TODAY IN JUDAISM: Wednesday, Iyar 28, 5777 - May 24, 2017 - Chabad.org in New York, New York, United States - Today is Wednesday, Iyar 28, 5777 · May 24, 2017 - Omer: Day 43 - Chessed sheb'Malchut
Today's Laws & Customs:
• Count "Forty-Four Days to the Omer" Tonight
Tomorrow is the forty-fourth 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 forty-four days, which are six weeks and two days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Gevurah sheb'Malchut -- "Restraint in Receptiveness"
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."
Today in Jewish History:
• Passing of Samuel (877 BCE)
The prophet Samuel (931-877 BCE) was one of the most important figures in Jewish history; our sages describe him as the equivalent of "Moses and Aaron combined." Samuel was the last of the Shoftim ("Judges") who led the people of Israel in the four centuries between the passing of Joshua and the establishment of the monarchy, and the author of the biblical books of "Judges", "Samuel" and "Ruth"
Samuel was born in the year 2830 from creation (931 BCE) after his barren mother, Chanah (Hannah), prayed for a child at the Sanctuary at Shiloh and pledged, "O L-rd of hosts... If You will give Your maidservant a man child, I shall dedicate him to G-d all the days of his life..." (I Samuel 1:11). At age two, his mother brought him to Shiloh in fulfillment of her vow, where he was raised by Eli the High Priest; shortly thereafter, Samuel had his first prophetic communication (described in I Samuel 3). In 890 BCE, Samuel succeeded Eli as leader of the Jewish people.
After ten years under Samuel's guidance, the people approached him with the request, "Appoint for us a king... like all the nations around us." Samuel disapproved of their request, believing that the people of Israel should be subject only to G-d and not to any mortal king; but G-d instructed him to do as the people ask. Samuel then anointed (879 BCE) Saul as the first king of Israel. When Saul disobeyed G-d during the war on Amalek, Samuel proclaimed David the legitimate king in Saul's stead.
Shortly thereafter, Samuel passed away in his birthplace, Ramah, in the hills of Judah, on the 28th of Iyar of the year 2884 from creation (877 BCE).
• Eichmann Executed (1962)
Adolf Eichmann was hanged at Ramleh Prison in Israel following his trial and conviction for his crimes against against the Jewish people, crimes against humanity and war crimes during World War II.
Eichmann was a key party in implementing of Hitler's infamous "final solution." The height of his "career" was reached in Hungary in 1944, when he managed to transport 400,000 Jews to the gas chambers in less than five weeks.
• Jerusalem Liberated (1967)
The Old City of Jerusalem and the Temple Mount were liberated during the 1967 Six-Day War (see “Today in Jewish History” for Iyar 26). The day is marked in Israel as “Jerusalem Day.”
Daily Quote:
Hear O Israel, the L-rd our G-d, the L-rd is one. [Deuteronomy 6:4]
Daily Torah Study:
Numbers Chapter 3
| 1These are the descendants of Moses and Aaron on the day that the Lord spoke to Moses at Mount Sinai. | | אוְאֵ֛לֶּה תּֽוֹלְדֹ֥ת אַֽהֲרֹ֖ן וּמשֶׁ֑ה בְּי֗וֹם דִּבֶּ֧ר יְהוָֹ֛ה אֶת־משֶׁ֖ה בְּהַ֥ר סִינָֽי: |
| These are the descendants of Moses and Aaron: Yet only the sons of Aaron are mentioned. However, they are considered descendants of Moses because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man, Scripture regards it as if he had begotten him - [Sanh. 19b] | | ואלה תולדת אהרן ומשה: ואינו מזכיר אלא בני אהרן. ונקראו תולדות משה, לפי שלמדן תורה. מלמד שכל המלמד את בן חבירו תורה, מעלה עליו הכתוב כאלו ילדו: |
| on the day that the Lord spoke to Moses: they became his descendants, because he taught them what he had learned from the Almighty. | | ביום דבר ה' את משה: נעשו אלו התולדות שלו, שלמדן מה שלמד מפי הגבורה: |
| 2These are the names of the sons of Aaron: Nadab the firstborn Abihu, Eleazar, and Ithamar. | | בוְאֵ֛לֶּה שְׁמ֥וֹת בְּנֵי־אַֽהֲרֹ֖ן הַבְּכֹ֣ר | נָדָ֑ב וַֽאֲבִיה֕וּא אֶלְעָזָ֖ר וְאִֽיתָמָֽר: |
| 3These are the names of the sons of Aaron, the anointed kohanim, whom he consecrated to serve as kohanim. | | גאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י אַֽהֲרֹ֔ן הַכֹּֽהֲנִ֖ים הַמְּשֻׁחִ֑ים אֲשֶׁר־מִלֵּ֥א יָדָ֖ם לְכַהֵֽן: |
| 4Nadab and Abihu died before the Lord when they brought alien fire before the Lord in the Sinai desert, and they had no children. Eleazar and Ithamar, however, served as kohanim in the presence of Aaron, their father. | | דוַיָּ֣מָת נָדָ֣ב וַֽאֲבִיה֣וּא לִפְנֵ֣י יְהוָֹ֡ה בְּהַקְרִבָם֩ אֵ֨שׁ זָרָ֜ה לִפְנֵ֤י יְהוָֹה֙ בְּמִדְבַּ֣ר סִינַ֔י וּבָנִ֖ים לֹֽא־הָי֣וּ לָהֶ֑ם וַיְכַהֵ֤ן אֶלְעָזָר֙ וְאִ֣יתָמָ֔ר עַל־פְּנֵ֖י אַֽהֲרֹ֥ן אֲבִיהֶֽם: |
| in the presence of Aaron: During his lifetime. [Num. Rabbah 2:26, Lev. Rabbah 20:11, Pesikta d’Rav Kahana p. 173b] | | על פני אהרן: בחייו: |
| 5The Lord spoke to Moses saying: | | הוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 6Bring forth the tribe of Levi and present them before Aaron the kohen, that they may serve him. | | והַקְרֵב֙ אֶת־מַטֵּ֣ה לֵוִ֔י וְהַֽעֲמַדְתָּ֣ אֹת֔וֹ לִפְנֵ֖י אַֽהֲרֹ֣ן הַכֹּהֵ֑ן וְשֵֽׁרְת֖וּ אֹתֽוֹ: |
| that they may serve him: What form does this service take? “They shall keep his charge” (verse 7). Since guarding the Sanctuary so that no stranger (non- kohen) should come near is his obligation, as it says, “You, your sons, and your father’s house with you, shall bear the iniquity of the Sanctuary” (Num. 18:1), and these Levites assisted him this was the service. | | ושרתו אתו: ומהו השירות, ושמרו את משמרתו, לפי ששמירת המקדש עליו שלא יקרב זר, כמו שנאמר (במדבר יח, א) אתה ובניך ובית אביך אתך תשאו את עון המקדש, והלוים הללו מסייעין אותם, זה הוא השירות: |
| 7They shall keep his charge and the charge of the entire community before the Tent of Meeting, to perform the service of the Mishkan. | | זוְשָׁמְר֣וּ אֶת־מִשְׁמַרְתּ֗וֹ וְאֶת־מִשְׁמֶ֨רֶת֙ כָּל־הָ֣עֵדָ֔ה לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד לַֽעֲבֹ֖ד אֶת־עֲבֹדַ֥ת הַמִּשְׁכָּֽן: |
| They shall keep his charge: Any office to which a person is appointed and [the duty] he is bound to carry out, is מִשְׁמֶרֶת in Scripture and in Mishnaic idiom, as in reference to Bigthan and Teresh [where it says], “But my duty is not similar to your duty” (Meg. 13b), [meaning that the hours of my service do not coincide with those of yours]. Similarly [we find the word used in the clause],“The watches (מִשְׁמְרוֹת) of the kehuna and of the Levites.” | | ושמרו את משמרתו: כל מנוי שהאדם ממונה עליו ומוטל עליו לעשותו, קרוי משמרת בכל המקרא ובלשון משנה, כמו שאמרו בבגתן ותרש (מגילה יג ב) והלא אין משמרתי ומשמרתך שוה, וכן משמרות כהונה ולויה: |
| 8They shall take charge of all the vessels of the Tent of Meeting and the charge of the children of Israel, to perform the service of the Mishkan. | | חוְשָֽׁמְר֗וּ אֶת־כָּל־כְּלֵי֙ אֹ֣הֶל מוֹעֵ֔ד וְאֶת־מִשְׁמֶ֖רֶת בְּנֵ֣י יִשְׂרָאֵ֑ל לַֽעֲבֹ֖ד אֶת־עֲבֹדַ֥ת הַמִּשְׁכָּֽן: |
| the charge of the children of Israel: All of them were bound [to take care of] the needs of the Sanctuary, but the Levites were in their stead, as their agents. Thus, in reward, they [the Levites] take tithes from them [the Israelites], as it says,“for it is your reward, in exchange for your service” (Num. 18: 31). | | ואת משמרת בני ישראל: שכולן היו זקוקין לצרכי המקדש, אלא שהלוים באים תחתיהם בשליחותם, לפיכך לוקחים מהם המעשרות בשכרן, שנאמר (במד' יח, לא) כי שכר הוא לכם חלף עבודתכם: |
| 9You shall give over the Levites to Aaron and his sons; they shall be wholly given over to him from the children of Israel. | | טוְנָֽתַתָּה֙ אֶת־הַֽלְוִיִּ֔ם לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו נְתוּנִ֨ם נְתוּנִ֥ם הֵ֨מָּה֙ ל֔וֹ מֵאֵ֖ת בְּנֵ֥י יִשְׂרָאֵֽל: |
| Given over to him: for assistance. | | נתונים המה לו: לעזרה: |
| from the children of Israel: Heb. מֵאֵת בְּנֵי יִשְׂרָאֵל, like מִתּוֹךְ בְּנֵי יִשְׂרָאֵל, from among the children of Israel, that is to say, they have been singled out for this purpose from the rest of the congregation by the decree of the Omnipresent, and He gave them to him, as it says, “And I have given the Levites, they are… given” (Num. 8:19). | | מאת בני ישראל: כמו מתוך בני ישראל, כלומר משאר כל העדה נבדלו לכך בגזרת המקום, והוא נתנם לו, שנאמר (במד' ח, יט) ואתנה את הלוים נתונים וגו': |
| 10You shall appoint Aaron and his sons, and they shall keep their kehunah; any outsider [non kohen] who approaches shall be put to death. | | יוְאֶת־אַֽהֲרֹ֤ן וְאֶת־בָּנָיו֙ תִּפְקֹ֔ד וְשָֽׁמְר֖וּ אֶת־כְּהֻנָּתָ֑ם וְהַזָּ֥ר הַקָּרֵ֖ב יוּמָֽת: |
| You shall appoint Aaron…: [The word תִּפְקֹד is] an expression of appointment, not of counting. | | ואת אהרן ואת בניו תפקד: לשון פקידות ואינו לשון מנין: |
| They shall observe their kehunah: [This refers to] receiving the blood [in a basin], dashing the blood, burning [the fats], and other rites entrusted to the priests. | | ושמרו את כהנתם: קבלת דמים וזריקה והקטרה ועבודות המסורות לכהנים: |
| 11The Lord spoke to Moses, saying. | | יאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 12As for Me I have taken the Levites from among the children of Israel in place of all firstborns among the children of Israel who have opened the womb, and the Levites shall be Mine. | | יבוַֽאֲנִ֞י הִנֵּ֧ה לָקַ֣חְתִּי אֶת־הַֽלְוִיִּ֗ם מִתּוֹךְ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל תַּ֧חַת כָּל־בְּכ֛וֹר פֶּ֥טֶר רֶ֖חֶם מִבְּנֵ֣י יִשְׂרָאֵ֑ל וְהָ֥יוּ לִ֖י הַֽלְוִיִּֽם: |
| As for Me: I have taken-As for Me; what right do I have to them ? | | ואני הנה לקחתי: ואני מהיכן זכיתי בהן: |
| from among the children of Israel: That the Israelites should have to hire them for My service? I gained My right to them through the [Israelite] firstborns, taking them [the Levites] in their place. For [originally] the service was performed by the firstborns, but when they sinned by [worshipping] the [golden] calf, they became disqualified. The Levites, who had not committed idolatry, were chosen in their stead. [Midrash Aggadah] | | מתוך בני ישראל: שיהיו ישראל שוכרין אותן לשירות שלי. על ידי הבכורות זכיתי בהם ולקחתים תמורתם, לפי שהיתה העבודה בבכורות, וכשחטאו בעגל נפסלו, והלוים שלא עבדו עבודה זרה נבחרו תחתיהם: |
| 13For all the firstborns are Mine; since the day I smote all the firstborns in the land of Egypt, I sanctified for Myself all the firstborns of Israel, both man and beast they shall become Mine, I am the Lord. | | יגכִּ֣י לִי֘ כָּל־בְּכוֹר֒ בְּיוֹם֩ הַכֹּתִ֨י כָל־בְּכ֜וֹר בְּאֶ֣רֶץ מִצְרַ֗יִם הִקְדַּ֨שְׁתִּי לִ֤י כָל־בְּכוֹר֙ בְּיִשְׂרָאֵ֔ל מֵֽאָדָ֖ם עַד־בְּהֵמָ֑ה לִ֥י יִֽהְי֖וּ אֲנִ֥י יְהוָֹֽה: |
Tehillim: Psalms Chapters 135 - 139
• Hebrew text
• English text
Chapter 135
1. Praise the Lord! Praise the Name of the Lord; offer praise, you servants of the Lord-
2. who stand in the House of the Lord, in the courtyards of the House of our God.
3. Praise the Lord, for the Lord is good; sing to His Name, for He is pleasant.
4. For God has chosen Jacob for Himself, Israel as His beloved treasure.
5. For I know that the Lord is great, our Master is greater than all supernal beings.
6. All that the Lord desired He has done, in the heavens and on earth, in the seas and the depths.
7. He causes mists to rise from the ends of the earth; He makes lightning for the rain; He brings forth the wind from His vaults.
8. It was He who struck down the firstborn of Egypt, of man and beast.
9. He sent signs and wonders into the midst of Egypt, on Pharaoh and on all his servants.
10. It was He who struck down many nations, and slew mighty kings:
11. Sichon, king of the Amorites; Og, king of Bashan; and all the kingdoms of Canaan.
12. And He gave their lands as a heritage, a heritage to His people Israel.
13. Lord, Your Name is forever; Lord, Your remembrance is throughout all generations.
14. Indeed, the Lord will judge on behalf of His people, and have compassion on His servants.
15. The idols of the nations are silver and gold, the product of human hands.
16. They have a mouth, but cannot speak; they have eyes, but cannot see;
17. they have ears, but cannot hear; nor is there breath in their mouth.
18. Like them will their makers become-all who trust in them.
19. House of Israel, bless the Lord; House of Aaron, bless the Lord;
20. House of Levi, bless the Lord; you who fear the Lord, bless the Lord.
21. Blessed is the Lord from Zion, who dwells in Jerusalem. Praise the Lord!
Chapter 136
This psalm contains twenty-six verses, corresponding to the twenty-six generations between the creation of the world and the giving of the Torah.
1. Praise the Lord for He is good, for His kindness is forever.
2. Praise the God of the supernal beings, for His kindness is forever.
3. Praise the Master of the heavenly hosts, for His kindness is forever.
4. Who alone performs great wonders, for His kindness is forever.
5. Who makes the heavens with understanding, for His kindness is forever.
6. Who spreads forth the earth above the waters, for His kindness is forever.
7. Who makes the great lights, for His kindness is forever.
8. The sun to rule by day, for His kindness is forever.
9. The moon and stars to rule by night, for His kindness is forever.
10. Who struck Egypt through its firstborn, for His kindness is forever.
11. And brought Israel out of their midst, for His kindness is forever.
12. With a strong hand and with an outstretched arm, for His kindness is forever.
13. Who split the Sea of Reeds into sections, for His kindness is forever.
14. And brought Israel across it, for His kindness is forever.
15. And cast Pharaoh and his army into the Sea of Reeds, for His kindness is forever.
16. Who led His people through the desert, for His kindness is forever;
17. Who struck down great kings, for His kindness is forever.
18. And slew mighty kings, for His kindness is forever.
19. Sichon, king of the Amorites, for His kindness is forever.
20. And Og, king of Bashan, for His kindness is forever.
21. And gave their land as a heritage, for His kindness is forever.
22. A heritage to Israel His servant, for His kindness is forever.
23. Who remembered us in our humiliation, for His kindness is forever.
24. And redeemed us from our oppressors, for His kindness is forever.
25. Who gives food to all flesh, for His kindness is forever.
26. Praise the God of heaven, for His kindness is forever.
Chapter 137
Referring to the time of the destruction of the Temple, this psalm tells of when Nebuchadnezzar would ask the Levites to sing in captivity as they had in the Temple, to which they would reply, "How can we sing the song of God upon alien soil?" They were then comforted by Divine inspiration.
1. By the rivers of Babylon, there we sat and wept as we remembered Zion.
2. There, upon the willows, we hung our harps.
3. For there our captors demanded of us songs, and those who scorned us-rejoicing, [saying,] "Sing to us of the songs of Zion.”
4. How can we sing the song of the Lord on alien soil?
5. If I forget you, Jerusalem, let my right hand forget [its dexterity].
6. Let my tongue cleave to my palate if I will not remember you, if I will not bring to mind Jerusalem during my greatest joy!
7. Remember, O Lord, against the Edomites the day of [the destruction of] Jerusalem, when they said, "Raze it, raze it to its very foundation!”
8. O Babylon, who is destined to be laid waste, happy is he who will repay you in retribution for what you have inflicted on us.
9. Happy is he who will seize and crush your infants against the rock!
Chapter 138
David offers awesome praises to God for His kindness to him, and for fulfilling His promise to grant him kingship.
1. By David. I will thank You with all my heart, in the presence of princes I shall praise You.
2. I will bow toward Your Holy Sanctuary, and praise Your Name for Your kindness and for Your truth; for You have exalted Your word above all Your Names.
3. On the day that I called out You answered me, You emboldened me, [You put] strength in my soul.
4. Lord, all the kings of the land will give thanks to You when they hear the words of Your mouth.
5. And they will sing of the Lord's ways, for the glory of the Lord is great.
6. For though the Lord is exalted, He sees the lowly; the High One castigates from afar.
7. If I walk in the midst of distress, keep me alive; against the wrath of my enemies stretch out Your hand, and let Your right hand deliver me.
8. Lord, complete [Your kindness] on my behalf. Lord, Your kindness is forever, do not forsake the work of Your hands.
Chapter 139
A most prominent psalm that guides man in the ways of God as no other in all of the five books of Tehillim. Fortunate is he who recites it daily.
1. For the Conductor, by David, a psalm. O Lord, You have probed me, and You know.
2. You know my sitting down and my standing up; You perceive my thought from afar.
3. You encircle my going about and my lying down; You are familiar with all my paths.
4. For there was not yet a word on my tongue-and behold, Lord, You knew it all.
5. You have besieged me front and back, You have laid Your hand upon me.
6. Knowledge [to escape You] is beyond me; it is exalted, I cannot know it.
7. Where can I go [to escape] Your spirit? And where can I flee from Your presence?
8. If I ascend to the heavens, You are there; if I make my bed in the grave, behold, You are there.
9. Were I to take up wings as the dawn and dwell in the furthest part of the sea,
10. there, too, Your hand would guide me; Your right hand would hold me.
11. Were I to say, "Surely the darkness will shadow me," then the night would be as light around me.
12. Even the darkness obscures nothing from You; and the night shines like the day-the darkness is as light.
13. For You created my mind; You covered me in my mother's womb.
14. I will thank You, for I was formed in an awesome and wondrous way; unfathomable are Your works, though my soul perceives much.
15. My essence was not hidden from You even while I was born in concealment, formed in the depths of the earth.
16. Your eyes beheld my raw form; all [happenings] are inscribed in Your book, even those to be formed in future days-to Him they are the same.
17. How precious are Your thoughts to me, O God! How overwhelming, [even] their beginnings!
18. Were I to count them, they would outnumber the sand, even if I were to remain awake and always with You.
19. O that You would slay the wicked, O God, and men of blood [to whom I say], "Depart from me!”
20. They exalt You for wicked schemes, Your enemies raise [You] for falsehood.
21. Indeed, I hate those who hate You, Lord; I contend with those who rise up against You.
22. I hate them with the utmost hatred; I regard them as my own enemies.
23. Search me, Lord, and know my heart; test me and know my thoughts.
24. See if there is a vexing way in me, then lead me in the way of the world.
Tanya: Likutei Amarim, middle of Chapter 52
• English Text (Lessons in Tanya)
• Hebrew Text
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Wednesday, Iyar 28, 5777 · May 24, 2017
Today's Tanya Lesson
Likutei Amarim, middle of Chapter 52
ובירידתה בהשתלשלות מעולם לעולם, גם השכינה ירדה ונתלבשה בה בכל עולם ועולם
As [this wisdom] came down by progressive descents from World to World, the Shechinah, too, came down and clothed itself in it in each World.
Thus, within the Supernal Wisdom which descends into each World is to be found the Shechinah of that World.
וזהו היכל קדשי קדשים שבכל עולם ועולם
This is the shrine of the “Holy of Holies,” which is contained in each World.
I.e., the Shechinah resides with the “Holy of Holies” of each World, this being the Divine “intelligence” enclothed in the Torah of each particular World.
וכמו שכתוב בזהר ועץ חיים, שהשכינה, שהיא מלכות דאצילות שהיא בחינת גילוי אור אין סוף ברוך הוא וחיות שמאיר לעולמות, ולכן היא נקראת דבר ה׳ ורוח פיו כביכול
So also has it been stated in the Zohar and Etz Chayim, that the Shechinah, which is Malchut of Atzilut (1 being the manifestation of the light and vitality of the blessed Ein Sof, which illumine the worlds, wherefore i.e., since it is a revelation it is called “G‑d’s speech” and the “breath of His mouth,” as it were, for the purpose of speech is to reveal that which was concealed in thought,
על דרך משל, כמו שבאדם הדבור מגלה מחשבתו הסתומה ונעלמה להשומעים
as in the case of a person, by way of example, speech reveals to the hearers the speaker’s concealed and hidden thought),
The same applies Above: Malchut of Atzilut, the level at which the light of Ein Sof and the previously concealed vitality becomes manifest, is called “G‑d’s speech,” for it reveals G‑dliness to the Worlds. This level of Shechinah, which is Malchut of Atzilut:
היא מתלבשת בהיכל קדשי קדשים דבריאה, שהוא חב״ד דבריאה, ובהתלבשותן במלכות דבריאה נבראו הנשמות והמלאכים שבבריאה
clothes itself in the shrine of the Holy of Holies of Beriah, namely, the Chochmah, Binah and Daat of Beriah. Through the fact that [the latter Sefirot] clothe themselves in the Malchut of Beriah, the souls and angels which exist in the World of Beriah have been created.
At this point the Rebbe notes: “[The ChaBaD of Beriah clothe themselves in the Malchut of Beriah] together with the Malchut of Atzilut which is within them, for, as stated earlier [in this chapter], ‘from this source... have been created....’*”
The souls and angels of the World of Beriah are created beings. Unlike the Sefirot of any particular World, they are not the G‑dliness of their World, but are created from the level of Malchut therein. Thus, the souls and angels of the World of Beriah are created from Malchut of that World.2
וגם משם נמשך התלמוד שלפנינו
And from there also — from Malchut of Beriah, in which is enclothed the Shechinah, i.e., Malchut of Atzilut, which previously had clothed itself in the Chochmah, Binah and Daat of the World of Beriah, after which the latter are clothed in Malchut of the World of Beriah — derives the Talmud that we possess.3
וכמו שנתבאר לעיל בשם התיקונים, שבעולם הבריאה מאירות ומשפיעות שם חכמתו ובינתו ודעתו של אין סוף ברוך הוא בבחינת צמצום עצום, בכדי שיוכלו הנשמות והמלאכים, שהם בעלי גבול ותכלית, לקבל השפעה מבחינת חב״ד אלו
And as has previously been explained in the name of the Tikkunim, that in the World of Beriah there shine and flow forth the Chochmah, Binah and Daat of the Ein Sof, in a powerfully contracted manner, in order that the souls and the angels, which are finite beings, shall be able to receive influence from these categories of ChaBaD.
Souls and angels in the World of Beriah are unable to receive influence from ChaBaD as it exists in its essential state, in Atzilut. Only after ChaBaD descends in a powerfully contracted manner into Beriah are they able to receive its influence.
ולכן נמשך משם התלמוד, שהוא גם כן בחינת חב״ד, שהתלמוד הוא טעמי ההלכות על בוריין, והטעמים הם בחינת חב״ד
Therefore the Talmud (not the Mishnah, but the Gemara) also originates from there — from the World of Beriah, for it (the Talmud) is also of the category of ChaBaD, for the Talmud is i.e., it consists of the clearly defined reasons of the Halachot, and the reasons being rational are from the category of ChaBaD (“intelligence”).
וההלכות עצמן הן ממדותיו של אין סוף ברוך הוא, שהן חסד דין רחמים כו׳ שמהן נמשך ההיתר והאיסור, והכשר והפסול, והחיוב והפטור
And the laws themselves found in the Mishnah derive from the middot (the emotive attributes) of the Ein Sof, namely, kindness, severity, mercy, and so on, from which originate permission and prohibition, permission deriving from kindness and prohibition from severity, ritual validity and invalidity, liability and blamelessness, ritual validity and blamelessness originating from the attribute of kindness, and ritual invalidity and liability originating from the attribute of severity,
כמו שכתוב בתיקונים
as is explained in the Tikkunim.
Rambam:
• Sefer Hamitzvot:
Iyar 28, 5777 · May 24, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
We are commanded regarding the ritual impurity that follows childbirth. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Postpartum Ritual Impurity
Postpartum Ritual Impurity
Positive Commandment 100
The 100th mitzvah is that we are commanded regarding the tumah of a yoledes. This mitzvah includes all the laws of a yoledes.
Footnotes
• 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 10
Malveh veLoveh - Chapter 10
1 Just as it is permitted for a seller to take an order based on the market price; so, too, it is permitted to give a loan of produce without any conditions, to be returned without any conditions, without establishing a time when it must be returned once the market price has been established.
What is implied? If there was a fixed market price for wheat that was known by both the borrower and the lender, when the borrower borrows ten se'ah of wheat from a colleague, he is obligated to return ten se'ah, even though the price of wheat increased. The rationale is that when he borrowed the wheat from him, the market price was known. If he had wanted to, he could have purchased wheat and returned it, since a minimum term of the loan was not established.אכשם שמותר למוכר לפסוק על שער שבשוק כך מותר ללוות הפירות סתם ופורעין סתם בלא קביעת זמן על השער שבשוק, כיצד היה השער קבוע וידוע לשניהם ולוה מחבירו עשר סאין חייב להחזיר לו עשר סאין אע"פ שהוקרו החיטים שהרי כשלוה ממנו היה השער ידוע ואילו רצה היה קונה ומחזיר לו שהרי לא קבע לו זמן.
2 If the borrower possesses some of the type of produce that he seeks to borrow, it is permissible for him to borrow this produce without any conditions, to be returned without any conditions, without establishing a time when it is due. Even if he possesses only a se'ah, he may borrow many se'ah because of it. Even if he possesses only a drop of oil or wine, he may borrow several jugs of wine and oil because of it.
If he did not possess any of that type of produce and the market price was not established yet, or the borrower and the lender did not know the market price, it is forbidden to lend a se'ah of produce for a se'ah to be returned at a later date. Similarly, with regard to other types of produce, a person should not lend them out until he establishes a financial equivalent. The following rules apply when a person makes a loan of produce without establishing a financial equivalent, and it decreases in value. The borrower must return the measure or the weight of the fruit he borrowed. If they increased in value, the lender may take only the amount they were worth at the time of the loan.
Even if a person possesses that type of produce, or the market price had already been established, it is forbidden to make a loan of produce that must be repaid on a specific date. Instead, the loan must be made without any stipulation, and it can be repaid whenever the borrower desires to repay it.בהיה לו מאותו המין שלוה ה"ז מותר ללוות סתם בלא קביעת זמן ופורע סתם אע"פ שעדיין לא יצא השער, ואפילו היתה לו סאה בלבד לוה עליה כמה סאין, היתה לו טיפה אחת של שמן או של יין לוה עליה כמה גרבי יין ושמן, לא היתה לו מאותו המין כלום ולא נקבע שער השוק עדיין או שלא ידעו שער השוק ה"ז אסור ללוות סאה בסאה, וכן בשאר הפירות לא ילוה אותן עד שיעשה אותן דמים, ואם לוה ולא עשה אותן [דמים] והוזלו מחזיר לו פירות כמדה שלוה או כמשקל ואם הוקר נוטל דמים שהיו שוין בשעת הלואה, אע"פ שיש לו מאותו המין או שהיה השער קבוע בשוק הרי זה אסור ללוות פירות בפירות עד זמן קבוע אלא לוה סתם ופורע באיזה זמן שיפרע.
3 A person should not tell a colleague: "Lend me a kor of wheat and I will return a kor to you at the time when wheat is brought to the granaries." He may, however, tell him: "Lend me wheat until my son comes, or until I find the key to my storehouse."גלא יאמר אדם לחבירו הלוני כור חטים ואני אחזיר לך כור לגורן אלא אומר לו הלוני עד שיבא בני או עד שאמצע המפתח.
4 The following rules apply if a person lent out produce until a fixed date: If the produce diminished in value, the borrower should return the produce at the time set. If the produce increased in value, the borrower should pay him the money that it was worth at the time of the loan.דלוה פירות עד זמן קבוע אם הוזלו מחזיר לו פירות בזמן שקבע ואם הוקרו נותן לו דמים שהיו שוין בשעת ההלואה.
5 A person may lend wheat to his sharecroppers to be used as seed, in return for wheat to be paid back after the harvest. This applies both before the sharecropper enters the field and after he entered the field.
When does this apply? In a place where it is customary that the sharecropper supplies the seed for the crops. For the owner of the field has the right to remove the sharecropper from the field whenever he does not supply it.
Different laws apply in places where it is customary for the owner of the field to provide the seed. If the sharecropper did not enter the field yet, it is permitted for the owner to lend wheat for wheat to be returned in the future, for he still has the prerogative of removing the sharecropper from the field. Thus, when the sharecropper entered the field, he entered with the intent of returning the wheat the owner lent him.
If, however, the loan was made after the sharecropper entered the field, since the owner can no longer have him removed, he is like any other person. It is forbidden to lend him wheat for seed in return for wheat to be paid back at a later date. He may, however, lend him wheat according to its market value if he does not make any stipulations.המלוה אדם את אריסיו חטים בחטים לזרע בין קודם שירד האריס לשדה בין אחר שירד, בד"א במקום שנהגו שיתן האריס את הזרע שהרי ביד בעל הקרקע לסלקו כל זמן שלא נתן אבל במקום שדרך בעל הקרקע ליתן את הזרע אם עדיין לא ירד האריס ה"ז מותר להלוות חטים בחטים שעדיין יש לו לסלקו נמצא בעת שירד לשדה ירד על דעת שיחזיר לו חטים שהלוהו, אבל אחר שירד לשדה הואיל ואינו יכול לסלקו הרי הוא ככל אדם ואסור להלוותו חטים בחטים לזרע אבל מלוהו סתם על שער שבשוק.
6 A loan may not be repaid with a loan of produce. To explain: A person owed a colleague money. The lender told the borrower: "Give me my money, because I want to purchase wheat with it."
The borrower responded: "Go out and establish the money I owe you as a debt of wheat according to the present market price."
If the borrower possesses an equivalent quantity of wheat, this is permitted. If, however, he does not have that type of produce, this is forbidden. For our Sages said that it is permitted to place an order based on a commodity's market price, even though the seller does not possess any of that commodity, only when the purchaser is paying money for the acquisition. It is, however, forbidden to transfer a debt of money into a debt of produce unless the borrower possesses the produce.
The concept can be extended when, in the above situation, the borrower did possess wheat and the debt was transferred into a debt of wheat. Similar rules apply if afterwards the lender comes and tells him: "Give me the wheat, because I want to sell it and use the money to purchase wine," and in response, the borrower tells him: "Go out and consider the debt as a debt of wine, according to the present market price of wine." If he possesses wine, it is permitted and it is considered as if he owes him wine. If he does not possess wine, it is forbidden.
If the borrower did not possess the commodity desired, but nevertheless, transgressed and transferred the debt into a debt of that commodity, he is not required to pay the debt in the commodity. Even though he did purchase the commodity afterwards, he should pay the lender the money he lent him.ומי שהיה נושה בחבירו מעות ואמר לו תן לי מעותי שאני רוצה ליקח בהן חטים אמר לו צא ועשה אותן עלי כשער של עכשיו ויהיה לך אצלי חטים בהלואה, אם יש לו חטים כשיעור מעותיו מותר ואם אין [לו] אותו המין ה"ז אסור שלא אמרו חכמים שמותר לפסוק על שער שבשוק אע"פ שאין לו כלום מאותו המין אלא בנותן מעותיו לקנות בהן פירות אבל הרוצה להעמיד הלואתו על גב הפירות אסור עד שיהיו לו פירות, היה ללוה חטים ועשה הלואתו עליו חטים ובא אחר זמן ואמר לו תן לי חטים שאני רוצה למוכרן וליקח בדמיהן יין אמר לו צא ועשה אותן עלי יין כשער שבשוק עתה, אם יש לו יין הרי זה מותר ונעשית הלואתו אצלו יין ואם אין לו יין אסור, הרי שלא היה לו ועבר והחזיר ההלואה פירות אף על פי שקנה פירות אחר כך אינו חייב ליתן לו פירות אלא נותן לו מעות שהלוהו.
• 3 Chapters A Day: Metamme'ey Mishkav uMoshav Metamme'ey Mishkav uMoshav - Chapter 4, Metamme'ey Mishkav uMoshav Metamme'ey Mishkav uMoshav - Chapter 5, Metamme'ey Mishkav uMoshav Metamme'ey Mishkav uMoshav - Chapter 6
Metamme'ey Mishkav uMoshav - Chapter 4
1 There are four women who are impure only from the time they discover uterine bleeding onward. They do not impart impurity retroactively. They are: a woman who is pregnant, one who is nursing, a maiden, or one who is elderly.
What is meant by a pregnant woman? A woman whose pregnancy has become obvious. If she was considered as pregnant and then experienced uterine bleeding and discharged a sack full of air or an entity that is not considered as a fetus, her status continues without and she is impure only from the time she discovers uterine bleeding onward. If she experienced uterine bleeding and directly afterwards, her pregnancy became obvious, she becomes impure retroactively like other women.
What is meant by a woman who is nursing? A woman within 24 months of childbirth, even if her child died within this time, she weaned him, or gave him to a nursemaid, she is impure only from the time bleeding is discovered. After 24 months, even if she continues to nurse, she becomes impure retroactively like other women.
What is meant by the term "a maiden"? A girl who has never menstruated, i.e., the intent is a maiden with regard to menstruation and not a maiden with regard to hymeneal bleeding. What is implied? Even if she was married and experienced uterine bleeding because of marriage or she gave birth and experienced uterine bleeding because of birth, she is still considered as a maiden with regard to the ruling that she is impure only from the time she discovers uterine bleeding onward.
What is meant by the term "elderly woman"? A woman who did not menstruate for three months as she approached advanced age. When is she considered elderly? When she is called an old woman by others in her presence and she does not protest. If three 30-day intervals pass and then she menstruates, another three 30-day intervals or more or less pass, and she menstruates, she is considered like other women and imparts impurity retroactively.אארבע נשים דיין שעתן ואינן מטמאות למפרע ואלו הן מעוברת ומניקה ובתולה וזקנה אי זו היא מעוברת משיוכר עוברה היתה בחזקת מעוברת וראתה דם ואח"כ הפילה רוח או דבר שאינו ולד הרי זו בחזקתה ודיה שעתה ראתה דם ואחר כך הוכר עוברה הרי זו מטמאה למפרע ככל הנשים אי זו היא מניקה כל עשרים וארבעה חדש מיום הלידה אפילו מת בנה בתוך זמן זה או שגמלתהו או נתנתהו למניקה דיה שעתה אבל אחר כ"ד חדש אע"פ שהיא מניקה והולכת הרי זו טמאה למפרע ככל הנשים אי זו היא בתולה כל שלא ראתה דם מימיה בתולת דמים אמרו לא בתולת בתולים כיצד אפילו נשאת וראתה דם מחמת נישואין או ילדה וראתה דם מחמת לידה עדיין היא בתולה לעניין טומאה ודיה שעתה אי זו היא זקנה כל שעברו עליה שלשה חדשים סמוך לזקנותה ולא ראתה דם ואי זו היא סמוך לזקנותה כל שחברותיה קוראות לה זקנה בפניה ואינה מקפדת עברו עליה שלש עונות וראתה וחזרו ועברו עליה שלש עונות אחרות או פחות או יתר וראתה הרי היא ככל הנשים ומטמאה למפרע:
2 When a girl menstruates for the first time, even if her blood is flowing or dripping for all seven days, it is considered as if she experienced bleeding once. If she experienced bleeding, it stopped and then started again, it is considered as if she experienced bleeding twice.בבתולה שראתה דם אפילו שופעת כל שבעה או דולפת הרי זה פעם אחת ראתה דם ופסקה וחזרה יראתה הרי זה שתי פעמים:
3 When a young girl who had not yet reached the age when she is expected to menstruate experiences uterine bleeding for the first and second times, she is impure only from the time she discovers uterine bleeding onward. If she experiences bleeding a third time, she imparts impurity retroactively. If three months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure retroactively.גתינוקת שלא הגיע זמנה לראות וראתה דם פעם ראשונה ושניה דיה שעתה ראתה פעם שלישית מטמאה למפרע [עברו עליה שלשה חדשים ואחר כך ראתה דיה שעתה] עברו עליה שלשה חדשים אחרים ואח"כ ראתה דיה שעתה עברו עליה ג' חדשים אחרים וראתה מטמאה למפרע:
4 When a young girl reaches the age when she can be expected to menstruate and experiences uterine bleeding for the first time, she is impure only from the time she discovers uterine bleeding onward. From the second occasion onward, she imparts impurity retroactively. If three months then pass without her menstruating and then she menstruates, she is impure only from the time she discovers uterine bleeding onward. If three other months then pass without her menstruating and then she menstruates, she is impure retroactively.דתינוקת שהגיע זמנה לראות וראתה פעם ראשונה דיה שעתה שנייה מטמאה למפרע עברו עליה שלשה חדשים ואח"כ ראתה דיה שעתה עברו עליה שלשה חדשים אחרים ואחר כך ראתה מטמאה למפרע:
5 If a pregnant woman, one who is nursing or elderly, or a girl who has never menstruated, but has reached the age when that is likely experiences uterine bleeding once, she is impure only from the time she discovers uterine bleeding onward. If such a woman experiences bleeding a second time, she imparts impurity retroactively like all other women, as explained. If, however, the first time she experienced bleeding, it came because of external factors, she is impure only from the time she discovers uterine bleeding onward, even if she experiences bleeding a second time.המעוברת ומניקה וזקנה ובתולה שהגיע זמנם לראות שראו ראיה ראשונה דיין שעתן ראו פעם שניה מטמאו' למפרע ככל הנשים כמו שביארנו ואם ראו הראשונה באונס אף בשניה דיין שעתן:
6 When a pregnant or nursing woman experienced uterine bleeding and then a three month interval passed before she experienced bleeding again, she is impure only from the time she discovers uterine bleeding onward. If another three months pass without her menstruating and then she experiences uterine bleeding again, i.e., a third experience of bleeding when counting the first, she imparts impurity retroactively.
When a woman experiences uterine bleeding within 24 hours of experiencing "the bleeding of purity," she is impure only from the time she discovers uterine bleeding onward.
Any woman about whom it is said, "she is impure only from the time she discovers uterine bleeding onward," must continuously inspect herself even though she imparts impurity retroactively. All women who inspect themselves frequently are praiseworthy, with the exception of a woman in the nidah state and a woman who is granted "the bleeding of purity," for whom the inspections are of no consequence whatsoever.ומעוברת או מניקה שראתה הדם ועברו עליה שלשה חדשים ואח"כ ראתה דיה שעתה עברו עליה שלשה חדשים אחרים וראתה פעם שניה שהיא שלישית לראייה ראשונה מטמאות למפרע הרואה דם אחר דם טוהר בתוך כ"ד שעות דיה שעתה וכל שדיה שעתה אף על פי שאינה מטמאה למפרע צריכה שתבדוק עצמה תמיד וכל אשה המרבת לבדוק משובחת חוץ מן הנדה ויושבת על דם טוהר שאין הבדיקה מועלת להן כלום:
7 The Sages ordained that Jewish women should inspect themselves every day in the morning because of the pure articles that they touched the previous evening and in the evening, because of the pure articles they touched in the morning. Whenever a woman partakes of terumah, she should inspect herself when she partakes of the terumah.
Every woman should inspect herself before she is intimate with her husband, because she also inspects herself for the sake of pure articles. If, however, she does not have to do with pure articles, she need not inspect herself for the sake of intimacy with her husband. For every woman who has a fixed time when she is expected to menstruate can operate on the presumption that at other times, she is pure with regard to relations with her husband, as we explained with regard to the laws of nidah.זחכמים תקנו להן לבנות ישראל להיות בודקות עצמן בכל יום בשחרית מפני טהרות של ערבית ובערבית מפני טהרות של שחרית וכל אוכלת תרומה בודקת בשעה שאוכלת בתרומה וכל אשה בודקת בשעה שעוברת לשמש מטתה מפני הטהרות אבל אם לא היתה עוסקת בטהרות אינה צריכה בדיקה לבעלה שכל הנשים שיש להן וסת בחזקת טהרה לבעליהן כמו שביארנו בענין נדה:
8 Jewish young girls who have not reached puberty may operate under the assumption that they are pure. It is not necessary that women inspect them. Once they reach puberty, they must undergo an inspection and they should be inspected by mature women.חחזקת בנות ישראל שלא הגיעו לפירקן בחזקת טהרה ואין הנשים בודקות אותן אבל משהגיעו לפירקן צריכות בדיקה ונשים בודקות אותן:
9 When a woman who is a deafmute, an intellectually or emotionally compromised woman, or one who lost control of her mental faculties due to sickness has an intellectually capable woman who cares for her, they may partake of terumah.טהחרשת והשוטה ומי שנטרפה דעתה בחולי אם יש להן פקחות מתקנות אותן הרי אלו אוכלות בתרומה:
10 Any garments stained with blood coming from Jewish homes are assumed to be impure. Those coming from gentile homes are considered to be pure. Those found in Jewish cities are considered to be pure. For Jews are not suspected of casting away their bloodstained garments. Instead, they are hidden away.
Accordingly, any bloodstained garments that are discovered are considered as pure with the exception of those in holes and around an impure room. In all instances, the impurity is only a decree, imposed because of doubt, as we explained.יכל הכתמים הבאים מבין ישראל בחזקת טומאה והבאים מבין העכו"ם בחזקת טהורין והנמצאים בערי ישראל טהורים שלא נחשדו ישראל להשליך כתמיהן אלא מצניעין אותם לפיכך כל הכתמין הנמצאים בכ"מ טהורין חוץ מן הנמצאים בחורים וסביבות בית הטומאה וכולן טומאתן בספק כמו שביארנו:
11 Whenever a bloodstained garment is found, it should be treated with seven detergent agents. Afterwards, whether or not the stain is purged, the garment is immersed in a mikveh and then is deemed pure.
The rationale is that if it is not purged at all, it was a tint. If it was purged or its color faded, it is assumed to be a bloodstain. Since it was treated with these seven detergents, the blood has already been nullified even though a trace of it is still apparent. Even when a stain definitely came from nidah bleeding, once it was treated with these seven detergent agents, the blood is considered as nullified. The garment may be immersed and then used in connection with ritually pure entities.יאכל הכתמים הטמאין מעבירין עליהן שבעה סממנין ואחר כך בין עבר הכתם בין לא עבר מטבילו וטהור שאם לא עבר כלל הרי הוא צבע ואם עבר או כהה ה"ז כתם ומאחר שעברו עליו הסממנין כבר בטל אע"פ שרישומו ניכר ואפילו כתם של דם נדות ודאי כיון שהעביר עליו ז' סממנים בטל ומטבילו ועושה טהרות על גביו:
12 When a bloodstain on a garment is no longer detectable, the entire garment should be treated with the seven detergent agents and then immersed.
The following laws apply when semen is no longer detectable on a garment: If it the garment was new, it should be checked with a needle. If the garment was worn, it should be inspected in the sun.יבבגד שאבד בו כתם מעבירין על כל הבגד שבעה סממנים ומטבילו אבדה בו שכבת זרע אם היה חדש בודקו במחט ואם היה שחוק בודקו בחמה:
13 The following laws apply when a garment that was stained was immersed in the mikveh and then brought into contact with ritually pure articles. If afterwards it was treated with the seven detergent agents and was not purged, it is a tint. The ritually pure articles with which it came into contact remain ritually pure and there is no need to immerse it again. If the stain was purged or faded, it is a bloodstain. The pure articles are impure, because the person was concerned with the stain as evidenced by his removal of it. The garment must be immersed a second time to purify it.יגבגד שהיה עליו כתם והטבילו ועשה על גביו טהרות ואחר כך העביר על הכתם שבעה הסממנים ולא עבר ה"ז צבע והטהרות שעשה טהורות וא"צ להטבילו פעם אחרת ואם עבר הכתם או כהה עינו ה"ז כתם והטהרות טמאות שהרי הקפיד על הכתם להסירו וצריך להטבילו פעם שניה לטהרו:
14 When a stain was treated with six of the seven detergent agents and it was not purged and then it was treated with soap and it was purged, the pure articles with which it came into contact contract impurity. Although soap removes tints as well, since the garment was not treated with all seven detergent agents, it is presumed that it was a bloodstain and that, had the seventh agent been used, it would have been purged.
If one treated a stained garment with all seven detergent agents and the stain was not purged and then treated it with them again and it was purged, but a trace remained, all of the pure articles with which it came into contact between the first washing and the second washing are pure. All of the pure articles with which it came into contact after the second washing are impure. The rationale is that since he showed his intent that he objects to any trace of the stain and desires to remove all remnants of it, the garment is impure until all remnants are nullified and it is immersed in a mikveh.
In Hilchot Issurei Bi'ah, we already explained the seven detergent agents with which a stain is treated and how it is treated with them.ידכתם שהעביר עליו ששה סממנים ולא עבר ואח"כ העביר עליו צפון ועבר הרי הטהרות שנעשו על גביו טמאות אף על פי שהצפון מעביר הצבע הואיל ולא העביר עליו שבעה הסממנין הרי זה בחזקת כתם ושמא אילו העביר השביעי היה עובר העביר עליו ז' הסממנים ולא עבר וחזר והעבירן עליו פעם שנייה ועבר כל הטהרות שנעשו על גביו בין תכבוסת ראשונה לשניה טהורות וכל הטהרות שנעשו על גביו אחר תכבוסת שניה טמאות הואיל וגילה דעתו שהוא מקפיד עליו ורוצה להוציא רשומו הרי זה טמא עד שיבטלו ויטבילו כבר ביארנו בהלכות איסורי ביאה שבעה הסממנין שמעבירין על הכתם מה הן והיאך מעבירין אותן:
15 When a woman dies and afterwards menstrual blood flows from her body, it imparts impurity to garments it stains. The rationale is that the uterus is an impure place. Hence, even though the blood flowed out after she died and the laws of nidah no longer apply, since it emerged from an impure place, it imparts nidah impurity to garments it stains. If it comprises a revi'it, it imparts impurity to everything under the same shelter and it imparts impurity to garments it stains.טוהאשה שמתה ויצאה ממנה דם מטמא משום כתם שהמקור מקומו טמא אף ע"פ שיצא הדם אחר שמתה ואין כאן נדה הואיל וממקום טמא יצא מטמא טומאת כתמים ואם היה בו רביעית מטמא באהל ומטמא משום כתם:
Metamme'ey Mishkav uMoshav - Chapter 5
1 A zav, a zavah, a nidah, and a woman after childbirth remain impure and impart impurity to humans, articles, and articles on which one sits or lies until they immerse. Even if they remained several years without an impure emission, but did not immerse, they remain impure.אהזב והזבה והנדה והיולדת לעולם הם בטומאתן ומטמאין אדם וכלים ומשכב ומרכב עד שיטבילו אפילו נתאחרו כמה שנים בלא ראיית טומאה ולא טבלו הרי הן בטומאתן:
2 When a woman after childbirth does not immerse after the seven days of impurity obligated after the birth of a male child and the fourteen days obligated after the birth of a female child, any blood that will be discharged afterwards even though it is discharged during her days of purity, is like the blood of a nidah and imparts impurity whether it is moist or dry. Scripture did not make the matter dependent on days alone, but on days and immersion.ביולדת שלא טבלה אחר שבעה לזכר וי"ד לנקבה כל דם שתראה אף ע"פ שהוא בתוך ימי טוהר הרי הוא כדם הנדות ומטמא לח ויבש לא תלה הכתוב בימים בלבד אלא בימים וטבילה:
3 When a woman who gave birth descended to immerse herself to make the transition from impurity to purity and she discharged blood as she was descending and emerged from the inner space of her uterus, it is impure. Immersion has no effect on this blood even though it is still within her body. If she discharges it as she ascends from immersion in the mikveh, it is pure. For it is "pure blood" and the immersion is effective with regard to all the blood that is within her body and causes it to be considered as "pure blood."גיולדת שירדה לטבול מטומאה לטהרה ונעקר ממנה דם בירידתה ויצא חוץ לבין השינים הרי זו טמאה ואין הטבילה מועלת לדם זה ואע"פ שעדיין היא בבשרה ואם נעקר ממנה בעלייתה מן המקוה הרי זו טהורה מפני שהוא דם טוהר והטבילה מועלת לכל הדם המובלע באיברים ומשימה אותו דם טוהר:
4 When a woman after childbirth immersed after the seven impure days that follow the birth of a male, after the fourteen impure days that follow the birth of a female, or after counting seven spotless days if she gave birth in a state of zivah, throughout her days of purity, she is considered as an impure person who immersed but nightfall has not arrived. She is not required to undergo another immersion at the conclusion of her days of purity. Instead, when those days are completed, she is like a person who immersed in the mikveh and the day passed.
In which contexts is she considered as a person who has immersed that day? With regard to terumah and the second tithe. But with regard to sacrificial food, she is like a person who is a derivative of impurity who did not immerse. She is like a person who touched a nidah or a person who is impure due to contact with a corpse who has not yet immersed, or the like. Thus it can be concluded that a woman in the midst of her days of purity may partake of the second tithe and disqualifies terumah like a person who has immersed that day does, as will be explained.
If some of her saliva or her pure blood fell on a loaf of bread that was terumah, the loaf remains pure. For fluids coming from a person who immersed that day are pure, as will be explained. Such fluids do, however, impart impurity to sacrificial foods as a derivative of impurity would until her days of purity are completed and she is pure in all respects. It appears to me that since she imparts impurity to sacrificial foods during these days of purity, she must immerse herself at the end of her days of purity and only then may she touch sacrificial food. This applies even though she does not require another immersion to partake of terumah.דיולדת שטבלה אחר שבעה של זכר וי"ד של נקבה או אחר ספירת שבעה ימים נקיים אם היתה יולדת בזוב הרי היא בכל ימי טוהר שלה כטמא שטבל ועדיין לא העריב שמשו והרי היא טבולת יום בכל אותן הימים ואינה צריכה טבילה אחרת בסוף ימי טוהר אלא במושלם הימים הרי היא כטבול יום שהעריב שמשו בד"א שהיא כטבול יום לענין תרומה ומעשר אבל לקדשים הרי היא כראשון לטומאה שעדיין לא טבל אלא כמי שנגע בנדה או בטמא מת שעדיין לא טבל וכיוצא בהן נמצאת אתה למד שהיולדת בתוך ימי טוהר אוכלת במעשר ופוסלת את התרומה כטבול יום כמו שיתבאר ואם נפל מרוקה ומדם טהרתה על ככר של תרומה הרי הוא בטהרתו שמשקה טבול יום טהור כמו שיתבאר ומטמאה את הקדשים כולד הטומאות עד שתשלים ימי טוהר ותהיה טהורה לכל ויראה לי שמאחר שהיא מטמאה את הקדש שהיא צריכה טבילה אחרת בסוף ואח"כ תגע בקדש אף ע"פ שאינה צריכה טבילה אחרת לאכילת התרומה:
5 When a woman who gave birth and who is afflicted by tzara'at immersed herself after the seven days of impurity required after giving birth to a male or the fourteen days required after a female, her "pure blood" is impure like her saliva and her urine. They are all considered as impure fluids, for all fluids that become impure that are discharged from impure people are like liquids that they touch with the exception of a zav and the like. For the three fluids they discharge are sources of ritual impurity, as we explained.היולדת שהיא מצורעת וטבלה אחר שבעה של זכר או י"ד של נקבה הרי דם טוהר שלה טמא כרוקה וכמימי רגליה וכולן כמשקין טמאין שכל המשקין הטמאין היוצאין מהן כמשקין שהן נוגעין בהן חוץ מזב וכיוצא בו שהרי שלשה משקין היוצאין ממנו אבות טומאות כמו שביארנו:
6 When a minor zavah immerses on the day she is watching after sunrise, the status of the articles she touches and a man with whom she is intimate is indefinite, as we explained with regard to the prohibitions of nidah. If she completes the day without experiencing further uterine bleeding, anything she touches is pure and one who is intimate with her is pure and he is exempt. If she experiences uterine bleeding after she immerses, any pure objects that she touched are impure, the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply and a man who is intimate with her is liable for a sin-offering.
If she immersed herself before dawn during the night before the day on which she should be cautious, it is as if she never immersed and the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply.וזבה קטנה שטבלה ביום השמור שלה אחר הנץ כמו שביארנו בענין איסור נדה הרי מגעה ובעילתה תלויים אם נגמר היום ולא ראתה כל שנגעה בו טהור ובועלה טהור ופטור ואם ראתה דם אחר שטבלה כל טהרות שעשתה טמאות ועושת משכב ומרכב ובועלה חייב חטאת טבלה בליל השמור קודם שיעלה עמוד השחר הרי זו כמי שלא טבלה ועדיין עושת מרכב ומושב:
7 When a woman experiences uterine bleeding on the eleventh day of zivah. and immersed herself in the evening, on the night of the twelfth, the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply even though she is not fit to become a major zavah, as we explained with regard to the prohibitions of nidah.זהרואה דם ביום אחד עשר וטבלה לערב ליל שנים עשר הרי זו מטמאה משכב ומושב אף על פי שאינה ראויה להיות זבה גדולה כמו שביארנו בענין איסור נדה:
8 If she immersed on the twelfth day after sunrise, although she is forbidden to engage in intimacy until the evening, if she was intimate, the man with whom she was intimate is pure and articles on which one lies or rides that she touches are pure even if she experiences uterine bleeding on the twelfth day after immersion. The rationale is that this day is the beginning of the days of nidah, as we explained with regard to the prohibitions of nidah. The twelfth day is never joined to the eleventh day. Therefore even if she experiences bleeding on the eleventh day, she need not be cautious regarding the twelfth day. Instead, she may immerse herself and touch articles that are ritually pure.
If, by contrast, she experiences uterine bleeding on the tenth day, she should immerse herself on the eleventh day and be cautious with regard to it. For if she experiences uterine bleeding after immersing herself all the pure articles she touches become impure. Similarly, a man with whom she engages in relations becomes impure, even though she will never become a major zavah as a result of this bleeding, as we explained with regard to the prohibitions of nidah.חטבלה ביום י"ב אחר הנץ החמה אע"פ שאסורה לשמש [עד] לערב אם שמשה בועלה טהור ומשכבה ומרכבה טהורין אף על פי שראתה דם ביום י"ב אחר הטבילה מפני שהוא תחלת נדה כמו שביארנו שם באיסור נדה ואינו מצטרף ליום אחד עשר לפיכך אינה צריכה לשמור יום שנים עשר אלא טובלת ועוסקת בטהרות אבל הרואה דם בעשירי טובלת ביום אחד עשר ומשמרת אותו שאם תראה בו דם אחר טבילה נטמאו כל טהרות שעשתה ונטמא בועלה אע"פ שאינה ראויה להיות זבה גדולה כמו שביארנו בענין נדה:
9 When a zav and a major zavah immerse on their seventh spotless day as we explained, they should not touch articles that are ritually pure until the evening, lest they experience an impure discharge that day. In such an instance, that would disqualify the seven days which were counted and retroactively, the pure articles would become impure. Although the laws concerning the impurity imparted by a zav to an article on which one lies or rides apply retroactively, they do not retroactively impart impurity to an earthenware utensil that they moved after they immersed even though they experienced an impure discharge after immersing and disqualified all the days that they had counted. Nevertheless, any earthenware utensil that they touched until they experienced the discharge is pure.טזב וזבה גדולה שטבלו ביום ז' שלהן כמו שביארנו לא יתעסקו בטהרות עד לערב שמא יראו טומאה ויסתרו שבעת ימי הספירה ונמצא אותן הטהרות טמאות למפרע אע"פ שהן עושין משכב ומושב למפרע אין מטמאין כלי חרס בהיסט מאחר שטבלו אף על פי שחזרו וראו טומאה וסתרו הכל וכל כלי חרס שהסיטו עד שלא ראו טהור:
Metamme'ey Mishkav uMoshav - Chapter 6
1 We have already explained that a zav and the others in that category impart impurity to an article on which one lies, sits, or rides.
An article on which one lies and one on which he sits are essentially the same. Why then did the Torah mention them separately? To teach that although a seat is fit for sitting and a couch is fit for lying, whether one sits on a couch or lies on a seat, he causes it to become impure. Therefore I will mention a surface on which one lies alone and it should be understood that the same applies to a surface on which one sits.
What is meant by a surface on which one rides? The surface on which one sits when riding, e.g., a donkey's packsaddle or a horse's saddlecloth.אכבר ביארנו שהזב וחביריו מטמאין משכב ומושב ומרכב והמשכב והמושב אחד הוא ולמה נאמר בתורה משכב ומושב שהמשכב הראוי לשכיבה והמושב הראוי לישיבה ובין שישב על המשכב או ששכב על המושב טמאהו לפיכך אני אומר בכל מקום משכב לבד והוא הדין למושב ואי זהו מרכב זה הראוי לרכיבה כגון מרדעת החמור וטפיטן הסוס:
2 Any article on which one lies or rides to which a zav or the like imparted impurity becomes a primary source of impurity according to Scriptural Law. It imparts impurity to a person and keilim when touching them and to a person when being carried by them.
What is the difference between the laws pertaining to an article on which one lies and one on which one rides? With regard to touching an article on which one lies, if a person touches clothes and other keilim while he is still touching the impure article, he imparts impurity to them and makes them a primary derivative of impurity. One who touches an article on which one rides, by contrast, does not impart impurity to clothes and keilim even when he touches them while touching the impure article. Nevertheless, one who carries either an article on which one lies or rides imparts impurity to clothes and other keilim until he severs contact with the source of his impurity.
What is the source that teaches that a distinction is made between touching and carrying with regard to the impurity of an object on which one rides and no such distinction is made with regard to the impurity of an object on which one lies? With regard to an object on which one lies, Leviticus 15:5 states: "A man who touches his couch.... shall launder his clothes," while with regard to an object on which one rides, ibid.: 9-10 states: "Any object on which he will ride... anyone who touches anything that will be beneath him will be impure until the evening." In the latter instance, it is not said that he must launder his garments. This teaches that he does not impart impurity to his garments when touching the source of impurity. And it is written ibid.: "One who carries them shall launder his garments." This applies equally to one who carries an article on which one rides and an article on which one lies.
Thus it can be concluded that a zav, a zavah, a nidah, and a woman after childbirth, the articles on which they lie, their saliva, their urine, the blood of a nidah, a zavah, and a woman after childbirth, and the discharge of a zav are all primary sources of impurity. If a person touches any of these or carries them, he imparts impurity to his clothes and other keilim while he is touching them or carrying them. He does not, however, impart impurity to another person or to an earthenware container. For any entity that imparts impurity to a human imparts impurity to an earthenware container and any entity that does not impart impurity to a human does not impart impurity to an earthenware container.
Thus it can be concluded that whenever it is said about an impure person: "He shall launder his clothes," he imparts impurity to clothes that he touches as long as he does not separate from the entity imparting impurity to him. He makes those garments primary derivatives of impurity, like he is. He imparts impurity to other keilim like garments with the exception of earthenware containers. For he does not impart impurity to another person or to earthenware containers even though he has not separated from the entity imparting impurity to him.
Whenever, by contrast, Scripture does not say about an impure person: "He shall launder his clothes," his status is the same before he separates from the entity imparting impurity to him as it is afterwards. He does not impart impurity to garments, because he is merely a derivative of impurity. Needless to say, he does not impart impurity to another person or to earthenware containers. Therefore a person who touches an article on which a zav rode does not impart impurity to garments when touching it. One who carries such an article, by contrast, imparts impurity when carrying it, as we explained.בהמשכב והמרכב כל אחד מהן אב מאבות הטומאות של תורה מטמאין אדם וכלים במגע ומטמאין את האדם במשא ומה בין משכב למרכב שהנוגע במשכב אם היה אדם ונגע בבגדים ובשאר כלים עד שלא פירש ממטמאיו הרי זה טמאם ועשאן ראשון לטומאה והנוגע במרכב אינו מטמא בגדים ולא כלים אפילו בשעת מגעו אבל הנושא את המשכב או את המרכב הרי זה מטמא בגדים ושאר כלים בשעת נשיאתו עד שלא פירש ממטמאיו ומניין שבטומאת מרכב חלק מגעו ממשאו ובמשכב לא חלק שהרי הוא אומר במשכב ואיש אשר יגע במשכבו יכבס בגדיו ובמרכב הוא אומר וכל המרכב אשר ירכב עליו וכל הנוגע בכל אשר יהיה תחתיו יטמא עד הערב ולא נאמר בו יכבס בגדיו מלמד שאינו מטמא בגדים בשעת מגעו ונאמר והנושא אותם יכבס בגדיו אחד הנושא את המרכב או הנושא משכב מטמא בגרים בשעת נשיאתו:
נמצאת למד שהזב והזבה והנדה והיולדת ומשכבן ורוקן ומימי רגליהן ודם נדה וזבה ויולדת וזובו של זב כל אחד מאלו אב ואדם שנגע באחד מכל אלו או נשאן מטמא בגדים ושאר כלים בשעת נגיעתו או בשעת נשיאתו ואינו מטמא לא אדם ולא כלי חרש שכל המטמא אדם מטמא כלי חרש וכל שאינו מטמא אדם אינו מטמא כלי חרש הנה למדת שכל טמא שנאמר בו יכבס בגדיו הרי זה מטמא בגדים שיגע בהם כל זמן שלא פירש ממטמאיו ועושה אותן ראשון לטומאה כמוהו ומטמא שאר כלים כבגדים חוץ מכלי חרש שאינו מטמא לא אדם ולא כלי חרש אע"פ שעדיין לא פירש וכל טמא שלא נאמר בו יכבס בגדיו הרי הוא עד שלא פירש כאחר שפירש שאינו מטמא בגדים מפני שהוא ולד ואצ"ל שאינו מטמא אדם ולא כלי חרש ולפיכך הנוגע במרכב אינו מטמא בגדים בשעת מגעו והנושא את המרכב מטמא בגדים בשעת נשיאותו כמו שביארנו:
3 All keilim that rest above a zav or the like are called madaf. They are considered as articles that he touches and they do not impart impurity to another person or to an earthenware container. They do, however, impart impurity to food or liquids like other derivatives of impurity. The impurity of madaf is a Rabbinic decree.גכל הכלים שינשאו למעלה מן הזב הם הנקראין מדף והם כולם ככלים שהוא נוגע בהם שהם ראשון לטומאה ואינן מטמאין לא אדם ולא כלים אבל מטמאין אוכלין ומשקין כשאר ולדות הטומאה וטומאת מדף מדבריהם:
4 When a zav, a zavah, a nidah, a woman after childbirth, or a person afflicted by tzara'at die, they impart impurity to an object on which they lied or rode after their death just as they would during their lifetime until their flesh decomposes. This is a Rabbinic safeguard, decreed lest one of these individuals lose consciousness and it appear that they died, but they did not actually die. Thus a surface on which one of these lie or ride after death is a primary source of impurity by Rabbinic decree. When, by contrast, a gentile dies, a surface on which he lies after death is not considered as a source of impurity, for even when he is alive, he imparts impurity only due to Rabbinic decree, as we explained.דהזב והזבה והנדה והיולדת והמצורע שמתו הרי הן מטמאין משכב ומרכב אחר מיתתן כשהיו כשהן חיין עד שימוק הבשר וטומאה זו מדבריהם גזירה שמא יתעלף אחד מאלו וידמו שמת והוא עדיין לא מת נמצא משכבו ומרכבו של אחר מיתה אב טומאה של דברי סופרים אבל נכרי שמת אינו עושה משכב שהרי כשהוא חי אינו מטמא אלא מדבריהם כמו שביארנו:
5 Whenever you hear the terms "the impurity of an object upon which one lies or rides," the intent is not necessarily that the impure person touch the object on which one lies or rides while resting on them. Instead, even if there are large stones above the entity made to lie or ride on and the zav rested on the stones from above, the surface on which one lies or rides becomes a primary source of impurity. Even when there are 1000 surfaces on which a person lies or rides one on top of another and a stone is on the uppermost and a person who imparts impurity to an object on which he or she lies or sits on top of the stone, everything becomes impure. Both the article on which one lies that touches the earth and the uppermost one become primary sources of impurity when they are affected by the zav's lying down.
Similarly, if one of the individuals who impart impurity to an object on which he or she lies or sits was below, there was a stone on top of him, and food, liquids, keilim, and/or a person on the stone, one on top of the other, they are all impure and are considered as primary derivatives of impurity. Whether an k'li, food, a liquid, or a person touches a zav or the k'li, food, liquid, or person was on a stone that was above the zav, there is no difference. In both instances everything is considered as a derivative of impurity and does not impart impurity to a person or to keilim. The only exception is a person who is above a zav who is still in contact with the zav who imparted impurity to him. He imparts impurity to other keilim, as we explained.הכל מקום שאתה שומע טומאת משכב ומרכב אינו שיגע הטמא במשכב או במרכב כשינשא עליהן אלא אפילו היו אבנים גדולות למעלה מן הכלי העשוי למשכב או למרכב ונישא הזב על האבנים מלמעלה נטמא המשכב או המרכב ונעשה אב טומאה אפילו אלף משכב או מרכב זה למעלה מזה ואבן על העליון וישב אחד ממטמאי משכב ומושב למעלה מן האבן נטמאו הכל ואחד המשכב הנוגע בארץ או המשכב של מעלה אם נגע בו בשעת שכיבתו כל אחד מהן אב הטומאה וכן אם היה אחד ממטמאי משכב ומושב למטה ואבן על גביו ואוכלין ומשקין וכלים ואדם על גבי האבן זה למעלה מזה כולן טמאין וראשון לטומאה ואחד כלי או אוכל ומשקה או אדם הנוגע בזב או כלי או אוכל ומשקה או אדם שהוא למעלה על האבן שעל גביו הכל ולד טומאה ואינו מטמא לא אדם ולא כלים חוץ מן האדם שעל גבי הזב שעד שלא פירש ממטמאיו מטמא שאר כלים כמו שביארנו:
6 When food, liquids, and keilim that are not made to lie, sit, or ride upon were below other articles and a zav or the like sat above them without touching them, they are all pure. If, however, a person was below and a zav was above, he is impure even if he does not touch him, because he is carrying the zav, like anyone who carries an article that imparts impurity when carried. The one carrying it becomes a primary derivative of impurity.
Thus one can conclude that anything that is above a zav is impure, whether a person, articles on which one lies, sits, or rides, all other keilim, food, and liquids. Everything is a primary derivative of impurity. Everything that is below a zav and does not touch him is pure except a person or an article made to lie, sit, or ride upon. There is a difference between them. The person is a derivative of impurity and the article made to lie, sit, or ride upon is a primary sources of impurity, as we explained.והאוכלים והמשקין והכלים שאינן עשוים לא למשכב ולא למושב ולא למרכב שהיו למטה וישב הזב וכיוצא בו עליהם למעלה ולא נגעו בהן כולן טהורין אבל אם היה האדם למטה והזב למעלה אע"פ שאינו נוגע בו הרי זה טמא משום נושא זב ככל נושא דבר שמטמא במשא שהנושא ראשון לטומאה הא למדת שכל שיהיה למעלה מן הזב טמא בין אדם ובין כלים העשויין למשכב ולמושב ולמרכב בין שאר כל הכלים בין אוכלים בין משקין הכל ראשון לטומאה וכל שיהיה למטה מן הזב ולא יגע בו טהור חוץ מן האדם או כלי העשוי למשכב או למושב או למרכב אלא שהאדם ראשון והכלים העשויים למושב או למשכב או למרכב אב הטומאה כמו שביארנו:
Hayom Yom:
• English Text | Video Class
wednesday, Iyar 28, 5777 · 24 May 2017
Iyar 28, 43rd day of the omer
| wednesday | Iyar 28, 43rd day of the omer | 5703 |
| Torah lessons: | Chumash: Bamidbar, Revi'i with Rashi. |
| Tehillim: 135-139. |
| Tanya: Ch. 52. Now, just as (p. 271)...from the sun. (p. 273). |
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In one of the nocturnal visions in which the Tzemach Tzedek saw the Alter Rebbe (his grandfather), during the Thirty Days of Mourning for the Alter Rebbe, the latter recited for him the maamar, Al shlosha dvarim. After the maamar the Alter Rebbe said, "If the man emits seed first, she bears a female"1 - that is your mother; "if the woman emits seed first, she bears a male" - that is you.
Daily Thought
People think that Torah is about something: that it comes to explain our world, what has happened and what will happen, where each thing belongs and what to do with it.
In a way, this is true. But ultimately, Torah isn’t about anything—everything is about Torah.
G‑d emanated light, created a world and filled it with events, people and things, all so we would have means and metaphor to discuss His thoughts.
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