Torah Reading
Rosh Chodesh: Numbers 28:1-3; Numbers 28:3-15Numbers 28:1 (v) Adonai said to Moshe, 2 “Give an order to the people of Isra’el. Tell them, ‘You are to take care to offer me at the proper time the food presented to me as offerings made by fire, providing a fragrant aroma for me.’ 3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering.
28:3 Tell them, ‘This is the offering made by fire that you are to bring to Adonai: male lambs in their first year and without defect, two daily as a regular burnt offering. 4 Offer the one lamb in the morning and the other lamb at dusk, 5 along with two quarts of fine flour as a grain offering, mixed with one quart of oil from pressed olives. 6 It is the regular burnt offering, the same as was offered on Mount Sinai to give a fragrant aroma, an offering made by fire for Adonai. 7 Its drink offering is to be one-quarter hin for one lamb; in the Holy Place you are to pour out a drink offering of intoxicating liquor to Adonai. 8 The other lamb you are to present at dusk; present it with the same kind of grain offering and drink offering as in the morning; it is an offering made by fire, with a fragrant aroma for Adonai.
9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.Today's Laws & Customs
• Rosh Chodesh Observances
Today is the second of the two Rosh Chodesh ("Head of the Month") days for the month of "Iyar" (when a month has 30 days, both the last day of the month and the first day of the following month serve as the following month's Rosh Chodesh).
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Count "Seventeen Days to the Omer" Tonight
Tomorrow is the seventeenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is seventeen days, which are two weeks and three days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Tifferet sheb'Tifferet -- "Harmony in Harmony"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History
• Construction of Second Temple Begins (370 BCE)
Fifty three years following the destruction of the First Holy Temple (see Jewish History for the 9th of Av), Zerubabel and Joshua the High Priest began construction of the Second Temple, with permission from King Cyrus of Persia.
The offering of sacrifices had actually commenced a few months earlier, on the vacant lot where the 1st Temple stood, however it was only after the construction started on the 1st of Iyar that the Levites began accompanying the service with song and music.
The construction was later halted after the hostile Samaritans supplied false slanderous information to Cyrus about the Jews' intentions. The construction was resumed many years later, and completed 21 years later under the reign of King Darius (see Jewish History for the Third of Adar).
Link: The Second Temple
• Passing of R. Menachem Mendel of Horodok (1788)
Chassidic master Rabbi Menachem Mendel of Horodok (1730?-1788), also known as Rabbi Menachem Mendel of Vitebsk, was one of the leading disciples of the second leader of the Chassidic Movement, Rabbi DovBer of Mezeritch. Upon the latter's passing in 1772, R. Menachem Mendel was regarded by his colleagues as the leader of the Chassidic community in Russia, and Rabbi Schneur Zalman of Liadi considered him his rebbe and mentor. In 1777, R. Menachem Mendel led a group of 300 Chassidim to the Holy Land and established Chassidic communities in Safed and Teberias. Rabbi Menachem Mendel passed away on the 1st of Iyar of 1788, and is buried in Tiberias
Daily Quote
Why were the Jews commanded to each contribute half a shekel to the Sanctuary? To teach us that no individual is a complete entity unto himself. Only by joining with another can a person become a whole thing.[The Chassidic masters]
Daily Study
Chitas and Rambam for today:
Chumash: Tazria-Metzora, 5th Portion Leviticus 14:21-14:32 with Rashi
• English / Hebrew Linear Translation | Video Class
Leviticus Chapter 14
21But if he is poor and cannot afford [these sacrifices], he shall take one [male] lamb as a guilt offering for a waving to effect atonement for him, and one tenth [of an ephah] of fine flour mixed with oil as a meal offering, and a log of oil. כאוְאִם־דַּ֣ל ה֗וּא וְאֵ֣ין יָדוֹ֘ מַשֶּׂ֒גֶת֒ וְ֠לָקַ֠ח כֶּ֣בֶשׂ אֶחָ֥ד אָשָׁ֛ם לִתְנוּפָ֖ה לְכַפֵּ֣ר עָלָ֑יו וְעִשָּׂר֨וֹן סֹ֜לֶת אֶחָ֨ד בָּל֥וּל בַּשֶּׁ֛מֶן לְמִנְחָ֖ה וְלֹ֥ג שָֽׁמֶן:
and one tenth [of an ephah] of fine flour: for [the libation meal offering to accompany] this lamb, which is one, he shall bring one “tenth” [of an ephah of flour] for his libation offering [to accompany his one lamb]. ועשרון סלת אחד: לכבש זה שהוא אחד יביא עשרון אחד לנסכיו:
and a log of oil: to place some of it [upon the cartilage of the ear and] on the thumb and big toe. However, as far as the [amount of] oil required for the libation meal offerings, Scripture did not need to specify [for we know it from another passage (see Num. 15)]. ולוג שמן: לתת ממנו על הבהונות ושמן של נסכי המנחה לא הוזקק הכתוב לפרש:
22And two turtle doves or two young doves, according to what he can afford; one shall be a sin offering, and one a burnt offering. כבוּשְׁתֵּ֣י תֹרִ֗ים א֤וֹ שְׁנֵי֙ בְּנֵ֣י יוֹנָ֔ה אֲשֶׁ֥ר תַּשִּׂ֖יג יָד֑וֹ וְהָיָ֤ה אֶחָד֙ חַטָּ֔את וְהָֽאֶחָ֖ד עֹלָֽה:
23And he shall bring them on the eighth day of his cleansing, to the kohen, to the entrance of the Tent of Meeting, before the Lord. כגוְהֵבִ֨יא אֹתָ֜ם בַּיּ֧וֹם הַשְּׁמִינִ֛י לְטָֽהֳרָת֖וֹ אֶל־הַכֹּהֵ֑ן אֶל־פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִפְנֵ֥י יְהֹוָֽה:
on the eighth day of his cleansing: [I.e.,] on the eighth day after [he had brought] the birds and been sprinkled with the cedar stick, the hyssop, and the strip of crimson wool [for that procedure is also called a “cleansing,” albeit interim]. ביום השמיני לטהרתו: שמיני לצפרים ולהזאת עץ ארז ואזוב ושני תולעת:
24And the kohen shall take the guilt offering lamb and the log of oil, and the kohen shall wave them as a waving, before the Lord. כדוְלָקַ֧ח הַכֹּהֵ֛ן אֶת־כֶּ֥בֶשׂ הָֽאָשָׁ֖ם וְאֶת־לֹ֣ג הַשָּׁ֑מֶן וְהֵנִ֨יף אֹתָ֧ם הַכֹּהֵ֛ן תְּנוּפָ֖ה לִפְנֵ֥י יְהֹוָֽה:
25And he shall slaughter the guilt offering lamb, and the kohen shall take some of the blood of the guilt offering's and place it on the cartilage of the right ear of the person being cleansed, on the thumb of his right hand, and on the big toe of his right foot. כהוְשָׁחַט֘ אֶת־כֶּ֣בֶשׂ הָֽאָשָׁם֒ וְלָקַ֤ח הַכֹּהֵן֙ מִדַּ֣ם הָֽאָשָׁ֔ם וְנָתַ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־הַמִּטַּהֵ֖ר הַיְמָנִ֑ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִֽית:
26And the kohen shall then pour some of the oil into the left palm of the kohen. כווּמִן־הַשֶּׁ֖מֶן יִצֹ֣ק הַכֹּהֵ֑ן עַל־כַּ֥ף הַכֹּהֵ֖ן הַשְּׂמָאלִֽית:
27And the kohen shall sprinkle with his right index finger some of the oil that is in his left palm, seven times before the Lord. כזוְהִזָּ֤ה הַכֹּהֵן֙ בְּאֶצְבָּע֣וֹ הַיְמָנִ֔ית מִן־הַשֶּׁ֕מֶן אֲשֶׁ֥ר עַל־כַּפּ֖וֹ הַשְּׂמָאלִ֑ית שֶׁ֥בַע פְּעָמִ֖ים לִפְנֵ֥י יְהֹוָֽה:
28And the kohen shall place some of the oil that is in his palm, on the cartilage of the right ear of the person being cleansed, on the thumb of his right hand and on the big toe of his right foot, on the place of the blood of the guilt offering. כחוְנָתַ֨ן הַכֹּהֵ֜ן מִן־הַשֶּׁ֣מֶן | אֲשֶׁ֣ר עַל־כַּפּ֗וֹ עַל־תְּנ֞וּךְ אֹ֤זֶן הַמִּטַּהֵר֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדוֹ֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְל֖וֹ הַיְמָנִ֑ית עַל־מְק֖וֹם דַּ֥ם הָֽאָשָֽׁם:
on the place of the blood of the guilt-offering: Even if the blood had been wiped off. This teaches us that the blood is not the determining factor, but the place is the determining factor. — [Torath Kohanim 14:54; Men. 10a] על מקום דם האשם: אפילו נתקנח הדם, למד שאין הדם גורם אלא המקום גורם:
29And what is left over from the oil that is in the kohen's palm, he shall place upon the head of the person being cleansed, to effect atonement for him, before the Lord. כטוְהַנּוֹתָ֗ר מִן־הַשֶּׁ֨מֶן֙ אֲשֶׁר֙ עַל־כַּ֣ף הַכֹּהֵ֔ן יִתֵּ֖ן עַל־רֹ֣אשׁ הַמִּטַּהֵ֑ר לְכַפֵּ֥ר עָלָ֖יו לִפְנֵ֥י יְהֹוָֽה:
30He shall then perform [the service of] one of the turtle doves or of the young doves, from whatever he can afford, לוְעָשָׂ֤ה אֶת־הָֽאֶחָד֙ מִן־הַתֹּרִ֔ים א֖וֹ מִן־בְּנֵ֣י הַיּוֹנָ֑ה מֵֽאֲשֶׁ֥ר תַּשִּׂ֖יג יָדֽוֹ:
31[from] what he can afford, one as a sin offering, and one as a burnt offering, besides the meal offering, and the kohen shall effect atonement for the person being cleansed, before the Lord. לאאֵ֣ת אֲשֶׁר־תַּשִּׂ֞יג יָד֗וֹ אֶת־הָֽאֶחָ֥ד חַטָּ֛את וְאֶת־הָֽאֶחָ֥ד עֹלָ֖ה עַל־הַמִּנְחָ֑ה וְכִפֶּ֧ר הַכֹּהֵ֛ן עַ֥ל הַמִּטַּהֵ֖ר לִפְנֵ֥י יְהֹוָֽה:
32This is the law of one in whom there is a lesion of tzara'ath, who cannot afford [the full array of sacrifices], when he is to be cleansed. לבזֹ֣את תּוֹרַ֔ת אֲשֶׁר־בּ֖וֹ נֶ֣גַע צָרָ֑עַת אֲשֶׁ֛ר לֹֽא־תַשִּׂ֥יג יָד֖וֹ בְּטָֽהֳרָתֽוֹ:Tehillim: Chapters 1 - 9
• Hebrew text
• English text
Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.1
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.1
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.Tanya: Likutei Amarim, end of Chapter 43
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Likutei Amarim, end of Chapter 43
It has previously been noted that the higher level of love can come about only after one’s fear of G‑d is total. However, the lower level of love may sometimes come about, as shall soon be explained, even without being preceded by the fear of G‑d.
והנה בחינת אהבה זו, פעמים שקודמת ליראה, כפי בחינת הדעת המולידה, כנודע שהדעת כולל חסדים וגבורות, שהם אהבה ויראה
This [latter] category of love sometimes precedes fear, according to the quality of the Daat which fathers it, as is known. (1For Daat incorporates both Chassadim and Gevurot, which are love and fear; Chessed is love and Gevurah is fear. Daat reveals both these emotions. Thus, binding one’s Daat intensely to the greatness of G‑d gives rise to both feelings, fear and love,
ופעמים שהחסדים קודמים לירד ולהתגלות
and sometimes the Chassadim descend and manifest themselves first).
The Chassadim may sometimes precede the Gevurot; this means that Daat may sometimes evoke love before fear.
ולכן אפשר לרשע ובעל עבירות שיעשה תשובה מאהבה הנולדה בלבו, בזכרו את ה׳ אלקיו
Therefore it is possible for a wicked and sinful person to repent by virtue of the love that is born in his heart at the time he remembers the L‑rd his G‑d.
Although up to the point of his repentance he was wicked, and lacked a fear of G‑d, still there may be born in him a love for G‑d that will lead him to repent.
ומכל מקום, היראה גם כן כלולה בה ממילא, רק שהיא בבחינת קטנות והעלם, דהיינו, יראת חטא למרוד בו, חס ושלום, והאהבה היא בהתגלות לבו ומוחו
At any rate, fear, too, is included therein — in the love, as a matter of course, except that it is [there] in a state of “minuteness” and “concealment”, namely, as the fear of sin — of rebelling against Him, G‑d forbid, while the love is in a revealed state in his heart and mind, so that consciously the individual is only aware of a love for G‑d.
אך זהו דרך מקרה והוראת שעה בהשגחה פרטית מאת ה׳ לצורך שעה, כמעשה דרבי אלעזר בן דורדייא
However, such a case — where the wicked and sinful person should suddenly attain a love of G‑d and become a penitent — where love precedes fear is an extraordinary occurrence, and an “emergency prescription,” through G‑d’s particular providence as the occasion requires, as happened with Rabbi Elazar ben Durdaya,2 who had been sinful, and suddenly became a penitent, repenting out of a love for G‑d. Indeed, so intense was his penitence that it caused his soul to depart his body.
This was an “emergency prescription” required for that occasion. For it is written3 that Rabbi Elazar ben Durdaya was a gilgul — the reincarnated soul — of Yochanan the High Priest, who served in that office for eighty years and then became a Sadducee.4 All the Torah and mitzvot fulfilled by Yochanan were elevated through the transmigration of his soul into the body of Rabbi Elazar ben Durdaya, whose life-story followed the reverse course, that of a sinner who ultimately repented out of his love for G‑d.5
אבל סדר העבודה הקבועה ותלויה בבחירת האדם, צריך להקדים תחלה קיום התורה והמצות על ידי יראה תתאה, בבחינת קטנות על כל פנים, בסור מרע ועשה טוב
However, the [regular] order of divine service, which is determined by and depends on a man’s choice, is to begin with the fulfillment of the Torah and mitzvot through yirah tata‘ah in its state of “minuteness” at least, departing from evil and doing good, i.e., refraining from committing any sins and performing all the mitzvot,
להאיר נפשו האלקית באור התורה ומצותיה
so as to illuminate his divine soul with the light of the Torah and its commandments,
ואחר כך יאיר עליה אור האהבה
whereupon the light of love will also shine upon it,
כי ואהבת בגימטריא ב׳ פעמים אור, כידוע ליודעי ח״ן
(6for the word ve‘ahavta, (“And you shall love [the L‑rd your G‑d]”) has a numerical value twice that of or (“light”), as is known to those who are familiar with the Esoteric Discipline [of the Kabbalah]).
Thus, first must come the illumination earned by the fulfillment of Torah and mitzvot; only then can one be granted the illumination of experiencing a love of G‑d.
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
| 2. | See Avodah Zarah 17a. |
| 3. | In Likkutei Torah of the AriZal, Tehillim 32. |
| 4. | See Berachot 29a. |
| 5. | The Rebbe cites the letter of the previous Rebbe, printed at the end of Kuntres HaAvodah, which states that the Alter Rebbe here speaks of Rabbi Elazar ben Durdaya’s love for G‑d, even though the plain meaning of the narrative would seem to highlight only his repentance. True enough, the experience of ahavat olam alone would not be expected to bring about klot hanefesh, the expiry of his soul. Both love and repentance, however, were present here; indeed, his teshuvah was so intense that his soul left his body while he shed tears of contrition. |
| 6. | Parentheses are in the original text. |
• Sefer Hamitzvos:
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Positive Commandment 70
The "Doubtful" Guilt Offering
"If a person sins and commits one of the commandments of G‑d which may not be committed, but he does not know, he is guilty, and he shall bear his transgression. He shall bring an unblemished ram from the flock, with the value for a guilt offering, to the kohen. The kohen shall then make atonement for his unintentional sin which he committed and did not know."—Leviticus 5:17-18.
One who is uncertain whether he committed a sin whose transgression would require him to bring a Sin Offering – e.g., two pieces of fat were before him, one permitted and one forbidden; he consumed one of them and the other was then lost (so as impossible to identify whether it was of the forbidden or permitted variety) – he must then bring an Asham Taluy (a "Doubtful Guilt Offering").
(If afterwards it was conclusively ascertained that he ate of the forbidden fats, he must bring a standard Sin Offering [even if has already brought his Asham].)
Full text of this Mitzvah »
The "Doubtful" Guilt Offering
Positive Commandment 70
Translated by Berel Bell
And the 70th mitzvah is that we are commanded to bring a sacrifice called an asham talui, ("suspended guilt-offering") when in doubt regarding a sin [as to whether or not it has been committed. The type of sin referred to is one] which when done intentionally is punishable by kares, and when done unintentionally, one must bring a fixed sin-offering.1
An example of a doubt which would necessitate an asham talui is as follows: a person had two pieces of fat lying before him — one from the kidneys [and therefore prohibited] and the other from the heart [which is permitted]. The person ate one of them and the other was either eaten by someone else or lost. The person is now in doubt as to whether he ate the permissible piece or the prohibited piece. In this case, because of his doubt, he must bring a sacrifice in order to obtain atonement. This sacrifice is known as an asham talui.
If later on it became clear that he ate fat from the kidneys, we now know that he definitely committed an unintentional transgression and must bring a fixed sin-offering.
The verse which speaks of this offering is G‑d's statement in the Torahportion Leviticus,2 "If a person sins by violating one of G‑d's prohibitions without knowing [for sure], he still bears responsibility. He must bring an unblemished ram with the prescribed value to the kohen as a guilt offering. The kohen shall then make atonement for the inadvertent sin that the person committed without knowing." [The phrase "without knowing"] refers to his not knowing whether he actually did or did not unintentionally perform the transgression. Our Sages3 refer to this as lo hodah.
The details of this mitzvah are explained in tractate Kerisus.4
FOOTNOTES
1.See P69.
2.5:17-18.
3.Kerisus, Ch. 1, Mishneh 2.
4.17a.
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Sechirut - Chapter 4
• 3 Chapters: Shegagot Shegagot - Perek 3, Shegagot Shegagot - Perek 4, Shegagot Shegagot - Perek 5
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1
When a person rents a donkey to lead it through the mountains, and instead leads it through a valley, he is not liable if it slips, even though he went against the intentions of the owners. If it is harmed due to heat, the renter is liable. If he rented it to lead it through a valley, and instead leads it through a mountain, he is liable if it slips, because one is more likely to slip in a mountain than in a valley. If it is harmed due to heat, the renter is not liable, since valleys are warmer than mountains, because there is wind blowing in the mountains. If, however, it becomes overheated due to the effort in climbing to the heights, he is liable. Similar laws apply in all analogous situations.
Similarly, if a person rents a cow to plow on a mountain and plows with it in a valley, the renter is not liable should the cylinder of the plow break. The owner of the cow may sue the workers who did the plowing. Similarly, if the renter did not go against the owner's instructions and the cylinder of the plow broke, the owner of the cow may sue the workers. If he rented it to plow in a valley, and instead plowed on a mountain, and the cylinder of the plow breaks, the renter is liable. The renter may sue the workers.
א
השוכר את החמור להוליכה בהר והוליכה בבקעה אם הוחלקה פטור אע"פ שעבר על דעת הבעלים ואם הוחמה חייב שכרה להוליכה בבקעה והוליכה בהר אם הוחלקה חייב שהחלקות יתר בהר מן הבקעה ואם הוחמה פטור שחמימות בבקעה יתר מן ההר מפני הרוח שמנשבת בראש ההרים ואם הוחמה מחמת המעלה חייב וכן כל כיוצא בזה וכן השוכר את הפרה לחרוש בהר וחרש בבקעה ונשבר הקנקן והוא הכלי שחורש בו הרי השוכר פטור ודין בעל הפרה עם האומנין שחרשו וכן אם לא שינה על דעת הבעלים ונשבר הקנקן דין בעל הפרה עם האומנין שכרה לחרוש בבקעה וחרש בהר ונשבר הקנקן השוכר חייב ודינו של שוכר עם האומנים:
2
What is the ruling regarding the workers who break a plow while plowing? They must pay.
Who must pay? The one who holds the utensil while plowing." If, however, the field has several plateaus, they share the liability for the cost of the cylinder - both the person holding the guiding pole and the person holding the utensil.
ב
ומהו דין האומנין ששברו בעת חרישה שמשלמין מי משלם זה האוחז את הכלי בעת החרישה ואם היתה השדה מעלות מעלות שניהם חייבים בדמי הקנקן המנהיג אותה במלמד והאוחז את הכלי:
3
If a person rented a cow to thresh beans and he used it to thresh grain, he is not liable if it slips. If he rented it for grain and used it to thresh beans, he is liable, for beans cause slippage.
An incident occurred with regard to a person who rented his donkey to a colleague and told him: "Do not go with it on the way of the Pikud Ravine, where there is water, but rather on the way of the Neresh Ravine, where there is no water." The person who hired the donkey went on the way of the Pikud Ravine and the donkey died. There were no witnesses who were able to testify to which way he went, but the person himself admitted: "I went on the way of the Pikud Ravine, but there was no water, and the donkey died due to natural causes."
Our Sages ruled: "Since there are witnesses that there is always water in the Pikud Ravine, he is obligated to pay, for he deviated from the instructions of the owner. And we do not say: "Of what value would it be for him to lie," in a situation where witnesses were present.
ג
שכרה לדוש בקטנית ודש בתבואה והוחלקה פטור בתבואה ודש בקטנית חייב שהקטנית מחלקת מעשה באחד שהשכיר חמור לחבירו ואמר לו לא תלך בו בדרך נהר פקוד שהמים מצויין שם אלא בדרך גרש שאין בה מים הלך בדרך נהר פקוד ומת החמור ולא היו שם עדים שמעידים באי זה דרך הלך אלא הוא מעצמו אמר בנהר פקוד הלכתי ולא היו שם מים ומחמת עצמו מת ואמרו חכמים הואיל ויש עדים שהמים בנהר פקוד מצויין חייב לשלם שהרי שינה על דעת הבעלים ואין אומרים מה לי לשקר במקום עדים:
4
When a person rents an animal to bring 200 litra of wheat, and instead, brings 200 litra of barley, he is liable if the animal dies. For the additional volume] is more difficult to carry, and barley takes more space than wheat. The same laws apply if he hired an animal to carry grain, and instead used it to carry straw. If, by contrast, he rented an animal to carry barley and instead, brought the same weight of wheat, he is not liable if the animal dies. Similar principles apply in all analogous situations.
ד
השוכר את הבהמה להביא עליה מאתים ליטרין של חטים והביא מאתים ליטרין של שעורים ומתה חייב מפני שהנפח קשה למשאוי והשעורין יש להן נפח וכן אם שכרה להביא תבואה והביא במשקלה תבן אבל אם שכרה להביא עליה שעורים והביא במשקלן חטים ומתה פטור וכן כל כיוצא בזה:
5
If a person rented an animal for a man to ride upon, he should not have a woman ride upon it. If he rented it for a woman to ride upon, he may have a man ride upon it. And he may have any woman ride upon it, whether she is small or large, even if she is both nursing and pregnant.
ה
שכר את הבהמה לרכוב עליה איש לא ירכיב עליה אשה שכרה לרכוב עליה אשה מרכיב עליה איש ומרכיב עליה כל אשה בין קטנה בין גדולה ואפילו מעוברת שהיא מניקה:
6
The following rules apply when a person rents an animal with the intent that it carry a burden of a specific weight, and the renter added to that weight. If he added a thirtieth to the weight that he specified, and the animal died, he is liable. If it was a lesser measure, he is not liable. He must, however, pay the fee appropriate for the extra measure.
If the renter rented the animal without specifying a measure, he may load upon it the burden that is the local standard for that animal. If he added more than a thirtieth to that weight - e.g., it usually carried 30 measures and he loads it with 31 - and it dies or becomes injured, he is liable. Similarly, if a person loaded a ship with one thirtieth more than its ordinary cargo and it sank, he is liable to make restitution for its worth.
ו
השוכר את הבהמה לשאת עליה משקל ידוע והוסיף על משאו אם הוסיף חלק משלשים על השיעור שפסק עמו ומתה חייב פחות מכאן פטור אבל נותן הוא שכר התוספת שכר סתם אינו נושא אלא במשקל הידוע במדינה לאותה בהמה ואם הוסיף חלק משלשים כגון שדרכה לשאת שלשים וטען עליה ל"א ומתה או נשברה חייב וכן ספינה שהוסיף בה אחד משלשים על משאה וטבעה חייב לשלם דמיה:
7
When a person added one kav to the burden of a porter, and the porter was injured because of this burden, the other person is liable for his injury. For although the porter is a conscious being and feels the weight of the extra burden, he might think that it feels heavy because he is ill.
ז
הכתף שהוסיף על משאו קב אחד הוזק במשא זה חייב בנזקיו שאף על פי שהוא בן דעת והרי הוא מרגיש בכובד המשא יעלה על לבו שמא מחמת חוליו הוא זה הכובד:
8
When a person rents a donkey with the intent of riding upon it, he may place his garments, his flask, and his food for this journey upon it, for it is not customary for a renter to stop at each inn to purchase food. The owner of the donkey may prevent the renter from carrying with him anything more.
Similarly, the owner of the donkey may place barley and straw for the donkey's food on it for that day. The renter may prevent him from loading anything more, for it is possible for him to purchase these supplies at every inn. Therefore, if there is no place for him to purchase, he may load his food and food for his animal for the entire journey.
All of these guidelines apply when a person hires an animal without making any specifications in a place that has no known custom. If, however, there is an accepted local custom, everything follows that custom.
ח
השוכר את החמור לרכוב עליה יש לו להניח עליה כסותו ולגינו ומזונותיו של אותו הדרך לפי שאין דרך השוכר לחזור בכל מלון ומלון לקנות מזונות יתר על זה הרי מעכב עליו בעל החמור וכן יש לבעל החמור להניח עליה שעורים ותבן מזונות של אותו היום יתר על זה השוכר מעכב מפני שאפשר לו לקנות בכל מלון ומלון לפיכך אם אין שם מאין יקנה מניח עליו מזונותיו ומזונות בהמתו של כל אותה הדרך וכל אלו הדברים בשוכר סתם ובמקום שאין מנהג ידוע אבל במקום שיש מנהג הכל לפי המנהג:
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Shagagot - Perek 3
Hayom Yom:
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Thursday Iyar 1, Second day of Rosh Chodesh, 16th day of the omer 5703
Torah lessons: Chumash: K'doshim, Chamishi with Rashi.
Tehillim: 1-9.
Tanya: The said two (p. 235) to...Ahavat Olam ("eternal love") (p.237).
At a farbrengen during the days of sefira (at some time in the years 5651-5653, 1891-1893) someone said to my father, "The Alter Rebbe's chassidim were always keeping count." My father took a great liking to the saying, and he commented: "That idea characterizes man's avoda. The hours must be 'counted hours,' then the days will be 'counted days.' When a day passes one should know what he has accomplished and what remains yet to be done... In general, one should always see to it that tomorrow should be much better than today."Daily Thought
Living Time
People talk about “wasting time,” or even “killing time.”
Neither term is accurate. Time does not belong to you that you can waste it. Yet neither does it have a life of its own that you can take away.
Rather, time awaits you to give it life.[Nissan 11, 5742; Torat Menachem 5744, vol. 3, p. 2001.]
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1
When witnesses testify that a person violated a transgression that is punishable by a fixed sin-offering, but they did not warn him, instead, they told him: "We saw that you performed forbidden labor on the Sabbath" or "...that your partook of forbidden fat" and he replied: "I know that I did not perform that act," he is not liable for a sin-offering. The rationale is that since he would be exempt from bringing the sacrifice if he said: "I acted intentionally," when he says: "I did not eat" or "I did not perform," it is as if he said: "I did not eat inadvertently, but rather intentionally," in which instance, he is exempt from bringing the sacrifice and did not contradict the witnesses.
א
מי שהעידו עליו עדים שחטא חטא שחייבין עליו חטאת קבועה ולא התרו בו אלא אמרו ראינוך שעשית מלאכה בשבת או שאכלת חלב והוא אומר אני יודע בודאי שלא עשיתי דבר זה אינו חייב חטאת הואיל ואם יאמר מזיד הייתי יפטר מן הקרבן כשאמר להן לא אכלתי ולא עשיתי נעשה כאומר לא אכלתי בשגגה אלא בזדון שהוא פטור מן הקרבן ולא הכחיש את העדים:
2
If the alleged transgressor remained silent and did not contradict the witnesses - indeed, even if a woman told him: "You partook of forbidden fat" or "...performed forbidden labor on the Sabbath" and he remained silent - he is liable to bring a sin-offering. If one witness told him: "This is forbidden fat" and he remained silentand then he partook of it inadvertently, he must bring a sin-offering. If he warned him, he is liable for lashes, even though the essence of the testimony depends on one witness.
ב
שתק ולא הפליג את העדים (אלא) אפילו אמרה לו אשה אכלת חלב או עשית מלאכה בשבת ושתק חייב להביא חטאת אמר לו עד אחד חלב הוא זה ושתק וחזר ואכלו בשגגה מביא חטאת ואם התרו בו לוקה עליו אף על פי שעיקר העדות בעד אחד:
3
We already explained in Hilchot Pesulei HaMukdashim that a person who set aside a sin-offering for eating forbidden fat should not bring it for the desecration of the Sabbath or for partaking of blood, as implied by Leviticus 4:28 which states: "And he shall bring his sacrifice, a she-goat... for the transgression that he committed." The sacrifice must be for the sake of the particular sin; one should not offer one designated for one sin for another. If he offered it, he disqualifies it.
In addition, our Sages said that if one set aside a sin-offering for forbidden fat that he ate on the previous day, he should not bring it for fat that he eats on the present day. Nevertheless, if he brings it for that purpose, he finds atonement. Needless to say, if a father sets aside a sin-offering and dies and the son was liable for that same transgression, the son should not bring his father's sacrifice for his transgression, as explained there.
ג
כבר ביארנו בהלכות פסולי המוקדשין שהמפריש חטאתו על החלב שאכל לא יביאנה על השבת שחלל או על הדם שאכל שנאמר והביא קרבנו שעירת עזים וגו' על חטאתו אשר חטא עד שיהיה קרבנו לשם חטאו לא שיקריבנה מחטא על חטא ואם הקריב פסלה יתר על זה אמרו הפריש חטאתו על חלב שאכל אמש לא יביאנה על חלב שאכל היום ואם הביא כפר ואין צריך לומר שאם הפרישה אביו ומת והיה הבן מחוייב באותו החטא שלא יביאנה הבן על חטאו כמו שנתבאר שם:
4
When a person brings an animal as a sin-offering for two transgressions, it should be left to pasture until it contracts a disqualifying blemish and be sold. Half of the proceeds should be used to bring a sin-offering for one transgression and half for a sin-offering for the second transgression.
Similarly, if two people bring one animal as a sin-offering for two transgressions, it should be left to pasture until it contracts a disqualifying blemish and be sold. One should bring his sin-offering with half of the proceeds and the other should bring his sin-offering with the other half.
ד
המביא חטאת על שני חטאים תרעה עד שיפול בה מום ותמכר ויביא בדמי חצייה לחטא זה ובדמי חצייה לחטא השני וכן שנים שהביאו חטאת אחת על שני חטאיהם תרעה עד שיפול בה מום ותמכר ויביא זה חטאתו בדמי חצייה ויביא זה חטאתו בדמי חצייה:
5
If one brings two animals as sin-offerings for one transgression, he should sacrifice whichever one he desires. The second should be left to pasture until it contracts a disqualifying blemish and be sold. A freewill offering should be brought with the proceeds.
ה
הביא שתי חטאות על חטא אחד יקריב אי זו שירצה והשניה תרעה עד שיפול בה מום ויפלו דמיה לנדבה:
6
If, however, a person brings two animals for sin-offerings for two transgressions without specifying the transgression for which each sacrifice is being brought, he should make that determination and slaughter one for one transgression and the other for the second.
ו
הביא שתי חטאות על שני חטאים זו תשחט לשם חטא האחד והשניה לשם החטא השני:
7
We already explained in Hilchot Ma'aseh HaKorbanot, that no sacrifices at all are accepted from an apostate who worships idols or desecrates the Sabbath in public. When a person is an apostate with regard to a particular sin, we do not accept a sin-offering for him for that sin.
What is implied? If a person was an apostate with regard to partaking of forbidden fat and then he inadvertently partook of fat and brought a sin-offering for this transgression, it is not accepted until he repents.
Even if he was an apostate with regard to partaking of forbidden fat to fulfill his desires and once he accidentally partook of forbidden fat instead of permitted fat and he brought a sacrifice in atonement, it is not accepted from him. Since he partook of the forbidden fat willfully, whether to purposefully anger God or merely to fulfill his desires, he is considered as an apostate with regard to that transgression.
If a person was an apostate with regard to partaking of forbidden fat and then he inadvertently partook of blood, we accept a sin-offering he brings for partaking of blood, as we explained.
ז
כבר ביארנו בהלכות מעשה הקרבנות שהמומר לעבודה זרה או לחלל שבתות בפרהסיא אין מקבלין ממנו קרבן כלל והמומר לעבירה משאר עבירות אין מקבלין ממנו חטאת על אותו החטא כיצד מומר לאכול חלב שאכל חלב בשגגה והביא חטאתו אין מקבלין ממנו עד שיחזור בתשובה אפילו היה מומר לאכול חלב לתיאבון ונתחלף לו חלב בשומן ואכלו והביא קרבן אין מקבלין ממנו שמשאכל בזדון בין להכעיס בין לתיאבון הרי הוא מומר היה מומר לאכול חלב ושגג ואכל דם מקבלין ממנו כמו שביארנו:
8
When a person committed a transgression punishable by karet inadvertently and set aside an animal as a sin-offering, and afterwards, became an apostate and then repented or he lost control of his intellectual or emotional faculties and then regained control, that animal may be brought as a sacrifice even though there was a time when it was not to be offered. The rationale is that living animals are not deemed unacceptable forever, as we explained in Hilchot Pesulei HaMukdashim. Therefore that animal itself should be sacrificed. Just like if it contracted a temporary blemish and was healed, it returns to an acceptable state, so too, if the owners became disqualified and then became acceptable, it should be sacrificed.
ח
מי ששגג והפריש חטאתו ואח"כ נעשה מומר וחזר בתשובה או נשתטה וחזר ונשתפה אע"פ שנדחה הקרבן בינתים הרי זה חזר ונראה שאין בעלי חיים נדחין כמו שביארנו בהלכות פסולי המוקדשין לפיכך יקריבנה עצמה וכשם שאם נולד בו מום עובר ונתרפא יחזור לכשרותו כך אם נדחו הבעלים וחזרו ונראו יקרב:
9
Those liable for sin-offerings and definitive guilt-offerings remain obligated to bring those offerings even after Yom Kippur passed. Those liable for tentative guilt-offerings, by contrast, are exempt after Yom Kippur passes, as indicated by Leviticus 16:30: "From all of your sins before God will you be purified." According to the Oral Tradition, it was taught: Any sin that only God recognizes will be granted atonement. Therefore if a person enters a situation where he is in doubt of whether he transgressed on Yom Kippur, even at nightfall, he is exempt from the obligation to bring a tentative guilt-offering, for the entire day of Yom Kippur generates atonement.
Thus we learn that a conditional guilt-offering is not brought for a situation concerning which one does not know which occurred on Yom Kippur, unless Yom Kippur will not generate atonement for that person, as will be explained.
ט
חייבי חטאות ואשמות ודאים שעבר עליהן יום כפורים חייבין להביא לאחר יום הכפורים וחייבי אשמות תלויין פטורין שנאמר מכל חטאתיכם לפני ה' תטהרו כך למדו מפי השמועה שכל חטא שאין מכיר בו אלא ה' נתכפר לו לפיכך מי שבא על ידו ספק עבירה ביוה"כ אפילו עם חשיכה פטור מאשם תלוי שכל היום מכפר נמצאת למד שאין מביאין על לא הודע של יום הכפורים אשם תלוי אלא אם לא כפר לו יוה"כ כמו שיתבאר:
10
Yom Kippur, sin-offerings and guilt-offerings do not generate atonement unless one repents and believes in the atonement they grant. If, however, one rebels against them, they do not generate atonement for him.
What is implied? A person was in a state of rebellion, but brought a sin-offering or a guilt-offering, saying or thinking in his heart that these will not generate atonement. Accordingly, even though they were offered as commanded, they do not generate atonement for him. When he repents from his rebellion, he must bring another sin-offering and/or guilt-offering.
Similarly, when one is in a state of rebellion on Yom Kippur, Yom Kippur does not atone for him. Therefore if he was obligated to bring a tentative guilt-offering and Yom Kippur passed while he was in a state of rebellion, Yom Kippur does not generate atonement for him. When he repents after Yom Kippur, he is obligated to bring all the tentative guilt-offerings for which he is liable.
י
אין יום הכפורים ולא החטאת ולא האשם מכפרין אלא על השבים המאמינים בכפרתן אבל המבעט בהן אינן מכפרין בו כיצד היה מבעט והביא חטאתו או אשמו והוא אומר או מחשב בלבו שאין אלו מכפרין אף על פי שקרבו כמצותן לא נתכפר לו וכשיחזור בתשובה מבעיטתו צריך להביא חטאתו ואשמו וכן המבעט ביוה"כ אין יום הכפורים מכפר עליו לפיכך אם נתחייב באשם תלוי ועבר עליו יום הכפורים והוא מבעט בו הרי זה לא נתכפר לו וכשיחזור בתשובה אחר יוה"כ חייב להביא כל אשם תלוי שהיה חייב בו:
11
All of the guilt-offerings required by the Torah hold back atonementwith the exception of the guilt-offering of a nazirite. A person who is in doubt whether he or she is required to bring a nazirite offering or an offering brought by one lacking atonement and a sotah who bring an offering because of doubt must bring their offerings after Yom Kippur.
יא
כל אשמות שבתורה מעכבין את הכפרה חוץ מאשם נזיר ספק נזיר וספק מחוסרי כפרה וספק סוטה כולם מביאין קרבנותיהן אחר יום הכפורים:
12
The following laws apply when a person is obligated to bring a sin-offering or a guilt-offering and he is being taken out of the court to be executed. If the animal to be offered had already been slaughtered, we let him tarry until the blood is cast on the altar and then he is executed. If, however, the animal to be offered has not been slaughtered, we do not let him tarry until it is offered on his behalf.
יב
מי שהוא מחוייב חטאת או אשם והרי הוא יוצא מבית דין ליהרג אם היה זבחו זבוח משהין אותו עד שיזרק הדם ואח"כ יהרג ואם עדיין לא נשחט הזבח אין משהין אותו עד שיקריבו עליו:
Shegagot - Perek 4
1
When a person performs many transgressions for which one is required to bring a sin-offering in one lapse of awareness, he is liable for a sin-offering for every individual transgression. Even if he performs all the 43 transgressions that we listed in one lapse of awareness, he is liable for 43 sin-offerings.
Similarly, if a person performed one deed for which he is liable for many transgressions, he is liable for every transgression, provided all of the prohibitions involved take effect at once, the latter prohibition causes the entity to be forbidden to additional people, or the scope of the latter prohibition encompasses other entities together with the entity that was originally prohibited.
What is implied? A person who slaughters consecrated animals outside the Temple, on the Sabbath, for the sake of a false divinity is liable for three sin-offerings, one for slaughtering consecrated animals outside the Temple Courtyard, one for desecrating the Sabbath, and one for serving false divinities, for the three transgressions take effect at the same time.
When does the above apply? When the person serving the false divinity states that he is serving it at the conclusion of the slaughter of the animal. If, however, this was not his intent, as soon as he performed a portion of the slaughter for the sake of a false divinity, it becomes forbidden. Since he is not liable for slaughtering an animal outside the Temple Courtyard until he slits the two organs, necessary to slit for ritual slaughter or the larger portion of these two organs, when he completed the slaughter, he will have slaughtered an animal that is forbidden to be offered as a sacrifice, in which instance, he is not liable for slaughtering it outside the Temple Courtyard, as we explained.
If it was a sin-offering of fowl and half of its windpipe was cut and a person increased the slit even the slightest amount on the Sabbath for the sake of a false divinity, he is liable for three sin-offerings, for the three prohibitions take effect at the same time.
Similarly, a person who performs forbidden labor on Yom Kippur when it occurs on the Sabbath, is liable to bring two sin-offerings, because the two prohibitions take effect at the same time. Also, a person who is intimate with the wife of his brother who is alive while she is in the niddah state, he must bring three sin-offerings: one because he was intimate with a married woman and one, because she was his brother's wife;these are two prohibitions that take effect at the same time; and one, because she was in the niddah state, which is a prohibition that forbids additional entities besides the entity that was originally prohibited. Since this prohibition would apply with regard to her husband, it also applies to her brother-in-law.
In the same vein, one who sodomizes his father is liable for two sin-offerings, one because of the prohibition, Leviticus 18:7: "Do not reveal the nakedness of your father" and one because of the prohibition, ibid.:22: "Do not lie with a man." Similarly, one who sodomizes his father's brother is liable for two sin-offerings, one because it is written ibid.:14: "Do not reveal the nakedness of your father's brother" and one because of the general prohibition against sodomy.
When one sodomizes a male and has a male sodomize him in one lapse of awareness, he is liable for only one sin-offering, even though there are two bodies involved. This is derived from the prohibition: "Do not lie with a man" which makes both positions equally liable. Similarly, when one sodomizes an animal and has an animal sodomize him in one lapse of awareness, he is liable for only one sin-offering. One is deemed equally liable for either position of intimacy when engaging in relations with an animal or a male.
א
העושה עבירות הרבה בהעלם אחת חייב חטאת על כל אחת ואחת אפילו עשה הארבעים ושלש אלו שמנינו בהעלם אחת חייב ארבעים ושלש חטאות וכן אם עשה מעשה אחד שהוא חייב עליו משום שמות הרבה חייב על כל שם ושם והוא שהיו האיסורין כולן באין כאחת או איסור מוסיף או איסור כולל כיצד השוחט בהמת קדשים חוץ לעזרה בשבת לע"ז חייב שלש חטאות משום שוחט קדשים בחוץ ומשום מחלל שבת ומשום עובד ע"ז שהרי שלשת האיסורין באין כאחת במה דברים אמורים באומר בגמר זביחה הוא עובד אותה אבל אם לא היתה כוונתו לכך משישחט בה מעט לשם ע"ז תאסר ואינו חייב משום שחוטי חוץ עד שישחוט שנים או רוב שנים ונמצא כשגמר השחיטה שחט בהמה האסורה לקרבן שאינו חייב עליה משום שוחט בחוץ כמו שביארנו היתה חטאת העוף והיה חצי קנה שלה פגום והוסיף בו כל שהוא בשבת לשם ע"ז חייב שלש חטאות שהרי שלשת האיסורין באים כאחת וכן העושה מלאכה ביוה"כ שחל להיות בשבת חייב שתי חטאות מפני ששני האיסורין באין כאחת: הבא על אשת אחיו הקיים כשהיא נדה מביא שלש חטאות משום אשת איש ומשום אשת אח והן שני איסורין הבאין כאחת ומשום נדה שהוא איסור מוסיף שמתוך שנתוסף בה איסור זה לבעלה נוסף ליבמה וכן כיוצא בזה הבא על אביו חייב שתים אחת משום ערות אביך לא תגלה ומשום ואת זכר לא תשכב וכן הבא על אחי אביו חייב שתים שנאמר ערות אחי אביך לא תגלה הבא על הזכור והביא זכור עליו בהעלם אחת אע"פ שהן שני גופין אינו חייב אלא חטאת אחת שנאמר ואת זכר לא תשכב השוכב והנשכב שם אחד הוא וכן הבא על הבהמה והביא בהמה עליו בהעלם אחת אינו חייב אלא חטאת אחת עשו השוכב והנשכב בבהמה וזכור כבעילה אחת:
2
It is possible that there be an instance where a person engages in a single act of intimacy and he is liable for eight sin-offerings.
What is implied? Jacob begat a daughter whose name was Timna from his wife Zilpa. Lavan married Timna and begat a daughter named Serach from her. Lavan does not have any daughters other than Rachel. Thus Serach is the daughter of Jacob's daughter, and his wife's sister on her father's side. These are two prohibitions that take effect at the same time. Serach married Reuven. She became forbidden to Jacob's other sons and thus became forbidden to Jacob as well, as his son's wife. If Reuven died or divorced her and Serach married Jacob's maternal brother, since she became forbidden to Jacob's other brothers through this marriage, she becomes forbidden to Jacob on another count, because she is the wife of his brother. If her husband died or divorced her and Serach married Yishmael, since she becomes forbidden to Yishmael's other brothers, a further prohibition takes effect with regard to Jacob, the prohibition against relations with the wife of his father's brother. If Yishmael died and Serach became eligible to undergo yibbum with Isaac and Isaac transgressed and performed yibbum with her even though she is forbidden to him as a secondary relation, since she became forbidden to Jacob's other paternal brothers, she also became forbidden to Jacob because she is his father's wife and because she is a married woman, for these are two prohibitions that take effect at the same time.
Now if Jacob acted inadvertently and was intimate with Serach when she was in the niddah state, during the lifetime of Isaac, her husband, and during the lifetime of Rachel, Jacob's wife, he is liable for eight sin-offerings because of his relations with her. She is his daughter's daughter, his wife's sister, his daughter-in-law, the wife of his brother, the wife of his father's brother, the wife of his father, a married woman, and in the niddah state. Similar laws apply in all analogous situations.
ב
יש בועל בעילה אחת וחייב עליה שמונה חטאות כיצד יעקב שהיתה לו בת מזלפה ושמה תמנע נשא לבן תמנע והוליד ממנה בת ושמה סרח ואין ללבן בת אלא רחל לבדה נמצאת סרח בת בת יעקב ואחות אשתו מאביה הן שני איסורין הבאין כאחת נשאת סרח לראובן ונאסרה על שאר בני יעקב נוסף בה איסור ליעקב והרי היא כלתו מת ראובן או גירש ונשאת סרח זו לאחי יעקב מאמו מתוך שנאסרה על שאר אחי יעקב נוסף ליעקב בה איסור אשת אחיו מת או גירש ונשאת סרח זו לישמעאל מתוך שנאסרה על שאר אחי ישמעאל נוסף ליעקב בה איסור אשת אחי אביו מת ישמעאל ונפלה לייבום לפני יצחק ועבר יצחק וייבמה אף על פי שהיא שנייה לו מתוך שנאסרה על שאר אחיו נוסף בה איסור ליעקב משום אשת אביו ומשום אשת איש ששני האיסורין באין כאחת אם שגג יעקב ובא על סרח זו כשהיא נדה בחיי יצחק בעלה ובחיי רחל אשת יעקב הרי זה חייב עליה שמונה חטאות משום בת בתו ומשום אחות אשתו ומשום כלתו ומשום אשת אחיו ומשום אשת אחי אביו ומשום אשת אביו ומשום אשת איש ומשום נדה וכן כל כיוצא בזה:
3
In all situations when a woman who is forbidden as a relative becomes forbidden again due a prohibition that causes the entity to be forbidden to additional people, those additional people must be alive at that time, so that she will be forbidden to them. Then, as a result, since she becomes forbidden to them, a prohibition is also added applying to this individual. If, however, they are not alive, we do not say that since, would this man have had brothers or sons, she would have been forbidden to them, hence she is forbidden to the elder person. For at present, he has neither a son, nor a brother. Similar laws apply in all analogous situations.
ג
כל אלו שתאסר זו הערוה עליהן באיסור מוסיף צריך שיהו האנשים האחרים מצויין בעולם כדי שתאסר עליהן ומתוך שתאסר עליהן יתוסף איסור אחר לזה אבל אם אינן מצויין אין אומרין הואיל אילו היה לזה בנים או אחים היתה נאסרה עליהן יתוסף בה איסור לזקן שהרי אין שם עתה לא בן ולא אח וכן כל כיוצא בהן:
4
The following laws apply when a man is married to three woman and he is intimate with the mother of one of them, and she is the mother of the mother of his second wife and the mother of the father of his third wife. Even though this elderly woman is his mother-in-law, the mother of his mother-in-law, and the mother of his father-in-law, and these are three distinct prohibitions and they all took effect at the same time, he is liable for only one sin-offering. The rationale is that the Torah uses the same phrase, Leviticus 18:17: "They are close relatives; it is a depraved design" with regard to relations with a woman and her daughter, her son's daughter, and her daughter's daughter. Thus the Torah considered the three as one body. Therefore the three prohibitions are considered as one.
ד
מי שהיה נשוי שלש נשים ובא על אמה של אחת מהן שהיא אם אמה של שנייה שהיא אם אביה של שלישית אע"פ שזקנה זו היא חמותו ואם חמותו ואם חמיו ושלשה שמות הן ואיסור בת אחת היא אינו חייב אלא חטאת אחת לפי שנאמר באשה ובתה ובת בנה ובת בתה שארה הנה זמה היא הכתוב עשה שלשה גופין כגוף אחד לפיכך יחשבו השלשה שמות כשם אחד:
5
If, however, one is intimate with his sister who is also the sister of his father and the sister of his mother, he is liable for three sin-offerings, as implied by Leviticus 20:17: "He revealed the nakedness of his sister." One might infer that he is liable for relations with his sister independently even though she is also the sister of his mother and the sister of his father.
How is such a situation possible? A man was intimate with his mother and begat two daughters with her. He was intimate with one of these daughters and begat a son. If this illegitimate child will be intimate with the other daughter, who is the sister of his illegitimate mother, who is his paternal sister, who is also the maternal sister of his father, he will be liable for three sin-offerings. Similar laws apply in all analogous situations.
ה
אבל הבא על אחותו שהיא אחות אביו והיא אחות אמו חייב שלש חטאות שנאמר ערות אחותו גילה חייב על אחותו בפני עצמה ואף על פי שהיא אחות אמו ואחות אביו והיאך תהיה זאת כגון שבא על אמו והוליד ממנה שתי בנות ובעל אחת מבנותיו והוליד ממנה בן כשיבא הממזר הזה על הבת השנית שהיא אחות אמו הממזרת שהיא אחותו מאביו שהיא אחות אביו מאמו חייב שלש חטאות וכן כל כיוצא בזה:
Shegagot - Perek 5
1
When a man is intimate with a woman who is forbidden to him as an ervah many times in a single period of lapse of awareness, it is all considered as one inadvertent violation and he is liable only for one sin-offering. Even though there were many times between each experience of intimacy, since he did not become aware in the interim, and she is only one person, he is only liable once.
If, by contrast, one inadvertently engaged in relations with her, the transgression became known to him afterwards, and then he inadvertently engaged in relations with that same woman, the transgression became known to him afterwards, and then he inadvertently engaged in relations with that same woman again, he is liable for a sin-offering for every time he engaged in relations. For his awareness separates between the inadvertent transgressions.
א
הבא על ערוה ביאות הרבה בהעלם אחת אע"פ שהיה בין בעילה ובעילה ימים הרבה הואיל ולא נודע לו בינתיים והרי היא גוף אחד הרי הכל שגגה אחת ואינו חייב אלא חטאת אחת אבל אם שגג בה ואחר כך נודע לו וחזר ושגג בה עצמה ובעלה ואח"כ נודע לו וחזר ושגג בה עצמה ובעלה חייב על כל בעילה ובעילה שהידיעות מחלקות השגגות:
2
When a man engages in relation with a woman forbidden as an ervah many times in one ongoing state of lapsed awareness, but the woman with whom he engaged in relations became aware of the transgression between each experience of intimacy, thus from her perspective, the relations involved several lapses of awareness, he brings one sin-offering and she brings a sin-offering for every time they engaged in relations.
If he had knowledge of the transgressions in the interim and she act in one ongoing state of lapsed awareness, he brings many sin-offerings and she brings one sin-offering.
ב
הבא על הערוה ביאות הרבה בהעלם אחת וזו הנבעלת היתה לה ידיעה בין כל ביאה וביאה שנמצאו הביאות אצלה בהעלמות הרבה הוא מביא חטאת אחת והיא מביאה חטאת על כל ביאה וביאה הוא היו לו ידיעות בינתיים והיא בהעלם אחת הוא מביא חטאות הרבה והיא מביאה חטאת אחת:
3
When a man engages in relations with many women forbidden to him as ariyos in one ongoing state of lapsed awareness, he is liable for a sin-offering for every one of them. This applies even if they are all forbidden because of the same prohibition, because they are separate persons.
What is implied? A man was intimate with five women in the niddah state, he was intimate with five of his sisters or five of his daughters in one ongoing state of lapsed awareness, he is liable for a sin-offering for every person.
From this ruling, we learned the following interpretation of our Sages' statement that a person who sodomized a male and was sodomized by a male in one state of lapsed awareness is liable for only one sin-offering. When does this apply? When the same male was involved. If, however, there were two other males involved, whether he sodomized both or sodomized one and one sodomized him, he is liable for each person. The same laws also apply when one sodomizes an animal and has an animal sodomize him.
ג
הבא על עריות הרבה בהעלם אחת אע"פ שכולן משם אחד הואיל והן גופים מוחלקים חייב על כל אחת ואחת כיצד הרי שבעל חמש נשיו נדות או שבא על חמש אחיותיו או על חמש בנותיו בהעלם אחת חייב על כל גוף וגוף מכאן אתה למד שזה שאמרו חכמים הבא על הזכור והביא זכור עליו בהעלם אחת חייב חטאת אחת במה דברים אמורים כשהיה אותו הזכור עצמו אבל אם היה זכור אחר בין שבא על שנים בין שבא על זה והביא זה עליו חייב על כל גוף וגוף והוא הדין בבא על הבהמה והביא בהמה עליו:
4
When a women has many animals engage in relations with her in one period of lapsed awareness, she is liable for a sin-offering for every animal, for there are different bodies involved. It is like engaging in relations with many men in period of lapsed awareness in which instance, she is liable for a sin-offering for every man with whom she was intimate.
ד
האשה שהביאה עליה בהמות הרבה בהעלם אחת חייבת חטאת על כל בהמה ובהמה שהרי גופין מוחלקין והרי זו כמי שנבעלה לאנשים הרבה בהעלם אחד שהיא חייבת חטאת על כל איש ואיש:
5
When a woman's husband went overseas and she heard that he died or witnesses came and testified that he died and she married, whether on her own initiative or according to the counsel of the court, and then she discovered that her first husband is alive, she is liable only for one sin-offering. If she married many men or was promiscuous with many men, she is liable for a sin-offering for every man with whom she was intimate, for they are different persons even though she acted in one state of lapsed awareness.
The following rules applies when a man was intimate with a woman in the niddah state inadvertently, then she became purified from her niddah state, immersed herself, then became a niddah again and they were intimate a second time in the same period of lapsed awareness. He is liable for a sin-offering for every span of time in which she is in the niddah state, even though it is in one state of lapsed awareness and only one person is involved. The rationale is that one span of time in which she is in the niddah state is distinct from another span of time in which she is in the niddah state. It is as if he was intimate with two different women in the niddah state.
ה
האשה שהלך בעלה למדינת הים ושמעה שמת או שבאו עדים שמת ונישאת בין על פי עצמה בין על פי בית דין ונודע שבעלה קיים חייבת קרבן אחד ואם נישאת לאנשים הרבה או שזינתה עם אנשים הרבה חייבת חטאת על כל איש ואיש מפני שהן גופים מוחלקין ואף על פי שהכל בשגגה אחת הבא על הנדה בשגגה וטהרה מנדתה וטבלה וחזרה וראתה נדה ובא עליה פעם שניה באותה שגגה עצמה חייב על כל פעם ופעם אע"פ שהוא בהעלם אחת והוא גוף אחד שזמן נדות זה חוץ מזמן נדות השנית והרי הן כשתי נשים נדות:
6
When a man is intimate with his wife at a time when she is not expected to menstruate and she menstruates in the midst of relations, they are exempt from bringing a sin-offering. This is considered as a situation beyond their control and not an inadvertent transgression. For with regard to an inadvertent transgression, the transgressor carries a certain amount of culpability, for he should have checked and been careful. Had he examined the matter thoroughly and been careful in asking questions, he would not have transgressed. Since he did not take the trouble to examine and research the matter before acting, he requires atonement. In this situation, however, what should the person have done? She was pure and they were intimate at a time when menstruation was not expected. This is considered as a matter beyond their control. Therefore, whether the blood was found on her inspection cloth or his, they are exempt.
If, however, the man transgressed and was intimate with her close to the time when she could have been expected to menstruate, thinking that they could be intimate and separate before she would menstruate, and instead, she menstruated in the midst of relations, they are liable to bring a sin-offering, for this is an inadvertent transgression. Therefore, if blood is found on his inspection cloth, they are both impure and are obligated to bring a sacrifice. Slightly more lenient rules apply if blood was found on her examination cloth. If she cleaned herself immediately after separating from her husband, without waiting, they are both impure and are obligated to bring a sacrifice. If, however, she waited long enough so that she could have stretched her hand under the pillow or under the bolster and take an inspection cloth to examine herself and afterwards, she cleaned herself, they are both are considered to have contracted impurity of doubtful status and are exempt from bringing a sacrifice. If she waited long enough so that she could have descended from the bed and washedand afterwards, she cleaned herself and discovered blood, her husband is pure.
ו
הבא על אשתו שלא בשעת וסתה וראתה דם בשעת התשמיש הרי אלו פטורין מקרבן חטאת מפני שזה כאנוס הוא ולא שוגג שהשוגג היה לו לבדוק ולדקדק ואילו בדק יפה יפה ודקדק בשאלות לא היה בא לידי שגגה ולפי שלא טרח בדרישה ובחקירה ואחר כך יעשה צריך כפרה אבל זה מה לו לעשות הרי טהורה היתה ושלא בשעת וסתה בעל אין זה אלא אונס ולפיכך בין שנמצא דם על עד שלה בין שנמצא על עד שלו פטורין אבל אם עבר ובא עליה סמוך לוסת ודימה שיבעול ויפרוש קודם שתראה דם וראתה בשעת התשמיש חייבין בקרבן שזו היא שגגה לפיכך אם נמצא דם על עד שלו שניהם טמאים וחייבין בקרבן נמצא על עד שלה אם קנחה עצמה מיד כשפירש הבעל ולא שהתה שניהם טמאים וחייבין בקרבן ואם שהתה כדי שתושיט ידה לתחת הכר או לתחת הכסת ותטול עד לבדוק בו ואח"כ קנחה עצמה שניהן טמאים בספק ופטורין מקרבן ואם שהתה כדי שתרד מן המטה ותדיח את פניה ואחר כך קנחה עצמה ונמצא דם בעלה טהור:
7
When a man transgressed and was intimate with his wife close to the time when she could have been expected to menstruate with the intent that he would complete relations before she began to menstruate and the woman felt that she became impure in the midst of relations and informed her husband of this, he should not withdraw while erect, as we explained in Hilchot Issurei Bi'ah. If he did not know that it is forbidden for him to withdraw immediately and he withdrew while erect, he is liable for two sin-offerings: one for entering, for he was intimate with a niddah, and one, for withdrawing, since withdrawing also afforded him pleasure, as entering did.
When does the above apply? When he knew that it was forbidden to be intimate close to the time when she could have been expected to menstruate, but had the intent that he would complete relations before she began to menstruate and did not know that it is forbidden to withdraw while erect. Thus it is as if he has two lapses of awareness regarding two experiences of intimacy. If, however, he did not know that it was forbidden to be intimate close to the time when she could have been expected to menstruate and did not know that it is forbidden to withdraw from an impure woman immediately, he is liable for only one sin-offering even when he withdrew immediately, while erect. The rationale is that his entry and his withdrawal are considered as two experiences of intimacy performed during one lapse of awareness.
The same principle applies with regard to other forbidden sexual relations. If one inadvertently was intimate with a woman under the conception that she was permitted and, while in the midst of intimacy, he became aware that she was forbidden, he should not withdraw immediately, for withdrawing also affords him pleasure, as entering does. If he does not know that it is forbidden to separate immediately and separates while he is erect, he is only liable for one sin-offering, for the act is considered as one inadvertent transgression.
ז
מי שעבר ובעל סמוך לוסת על דעת שתקדום ביאתו לראיית הדם והרגישה האשה שנטמאת בשעת תשמיש ואמרה לו נטמאתי הרי זה לא יפרוש כשהוא מתקשה כמו שביארנו בהלכות איסורי ביאה ואם לא ידע שאסור לפרוש מיד ופירש כשהוא מתקשה חייב שתי חטאות אחת על כניסתו שהרי בעל נדה ואחת על יציאתו שיציאתו הנאה לו כביאתו בד"א כשידע שאסור לבעול בשעת הוסת ודימה שתקדום בעילתו לראייתה ולא ידע שאסור לפרוש מיד שנמצאו לו שתי העלמות בשתי הבעילות אבל אם לא ידע שאסור לבעול בשעת הוסת ולא ידע שאסור לפרוש מן הטומאה מיד אף על פי שפירש מיד והוא מתקשה אינו חייב אלא חטאת אחת מפני שכניסתו ויציאתו שהן כשתי בעילות בשגגה אחת הן ובהעלם אחת עשה הכל והוא הדין בשאר העריות שאם שגג ובא על הערוה על דעת שהיא מותרת ונודע לו שהיא ערוה והוא בתוך התשמיש לא יפרוש מיד שיציאתו הנאה לו כביאתו ואם לא ידע שאסור לפרוש מיד ופירש והוא מתקשה אינו חייב אלא חטאת אחת שהכל שגגה אחת היא:
• English Text | Video Class"Today's Day"
Thursday Iyar 1, Second day of Rosh Chodesh, 16th day of the omer 5703
Torah lessons: Chumash: K'doshim, Chamishi with Rashi.
Tehillim: 1-9.
Tanya: The said two (p. 235) to...Ahavat Olam ("eternal love") (p.237).
At a farbrengen during the days of sefira (at some time in the years 5651-5653, 1891-1893) someone said to my father, "The Alter Rebbe's chassidim were always keeping count." My father took a great liking to the saying, and he commented: "That idea characterizes man's avoda. The hours must be 'counted hours,' then the days will be 'counted days.' When a day passes one should know what he has accomplished and what remains yet to be done... In general, one should always see to it that tomorrow should be much better than today."Daily Thought
Living Time
People talk about “wasting time,” or even “killing time.”
Neither term is accurate. Time does not belong to you that you can waste it. Yet neither does it have a life of its own that you can take away.
Rather, time awaits you to give it life.[Nissan 11, 5742; Torat Menachem 5744, vol. 3, p. 2001.]
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