TODAY IN JUDAISM: Tuesday, May 16, 2017 - Chabad.org in New York, New York, United States - Today in Judaism - Today is: Tuesday, Iyar 20, 5777 · May 16, 2017 - Omer: Day 35 - Malchut sheb'Hod

TODAY IN JUDAISM: Tuesday, May 16, 2017 - Chabad.org in New York, New York, United States - Today in Judaism -  Today is: Tuesday, Iyar 20, 5777 · May 16, 2017 - Omer: Day 35 - Malchut sheb'Hod
Today's Laws & Customs:
• Count "Thirty-Six Days to the Omer" Tonight
Tomorrow is the thirty-sixth 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 thirty-six days, which are five weeks and one day, 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: Chessed sheb'Yesod -- "Kindness in Connection"
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:
• Journey From Mount Sinai (1312 BCE)
On the 20th of Iyar 2449 (1312 BCE)--nearly a year after the Giving of the Torah on Mount Sinai--the Children of Israel departed their encampment near the Mountain. They resumed their journey when the pillar of cloud rose for the first time from over the "Tabernacle--the divine sign that would signal the resumption of their travels throughout their encampments and journeys over the next 38 years, until they reached the eastern bank of the Jordan River on the eve of their entry into the Holy Land.
Links: The Israelites' Journey through the Desert
• Troyes Jews Burned at Stake (1288)
On the 20th of Iyar in 1288, thirteen Jews in Troyes, France, were burned at the stake by the Inquisition. They were accused, in a blood libel, of the supposed murder of a Christian child. The thirteen Jews were chosen from among the richer members of the community.
Jews were also killed in a blood libel in Neuchatel, Switzerland, on this date.
• Venice Jews Forbidden to Practice Law (1637)
The Jews of Venice, Italy, were forbidden to practice law or to act as advocates in the Courts of Venice on the 20th of Iyar of 1637.
• Mt. Scopus Hospital (1939)
The Hadassah University Hospital and Medical Center was opened on Mt. Scopus, Jerusalem. The hospital, designed by renowned Bauhaus architect Erich Mendelssohn, opened as a modern, 300-bed academic medical facility.
• Pregnant Women Sentenced to Death (1942)
In the ghetto of Kovno, the Nazis decreed the execution of all pregnant Jewish women.
Daily Quote:
When G-d gave the Torah no bird twittered, no fowl flew, no ox lowed, none of the angels stirred a wing, the seraphim did not say "Holy, Holy," the sea did not roar, the creatures spoke not, the whole world was hushed into breathless silence and the voice went forth: "I am the L-rd your G-d."[Midrash Rabbah]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 3rd Portion Leviticus 25:29-25:38 with Rashi
• English / Hebrew Linear Translation | Video Class

Leviticus Chapter 25

29And when a man sells a residential house in a walled city, its redemption may take place until the completion of the year of its sale. Its [period of] redemption shall be a full year. כטוְאִ֗ישׁ כִּֽי־יִמְכֹּ֤ר בֵּֽית־מוֹשַׁב֙ עִ֣יר חוֹמָ֔ה וְהָֽיְתָה֙ גְּאֻלָּת֔וֹ עַד־תֹּ֖ם שְׁנַ֣ת מִמְכָּר֑וֹ יָמִ֖ים תִּֽהְיֶ֥ה גְאֻלָּתֽוֹ:

a residential house in a walled city: A house (בֵּית) within a city (עִיר) surrounded by a wall (חוֹמָה) since the days of Joshua the son of Nun. — [Sifthei Chachamim ; Torath Kohanim 25:53, Arachin 32a, b]

בית מושב עיר חומה: בית בתוך עיר המוקפת חומה מימות יהושע בן נון:

its redemption may take place [until the completion of the year of its sale]: Since regarding a field, Scripture states that one may redeem it whenever one wishes after two years have elapsed [since the date of sale] and onwards [until Jubilee] and that within the first two years [following the sale] one may not redeem it, [Scripture found] it necessary to specify that in this case, the opposite applies, namely, that if one wishes to redeem it within the first year [following the sale], one may redeem it, while after that, one may not redeem it.

והיתה גאלתו: לפי שנאמר בשדה שיכול לגאלה משתי שנים ואילך כל זמן שירצה ובתוך שתי שנים הראשונים אינו יכול לגאלה, הוצרך לפרש בזה שהוא חלוף, שאם רצה לגאול בשנה ראשונה גואלה, ולאחר מכאן אינו גואלה:

its [period of] redemption shall be: [I.e., the redemption] of the house, [not the redemption of the sale or the redemption of the seller.] - [Mizrachi, Sefer Hazikkaron]

והיתה גאלתו: של בית:

a full year: Heb. יָמִים, [lit., “days,”]. The days of a full year, are called יָמִים. Likewise, “Let the maiden stay with us a year (יָמִים)” (Gen. 24:55).

ימים: ימי שנה שלימה קרויים ימים, וכן (בראשית כד נה) תשב הנערה אתנו ימים:

30But if it is not redeemed by the end of a complete year, then that house which is in the city that has a wall, shall remain permanently [the property] of the one who purchased it throughout his generations. It will not leave [his possession] in the Jubilee. לוְאִ֣ם לֹֽא־יִגָּאֵ֗ל עַד־מְלֹ֣את לוֹ֘ שָׁנָ֣ה תְמִימָה֒ וְ֠קָ֠ם הַבַּ֨יִת אֲשֶׁר־בָּעִ֜יר אֲשֶׁר־ל֣וֹ (כתיב אשר־לא) חֹמָ֗ה לַצְּמִיתֻ֛ת לַקֹּנֶ֥ה אֹת֖וֹ לְדֹֽרֹתָ֑יו לֹ֥א יֵצֵ֖א בַּיֹּבֵֽל:

then that house…shall remain permanently: It shall leave the jurisdiction of the seller, and remain under the jurisdiction of the purchaser.

וקם הבית וגו' לצמיתת: יצא מכחו של מוכר ועומד בכחו של קונה:

that has a wall: Heb. אֲשֶׁר לֹא חֹמָה, [meaning “which has no wall”]. [However, Oral Tradition teaches us that] we read לוֹ, [meaning “to him” or “to it,” [hence, “a city that has a wall”]. Our Rabbis of blessed memory said: [The written version of this phrase namely, בָּעִיר אֲשֶׁר לֹא חֹמָה teaches us that] even if [the city] does not (לֹא) have a wall now, since it had one before [from the days of Joshua, the laws of our passage still apply to it]. — [Arachin 32a] [Since the word] עִיר is grammatically feminine, Scripture should have written בָּעִיר אֲשֶׁר לָהּ חֹמָה, [לָהּ being the feminine form of “to it”]. However, since לֹא had to be written inside [i.e., in the written text of the Torah, our Rabbis] set this word to be read according to the Oral Tradition as לוֹ, because they match [in pronunciation, unlike לָהּ].

אשר לא חמה: לו קרינן, אמרו רז"ל אף על פי שאין לו עכשיו, הואיל והיתה לו קודם לכן. ועיר נקבה היא והוצרך לכתוב לה, אלא מתוך שצריך לכתוב לא בפנים, תקנו לו במסורת, זה נופל על זה:

It shall not leave [his possession] in the Jubilee: [What does this phrase teach us? It has already stated that the house becomes the permanent property of the purchaser.] Said Rabbi Safra: [Even] if the Jubilee year occurs within the first year [of the sale,] it shall not leave [his possession without redemption]. — [Arachin 31b]

לא יצא ביבל: אמר רב ספרא אם פגע בו יובל בתוך שנתו לא יצא:

31But houses in open cities, which do not have a wall surrounding them, are to be considered as the field of the land. It may have redemption and shall leave [the purchaser's possession] in the Jubilee. לאוּבָתֵּ֣י הַֽחֲצֵרִ֗ים אֲשֶׁ֨ר אֵֽין־לָהֶ֤ם חֹמָה֙ סָבִ֔יב עַל־שְׂדֵ֥ה הָאָ֖רֶץ יֵֽחָשֵׁ֑ב גְּאֻלָּה֙ תִּֽהְיֶה־לּ֔וֹ וּבַיֹּבֵ֖ל יֵצֵֽא:

But houses in open cities: Heb. הַחֲצֵרִים, [to be understood] as it is rendered by the Targum [Onkelos, namely]: פַצִיחַיָא, meaning open towns, without a wall. There are many [instances of this term] in the Book of Joshua, [for example in the verse] (13:28),“the cities and their open towns (וְחַצְרֵיהֶם) ”; [likewise in the verse], “in their open cities (בְּחַצְרֵיהֶם) and in their walled cities” (Gen. 25:16).

ובתי החצרים: כתרגומו פצחין, עיירות פתוחות מאין חומה. ויש הרבה בספר יהושע (יהושע יג כח) הערים וחצריהם, (בראשית כה טז) בחצריהם ובטירותם:

[But houses in open cities…] are to be considered as the field of the land: They are like fields, which may be redeemed until the Jubilee and leave [the possession of the purchaser, reverting] to the [original] owners in the Jubilee if they had not been redeemed [until then].

על שדה הארץ יחשב: הרי הן כשדות הנגאלים עד היובל ויוצאין ביובל לבעלים אם לא נגאלו:

It may have redemption: immediately, if one wishes [to redeem it]. And by virtue of this element, they have a greater advantage [to the original owner] than do fields, since fields may not be redeemed until two years have elapsed [since the sale (see Rashi on verse 15 above)]. — [Arachin 33a]

גאלה תהיה לו: מיד אם ירצה. ובזה יפה כחו מכח שדות, שהשדות אין נגאלות עד שתי שנים:

and shall leave [the purchaser’s possession] inthe Jubilee: without payment [for regarding fields, which are required to remain with the purchaser for two years (see Rashi on verse 15 above), if the Jubilee occurs after only one year has elapsed from the sale, then the field reverts to the owner for the Jubilee year, but the purchaser takes it back for one more year afterwards (Arachin 29b). In the case of houses in open cities, however, even if the Jubilee occurs after only one year, the house reverts to the original owner, without any payment.] - [Sifthei Chachamim].

וביבל יצא: בחנם:

32And, [regarding] the cities of the Levites, the houses of their inherited cities shall forever have a [right of] redemption for the Levites. לבוְעָרֵי֙ הַֽלְוִיִּ֔ם בָּתֵּ֖י עָרֵ֣י אֲחֻזָּתָ֑ם גְּאֻלַּ֥ת עוֹלָ֖ם תִּֽהְיֶ֥ה לַֽלְוִיִּֽם:

And [regarding] the cities of the Levites: [namely,] the forty-eight cities that were given to the Levites (see Num. 35:7).

וערי הלוים: ארבעים ושמנה עיר שנתנו להם:

shall forever have a [right of] redemption: [If a Levite] sells a field of one of their fields that were given to them in the two-thousand cubits surrounding the cities (see Num. 35:45), he may redeem it immediately, even before two years have elapsed [since the sale]. And if he sells a house in a walled city, he may always redeem it, and the house is not transferred permanently [to the purchaser] at the end of the [first] year [after the sale, as opposed to the case of a non-Levite owner]. — [Arachin 33b]

גאלת עולם: גואל מיד אפילו לפני שתי שנים, אם מכרו שדה משדותיהם הנתונות להם באלפים אמה סביבות הערים, או אם מכרו בית בעיר חומה, גואלין לעולם, ואינו חלוט לסוף שנה:

33And if one purchases from the Levites, whether a house or an inherited city, will leave [the possession of the purchaser] in the Jubilee, because the houses of the cities of the Levites, are their inherited property amidst the children of Israel. לגוַֽאֲשֶׁ֤ר יִגְאַל֙ מִן־הַֽלְוִיִּ֔ם וְיָצָ֧א מִמְכַּר־בַּ֛יִת וְעִ֥יר אֲחֻזָּת֖וֹ בַּיֹּבֵ֑ל כִּ֣י בָתֵּ֞י עָרֵ֣י הַֽלְוִיִּ֗ם הִ֚וא אֲחֻזָּתָ֔ם בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל:

And if one purchases from the Levites: And if someone buys (יִגְאַל) a house or a city from them.

ואשר יגאל מן הלוים: ואם יקנה בית או עיר מהם:

shall leave [the possession of the purchaser] in the Jubilee: It will leave in Jubilee, i.e., the sale of that house or city [will leave the possession of that purchaser], and will revert to the Levite who sold it. And it will not be transferred permanently [to the purchaser] like other houses in a walled city owned by an Israelite. Thus, this expression of גְּאֻלָּה [usually meaning “redemption”], here means “purchase.” Another explanation: [keeping the usual meaning of גְּאֻלָּה, namely, “redemption”]: Since it is said, “the Levites will forever have a [right of] redemption,” one might assume that Scripture is speaking only of a non-Levite who purchased a house in the Levitic cities [and that the Levite owner may always redeem this house], but if a Levite purchased from another Levite, it would be transferred permanently, Therefore, Scripture says here, “And if one redeems (יִגְאַל) from the Levites”-i.e., even when a Levite redeems from a Levite, [still the owner,] “will forever have a [right of] redemption.” - [Torath Kohanim 25:66]

ויצא ביבל: אותו ממכר של בית או של עיר וישוב ללוי שמכרו, ולא יהיה חלוט כשאר בתי ערי חומה של ישראל. וגאולה זו לשון מכירה. דבר אחר לפי שנאמר גאולת עולם תהיה ללוים (פסוק לב), יכול לא דבר הכתוב אלא בלוקח ישראל שקנה בית בערי הלוים, אבל לוי שקנה מלוי יהיה חלוט, תלמוד לומר ואשר יגאל מן הלוים, אף [לוי] הגואל מיד לוי גואל גאולת עולם:

the house... shall leave [the possession of the purchaser] in the Jubilee: [According to Rashi’s first explanation of וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם, the verse continues to state that the house purchased by a non-Levite “will leave (the possession of the purchaser) in the Jubilee,” as above. However, according to the alternative explanation, where this first phrase וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם independently teaches us about a Levite purchaser, the second phrase here, namely, “will leave (the possession of the purchaser) in the Jubilee”] this is a separate commandment, namely, that if the Levite owner] did not redeem the house, it leaves [the possession of the purchaser] in Jubilee and does not transfer permanently [to the purchaser] at the end of a year, like the house of an Israelite.

ויצא ממכר בית: הרי זו מצוה אחרת, ואם לא גאלה יוצאה ביובל, ואינו נחלט לסוף שנה כבית של ישראל:

because the houses of the cities of the Levites are their inherited property: They did not have an inheritance of fields and vineyards, but cities to live in and their open areas (see Num. 35:18). Therefore, these [cities and their open areas,] are to be considered for them [as their inheritance] in place of fields. Consequently, they have the same redemption [rights] as do fields [of non-Levites and also, this property reverts to them in Jubilee (Sifthei Chachamim). All this,] so that their inheritance never be removed from them.

כי בתי ערי הלוים הוא אחזתם: לא היה להם נחלת שדות וכרמים אלא ערים לשבת ומגרשיהם, לפיכך הם להם במקום שדות, ויש להם גאולה כשדות, כדי שלא תופקע נחלתם מהם:

34And a field in the open areas of their cities cannot be sold, because it is their eternal inheritance. לדוּֽשֲׂדֵ֛ה מִגְרַ֥שׁ עָֽרֵיהֶ֖ם לֹ֣א יִמָּכֵ֑ר כִּֽי־אֲחֻזַּ֥ת עוֹלָ֛ם ה֖וּא לָהֶֽם:

And a field in the open areas of their cities cannot be sold: by the [Temple] treasurer. I.e., if a Levite consecrated his field and did not redeem it, and the treasurer sold it, in the Jubilee, the field does not leave [the possession of the purchaser] and [“revert”] to the kohanim, as it is said concerning [a field originally owned by] an Israelite, “and if he sold the field to another man-it may no longer be redeemed.” (Lev. 27:20). But a Levite may always redeem [his field]. - [Torath Kohanim 25:70]

ושדה מגרש עריהם לא ימכר: מכר גזבר, שאם הקדיש בן לוי את שדהו ולא גאלה ומכרה גזבר, אינה יוצאה לכהנים ביובל, כמו שנאמר בישראל (ויק' כז כ) ואם מכר את השדה לאיש אחר לא יגאל עוד, אבל בן לוי גואל לעולם:

35If your brother becomes destitute and his hand falters beside you, you shall support him [whether] a convert or a resident, so that he can live with you. להוְכִֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָ֥טָה יָד֖וֹ עִמָּ֑ךְ וְהֶֽחֱזַ֣קְתָּ בּ֔וֹ גֵּ֧ר וְתוֹשָׁ֛ב וָחַ֖י עִמָּֽךְ:

you shall support him: Do not allow him to fall down and collapse altogether, in which case it would be difficult to pick him up again [from his dire poverty]. Rather, “support him” while his hand is still faltering [for then it is easier to help him out of his trouble]. To what can this be compared? To a load on a donkey-while it is still on the donkey, one person can grasp it and hold it in place. Once it falls to the ground, however, [even] five people cannot pick it up. - [Torath Kohanim 25:71]

והחזקת בו: אל תניחהו שירד ויפול ויהיה קשה להקימו, אלא חזקהו משעת מוטת היד. למה זה דומה, למשאוי שעל החמור, עודהו על החמור אחד תופס בו ומעמידו, נפל לארץ, חמשה אין מעמידין אותו:

a convert or a resident: Even if he is a convert (גֵּר) or a “resident (תוֹשָׁב).” And what is a “resident”? Any [non-Jew] who has accepted upon himself not to worship idols, but eats carrion. - [Torath Kohanim 25:72; and compare Rashi verse 47] [These people are called “residents,” as they are permitted to reside permanently in the land of Israel (Rambam A.Z. 10:6).]

גר ותושב: אף אם הוא גר או תושב, ואיזהו תושב, כל שקבל עליו שלא לעבוד עבודה זרה, ואוכל נבלות:

36You shall not take from him interest or increase, and you shall fear your God, and let your brother live with you. לואַל־תִּקַּ֤ח מֵֽאִתּוֹ֙ נֶ֣שֶׁךְ וְתַרְבִּ֔ית וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ וְחֵ֥י אָחִ֖יךָ עִמָּֽךְ:

interest or increase: The Rabbis regard these as one, [but the Torah uses two terms so that one who takes interest transgresses thereby two negative commandments. — [B.M. 60b]

נשך ותרבית: חד שווינהו רבנן, ולעבור עליו בשני לאוין:

and you shall fear your God: A person’s desire is naturally attracted to [taking] interest, and it is difficult to stay away from it, for he [rationalizes and] grants himself [false] permission because of his money which was lying idle while in his [the debtor’s] hands. [Therefore, Scripture] found it necessary to state here “and you shall fear your God.” Or if someone ascribes his money to a non-Jew in order to lend it to a Jew with interest. This is a matter held [secretly] in a man’s heart and thought. Therefore, Scripture deems it necessary to state, “and you shall fear your God” [Who is privy to all inner thoughts]. — [B.M. 61b]

ויראת מאלהיך: לפי שדעתו של אדם נמשכת אחר הרבית וקשה לפרוש הימנו ומורה לעצמו היתר בשביל מעותיו שהיו בטלות אצלו, הוצרך לומר ויראת מאלהיך. או התולה מעותיו בנכרי, כדי להלוותם לישראל ברבית, הרי זה דבר המסור ללבו של אדם ומחשבתו, לכך הוצרך לומר ויראת מאלהיך:

37You shall not give him your money with interest, nor shall you give your food with increase. לזאֶת־כַּ֨סְפְּךָ֔ לֹֽא־תִתֵּ֥ן ל֖וֹ בְּנֶ֑שֶׁךְ וּבְמַרְבִּ֖ית לֹֽא־תִתֵּ֥ן אָכְלֶֽךָ:

38I am the Lord, your God, Who took you out of the land of Egypt, to give you the land of Canaan, to be a God to you. לחאֲנִ֗י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לָתֵ֤ת לָכֶם֙ אֶת־אֶ֣רֶץ כְּנַ֔עַן לִֽהְי֥וֹת לָכֶ֖ם לֵֽאלֹהִֽים:

Who took [you] out [of the land of Egypt]: and I distinguished between a firstborn [Egyptian] and a non-firstborn [in the plague of the firstborn, which preceded Israel’s Exodus (see Exod. 12:29-42)]I am also capable of discerning and exacting punishment from someone who lends money to his fellow Jew with interest and says, “It belongs to a non-Jew!” - [B.M. 61b] Another explanation: [In effect, God is saying, “I am the Lord, your God] Who took you out from the land of Egypt” on the condition that you keep My commandments-even if they are difficult for you. - [see Rashi on verse 36 above; see Torath Kohanim 25:77]

אשר הוצאתי וגו': והבחנתי בין בכור לשאינו בכור, אף אני יודע ונפרע מן המלוה מעות לישראל ברבית ואומר של נכרי הם. דבר אחר אשר הוצאתי אתכם מארץ מצרים על מנת שתקבלו עליכם מצותי אפילו הן כבדות עליכם:

to give you the land of Canaan: As a reward for accepting My commandments.

לתת לכם את ארץ כנען: בשכר שתקבלו מצותי:

[To give you the land of Canaan,] to be a God to you: for I am a God to anyone who lives in the land of Israel, but anyone who leaves it [without halachic permission] is like one who worships idols. — [Torath Kohanim 25:77; Keth. 110b]

להיות לכם לא-להים: שכל הדר בארץ ישראל אני לו לא-להים, וכל היוצא ממנה כעובד עבודה זרה:

Tehillim: Psalms Chapters 97 - 103
• Hebrew text
• English text

Chapter 97

1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.

2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.

3. Fire will go before Him and consume His foes all around.

4. His lightnings will illuminate the world; the earth will see and tremble.

5. The mountains will melt like wax before the Lord, before the Master of all the earth.

6. The heavens will declare His justice, and all the nations will behold His glory.

7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.

8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.

9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.

10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.

11. Light is sown for the righteous, and joy for the upright in heart.

12. Rejoice in the Lord, you righteous, and extol His holy Name.

Chapter 98

This psalm describes how Israel will praise God for the Redemption.

1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.

2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.

3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.

4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.

5. Sing to the Lord with a harp, with a harp and the sound of song.

6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.

7. The sea and its fullness will roar in joy, the earth and its inhabitants.

8. The rivers will clap their hands, the mountains will sing together.

9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.

Chapter 99

This psalm refers to the wars of Gog and Magog, which will precede the Redemption.

1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,

2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.

3. They will extol Your Name which is great, awesome and holy.

4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.

5. Exalt the Lord our God, and bow down at His footstool; He is holy.

6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.

7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.

8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.

9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.

Chapter 100

This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.

1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.

2. Serve the Lord with joy; come before Him with exultation.

3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.

4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.

5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.

Chapter 101

This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.

1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!

2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.

3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.

4. A perverse heart shall depart from me; I shall not know evil.

5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.

6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.

7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.

8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.

Chapter 102

An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.

1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.

2. O Lord, hear my prayer, let my cry reach You!

3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.

4. For my days have vanished with the smoke; my bones are dried up as a hearth.

5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.

6. From the voice of my sigh, my bone cleaves to my flesh.

7. I am like the bird of the wilderness; like the owl of the wasteland have I become.

8. In haste I fled; I was like a bird, alone on a roof.

9. All day my enemies disgrace me; those who ridicule me curse using my name.1

10. For I have eaten ashes like bread, and mixed my drink with tears,

11. because of Your anger and Your wrath-for You have raised me up, then cast me down.

12. My days are like the fleeting shadow; I wither away like the grass.

13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.

14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.

15. For Your servants cherish her stones, and love her dust.

16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,

17. when [they see that] the Lord has built Zion, He has appeared in His glory.

18. He turned to the entreaty of the prayerful, and did not despise their prayer.

19. Let this be written for the last generation, so that the newborn nation will praise the Lord.

20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,

21. to hear the cry of the bound, to untie those who are doomed to die,

22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,

23. when nations and kingdoms will gather together to serve the Lord.

24. He weakened my strength on the way; He shortened my days.

25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”

26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.

27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.

28. But You remain the same; Your years will not end.

29. The children of Your servants will abide; their seed shall be established before You.

FOOTNOTES

1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).

Chapter 103

David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.

1. By David. Bless the Lord, O my soul; and all my being, His holy Name.

2. My soul, bless the Lord; forget not all His favors:

3. Who forgives all your sins, Who heals all your illnesses;

4. Who redeems your life from the grave, Who crowns you with kindness and mercy;

5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.

6. The Lord executes righteousness and justice for all the oppressed.

7. He made His ways known to Moses, His deeds to the Children of Israel.

8. The Lord is compassionate and gracious, slow to anger and of great kindness.

9. He will not contend for eternity, nor harbor ill will forever.

10. He has not dealt with us according to our transgressions, nor requited us according to our sins.

11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.

12. As far as the east is from the west, so has He distanced our transgressions from us.

13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.

14. For He knows our nature; He is mindful that we are but dust.

15. As for man, his days are like grass; like a flower of the field, so he sprouts.

16. When a wind passes over him, he is gone; his place recognizes him no more.

17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,

18. to those who keep His covenant, and to those who remember His commands to do them.

19. The Lord has established His throne in the heavens, and His kingship has dominion over all.

20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.

21. Bless the Lord, all His hosts, His servants who do His will.

22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!

Tanya: Likutei Amarim, end of Chapter 49
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Tuesday, Iyar 20, 5777 · May 16, 2017

Today's Tanya Lesson

Likutei Amarim, end of Chapter 49

והנה כאשר ישים המשכיל אלה הדברים אל עומקא דלבא ומוחא, אזי ממילא כמים הפנים לפנים

When the thinking person will reflect on these matters in the depths of his heart and brain, then as surely as water mirrors the image of a face,

When the love likened to “water mirroring the image of a face” takes effect in a person, so that G‑d’s manifest love for His people arouses in him a corresponding love towards Him, then:

תתלהט נפשו ותתלבש ברוח נדיבה, להתנדב להניח ולעזוב כל אשר לו מנגד, ורק לדבקה בו יתברך, וליכלל באורו בדביקה חשיקה וכו׳, בבחינת נשיקין ואתדבקות רוחא ברוחא כנ״ל

his soul will spontaneously be kindled with love for G‑d, and it will clothe itself in a spirit of benevolence, willingly to lay down and resolutely to abandon all he possesses, for it will no longer be of major importance to him, in order only to cleave unto Him, and to be absorbed into His light with an attachment and longing, and so forth, in a manner of “kissing”, and with an attachment of spirit to Spirit, as has been explained earlier.

Just as kissing involves not only the cleaving of mouths but also a communion of breaths, so too does spiritual unity involve the union of man’s spirit with G‑d’s: man’s spirit becomes one with G‑d’s.

אך איך היא בחינת אתדבקות רוחא ברוחא

But how does the attachment of spirit to Spirit take place? I.e., what measures are to be taken if one seeks to desire to “only cleave to Him”?

לזה אמר: והיו הדברים האלה גו׳ על לבבך, ודברת בם גו׳

To this end it is stated, soon after the phrase, “with all your heart,” and so on:1 “And these words shall be... upon your heart.... And you shall speak of them....” As will soon be explained, this refers to immersing oneself in the study of Torah and speaking words of Torah.

וכמו שכתוב בעץ חיים, שיחוד הנשיקין עיקרו הוא יחוד חב״ד בחב״ד, והוא עיון התורה

As is explained in Etz Chayim, the union of “kissing” which incorporates the union of the “attachment of spirit to Spirit” is essentially the union of ChaBaD with ChaBaD — the union of man’s Chochmah, Binah and Daat with G‑d’s; that is, concentration in the Torah, which unites man’s ChaBaD with the intellect of above, i.e., Torah,

והפה הוא מוצא הרוח וגילויו בבחינת גילוי, והיינו בחינת הדבור בדברי תורה

while the mouth, as the outlet of the breath and its emergence into a revealed state, represents the category of speech engaged in words of the Torah,

By speaking words of Torah — as it is written, “And you shall speak of them” — the spirit emerges into a revealed state. Thus, the union of “spirit with Spirit” is mainly brought about by one’s immersion in Torah study. The reason for this follows:

כי על כל מוצא פי ה׳ יחיה האדם

for,2 “By every word that proceeds from G‑d’s mouth does man live.”

The mouth is thus the outlet of the breath. However, since what is crucial is understanding Torah, for through this the union of “spirit with Spirit” is effected, why must one utter the words in order to arrive at this love?

The Alter Rebbe now addresses himself to this question and says, that while it is true that for “man” himself — i.e., the divine soul — cleaving to G‑d is attained chiefly through understanding Torah, yet this only suffices for the divine soul. In order for the divine plan to be realized, i.e., that G‑dliness be drawn down upon the animal soul as well and into the world as a whole, one must speak words of Torah. This is because physical words are uttered by the animal soul, which in turn is affected by them.

Since a person has the strength to speak because he receives physical nourishment, it follows that when he utters words of Torah, G‑d’s ultimate intent of drawing down holiness into this physical world is realized, and the “whole world is filled with His glory.”

(Understandably, this selfsame reason applies not only to speaking words of Torah, but also explains why mitzvot are to be performed with the physical body and utilizing objects of the material world, for it is through them that G‑dliness is manifest in the animal soul and in the material world as a whole. Here, however, the matter under discussion is Torah knowledge. In this instance, although nothing can unite the divine soul with its Source more completely than the contemplation of Torah, it is nevertheless necessary for one to utter the words of Torah as well, in order to draw down G‑dliness into one’s animal soul and, indeed, into the whole material world.)

ומכל מקום לא יצא ידי חובתו בהרהור ועיון לבדו

However, one does not fulfill one’s obligation by meditation and deliberation alone,

I.e., one’s obligation is not fulfilled thereby, even though such deliberation leads to the lofty union of his soul with G‑d in a manner of the cleaving of “spirit with Spirit.”

עד שיוציא בשפתיו, כדי להמשיך אור אין סוף ברוך הוא למטה עד נפש החיונית השוכנת בדם האדם, המתהוה מדומם צומח חי

unless one expresses the words with his lips, in order to draw the [infinite] light of the blessed Ein Sof downwards even unto the vivifying soul which dwells in the blood of man, which in turn is produced by the intake of food from the mineral, vegetable and animal [worlds].

That is to say: Eating and drinking produce the blood in which the vivifying soul is clothed, and G‑dliness is drawn down into all the above-mentioned worlds when one speaks words of Torah.

כדי להעלות כולן לה׳ עם כל העולם כולו, ולכללן ביחודו ואורו יתברך, אשר יאיר לארץ ולדרים עליה בבחינת גילוי, ונגלה כבוד ה׳ וראו כל בשר וגו׳

One thereby elevates them all — the vivifying soul, and the mineral, vegetable and animal worlds — to G‑d, together with the entire universe, and causes them to be absorbed in His blessed Unity and light, which will illumine the world and its inhabitants in a revealed manner, in the spirit of the verse that says:3 “And the glory of G‑d shall be revealed” — so much so, indeed, that “all flesh shall see it....”

שזהו תכלית השתלשלות כל העולמות, להיות כבוד ה׳ מלא כל הארץ הלזו דוקא בבחינת גילוי, לאהפכא חשוכא לנהורא ומרירא למיתקא, כנ״ל באריכות

For this is the purpose of the progressive descent of all the worlds — that the glory of G‑d may pervade this physical world especially, in a revealed manner, to change the darkness of kelipot into the light of holiness, and the bitterness of the world, whose life-force is from kelipat nogah, into the sweetness of goodness and holiness, as has been explained above in ch. 36 at length.

וזהו תכלית כוונת האדם בעבודתו: להמשיך אור אין סוף ברוך הוא למטה

And this is the essence of the intent of man’s service: to draw the [infinite] light of the blessed Ein Sof down below.

Therefore, although man’s spiritual service and deep understanding of Torah are able (through thought alone) to fulfill the objective of his love — to cleave to G‑d in a manner of the cleaving of “spirit with Spirit,” yet the intent of his service should not only be for the sake of his divine soul. It must also be in keeping with G‑d’s desire of drawing down G‑dliness into this material world. And this is accomplished through speaking words of Torah.

Now before commanding us to place “these words [of the Torah] upon your heart,” and continuing by saying that “you shall speak in them,” the Torah says: “You shall love the L‑rd your G‑d with all your heart, and with all your soul, and with all your might.” For before G‑dliness is drawn down through Torah, man must first initiate an arousal of love on his part. Only then will G‑dliness be drawn down through Torah and mitzvot. This is what the Alter Rebbe now says:

רק שצריך תחלה העלאת מ״ן

However, the initiative must come through the “elevation of mahn” (מן — an acronym of the words mayin nukvin, lit., “female waters,” which in Kabbalistic terminology signifies the arousal and elevation of the “female”, i.e., the recipient),

למסור לו נפשו ומאודו כנ״ל

surrendering to Him one’s soul and one’s all, as has been explained above.

In order for G‑dliness to be properly drawn down through Torah and mitzvot, it is first necessary that there be the “elevation of mahn,” emanating from man’s love of G‑d to the degree that he is ready to forgo everything for His sake.

* * *

With this the Alter Rebbe concludes the theme beginning in ch. 46 regarding the love likened to “water mirroring the image of a face,” and concerning which he had said that the Shema and its introductory blessings are especially effective in awakening it.

Commentary of the Rebbe

On the Conclusion of Chapter Forty-Nine

“But how does... while the mouth.... However, one does not fulfill.... For this is the purpose....”

The Rebbe here asks six questions:

(1) What, in general terms, is the Alter Rebbe’s intent in introducing the passage that begins, “But how does the attachment of spirit to Spirit take place”?

(2) The section from “while the mouth” to “does man live” seems to be superfluous. Since the Alter Rebbe goes on to say that in Torah study deliberation alone does not suffice, and one must also express the words with his lips in order to draw down the light of Ein Sof into the world, nothing appears to be gained by adding, “while the mouth... does man live.”

(3) When the Alter Rebbe quotes the verse, “By every word that proceeds from G‑d’s mouth does man live,” and does not expound on it at all, he is evidently referring to the simple meaning of the text (and not as some would say, that it refers to ChaBaD, the source of Divine speech). What connection, then, is there between the simple textual meaning and the context?

(4) What is the meaning of the words “and its emergence into a revealed state” in the phrase, “as the outlet of the breath and its emergence into a revealed state?” Indeed, the Hebrew original here would appear to be repetitious.

(5) How is this all connected to what is being discussed at the end of ch. 49?

(6) Moreover: “For this is the purpose of the progressive descent of all the worlds” surely belongs in ch. 36, where this matter is discussed at length. Indeed, the Alter Rebbe refers here to that chapter when he says, “as has been explained above at length.” Here, it would seem, is not the place to treat this subject at all, even briefly.

* * *

In order to better understand the answers of the Rebbe to these questions, a brief introduction is in order.

The concept called the “unity of kissing” bespeaks the revelation of a level of love so inward that it cannot be revealed in speech. Thus, too, the verse that says, “He shall kiss me with the kisses of His mouth,” which alludes to Torah, indicates that through Torah a Jew is united with G‑d in a manner of “kissing”; i.e., there is revealed within him a manifestation of G‑dliness which is essentially removed from the realm of revelation. Only because of this inward love is it revealed at all.

This revelation comes about only through spirit and breath, and begins in “intelligence”; i.e., the revelation is drawn down to the Supernal ChaBaD. When the soul of a Jew understands the intellect of Torah, which is the Supernal ChaBaD, his spirit (intellect) is unified with the Spirit and Intellect Above. This unification of mortal ChaBaD with the Supernal ChaBaD is the highest existing form of unity (as explained in ch. 5).

Intellect itself, however, especially when it is involved in the stage of scholarly polemics, is found within a person in a concealed manner. Even after a debate crystallizes into a final halachic decision it is still concealed, when considered in relation to his soul at large, and especially in relation to his animal soul and body.

However, when the concept in question or its legal outcome is verbalized (and speech after all belongs to “the world of revelation”), then not only is there a revelation of the profound thinking that was involved in the stage of intellectual give and take, but even relative to the revelation of intellect as expressed in the final halachic decision, the Torah student’s speech constitutes a revelation.

From the above it becomes clear that the unity of “kissing” is effected chiefly at the level of ChaBaD; there it is able to reveal that which is essentially beyond revelation. This is also the meaning of the expression of the Sages, that “HaKadosh Baruch Hu sits and studies Torah.” This means that He who is essentially Kadosh — Holy, separate and apart — “sits” at (i.e., lowers Himself into) the level of Torah. And through Torah study it is granted to an individual to absorb this level within himself.

Nevertheless, the complete revelation of this connection both Above and below is accomplished through speech. When it is revealed in Supernal Speech and echoed in man’s speech, then it truly illuminates man’s soul.

* * *

Following this introduction, the commentary of the Rebbe will be better understood:

Until this point it has been explained that as a result of the blessings preceding the Shema and of the Shema itself, “the intelligent person will reflect on these matters in the depth of his heart and brain,” and then “his soul will be kindled” and he will desire to cleave to G‑d. The direction taken by this form of divine service is elevation “from below to above,” i.e., the individual desires to leave the bounds and limitations of the world, and become one with G‑d.

This feeling can find expression in the “expiry of the soul” (klot hanefesh) in its love for G‑d. (This surely does not result in any obligation to study Torah or the like in order to draw G‑dliness down below. On the contrary, a person in this situation is in a state of longing and “expiry of his soul” in order to become united with G‑d as He is Above.)

The Alter Rebbe therefore begins this passage by saying, “But how does the attachment of spirit to Spirit take place?” — Not as we may have expected, as described above, but: “To this end it is stated, ‘And these words shall be... upon your heart.’*”

The Alter Rebbe is telling us something completely new: the cleaving of “spirit to Spirit” is accomplished not through the “expiry of the soul,” but through fulfilling the commandment that “these words shall be... upon your heart” — through applying one’s intellect to the study of Torah.

Moreover, it is accomplished through fulfilling the commandment that “you shall speak of them,” through speaking words of Torah — and the direction taken by this form of divine service is contrary to elevation “from below to above,” for speech signifies drawing down, and revelation.

Since there must be a “cleaving of spirit to Spirit,” and Supernal Spirit is Supernal Wisdom, i.e., Torah, concentration in Torah therefore effects (as explained in ch. 5) the ultimate unity of man’s ChaBaD with G‑d’s — and this is the “cleaving of spirit to Spirit.”

However, one might think that uttering the words of Torah on which a person had already been deliberating only reveals the unification of ChaBaD with ChaBaD, and no more than this is accomplished by fulfilling the commandment that “you shall speak of them.” (In other words, we might think that speech merely relates that which has transpired in one’s intellect, namely, that his intellect is united with the Supernal Intellect.)

If this were so, it would contradict statements appearing in chs. 45 and 46, and also contradict the meaning of the verse, “He shall kiss me with the kisses of His mouth,” which as explained earlier signifies the unification of man’s speech with G‑d’s speech, G‑d’s speech being the Halachah.

The Alter Rebbe therefore goes on to state: “while the mouth,” i.e., the Supernal mouth as well as man’s mouth (kissing being from mouth to mouth), “is the outlet of the breath and its emergence into a revealed state.” He does not provide any additional explanation since he speaks of the simple meaning of these words, namely that the mouth emits the spirit and wisdom on which the person has previously concentrated. This is “its revelation,” the revelation of the spirit, which is the revelation of the thinking process and of its conclusion. All this is emitted by the mouth in a manner of revelation.

(This means the following: The “spirit” refers to intellectual concentration. Then there is “its revelation,” the revelation of the “spirit” being the intellectual conclusion. All this is emitted by the mouth in a manner of revelation. Before the words are uttered by the mouth, the conclusion existed only in the mind. Through speech, however, both the thinking process and its conceptual conclusion are revealed into actuality.)

The Alter Rebbe therefore concludes that “the mouth... represents the category of speech engaged in words of Torah.” It is necessary for the Torah concepts and conclusions of one’s study to be revealed within the spoken word. The reason for this is given in his next phrase: “for by every word that proceeds from G‑d’s mouth does man live.” The word that ultimately proceeds from G‑d’s mouth is not the preliminary stage of scholarly concentration and debate, but “the word of Halachah,” the final ruling on the question discussed. And on this does man live.

Yet, something still requires clarification: The need for “attachment of spirit to Spirit” through concentration in Torah is understandable. However, what impels us to say that the resulting desire to be absorbed in G‑d’s light must find expression in speaking words of Torah? — For speech draws downward: its direction in divine service is exactly opposite to the desire of being absorbed in G‑d.

The Alter Rebbe therefore says that were it only a matter of a person’s desire to be absorbed in G‑d, then it really would not be necessary for him to speak words of Torah; meditation would suffice. However, were he not to speak words of Torah he would be shirking an obligation. As the Alter Rebbe goes on to say: “However, one does not fulfill one’s obligation by meditation and deliberation alone.”

A Jew is obliged to draw down the infinite light of the Ein Sof even unto the vivifying soul and the world as a whole. This obligation cannot be fulfilled through meditation and contemplation, but only through speaking words of Torah.

It would seem, however, that this is a distinct and separate obligation, quite unconnected with the love which results in the cleaving of “spirit to Spirit,” a level attained through the divine service involved in the blessings preceding the Shema as well as through the Shema itself.

The Alter Rebbe therefore explains that there indeed does exist a connection between the two. By speaking words of Torah and thereby causing G‑dliness to descend upon his vivifying soul and the mineral, vegetable and animal worlds, the individual will thereby also cause their elevation; they will all be raised to G‑d, and absorbed in His light. Thus, the selfsame thing the person effects within himself through meditating on Torah, he also effects in his vivifying soul and in the world at large by speaking words of Torah.

There still remains to be understood the connection between (a) elevating the world to G‑dliness and (b) the contents of the blessings preceding the Shema, as well as the beginning of the Shema itself (until “And these words...”). Seemingly they are separate and distinct manners of service.

Even the purpose of uniting man’s speech with G‑d’s lies not in his being “kindled with love,” but is rather intended to achieve an opposite effect (as mentioned previously). All the more so with regard to the elevation of the material world to G‑d. How is this connected with the blessings preceding the Shema, the Shema itself, and its resulting love?

This is explained by the Alter Rebbe when he goes on to say: “For this is the purpose of the progressive descent of all the worlds...,” and “this is the essence of the intent of man’s service.” Man’s purpose is to serve G‑d, and the purpose of all worlds is for G‑d’s glory to pervade them. This is the general content and the ultimate conclusion of the blessings preceding the Shema (for the purpose of the divine service of Jewish souls and indeed the purpose of all the Worlds is to draw down G‑dliness below, as mentioned in the previous chapters regarding the meditation that should accompany the recitation of these blessings).

Thus there is a strong and direct connection between the ultimate purpose of these blessings and the elevation of the vivifying soul and the whole world to G‑dliness.

But how is this connected to the love of G‑d through the “cleaving of spirit to Spirit”? The Alter Rebbe explains this connection by concluding: “However, [one must take the step of] surrendering to Him his soul and his all.” This means to say that unless one first takes the initiative of surrendering himself to G‑d, G‑dliness will not be manifest in the world.

* * *

According to the exposition of the Rebbe, all six above-mentioned questions are now answered; we understand the need for each and every phrase in the text. Additionally, many points found in other chapters of Tanya are now understood as well.

In ch. 5, for example, the Alter Rebbe speaks of the union of man’s ChaBaD with G‑d’s through a deep comprehension of the Torah. He begins the chapter by giving an example of a person who understands a halachah. At the end of that chapter, however, when he is not intent on stressing the kind of unity that exists “from every side and angle,” he speaks of the knowledge of Torah in general, not specifically of the Halachah.

The reason for this is that in order to achieve unity “from every side and angle” through understanding Torah, it is necessary that this knowledge be revealed within one’s soul. This revelation is achieved specifically through the final decision of the Halachah, and is lacking in the intellectual give and take which precedes it, as has been explained earlier.

In chs. 45 and 46, likewise, where the Alter Rebbe speaks of the unity of “kissing”, he emphasizes “the Word of G‑d, which is the Halachah,” and not the intellectual debate preceding it. For only within the “Word of G‑d,” the halachic ruling, is there to be found the intense degree of revelation which is called the “kisses of His mouth.” This serves to explain other sections of Tanya as well.

The Rebbe here solves an additional knotty problem: In chs. 45 and 46 the Alter Rebbe explains that “kissing” means speaking words of Torah. This is puzzling, for the distinctive quality of the degree of union called “kissing” lies in the fact that it transcends speech: it cannot be distilled in speech.

However, this will be understood in light of a statement of the Alter Rebbe in Likkutei Torah, Shir HaShirim (p. 1d), where he explains that the love described in the verse, “He shall kiss me with the kisses of His mouth,” which refers to Torah, is similar to the love of a father for his only child. The love felt by the father for his child is so great that it cannot be expressed in any spiritual manner, but must be contracted, ultimately finding expression in the form of a physical kiss. The same is true with regard to Torah.

It is thus evident that the extremely exalted revelation of the love called “kissing” can find expression only when it is contracted and condensed in the breath, spirit and speech of Torah.

The concept alluded to there (in Likkutei Torah), and discussed more elaborately by the Alter Rebbe in the maamar on Shir HaShirim in Sefer HaMaamarim: Hanachot HaRap zal (p. 142), enables us to appreciate more fully what is actually achieved by fulfilling the commandment that “you shall speak of them.” For we see from the discourses cited above, that speaking words of Torah is no mere verbal description of what is occurring in the person’s ChaBaD (namely, that his ChaBaD is connected to G‑d’s); rather, the very contraction represented by the descent of Torah into his speech is the vehicle through which the intense divine love termed “kissing” is expressed.

We also understand from those discourses why the union of “kissing” must be preceded by the person loving G‑d through giving Him “his all.”

When the mode of divine illumination that does not normally descend to the point of revelation, leaps over the bounds of divine self-limitation, and is in fact revealed by means of tzimtzum (“contraction”, “condensation”), this transcending revelation is called dilug (lit., a “leap”). In order to trigger off such a “leap” in the Worlds Above, it is necessary for the individual below to make a corresponding leap — by loving G‑d to the point of giving Him “his all.”

It now also becomes clear that the great merit of speech notwithstanding, “kissing” is primarily expressed in the unification of ChaBaD with ChaBaD. To borrow the phrase of the Sages: G‑d, who is essentially transcendent, i.e., HaKadosh Baruch Hu — the Holy (lit., separate) One, blessed be He — “*’sits‘ (i.e., descends) and studies Torah”: the illumination descends below.

The Rebbe also answers another vexing question. Generally, whenever unification of the level of “kissing” is discussed in Chassidut, the explanation is given that “kissing” results from the great love of the one who gives the “kiss”. This being so, what connection can this possibly have to ChaBaD, which is, after all, a manifestation of intellect, not of love?

According to the explanations in the above-mentioned discourses, this too becomes clear. The inner love transforms or creates the faculties of ChaBaD, so that by virtue of this inner love an illumination which is essentially beyond revelation is drawn down into ChaBaD. As this is expressed in Tanya: “His great Name” is drawn down to the Jewish people because of His great love for them. In similar vein, the Rebbe cites the Siddur of the Alter Rebbe, Derushei Chanukah, p. 273a, which states that “kissing” derives from the “internal aspect of heart and mind,” for it is by virtue of the inward love of the heart that revelation occurs in the mind.

To sum up: According to the commentary of the Rebbe on the explanation given in ch. 49 by the Alter Rebbe about the level of unification called “kissing”, we come to understand that it denotes the revelation of an illumination which essentially is beyond the pale of revelation. This love is “holy” (i.e., apart), and is revealed only because of G‑d’s great inner love for the Jewish people. Concerning this love it is written, “He shall kiss me with the kisses of His mouth,” which refers to Torah.

Through studying Torah, a Jew is united with G‑d in a manner of “kissing”, and of the “cleaving of spirit to Spirit.” This love is first manifested in the intellectual faculties of ChaBaD, the illumination first descending into Supernal Intellect. The Rabbis express it thus: “The Holy One sits and studies Torah” — G‑d Who is “holy” (i.e., detached) “sits” and descends into Torah.

The intellect of Torah — Supernal Intellect — is the “Spirit” as it is found above. When a Jew thoroughly comprehends the Supernal Intellect that is vested in the Torah, then his spirit — his intellect — is united with the Supernal Intellect and Spirit, this being the “cleaving of spirit to Spirit.”

“Kissing”, however, takes place from mouth to mouth, for it is through one’s mouth that the inner spirit and breath is revealed, and it is through the mouth that the inner love is expressed. So, too, regarding Torah. When someone fulfills the commandment that “you shall speak of them,” this not only tells us that his ChaBaD (intellect) is unified with the Supernal ChaBaD and Intellect, but it also serves to reveal the halachic conclusion, the “spirit”, of Torah.

When one’s intellect is immersed in the depths of debate, the “spirit” is in a state of concealment. Only when it is fully revealed, when one articulates the crystallized halachah, does it reach its most complete state — the “kisses of the mouth.”

FOOTNOTES

1. Devarim 6:6-7.

2. Devarim 8:3.

3. Yeshayahu 40:5.

Rambam:
• Sefer Hamitzvos:
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Tuesday, Iyar 20, 5777 · May 16, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 108
The Purifying Waters of the Red Heifer
We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].Full text of this Mitzvah »

The Purifying Waters of the Red Heifer

Positive Commandment 108

Translated by Berel Bell

The 108th mitzvah is that we are commanded to follow the laws regarding mei niddah:1 that in some cases it will make [something which was previously tameh] tahor, and in other cases make [something which was previously tahor] tameh, as explained in the section dealing with this mitzvah.2

You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah.

However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah.

The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort.

We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah.

FOOTNOTES

1.Well water which has the ashes of the red heifer mixed in. See P113.

2.See Hilchos Parah Adumah, Ch. 15. In general, when sprinkled on a person who is tameh, it will make him tahor. If the person was tahor, and the water was not yet used, it will make him tameh.

3.In the order of Sefer HaMitzvos, this mitzvah is the last among the forms of tumah (P96 — P108). In general, the Rambam writes by each mitzvah where in the Mishneh or Gemara it is discussed. Here, the Rambam lists the sources for all 13 mitzvos together.

4.Lev. 11.

5.Ibid., 12-13.

6.Ibid., 14-15.

7.Num. 19.

8.

I.e. the Rambam's commentary to the Mishneh.

• 1 Chapter: Malveh veLoveh Malveh veLoveh - Chapter 2
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Malveh veLoveh - Chapter 2

1

According to Scriptural Law, when a creditor demands payment of his debt, and the debtor possesses some property, consideration is granted to the debtor and the remainder of the possessions are granted to the creditor, as explained.

If no property belonging to the debtor is found or only those items that are granted to him in consideration are found, the debtor is enabled to go free.

We do not imprison him, nor do we tell him: "Bring proof that you are poor." We do not require him to take an oath that he has no possessions as the gentile legal process does. All of the above is included in the prohibition (Exodus 22:24): "Do not act as a creditor toward him." Instead, we tell the creditor: "If you know that this person who owes you money possesses property, go and seize it."

א

דין תורה שבזמן שיתבע המלוה את חובו אם נמצאו ללוה נכסים מסדרין לו ונותנין לבעל חובו את השאר כמו שביארנו, ואם לא נמצא ללוה כלום או נמצאו לו דברים שמסדרין לו בלבד ילך הלוה לדרכו ואין אוסרין אותו ואין אומרים לו הבא ראייה שאתה עני ולא משביעין אותו כדרך שדנין העכו"ם שנאמר לא תהיה לו כנושה, אלא אומרים למלוה אם אתה יודע נכסים לזה המחוייב לך לך ותפוס אותן.

2

If the creditor claims that the debtor possesses property, but is hiding it, and it is present within his home, according to law it is not proper for either the creditor or an agent of the court to enter his home to seize the property. Indeed, the Torah warned concerning this saying Deuteronomy 24:11: "Stand outside." We do, however, issue a ban of ostracism against anyone who owns property and does not give it to his creditor.

When, however, the Geonim of the early generations who arose after the compilation of the Talmud saw that the number of deceitful people had increased and the possibility of obtaining loans was diminishing, they ordained that a debtor who claims bankruptcy should be required to take a severe oath, comparable to a Scriptural oath, administered while he is holding a sacred article, that he does not possess any property aside from what he is given in consideration, that he has not hidden his property in the hands of others, or given the property to others as a present with the intent that it be returned.

He should include in the oath that any profit he makes and everything that comes into his possession or domain which he acquires, he will not use to provide sustenance, clothing, or care for his wife or children, that he will not give any person in the world a present. Instead, he will take from everything that he earns food for 30 days and clothing for 12 months that is appropriate for him - not the food of gluttons or drunkards, nor that enjoyed by the sons of royalty, and not the garments of the officers of the royal court, but food and clothing that is commonplace for him." Anything beyond his needs, he should give to his creditor little by little until he pays his entire debt. Before the oath is administered, a ban of ostracism is issued against anyone who knows that so and so possesses property that is either revealed or hidden and does not inform the court.

Even after this oath was ordained, neither a creditor nor an agent of the court is allowed to enter the house of the debtor. For an ordinance was not instituted to uproot the Torah's laws themselves. Instead, the debtor himself must bring out his utensils or say: "This and this is what I possess." We leave him what is appropriate for him, expropriate the rest and have him take the oath ordained as described above. This is the legal process among the Jewish community in all places.

If the debtor was seen with property after having taken this oath, and he tries to excuse himself, claiming that it belongs to others or that it was given to him as an investment, we do not accept his statements unless he brings proof. My teachers ruled in this manner.

ב

טען שיש לו והחביא אותן והרי הן בתוך ביתו אין מן הדין שיכנס לביתו לא הוא ולא שליח ב"ד שהתורה הקפידה על זה שנאמר בחוץ תעמוד, אבל מחרימין על מי שיש לו ולא יתן לבעל חובו, כשראו הגאונים הראשונים שעמדו אחר חבור הגמרא שרבו הרמאים וננעלה דלת בפני לוין התקינו שמשביעין את הלוה שבועה חמורה כעין של תורה בנקיטת חפץ שאין לו כלום יתר על דברים שמסדרין לו, ושלא החביאן ביד אחרים ושלא נתן מתנה ע"מ להחזיר וכולל בשבועה זו שכל שירויח וכל שיבא לידו או לרשותו מאשר תשיג ידו לא יאכיל ממנו כלום לא לאשתו ולא לבניו ולא ילביש אותן ולא יטפל בהן ולא יתן מתנה לאדם בעולם, אלא יוציא מכל אשר תשיג ידו מזון ל' יום וכסות י"ב חדש מזון הראוי לו וכסות הראוי לו, לא אכילת הזוללים והסובאין או בני מלכים ולא מלבושי הפחות והסגנים אלא כדרכו, וכל היתר על צרכו יתן לבעל חובו ראשון ראשון עד שיגבנו כל חובו, ומחרימין תחלה על מי שידע לפלוני נכסים גלויין או טמונין ולא יודיע לב"ד, גם אחר התקנה הזאת אין בעל חוב יכול להכנס לתוך ביתו של לוה לא הוא ולא שליח ב"ד שלא תקנו לעקור גוף התורה אלא הלוה עצמו יוציא כליו או יאמר כך וכך הוא שיש לי מניחין הראוי לו ויוציא השאר וישבע בתקנה זו וכזה דנין ישראל בכל מקומותן, נראה לו ממון אחר שנשבע שבועה זו ואמר של אחרים הוא או עסק הוא בידי אין שומעין לו עד שיביא ראייה וכן הורו רבותי.

3

When a person takes this oath that he is bankrupt and all that he earns will be given to his creditors, he may not be required to take this same oath by all of his creditors. Instead, one oath applies to all the creditors. The rationale is that this is an ordinance instituted by the later sages, and we are not precise in applying it stringently. On the contrary, we are lenient.

ג

מי שנשבע שבועה זו שאין לו כלום וכל מה שירויח יתן לב"ח אין כל אחד מבעלי חובות בא ומשביעו ששבועה אחת כוללת כל בעלי חובות, ותקנת אחרונים היא ואין מדקדקין בה להחמיר אלא להקל.

4

An exception to the above practice is made with regard to a person who has established a reputation for being poor and virtuous, and conducts himself in a trustworthy manner, and this is known to the judges and the majority of the people. If a creditor comes and seeks to make this person take the oath mentioned above, and it can be presumed that the plaintiff has no doubt about the debtor's state of poverty, but instead wishes to cause him exasperation with this oath, to torment him and to embarrass him publicly, to take revenge upon him or to force him to borrow money from gentiles or take property belonging to his wife to pay this creditor and absolve himself from taking this oath, it appears to me that it is forbidden for a God-fearing judge to have this oath administered. If he does administer this oath, he violates the Scriptural prohibition: "Do not act as a creditor toward him."

Moreover, the judge should reproach the creditor and castigate him, for he is bearing a grudge and acting according to the reckless whims of his heart. Our Sages instituted this ordinance only because of deceitful people, as implied by Deuteronomy 22:2: "Until your brother seeks it out," which can be interpreted to mean: Seek out whether your brother is deceitful or not. In this instance, since it is established knowledge that this person is poor and that he is not deceitful, it is forbidden to require him to take this oath.

Similarly, when it is established knowledge that a person is deceitful and he deals corruptly in financial matters, we presume that he possesses financial resources although he claims to be bankrupt, and he is eager to take this oath. I maintain that it is not appropriate to require him to take the oath. Instead, if it is possible for the judge to compel him to make restitution to his creditor or to place him under a ban of ostracism until he makes restitution, he should do so. The rationale is that he is presumed to possess financial resources, and paying a creditor is a mitzvah.

The general principle is: Whenever a judge performs one of these activities with the sole intent of pursuing justice, as we have been commanded to, without intending to favor either of the litigants in judgment, he has that authority, and he will receive a reward for his efforts, provided that they are carried out for the sake of heaven.

ד

מי שהוחזק שהוא עני וכשר והולך בתום והדבר גלוי וידוע לדיין ולרוב העם ובא בעל חובו להשביעו בתקנה זו והוחזק התובע שאינו מסתפק בעניות זה אלא רוצה לצערו בשבועה זו להצר לו ולביישו ברבים כדי להנקם ממנו או כדי שילך וילוה מן העכו"ם או יקח נכסי אשתו ויתן לזה עד שינצל משבועה זו, יראה לי שאסור לדיין ירא שמים להשביעו שבועה זו ואם השביעו ביטל לא תעשה של תורה לא תהיה לו כנושה, ולא עוד אלא ראוי לדיין לגעור בתובע ולטרדו מפני שהוא נוטר והולך בשרירות לבו, שלא תקנו הגאונים תקנה זו אלא מפני הרמאין והרי נאמר עד דרוש אחיך אותו דרשהו אם רמאי הוא או אינו רמאי ומאחר שהוחזק זה שהוא עני ושאינו רמאי אסור להשביעו, וכן אני אומר שמי שהוחזק רמאי ודרכיו מקולקלין במשאו ומתנו והרי הוא אמוד שיש לו ממון וטען שאין לו כלום והרי הוא רץ להשבע בתקנה זו שאין ראוי להשביעו אלא אם יש כח בדיין לעשותו עד שיפרע בעל חובו או לנדותו עד שיתן יעשה מאחר שהוא אמוד שפריעת בעל חוב מצוה, כללו של דבר כל שיעשה הדיין מדברים אלו וכוונתו לרדוף הצדק בלבד שנצטוינו לרדפו ולא לעבור הדין על אחד מבעלי דינין ה"ז מורשה לעשות ומקבל שכר, והוא שיהיו מעשיו לשם שמים.

5

Whenever a person is obligated to take this oath because of a promissory note that he is liable for, he admitted owing money to other people, and he was able to amass more property than the minimum amount allotted to him, this extra amount should be given only to the creditors who possess promissory notes. The rationale is that we suspect that the debtor may be conspiring to perpetrate deception by making an admission of a debt concerning this property.

ה

מי שנתחייב בשבועה זו מפני שטר חוב שעליו והודה לאחרים בחובות אחרים והשיגה ידו יתר על הראוי לו לא יטול היתר אלא בעלי שטרות בלבד, שמא קנוניא עושה בהודאתו על נכסיו של זה.

6

When Reuven owes Shimon 100 zuz and Levi owes Reuven 100 zuz, we should expropriate the money from Levi and give it to Shimon.

Therefore, if Reuven does not possess any property, but has promissory notes owed to him by Levi, those promissory notes are given to Shimon to collect. Accordingly, if Levi claims that the promissory note was given on faith or that it had already been paid, even though Reuven acknowledges the truth of Levi's statement, his admission is of no consequence. The rationale is that we fear that they may be conspiring to perpetrate deception to cause Shimon to lose his right to the money owed by Levi. Instead, Shimon may take an oath and expropriate the money from Levi. This is the law that applies to anyone who expropriates property; he may do so only after taking an oath.

Similarly, the following law applies to any person against whom there is an outstanding promissory note, who admits owing money to another person on his own initiative. If he does not possess enough property to pay both debts, the person with the promissory note alone is entitled to collect his due. This is ordained, because we suspect that they may be conspiring to perpetrate deception to undermine the power of the person's promissory note.

ו

ראובן שהיה חייב לשמעון מאה ולוי חייב לראובן מאה מוציאין מלוי ונותנין לשמעון, לפיכך אם אין לראובן נכסים והיו לו שטרי חוב על לוי ואמר לוי שטר אמנה הוא פרוע הוא והודה לו ראובן אין משגיחין על הודאתו שמא קנוניא הם עושין לאבד זכותו של שמעון אלא ישבע שמעון ויטול מלוי כדין כל טורף שאינו נפרע אלא בשבועה, וכן כל מי שיש עליו שטר חוב והודה לאחר מעצמו בחוב אחר אם אין לו נכסים כדי שיגבו שניהם גובה בעל השטר בלבד שלא יעשו קנוניא על שטרו של זה.

7

It is forbidden for one to lend money - even to a Torah scholar - without having witnesses observe the transaction unless the lender receives an article as collateral. It is even more commendable to have the loan supported by a promissory note.

Whenever a person gives a loan without having witnesses observe the transaction, he transgresses the prohibition (Leviticus 19:14): "Do not place a stumbling block before the blind" and brings a curse upon himself.

ז

אסור לאדם להלוות מעותיו בלא עדים ואפילו לתלמיד חכם אלא אם כן הלוהו על המשכון והמלוה בשטר משובח יתר, וכל המלוה בלא עדים עובר משום ולפני עור לא תתן מכשול וגורם קללה לעצמו.

8

When a master borrows money from his servant and afterwards frees him, he is not liable to him at all. The same laws apply when a husband borrows from his wife. The rationales are that everything that a servant acquires becomes acquired by his master, and any money that is in a woman's possession is assumed to belong to her husband, unless she brings proof that it comes from her dowry.

ח

הרב שלוה מעבדו ואח"כ שחררו או לוה מאשתו ואחר כך גירשה אין להן עליו כלום שכל מה שקנה עבד קנה רבו וכל המעות שביד האשה בחזקת בעלה אלא אם הביאה ראייה שהן מנדונייתה.

• 3 Chapters: Parah Adummah Parah Adummah - Chapter 11, Parah Adummah Parah Adummah - Chapter 12, Parah Adummah Parah Adummah - Chapter 13
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Parah Adummah - Chapter 11

1

How is a person who is impure because of contact with a human corpse purified by the water of sprinkling? A person who is pure takes three stalks of hyssop and binds them with one bond. Each stalk should have at least one bud. He should dip the top of the buds in the sprinkling water while it is in a container, focus his intent, and sprinkle it on the impure person or utensil on the third and seventh days after sunrise. If one sprinkled after dawn, it is acceptable. After the water has been sprinkled on a person on the seventh day, he should immerse in a mikveh during the day, wait until nightfall, and then, in the evening, he is pure.

If one dipped the hyssop [in the water] at night and sprinkled it during the day or dipped it [into the water] during the day and sprinkled it at night, the sprinkling is invalid. Moreover, the water imparts impurity just as the water of the ashes of the red heifer does, as will be explained.1 [The sprinkling is not valid] unless the hyssop is dipped in the water and it is sprinkled from it on the third and seventh days after sunrise. If one transgressed and performed [these activities] after dawn, it is acceptable, as explained [above].

א

כיצד מטהרים טמא מת במי נדה לוקח אדם טהור שלשה קלחין של אזוב ואוגדן אגודה אחת ובכל בד ובד גבעול אחד וטובל ראשי גבעולין במי נדה שבכלי ומתכוין ומזה על האדם או על הכלים ביום השלישי וביום השביעי אחר שתנץ החמה ואם הזה משעלה עמוד השחר כשר ואחר שיזה עליו ביום השביעי טובל ביום ומעריב שמשו והרי הוא טהור לערב טבל את האזוב בלילה והזה ביום או שטבל את האזוב ביום והזה בלילה הזאתו פסולה והמים מטמאין משום מי חטאת כמו שיתבאר עד שתהיה טבילת האזוב במים והזאתו ממנו ביום השלישי וביום השביעי אחר שתנץ החמה ואם עבר ועשה משעלה עמוד השחר כשר כמו שביארנו:

2

When a person became impure due to a corpse and remained several days without having the water sprinkled upon him, when he comes to have the water sprinkled upon him, he should count three days in our presence. The water is sprinkled upon him on the third and seventh days. He immerses in a mikveh on the seventh day and waits until nightfall.

To whom does the above apply? To a common person who comes to have the water sprinkled upon him. Even if he says that this is the third day after he contracted impurity, his word is not accepted, for perhaps he became impure on this day. Therefore, he must count the days in our presence. If, by contrast, a chaver comes to have the water sprinkled upon him, it may be sprinkled on him and his implements immediately.

When such water was sprinkled on a person on the third day, but it was not sprinkled upon him on the seventh day, he may immerse in a mikveh whenever he desires after the seventh day, whether during the night or during the day and the water should be sprinkled on him during the day, whether before immersion or after immersion. Even if he immersed on the night of the ninth day or the night of the tenth day, the water may be sprinkled on him on the following day after sunrise.

ב

מי שנטמא במת ושהה כמה ימים בלא הזאה כשיבוא להזות מונה בפנינו ג' ימים ומזין עליו בשלישי ובשביעי וטובל בשביעי ומעריב שמשו בד"א בעם הארץ שבא להזות שאפילו אמר היום שלישי שלי אינו נאמן שמא היום נטמא לפיכך צריך למנות בפנינו אבל חבר שבא להזות מזין עליו או על כליו מיד מי שהוזה עליו בשלישי ולא הוזה עליו בשביעי ושהה כמה ימים טובל בכל עת שירצה אחר השביעי בין ביום בין בלילה ומזין עליו ביום בין קודם טבילה בין אחר טבילה אפילו טבל בליל תשיעי או בליל עשירי מזין עליו למחר אחר הנץ החמה:

3

It is acceptable for all of those who are impure to have this water sprinkled upon them. What is implied? The water may be sprinkled on zavim, zavot, women in the niddah state, women impure because of childbirth, on the third and seventh days after they contract the ritual impurity connected with a human corpse. After the sprinkling, they are purified from that impurity although they are still impure because of another type of impurity, as implied by Numbers 19:19: "And the pure person shall sprinkle on the impure," i.e., one may derive that the sprinkling is effective for him even though he is impure.

Similarly, a person who is uncircumcised may have this water sprinkled upon him. What is implied? If an uncircumcised person contracted the impurity connected with a corpse and had the water sprinkled upon him on the third and seventh days, he is pure from this impurity. When he is circumcised, he must immerse himself and may eat sacrificial foods in the evening.

ג

כל המטמאין מקבלין הזאה כיצד זבים וזבות נדות ויולדות שנטמאו במת מזין עליהן בשלישי ושביעי והרי הם טהורין מטומאת מת אע"פ שהן טמאין טומאה אחרת שנאמר והזה הטהור על הטמא ביום השלישי הא למדת שהזייה מועלת לו אף על פי שהוא טמא וכן הערל מקבל הזאה כיצד ערל שנטמא במת והזה עליו שלישי ושביעי ה"ז טהור מטומאת מת וכשימול טובל ואוכל בקדשים לערב:

4

The optimum way of fulfilling the mitzvah of the hyssop is to use three stalks and for each stalk to have one bud. If at first there were three buds and then only two remained or if one took two at first and bound them together, it is acceptable. Should the buds open and the leaves fall off, even if only the slightest portion of each remain, it is acceptable, because as long as the smallest amount remains from a hyssop, it is acceptable.

When a stalk has three buds, one should separate one from the other and afterwards, bind them together, for the mitzvah is for them to be bound, even though this is not explicitly stated in the Torah. If one separated them, but did not bind them, or bound them without separating them, or used them for sprinkling without separating them or binding them, the sprinklingis valid.

When a hyssop is short, one should bind it with a string on a weaving needle or the like, dip it into the water, lift it up, and then hold the hyssop in one's hand and sprinkle with it. If he did not do so, but instead, sprinkled with it while bound to the needle and he was uncertain whether he sprinkled from the string, from the needle, or from the bud, the sprinkling is invalid.

ד

מצות אזוב שלשה קלחין וכל קלח וקלח גבעול אחד נמצאו ג' גבעולין ושיריו שנים או אם לקח ב' בתחילה ואגדן כשר נתפרדו הגבעולין ונשרו העלין אפילו לא נשאר מכל גבעול מהם אלא כל שהוא כשר ששירי האזוב בכ"ש קלח שיש בו שלשה בדין מפסקו ואח"כ אוגד שלשתן שמצותו להיות אגודה אע"פ שלא נתפרש בתורה שיהיה אגודה פסקו ולא אגדו או שאגדו ולא פסקו או שלא פסקו ולא אגדו והזה בו כשר האזוב הקצר אוגדו בחוט על הכוש וכיוצא בו וטובל במים ומעלה ואוחז באזוב ומזה נסתפק לו אם מן החוט הזה או מן הכוש או מן הגבעול הזאתו פסולה:

5

One should not sprinkle with underdeveloped stalks of hyssop, nor with the seed pods, but with stalks. This is what is meant by underdeveloped stalks: stalks which have not reached maturity. Nevertheless, if the water of the ashes of the red heifer was sprinkled on a person with an underdeveloped hyssop and that person entered the Temple, he is not liable.

From which point should a hyssop be used for sprinkling? From the time it buds. When a hyssop has been used for the sprinkling this water, it may be used to purify a person afflicted by tzara'at.

Whenever a hyssop is described by an additional term, it is not acceptable. The hyssop that is called a hyssop alone is the one which is acceptable. It is the hyssop that is eaten domestically. The species which are called Greek hyssop, red hyssop, desert hyssop, or Roman hyssop are invalid.

ה

אין מזין לא ביונקות האזוב ולא בתמרות אלא בגבעולין אלו הן היונקות גבעולין שלא גמלו ומי שהוזה עליו ביונקות ונכנס למקדש פטור ומאימתי מזין באזוב משינץ ואזוב שהוזה בו מי נדה כשר לטהר בו את המצורע כל אזוב שיש לו שם לווי פסול והאזוב שקורין אותו אזוב ביחוד הוא הכשר והוא האזוב שאוכלין אותו בעלי בתים אבל זה שקורין אותו אזוב יון ואזוב כחלית ואזוב מדברי פסול:

6

A hyssop that was worshiped as an asherah, came from a city that was led astray, belonged to a false deity, or came from impure terumah, is invalid. If it comes from pure terumah, as an initial preference, one should not sprinkle with it. If one did, the sprinkling is acceptable.

ו

אזוב של אשרה ושל עיר הנדחת ושל ע"ז ושל תרומה טמאה פסולה של תרומה טהורה לא יזה ואם הזה כשר:

7

When a hyssop was gathered to be used for kindling and liquids fell upon it, one may dry it, and it will remain acceptable for sprinkling. If it was reaped for use as food, even if the water was dried, it is unacceptable, because it is considered as impure for sprinkling. For all liquids, foods, and implements are considered as impure with regard to the purification process using the water of the ashes of the red heifer, as will be explained. If a hyssop was reaped to use for the purification process, it is as if it was reaped for kindling. Thus if a liquid fell on it, it may be dried and used for sprinkling.

ז

אזוב שלקטו לעצים ונפלו עליו משקין מנגבו והוא כשר להזייה לקטו לאוכלין ונפלו עליו משקין אף על פי שנגבו פסול שהרי נטמא להזייה שכל המשקין וכל האוכלין וכל הכלים הרי הן כטמאים לענין חטאת כמו שביארנו לקטו לחטאת הרי הן כנלקט לעצים ואם נפלו עליו משקין מנגבו ומזה בו:

FOOTNOTES

1. As indicated by Chapter 15, Halachah 1, the water from an invalid sprinkling imparts impurity.

Parah Adummah - Chapter 12

1

When the water of the ashes of the red heifer was sprinkled on a person who became impure due to contact with a human corpse, if even the slightest amount of the water touches any portion of the body of the impure person, the sprinkling is effective. This applies even if the sprinkling fell on the tips of his fingers or on the tip of his lips. If, however, the water touched his tongue, it is of no consequence. Even though the tongue is considered as a revealed organ with regard to contracting ritual impurity, as we explained, it is not considered as one of the revealed organs with regard to sprinkling and immersion.

Similarly, when a k'li contracted impurity from a corpse and the water was sprinkled on it, if even the slightest amount of the sprinkling water touches the body of the k'li, the sprinkling is effective.

א

אדם שנטמא במת והזה עליו כיון שנגע כל שהוא ממי הנדה בכל מקום מעור בשרו של טמא עלתה לו הזייה אפילו נפלה ההזאה על ראש אצבעו או על ראש שפתו אבל אם נגעה בלשונו אינה כלום אע"פ שהלשון כאיברים שבגלוי לענין טומאה כמו שביארנו אינן כאיברים שבגלוי לענין הזאה וטבילה וכן כלי שנטמא במת והזה עליו כיון שהגיע לגופו של כלי כל שהוא ממי הנדה עלתה לו הזאה:

2

When one intended to sprinkle on two keilim or two people at the same time and one sprinkled water on one of them and then it dripped from the first to the second, the second remains impure until water falls upon him from the sprinkling and not from the concentration of water in another place.

If one sprinkled on two keilim and one was in doubt whether he sprinkled on both at once or the water dripped from one to the other, the sprinkling is invalid.

ב

שני כלים או שני בני אדם שנתכוון להזות על שניהן כאחת והזה על אחד מהן ונטפו המים מעל הראשון על השני הרי השני בטומאתו עד שיפלו עליו המים מהזיית המזה לא מן התמצית הזה על שני כלים ונסתפק לו אם הזה על שניהן כאחד או מחבירו נמצה עליו הזייתו פסולה:

3

When a needle was placed on a shard and one intended to sprinkle water on it, but a doubt arouse whether he sprinkled on the needle or the water dripped on it from the shard, the sprinkling is invalid.

ג

מחט שנתונה על החרש והזה עליה ספק על המחט הזה ספק מן החרש נמצה עליה הזייתו פסולה:

4

The following laws apply when there are keilim that have several parts which are connected to each other with nails, e.g., a scissors that comes apart, the blade of a plane, or the like. At the time of work, they are considered as joined, with regard to both impurity and sprinkling. When work is not being performed with them, neither is considered as joined to the other.

What is meant by saying that they are considered as joined, with regard to both impurity and sprinkling? That if one of the parts contracts impurity at the time work is being performed, the second also contracts impurity. Conversely, if water was sprinkled on one while work was being performed with them, the sprinkling is also effective with regard to the other and it is as if they are a single entity.

What is meant by saying that they are not considered as joined, with regard to both impurity and sprinkling? That if one contracts impurity while work is not being performed with it, the other does not contract impurity. And if both had contracted impurity and one sprinkled the water on one at a time when work was not being performed, the other does not become pure, even though they were joined together at that time.

This is the Scriptural Law. According to Rabbinic Law, however, it was decreed that they should be considered as joined with regard to impurity even at a time when work was not being performed. This decree was instituted as a safeguard for the law applying when work was being performed. Whenever impurity touches one of them, the other also becomes impure.

They also decreed that they should not be considered as joined with regard to sprinkling, even at a time when work was being performed. This decree was instituted as a safeguard for the law applying when work was not being performed. Whenever one sprinkles the water on one of them, the other does not regain purity until the water is also sprinkled on the other. From this, it can be inferred that whenever it is mentioned that two entities are considered as joined with regard to impurity, but not with regard to sprinkling, this is merely a Rabbinic decree, following the pattern explained above.

ד

כלים המפוצלין שמחוברין זה לזה במסמרים כגון מספורת של פרקים ואיזמל של רהיטני וכיוצא בהן בשעת מלאכה חיבור לטומאה ולהזייה שלא בשעת מלאכה אינו חיבור לא לזה ולא לזה כיצד הן חיבור לטומאה ולהזייה שאם נטמא אחד מהן בשעת מלאכה נטמא השני ואם הזה על אחד מהן בשעת מלאכה עלתה הזייה לשניהן וכאילו הן גוף אחד וכיצד אינו חיבור לא לטומאה ולא להזייה שאם נטמא אחד מהן שלא בשעת מלאכה לא נטמא חבירו ואם נטמאו שניהן והזה על אחד מהן שלא בשעת מלאכה לא טיהר חבירו אף על פי שהן מחוברין וזהו דין תורה אבל מדברי סופרים גזרו שיהיו חיבור לטומאה אפילו שלא בשעת מלאכה גזירה משום שעת מלאכה ולעולם אם נגעה באחד מהן טומאה נטמא חבירו וכן גזרו עליהן שלא יהיו חיבור להזייה אפילו בשעת מלאכה גזירה משום שלא בשעת מלאכה ולעולם אם הזה על אחד מהן לא טיהר חבירו עד שיזה גם עליו הנה למדת שכל מקום שאתה שומע חיבור לטומאה ואינו חיבור להזייה אין זה אלא גזירה מדבריהם על הדרך שביארנו:

5

When two articles are joined together to the extent that they are considered as a single entity, e.g., one sewed together two garments or two parchments, they are considered as joined for both impurity and sprinkling, because they are a single entity.

ה

שני כלים שחיברן עד שנעשו כגוף אחד כגון שתפר שני בגדים או שתי יריעות הרי אלו חיבור לטומאה ולהזאה מפני שהן ככלי אחד:

6

A launderer's sewing and a garment that is sewn with a forbidden mixture of fabrics that are about to be separated are not considered as joined with regard to sprinkling, but are considered as joined with regard to impurity.

Baskets joined as a carrier, a threshing utensil, the feet of a bed, drinking horns of travelers, and a chain of keys, are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. Instead, the water that is sprinkled must reach each individual basket, each individual key, each individual horn, and every beam of the bed that is assembled.

ו

שלל הכובסין והבגד שהוא תפור בכלאים והן עומדין להתירן אינו חיבור להזייה והרי הן חיבור לטומאה וכן הסלעים שבקנתל והמטה של טרבל וקרן של כליבה וקרנים של יוצאי דרכים ושלשלת המפתחות חיבור לטומאה ולא להזאה אלא צריך שיגעו המים מן המזה בכל סל וסל ובכל מפתח ומפתח ובכל קרן וקרן ובכל קורה וקורה ממטה זו המפוצלת:

7

When a person joins three blankets of linen or six of wool or three sheets or twelve kerchiefs, they are considered as joined with regard both to impurity and sprinkling. Any more than the above quantities are considered as joined with regard to impurity, but are not considered as joined with regard to sprinkling. One cloak, one garment, and one klubkerin, are considered as joined with regard to impurity and sprinkling, even if they are very long or very wide, no matter how large they are.

What is a klubkerin? Two garments are taken. Cotton is placed between them as a lining and then they are sewn together as one and worn as an outer garment for the winter.

ז

המחבר ג' כסתות של צמר ושש של פשתן או שלשה סדינים או י"ב מטפחות הרי אלו חיבור לטומאה ולהזאה יתר מכאן חיבור לטומאה ולא להזאה חלוק אחד וטלית אחת וקלובקרין אחד הרי הן חיבור לטומאה ולהזייה אפילו היו ארוכין ביותר או רחבין ביותר כל שהן ואי זהו קלובקרין זה שני בגדים שמניחין צמר גפן ביניהן ותופרין אותן כאחת ועושין מהן חלוק לימות הגשמים:

8

When the covering of a samovar is connected by chains, when one sprinkles on the samovar, everything is purified. If one sprinkled on the cover, one did not purify the samovar. It is necessary to sprinkle on it directly.

ח

כיסוי המיחם שמחובר בשלשלת הזה על המיחם טהר הכל הזה על הכיסוי לא טהר המיחם עד שיזה עליו:

9

A bell and its clanger are considered as joined with regard both to impurity and sprinkling. If one sprinkled on one of them, they both regain their purity.

ט

הזוג והענבל חיבור לטומאה ולהזאה ואם הזה על אחד מהן טהרו שניהן:

10

A spindle on which flax is spun or ropes are made is composed of three parts: a) the rod around which the thread is wound; it is called a kush;

b) the copper or iron hook at the top of the rod with which one spins and makes threads; it is called a tzinorah;

c) the ball that is in the center of the rod; it is called the pika.

When the spindle on which ropes are wound becomes impure, one should not sprinkle on the pika or the kush, only on the tzinora. After the fact, if one sprinkled on one of the three, everything is purified. If a spindle is used for flax, one may sprinkle on any of the three as an initial preference, for the three are joined together.

י

הטווי שטוים בו הפשתים או שוזרין בו החבלים ג' גופין יש בו העץ שמלפפין עליו הטווי והוא הנקרא כוש והנחושת או הברזל שבראש העץ והוא הנקרא צינורא שבה פותלין וטווין והרחיים שבאמצע הכוש והיא הנקראת פיקא הכוש שפותלין בו החבלים שנטמא לא יזה על הפיקא שלו ולא על הכוש אלא על הצינורא ואם הזה על אחד משלשתן טהר הכל ושל פשתן מזה על אחד משלשתן לכתחילה ששלשתן חיבור:

11

A piece of leather used to cover a cradle that is connected by buttons is considered as joined with regard both to impurity and sprinkling. The wooden frame placed on top of a bed is not considered as joined, neither with regard to impurity, nor with regard to sprinkling.

יא

עור של עריסה שהוא מחובר לפיקות חיבור לטומאה ולהזאה המלבן של מטות אינו חיבור לא לטומאה ולא להזאה:

12

All of the hollow handles of keilim - e.g., a knife handle and the like, i.e., the handle has an opening and the iron shaft enters it - are considered as joined with regard both to impurity and sprinkling. All protruding handles - e.g., the handle of a javelin in which a portion of the wood is inserted into the iron shaft - are not considered as joined with regard to sprinkling.

יב

כל ידות הכלים הקדוחות כגון נצב הסכין וכיוצא בו שהנצב נקוב והברזל נכנס בו חיבור לטומאה ולהזאה אבל הידות החרוקות כגון עץ החנית שהעץ נכנס בברזל אינו חיבור להזאה:

Parah Adummah - Chapter 13

1

Extra stringencies were instituted with regard to the purification process involving the ashes of the red heifer. A person who was pure - even if he immersed himself in a mikveh for the sake of sacrificial service and stood and served on the altar - is not pure with regard to the purification process involving the ashes of the red heifer, nor with regard to the burning of the red heifer, drawing its water, sanctifying it, or sprinkling it unless he immerses himself for the sake of the purification process involving the ashes of the red heifer. Afterwards, he is considered pure for that purpose.

Similarly, keilim - even a receptacle taken from the Temple Courtyard - are not considered as pure with regard to the purification process involving the ashes of the red heifer unless they were immersed for that purpose. Similarly, all foods and liquids - even if they are pure - are considered as impure in this context.

א

מעלות יתירות עשו בטהרת החטאת שהאדם הטהור אפילו טבל לקדש ועומד ומשמש על גבי המזבח אינו טהור לחטאת ולא לשריפת הפרה ולא למילוי המים ולא לקדשן ולא להזות עד שיטבול לשם חטאת ואחר כך יהיה טהור לחטאת וכן הכלים אפילו מזרק שבעזרה אינו טהור לחטאת עד שיטבילוהו לשם חטאת וכן כל האוכלין וכל המשקין אע"פ שהן טהורין הרי הן לענין חטאת כאוכלין ומשקין המטמאין:

2

Any entity that is fit to lie on or sit on, even though it is pure with regard to sacrificial foods is considered like an entity to which a zav imparted impurity with regard to the purification process involving the ashes of the red heifer until it was immersed with that intent in mind. Yochanan ben Gudgada would always eat according to the strictures of ritual purity required for sacrificial foods. Yet his head cloth was like an entity to which a zav imparted impurity with regard to the purification process involving the ashes of the red heifer.

ב

כל כלי הראוי למשכב או למושב אף ע"פ שהוא טהור לגבי הקודש הרי הוא לגבי חטאת כמדרס הזב עד שיטבילוהו לשם חטאת יוחנן בן גודגדא היה אוכל בטהרת הקודש כל ימיו והיה מטפחתו כמדרס הזב לענין החטאת:

3

A derivative of impurity does not impart impurity to a person or to a k'li, even with regard to sacrificial articles, as we explained. Nevertheless, it imparts impurity to persons and keilim with regard to the purification process involving the ashes of the red heifer. Therefore it was said that a person who sanctifies the water used for the purification process should not wear a sandal, lest liquids fall on the sandal and the sandal contract impurity. The rationale is that all liquids are considered as impure with regard to the purification process involving the ashes of the red heifer. Then the person sanctifying the water will contract impurity by touching the sandal and thus the purifying water will become impure.

ג

כל ולד הטומאות אף על פי שאינו מטמא אדם ולא כלים אפילו לקודש כמו שביארנו הרי הוא מטמא אדם וכלים לחטאת לפיכך אמרו המקדש את מי חטאת לא ינעול את הסנדל שמא יפלו משקין על הסנדל ונמצא הסנדל טמא שכל המשקין טמאין הן לגבי החטאת ויתטמא זה המקדש בנגיעתו בסנדל ונמצאו מי חטאת טמאים:

4

When only a person's hands become impure due to causes that render hands impure, e.g., he touched foods or liquids or the like, although he is considered as pure with regard to sacrificial food, and all that is necessary is that he wash his hands as will be explained, with regard to the purification process involving the ashes of the red heifer, his entire body is considered to have contracted impurity and he must immerse in a mikveh. Even if only one hand contracted impurity, it is as if his entire body contracted impurity. He is considered as impure to the first degree.

ד

מי שנטמאו ידיו בלבד בדברים המטמאין את הידים כגון שנגע באוכלין או במשקין וכיוצא בהן אף על פי שהוא טהור לקדש ואינו צריך אלא טבילת ידיו בלבד כמו שיתבאר הרי נטמא כל גופו לענין החטאת וצריך טבילה אפילו לא נטמאת אלא ידו אחת נטמא כולו והרי הוא ראשון לטומאה:

5

Any person who is required to be immersed in a mikveh, whether according to Scriptural Law or Rabbinic Law, imparts impurity to the water sanctified with the ashes of the red heifer, the ashes themselves, and the one who sprinkles them, through touching or carrying them. Similarly, he imparts impurity to a hyssop that has been made fit to contract impurity, water that has been drawn for this process but has not yet been sanctified, and an empty container that has been purified for this purification process. The latter three entities contract impurity only through touch, but not through being carried.

When an impure person touches a small portion of ashes of the red heifer, it is considered as if he touched all of them.

ה

כל הטעון טבילה בין מן התורה בין מדבריהם מטמא את מי חטאת ואת אפר החטאת ואת המזה מי חטאת במגע ובמשא וכן מטמא את האזוב המוכשר ואת המים שנתמלאו ועדיין לא נתקדשו ואת הכלי הריקן הטהור לחטאת מטמא כל אחד מאלו במגע אבל לא במשא וטמא שנגע במקצת אפר חטאת פסל את כולו:

6

Primary, secondary, and tertiary levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer as are counted with regard to terumah and sacrificial foods.

What is implied? If there were ten persons who immersed themselves for the sake of this purification process and one became impure, even if he became impure only with regard to this purification process, e.g., his hands became impure, should he touch a colleague and that colleague touch another, and that one another, even if there are 100, they all become impure with regard to this purification process.

Similarly, when there are keilim that were purified for this purification process and one of them contracted impurity - even if only its outside contracted impurity for this purification process, e.g., liquids touched its outside - and this k'li touched a second k'li and the second touched a third, all of the keilim, even if there are 100, become impure with regard to this purification process.

ו

אין מונין לחטאת ראשון ושני ושלישי כדרך שמונין לתרומה ולקודש כיצד עשרה שטבלו לשם חטאת ונטמא אחד מהן אפילו לא נטמא אלא לגבי חטאת בלבד כגון שנטמאת ידו בלבד ונגע בחבירו וחבירו בחבירו אפילו הן מאה כולן טמאין לחטאת וכן כלים הטהורים לחטאת שנטמא כלי מהן אפילו לא נטמאו אלא אחוריו בלבד לגבי חטאת כגון שנגעו משקין באחוריו ונגע כלי זה בכלי שני ושני בשלישי נטמאו הכלים כולן לגבי החטאת ואפילו הן מאה:

7

Whenever an article that is fit to contract impurity if it would support a zav - even though it is pure with regard to sacrificial foods - was moved by a person who purified himself for the sake of this purification process, he contracts impurity, even though he did not touch it.

Similarly, when a person who purified himself for the sake of this purification process moves a person who is not pure in this context or he moves the spittle or the urine of the latter person, he becomes impure, even though he did not touch him. A k'li that is not fit to contract impurity if it would support a zav, by contrast, does not impart impurity to a person who has purified himself for the sake of this purification process unless he touches it.

ז

כל הראוי להתטמא במדרס הזב אף ע"פ שהוא טהור לקודש אם הנידו הטהור לחטאת נטמא אף על פי שלא נגע בו וכן הטהור לחטאת שהניד את האדם שאינו טהור לחטאת או שהניד את רוקו או את מימי רגליו של אדם זה נטמא אע"פ שלא נגע בו אבל כלי שאינו ראוי למדרס אינו מטמא את הטהור לחטאת אא"כ נגע בו:

8

If a k'li that is impure because of contact with a human corpse is moved by a person who has purified himself for the purification process involving the ashes of the red heifer, he becomes impure even though he did not touch it and even though generally an article that is impure because of contact with a corpse does not impart impurity when carried, as we explained.

What is implied? There was a key that was impure due to contact with a corpse that was hanging from a door. A person who purified himself for this purification process closed the door. Since he moved the key which was impure, he himself contracts impurity. Similarly, if he moves the carcass of a crawling animal or semen, he becomes impure with regard to this purification process even though generally these do not impart impurity when carried, as will be explained.

ח

כלי הטמא בטמא מת אם הנידו הטהור לחטאת נטמא ואף ע"פ שלא נגע בו ואף על פי שאין טמא מת מטמא במשא כמו שביארנו כיצד מפתח שהוא טמא מת שהיה תלוי בדלת וסגר הטהור לחטאת את הדלת הואיל והניד את המפתח הטמא נטמא וכן אם הסיט את השרץ ואת שכבת זרע הרי זה טמא לחטאת אע"פ שאין אלו מטמאין במשא כמו שיתבאר:

9

When a person who purified himself for this purification process touches articles that were above a zav or the like, these are called madaf, he is considered impure with regard to this purification process, even though he is pure with regard to sacrificial foods. Similarly, when a k'li that was purified for this purification process touches a madaf, it contracts impurity with regard to this purification process.

ט

הטהור לחטאת שנגע בכלים שהיו למעלה מן הזב וכיוצא בו והן הנקראין מדף אף ע"פ שהוא טהור לקודש נטמא לחטאת וכן כלי הטהור לחטאת שנגע במדף נטמא לחטאת:

10

The following laws apply when a person who purified himself for this purification process touches foods or liquids, whether impure or pure. No distinction is made between them, because there are no foods or liquids that are considered as pure with regard to this purification process.

If a person touches foods or liquids with his hands, his entire body becomes impure, as we explained. If he touches them with his foot or other portions of his body, or moves them with his hands without touching them, he remains pure. Similarly, if, with his hands, he touched an oven or the like, i.e., other articles that were not purified for the sake of this purification process, his entire body contracts impurity. If, however, he touches such articles with his feet, his status of purity remains unchanged, even with regard to this purification process.

הטהור לחטאת שנגע באוכלין ומשקין בין טהורין בין טמאים שכל אוכלין ומשקין לגבי חטאת אינן טהורין אם נגע בהן בידו נטמא כל גופו כמו שביארנו נגע בהן ברגלו או בשאר גופו או שהסיטן בידו ולא נגע בהן טהור וכן אם נגע בתנור וכיוצא בו משאר כלים שאינם טהורין לחטאת נטמא כולו אבל אם נגע ברגלו בהן הרי הוא טהור לחטאת כמו שהיה:

11

When a person who purified himself for this purification process inserted his head and the majority of his body into water that was drawn for the sake of this purification process, he contracts impurity, because the water has been drawn. For it is a Rabbinical decree that anyone who inserts his head and the majority of his body into water that was drawn contracts impurity, as will be explained.

יא

הטהור לחטאת שהכניס ראשו ורובו לתוך מים שנתמלאו לחטאת נטמא מפני שהן שאובין ומדברי סופרים שהבא ראשו ורובו במים שאובין נטמא כמו שיתבאר:

12

Everyone's word is accepted with regard to the ritual purity of articles and persons involved in this purification process, even that of the common people. The rationale is that because of all the stringencies and extra measures applied to it, everyone is careful with regard to it. This is alluded to in the Torah which states Numbers 19:9: "And it will be for the congregation of Israel for safekeeping." Implied is that all of Israel are fit for its safekeeping.

Therefore if a common person brings an earthenware container from his home and says: "This container is pure for the purification process involving the ashes of the red heifer," it is considered as pure. Water may be sanctified in it and sprinkled from it even though this container would be considered as impure for sacrificial foods and for terumah. Similarly, if a common person says: "I have purified myself for the purification process involving the ashes of the red heifer" or the water for this process was in his possession and he says that it is pure, his word is accepted. For no Jewish person treats this purification process lightly.

יב

הכל נאמנין על טהרת החטאת ואפילו עמי הארץ מפני חומרתה ומעלות אלו שעשו בה הכל נזהרין בה והרי נאמר בתורה והיתה לעדת בני ישראל למשמרת כל ישראל ראויין לשמירה לפיכך עם הארץ שהביא כלי מביתו אפילו כלי חרס ואמר כלי זה טהור לחטאת הרי זה טהור ומקדשין בו ומזין ממנו ואף על פי שאותו כלי טמא לקודש ולתרומה וכן עם הארץ שאמר טהור אני לחטאת או שהיו מי חטאת אצלו ואמר טהורין הן נאמן שאין אדם מישראל מזלזל בה:

Hayom Yom:
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Tuesday, Iyar 20, 5777 · 16 May 2017

Tuesday, Iyar 20, 35th day of the omer

Tuesday, Iyar 20, 35th day of the omer 5703

Torah lessons: Chumash: B'chukotai, Shlishi with Rashi.

Tehillim: 97-103.

Tanya: When the intelligent (p. 261)...words of the Torah, (p. 261).

There is no one for whom to pride oneself. We must toil strenuously. With patience and friendliness we can prevail in all things, with G-d's help. With a denigrating attitude toward others and inflating our own importance we lose everything, G-d forbid.

Daily Thought

Truth For a Moment

That very first tear that flowed onto your cheek—that one that fell before you became aware, absorbed in thoughts too deep to be spoken, out of the sting of awakening to what this life is truly about and what you have done with it, as you yearned to be not where you are now, not what you are now—

—that tear was real, an unblemished offering. For a moment, nothing else existed, nothing but your G‑d and your naked soul before Him. For a moment, it was all true.

Until, violently, you were jerked back into your world of confusion, once again in the clutches of your ego, remarking, “Aha! A tear!”—and it is as though that moment had never been. So you say to yourself, “It was all a lie. Truth doesn’t pass. Truth is forever.”

If anything is a lie, it is your ego, your imaginary world and its darkness and confusion. All of that comes and passes, never to return. From there, truth will never be born.

But for a moment, a glimmer of truth flashed from the world of truth into your world, achieved what it was meant to achieve, and returned to its source.

All else will disappear. That moment is forever.[Likutei Sichot, volume 17, page 115. Ha’azinu 5728:4.]

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