichot Kodesh 5739, Naso 7.]
-------
Positive Commandment 12
Translated by Berel Bell
The 12th mitzvah is that we are commanded in the actions1 involving the tefillin worn on the head.
The source of this commandment is G‑d's statement (exalted be He), "And they shall be for totafos between your eyes."2
This mitzvah is repeated in the Torah four times.3
FOOTNOTES
1.In addition to actually placing the tefillin on the head, 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.
• Rambam - 1 Chapter a Day: Kelim Kelim - Chapter 19
• Kelim - Chapter 19
1
To what degree is it necessary for an earthenware utensil to be broken so that it can no longer serve as an effective container and, hence, have its impurity nullified if it was impure or no longer be considered as susceptible to impurity if it was pure?
For a container made for food - when it has a hole through which olives can fall. For a container made for liquids - when it has a hole through which liquids can seep in; i.e., when it is inserted into liquids, the liquids will seep into the container through the hole. If it was made for both foods and liquids, it is judged stringently and it is susceptible to impurity unless it has a hole large enough for olives to fall through.
The measure "enough for liquids to seep out" was stated only with regard to a base for containers, because it is made to collect liquids that flow from containers and if liquids seep from it, it no longer serves its function.
א
כמה שיעור השבר שישבר כלי חרס ויטהר מטומאתו אם היה טמא או לא יקבל טומאה אם היה טהור העשוי לאוכלין משינקב במוציא זיתים והעשוי למשקין משינקב מכניס במשקין כשמניחין אותו על המשקה יכנס המשקה לכלי בנקב העשוי לכך ולכך מטילין אותו לחומרו והרי הוא מקבל טומאה עד שינקב במוציא זית ולא אמרו במוציא משקה אלא בגסטרא בלבד לפי שהיא עשויה לקבל המשקין הנוזלים מן הכלים ואם הוציאה משקין ה"ז בטל תשמישה:
2
There are five categories applicable with regard to an earthenware container:
a) if it has a hole through which liquids can seep out, it is pure with regard to contracting impurity as a base for containers, but it is still considered a container with regard to the consecration of water for the ashes of the red heifer;
b) if it has a hole that allows liquid to seep in, it is no longer considered as a container with regard to the consecration of water for the ashes of the red heifer, but it is still considered a container with regard to making produce subject to ritual impurity because of the liquids contained within it, as we explained;
c) if it has a hole large enough for a small root to emerge from it, the water it contains do not make produce subject to ritual impurity because the liquids contained within it are considered as if they are not in a container; nevertheless, it is still considered as a container with regard to holding olives and hence, it is susceptible to impurity;
d) if it has a hole large enough for olives to fall through, it is pure and it is regarded as a k'li made from animal turds or stone that is not susceptible to impurity, nevertheless, it is still considered as a container with regard to saving its contents when sealed closed in a building where a corpse is located unless its larger portion is broken, as we explained in Hilchot Tum'at Meit.
ב
חמש מדות בכלי חרס ניקב במוציא משקה טהור מלהתטמא משום גסטרא ועדיין הוא חשוב כלי לקדש בו מי חטאת ניקב בכונס משקה אינו ראוי לקדש בו מי חטאת ועדיין כלי הוא חשוב להכשיר הזרעים במשקין התלושין בו כמו שביארנו ניקב כשורש קטן אין המים שבתוכו מכשירין את הזרעים והרי הן כמו שאינן בכלי ועדיין כלי הוא חשוב לקבל בו זיתים ומקבל טומאה ניקב במוציא זיתים טהור והרי הוא ככלי גללים ואבנים שאין מקבלין טומאה ועדיין כלי הוא חשוב להציל בצמיד פתיל עד שיפחת רובו כמו שביארנו בטומאת מת (בפרק שנים עשר) :
3
The size of a hole necessary for a barrel not to contract impurity is one through which nuts would fall. The size of a hole necessary for a frying pan or a pot not to contract impurity is one through which olives would fall. Similarly, even when an earthenware kneading trough is large and contains 40 se'ah of liquids, if it has holes large enough for olives to fall through, even though one turns it on its side and kneads with it, it is pure, for it was not made with this intent at the outset.
ג
החבית שיעורה כאגוזים האלפס והקדירה שיעורן כזיתים וכן עריבה של חרס אפילו היתה גדולה ומחזקת ארבעים סאה בלח ונפחתה במוציא זיתים אע"פ שהוא מטה על צדה ולש בה טהורה שמתחילתה לא נעשית לכך:
4
The size of a hole necessary for a cruse and a container not to contract impurity is one through which oil can seep through. The size of a hole necessary for a pitcher not to contract impurity is one through which water can seep in.
ד
הפך והטני שיעורן בשמן והצרצור שיעורו במים:
5
When the opening of a lamp is removed, it is pure. A lamp of earth whose mouth was fired by the wick is not susceptible to impurity and is not considered as an earthenware container until the entire lamp was fired in a kiln like an earthenware container.
ה
נר שניטל פיו טהור ושל אדמה שהוסק פיו בפתילה אינו מקבל טומאה ואינו בכלל כלי חרס עד שיוסק כולו בכבשן ככלי חרס:
6
When a barrel is broken, but it can hold liquids when it is turned on its side or if it was split and it is like two kneading troughs, it is still susceptible to impurity. If it became cracked and cannot be carried while holding half a kab of dried figs, it is pure.
ו
חבית שנפחתה וכשמטין אותה על דפנה מקבלת או שנחלקה כמין שתי עריבות עדיין היא מקבלת טומאה נתרעעה ואינה יכולה להטלטל בחצי קב גרוגרות טהורה:
7
When the handles of a barrel are removed, it is considered as a base placed under a container. This is true even if only one handle was removed. If it was cracked below its handles, even though its handles are intact, it is also considered only as a base. If initially it was made without handles, it is considered as a barrel.
ז
חבית שניטלו אזניה הרי היא כגסטרא אפילו אוזן אחת נסדקה למטה מאזניה אף ע"פ שאזניה קיימות הרי זו כגסטרא ואם עשאה מתחלה שלא באזנים נדונית כחבית:
8
The following laws apply when a barrel became cracked in the oven and thus two bases for containers were produced. If it cracked after the work necessary to fashion it was completed, each of the bases is susceptible to ritual impurity. If it was cracked before the work necessary to complete it was finished and afterwards, it was fired in the kiln, it is pure.
How can this matter be determined? If the broken pieces were flat and the clay was red beneath the surface, it can be assumed that it was broken before the work necessary to fashion it was completed. If the broken pieces were not flat and the clay was not red beneath the surface, it can be assumed that it was broken after the work necessary to fashion it was completed. Hence it is susceptible to impurity like other broken earthenware containers that are fit to be used.
ח
חבית שנסדקה בכבשן ונמצא שהיא כשתי גסטראות אם משנגמרה מלאכתה נסדקה כל גסטרא מהן מקבלת טומאה ואם נסדקה קודם שתגמר מלאכתה ואח"כ נשרפה בכבשן טהורה והיאך יודע דבר זה אם היו שבריה שוין ותוכה מאדים עד שלא נגמרה מלאכתה נסדקה אין שבריה שוין ואין תוכה מאדים בידוע שאחר שנגמרה מלאכתה נשברה ומקבלת טומאה כשאר שברי כלי חרס הראויין לתשמיש:
9
When a base to be placed under containers is cracked and it is not suitable to hold liquids, it is pure even though it is still suitable to hold food. The rationale is that it is made only to collect liquids that seep out as we explained. If it would leak, it would be useless, because a base is not placed under another base.
Similarly, a base that is broken or divided into two is pure, because it was not said that the remnants of remnants are susceptible to impurity. Instead, it is only the remnants of earthenware containers themselves that are susceptible to impurity.
ט
גסטרא שנתרעעה ואינה מקבלת משקין אף על פי שמקבלת אוכלין הרי זו טהורה שאינה עשויה אלא לקבל משקין הדולפין כמו שביארנו ואם היתה דולפת אין עושין גסטרא לגסטרא וכן גסטרא שנפחתה או שנחלקה לשתים טהורה שלא אמרו שירים של שירים מתטמאין אלא שירי כלי חרס בלבד הן שמתטמאין:
10
If there are protrusions emerging from a base, whether it is resting upright or leaning on its side, whenever the protrusions can hold olives if the base is filled with olives, it contracts impurity when the base is touched by impurity and when impurity enters the inner space opposite it. If it cannot hold olives, it contracts impurity when the base is touched by impurity, but does not contract impurity when impurity enters the inner space opposite it.
י
גסטרא שחדודין יוצאין ממנה בין שהיתה יושבת בין שהיתה מוטה על צדה כל המקבל מן החדודין זיתים כשיתמלא הגסטרא זיתים מטמא במגע וכנגדו מתטמא באויר וכל שאין מקבל עמה בזיתים מתטמא במגע ואין כנגדו מתטמא באויר:
11
What is meant by the statement: it contracts impurity when the base is touched by impurity, but does not contract impurity when impurity enters the inner space opposite it? If impurity touches the actual body of the inside of the base, the protrusion contracts impurity. If impurity enters the inner space of the base, even if it is directly opposite the protrusion, the protrusion does not contract impurity.
יא
כיצד מתטמא במגע ואין כנגדו מתטמא באויר שאם נגעה הטומאה בגסטרא מתוכה מתטמא החדוד נכנסה הטומאה באויר הגסטרא אפילו היתה כנגד החדוד לא נטמא החדוד:
12
What is meant by the statement that a base contracts impurity when impurity enters the inner space opposite it? That if impurity enters the inner space of the base opposite the protrusion, the protrusion contracts impurity together with the base.
Similar concepts apply whenever it is stated that an earthenware container, an oven, or a range contract impurity if touched by impurity, they contract impurity when impurity enters the inner space opposite them, or that they do not contract impurity when impurity enters the inner space opposite them. Similarly, whenever the concept of contracting impurity through contact is mentioned with regard to an earthenware container, an oven or a range, the intent is that the impurity will touch the inside of these entities. Contracting impurity via their inner space means that the impurity will not touch them at all, merely enter into their inner space.
יב
וכיצד כנגדו מתטמא באויר שאם היתה הטומאה באויר הגסטרא כנגד החדוד נטמא החדוד עם הגסטרא ועל דרך זה הוא בכל מקום שנאמר בכלי חרס ובתנור וכירים מתטמא במגע וכנגדו באויר או אין מתטמא כנגדו באויר וכן כל טומאת מגע האמורה בענין כלי חרס או תנור וכירים הוא שתגע הטומאה בהן מתוכן וכל טומאת אויר הוא שלא תגע הטומאה כלל אלא תכנס לאויר בלבד:
13
When a barrel was cracked and one held it together by smearing animal turds upon it - even though the shards would fall if the turds were removed - it remains susceptible to impurity, because its classification as a k'li was never nullified.
If it was broken and, after the shards fell apart, one stuck them together with turds or one brought shards from another place and stuck them together with turds - even though the shards would stand as a unit if the turds were removed - it is pure, because there was a time when it was no longer considered as a k'li. If one of the shards could hold a revi'it, that shard alone contracts impurity if impurity enters its inner space, because it is considered as a k'li in its own right. The remainder of the barrel does not contract impurity unless impurity touches it from the inside, because it is not a whole k'li.
יג
חבית שנתרעעה וטפלה בגללים אע"פ שהוא נוטל את הגללים והחרסים נופלים ה"ז מקבלת טומאה מפני שלא בטל שם כלי מעליה נשברה ודבק חרסיה אחר שפרשו או שהביא חרסים ממקום אחר וטפלם בגללים אף על פי שנוטל את הגללים וחרסיה עומדין ה"ז טהורה מפני שבטל מעליה שם כלי היה בהן חרס מחזיק רביעית כנגד אותו החרס בלבד מתטמא באויר מפני שהוא כלי בפני עצמו ושאר החבית אינו מתטמא עד שתגע בה הטומאה מתוכה מפני שאינה כלי שלם:
14
The following laws apply if a barrel was perforated, one plugged the hole with tar, and then the barrel was broken. If the shard plugged with tar could hold a revi'it, it is susceptible to impurity, because it is considered as a broken portion of a barrel and its classification as a k'li was never nullified.
If, however, one plugged a hole in a shard with tar after it was separated from the k'li, it is pure, even though it is now capable of holding a revi'it. The rationale is that when a shard is perforated, it is no longer considered as a k'li and it is pure. And once an earthenware container has been considered as pure for even one moment, it never becomes susceptible to impurity again.
יד
חבית שניקבה וסתם הנקב בזפת ואח"כ נשברה אם יש בחרס הסתום בזפת כדי להחזיק רביעית ה"ז מקבל טומאה מפני שהוא משברי החבית ולא בטל שם כלי מעליה אבל חרס שניקב אחר שפירש מן הכלי וסתם הנקב בזפת אע"פ שהוא מחזיק רביעית טהור שהחרס שניקב בטל שם כלי מעליו וטהר וכל שטהר בכלי חרס שעה אחת אין לו טומאה לעולם:
15
When a kettle was perforated and it was patched with tar, it is pure, because it cannot hold hot liquids as it holds cold ones. Similarly, keilim made from tar, beeswax, or the like are pure and are not considered as keilim.
טו
קומקומוס שניקב ועשאהו בזפת טהור שאינו יכול לקבל החמין כצונן וכן כלי הזפת והשעוה וכיוצא בהן טהורין ואינן בכלל הכלים:
16
When an earthenware funnel was plugged with tar, it is not susceptible to impurity, because the tar does not cause it to be considered as a container. If, however, a wooden funnel is plugged in this manner, it is considered as a container and it is susceptible to impurity.
טז
משפך של חרס שפקקו בזפת אינו מקבל טומאה שאין הזפת משימו כלי קיבול אבל משפך של עץ שסתמו ה"ז ככלי קיבול ומתטמא:
• Tefilah and Birkat Kohanim - Chapter Fourteen
1
In the morning, Musaf, and Ne'ilah services, the priests recite the priestly blessing. They do not recite the priestly blessing in the Minchah service, because, by the time of the Minchah service, all the people have eaten. The possibility exists that the priests would have drunken wine, and it is forbidden to recite the priestly blessing while intoxicated.
Even on a fast day, the priestly blessings are not recited during the Minchah service. This decree [was instituted,] lest [people fail to differentiate between] the Minchah service of a fast day and the Minchah service of an ordinary day.
א
בשחרית במוסף ובנעילה הכהנים נושאים את כפיהם אבל במנחה אין נשיאת כפים מפני שבמנחה כבר סעדו כל העם ושמא שתו הכהנים יין ושכור אסור בנשיאת כפים ואפילו ביום תענית אין נושאין כפיהן במנחה גזרה מנחת תענית מפני מנחת כל יום:
2
When does the above apply? On fast days when both Minchah and Ne'ilah are recited - i.e., Yom Kippur and communal fasts [declared because of distress]. However, on a fast day on which Ne'ilah is not recited - e.g., Tish'ah B'Av or the seventeenth of Tammuz - since the Minchah service is recited close to sunset, it resembles Ne'ilah and will not be confused with an ordinary Minchah service. Therefore, the priestly blessing is recited during it.
If a priest transgressed and ascended to the platform during the Minchah service of Yom Kippur, since it is known that there is no possibility of drunkenness on that day, he may recite the priestly blessing, and he is not required to descend because of the suspicion [that might be aroused], so that people do not say, "He is of blemished lineage. Therefore, they forced him to descend."
ב
בד"א בתעניות שמתפללין בו מנחה ונעילה כגון צום כפור ותענית צבור אבל תענית שאין בו נעילה כגון תשעה באב ושבעה עשר בתמוז הואיל ותפלת מנחה שלהם סמוך לשקיעת החמה הרי נראית כנעילה ואינה מתחלפת במנחה של כל יום ולפיכך יש בה נשיאת כפים וכהן שעבר ועלה לדוכן במנחה של יוה"כ הואיל והדבר ידוע שאין שם שכרות הרי זה נושא כפיו ואין מורידין אותו מפני החשד שלא יאמרו פסול היה לפיכך הורידוהו:
3
How is the priestly blessing recited outside the Temple? When the leader of the congregation reaches the blessing R'tzey, when he recites the word R'tzey all the priests in the synagogue leave their places, proceed forward, and ascend the duchan.
They stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the leader of the congregation completes the blessing Modim. [Then,] they turn their faces to the people, spread out their fingers, lift up their hands shoulder high, and begin reciting, Y'varechecha....
The leader of the congregation reads [the blessing] to them, word for word, and they respond after him [as can be inferred from Numbers 6:23: "This is how you should bless the children of Israel:] 'Say to them...;’” [i.e., the priests do not bless until one] "says to them."
When [the priests] conclude the first verse, all the people answer "Amen." The leader of the congregation reads [the priests] the second verse, word for word, and they respond after him until they complete the second verse. The people respond "Amen." The same applies regarding the third verse.
ג
כיצד היא נשיאת כפים בגבולין בעת שיגיע שליח צבור לעבודה כשיאמר רצה כל הכהנים העומדים בבית הכנסת נעקרין ממקומן והולכין ועולין לדוכן ועומדים שם פניהם להיכל ואחוריהם כלפי העם ואצבעותיהם כפופות לתוך כפיהם עד שישלים שליח ציבור ההודאה ומחזירין פניהם כלפי העם ופושטין אצבעותיהן ומגביהין ידיהם כנגד כתפיהם ומתחילין יברכך ושליח ציבור מקרא אותם מלה מלה והם עונין שנאמר אמור להם עד שיאמר כשמשלימין פסוק ראשון כל העם עונין אמן וחוזר שליח ציבור ומקרא אותן פסוק שני מלה מלה והם עונים עד שמשלימין פסוק שני וכל העם עונין אמן וכן בפסוק שלישי:
4
When the priests conclude the recitation of [these] three verses, the leader of the congregation begins the final blessing of the Shemoneh Esreh, Sim shalom. The priests turn their faces to the ark and close their fingers. They remain standing on the duchan until the leader of the congregation concludes the blessing, [and then] return to their places.
ד
כשישלימו הכהנים ג' פסוקים מתחיל ש"צ ברכה אחרונה של תפלה שהיא שים שלום והכהנים מחזירין פניהם כלפי הקדש וקופצין אצבעותיהן ועומדין שם בדוכן עד שיגמור הברכה וחוזרין למקומן:
5
The person who calls the priests is not permitted to call to the priests until the Amen of the community is no longer heard. The priests are not permitted to begin reciting the blessing until the statement of the person who calls the priests is no longer heard.
The congregation should not respond "Amen" until the blessing of the priests is no longer heard. The priests may not begin another blessing until the Amen of the community is no longer heard.
The leader of the congregation is not allowed to recite Amen to the priests' blessings like the rest of the people, lest he become confused and not realize which blessing to recite to them, whether the second blessing or the third blessing.
ה
אין המקרא רשאי (להקרות לכהנים) עד שיכלה אמן מפי הציבור ואין הכהנים רשאין להתחיל בברכה עד שיכלה הדיבור מפי המקרא ואין הציבור עונין אמן עד שתכלה הברכה מפי הכהנים ואין הכהנים מתחילין בברכה אחרת עד שיכלה אמן מפי הציבור ואין שליח ציבור רשאי לענות אמן אחר הכהנים כשאר העם שמא תטרף דעתו ולא ידע איזו ברכה מקרא אותן אם פסוק שני או פסוק שלישי:
6
The priests are not permitted to turn their faces away from the congregation until the leader of the congregation begins [the blessing] Sim shalom. Neither may the priests leave their places until the leader of the congregation concludes [the blessing] Sim shalom, nor may they close their fingers until they turn their faces from the community.
One of the measures ordained by Ezra is that the priests should not ascend to the duchan wearing sandals. Rather, they should stand barefoot.
ו
אין הכהנים רשאין להחזיר פניהם מן הציבור עד שיתחיל שליח ציבור שים שלום ואין הכהנים רשאין ליעקר ממקומן עד שיגמור שליח ציבור שים שלום ואין רשאין לכוף קשרי אצבעותיהם עד שיחזירו פניהם מן הציבור ומתקנות [עזרא] שלא יעלו הכהנים לדוכן בסנדליהן אלא עומדין יחפין:
7
When the priests bless the people, they should not look at them or divert their attention. Rather, their eyes should be directed towards the earth like one standing in prayer.
A person should not look at the priests' faces while they are blessing the people, lest they divert their attention. Rather, all the people should listen attentively to the blessing; they should [stand] face to face with the priests, without looking at their faces.
ז
כשיהיו הכהנים מברכין את העם לא יביטו בעם ולא יסיחו דעתן אלא יהיו עיניהם כנגד הארץ כעומד בתפלה ואין אדם רשאי להסתכל בפני הכהנים בשעה שהן מברכין את העם כדי שלא יסיחו דעתם אלא כל העם מתכוונין לשמוע הברכה ומכוונים פניהם כנגד פני הכהנים ואינם מביטים בפניהם:
8
If only one priest is blessing the people, he should begin reciting the blessing alone. [Afterwards,] the leader of the congregation reads [the blessings] to him, word for word, as mentioned.
If there are two or more [priests blessing the people], they do not begin reciting the blessing until the leader of the congregation calls them, saying "Kohanim." They answer and respond Y'varechecha, and then he reads [the blessings] to them, word for word, in the manner described above.
ח
אם היה הכהן המברך אחד מתחיל לברך מעצמו ושליח ציבור מקרא אותו מלה מלה כמו שאמרנו היו שנים או יותר אינן מתחילין לברך עד שיקרא להם שליח ציבור ואומר להם כהנים והם עונין ואומרים יברכך והוא מקרא אותן מלה מלה על הסדר שאמרנו:
9
How is the priestly blessing recited in the Temple? The priests ascend to the duchan after the priests have completed the service associated with the morning sacrifice offered daily. They lift their hands above their heads with their fingers extended, except the High Priest. He does not lift his hands above the tzitz.
One person reads [the blessings] to them, word for word, in the same manner as outside the Temple, until they complete the three verses. The people do not respond ["Amen"] after each verse. Instead, in the Temple, [the priestly blessings] are read as a single blessing. When [the priests] conclude, all the people respond, "Blessed be God, the Lord, the Lord of Israel to all eternity."
ט
כיצד ברכת כהנים במקדש הכהנים עולין לדוכן אחר שישלימו הכהנים עבודת תמיד של שחר ומגביהין ידיהם למעלה על גבי ראשיהן ואצבעותיהן פשוטות חוץ מכהן גדול שאין מגביה ידיו למעלה מן הציץ ואחד מקרא אותן מלה מלה כדרך שעושין בגבולין עד שישלימו שלשה הפסוקים ואין העם עונין אחר כל פסוק אלא עושין אותה במקדש ברכה אחת וכשישלימו כל העם עונים ברוך יי' אלהים אלהי ישראל מן העולם ועד העולם:
10
They recite [God's] name - i.e., the name י-ה-ו-ה , as it is written. This is what is referred to as the "explicit name" in all sources. In the country, it is read [using another one of God's names]: אדני, for only in the Temple is this name [of God] recited as it is written.
After Shimon HaTzaddik died, the priests ceased reciting the [priestly] blessing using God's explicit name even in the Temple, lest it be learned by a person lacking proper stature and moral conduct. The Sages of the early generations would teach [this name] once in seven years, only to their students and sons [who had proven] their moral conduct. All this is in reverence for His great and awesome name.
י
ואומר את השם ככתבו והוא השם הנהגה מיו"ד ה"א וא"ו ה"א וזה הוא השם המפורש האמור בכל מקום ובמדינה אומרים אותו בכינויו והוא באל"ף דל"ת שאין מזכירין את השם ככתבו אלא במקדש בלבד ומשמת שמעון הצדיק פסקו הכהנים מלברך בשם המפורש אפילו במקדש כדי שלא ילמוד אותו אדם שאינו חשוב ושאינו הגון ולא היו חכמים הראשונים מלמדין שם זה לתלמידיהם ובניהם ההגונים אלא פעם אחת לשבע שנים כל זה גדולה לשמו הנכבד והנורא:
11
Wherever the priestly blessing is recited, it is recited only in the holy tongue, as [implied by Numbers 6:23]: "This is how you should bless the children of Israel."
We have learned the following [instructions] from the tradition [passed on] from Moses, our teacher, may he rest in peace:
"This is how you should bless" - while standing.
"This is how you should bless" - raising your hands.
"This is how you should bless" - in the holy tongue.
"This is how you should bless" - face to face.
"This is how you should bless" - in a loud voice.
"This is how you should bless" - mentioning [God's] explicit name; the latter [applying only] when one is in the Temple, as explained.
יא"This is how you should bless" - raising your hands.
"This is how you should bless" - in the holy tongue.
"This is how you should bless" - face to face.
"This is how you should bless" - in a loud voice.
"This is how you should bless" - mentioning [God's] explicit name; the latter [applying only] when one is in the Temple, as explained.
אין ברכת כהנים נאמרת בכ"מ אלא בלשון הקדש שנאמר כה תברכו את בני ישראל כך למדו מפי השמועה ממשה רבינו ע"ה כה תברכו בעמידה כה תברכו בנשיאת כפים כה תברכו בלשון הקדש כה תברכו פנים כנגד פנים כה תברכו בקול רם כה תברכו בשם המפורש והוא שיהיה במקדש כמו שאמרנו:
12
Wherever [they recite the blessing], the priests are not permitted to add other blessings - e.g., "May God, Lord of your fathers, increase your numbers a thousandfold" (Deuteronomy 11:11) - in addition to the three verses [of the priestly blessing]. [These additions may not be made] either silently or out loud, as [Deuteronomy 4:2] states: "Do not add to the matter."
While a priest is ascending to the duchan, he recites [the following prayer] when he leaves his place to ascend:
May it be Your will, God, our Lord and Lord of our fathers, that this blessing which You have commanded us to bless Your people, Israel, be a perfect blessing, that it not be marred by obstacles or iniquity, from now until eternity.
Before he turns to bless the community, [a priest] should recite the blessing:
Blessed are You, God, our Lord, King of the universe, who has sanctified us with the holiness of Aharon, and commanded us to bless His people Israel with love.
Afterwards, he turns his face to the community and begins reciting the priestly blessings. When he turns his face from the community after completing [the recitation] of the blessings, he recites [the following]:
We have carried out that which You have decreed upon us. Deal with us as You have promised us: Look down from Your abode, from the heavens, and bless Your people, Israel.
יב
אין הכהנים רשאין בכל מקום להוסיף ברכה על שלשת הפסוקים כגון יי' אלהי אבותיכם יוסף עליכם ככם אלף פעמים וכיוצא בה לא בקול רם ולא בלחש שנאמר לא תוסיפו על הדבר בשעה שכל כהן עולה לדוכן כשהוא עוקר רגליו לעלות אומר יהי רצון מלפניך יי' אלהינו שתהיה ברכה זו שצויתנו לברך את עמך ישראל ברכה שלמה ואל יהי בה מכשול ועון מעתה ועד עולם וקודם שיחזיר פניו לברך את העם מברך ברוך אתה יי' אלהינו מלך העולם אשר קדשנו בקדושתו של אהרן וצונו לברך את עמו ישראל באהבה ואח"כ מחזיר פניו לציבור ומתחיל לברכם וכשמחזיר פניו מן הציבור אחר שמשלים אומר עשינו מה שגזרת עלינו עשה עמנו מה שהבטחתנו השקיפה ממעון קדשך מן השמים וברך את עמך את ישראל:
13
When the priests turn their faces to the community to bless them, and when they turn their faces from the community after blessing [them], they should turn only to the right. Similarly, any turns which a person makes should always be to the right.
יג
כשמחזירין הכהנים את פניהם לציבור לברכם וכשמחזירין פניהם מן הציבור אחר שמברכין לא יחזירו אלא על דרך ימין בכ"מ וכן כל פינות שיהיה אדם פונה לא יהיו אלא על דרך ימין:
14
In the Temple, the priestly blessing would be recited once a day, after the [offering of] the morning sacrifice. [The priests] come and stand on the steps to the Ulam and recite the blessing, as mentioned above. However, outside the Temple, it is recited after every prayer service, except Minchah, as explained.
In all places, an effort is made that the person who reads the blessing to the priests should be an Israelite, as [implied by Numbers 6:23]: "Say to them." This implies that the one who reads the blessing to them is not one of them.
יד
במקדש מברכין ברכת כהנים פעם אחת ביום אחר תמיד של שחר באין ועומדין על מעלות האולם ומברכין כדרך שאמרנו אבל במדינה מברכין אותה אחר כל תפלה חוץ ממנחה כמו שאמרנו בכל מקום משתדלין שיהיה המקרא אותן ישראל שנאמר אמור להם מכלל שאין המקרא מהם:
Tefilah and Birkat Kohanim - Chapter Fifteen
1
There are six factors that prevent [a priest] from reciting the priestly blessings: [an inability] to pronounce [the blessings properly], physical deformities, transgressions, [lack of] maturity, intoxication, and the ritual impurity of [the priest's] hands.
[An inability] to pronounce [the blessings properly]: What is implied? Those who cannot articulate the letters properly - e.g., those who read an aleph as an ayin and an ayin as an aleph, or who pronounce shibbolet as sibbolet and the like - should not recite the priestly blessings.
Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite the priestly blessing.
א
ששה דברים מונעין נשיאת כפים: הלשון והמומין והעבירה והשנים והיין וטומאת הידים הלשון כיצד העלגים שאין מוציאין את האותיות כתיקונן כגון שקורין לאלפי"ן עייני"ן ולעייני"ן אלפי"ן או לשבולת סבולת וכיוצא בהן אין נושאין את כפיהן וכך כבדי פה וכבדי לשון שאין דבריהם נכרים לכל אין נושאין את כפיהן:
2
Physical deformities: What is implied? A priest should not recite the priestly blessings if he has blemishes on his face, hands, or feet - for example, his fingers are bent over, crooked, or covered with white spots - for they will attract the people's attention.
A person whose spittle always dribbles when he speaks, and also a person who is blind in one eye should not recite the priestly blessings. However, if such a person was well known in his city and everyone was familiar with the person who was blind in one eye or whose spittle dribbled, he may recite the priestly blessing, for he will not attract their attention.
Similarly, a person whose hands were colored purple or scarlet should not recite the priestly blessings. If the majority of the city's population is involved in such a profession, he is permitted, for this does not attract the people's attention.
ב
המומין כיצד כהן שיש מומין בפניו או בידיו או ברגליו כגון שהיו אצבעותיו עקומות או עקושות או שהיו ידיו בוהקניות לא ישא את כפיו לפי שהעם מסתכלין בו מי שהיה רירו יורד על זקנו בשעה שהוא מדבר וכן הסומא באחת מעיניו לא ישא את כפיו ואם היה דש בעירו והכל היו רגילים בזה הסומא באחת מעיניו או בזה שרירו זב מותר לפי שאין מסתכלין בו וכן מי שהיו ידיו צבועות אסטיס ופואה לא ישא את כפיו ואם רוב אנשי העיר מלאכתן בכך מותר לפי שאין מסתכלין בו:
3
Transgressions: What is implied? A priest who killed someone should never recite the priestly blessings, even if he repents, as [implied by Isaiah 1:15 which] states: "Your hands are full of blood," and states: "When you spread out your hands, I will hide My eyes from you."
A priest who served false gods, even if he was compelled to do so or did so inadvertently - though he has repented - may never recite the priestly blessing, as [can be inferred from II Kings 23:9, which] states: "However, the priests of the high places shall not ascend [to God's altar in Jerusalem]." [The recitation of the priestly] blessings is equated to service [in the Temple], as [Deuteronomy 10:8] states: "to serve Him and to bless in His name."
Similarly, a priest who converted to the worship of false gods - even though he repents - may never recite the priestly blessing. Other transgressions do not prevent [a priest from blessing the people].
ג
העבירה כיצד כהן שהרג את הנפש אף על פי שעשה תשובה לא ישא את כפיו שנאמר ידיכם דמים מלאו וכתיב ובפרשכם כפיכם וגו' וכהן שעבד כוכבים בין באונס בין בשגגה אע"פשעשה תשובה אינו נושא את כפיו לעולם שנאמר אך לא יעלו כהני הבמות וגו' וברכה כעבודה היא שנאמר לשרתו ולברך בשמו וכן כהן שהמיר לעכו"ם אע"פ שחזר בו אינו נושא את כפיו לעולם ושאר העבירות אין מונעין:
4
[Lack of] maturity: What is implied? A young priest should not recite the priestly blessings until he grows a full beard.
Intoxication: What is implied? A [priest] who drank a revi'it of wine at one time should not recite the priestly blessings until the effects of the wine wear off. [This restriction was imposed] because an association was established between [reciting the priestly] blessing and service [in the Temple].
Should [a priest] drink a revi'it of wine on two different occasions or mix a small amount of water in it, he is permitted [to recite the priestly blessings]. If he drank more than a revi'it, even though it was mixed with water or even though he drank it intermittently, he should not recite the priestly blessings until the effects of the wine wear off.
How much is a revi'it? [The volume of an area] two fingerbreadths by two fingerbreadths and two and seven tenths of a fingerbreadth high. Whenever the term "finger" is mentioned as a measure throughout the entire Torah, it refers to a thumbbreadth. The thumb is called bohen yad [in the Torah].
ד
השנים כיצד כהן נער לא ישא את כפיו עד שיתמלא זקנו והיין כיצד מי ששתה רביעית יין בבת אחת אינו נושא את כפיו עד שיסיר את יינו מעליו לפי שהוקשה ברכה לעבודה שתה רביעית יין בשתי פעמים או שנתן לתוכו מעט מים מותר ואם שתה יותר מרביעית אף על פי שהיה מזוג אע"פששתאו בכמה פעמים לא ישא את כפיו עד שיסיר את יינו מעליו וכמה היא רביעית אצבעים על אצבעים ברום אצבעים וחצי אצבע וחומש אצבע כגודל וזה האצבע שמושחין בו בכל התורה כולה הוא הגודל והוא הנקרא בהן יד:
5
The ritual impurity of [the priest's] hands: What is implied? A priest who did not wash his hands should not recite the priestly blessing. Rather, he should wash his hands to the wrist, as is done when sanctifying the hands for the service in the Temple, as [Psalms 134:2] states: "Raise up your hands [in] holiness and bless God."
A challal does not recite the priestly blessing, for he is not a priest.
ה
טומאת הידים כיצד כהן שלא נטל את ידיו לא ישא את כפיו אלא נוטל את ידיו עד הפרק כדרך שמקדשין לעבודה ואחר כך מברך שנאמר שאו ידיכם קדש וברכו את יי' והחלל אינו נושא את כפיו לפי שאינו בכיהונו:
6
A priest who does not have any of the factors which hinder the recitation of the priestly blessings mentioned above should recite the priestly blessing, even though he is not a wise man or careful in his observance of the mitzvot. [This applies] even though the people spread unwholesome gossip about him, or his business dealings are not ethical.
He should not be prevented from [reciting the priestly blessings] because [reciting these blessings] is a positive mitzvah incumbent on each priest who is fit to recite them. We do not tell a wicked person: Increase your wickedness [by] failing to perform mitzvot.
ו
כהן שלא היה לו דבר מכל אלו הדברים המונעין נשיאת כפים אף ע"פ שאינו חכם ואינו מדקדק במצות או שהיו הבריות מרננים אחריו או שלא היה משאו ומתנו בצדק הרי זה נושא את כפיו ואין מונעין אותו לפי שזו מצות עשה על כל כהן וכהן שראוי לנשיאת כפים ואין אומרים לאדם רשע הוסף רשע והמנע מן המצות:
7
Do not wonder: "What good will come from the blessing of this simple person?" for the reception of the blessings is not dependent on the priests, but on the Holy One, blessed be He, as [Numbers 6:27] states: "And they shall set My name upon the children of Israel, and I shall bless them." The priests perform the mitzvah with which they were commanded, and God, in His mercies, will bless Israel as He desires.
ז
ואל תתמה ותאמר ומה תועיל ברכת הדיוט זה שאין קבול הברכה תלוי בכהנים אלא בהקדוש ברוך הוא שנאמר ושמו את שמי על בני ישראל ואני אברכם הכהנים עושים מצותן שנצטוו בה והקב"ה ברחמיו מברך את ישראל כחפצו:
8
The people standing behind the priests are not included in the blessing. Those standing at their sides are included in the blessing. [Even] if there is a partition - even an iron wall - between the priests and the people who are being blessed, since they are facing the priests, they are included in the blessing.
ח
עם שהם אחורי הכהנים אינם בכלל הברכה והעומדים מצדיהן הרי הם בכלל הברכה ואם היתה מחיצה בין הכהנים ובין המתברכים אפילו היא חומה של ברזל הואיל ופניהם מול פני הכהנים הרי הם בכלל הברכה:
9
The priestly blessing is recited [only] when ten people [are present]. The priests can be included in that number.
If [the congregation in a particular] synagogue are all priests, they should all recite the priestly blessing. Who should they bless? Their brethren in the north and the south. Who will respond "Amen" to their [blessings]? The women and the children. If more than ten priests remain besides those who ascend to the duchan, these ten [priests] respond "Amen" and the remainder of the priests recite the blessings.
ט
נשיאת כפים בעשרה וכהנים מן המנין בית הכנסת שכולן כהנים כולם נושאים את כפיהם ולמי הם מברכים לאחיהם שבצפון ולאחיהם שבדרום ומי עונה אחריהם אמן הנשים והטף ואם נשארו שם עשרה כהנים יותר על אלו שעלו לדוכן העשרה עונין אמן והשאר מברכין:
10
When there is no priest in the community other than the leader of the congregation, he should not recite the priestly blessings. If he is sure that he can recite the priestly blessings and return to his prayers [without becoming confused], he may [recite the priestly blessing].
If there are no priests present at all, when the leader of the congregation reaches [the blessing] Sim shalom, he recites [the following prayer]:
Our God and God of our fathers, bless us with the threefold blessing written in the Torah by Moses, Your servant, and recited by Aharon and his sons, the priests, Your consecrated people, as it is said:
May God bless you and keep you.
May God shine His countenance upon you and be gracious to you.
May God turn His countenance to you and grant you peace.
And they shall set My name upon the children of Israel and I will bless them.
May God bless you and keep you.
May God shine His countenance upon you and be gracious to you.
May God turn His countenance to you and grant you peace.
And they shall set My name upon the children of Israel and I will bless them.
The people do not respond "Amen" to these blessings. He [resumes his recitation of the Shemoneh Esreh], beginning the recitation of [the blessing] Sim shalom.
י
ציבור שלא היה בהן כהן אלא שליח ציבור לבדו לא ישא את כפיו ואם היתה הבטחתו שהוא נושא את כפיו וחוזר לתפלתו רשאי ואם אין להם כהן כלל כשיגיע שליח ציבור לשים שלום אומר אלהינו ואלהי אבותינו ברכנו בברכה המשולשת בתורה הכתובהע"ימשה עבדך האמורה מפי אהרן ובניו כהנים עם קדושך כאמור יברכך יי' וישמרך יאר יי' פניו אליך ויחנך ישא יי' פניו אליך וישם לך שלום ושמו את שמי על בני ישראל ואני אברכם ואין העם עונין אמן ומתחיל ואומר שים שלום:
11
A priest who recited the priestly blessings and went to another synagogue and found the congregation in the midst of prayer, before the [recitation of] the priestly blessings, should bless them. [He may recite the priestly blessings] several times during the day.
A priest who does not move from his place to ascend to the duchanwhen the leader of the congregation recites [the blessing] R'tzeyshould not ascend [to the duchan] during that prayer service. However, if he moved [from his place], even though he did not reach the duchan until after the [conclusion of the blessing R'tzey], he may ascend [the duchan] and bless [the people].
יא
כהן שנשא את כפיו בבית הכנסת והלך לבית הכנסת אחר ומצא ציבור שמתפללין ולא הגיעו לברכת כהנים נושא ידיו להן ומברכן ואפילו כמה פעמים ביום כהן שלא עקר רגליו ממקומו לעלות לדוכן בשעה שאמר שליח ציבור רצה שוב אינו עולה באותה תפלה אבל אם עקר רגליו לעלות אף על פי שלא הגיע לדוכן אלא אחר עבודה הרי זה עולה ומברך:
12
Any priest who does not ascend to the duchan - even though he neglects [the performance] of [only] one commandment - is considered as if he violated three positive commandments, as [Numbers 6:23-27] states: "This is how you shall bless the children of Israel," "Say to them," "And you shall set My name..."
Any priest who does not recite the priestly blessing will not be blessed, and any priest who blesses [the people] will be blessed, as [Genesis 12:3] states: "And I will bless those who bless you."
יב
כל כהן שאינו עולה לדוכן אע"פ שבטל מצות עשה אחת הרי זה כעובר על שלש עשה שנאמר כה תברכו את בני ישראל אמור להם ושמו את שמי וכל כהן שאינו מברך אינו מתברך וכל כהן המברך מתברך שנא' ואברכה מברכיך:
Tefillin, Mezuzah and Sefer Torah - Chapter One
Introduction to Hilchos Tefillin, Mezuzah and Sefer Torah
They contain five positive commands, which are:
1) For tefillin [to be placed] on our heads;
2) To tie [tefillin] on our arms;
3) To affix a mezuzah at the entrances to our gates;
4) For every man to write a Torah scroll for himself;
5) For a king to write a second scroll for himself so that he will have two Torah scrolls.
1) For tefillin [to be placed] on our heads;
2) To tie [tefillin] on our arms;
3) To affix a mezuzah at the entrances to our gates;
4) For every man to write a Torah scroll for himself;
5) For a king to write a second scroll for himself so that he will have two Torah scrolls.
The explanation of these mitzvot is contained in the following chapters.
1
Four passages [of the Torah]: Kadesh Li and V'hayah ki y'viacha Ado-nai in the book of Exodus (13:1-10 and 13:11-16) and Shema and V'hayah im shamo'a (Deuteronomy 6:4-9 and 11:13-21) should be written separately and covered with leather. They are called tefillin.
They are placed on the head and tied on the arm. According to Torah law, even a mere point of one of the letters from these four passages prevents all of them from being acceptable. All four must be written in the proper manner.
א
ארבע פרשיות אלו שהן קדש לי והיה כי יביאך יי' שבספר ואלה שמות ושמע והיה אם שמוע הן שנכתבות בפני עצמן ומחפין אותן בעור ונקראין תפילין ומניחין אותן על הראש וקושרין אותן על היד ואפילו קוצו של אות אחת מארבע פרשיות אלו מעכב את כולן מן התורה עד שיהיו נכתבות שלימות כתיקונן:
2
Similarly, if even one letter of the two passages contained in the mezuzah, Shema and V'hayah im shamo'a (Deuteronomy 6:4-9 and 11:13-21), is lacking a point, it is not acceptable according to Torah law, which requires that they [each] be written in a perfect manner. Similarly, a Torah scroll which is lacking even one letter is unacceptable.
ב
וכן שתי פרשיות שבמזוזה שהן שמע והיה אם שמוע אפי' אות אחת משתי הפרשיות אם חסר קוצו מעכב מן התורה עד שיהיו שתיהן נכתבות שלימות וכן ספר תורה שחיסר אפילו אות אחת פסול:
3
There are ten requirements for tefillin. All of them are halachot transmitted to Moses on Mount Sinai. It is necessary to fulfill them all. Therefore, if one made any changes with regard to them, the tefillin are not fit for use: Two of them involve their composition, and eight involve the coverings [placed around the passages] and the tying of their straps.
These are the two that involve their composition:
a) They must be written in ink;
b) They must be written on parchment.
ג
עשרה דברים יש בתפילין כולן הלכה למשה מסיני וכולן מעכבין לפיכך אם שינה באחת מהן הרי התפילין פסולות שנים הן בכתיבתן ושמנה בחפויין וקשירת רצועותיהן ואלו הן השנים שבכתיבתן: שכותבין אותן בדיו ושיהיו נכתבין על הקלף:
4
How is ink prepared? One collects the vapor of oils, of tar, of wax, or the like, [causes it to condense,] and kneads it together with sap from a tree and a drop of honey. It is moistened extensively, crushed until it is formed into flat cakes, dried, and then stored.
When one desires to write with it, one soaks [the cakes of ink] in gallnut juice or the like and writes with it. Thus, if one attempts to rub it out, he would be able to.
This is the ink with which it is most preferable to write scrolls, tefillin, and mezuzot. If, however, one wrote any of the three with gallnut juice or vitriol, which remains without being rubbed out, it is acceptable.
ד
כיצד מעשה הדיו מקבצין העשן של שמנים או של זפת ושל שעוה וכיוצא בהן וגובלין אותן בשרף האילן ובמעט דבש ולותתין אותו הרבה ודכין אותו עד שיעשה רקיקין ומיבשין אותו ומצניעין אותו ובשעת כתיבה שורהו במי עפצים וכיוצא בו וכותב בו שאם תמחקנו יהיה נמחק וזהו הדיו שמצוה מן המובחר לכתוב בו ספרים תפילין ומזוזות ואם כתב שלשתן במי עפצא וקנקנתום שהוא עומד ואינו נמחק כשרים:
5
If so, what was excluded by the halachah conveyed to Moses on Mount Sinai, which stated that it be written in ink?
It excludes tints of other colors, such as red, green, and the like. If even one letter of a Torah scroll, tefillin, or mezuzot is in another tint or in gold, they are invalid.
ה
אם כן מה מיעטה ההלכה שנאמר למשה מסיני שיהיו כתובים בדיו למעט שאר מיני צבעונין כגון האדום והירוק וכיוצא בהן שאם כתב בספרים או בתפילין או במזוזות אפילו אות אחת בשאר מיני צבעונין או בזהב הרי אלו פסולין:
6
There are three types of parchment: g'vil, k'laf, and duchsustos.
What is implied? The hide of a domesticated or wild animal is taken. First, the hair is removed from it. Afterwards, it is salted and then prepared with flour. Then resin and other substances which cause the skin to contract and become harder are applied to it. In this state, it is called g'vil.
ו
שלש עורות הן:
גויל וקלף ודוכסוסטוס כיצד לוקחין עור בהמה או חיה ומעבירין השער ממנו תחלה ואח"כ מולחין אותו במלח ואח"כ מעבדין אותו בקמח ואחר כך בעפצא וכיוצא בו מדברים שמכווצין את העור ומחזקין אותו וזה הוא הנקרא גויל:
7
After the hair is removed, the hide may be taken and divided in half in the manner known to the parchment processors. Thus, there are two pieces of parchment: a thin one, which is on the side where the hair grew, and a thicker one, on the side of the flesh.
After it has been processed using salt, then flour, and then resin and the like, the portion on the side where the hair grew is called k'laf and the portion on the side of the flesh is called duchsustos.
ז
ואם לקחו העור אחר שהעבירו שערו וחילקו אותו בעביו לשנים כמו שהעבדנין עושין עד שיהיו שני עורות אחד דק הוא שממול השיער ואחד עבה והוא שממול הבשר ועבדו אותו במלח ואחר כך בקמח ואחר כך בעפצא וכיוצא בו זה החלק שממול השיער נקרא קלף וזה שממול הבשר נקרא דוכסוסטוס:
8
It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll should be written on g'vil on the side on which the hair had grown. When tefillin are written on k'laf, they should be written on the side of the flesh. When a mezuzah is written onduchsustos, it should be written on the side of the hair.
Whenever one writes on k'laf on the side of the hair or on g'vil or duchsustos on the side of the flesh, it is unacceptable.
ח
הלכה למשה מסיני שיהיו כותבין ספר תורה על הגויל וכותבין במקום השיער ושיהיו כותבין התפילין על הקלף וכותבין במקום הבשר ושיהיו כותבין המזוזה על דוכסוסטוס וכותבין במקום השיער וכל הכותב על הקלף במקום שיער או שכתב בגויל ובדוכסוסטוס במקום בשר פסול:
9
Although it is a halachah which was transmitted to Moses on Mount Sinai, that if one wrote a Torah scroll on k'laf, it is acceptable. G'vil was mentioned only to exclude duchsustos. If a Torah scroll was written on the latter, it is not acceptable.
Similarly, if a mezuzah was written on k'laf or on g'vil, it is acceptable. Duchsustos was mentioned only as a mitzvah.
ט
אף על פי שכך היא הלכה למשה מסיני אם כתב ספר תורה על הקלף כשר ולא נאמר גויל אלא למעט דוכסוסטוס שאם כתב עליו הספר פסול וכן אם כתב את המזוזה על הקלף או על הגויל כשר לא אמרו על דוכסוסטוס אלא למצוה:
10
[Torah] scrolls, tefillin, and mezuzot may not be written on hide from a non-kosher animal, fowl, or wild animal. One may write on the hides of [all] kosher animals, wild beasts, and fowl. This applies even when these animals died without being ritually slaughtered or when they were killed by wild beasts.
We may not write on the skin of a kosher fish because of the foul secretions, since the processing of the skin will not cause the foul secretions to cease.
י
אין כותבין ספרים תפילין ומזוזות על גבי עור בהמה טמאה ועוף וחיה הטמאים אבל כותבין על גבי עור בהמה וחיה ועוף טהורים ואפילו נבלות וטריפות שלהן ואין כותבין על גבי עור הדג הטהור מפני הזוהמא שאין הזוהמא פוסקת בעיבודה:
11
The g'vil for a Torah scroll and the k'laf for tefillin and for a Torah scroll must be processed with this purpose in mind. If they were not processed with this intent, they are not acceptable.
Accordingly, if they were processed by a gentile, they are not acceptable. Even when [a Jew] instructed a gentile to process the parchment with the intent that it be used for a Torah scroll or for tefillin, it is not acceptable. The gentile follows his own intentions and not those of the person who hires him. Therefore, whenever an article must be made with a specific intent in mind, it is unacceptable if made by a gentile.
[The parchment used for] a mezuzah need not be processed with this purpose in mind.
יא
גויל של ספר תורה וקלף של תפילין או של ספר תורה צריך לעבד אותן לשמן ואם עבדן שלא לשמן פסולין לפיכך אם עבדן הכותי פסולין אע"פשאמרנו לו לכותי לעבד עור זה לשם הספר או לשם התפילין פסולין שהכותי על דעת עצמו הוא עושה לא על דעת השוכר אותו לפיכך כל דבר שצריך מעשה לשמו אם עשהו הכותי פסול ומזוזה אינה צריכה העבדה לשמה:
12
It is a halachah transmitted to Moses on Mount Sinai that a Torah scroll or mezuzah should be written only [on parchment] which has been ruled. [The parchment used for] tefillin, however, need not be ruled, because they are covered.
It is permissible to write tefillin and mezuzot without [looking at] an existent text, because everyone is familiar with these passages. It is, however, forbidden to write even one letter of a Torah scroll without [looking at] an existent text.
יב
הלכה למשה מסיני שאין כותבין ספר תורה ולא מזוזה אלא בשרטוט אבל תפילין אינן צריכין שרטוט לפי שהן מחופין ומותר לכתוב תפילין ומזוזה שלא מן הכתב שהכל גורסין פרשיות אלו אבל ספר תורה אסור לכתוב אפילו אות אחת שלא מן הכתב:
13
A Torah scroll, tefillin, or mezuzah written by an apikorosshould be burned. If they were written by a gentile, an apostate Jew, a person who betrays [the Jews] to a powerful person, a slave, a woman, or a minor, they are not acceptable and must be entombed, as [implied by Deuteronomy 6:8-9]: "And you shall tie... and you shall write." [Our Sages explain that this includes only] those who are commanded to tie [tefillin on their arms] and those who believe in what they write.
[Sacred articles] which are found in the possession of an apikoros, and it is not known who wrote them, should be entombed. Those which are found in the possession of a gentile are kosher. We should not, however, purchase Torah scrolls, tefillin, or mezuzot from gentiles for more than they are worth, so that they do not become accustomed to stealing them.
יג
ספר תורה תפילין ומזוזות שכתבן אפיקורוס ישרפו כתבן כותי או ישראל מומר או מוסר ביד אנס או עבד או אשה או קטן הרי אלו פסולין ויגנזו שנאמר וקשרתם וכתבתם כל שמוזהר על הקשירה ומאמין בה הוא שכותב נמצאו ביד אפיקורוס ואינו יודע מי כתבן יגנזו נמצאו ביד כותי כשרים ואין לוקחין ספרים תפילין ומזוזות מן הכותים ביותר על דמיהם שלא להרגיל אותן לגונבן ולגוזלן:
14
A Torah scroll, tefillin, or mezuzah that was written on parchment from a non-kosher animal, beast, or fowl, or on parchment that was not processed [properly, is not acceptable]. [Similarly,] a Torah scroll or tefillin that was written on parchment that was not processed with the intent to use it for these sacred purposes is not acceptable.
יד
ספר תורה תפילין ומזוזות שכתבן על גבי עור בהמה חיה ועוף הטמאין או על גבי עורות שאינם מעובדין או שכתב ספר תורה ותפילין על עור שלא עבדן לשמן הרי אלו פסולין:
15
When a person writes a Torah scroll, tefillin, or mezuzahwithout having [the proper] intention, should he write one of God's names without the desired intent, they are not acceptable.
Therefore, when a person is writing God's name, he should not reply even if the king of Israel greets him. If he is writing two or three names, he may interrupt between them and reply.
טו
הכותב ספר תורה או תפילין או מזוזה ובשעת כתיבה לא היתה לו כוונה וכתב אזכרה מן האזכרות שבהן שלא לשמן פסולין לפיכך הכותב את השם אפילו מלך ישראל שואל בשלומו לא ישיבנו היה כותב שנים או שלשה שמות הרי זה מפסיק ביניהם ומשיב:
16
[When a scribe] dips his pen [in ink] to write God's name, he should not begin [writing] one of the letters of God's name. Rather, he should begin with the letter preceding [God's name].
If [a scribe] forgot to write God's name in its entirety, he may insert it in between the lines. It is, however, unacceptable to have a portion of God's name on the line and a portion inserted [between the lines]. With regard to other words, if one forgets, one may write half the word on the line and half above the line.
When does the above apply? With regard to a Torah scroll. In contrast, with regard to tefillin and mezuzot, one should not insert even one letter [between the lines]. Rather, if one forgets even one letter, one should entomb what one has written and write another one.
It is permitted to write God's name on [parchment where letters] have been scraped off or rubbed out on all [of these sacred articles].
טז
הטובל את הקולמוס לכתוב את השם לא יתחיל מאות השם אבל מתחיל הוא מאות שלפניו שכח לכתוב את השם כולו תולה אותו בין השטות אבל מקצת השם בשטה ומקצתו תלוי פסול ובשאר התיבות אם שכח כותב מקצת התיבה בשטה ומקצתה למעלה במה דברים אמורים בספר תורה אבל במזוזה ותפילין אין תולין בהן אפילו אות אחת אלא אם שכח אילו אות אחת גונז מה שכתב וכותב אחרת ומותר לכתוב את השם על מקום הגרד ועל מקום המחק בכולן:
17
Scribes who write Torah scrolls, tefillin, and mezuzot may not turn the parchment face down. Rather, they should spread a cloth over them or fold them.
יז
כותבי ספרים תפילין ומזוזות אסור להם להפך היריעה על פניה אלא פורש עליה בגד או כופלה:
18
[The following rule applies when] a scribe who wrote a Torah scroll, tefillin, or mezuzah states: "I did not write the names of God with the proper intent." Once they have left his hand, his statements are not believed with regard to the disqualification of the scroll. They are, however, accepted to the extent that he must forfeit his entire wage.
Why isn't he believed with regard to the disqualification of the scroll? Because it is possible that he wanted to cause a loss to the purchaser or to the person who hired him, thinking that with this statement all that he would be required to forfeit would be the payment for the names of God.
Accordingly, were he to say that the parchment of this Torah scroll or tefillin was not processed with the proper intent in mind, his statements are accepted with regard to the disqualification of the sacred articles because, [by virtue of these statements,] he forfeits his entire wage. Everyone knows that if the parchments were not processed with the proper intent, he does not deserve any payment.
יח
ספר תורה תפילין ומזוזה שאמר הסופר אחר שיצאו מתחת ידו לא כתבתי האזכרות שבהן לשמן אינו נאמן לפסלן אבל נאמן הוא להפסיד כל שכרו ולמה אינו נאמן לפסלן שמא לא נתכוון אלא להפסיד על הלוקח או על זה ששכרו ודומה שאינו מפסיד באמירה זו אלא שכר האזכרות לפיכך אם אמר ספר תורה זה או תפילין אלו עורות שלהן אינם מעובדות לשמן מתוך שנאמן להפסיד שכרו נאמן לפסלן שהרי הכל יודעים שאם אין העורות מעובדים לשמן אין שכר לו כלל:
19
Tefillin and mezuzot may be written only in Assyrian script. Permission was granted to write Torah scrolls in Greek as well. That Greek language has, however, been forgotten from the world. It has been confused and has sunk into oblivion. Therefore, at present, all three sacred articles may be written using Assyrian script alone.
One must be precise while writing them, making sure that one letter does not become attached to another one, because any letter which is not surrounded by parchment on all four sides is unacceptable.
Any letter that cannot be read by a child who is neither wise nor foolish is not acceptable. Therefore, one must be careful with regard to the form of the letters, so that a yud will not resemble a vav, nor a vav a yud; a kaf should not resemble a beit, nor a beit a kaf; a dalet should not resemble a resh, nor a resh a dalet.
[The same applies in] other similar instances. [The text must be written in a manner] that a reader will be able to read without difficulty.
יט
אין כותבין תפילין ומזוזה אלא בכתב אשורית והתירו בספרים לכתוב אף ביוני בלבד וכבר נשקע יוני מן העולם ונשתבש ואבד לפיכך אין כותבין היום שלשתן אלא אשורית וצריך להזהר בכתיבתן כדי שלא תדבק אות באות שכל אות שאין העור מקיף לה מארבע רוחותיה פסול וכל אות שאין התינוק שאינו לא חכם ולא סכל יכול לקרותה פסול לפיכך צריך להזהר בצורת האותיות שלא תדמה היו"ד לוא"ו ולא וא"ו ליו"ד ולא כ"ף לבי"ת ולא בי"ת לכ"ף ולא דל"ת לרי"ש ולא רי"ש לדל"ת וכן כל כיוצא בזה עד שירוץ כל הקורא בהן:
20
[The following rules apply to] parchment which has holes: One should not write over a hole. If, however, ink passes over the hole [without seeping through], the presence of the hole is of no consequence, and one may write upon it. Accordingly, if the skin of a fowl has been processed, it is permissible to write upon it.
[The following rules apply] when a parchment becomes perforated after it has been written on: If the perforation is within the inside of a letter - e.g., in the space inside a heh, inside amem, or inside any of the other letters - it is acceptable.
Despite the fact that a leg of a letter becomes perforated to the extent that it becomes separated [into two portions], it is acceptable if:
a) [the length of the leg] is equivalent to that of a small letter; and b) the letter's [present form] does not resemble another letter.
If [the length of the leg] is not equivalent to that of a small letter, it is not acceptable.
כ
עור שהיה נקוב לא יכתוב על גבי הנקב וכל נקב שהדיו עוברת עליו אינו נקב ומותר לכתוב עליו לפיכך מותר לכתוב על גבי עור העוף שנתעבד ניקב העור אחר שנכתב אם ניקב בתוך האות כגון תוך ה"א או תוך מ"ם וכן בשאר אותיות כשר ניקב בירך של אות עד שנפסקה אם נשתייר ממנה מלא אות קטנה כשר והוא שלא תדמה לאות אחרת ואם לא נשתייר ממנה מלא אות קטנה פסולה:
• Thursday, 16 Cheshvan, 5777 · 17 November 2016
• "Today's Day"
• Sunday, Cheshvan 16, 5704
Torah lessons: Chumash: Chayei Sara, first parsha with Rashi.
Tehillim: 79-82.
Tanya: XXVIII. "Why was the (p. 571) ...lower than nogah. (p. 573).
Thought is a garment and servant of the intellect and emotions.1 Even when it is not serving the intellect or emotions, it continues to function, thinking and meditating. However, this activity is then not only devoid of content, but also open to depravement... It is explained that alien or evil thoughts are caused by "emptiness of the head." For when the mind is occupied, the thought has something to serve, and there is no room for stupid and vain thoughts devoid of substance.
FOOTNOTES
1.See Tanya Ch. 4.
• Daily Thought:
Trickle of Delight
Every moment that your soul inhabits this world, she can provide delight to her Maker above.
After 70, 80, maybe 120 years, your soul will ascend to a place above, a place of ecstasy as great as your soul can experience without dissolving into nothingness.
And what is that ecstasy?
No more than a trickle of the pleasure G‑d has from the labor of your soul here, now.[Torat Shmuel, Hemshech Vekachah 5637, chapter 17; Torat Menachem 5728, p. 220; Sichot Kodesh 5739, Naso 7.]
-------
No comments:
Post a Comment