Today's Laws & Customs:
• Count "Twenty-Seven Days to the Omer" Tonight
Tomorrow is the twenty-seventh 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 twenty-seven days, which are three weeks and six 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: Yesod sheb'Netzach -- "Connection in Ambition"
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:
• Jewish Books Confiscated (1510)
1,500 Jewish books were confiscated in Frankfurt am Main, Germany at the instigation of an apostate (Meshumad) on the 11th of Iyar.
• Riots in Wasilkow and Konotop (1881)
Anti Jewish riots (pogroms) continue to escalate in Russia and break out on the 11th of Iyar in Waslikow and Konotop. The Jews were blamed for the assassination of Czar Alexander II, who was assassinated by revolutionaries. The riots continued for three years across the entire Russia.
• The Battle at Deganya (1948)
The Israeli Army defeated the advancing Syrian Army, following the shelling at the entrance of Deganya, which began at sunrise and lasted nine hours. It is considered the first Israeli victory following the start of the War of Independence.
Daily Quote:
Educate the child in accordance with his way, so that also when he grows old he will not depart from it[Proverbs 22:6]
Daily Study
Chitas and Rambam for today:
Chumash: Emor, 1st Portion Leviticus 21:1-21:15 with Rashi
• English / Hebrew Linear Translation | Video ClassLeviticus Chapter 211And the Lord said to Moses: Speak to the kohanim, the sons of Aaron, and say to them: Let none [of you] defile himself for a dead person among his people אוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה אֱמֹ֥ר אֶל־הַכֹּֽהֲנִ֖ים בְּנֵ֣י אַֽהֲרֹ֑ן וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם לְנֶ֥פֶשׁ לֹֽא־יִטַּמָּ֖א בְּעַמָּֽיו:
Speak to the kohanim: Heb. אֱמֹר וְאָמַרְתָּ “Speak [to the Kohanim …] and say [to them],” lit. “Say…and you shall say.” [This double expression comes] to admonish the adult [Kohanim to be responsible] for the minors [that they must not contaminate them (Mizrachi)]. — [Yev. 114a] אמר אל הכהנים: אמור ואמרת, להזהיר גדולים על הקטנים:
the sons of Aaron: [Had Scripture used just this expression,] I would have thought that even desecrated [kohanim, those born from forbidden unions, as in verse 7, are included in this admonition to separate from uncleanness]. Scripture, therefore, states, “the kohanim ” [to teach us that the admonition applies only to non-desecrated kohanim]. בני אהרן: יכול חללים, תלמוד לומר הכהנים:
the sons of Aaron: Even those who have defects are implied. בני אהרן: אף בעלי מומין במשמע:
the sons of Aaron: But not the daughters of Aaron, [who may become defiled for the dead]. — [Torath Kohanim 21:1,2] בני אהרן: ולא בנות אהרן:
Let none [of you] defile himself [for a dead person] among his people: While the dead person is among his people [and therefore has people, non- kohanim, to bury him]. This comes to exclude [from the prohibition a kohen who comes across] a מֵת מִצְוָה, [a dead person for whom no one is in calling distance to attend to his burial and thus it is incumbent for people to attend to him]. — [Torath Kohanim 21:4] לא יטמא בעמיו: בעוד שהמת בתוך עמיו, יצא מת מצוה:
2except for his relative who is close to him, his mother, his father, his son, his daughter, his brother, בכִּ֚י אִם־לִשְׁאֵר֔וֹ הַקָּרֹ֖ב אֵלָ֑יו לְאִמּ֣וֹ וּלְאָבִ֔יו וְלִבְנ֥וֹ וּלְבִתּ֖וֹ וּלְאָחִֽיו:
except for his relative: [The expression שְׁאֵרוֹ] “his relative” refers only [here] to his wife. — [Torath Kohanim 21:5; Yev. 22b] כי אם לשארו: אין שארו אלא אשתו:
3and for his virgin sister who is close to him, who was not [yet] with a man for her, he shall defile himself. גוְלַֽאֲחֹת֤וֹ הַבְּתוּלָה֙ הַקְּרוֹבָ֣ה אֵלָ֔יו אֲשֶׁ֥ר לֹא־הָֽיְתָ֖ה לְאִ֑ישׁ לָ֖הּ יִטַּמָּֽא:
who is close [to him]: [This expression is] to include the sister who was betrothed [but not yet married] - [Torath Kohanim 21:5; Yev.60a] הקרובה: לרבות את הארוסה:
who was not [yet] with a man: for relations. — [see Yev. 60a] אשר לא היתה לאיש: למשכב:
for her, he shall defile himself: [This is] an obligation [for him to do so]. — [Torath Kohanim 21:8; Sotah 3a] לה יטמא: מצוה:
4[But] a husband shall not defile himself for [a wife who causes] his desecration, [while she is] among his people. דלֹ֥א יִטַּמָּ֖א בַּ֣עַל בְּעַמָּ֑יו לְהֵ֖חַלּֽוֹ:
[But] a husband shall not defile himself for [a wife who causes] his desecration, [while she is] among his people: He may not defile himself for his [deceased] wife who was unfit for him, and by whom he was desecrated [from his status,] while she was with him. — [Torath Kohanim 21:10; Yev.22b] And this is the simple meaning of the verse: “A husband shall not defile himself” for his relative [i.e., his wife], while she is still “among his people,” i.e., while she has [non- kohen] relatives who can attend to her burial, for she is therefore not under the category of an unattended deceased. And which relative [i.e., wife] are we dealing with here? [With a wife] “through whom he becomes desecrated (לְהֵחַלּוֹ),” i.e., [because she was unfit to marry him,] he subsequently becomes desecrated from his kehunah [and is unfit to perform the Holy Service]. לא יטמא בעל בעמיו להחלו: לא יטמא לאשתו פסולה שהוא מחולל בה בעודה עמו. וכן פשוטו של מקרא לא יטמא בעל בשארו בעוד שהוא בתוך עמיו, שיש לה קוברין, שאינה מת מצוה, ובאיזה שאר אמרתי, באותו שהוא להחלו, להתחלל הוא מכהונתו:
5They shall not make bald patches on their heads, nor shall they shave the edge of their beard, nor shall they make cuts in their flesh. הלֹֽא־יִקְרְח֤וּ (כתיב לא־יִקְרְחֻ֤ה) קָרְחָה֙ בְּרֹאשָׁ֔ם וּפְאַ֥ת זְקָנָ֖ם לֹ֣א יְגַלֵּ֑חוּ וּבִ֨בְשָׂרָ֔ם לֹ֥א יִשְׂרְט֖וּ שָׂרָֽטֶת:
They shall not make bald patches on their heads: for a deceased. But are not [all] Israelites warned against this (see Deut. 14:1)]? However, when referring to the Israelites, Scripture says, “[You shall not…make any baldness] between your eyes [for the dead]” (Deut. 14:1). Thus, one might think that one is not liable [for making bald patches] anywhere else on the head. Scripture, therefore, says [regarding kohanim] “[They shall not make bald patches] on their heads” [teaching us that the prohibition applies to the entire head]. And we can extrapolate from kohanim to all Israelites through a gezeirah shavah [i.e., a Rabbinical tradition linking the laws of two otherwise unrelated verses or passages through common key words or phrases, as follows]: Here [regarding kohanim] Scripture uses the expression קָרְחָה - bald patches, and there regarding Israelites, Scripture [also] uses the expression קָרְחָה - bald patches. Thus, just as here [regarding kohanim, the prohibition applies to] the entire head, so is it understood further [regarding all Israelites], [that the prohibition applies to] the entire head, wherever one makes a bald patch on the head, [not just “between the eyes”], and just as there [regarding all Israelites, the prohibition applies to making bald patches only as a gesture of mourning] over a dead person [(see Deut. 14:1), “You shall not…make any baldness…for the dead”] - so, here [regarding kohanim, the prohibition applies to making bald patches only as a gesture of mourning] over a dead person. — [Torath Kohanim 21:11; Mak. 20a] לא יקרחה קרחה: על מת. והלא אף ישראל הוזהרו על כך, אלא לפי שנאמר בישראל (דברים יד א) בין עיניכם, יכול לא יהא חייב על כל הראש, תלמוד לומר בראשם, וילמדו ישראל מהכהנים בגזרה שוה, נאמר כאן קרחה ונאמר להלן בישראל קרחה, מה כאן כל הראש אף להלן כל הראש במשמע, כל מקום שיקרח בראש. ומה להלן על מת, אף כאן על מת:
nor shall they shave the edge of their beard: Since it is stated in reference to all Israelites, “and you shall not destroy [the edge of your beard]” (Lev. 19:27), one might think that if one removed [the hairs] with tweezers or with a plane, one would be liable [to lashes]. Therefore, it says [here], “nor shall they shave,” [meaning] that one is liable only for something called “shaving” (גִּלוּחַ) with “destruction” (הַשְׁחָתָה) involved in it - that being a razor. — [Mak. 21a] ופאת זקנם לא יגלחו: לפי שנאמר בישראל (ויקרא יט כז) ולא תשחית, יכול לקטו במלקט וברהיטני יהא חייב, לכך נאמר לא יגלחו, שאינו חייב אלא על דבר הקרוי גלוח ויש בו השחתה, וזהו תער:
nor shall they make cuts in their flesh: יִשְׂרְטוּ שָׂרֶטֶת, lit. “nor shall they cut a cut in their flesh.” [Why the double language?] Since regarding [all] Israelites, Scripture states (Lev. 19:28), “You shall not make cuts in your flesh for a person [who died],” one might think, that if someone made [several, e.g.,] five cuts, he would be liable for [having transgressed] only one [negative commandment]. Scripture, therefore, states, “nor shall they cut a cut,” to make one become liable for every individual cut made. For this word שָׂרֶטֶת is superfluous and thus is to be expounded [as above], as Scripture could have [merely] written, “nor shall they cut,” [in which case] I would have known that it means [not to cut] a cut. [Hence, the superfluous שָׂרֶטֶת was written to make one liable for each individual cut.]- [Torath Kohanim 21:12] ובבשרם לא ישרטו שרטת: לפי שנאמר בישראל (ויקרא שם כח) ושרט לנפש לא תתנו, יכול שרט חמש שריטות לא יהא חייב אלא אחת, תלמוד לומר לא ישרטו שרטת, לחייב על כל שריטה ושריטה. שתיבה זו יתירה היא לדרוש, שהיה לו לכתוב לא ישרטו ואני יודע שהיא שרטת:
6They shall be holy to their God, and they shall not desecrate their God's Name, for they offer up the fire offerings of the Lord, the food offering of their God, so they shall be holy. וקְדשִׁ֤ים יִֽהְיוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְלֹ֣א יְחַלְּל֔וּ שֵׁ֖ם אֱלֹֽהֵיהֶ֑ם כִּי֩ אֶת־אִשֵּׁ֨י יְהֹוָ֜ה לֶ֧חֶם אֱלֹֽהֵיהֶ֛ם הֵ֥ם מַקְרִיבִ֖ם וְהָ֥יוּ קֹֽדֶשׁ:
They shall be holy: [Since Scripture does not state “They are holy,” but rather “They shall be holy,” it means that if kohanim wish to defile themselves over the dead and thereby desecrate their holiness]-against their will, the court must [prevent them from doing so, and thereby] sanctify them in this respect. — [Mizrachi; Torath Kohanim 21:13] קדשים יהיו: על כרחם יקדישום בית דין בכך:
7They shall not marry a woman who is a prostitute or who is desecrated, and they shall not marry a woman who is divorced from her husband for he [the kohen] is holy to his God. זאִשָּׁ֨ה זֹנָ֤ה וַֽחֲלָלָה֙ לֹ֣א יִקָּ֔חוּ וְאִשָּׁ֛ה גְּרוּשָׁ֥ה מֵֽאִישָׁ֖הּ לֹ֣א יִקָּ֑חוּ כִּֽי־קָד֥שׁ ה֖וּא לֵֽאלֹהָֽיו:
who is a prostitute: Heb. זֹנָה, [a woman] with whom an Israelite who is forbidden to her, has cohabited, for example, [relationships] punishable by excision (see Lev., Chapter 18), or a nathin [a descendant of the Gibeonites who were converted at the time of Joshua (see Josh., chapter 9) and who were forbidden to marry into Israel for all generations], or a mamzer [a product of a forbidden union]. — [Torath Kohanim 21:14; Yev. 61b] זנה: שנבעלה בעילת ישראל האסור לה, כגון חייבי כריתות או נתין או ממזר:
who is desecrated: Heb. חֲלָלָה, [a woman] who was born from one who is unfit for the kehunah, for example, the daughter of a widow from a Kohen Gadol or the daughter of a divorcee from an ordinary kohen [the children of such unions becoming “desecrated” from the kehunah]. Also, [the term חֲלָלָה includes a woman] who becomes desecrated from the kehunah through relations with one of those who are themselves disqualified for the kehunah. — [Kid. 77a] חללה: שנולדה מן הפסולים שבכהונה, כגון בת אלמנה מכהן גדול או בת גרושה וחלוצה מכהן הדיוט, וכן שנתחללה מן הכהונה על ידי ביאת אחד מן הפסולים לכהונה:
8You shall sanctify him, for he offers up the food offering of your God; he shall be holy to you, for I, the Lord Who sanctifies you, am holy. חוְקִ֨דַּשְׁתּ֔וֹ כִּֽי־אֶת־לֶ֥חֶם אֱלֹהֶ֖יךָ ה֣וּא מַקְרִ֑יב קָדשׁ֙ יִֽהְיֶה־לָּ֔ךְ כִּ֣י קָד֔וֹשׁ אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם:
You shall sanctify him: Against his will- [meaning], that if he refuses to divorce [such a woman, lash him and chastise him until he divorces [her]. — [Yev. 88b; Mizrachi; Torath Kohanim 21:19] וקדשתו: על כרחו, שאם לא רצה לגרש, הלקהו ויסרהו עד שיגרש:
he shall be holy to you: Treat him with holiness, e.g., he should be the first to commence any matter, and to [be the one who] begins the blessings at a meal. — [Gittin 59b] קדש יהיה לך: נהוג בו קדושה לפתוח ראשון בכל דבר ולברך ראשון בסעודה:
9If a kohen's daughter becomes desecrated through adultery she desecrates her father; she shall be burned in fire. טוּבַת֙ אִ֣ישׁ כֹּהֵ֔ן כִּ֥י תֵחֵ֖ל לִזְנ֑וֹת אֶת־אָבִ֨יהָ֙ הִ֣יא מְחַלֶּ֔לֶת בָּאֵ֖שׁ תִּשָּׂרֵֽף:
If [a kohen’s daughter] becomes desecrated through adultery: Heb. כִּי תֵחֵל. [The word תֵּחֵל here, stems from the word חִלּוּל, desecration, and not from the word הַתְחָלָה, beginning, and thus, the phrase here means:] If she becomes desecrated (תִּתְחַלֵּל) through a forbidden union, whereby she had a marriage-bond to a man and she committed adultery-whether [this bond had been] a betrothal or a marriage. And our Rabbis differ with regards to the matter [i.e., as to which stage of marriage-bond is referred to here]. All agree, however, that Scripture did not speak of a single woman. — [Sanh. 50b-51a] כי תחל לזנות: כשתתחלל על ידי זנות, שהיתה בה זיקת בעל וזנתה או מן האירוסין או מן הנשואין. ורבותינו נחלקו בדבר, והכל מודים שלא דבר הכתוב בפנויה:
she desecrates her father: She has desecrated and degraded his honor, for [people] will say of him, “Cursed is he who fathered this one! Cursed is he who raised this one!” - [Sanh. 52a] את אביה היא מחללת: חללה ובזתה את כבודו, שאומרים עליו ארור שזו ילד, ארור שזו גדל:
10And the kohen who is elevated above his brothers, upon whose head the anointment oil has been poured or who has been inaugurated to wear the garments he shall not leave his hair unshorn or rend his garments. יוְהַכֹּהֵן֩ הַגָּד֨וֹל מֵֽאֶחָ֜יו אֲשֶׁר־יוּצַ֥ק עַל־רֹאשׁ֣וֹ | שֶׁ֤מֶן הַמִּשְׁחָה֙ וּמִלֵּ֣א אֶת־יָד֔וֹ לִלְבּ֖שׁ אֶת־הַבְּגָדִ֑ים אֶת־רֹאשׁוֹ֙ לֹ֣א יִפְרָ֔ע וּבְגָדָ֖יו לֹ֥א יִפְרֹֽם:
he shall not leave his hair unshorn: Heb. לֹא יִפְרָע. He shall not leave his hair unshorn as a gesture of mourning. — [Torath Kohanim 21:27] Now what is considered “leaving one’s hair unshorn?” More than thirty days. — [Sanh. 22b] לא יפרע: לא יגדל פרע על אבל. ואיזהו גידול פרע, יותר משלשים יום:
11And he shall not come upon any dead bodies; he shall not defile himself for his father or his mother. יאוְעַ֛ל כָּל־נַפְשֹׁ֥ת מֵ֖ת לֹ֣א יָבֹ֑א לְאָבִ֥יו וּלְאִמּ֖וֹ לֹ֥א יִטַּמָּֽא:
And [he shall not come] upon any dead bodies: [i.e., he shall not enter] the tent [or house, etc., wherein] the dead person [lies]. — [Torath Kohanim 21:28] ועל כל נפשת מת וגו': באהל המת:
dead bodies: [This comes] to include [the law that] revi’ith [a “quarter” of a log] of blood [issued] from a dead person, defiles [anything found] in the tent. — [Sanh. 4a] נפשת מת: להביא רביעית דם מן המת שמטמא באהל:
he shall not defile himself for his father or his mother: [Since the Kohen Gadol, unlike the ordinary kohen (see verse 2 above), is forbidden to defile himself for any dead body, even for his parents, this seemingly superfluous statement here comes only] to permit him [to defile himself] for a מֵת מִצְוָה, a dead person for whom there is no one to attend to [his burial]. — [Torath Kohanim 21:28; Nazir 48a] לאביו ולאמו לא יטמא: לא בא אלא להתיר לו מת מצוה:
12He shall not leave the Sanctuary, and he will not desecrate the holy things of his God, for the crown of his God's anointing oil is upon him. I am the Lord. יבוּמִן־הַמִּקְדָּשׁ֙ לֹ֣א יֵצֵ֔א וְלֹ֣א יְחַלֵּ֔ל אֵ֖ת מִקְדַּ֣שׁ אֱלֹהָ֑יו כִּ֡י נֵ֠זֶר שֶׁ֣מֶן מִשְׁחַ֧ת אֱלֹהָ֛יו עָלָ֖יו אֲנִ֥י יְהֹוָֽה:
He shall not leave the Sanctuary: He shall not [leave the precincts of the Sanctuary to] follow the funeral procession [even of a relative]. — [Sanh. 18a] Furthermore, from here, our Rabbis learned that a Kohen Gadol may offer up sacrifices [even] if he is an onen [i.e., if his close relative died on that day]. [The following, therefore], is its meaning [i.e., the meaning of the verse]: Even if his father or mother died, [the Kohen Gadol] need not leave the Sanctuary, but he may perform the service. — [Sanh. 84a] ומן המקדש לא יצא: אינו הולך אחר המטה. ועוד מכאן למדו רבותינו שכהן גדול מקריב אונן, וכן משמעו, אף אם מתו אביו ואמו אינו צריך לצאת מן המקדש אלא עובד עבודה:
he will not desecrate the holy things: [meaning] that he does not thereby desecrate the Holy Service, for Scripture has permitted him [to perform the Holy Service under such circumstances]. However, an ordinary kohen who performs the Holy Service while being an onen, desecrates [it]. — [Sanh. 84a] ולא יחלל את מקדש: שאינו מחלל בכך את העבודה שהתיר לו הכתוב, הא כהן הדיוט שעבד אונן חלל:
13He shall marry a woman in her virgin state. יגוְה֕וּא אִשָּׁ֥ה בִבְתוּלֶ֖יהָ יִקָּֽח:
14A widow, a divorcee, a woman who is desecrated or a prostitute he shall not marry [any] of these. Only a virgin of his people may he take as a wife. ידאַלְמָנָ֤ה וּגְרוּשָׁה֙ וַֽחֲלָלָ֣ה זֹנָ֔ה אֶת־אֵ֖לֶּה לֹ֣א יִקָּ֑ח כִּ֛י אִם־בְּתוּלָ֥ה מֵֽעַמָּ֖יו יִקַּ֥ח אִשָּֽׁה:
a woman who is desecrated: [The terms וַחֲלָלָה זֹנָה are not to be connected to mean a חֲלָלָה who is a זֹנָה, but rather, they should be read as two separate items, וַחֲלָלָה and then זֹנָה Thus, חֲלָלָה here refers to a woman] who was born from those unfit for the kehunah. — [see Rashi verse 7 above; Torath Kohanim 21: 34] וחללה: שנולדה מפסולי כהונה:
15And he shall not desecrate his offspring among his people, for I am the Lord, Who sanctifies him. טווְלֹֽא־יְחַלֵּ֥ל זַרְע֖וֹ בְּעַמָּ֑יו כִּ֛י אֲנִ֥י יְהֹוָ֖ה מְקַדְּשֽׁוֹ:
And he shall not desecrate his offspring: But, if he does marry one of those [women listed in the verse as] being unfit [to marry a Kohen Gadol], his offspring from that woman are desecrated from the holiness of the kehunah [and are permitted to defile themselves for the dead, and they may marry a widow or a divorcee]. — [Nachalath Yaakov; Torath Kohanim 21:34] ולא יחלל זרעו: הא אם נשא אחת מן הפסולות, זרעו הימנה חלל מדין קדושת כהונה:Tehillim: Psalms Chapters 60 - 65
• Hebrew text
• English textChapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Likutei Amarim, middle of Chapter 46
• English Text: Lessons in Tanya
• Hebrew Text
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• Video ClassSunday, Iyar 11, 5777 · May 7, 2017
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 46
Rambam:
• Sefer Hamitzvos:
English Text | Hebrew Text |
Audio: Listen | Download | Video ClassSunday, Iyar 11, 5777 · May 7, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
• English Text: Lessons in Tanya
• Hebrew Text
• Audio Class: Listen | Download
• Video ClassSunday, Iyar 11, 5777 · May 7, 2017
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 46
וזה שאומרים: אשר קדשנו במצותיו
This is the meaning of the text of the various blessings pronounced before one fulfills a mitzvah: “[Blessed be He] Who has betrothed us by His commandments”:
The Hebrew word kidshanu — generally rendered, “Who has sanctified us” — is here rendered, “Who has betrothed us,” from the Hebrew word kiddushin (“betrothal”). For mitzvot too, are:
כאדם המקדש אשה, להיות מיוחדת עמו ביחוד גמור, כמו שכתוב: ודבק באשתו והיו לבשר אחד
like a man who betrothes a wife, so that she be united with him in a perfect bond, as it is written:1 “And he shall cleave to his wife, and they shall be one flesh.”
ככה ממש, ויתר על כן לאין קץ, הוא יחוד נפש האלקית העוסקת בתורה ומצות, ונפש החיונית ולבושיהן הנ״ל, באור אין סוף ברוך הוא
Exactly similar to the unity achieved through betrothal, and even infinitely surpassing it, is the union of the divine soul that is engaged in Torah and the commandments, and of the vivifying soul, and their garments referred to above, viz., thought, speech and action — all of them becoming united with the light of the blessed Ein Sof.
This spiritual union infinitely surpasses the physical union of man and wife. The correlation to a physical union is valid only in the sense that in this world there can be no greater union than that of man and wife. This union is termed kiddushin.
ולכן המשיל שלמה עליו השלום בשיר השירים יחוד זה ליחוד חתן וכלה
Therefore did Solomon, peace unto him, in the Song of Songs compare this union of G‑d and Jews through Torah and mitzvot with the union of bridegroom and bride,
בדביקה חשיקה וחפיצה, בחיבוק ונישוק
this union being with attachment — an external level of unity, with longing — a more inward level of unity, and desire — an even more inward level of unity, with embrace and kissing.
All the above manners of union are found in the Jew’s relationship to G‑d through Torah and mitzvot.
Until now the Alter Rebbe expounded on the theme of unity, understanding kidshanu as deriving from kiddushin (“betrothal”). The Alter Rebbe now goes on to say that the word kidshanu also alludes to the sanctification a Jew achieves through Torah and mitzvot, sanctification implying a state of exaltation and separation from all worlds.
וזה שאומרים: אשר קדשנו במצותיו
This is also the meaning of the blessings alluded to above: “Who has sanctified us by His commandments,” the verb kidshanu (“Who has sanctified us”) here meaning:
שהעלנו למעלת קודש העליון, ברוך הוא, שהיא קדושתו של הקב״ה בכבודו ובעצמו
that He has elevated us to the heights of the Supreme Holiness, which is the holiness of the Holy One, blessed be He, Himself.
וקדושה היא לשון הבדלה, מה שהקב״ה הוא מובדל מהעולמות
Kedushah (“holiness”) is a term indicating separateness, in that the Holy One, blessed be He, is apart from the worlds,
והיא בחינת סובב כל עלמין, מה שאינו יכול להתלבש בהן
this being the quality of “encompassing all worlds,” being unable to clothe Himself within them.
Because of the inability of created beings to absorb the extreme holiness of this transcendent level, G‑d (as it were) cannot enclothe Himself within the worlds, and therefore affects them in an encompassing manner. It is to this lofty level that Jews are elevated through their performance of mitzvot.
כי על ידי יחוד הנפש והתכללותה באור אין סוף ברוך הוא, הרי היא במעלת ומדרגת קדושת אין סוף ברוך הוא ממש
For through the union of the soul with, and its absorption into, the light of the Ein Sof, it attains the quality and the degree of holiness of the blessed Ein Sof Himself,
מאחר שמתייחדת ומתכללת בו יתברך, והיו לאחדים ממש
since it unites itself with Him, and is integrated into Him, and they become truly one.
וזה שכתוב: והייתם לי קדושים כי קדוש אני ה׳, ואבדיל אתכם מן העמים להיות לי
This is the meaning of the verse:2 “And you shall be holy unto Me, for I the Lord am holy; the verse gives us the reason for the Jew’s sanctity, connecting it with G‑d’s Supreme Holiness, which Jews can attain through Torah and mitzvot;and I have separated you from other peoples that you should be Mine.” Here we see that holiness implies separation, as mentioned earlier.
ואומר: ועשיתם את כל מצותי והייתם קדושים לאלקיכם, אני ה׳ אלקיכם וגו׳
Another verse states:3 “You shall fulfill all My commandments and be holy unto your G‑d: I am the Lord your G‑d....” The term “your G‑d,” in the possessive form, recalls the relationship set up when a man betrothes a woman, whereby she becomes his wife.4
-פירוש: כי על ידי קיום המצות הריני אלוה שלכם
The meaning is that “through the fulfillment of the commandments I become ‘your’ G‑d,” in the same manner
כמו אלקי אברהם, אלקי יצחק וכו׳
as G‑d is called “the G‑d of Abraham,” “the G‑d of Isaac,” and so on,
שנקרא כן מפני שהאבות היו בחינת מרכבה לו יתברך
called thus because the Patriarchs were on the level of a “vehicle” unto Him,
The Patriarchs were totally dedicated to G‑d, and nullified before Him, like a vehicle (lit., “chariot”) which is totally nullified to its driver, possessing no independent will.
ובטלים ונכללים באורו
and they were nullified and absorbed in His light.
וככה הוא בכל נפש מישראל, בשעת עסק התורה והמצות
So it is with the soul of every Jew at the time he is occupied with Torah and the commandments.
When a Jew occupies himself with Torah study and the performance of its commandments he is totally nullified and absorbed in G‑d’s light. The only difference between the Patriarchs and other Jews is that the Patriarchs were in this state constantly, while other Jews attain this level only at the above-mentioned times.
ולכן חייבו רז״ל לקום ולעמוד מפני כל עוסק במצוה, אף אם הוא בור ועם הארץ
Therefore the Sages, of blessed memory, made it obligatory to rise and remain standing5 in the presence of anyone who is engaged in fulfilling a commandment, even if the latter is uncultured and illiterate. When such a person performs a mitzvah, such as bringing Bikkurim (the First Fruits) to the Beit HaMikdash, one must rise before him.
והיינו מפני ה׳ השוכן ומתלבש בנפשו בשעה זו
This is because G‑d dwells and clothes Himself in this man’s soul at such time.
רק שאין נפשו מרגשת
It is only that his soul is unconscious of this sanctity that resides within him at the time of his performance,
מפני מסך החומר הגופני שלא נזדכך, ומחשיך עיני הנפש מראות מראות אלקים
because of the barrier of the bodily grossness within which the soul dwells, which has of yet not been refined, and which dims the eyes of the soul preventing it from seeing Divine visions,
כמו האבות וכיוצא בהן, שראו עולמם בחייהם
as experienced by the Patriarchs and others of their stature, who “saw their world the spiritual World to Comeduring their lifetime.”
These great tzaddikim were able in this world to see Divine visions normally seen only in the World to Come. This was so because their bodies, having been purified, did not conceal G‑dliness. Truly, each and every Jew would be capable of witnessing such visions of holiness during the performance of a mitzvah, were it not for the coarseness of his body.
| FOOTNOTES | |
| 1. | Bereishit 2:24. |
| 2. | Vayikra 20:26. |
| 3. | Bamidbar 15:40-41. |
| 4. | The Rebbe explains that the Alter Rebbe cites these verses to provide evidence of the various aspects inherent in the term, “has sanctified us.” That sanctification is similar to the sanctification and union of a marriage we learn from the phrases, “...unto your G‑d; I am the L‑rd your G‑d.” I.e., G‑d is our G‑d in a manner of a man taking a wife, whereby she becomes his wife. The second form of “sanctification” — the concept that Jews are (a) elevated to Supernal Holiness, G‑d’s essential holiness, and (b) sanctified in the sense of being apart — is understood from the first verse, as follows: The words, “And you shall be holy unto Me, for I the L‑rd am holy,” indicate that the Jews‘ sanctity is bound up with G‑d’s Supernal Holiness. The concluding words, “...and I have separated you from other nations that you should be Mine,” indicate that sanctity which entails being separate and apart. |
| 5. | See Kiddushin 33a. |
• Sefer Hamitzvos:
English Text | Hebrew Text |
Audio: Listen | Download | Video ClassSunday, Iyar 11, 5777 · May 7, 2017Today's Mitzvah
A daily digest of Maimonides’ classic work Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
• 1 Chapter: She'elah uFikkadon She'elah uFikkadon - Chapter 1
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Audio: Listen | Download | Video Class
She'elah uFikkadon - Chapter 1
Introduction to Hilchos She'elah uFikkadon
They contain two positive mitzvot: The first, the laws pertaining to borrowers; and the second, the laws pertaining to an unpaid watchman. These mitzvot are explained in the chapters that follow.
הלכות שאלה ופקדון - הקדמה
הלכות שאלה ופקדון יש בכללן שתי מצות עשה ראשונה דין השואלים שניה דין שומר חנם וביאור מצות אלו בפרקים אלו:
1
When a person borrows utensils, an animal or other movable property from a colleague, and it is lost or stolen, or even if it is destroyed by factors beyond his control - e.g., an animal is injured, taken captive or dies - the borrower is required to make restitution for the entire worth of the article, as stated in Exodus 22:13: "If a person borrows an animal from a colleague and it will become injured or die, and the owner is not with him, he must make financial restitution."
When does the above apply? When the loss due to factors beyond his control does not take place while the borrower is working with the animal. If, however, a person borrows a colleague's animal to plow, and it dies while plowing, the borrower is not liable. If, however, the animal dies before he plowed with it or after he plowed with it, or he rode upon it or threshed with it and the animal died while he was threshing or riding, the borrower is liable to make financial restitution. Similar laws apply in all analogous situations.
Similarly, if a person borrows an animal to travel to a particular place and the animal dies under him on that journey, he borrows a bucket to fill water with it and it falls apart in the cistern while he is filling it, he borrows a hatchet to split wood and it breaks because of the chopping while he is splitting the wood, he is not liable. Similar laws apply in all analogous situations. The rationale is that he borrowed the article solely to perform this task, and he did not deviate from his original request.
א
השואל כלים או בהמה וכיוצא בהן משאר מטלטלין מחבירו ואבד או נגנב אפילו נאנס אונס גדול כגון שנשברה הבהמה או נשבית או מתה חייב לשלם הכל שנאמר וכי ישאל איש מעם רעהו וגו' ונשבר או מת בעליו אין עמו שלם ישלם במה דברים אמורים כשנאנס שלא בשעת מלאכה אבל אם שאל בהמה מחבירו לחרוש בה ומתה כשהיא חורשת ה"ז פטור אבל אם מתה קודם שיחרוש בה או אחר שחרש בה או שרכב עליה או דש בה ומתה כשהיא דשה או בשעת רכיבה ה"ז חייב לשלם וכן כל כיוצא בזה וכן השואל בהמה מחבירו לילך בה למקום פלוני ומתה תחתיו באותה הדרך או ששאל דלי למלאות בו ונקרע בבור בשעת מלוי או ששאל קרדום לפצל בו עצים ונשבר בעת שפצל בו מחמת הבקוע וכל כיוצא בזה ה"ז פטור שלא שאל אלא לעשות בו מלאכה זו והרי לא שינה:
2
The following rules apply when a person borrows an animal from a colleague, it dies, and the borrower claims that it died while in the midst of work. If he borrowed it to travel to a place where people are commonly present, he must bring witnesses who testify that it died or it was destroyed by forces beyond his control while he was working with it, and he did not deviate from his original request. He is then freed of liability. If he does not bring proof, he is liable.
Different rules apply when a person borrows an animal to fill up the earth in his ruin, i.e., a place where it is not common for witnesses to be present, or he borrowed a bucket to fill the cistern in his house and the bucket was destroyed in the cistern. If he brings proof that the animal or the object was destroyed in the process of performing the task for which it was borrowed, he is not liable even to take an oath. If he cannot bring proof, he must take the oath required of watchmen that the animal died during the performance of the task for which it was borrowed. Similar laws apply in all analogous situations.
ב
השואל בהמה מחבירו ומתה וטען השואל שבשעת מלאכה מתה אם היה המקום ששאלה לילך בו מקום שבני אדם מצויין שם יביא ראייה שמתה או נאנסה בשעת מלאכה ושלא שינה בה ויפטר ואם לא הביא ראיה משלם שאלה ממנו למלאות בה עפר שבחורבתו שאין העדים מצויין שם או ששאל ממנו דלי למלאות בו הבור בתוך ביתו ונקרע בבור אם הביא ראיה יפטר אף משבועה ואם לאו ישבע השואל שבועת השומרים שמתה בשעת מלאכה ויפטר וכן כל כיוצא בזה:
3
When a person borrows a utensil from a colleague and it breaks, the utensil is evaluated in the same way as a utensil one damages is evaluated. We evaluate how much the object was worth while it was complete and how much it is worth in its present state. The borrower returns the broken utensil or the injured animal to the owner and makes financial restitution for the damages.Similarly, if the animal dies, he may return the carcass and make restitution for the animal's decrease in value.
ג
השואל כלי מחבירו ונשבר שמין לו כדרך ששמין בנזקין אומדין כמה היה שוה שלם וכמה הוא שוה עתה ומחזיר לו הכלי או הבהמה השבורה ומשלם הפחת וכן אם מתה הבהמה מחזיר הנבלה ומשלם הפחת:
4
When a person borrows an animal, he becomes liable to provide it with food from the time he performs meshichah until the conclusion of the time for which he borrowed it. If its meat depreciates in value, he is liable to pay for that reduction. If its meat depreciates in value because of the work the animal performs, he is not liable. He must, however, take the oath required of a watchman, swearing that it depreciated because of the work.
ד
השואל בהמה חייב במזונותיה משעה שמשכה עד סוף ימי שאלתה ואם כחש בשרה חייב לשלם מה שפחתה בדמיה כחש בשרה מחמת המלאכה פטור וישבע שבועת השומרין שמחמת מלאכה כחשה:
5
When a person borrows an article or an animal from a colleague without making any stipulation, the lender may require him to return it at any time. If he borrowed it for a set time, once he performs meshichah with it, he acquires it, and the owner may not compel the borrower to return it from his possession until the conclusion of the period for which it was borrowed. Indeed, even if the borrower dies, his heirs are entitled to continue using the borrowed article until the conclusion of the period for which it was lent out.
This concept can be appreciated by logical deduction. A purchaser acquires the body of the article he purchases forever in return for the money he gave. The recipient of a present acquires the body of the article he receives forever, although he did not give anything. Similarly, a renter acquires the body of an article for the sake of deriving benefit from it for a limited time in return for the money he gave. And a borrower acquires the body of an article for the sake of deriving benefit from it for a limited time without giving anything. Thus, just as the giver of a present resembles a seller in that he cannot retract his gift forever, so too, a person who lends an article resembles one who hires it out, in that he cannot retract in the midst of the term of the agreement.
When a father leaves his sons a cow that he had borrowed and it dies, they are not liable for the loss its owner suffers. If they thought that it belonged to their father and they slaughtered it and ate it, they are required to pay the price of its meat at a low price. If their father left them an estate, and the borrowed cow died or was slaughtered by them, they must pay its worth from the estate.
ה
השואל כלי מחבירו או בהמה סתם הרי המשאיל מחזירו בכל עת שירצה שאלו לזמן קצוב כיון שמשך וזכה אין הבעלים יכולין להחזירו מתחת ידו עד סוף ימי השאלה ואפילו מת השואל הרי היורשין משתמשין בשאלה עד סוף הזמן ודין הוא הלוקח קונה הגוף קנין עולם בדמים שנתן ומקבל מתנה קנה הגוף קנין עולם ולא נתן כלום והשוכר קנה הגוף לפירותיו עד זמן קצוב בדמים שנתן והשואל קנה הגוף לפירותיו עד זמן קצוב ולא נתן כלום כשם שהנותן כמוכר שאינו יכול לחזור בו לעולם כך המשאיל כמשכיר שאינו יכול לחזור בתוך הזמן הניח להם אביהם פרה שאולה ומתה אין חייבין באונסיה חשבו שהיא של אביהם טבחוה ואכלוה משלמין דמי בשר בזול ואם הניח להם אביהם נכסים ומתה או שטבחוה משלמין את דמיה מנכסיו:
6
When a person borrows a utensil for the sake of performing a particular task, the person who lent it cannot force the borrower to return it from his possession until the borrower performs that task. Similarly, if he borrows an animal in order to travel to a particular place, the owner may not compel the borrower to return it until he goes to that place and returns.
ו
השואל כלי מחבירו לעשות בו מלאכה פלונית אין המשאיל יכול להחזירו מתחת ידו עד שיעשה בו אותה מלאכה וכן אם שאל ממנו בהמה לילך בה במקום פלוני אינו יכול להחזירה מיד השואל עד שילך בה לשם ויחזור:
7
When a person asks a colleague: "Lend me your spade to hoe this orchard," he is allowed to hoe only that particular orchard. He may not hoe another orchard with it.
If the borrower said: "to hoe an orchard" without describing it further, he may use it to hoe any orchard he desires. If he borrowed it to hoe his orchards, he may hoe all the orchards he owns. Even if the iron of the spade becomes entirely worn away while hoeing, it is sufficient for him to return the wooden handle of the hoe. Similar laws apply in all analogous situations.
ז
האומר לחבירו השאילני קרדום לעדור בו הפרדס הזה עודר בו אותו הפרדס בלבד ואינו רשאי לעדור בו פרדס אחר אמר לו פרדס סתם עודר בו פרדס אחר אי זה שירצה שאלו לעדור בו פרדסים (הרבה שלו) עודר בו כל הפרדסים שלו ואפי' נשחת כל הברזל בעדירה מחזיר לו הנצב של עץ וכן כל כיוצא בזה:
8
The following rule applies when a person borrows a utensil from a colleague to use and tells him: "Lend me this item according to your generosity." That expression implies "Don't lend it to me like others who lend out articles, but according to the goodness of your heart and your generosity, that you will not be concerned about the time, even if it becomes extended."
If a kinyan was established with the lender concerning this, the borrower may use the article without limit until it is no longer suitable to perform its function. He must then return its broken pieces or the remnants. The borrower may not, however, fix the utensil and thus make it useful again.
ח
השואל כלי מחבירו להשתמש בו ואמר לו השאילני דבר פלוני בטובתך כלומר אין אתה משאיל לי דבר זה כדרך כל המשאילין אלא כפי טובת לבך ונדבותיך שאינך מקפיד על הזמן אם ארך אם קנו מיד המשאיל על זה הרי השואל משתמש בו לעולם עד שיתבטל הכלי מלעשות מלאכתו ויחזיר שבריו או שיריו ואין השואל רשאי לחזור ולתקן הכלי או לעשותו פעם אחרת:
9
When a person asks a colleague: "Lend me this stone tub of water," and it was destroyed, he may not rebuild it. If the borrower asks the owner: "Lend me a stone tub," without any description, and it is destroyed, he may rebuild it.
If he asked him: "Lend me the place of a stone tub," if a kinyan was established affirming this agreement, the borrower may build on the property of the lender until he constructs a stone tub that he may use to water his animal or irrigate his land, as he stipulated when speaking to the lender.
ט
האומר לחבירו השאילני שוקת זו של מים ונהרסה [אינו יכול לבנותה אמר לו השאילני שוקת סתם ונהרסה] יש לו לבנותה אמר לו השאילני מקום שוקת אם קנו מיד המשאיל הרי השואל בונה והולך בקרקע המשאיל עד שתבא לידו שוקת שאפשר להשקות ממנה בהמתו או ארצו כמו שהתנה עם המשאיל:
10
When a person borrows an inn from a colleague "to spend the night," the intent is no less than one day. "To spend the Sabbath," the intent is no less than two days. "For marriage," the intent is no less than 30 days.
When a person borrows a garment from a colleague to visit a person in mourning, he may keep it for the time it takes to go and return. When a person borrows a garment to attend a wedding celebration, he may keep it for that entire day. If he borrows it for his own wedding, he may keep it for at least seven days.
י
השואל פונדק מחבירו ללינה אין פחות מיום אחד לשביתה אין פחות משני ימים לנשואים אין פחות מל' יום שאל חלוק מחבירו לילך בו לבית האבל כדי שילך ויחזור שאלו לבית המשתה כל אותו היום שאלו לעשות המשתה שלו אין פחות משבעה ימים:
• 3 Chapters: Tum'at Met Tum'at Met - Chapter 9, Tum'at Met Tum'at Met - Chapter 10, Tum'at Met Tum'at Met - Chapter 11
English Text | Hebrew Text | Audio: Listen | Download
English Text | Hebrew Text |
Audio: Listen | Download
Tum'at Met - Chapter 9
Hayom Yom:
• English Text | Video Class
Sunday, Iyar 11, 5777 · 07 May 2017
Iyar 11, 26th day of the omer
Sunday Iyar 11, 26th day of the omer 5703
Torah lessons: Chumash: B'har, first parsha with Rashi.
Tehillim: 60-65.
Tanya: Ch.48 Contemplating on (p. 249)...returned to their source. (p. 251).
The following are the correct readings in the siddur:
V'chain (sh'nei ch'tuvim), with a tsayreh vowel, not a patach. ("When two Biblical passages..."; Page 26).
Chiyitani (miyardi vor) with a kamatz vowel, not a patach. ("You have kept me alive"; Page 30).
Zecher (rav tuv'cha), with a segol vowel, not a tsayreh. ("They will express the remembrance..."; Page 33).
Mashlich karcho (k'fitim) with a patach vowel, not a kamatz. ("He hurls His ice like morsels..." Page 35).
Umalchuto ve'emunato la'ad kayemet. ("...and His sovereignty and His truth abide forever." Page 48).Daily Thought
Practice Makes Perfect
Anyone can come to see a higher world. But it’s not a flash of revelation from above that will take you there.
Train yourself, consistently, every day, until you become used to seeing each thing the way it is seen from above.
Real change only comes from consistent, daily practice.[Tanya, part 1, chapter 41; Kuntres HaAvodah; Kuntres Umaayon 1:3.]
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1
When a person was digging in a field and he found many corpses in a one pit, one on top of the other or one next to the other, or he found the bodies of people who were slain, or he found a corpse sitting or with its head between its knees, he need not be concerned that perhaps this was a cemetery. Instead he should take the corpses and all the soft earth beneath it and then dig down three fingerbreadths He should then take all of this away. The remainder of the field is considered as pure just as it was before the corpse was discovered. This earth and the three fingerbreadths of virgin soil is called the tevusah of the corpse.
א
מי שהיה חופר בשדה ומצא מתים רבים בגומא אחת זה על גב זה או זה בצד זה או שמצא הרוגים או שמצא מת יושב או ראשו בין ברכיו אינו חושש שמא מקום זה בית הקברות היה אלא נוטל המת שמצא ונוטל כל העפר התיחוח שתחתיו וחופר בבתולת קרקע שלש אצבעות ומוציא הכל ושאר השדה בחזקת טהרה כשהיתה קודם שימצא ועפר זה עם שלש אצבעות שחופר הוא הנקרא תבוסת המת:
2-3
When the bodies of slain corpses are found in a field, one should collect all the bones from the field and then, it is pure. Similarly, when one disinters a corpse from a grave in his field, he should gather all the bones one by one and then it is pure. one should gather all the bones one by one and then it is pure. Similarly, if he discovered two corpses buried in an ordinary manner, he should remove both of them and the earth of their tevusah, and the entire field is pure. More stringent laws apply when one finds three corpses, each one lying in the manner in which corpses are usually buried. If there are between four and eight cubits between one grave and the other - i.e., the space for a bier and the buriers - it is necessary to check an additional twenty cubits - i.e., the space for two burial crypts and the open space between them from the last grave. If he does not find another corpse in this space, those twenty cubits that he checked are pure, even though they are in an area close to graves.
If he finds another corpse at the end of the 20 cubit area, it is necessary to check another twenty cubits from it, for there is a basis for the assumption that other graves will be found.
If one of the corpses that was found originally or ultimately had been slain, was sitting, or lying in an unordinary manner, e.g., its head was between its knees, it is not necessary to check another twenty cubits. Instead, one must merely remove the remains of the corpse and its tevusah, The rationale is that we operate on the presumption that the corpses are of gentiles.
ב
שדה שנהרגו בו הרוגים מלקט כל העצמות שבה והרי היא טהורה וכן המפנה קברו מתוך שדהו מלקט כל העצמות עצם עצם והרי היא טהורה וכן בור שמטילים בתוכו נפלים או הרוגים מלקט כל העצמות שבו עצם עצם והרי הוא טהור:
4
The laws governing the impurity of graves do not apply to those of gentiles since the impurity of ohel does not apply with regard to them. One who touches their graves is pure unless he touches the corpse itself or carries it.
ד
העכו"ם אין להם טומאת קברות הואיל ואינן מטמאין באהל הרי הנוגע בקברן טהור עד שיגע בעצמה של טומאה או ישאנה:
5
When a corpse is lacking a limb or an organ that, were it to be removed from a living person, he would die, there is no requirement to remove the tevusah, nor is there an obligation to check the area around the grave. When corpses are found lying openly on the surface of a field, there is no requirement to remove the tevusah, nor is there an obligation to check the area around the grave. Instead, one should merely gather bone after bone, and the area is pure.
When a corpse is buried without permission of the owner of the field, there is a requirement to remove the tevusah, but there is no obligation to check the area around the grave.
ה
מת שחסר אבר שאם ינטל מן החי ימות אין לו תבוסה ולא שכונת קברות ומתים הנמצאים גלויים על פני השדה אין להם שכונת קברות ולא תבוסה אלא מלקט עצם עצם והכל טהור והנקבר שלא ברשות יש לו תבוסה ואין לו שכונת קברות:
6
When one finds three corpses buried in an ordinary manner at the outset, three hollows in the wall of a cave, or a hollow, a grave, and a crypt, it is considered as a burial area.
If one finds two and the existence of one had been known previously, there is a requirement to remove the tevusah, but there is no obligation to check the area around the grave. The rationale is that a grave whose existence is known does not cause a place to be considered as a burial area. It was said only that when one finds three graves at the outset, then an inspection is required.
How should the inspection of the twenty cubits mentioned be carried out? One should dig until he reaches a rock or virgin earth, i.e., earth that appears that it has never been tilled. If one dug even 100 cubits deep and discovered earth that was plowed, the original requirement remains and one must dig deeper until he reaches virgin earth. If one reaches water, it is as if he reached virgin earth.
ו
אחד המוצא שלשה מתים כדרכן בתחלה או שמצא שלשה כוכין או כוך ונקיע ומערה הרי זו שכונת קברות מצא שנים ואחד היה ידוע יש להם תבוסה ואין להם שכונת קברות שהקבר הידוע אינו עושה שכונה ולא אמרו אלא המוצא שלשה בתחלה הוא שצריך בדיקה כיצד בודק העשרים אמה שאמרנו חופר עד שהוא מגיע לסלע או לבתולה והיא הקרקע שנראית שאינה עבודה העמיק אפילו מאה אמה ומצא חרש הרי זו כבתחילה וצריך להעמיק עד שיגיע לבתולה הגיע למים הרי זו כבתולה:
7
When making this inspection, a person does not have to dig a trench extending from the beginning of the twenty cubits until their end. Instead, it is sufficient for him to dig a trench one cubit by one cubit, leave a cubit as is, and dig another cubit by cubit trench, continuing this pattern until the end. The rationale is that there is never less than a cubit between one grave and another.
ז
אינו צריך לחפור תלם אחד מתחלת העשרים עד סופן אלא חופר אמה על אמה ומניח אמה וחופר אמה על אמה ומניח אמה וכן עד סופן שאין בין קבר לקבר פחות מאמה:
8
If while one was checking, within the twenty cubits, he reached a river, an irrigation channel, or a public thoroughfare, he should cease. There is no need to search further, because the burial area has been interrupted.
ח
היה בודק והגיע בתוך העשרים לנהר או לשלולית או לדרך הרבים יפסיק ואינו צריך לבדוק שהרי נפסקה שכונת הקברות:
9
The person who removes the earth which is searched is considered as pure unless impurity is discovered in the place which was dug up. Before it is discovered, he may partake of terumah.
One who is digging up a landslide may not partake of terumah, for it is certain that there are corpses under the landslide. It is only that he is not aware of their location.
ט
המוצא עפר זה של בדיקה טהור אא"כ מצא טומאה במקום שחפר אבל קודם שימצא אוכל בתרומה והמפקח בגל אינו אוכל בתרומה שהרי יודע ודאי שהמתים שם תחת הגל אלא שאינו מכיר מקומן:
10
The following laws apply when an impure landslide becomes intermingled with two pure landslides. If one inspected one of them and found it to be pure, it is considered pure and the others impure. If he inspected two of them and found them to be pure, they are considered pure and the other impure. If he inspected all three and found them to be pure, they are all presumed to be impure until he inspects the three of them to the extent that he reaches a stone or virgin earth and discovers all three to be pure.
י
גל טמא שנתערב בשני גלין טהורין בדק אחד מהן ומצאו טהור הוא טהור והשנים טמאין בדק שנים ונמצאו טהורים הן טהורים והשלישי בחזקת טמא בדק שלשתן ומצא טהור כולן בחזקת טומאה עד שיבדוק שלשתן עד שיגיע לסלע או לבתולה ויהיו שלשתן טהורין:
11
When there is a pit into which miscarried fetuses are cast, one who stands over it is impure according to Scriptural Law. Although moles and hyenas are found there, a mere possibility does not change the definitive ruling based on prior conditions. If, however, a woman cast a miscarried fetus there and it was not determined whether she miscarried something which imparts impurity or not, since there are moles and hyenas there, the multiple doubts cause the place to be deemed pure.
יא
בור שמטילין לתוכו נפלים המאהיל עליו טמא דין תורה אף ע"פ שחולדה וברדלס מצויין שם אין ספק מוציא מידי ודאי אבל אם הפילה שם אשה נפל ואין ידוע אם הפילה דבר המטמא או לא הפילה הואיל וחולדה וברדלס מצויין שם הרי ספקו טהור:
12
It is well known that all these and other similar instances which are ruled impure although there is a doubt involved are Rabbinic safeguards. According to Scriptural Law, only one who has definitely contracted impurity is deemed impure. All stringencies stemming from doubt, whether with regard to ritual impurity, forbidden foods, forbidden intimate relations, or the observance of the Sabbath, are only Rabbinic in origin, as we explained in Hilchot Issurei Bi'ah and in other places. Nevertheless, when there is a situation where one would be liable for karet for an intentional violation, it is forbidden by Scriptural Law to act in a manner that allows for the possibility that one committed such a violation, as evidenced by the fact that one who performs such an act is obligated to bring a provisional guilt-offering, as stated in Hilchot Shegagot.
יב
דבר ידוע שכל אלו הטומאות וכיוצא בהן שהן משום ספק הרי הן של דבריהן ואין טמא מן התורה אלא מי שנטמא טומאת ודאי אבל כל הספיקות בין בטומאות בין במאכלו' אסורות בין בעריות ושבתות אין להם אלא מדברי סופרים [ואע"פ כן דבר שחייבין על זדונו כרת ספיקו אסור מן התורה שהרי העושה אותו חייב אשם תלוי] כמו שביארנו בהלכות איסורי ביאה ובכמה מקומות:
Tum'at Met - Chapter 10
1
What is meant by a beit hapras? A place where a grave was plowed over. Since, in such a situation, the bones of the corpse are crushed and dispersed throughout the field, our Sages decreed that any field where a grave was plowed over is impure. This applies even if one plowed over a coffin and even when the corpse was placed under stone tablets or rocks. Even if there two stories high of earth above a coffin, since one plowed over the grave, the field is considered as a beit hapras.
How large an area is considered as a beit hapras? 100 cubits by 100 cubits from the place of the grave.
א
איזהו בית הפרס זה המקום שנחרש בו קבר שהרי נתדקדקו עצמות המת בתוך העפר ונתפרסו בכל השדה וגזרו טומאה על כל השדה שנחרש בה הקבר אפילו חרש על גבי הארון ואפילו היה מושקע ברובדין ובאבנים ואפילו היה על גבי הארון רום שתי קומות הואיל וחרש על קבר ה"ז עושה בית הפרס עד כמה הוא נעשית בית הפרס מאה אמה על מאה אמה ממקום הקבר:
2
All of this square, which is an area in which four se'ah of grain can be sown is a beit hapras. Its earth imparts impurity when it is touched or carried, as we explained. It does not impart impurity because of ohel. Similarly, one who stands over a beit hapras is pure.
ב
כל המרובע שהוא בית ארבעת סאין הרי הוא בית הפרס ועפרו מטמא במגע ובמשא כמו שביארנו ואינו מטמא באהל וכן המאהיל על בית הפרס הזה טהור:
3
If one began to plow and plowed over a grave, and while continuing to plow, before he completed the 100 cubits, shook out the plow or knocked it against a rock or a fence, he makes the field a beit hapras only to that point. The remainder of the 100 cubits are pure, because he did not reach it while continuing to plow.
If he plowed 50 cubits or more and then continued plowing until he completed the 100 cubits, the entire area is considered a beit hapras. If he continued plowing beyond the 100 cubits, the area beyond 100 cubits is pure, because the bones in the grave will not be carried more than 100 cubits.
ג
התחיל לחרוש את הקבר והיה חורשו והולך וקודם שיגמור מאה אמה ניער את המחרישה או שהטיח בסלע או בגדר עד שם הוא עושה בית הפרס בלבד והשאר טהור שהרי לא הגיע אליו במשוך המחרישה חרש כמו חמשים אמה או יתר וחזר וחרש עד שהשלים המאה הכל בית הפרס היה חורש והולך חוץ למאה אמה ממאה אמה ולחוץ טהור שאין עצמות קבר מגיעות ליתר ממאה:
4
We operate under the assumption that bones that were buried are human unless it is known that they came from an animal. Conversely, we operate under the assumption that any bones that are openly revealed are from an animal unless it is known that they are human.
When there was a trench filled with human bones or there were human bones piled on earth, and one plowed these bones together with a field or one plowed a field in which a grave was lost or one in which a grave was discovered, a beit hapras is not created. For our Sages deemed impure only a field in which a grave whose identity was definitely known was plowed. Similarly, when one plows the body of a corpse together with a field, it is not deemed a beit hapras. The rationale is that all these are uncommon situations and our Sages instituted their decree only with regard to a field that was plowed, for this is a common situation.
ד
חזקת העצמות המכוסות שהן של אדם עד שיודע שהן של בהמה וחזקת העצמות המגולות שהן של בהמה עד שיודע שהן של אדם היה שם חריץ מלא עצמות אדם או שהיו עצמות אדם צבורות על גבי קרקע וחרש עצמות אלו עם השדה או שחרש שדה שאבד בה [או שנמצא בה] קבר ה"ז אינו עושה בית הפרס שלא גזרו טומאה אלא על שדה שנחרש בה קבר ודאי וכן החורש את המת בשדה אינו עושה בית הפרס שכל אלו דבר שאינו מצוי הוא ולא גזרו אלא בקבר שנחרש שהוא דבר המצוי:
5
When a person plows a grave in a field that does not belong to him, he does not create a beit hapras, because a person cannot cause an article that does not belong to him to become forbidden. Even a partner, a sharecropper, or a guardian does not create a beit hapras.
When a person plowed over a grave in a field which belongs to him and to a colleague as one, he creates a beit hapras in his portion, but not in the portion belonging to his colleague.
ה
החורש את הקבר בשדה שאינה שלו אינו עושה בית הפרס שאין אדם אוסר דבר שאינו שלו אפילו שותף או אריס או אפוטרופוס אינו עושה בית הפרס חרש קבר בשדה שלו ושל חבירו כאחד שלו עושה בית הפרס ושל חבירו אינו עושה בית הפרס:
6
When a gentile plows a grave in his field, he does not create a beit hapras, because the concept of a beit hapras does not apply with regard to gentiles.
ו
עכו"ם שחרש קבר בשדהו אינו עושה בית הפרס שאין בית פרס לעכו"ם:
7
When there is a field which is a beit hapras above and a field that is pure below and rain washes the earth from the beit hapras to the pure field, it remains pure. These laws apply even the earth of the lower field was red and it became white or it was white and it became red. The rationale is that a beit hapras does not make a second beit hapras and impurity was decreed only on the earth in its original state.
ז
שדה בית פרס למעלה ושדה טהורה למטה ושטפו גשמים מעפר בית הפרס לטהורה אפילו היתה אדומה והלבינה או לבנה והאדימה טהורה שאין בית פרס עושה בית פרס ולא גזרו טומאה אלא על גוש כברייתו:
8
It is permitted to plant any tree or bush in a beit hapras, because their roots extend below three handbreadths and the area below three handbreadths in a beit hapras is pure, for the bones from the grave are spread out over the surface of the field. We do not, by contrast, sow in it any seeds from which grow crops that are not reaped.
If one sowed crops in such a field and harvested them by uprooting them, one must collect the grainheap in that field and sift the grain with two sifters - and if one grew beans, with three sifters - lest one find a bone the size of a barley corn. One must burn the chaff of the grain and beans there. This is a decree lest there be a bone the size of a barley corn among it. If one were allowed to benefit from the chaff, he would take it out of the field and sell it and thus spread the impurity.
ח
בית הפרס הזה מותר לנטוע בו כל נטע לפי שהשרשים יורדים למטה משלשה:
ולמטה משלשה בבית הפרס טהור שהרי הקבר נפרס על פני השדה אבל אין זורעין בתוכה אלא זרע הנקצר ואם זרע ועקר צובר את גרנו בתוכו וכובר את התבואה בשתי כברות ואת הקטניות בג' כברות שמא יש בהן עצם כשעורה ושורף את הקש ואת העצה שם גזירה שמא יהיה בהן עצם כשעורה ואם תתיר לו בהנייה מוציאו ומוכרו ונמצא מרגיל את הטומאה:
9
When there is a field that is presumed to be a beit hapras, we continue to operate under this assumption even if it is large enough to grow four kor of grain, even if it is to the side of a place of soft mud which is not plowed, and thus does not become a beit hapras, and even if a pure field surrounds it on all four sides.
ט
שדה שהוחזקה שהיא בית הפרס אפילו היא בית ד' כורין ואפילו משוכה ממקום הטיט הרך שאינו נחרש ולא נעשה בית הפרס ואפילו שדה טהורה מקפת אותה מד' רוחותיה הרי היא בחזקתה:
10
When a person discovers a field that has been designated and does not know what the nature of the problem is, he should follow these guidelines. If it has trees in it, he should assume that a grave was plowed over in it. If it does not have trees, he should assume that a grave was lost in it, as has been explained. The above applies provided there is an elder or a Torah scholar in this place, because not every person is knowledgeable concerning such matters and is not aware that it is permitted to plant in this type of field and forbidden to plant in another.
י
מצא שדה מצויינת ואין יודע מה טיבה אם יש בה אילן בידוע שנחרש קבר בתוכה אין בה אילן בידוע שאבד קבר בתוכה כמו שביארנו והוא שיהיה באותו מקום זקן או תלמיד חכם שאין כל אדם בקיאין בכך ויודעין שמותר לנטוע בזו ואסור לנטוע באחרת:
11
When a person walks through a beit hapras on stones that do not wobble under a person's feet when he is walking on them or he enters it when he is riding on a person or an animal of formidable strength, he is pure. If, however, he walks on stones that usually shake while he treads upon them, even if he was careful and walked so that they would not shake, he is impure, as if he walked upon the ground itself. Similarly, if he was riding on a person who was not strong to the extent that his knees would knock against each other and his thighs would shake when he carried him or on an animal which was not strong to the extent that it would defecate when it carried him, he is impure as if he had walked on the field with his feet.
יא
המהלך בבית הפרס על גבי אבנים שאין מתנדנדין תחת רגלי אדם בשעה שמהלך עליהן או שנכנס לה והוא רוכב על גבי אדם ובהמה שכחן יפה הרי זה טהור אבל אם הלך על גבי אבנים שמזדעזעין בשעת הילוך אף על פי שנשמר ולא נתנדנד ה"ז טמא כמי שהלך על העפר עצמו וכן אם הלך על גבי אדם שכחו רע עד שתהיינה ארכובותיו נוקשות זו לזו ושוקיו מרעידות כשהוא נושאו או על גבי בהמה שכחה רע עד שתטיל גללים בשעת רכיבה ה"ז טמא וכאילו הלך ברגליו:
12
When a person purifies a beit hapras, he must purify it in the presence of two Torah scholars.
How does he purify it? He gathers together all the earth that he can move from the surface of the entire field and places it in a sieve with small holes. He breaks the earth into small pieces and removes any bone that is the size of a barley-corn. Alternatively, it is pure if he places three handbreadths of earth from another place upon it or removed three handbreadths of earth from its entire surface.
If he removed three handbreadths of earth from half the field and placed three handbreadths of earth over the other half, it is pure. If he removed a handbreadth and a half from its surface and placed another handbreadth and a half of earth from another place upon it, his actions are of no consequence. Similarly, if he leveled it and checked it from above and below while removing the rocks, his actions are of no consequence. If he paved it with stones that will not shake when a man walks upon it, it is pure.
יב
המטהר בית הפרס צריך לטהרו במעמד שני תלמידי חכמים וכיצד מטהרין אותו כונס את כל העפר שהוא יכול להסיטו מעל כל פני השדה ונותנו לתוך כברה שנקביה דקין וממחה ומוציא כל עצם כשעורה הנמצא שם ויטהר וכן אם נתן על גביו שלשה טפחים עפר ממקום אחד או שנטל מעל כל פניו שלשה טפחים ה"ז טהור נטל מחציו אחד ג' טפחים ונתן על חציו האחר ג' טפחים ה"ז טהור נטל מעל פניו טפח ומחצה ונתן עליה טפח ומחצה עפר ממקום אחר לא עשה כלום וכן אם עזקו ובדק בשעת עזוק מלמטה ומלמעלה לא עשה כלום רצפו באבנים שאינן מתנדנין מהילוך אדם ה"ז טהור:
Tum'at Met - Chapter 11
1
With regard to the earth of the Diaspora:66 our Sages instituted a decree regarding a clod of earth - that it be considered like a beit hapras. They would only deem impure one who walked on it or touched or carried its earth. Afterwards, they decreed that even its space imparts impurity, even if one did not touch or carry its earth. Instead, even when one merely inserted his head and the majority of his body into the space of the Diaspora, he becomes impure. Similarly, if the open space of an earthenware implement was taken into the Diaspora or the larger portion of other types of implements were taken into the open space of the Diaspora, they contract impurity.
א
ארץ העכו"ם בתחילה גזרו על גושה בלבד כבית הפרס ולא היו מטמאים אלא המהלך בה או נוגע או נושא מעפרה חזרו וגזרו על אוירה שיטמא ואע"פ שלא נגע ולא נשא אלא כיון שהכניס ראשו ורובו לאויר ארץ העכו"ם נטמא וכן כלי חרש שהכניס אוירו לארץ העכו"ם ושאר כלים שהכניס רובם לאויר ארץ העכו"ם נטמאו:
2
The impurity of the open space of the Diaspora is not as severe as the impurity of its earth, but instead, is more lenient. Because of the impurity of its earth, terumot and sacrificial foods are burnt and one who carries such earth contracts the impurity that lasts seven days and the ashes of the Red Heifer must be sprinkled on him on the third and seventh days. When, by contrast, one contracts impurity through entering its open space, it is not required that the ashes of the Red Heifer be sprinkled on him on the third and seventh days, merely that he immerse himself in a mikveh and wait until sunset. Similarly, the ruling concerning terumot and sacrificial foods that contracted impurity through entering its open space is held in abeyance; they are not eaten, nor are they burnt.
ב
טומאת אויר ארץ העכו"ם לא עשו אותה כטומאת עפרה אלא קלה היא ממנה שעל טומאת עפרה שורפין תרומות וקדשים והמתטמא בגושא טמא טומאת שבעה וצריך הזייה שלישי ושביעי אבל הנטמא באוירה א"צ הזייה שלישי ושביעי אלא טבילה והערב שמש וכן תרומה וקדשים שנטמאו מחמת אוירה תולין לא אוכלין ולא שורפין:
3
The earth of the Diaspora and the earth of a beit hapras impart impurity when touched or carried, as explained.
What is the measure that imparts impurity? The amount of earth necessary for a seal for sacks. This is the size of the large ball of a sack-maker's needle.
The following rules apply when the earth of the Diaspora or the earth of a beit hapras comes attached to a vegetable. If there is an amount the size of the seal of a sack in one place, it imparts purity. If not, the various pieces of earth are not combined. The rationale is that our Sages instituted a decree only on a clod of earth in its natural state. An incident occurred when letters from the Diaspora were coming to the sons of the High Priests and there were about a se'ah or two of seals. They nevertheless did not show any concern regarding their impurity, because not one of the seals was as large as the seal of a sack.
ג
עפר ארץ העכו"ם ועפר בית הפרס מטמאין במגע ובמשא כמו שביארנו וכמה שיעורן כחותם המרצופין והוא כפיקה גדולה של סקאין עפר בית הפרס ועפר חוצה לארץ שבא בירק אם יש במקום אחד כחותם המרצופין מטמא ואם לאו אינו מצטרף שלא גזרו אלא על גוש כברייתו מעשה שהיו אגרות באות מחוצה לארץ לבני כהנים גדולים והיו בהן כסאה וכסאתים חותמות ולא חשו להן משום טומאה לפי שלא היה בחותם מהן כחותם המרצופין:
4
The following rules apply when a person brings ovens, cups, and other earthenware utensils from the Diaspora. Until they were fired in a kiln, they are considered impure because of the earth of the Diaspora. Once they were fired, they are considered impure like an earthenware utensil that became impure in the lands of the Diaspora. Such a utensil does not impart impurity to people or utensils, as we explained.
ד
המביא תנורים וספלין וכלי חרש מחו"ל עד שלא הוסקו טמאים משום ארץ העכו"ם משהוסקו טמאים משום כלי חרס שנטמא בארץ העכו"ם שאינו מטמא אדם וכלים כמו שביארנו:
5
When a person is walking on mountains and boulders in the Diaspora, he contracts the impurity that lasts seven days. If he proceeds in the sea or in a place where the waves of the sea wash up, he is pure despite the decree against touching the earth of the Diaspora, but is impure because of the decree against entering its open space.
One who enters the Diaspora in a cabinet, chest, or closet which are carried in the air is impure, because a tent that is movable, is not considered as a tent.
ה
המהלך בארץ העכו"ם בהרים ובסלעים טמא טומאת שבעה בים ובמקום שהים עולה בזעפו טהור משום נוגע בארץ העכו"ם וטמא משום אוירה הנכנס לארץ העכו"ם בשידה תיבה ומגדל הפורחין באויר טמא שאהל זרוק אינו קרוי אהל:
6
The earth of Syria is impure like the earth of the Diaspora. Its open space is pure, because a decree was not imposed concerning it.
Therefore if there was a portion of Syria next to Eretz Yisrael, one edge to the other edge without the earth of the Diaspora, a cemetery, or a beit hapras interposing between them, one could enter there in a state of purity in a cabinet, chest, or closet, provided he did not touch its earth. Similarly, if there is a portion of the earth of the Diaspora next to Eretz Yisrael and there is no place of impurity between them, it may be checked and is considered as pure.
ו
סוריא עפרה טמא כחוצה לארץ ואוירה טהור לא גזרו על אוירה לפיכך אם היתה סמוכה לארץ ישראל שפה בשפה ולא היה מפסיק ביניהן לא ארץ העכו"ם ולא בית הקברות ולא בית הפרס הרי זה יכול להכנס לה בטהרה בשידה תיבה ומגדל והוא שלא יגע בגושה וכן ארץ העכו"ם הסמוכה לארץ ישראל ואין ביניהן מקום טמא הרי זו נבדקת וטהורה:
7
A place where gentiles dwelled in Eretz Yisrael is considered impure like the earth of the Diaspora until it is inspected, lest a miscarried fetus have been buried there.
ז
מקום ששכנו בו עכו"ם בא"י הרי זה מטמא כארץ העכו"ם עד שיבדק שמא קברו בו נפלים:
8
The ruling concerning terumah and sacrificial food that became impure because they were brought into a dwelling of the gentiles should be held in abeyance; they are not eaten, nor are they burnt.
How long must gentiles stay in a dwelling for it to require an inspection? 40 days, sufficient time for a woman to become pregnant and miscarry a fetus that conveys impurity. Even if a gentile man without a wife stays in a dwelling for 40 days, it is impure until it is inspected. This is a decree, instituted because of a dwelling where there is a woman. Even a servant, a eunuch, a woman, or a minor of nine years of age causes a dwelling to be considered as "the dwelling of a gentile."
ח
ותרומה וקדשים שנטמאו מחמת מדור העכו"ם תולין לא אוכלין ולא שורפין וכמה ישהו במקום ויהיה צריך בדיקה ארבעים יום כדי שתתעבר אשה ותפיל נפל שמטמא אפילו איש שאין עמו אשה אם שהה ארבעים יום מדורו טמא עד שיבדק גזירה משום מדור שתהיה בו אשה אפילו עבד וסריס או אשה או קטן בן תשע שנים ויום אחד עושה מדור העכו"ם:
9
If there was a Jewish servant, woman, or minor who was nine years old in a dwelling of the gentiles, guarding so that a fetus would not be buried there, an inspection is not required.
What do they inspect? The deep septic drains and the cisterns of squalid water. Wherever a pig or a mole could drag out the fetus, an inspection is not necessary, because it can be assumed that they will drag it out.
When a dwelling of the gentiles is destroyed, it is still considered impure, until it is inspected.
ט
מדור עכו"ם שהיה בו עבד (מישראל) או אשה או קטן בן תשע משמרין אותו שלא יקברו שם נפל אינו צריך בדיקה ואת מה הן בודקין את הביבין העמוקים ואת המים הסרוחין וכ"מ שהחזיר והחולדה יכולין להוליך משם הנפל אינו צריך בדיקה מפני שהן גוררי אותם משם מדור העכו"ם שחרב הרי הוא בטומאתו עד שיבדק:
10
A covered walkway is not included in the decree concerning the dwellings of the gentiles because it is open and there is no place to hide a miscarried fetus.
There are ten places where the decree concerning the dwellings of the gentiles does not apply. Since these are not permanent dwellings, a decree considering them impure was not instituted with regard to them. These are the ten places: a) Arab tents, b) sukkot, c) rubber tents, d) storage areas, e) roofed areas above pillars without walls; people would dwell there in the summer, f) guard houses, g) the open space of a courtyard, h) a bathhouse, i) a workshop where arrows and other weapons are fashioned, and j) soldiers' barracks.
י
האיצטווניות אין בהן משום מדור עכו"ם לפי שהיא גלויה ואין בה מקום להטמין הנפלים ועשרה מקומות אין בהם משום מדור עכו"ם לפי שאין דירתן קבועה לא גזרו עליהן טומאה ואלו הן העשרה מקומות אהלי הערביים והסוכות והצריפין והבורגנין והתקרה שע"ג העמודים ואין לה דפנות והן בתי הקיץ ובית שער ואוירה של חצר והמרחץ ומקום שעושין בו החצים וכלי המלחמה ומקום הלגיונות:
11
The decree applying to the dwellings of gentiles does not pertain to a store unless a gentile dwells there. When a courtyard is impure as a result of the decree applying to the dwelling of gentiles, its gatehouse and the open space above it are impure like it. The decree applying to the dwellings of gentiles and the concept of a beit hapras do not apply in the Diaspora.
יא
החנות אין בה משום מדור עכו"ם אא"כ היה דר בתוכה חצר שהיא טמאה משום מדור העכו"ם הרי בית שער שלה ואוירה טמאין כמוה ואין מדור העכו"ם ולא בית הפרס בחוצה לארץ:
12
The decree concerning the impurity of the earth of the Diaspora does not apply to gentile cities enclosed within the boundaries of Eretz Yisrael, e.g., Sisis and its suburbs, Ashkelon and its suburbs, despite the fact that they are exempt from the tithes and from the obligations of the Sabbatical year,
Although the roadways taken by festive pilgrims from Babylon are surrounded by the earth of the Diaspora, they are presumed to be pure.
יב
עיירות המובלעות בארץ ישראל כגון סיסית וחברותיה [אשקלון וחברותיה] אף על פי שפטורות מן המעשרות ומן השביעית אין בהן משום ארץ העכו"ם וחזקת דרכים של עולי בבל טהורות אע"פ שהן מובלעות בארץ העכו"ם:
• English Text | Video Class
Sunday, Iyar 11, 5777 · 07 May 2017
Iyar 11, 26th day of the omer
Sunday Iyar 11, 26th day of the omer 5703
Torah lessons: Chumash: B'har, first parsha with Rashi.
Tehillim: 60-65.
Tanya: Ch.48 Contemplating on (p. 249)...returned to their source. (p. 251).
The following are the correct readings in the siddur:
V'chain (sh'nei ch'tuvim), with a tsayreh vowel, not a patach. ("When two Biblical passages..."; Page 26).
Chiyitani (miyardi vor) with a kamatz vowel, not a patach. ("You have kept me alive"; Page 30).
Zecher (rav tuv'cha), with a segol vowel, not a tsayreh. ("They will express the remembrance..."; Page 33).
Mashlich karcho (k'fitim) with a patach vowel, not a kamatz. ("He hurls His ice like morsels..." Page 35).
Umalchuto ve'emunato la'ad kayemet. ("...and His sovereignty and His truth abide forever." Page 48).Daily Thought
Practice Makes Perfect
Anyone can come to see a higher world. But it’s not a flash of revelation from above that will take you there.
Train yourself, consistently, every day, until you become used to seeing each thing the way it is seen from above.
Real change only comes from consistent, daily practice.[Tanya, part 1, chapter 41; Kuntres HaAvodah; Kuntres Umaayon 1:3.]
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