Today's Laws & Customs:
• Eat Matzah
It is customary to eat matzah today to mark the "Second Passover" (see "Today in Jewish History").
• Count "Thirty Days to the Omer" Tonight
Tomorrow is the thirtieth 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 days, which are four 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'Hod -- "Restraint in Humility"
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:
• "Second Passover" (1312 BCE)
A year after the Exodus, G-d instructed the people of Israel to bring the Passover offering on the afternoon of Nissan 14, and to eat it that evening, roasted over the fire, together with matzah and bitter herbs, as they had done on the previous year just before they left Egypt. "There were, however, certain persons who had become ritually impure through contact with a dead body, and could not, therefore, prepare the Passover offering on that day. They approached Moses and Aaron ... and they said: '...Why should we be deprived, and not be able to present G-d's offering in its time, amongst the children of Israel?'" (Numbers 9).
In response to their plea, G-d established the 14th of Iyar as a "second Passover" (pesach sheini) for anyone who was unable to bring the offering on its appointed time in the previous month. The day thus represents the "second chance" achieved by teshuvah the power of repentance and "return." In the words of Rabbi Yosef Yitzchak of Lubavitch, "The Second Passover means that it's never a 'lost case.'"
Links:
The Second Passover
A Second Chance
• Passing of Rabbi Meir (2nd Century CE)
Rabbi Meir, a second century scholar and scribe, was among the foremost disciples of Rabbi Akiba. His colleagues called him Meir because he "enlightened the eyes of the sages" with his genius and scholarship ("Meir" comes from the Hebrew word "Or," light).
Rabbi Meir's long life was rife with personal tragedy (see the links below for details). Aside for his personal travails, he lived in the troubled times following the destruction of the second Holy Temple. After his beloved teacher, Rabbi Akiva, was executed by the Romans, he fled to Babylon until the persecutions eased up.
His wisdom and teachings are so often quoted in the Mishnah and Talmud that every anonymous teaching in the Mishnah is attributed to him.
His wife, Beruria, was also famous for her Torah knowledge, piety, and wisdom.
He is buried in the holy city of Tiberias.
Links:
Rabbi Meir
Beruriah
• Jews of Bisenz Massacred (1605)
The Jews of Bisenz, Austria were massacred on the 14th of Iyar, 5365 (1605).
• Germans Burn Jewish Books (1933)
Following the rise of the Nazi Party in Germany in the year 1933, the Nazis burned thousands of books written by Jews—and others deemed "Un-German"—on the 14 of Iyar of that year.
• Eichmann Captured in Buenos Aires (1960)
Adolf Eichmann, a key party in implementing of Hitler's "final solution," was captured by agents of the Israeli "Mossad" in Buenos Aires, Argentina. Eichmann was in charge of all transportation required for the shipment of Jews to the extermination camps. 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.
After the war, Eichmann fled to Argentina and lived under the assumed name of Ricardo Klement for ten years until Israeli Mossad agents abducted him on May 11, 1960 and smuggled him out of the country to stand trial in Jerusalem for his crimes against the Jewish people, crimes against humanity and war crimes.
During the four months of the trial over one hundred witnesses testified against him. Eichmann took the stand and used the defense that he was just obeying orders. "Why me," he asked. "Why not the local policemen, thousands of them? They would have been shot if they had refused to round up the Jews for the death camps. Everybody killed the Jews."
Eichmann was found guilty on all counts, sentenced to death and hanged at Ramleh Prison on May 31, 1962.
Daily Quote:
May G-d bless you and keep you. May G-d make His face shine upon you, and give you grace. May G-d lift up His face to you, and give you peace[The priestly blessing, Numbers 6:24-26]
Daily Study:
Chitas and Rambam for today:
Chumash: Emor, 4th Portion Leviticus 23:1-23:22 with Rashi
• English / Hebrew Linear Translation | Video Class
Leviticus Chapter 23
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]: בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מֽוֹעֲדָֽי:
Speak to the children of Israel…The Lord’s appointed [holy days]: Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]- [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi , Nachalath Ya’akov , Sefer Hazikkaron , Yosef Hallel , Chavel] דבר אל בני ישראל וגו' מועדי ה': עשה מועדות שיהיו ישראל מלומדין בהם, שמעברים את השנה על גליות שנעקרו ממקומם לעלות לרגל ועדיין לא הגיעו לירושלים:
3[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places. גשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽיהֹוָ֔ה בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם:
[For] six days…: Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh ; Torath Kohanim 23:144] ששת ימים: מה ענין שבת אצל מועדות, ללמדך שכל המחלל את המועדות מעלין עליו כאלו חלל את השבתות. וכל המקיים את המועדות, מעלין עליו כאלו קיים את השבתות:
4These are the Lord's appointed [holy days], holy occasions, which you shall designate in their appointed time: דאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה מִקְרָאֵ֖י קֹ֑דֶשׁ אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם בְּמֽוֹעֲדָֽם:
These are the Lord’s appointed [holy days, holy occasions, that you shall designate]: In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] - [Torath Kohanim 23: 146] אלה מועדי ה': למעלה מדבר בעבור שנה, וכאן מדבר בקדוש החדש:
5In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord. הבַּחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָֽעַרְבָּ֑יִם פֶּ֖סַח לַֽיהֹוָֽה:
in the afternoon: Heb. בֵּין הָעַרְבָּיִם, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.] בין הערבים: משש שעות ולמעלה:
the Passover offering to the Lord: Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth. — [Be’er Heitev on Rashi] פסח לה': הקרבת קרבן ששמו פסח:
6And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period. ווּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַזֶּ֔ה חַ֥ג הַמַּצּ֖וֹת לַֽיהֹוָ֑ה שִׁבְעַ֥ת יָמִ֖ים מַצּ֥וֹת תֹּאכֵֽלוּ:
7On the first day, there shall be a holy occasion for you; you shall not perform any work of labor. זבַּיּוֹם֙ הָֽרִאשׁ֔וֹן מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor. חוְהִקְרַבְתֶּ֥ם אִשֶּׁ֛ה לַֽיהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הַשְּׁבִיעִי֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
And you shall bring a fire offering [to the Lord for a seven-day period]: These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:] והקרבתם אשה וגו': הם המוספין האמורים בפרשת פנחס ולמה נאמרו כאן, לומר לך שאין המוספין מעכבין זה את זה:
And you shall bring a fire offering to the Lord: in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19]. — [Torath Kohanim 23:152] והקרבתם אשה לה': מכל מקום, אם אין פרים הבא אילים, ואם אין פרים ואילים, הבא כבשים:
for a seven-day period: Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days” ; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֹשֶׁת [literally means, respectively, “an eight of,” “a six of,” “a five of,” “a three of,” [meaning a unit consisting of one of these numbers]. - [See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”] שבעת ימים: כל מקום שנאמר שבעת שם דבר הוא, שבוע של ימים, שטיינ"א בלע"ז [קבוצה של שבעה ימים רצופים], וכן כל לשון שמונת, ששת, חמשת, שלשת:
work of labor: Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23:187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited…” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days-namely, the first and seventh days of Passover, when even that type of work is prohibited]. מלאכת עבדה: אפילו מלאכות החשובות לכם עבודה וצורך, שיש חסרון כיס בבטלה שלהן, כגון דבר האבד. כך הבנתי מתורת כהנים, דקתני יכול אף חולו של מועד יהא אסור במלאכת עבודה וכו':
9And the Lord spoke to Moses, saying, טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping. ידַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַֽהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִֽירְכֶ֖ם אֶל־הַכֹּהֵֽן:
[you shall bring…an omer] of the beginning of your reaping: the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.]- [Sifthei Chachamim; Men. 71a] ראשית קצירכם: שתהא ראשונה לקציר:
omer: a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer” (Exod. 16:18). עמר: עשירית האיפה, כך היתה שמה, כמו (שמות טז יח) וימודו בעומר:
11And he shall wave the omer before the Lord so that it will be acceptable for you; the kohen shall wave it on the day after the rest day. יאוְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י יְהֹוָ֖ה לִרְצֹֽנְכֶ֑ם מִמָּֽחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן:
And he shall wave: Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse]. — [Men. 61a-62a] והניף: כל תנופה מוליך ומביא מעלה ומוריד. מוליך ומביא לעצור רוחות רעות, מעלה ומוריד לעצור טללים רעים:
so that it will be acceptable for you: If you offer it up according to these instructions, it will be acceptable for you. לרצנכם: אם תקריבו כמשפט זה, יהיו לרצון לכם:
on the day after the rest day: מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day , in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. - [Men. 66a] ממחרת השבת: ממחרת יום טוב הראשון של פסח, שאם אתה אומר שבת בראשית, אי אתה יודע איזהו:
12And on the day of your waving the omer, you shall offer up an unblemished lamb in its [first] year as a burnt offering to the Lord; יבוַֽעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַֽיהֹוָֽה:
you shall offer up [an unblemished lamb in its [first] year]: It comes as obligatory for the omer [not as part the additional offerings of Passover. ועשיתם כבש: חובה לעומר הוא בא:
13Its meal offering [shall be] two tenths [of an ephah] of fine flour mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And its libation [shall be] a quarter of a hin of wine. יגוּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַֽיהֹוָ֖ה רֵ֣יחַ נִיחֹ֑חַ וְנִסְכּ֥וֹ (כתיב ונסכה) יַ֖יִן רְבִיעִ֥ת הַהִֽין:
Its meal offering: The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.] ומנחתו: מנחת נסכיו:
two tenths [of an ephah]: It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.) שני עשרנים: כפולה היתה:
and its libation [shall be] a quarter of a hin of wine: Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). - [Men. 89b] ונסכה יין רביעית ההין: אף על פי שמנחתו כפולה, אין נסכיו כפולים:
14You shall not eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God's sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places. ידוְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קָרְבַּ֖ן אֱלֹֽהֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
or [flour made from] parched grain: [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14). וקלי: קמח עשוי מכרמל רך שמייבשין אותו בתנור:
plump grain: [These are the] plump, parched kernels, grenaillis [in Old French]. — [See Rashi, Sifthei Chachamim on Lev. 2:14] וכרמל: הן קליות שקורין גרניד"ש [שבולים]:
in all your dwelling places: The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land. — [Kid. 37a] בכל משבתיכם: נחלקו בו חכמי ישראל, יש שלמדו מכאן שהחדש נוהג בחוצה לארץ, ויש אומרים לא בא אלא ללמד שלא נצטוו על החדש אלא לאחר ירושה וישיבה, משכבשו וחלקו:
15And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete. טווּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּֽחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּֽהְיֶֽינָה:
from the morrow of the rest day: On the day after the [first] holy day [of Passover]. — [See Rashi on verse 11; Men. 65b] ממחרת השבת: ממחרת יום טוב:
[seven weeks;] they shall be complete: [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.” - [Men. 66a] תמימת תהיינה: מלמד שמתחיל ומונה מבערב, שאם לא כן אינן תמימות:
16You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord. טזעַ֣ד מִמָּֽחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַֽיהֹוָֽה:
the day after the seventh week: הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.” השבת השביעת: כתרגומו שבועתא שביעתא:
You shall count until the day after the seventh week: But not inclusive, making forty-nine days. עד ממחרת השבת השביעת תספרו: ולא עד בכלל, והן ארבעים ותשעה יום:
the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop]: [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]…the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse. חמשים יום והקרבתם מנחה חדשה לה': ביום החמשים תקריבוה. ואומר אני זהו מדרשו, אבל פשוטו עד ממחרת השבת השביעית, שהוא יום חמשים, תספרו. ומקרא מסורס הוא:
a new meal-offering: This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings-for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop]. מנחה חדשה: היא המנחה הראשונה שהובאה מן החדש. ואם תאמר, הרי קרבה מנחת העומר, אינה כשאר כל המנחות, שהיא באה מן השעורים:
17From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord. יזמִמּֽוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאוּ | לֶ֣חֶם תְּנוּפָ֗ה שְׁתַּ֨יִם֙ שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּֽהְיֶ֔ינָה חָמֵ֖ץ תֵּֽאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽיהֹוָֽה:
From your dwelling places: but not from outside the Land. — [Men. 83b] ממושבתיכם: ולא מחוצה לארץ:
bread set aside: Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse]. לחם תנופה: לחם תרומה המורם לשם גבוה, וזו היא המנחה החדשה האמורה למעלה:
the first offering: The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:11-31], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought]. — [Men. 84b] בכורים: ראשונה לכל המנחות, אף למנחת קנאות הבאה מן השעורים, לא תקרב מן החדש קודם לשתי הלחם:
18And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burnt offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord. יחוְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִֽהְי֤וּ עֹלָה֙ לַֽיהֹוָ֔ה וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
And associated with the bread: Heb. עַל הַלֶּחֶם,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering. — [Mizrachi; Torath Kohanim 23:171] על הלחם: בגלל הלחם, חובה ללחם:
[along with] their meal offering and libations: i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:1-16), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb-this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb. ומנחתם ונסכיהם: כמשפט מנחה ונסכים המפורשים בכל בהמה בפרשת נסכים (במדבר טו ד - י) שלשה עשרונים לפר ושני עשרונים לאיל ועשרון לכבש, זו היא המנחה. והנסכים חצי ההין לפר ושלישית ההין לאיל ורביעית ההין לכבש:
19And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering._ יטוַֽעֲשִׂיתֶ֛ם שְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים:
And you shall offer up one he-goat: One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate-these are brought in conjunction with the bread, while those as additional offerings [for the Festival]. — [Torath Kohanim 23:171] ועשיתם שעיר עזים: יכול שבעת הכבשים והשעיר האמורים כאן הם שבעת הכבשים והשעיר האמורים בחומש הפקודים, כשאתה מגיע אצל פרים ואילים אינן הם, אמור מעתה אלו לעצמן ואלו לעצמן, אלו קרבו בגלל הלחם ואלו למוספין:
20And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen. כוְהֵנִ֣יף הַכֹּהֵ֣ן | אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִֽהְי֥וּ לַֽיהֹוָ֖ה לַכֹּהֵֽן:
And the kohen shall wave them…as a waving: This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” - [see Men. 62a] והניף הכהן אתם תנופה: מלמד שטעונין תנופה מחיים, יכול כולם, תלמוד לומר על שני כבשים:
They shall be holy: Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offering that they are holy of holies. קדש יהיו: לפי ששלמי יחיד קדשים קלים, הוזקק לומר בשלמי צבור שהם קדשי קדשים:
21And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations. כאוּקְרָאתֶ֞ם בְּעֶ֣צֶם | הַיּ֣וֹם הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכָל־מֽוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם:
22When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God. כבוּבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
When you reap: [But Scripture has already stated this, “When you…reap its harvest…” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals-with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners , to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it. — [Torath Kohanim 23:175] ובקצרכם: חזר ושנה לעבור עליהם בשני לאוין. אמר רבי אבדימס ברבי יוסף מה ראה הכתוב ליתנה באמצע הרגלים, פסח ועצרת מכאן וראש השנה ויום הכפורים והחג מכאן, ללמדך שכל הנותן לקט שכחה ופאה לעני כראוי, מעלין עליו כאילו בנה בית המקדש והקריב קרבנותיו בתוכו:
you shall leave: Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others]. — [Torath Kohanim 19:22] תעזב: הנח לפניהם והם ילקטו, ואין לך לסייע לאחד מהם:
I am the Lord, your God: Who is faithful to give reward [to those who fulfill My Torah]. אני ה' אלהיכם: נאמן לשלם שכר:
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Tehillim: Psalms Chapters 72 - 76
• Hebrew text
• English text
Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded1
FOOTNOTES
1.David composed this psalm at the end of his lifetime.
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds1 to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here,2 and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
FOOTNOTES
1.Their death is not protracted by illness and misery(Radak).
2.To the way of the wicked (Rashi).
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil1 by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees2 were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan,3 leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.Chopping wood for the construction of the Temple (Metzudot).
3.Pharaoh and his chieftains
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they1 told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
FOOTNOTES
1.Our ancestors.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem,1 and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You;2 You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
FOOTNOTES
1.Jerusalem.
2.When the wicked are punished for being angry with Israel, Israel acknowledges God (Metzudot).
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Tanya: Likutei Amarim, beginning of Chapter 48
• English Text: Lessons in Tanya
• Hebrew Text
• Audio Class: Listen | Download
Tanya: Likutei Amarim, beginning of Chapter 48
• English Text: Lessons in Tanya
• Hebrew Text
• Audio Class: Listen | Download
• Video Class
Wednesday, Iyar 14, 5777 · May 10, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 48
Having previously explained that G‑d showed his love for the Jewish people by taking them out of the physical servitude of Egypt, the Alter Rebbe concluded ch. 47 by describing the love G‑d shows His people by releasing them from a spiritual dimension of Egyptian bondage. This spiritual Exodus is daily manifest within all Jewish souls. It is natural, therefore, that Jews should reciprocate with love — like the water that mirrors the face of the beholder — and thereby strive to overcome all obstacles that hinder their service of G‑d.
והנה, כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, כי כשמו כן הוא: אין סוף ואין קץ ותכלית כלל לאור וחיות המתפשט ממנו יתברך ברצונו הפשוט
Contemplating the greatness of the blessed Ein Sof, the thinking person [will come to the realization] that as His Name indicates, so is He — there is no end or limit or finitude at all to the light and vitality that diffuse from His simple Will (“simple” in the sense that it has no cause, nor is it subject to the limitations inherent in mortal will),
ומיוחד במהותו ועצמותו יתברך בתכלית היחוד
and which is united with His essence and being in perfect unity.
The light and vitality that emanate from G‑d in order that He create and animate finite Worlds, are in no way similar to light and vitality as they are found within created beings.
Light that emanates from a created being is not limited by the capacity of the recipient; on the other hand, the luminary has no control over its power of illumination: having been created as a luminary it has no choice but to illumine. Divine light, however, while possessing all the positive qualities of illumination as found in created luminaries, shares none of its deficiencies: light emanates from the Luminary only when the Luminary desires that it do so.
The will of created beings likewise has strengths and weaknesses. Though it chooses freely, it is by its very nature limited and restrictive. G‑d’s Will, by contrast, while maintaining the positive attributes of mortal will, is encumbered by none of its limitations; His Will (to illumine, for example) is unbounded, just as He Himself is without limitation.
Being infinite, G‑d’s light cannot give rise to created and finite beings — unless it first undergoes the series of self-limiting, self-concealing contractions known as tzimtzumim, as is now stated.
ואילו היתה השתלשלות העולמות מאור אין סוף ברוך הוא בלי צמצומים, רק כסדר המדרגות ממדרגה למדרגה בדרך עלה ועלול
Had the worlds descended from the light of the blessed Ein Sof without “contractions”, but according to a gradual descent from grade to grade by means of cause and effect, the loftier level being the direct cause for the manifestation of the level immediately following it, —
Such is the case with regard to thought and speech. That which a person speaks is first found within his thought; thought is the cause and speech is the effect. Though thought is more spiritual than speech, the two levels stand in a certain proportion to each other, in that (for example) both are composed of letters that form words. And so with every cause-and-effect relationship, the effect must partake of the characteristics of its cause; it would be impossible for a “cause” to bring into existence an “effect” which is infinitely removed from it.
Since the light and vitality — the creative power — that emanates from G‑d is infinite while created beings are finite, it goes without saying that they could not possibly have come into being in a manner of cause and effect. For if this were the case,
לא היה העולם הזה נברא כלל כמו שהוא עתה בבחינת גבול ותכלית: מהארץ לרקיע מהלך ת״ק שנה
this world and all it contains would not have been created in its present form, in a finite and limited order, [for,]1 “From the earth to the firmament is a distance of five hundred years,” five hundred years‘ journey being a finite dimension,
וכן בין כל רקיע לרקיע, וכן עובי כל רקיע ורקיע
and similarly [limited is] the distance between one firmament and the next, and so also the radial extent of each firmament is a distance of five hundred years. And all the above applies to this world.
ואפילו עולם הבא וגן עדן העליון, מדור נשמות הצדיקים הגדולים, והנשמות עצמן, ואין צריך לומר המלאכים, הן בבחינת גבול ותכלית
Even the World to Come and the higher level of Gan Eden — the abode of the souls of the great tzaddikim — and the souls themselves, and needless to add, the angels, are all in the realm of bounds and limitation,
The Rebbe notes: Although it was indicated early in ch. 39 that souls delight in G‑d and derive pleasure from and comprehend the [infinite] Ein Sof-light, this poses no difficulty:
כי יש גבול להשגתן באור אין סוף ברוך הוא, המאיר עליהן בהתלבשות חב״ד כו׳
for there is a limit to their apprehension of the light of the blessed Ein Sof, which shines upon them through being clothed in ChaBaD, and so on,
Souls and angels, which people these worlds, comprehend G‑d liness as a result of its vestiture in the ChaBaD of those worlds. Though lofty, their comprehension is nonetheless limited.
ולכן יש גבול להנאתן שנהנין מזיו השכינה, ומתענגין באור ה׳
hence, there is also a boundary to the enjoyment that they derive from the rays of the Shechinah, and to their pleasure in the light of G‑d;
כי אין יכולין לקבל הנאה ותענוג בבחינת אין סוף ממש, שלא יתבטלו ממציאותן ויחזרו למקורן
for they are incapable of deriving enjoyment and delight of an infinite order, without being nullified out of their existence and returning to their source.
Thus, even the creatures of the highest spiritual worlds are finite beings, and in order for them to be created in a finite manner the process of “contraction” must be invoked. Being finite, they are totally dissimilar to their source — the infinite G‑dly light that exists prior to “contraction”.
FOOTNOTES
1. Chagigah 13a.
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Rambam:
• Sefer Hamitzvos:
English Text | Hebrew Text |
Audio: Listen | Download | Video ClassWednesday, Iyar 14, 5777 · May 10, 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 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
Wednesday, Iyar 14, 5777 · May 10, 2017
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 48
Having previously explained that G‑d showed his love for the Jewish people by taking them out of the physical servitude of Egypt, the Alter Rebbe concluded ch. 47 by describing the love G‑d shows His people by releasing them from a spiritual dimension of Egyptian bondage. This spiritual Exodus is daily manifest within all Jewish souls. It is natural, therefore, that Jews should reciprocate with love — like the water that mirrors the face of the beholder — and thereby strive to overcome all obstacles that hinder their service of G‑d.
והנה, כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, כי כשמו כן הוא: אין סוף ואין קץ ותכלית כלל לאור וחיות המתפשט ממנו יתברך ברצונו הפשוט
Contemplating the greatness of the blessed Ein Sof, the thinking person [will come to the realization] that as His Name indicates, so is He — there is no end or limit or finitude at all to the light and vitality that diffuse from His simple Will (“simple” in the sense that it has no cause, nor is it subject to the limitations inherent in mortal will),
ומיוחד במהותו ועצמותו יתברך בתכלית היחוד
and which is united with His essence and being in perfect unity.
The light and vitality that emanate from G‑d in order that He create and animate finite Worlds, are in no way similar to light and vitality as they are found within created beings.
Light that emanates from a created being is not limited by the capacity of the recipient; on the other hand, the luminary has no control over its power of illumination: having been created as a luminary it has no choice but to illumine. Divine light, however, while possessing all the positive qualities of illumination as found in created luminaries, shares none of its deficiencies: light emanates from the Luminary only when the Luminary desires that it do so.
The will of created beings likewise has strengths and weaknesses. Though it chooses freely, it is by its very nature limited and restrictive. G‑d’s Will, by contrast, while maintaining the positive attributes of mortal will, is encumbered by none of its limitations; His Will (to illumine, for example) is unbounded, just as He Himself is without limitation.
Being infinite, G‑d’s light cannot give rise to created and finite beings — unless it first undergoes the series of self-limiting, self-concealing contractions known as tzimtzumim, as is now stated.
ואילו היתה השתלשלות העולמות מאור אין סוף ברוך הוא בלי צמצומים, רק כסדר המדרגות ממדרגה למדרגה בדרך עלה ועלול
Had the worlds descended from the light of the blessed Ein Sof without “contractions”, but according to a gradual descent from grade to grade by means of cause and effect, the loftier level being the direct cause for the manifestation of the level immediately following it, —
Such is the case with regard to thought and speech. That which a person speaks is first found within his thought; thought is the cause and speech is the effect. Though thought is more spiritual than speech, the two levels stand in a certain proportion to each other, in that (for example) both are composed of letters that form words. And so with every cause-and-effect relationship, the effect must partake of the characteristics of its cause; it would be impossible for a “cause” to bring into existence an “effect” which is infinitely removed from it.
Since the light and vitality — the creative power — that emanates from G‑d is infinite while created beings are finite, it goes without saying that they could not possibly have come into being in a manner of cause and effect. For if this were the case,
לא היה העולם הזה נברא כלל כמו שהוא עתה בבחינת גבול ותכלית: מהארץ לרקיע מהלך ת״ק שנה
this world and all it contains would not have been created in its present form, in a finite and limited order, [for,]1 “From the earth to the firmament is a distance of five hundred years,” five hundred years‘ journey being a finite dimension,
וכן בין כל רקיע לרקיע, וכן עובי כל רקיע ורקיע
and similarly [limited is] the distance between one firmament and the next, and so also the radial extent of each firmament is a distance of five hundred years. And all the above applies to this world.
ואפילו עולם הבא וגן עדן העליון, מדור נשמות הצדיקים הגדולים, והנשמות עצמן, ואין צריך לומר המלאכים, הן בבחינת גבול ותכלית
Even the World to Come and the higher level of Gan Eden — the abode of the souls of the great tzaddikim — and the souls themselves, and needless to add, the angels, are all in the realm of bounds and limitation,
The Rebbe notes: Although it was indicated early in ch. 39 that souls delight in G‑d and derive pleasure from and comprehend the [infinite] Ein Sof-light, this poses no difficulty:
כי יש גבול להשגתן באור אין סוף ברוך הוא, המאיר עליהן בהתלבשות חב״ד כו׳
for there is a limit to their apprehension of the light of the blessed Ein Sof, which shines upon them through being clothed in ChaBaD, and so on,
Souls and angels, which people these worlds, comprehend G‑d liness as a result of its vestiture in the ChaBaD of those worlds. Though lofty, their comprehension is nonetheless limited.
ולכן יש גבול להנאתן שנהנין מזיו השכינה, ומתענגין באור ה׳
hence, there is also a boundary to the enjoyment that they derive from the rays of the Shechinah, and to their pleasure in the light of G‑d;
כי אין יכולין לקבל הנאה ותענוג בבחינת אין סוף ממש, שלא יתבטלו ממציאותן ויחזרו למקורן
for they are incapable of deriving enjoyment and delight of an infinite order, without being nullified out of their existence and returning to their source.
Thus, even the creatures of the highest spiritual worlds are finite beings, and in order for them to be created in a finite manner the process of “contraction” must be invoked. Being finite, they are totally dissimilar to their source — the infinite G‑dly light that exists prior to “contraction”.
FOOTNOTES
1. Chagigah 13a.
-------
Rambam:
• Sefer Hamitzvos:
English Text | Hebrew Text |
Audio: Listen | Download | Video ClassWednesday, Iyar 14, 5777 · May 10, 2017Today'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 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
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• 1 Chapter: She'elah uFikkadon She'elah uFikkadon - Chapter 4
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She'elah uFikkadon - Chapter 4
1
The following law applies when a person entrusts an article to a colleague without charge, and it is lost or stolen. The watchman is required to take an oath that the entrusted article was lost or stolen. He is then freed of liability, as Exodus 22:6-7 states: 'If it is stolen from the person's house..., the owner of the house shall approach the court and take an oath that he did not extend his hands to his colleague's undertakings.'
When he takes that oath, based on the convention of gilgul sh'vuah,the watchman must also include in the oath:
a) that he was not negligent, but rather guarded the article in the ordinary manner watchmen do, and
b) that he did not use the article for his personal use before if it was stolen. For if the article was stolen after he used it for his own purposes, he is responsible for it.א
המפקיד אצל חבירו בחנם ונגנב או אבד הרי זה נשבע ונפטר שנאמר וגונב מבית האיש וגו' ונקרב בעל הבית אל האלהים אם לא שלח ידו במלאכת רעהו ומגלגלין עליו בתוך השבועה שלא פשע אלא שמר כדרך השומרין ולא שלח בו יד ואחר נגנב שאם נגנב אחר ששלח יד בפקדון חייב באחריותו:
2
Since the Torah freed an unpaid watchman from responsibility when an article was stolen, we can certainly infer that he is freed of responsibility when the entrusted object is destroyed by major factors beyond the watchman's control; for example, an animal was injured, taken captive or died.
This leniency applies provided that the watchman does not misappropriate the entrusted article. If, however, he misappropriates the entrusted article, he is liable even though it is destroyed by forces beyond his control.
What is meant by 'in the ordinary manner watchmen do'? Everything depends on the entrusted article. There are certain entrusted articles that the manner in which they are watched is by placing them in a gatehouse - for example, beams and rocks. There are other entrusted articles that the manner in which they are watched is by placing them in a courtyard - for example, large packages of flax and the like. There are other entrusted articles that the manner in which they are watched is by placing them in a house - for example, dressings and garments. There are other entrusted articles that the manner in which they are watched is by placing them in a locked chest or a locked cabinet - e.g., silk clothes, silver objects, golden objects, and the like.ב
הואיל ופטר הכתוב את שומר חנם מן הגניבה קל וחומר מן האונסין הגדולים כגון שבורה ושבויה ומתה והוא שלא שלח יד בפקדון אבל שלח יד בפקדון חייב באונסיו כיצד דרך השומרים הכל לפי הפקדון יש פקדון שדרך שמירתו להניחו בבית שער כגון הקורות והאבנים ויש פקדון שדרך שמירתו להניחו בחצר כגון חבילות פשתן הגדולות וכיוצא בהן ויש פקדון שדרך שמירתו להניחו בבית כגון שמלה וטלית ויש פקדון שדרך שמירתו להניחו בתיבה או במגדל ונועל עליו כגון בגדי משי וכלי כסף וכלי זהב וכיוצא בהן:
3
When a watchman placed an object in an inappropriate place and it was stolen from there or lost, he is considered negligent and is required to make restitution. This law applies even if it was destroyed by forces beyond the watchman's control - e.g., a fire broke out and consumed the entire house . It makes no difference whether the watchman placed the entrusted article together with his own property or not. If the place is fit for safekeeping, he is not liable. If it is not fit for safekeeping, he is liable. He may be careless with his own property. He does not have the right to treat another person's property in that manner.ג
השומר שהניח הפקדון במקום שאינו ראוי לו ונגנב משם או אבד אפילו נאנס שם כגון שנפלה דליקה ושרף כל הבית הרי זה פושע וחייב לשלם ואע"פ שהניח הפקדון עם שלו אם ראוי לשמירה פטור ואם אין המקום ראוי לשמירה חייב בשלו הוא רשאי ואינו רשאי בשל אחרים:
4
The only appropriate way of guarding silver coins and dinarim of gold is to bury them in the ground, placing at least a handbreadth of earth over them, or to hide them in a wall within a handbreadth of the ceiling.
They should not be hidden in the midst of the wall, lest the thieves check thereand steal them. Even if a person locked them securely in a chest or hid them in a place where a person would not recognize or be aware of them, he is considered negligent and is liable to make restitution.
Several men of understanding have ruled that the same rules apply with regard to any object that is light and will not be destroyed speedily in the ground - e.g., slabs of silver. Needless to say, this applies to slabs of gold and to jewels. The only appropriate way of guarding such objects is in the ground. I tend to support this ruling.ד
הכספים והדינרין אין להם שמירה אלא בקרקע ויתן עליהם טפח עפר או יטמנם בכותל בטפח הסמוך לקורה אבל לא באמצע הכותל שמא יחפרו הגנבים שם ויגנבו אפילו נעל עליהם כראוי בתיבה או החביא אותם במקום שאין אדם מכירו ולא מרגיש בו ה"ז פושע וחייב לשלם הורו מקצת המבינים שהוא הדין לכל דבר שמשאו קל ואין הקרקע מאבדת אותו במהרה כגון לשונות של כסף ואצ"ל לשונות של זהב ואבנים טובות שאין להם שמירה אלא בקרקע ולזה דעתי נוטה:
5
When a person entrusts money to a colleague on Friday afternoon between the setting of the sun and the appearance of the stars, the watchman is not obligated to undertake the difficulty of burying it until Saturday night. If, however, he delayed burying it on Saturday night and before he buried it that night, it was stolen or destroyed by factors beyond his control, he is liable. If he is a Torah scholar, the watchman is not liable if he waits until after havdalah to bury it.ה
המפקיד אצל חבירו כספים ע"ש בין השמשות אינו חייב לטרוח ולקבור אותן עד מוצאי שבת ואם נתאחר למ"ש כדי לקברן ולא קברן ונגנבו או נאנסו חייב ואם ת"ח הוא אינו חייב עד שישהא אחר שיבדיל כדי לקברן:
6
When a person entrusts money to a colleague on a journey to bring to his home, or sends money with him from one place to another, the money must be bound in a packet and held in the watchman's hand or tied on his stomach opposite his faceand carried in this fashion until he reaches his home and buries it in the appropriate manner. If he did not tie it in this manner, even if the money was lost because of factors beyond the watchman's control, he is liable. The rationale is that at the outset, he was negligent.
An incident once occurred concerning a person who entrusted money to a colleague. The colleague placed the money in a partition made from reeds. The money was hidden in the midst of the partition and was stolen from there. When the matter was brought to the Sages, they said: Although this is an excellent manner of guarding to prevent theft,it is not a proper place to guard money in the event of fire. Since he did not bury it in the ground or the walls of a building, he is considered negligent. Whenever a person is negligent in his care for the article at the outset, even if it is ultimately destroyed by forces beyond his control, he is liable. Similar laws apply in all analogous situations.ו
הפקיד אצל חבירו כספים בדרך להוליכם לביתו או ששלח עמו מעות ממקום למקום צריכין שיהיו צרורים ומונחים בידו או קשורים כראוי על בטנו מכנגד פניו עד שיגיע לביתו ויקברם כראוי ואם לא קשרן בדרך הזאת אפילו נאנסו חייב לשלם שהרי תחלתו בפשיעה מעשה באחד שהפקיד מעות אצל חבירו והניחם במחיצה של קנים והיו טמונים בעובי המחיצה ונגנבו משם ואמרו חכמים אף על פי שזו שמירה מעולה לענין גניבה אינה שמירה כראוי לענין האש ומאחר שלא טמנו בקרקע או בכותל בניין פושע הוא וכל שתחלתו בפשיעה וסופו באונס חייב וכן כל כיוצא בזה:
7
The following law applies when a person entrusts either articles or money to a colleague. Should the owner demand of the watchman: 'Give me my entrusted article,' and the watchman tells him: 'I do not know where I placed the entrusted article,' or 'I do not know where I buried the money. Wait; I will look for it, find it and return it to you,' he is considered negligent and is required to make restitution immediately.ז
המפקיד אצל חבירו בין כלים בין מעות ואמר לו תן לי פקדוני ואמר לו השומר איני יודע אנה הנחתי פקדון זה או באי זה מקום קברתי הכספים המתן לי עד שאבקש ואמצא ואחזיר לך הרי זה פושע וחייב לשלם מיד:
8
Whenever a person entrusts either articles or money to a colleague, he entrusts them with the understanding that they may be placed in the care of the person's wife, children or other members of his household who are above the age of majority. If, however, the watchman gave the entrusted article to his sons or the members of his household who are below majority, his servants - whether they are above or below majority - or one of his relatives who does not dwell in his home and is not dependent on his larder - needless, to say, this applies if he gives the article to a stranger - he is considered negligent and is required to make restitution, unless the second watchman brings proof that he was not negligent, as we have explained.
An incident occurred with regard to a person who entrusted money to a colleague. The watchman gave the money to his mother, who hid it but did not bury it. Our Sages ruled: The watchman is not liable to pay, because he gave the money to his mother, and whenever a person entrusts an article to a colleague, he entrusts it with the understanding that it may be placed in the care of his sons or the members of his household.
Even though the watchman did not tell his mother that the money was not his, but had been entrusted to him, he is not liable, for he could claim: 'Certainly, she would have cared for it more carefully if she thought it belonged to me.' Similarly, his mother is not liable, because he did not tell her that the money was entrusted to him.
Our Sages ruled: The watchman must take an oath that the money that was entrusted to him was the money that he gave his mother, and the mother must take an oath that she hid it and it was stolen. Afterwards, they are both absolved of liability. Similar laws apply in all analogous situations.ח
כל המפקיד אצל בעל הבית בין כלים בין מעות על דעת אשתו ובניו ובני ביתו הגדולים הוא מפקיד אבל אם מסרן לבניו ובני ביתו הקטנים או לעבדיו בין גדולים בין קטנים או לאחד מקרוביו שאינן שרויין עמו בבית ואין סומכין על שלחנו ואצ"ל אם מסרן לאחר הרי זה פושע וחייב לשלם אא"כ הביא השומר השני ראיה שלא פשע כמו שביארנו מעשה באחד שהפקיד מעות אצל חבירו ונתנם השומר לאמו והחביאה אותן ולא טמנה אותן ונגנבו ואמרו חכמים אין השומר חייב לשלם מפני שנתנם לאמו שכל המפקיד על דעת בניו ובני ביתו הוא מפקיד ואע"פ שלא אמר לה פקדון הם יש לו לטעון כל שכן שהיא נזהרת בהן אם היתה סבורה שהן שלי וכן אין אמו חייבת לשלם שהרי לא אמר לה שהן פקדון ואמרו חכמים ישבע השומר שאותן המעות עצמן הן שנתנן לאמו ותשבע האם שהחביאה אותן ונגנבו ויפטרו שניהם וכן כל כיוצא בזה:
9
From the above, one may conclude that should a watchman give an entrusted article to his wife or to the members of his household and inform them that it was an entrusted article, if they did not guard it in a manner appropriate for a watchman, they are liable to pay the owner, and the person originally appointed as a watchman is not liable. The rationale is that whenever a person entrusts either articles or money to a colleague, he entrusts them with the understanding that they may be placed in the care of the person's wife or children.
An incident occurred with regard to a person who entrusted hops to a colleague. That colleague had other hops in his possession. The colleague told his attendant: 'Place these hops into the beer.' The attendant erred and took the hops that had been entrusted instead.
The Sages ruled that the attendant is not liable, because the watchman did not tell him: 'Place these hops, and do not place those hops.' Therefore, the attendant thought that he was merely recommending one pile, but not insisting on it. The owner is also not liable, because he instructed him to take the hops from his own pile. He is required to make restitution only for the benefit he received. Therefore, if the beer becomes vinegar, he is not liable to pay anything. Regardless of the outcome, the watchman is required to take an oath that these in fact were the circumstances. Similar laws apply in all analogous situations.ט
מכאן אתה למד שהשומר שמסר הפקדון לאשתו ובני ביתו והודיען שהוא פקדון ולא שמרו כדרך השומרין שהן חייבין לשלם לבעל הפקדון ובעל הבית פטור שכל המפקיד על דעת אשתו ובניו הוא מפקיד מעשה באחד שהפקיד כשות אצל אחד והיה לו לשומר כשות אחרת ואמר לשמשו מזה הכשות תשליך לתוך השכר והלך השמש והשליך מכשות של פקדון אמרו חכמים שהשמש פטור שהרי לא אמר מזה השלך ומזה אל תשלך ודימה שהוא מראה מקום ואינו מקפיד ע"ז וכן בעה"ב פטור שהרי אמר לו מזה השלך ואינו משלם אלא דמי מה שנהנה בלבד לפיכך אם נעשה השכר חומץ פטור מלשלם ובין כך ובין כך חייב השומר שבועה שכך אירע וכן כל כיוצא בזה:
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Audio: Listen | Download | Video ClassShe'elah uFikkadon - Chapter 4
1
The following law applies when a person entrusts an article to a colleague without charge, and it is lost or stolen. The watchman is required to take an oath that the entrusted article was lost or stolen. He is then freed of liability, as Exodus 22:6-7 states: 'If it is stolen from the person's house..., the owner of the house shall approach the court and take an oath that he did not extend his hands to his colleague's undertakings.'
When he takes that oath, based on the convention of gilgul sh'vuah,the watchman must also include in the oath:
a) that he was not negligent, but rather guarded the article in the ordinary manner watchmen do, and
b) that he did not use the article for his personal use before if it was stolen. For if the article was stolen after he used it for his own purposes, he is responsible for it.א
המפקיד אצל חבירו בחנם ונגנב או אבד הרי זה נשבע ונפטר שנאמר וגונב מבית האיש וגו' ונקרב בעל הבית אל האלהים אם לא שלח ידו במלאכת רעהו ומגלגלין עליו בתוך השבועה שלא פשע אלא שמר כדרך השומרין ולא שלח בו יד ואחר נגנב שאם נגנב אחר ששלח יד בפקדון חייב באחריותו:
2
Since the Torah freed an unpaid watchman from responsibility when an article was stolen, we can certainly infer that he is freed of responsibility when the entrusted object is destroyed by major factors beyond the watchman's control; for example, an animal was injured, taken captive or died.
This leniency applies provided that the watchman does not misappropriate the entrusted article. If, however, he misappropriates the entrusted article, he is liable even though it is destroyed by forces beyond his control.
What is meant by 'in the ordinary manner watchmen do'? Everything depends on the entrusted article. There are certain entrusted articles that the manner in which they are watched is by placing them in a gatehouse - for example, beams and rocks. There are other entrusted articles that the manner in which they are watched is by placing them in a courtyard - for example, large packages of flax and the like. There are other entrusted articles that the manner in which they are watched is by placing them in a house - for example, dressings and garments. There are other entrusted articles that the manner in which they are watched is by placing them in a locked chest or a locked cabinet - e.g., silk clothes, silver objects, golden objects, and the like.ב
הואיל ופטר הכתוב את שומר חנם מן הגניבה קל וחומר מן האונסין הגדולים כגון שבורה ושבויה ומתה והוא שלא שלח יד בפקדון אבל שלח יד בפקדון חייב באונסיו כיצד דרך השומרים הכל לפי הפקדון יש פקדון שדרך שמירתו להניחו בבית שער כגון הקורות והאבנים ויש פקדון שדרך שמירתו להניחו בחצר כגון חבילות פשתן הגדולות וכיוצא בהן ויש פקדון שדרך שמירתו להניחו בבית כגון שמלה וטלית ויש פקדון שדרך שמירתו להניחו בתיבה או במגדל ונועל עליו כגון בגדי משי וכלי כסף וכלי זהב וכיוצא בהן:
3
When a watchman placed an object in an inappropriate place and it was stolen from there or lost, he is considered negligent and is required to make restitution. This law applies even if it was destroyed by forces beyond the watchman's control - e.g., a fire broke out and consumed the entire house . It makes no difference whether the watchman placed the entrusted article together with his own property or not. If the place is fit for safekeeping, he is not liable. If it is not fit for safekeeping, he is liable. He may be careless with his own property. He does not have the right to treat another person's property in that manner.ג
השומר שהניח הפקדון במקום שאינו ראוי לו ונגנב משם או אבד אפילו נאנס שם כגון שנפלה דליקה ושרף כל הבית הרי זה פושע וחייב לשלם ואע"פ שהניח הפקדון עם שלו אם ראוי לשמירה פטור ואם אין המקום ראוי לשמירה חייב בשלו הוא רשאי ואינו רשאי בשל אחרים:
4
The only appropriate way of guarding silver coins and dinarim of gold is to bury them in the ground, placing at least a handbreadth of earth over them, or to hide them in a wall within a handbreadth of the ceiling.
They should not be hidden in the midst of the wall, lest the thieves check thereand steal them. Even if a person locked them securely in a chest or hid them in a place where a person would not recognize or be aware of them, he is considered negligent and is liable to make restitution.
Several men of understanding have ruled that the same rules apply with regard to any object that is light and will not be destroyed speedily in the ground - e.g., slabs of silver. Needless to say, this applies to slabs of gold and to jewels. The only appropriate way of guarding such objects is in the ground. I tend to support this ruling.ד
הכספים והדינרין אין להם שמירה אלא בקרקע ויתן עליהם טפח עפר או יטמנם בכותל בטפח הסמוך לקורה אבל לא באמצע הכותל שמא יחפרו הגנבים שם ויגנבו אפילו נעל עליהם כראוי בתיבה או החביא אותם במקום שאין אדם מכירו ולא מרגיש בו ה"ז פושע וחייב לשלם הורו מקצת המבינים שהוא הדין לכל דבר שמשאו קל ואין הקרקע מאבדת אותו במהרה כגון לשונות של כסף ואצ"ל לשונות של זהב ואבנים טובות שאין להם שמירה אלא בקרקע ולזה דעתי נוטה:
5
When a person entrusts money to a colleague on Friday afternoon between the setting of the sun and the appearance of the stars, the watchman is not obligated to undertake the difficulty of burying it until Saturday night. If, however, he delayed burying it on Saturday night and before he buried it that night, it was stolen or destroyed by factors beyond his control, he is liable. If he is a Torah scholar, the watchman is not liable if he waits until after havdalah to bury it.ה
המפקיד אצל חבירו כספים ע"ש בין השמשות אינו חייב לטרוח ולקבור אותן עד מוצאי שבת ואם נתאחר למ"ש כדי לקברן ולא קברן ונגנבו או נאנסו חייב ואם ת"ח הוא אינו חייב עד שישהא אחר שיבדיל כדי לקברן:
6
When a person entrusts money to a colleague on a journey to bring to his home, or sends money with him from one place to another, the money must be bound in a packet and held in the watchman's hand or tied on his stomach opposite his faceand carried in this fashion until he reaches his home and buries it in the appropriate manner. If he did not tie it in this manner, even if the money was lost because of factors beyond the watchman's control, he is liable. The rationale is that at the outset, he was negligent.
An incident once occurred concerning a person who entrusted money to a colleague. The colleague placed the money in a partition made from reeds. The money was hidden in the midst of the partition and was stolen from there. When the matter was brought to the Sages, they said: Although this is an excellent manner of guarding to prevent theft,it is not a proper place to guard money in the event of fire. Since he did not bury it in the ground or the walls of a building, he is considered negligent. Whenever a person is negligent in his care for the article at the outset, even if it is ultimately destroyed by forces beyond his control, he is liable. Similar laws apply in all analogous situations.ו
הפקיד אצל חבירו כספים בדרך להוליכם לביתו או ששלח עמו מעות ממקום למקום צריכין שיהיו צרורים ומונחים בידו או קשורים כראוי על בטנו מכנגד פניו עד שיגיע לביתו ויקברם כראוי ואם לא קשרן בדרך הזאת אפילו נאנסו חייב לשלם שהרי תחלתו בפשיעה מעשה באחד שהפקיד מעות אצל חבירו והניחם במחיצה של קנים והיו טמונים בעובי המחיצה ונגנבו משם ואמרו חכמים אף על פי שזו שמירה מעולה לענין גניבה אינה שמירה כראוי לענין האש ומאחר שלא טמנו בקרקע או בכותל בניין פושע הוא וכל שתחלתו בפשיעה וסופו באונס חייב וכן כל כיוצא בזה:
7
The following law applies when a person entrusts either articles or money to a colleague. Should the owner demand of the watchman: 'Give me my entrusted article,' and the watchman tells him: 'I do not know where I placed the entrusted article,' or 'I do not know where I buried the money. Wait; I will look for it, find it and return it to you,' he is considered negligent and is required to make restitution immediately.ז
המפקיד אצל חבירו בין כלים בין מעות ואמר לו תן לי פקדוני ואמר לו השומר איני יודע אנה הנחתי פקדון זה או באי זה מקום קברתי הכספים המתן לי עד שאבקש ואמצא ואחזיר לך הרי זה פושע וחייב לשלם מיד:
8
Whenever a person entrusts either articles or money to a colleague, he entrusts them with the understanding that they may be placed in the care of the person's wife, children or other members of his household who are above the age of majority. If, however, the watchman gave the entrusted article to his sons or the members of his household who are below majority, his servants - whether they are above or below majority - or one of his relatives who does not dwell in his home and is not dependent on his larder - needless, to say, this applies if he gives the article to a stranger - he is considered negligent and is required to make restitution, unless the second watchman brings proof that he was not negligent, as we have explained.
An incident occurred with regard to a person who entrusted money to a colleague. The watchman gave the money to his mother, who hid it but did not bury it. Our Sages ruled: The watchman is not liable to pay, because he gave the money to his mother, and whenever a person entrusts an article to a colleague, he entrusts it with the understanding that it may be placed in the care of his sons or the members of his household.
Even though the watchman did not tell his mother that the money was not his, but had been entrusted to him, he is not liable, for he could claim: 'Certainly, she would have cared for it more carefully if she thought it belonged to me.' Similarly, his mother is not liable, because he did not tell her that the money was entrusted to him.
Our Sages ruled: The watchman must take an oath that the money that was entrusted to him was the money that he gave his mother, and the mother must take an oath that she hid it and it was stolen. Afterwards, they are both absolved of liability. Similar laws apply in all analogous situations.ח
כל המפקיד אצל בעל הבית בין כלים בין מעות על דעת אשתו ובניו ובני ביתו הגדולים הוא מפקיד אבל אם מסרן לבניו ובני ביתו הקטנים או לעבדיו בין גדולים בין קטנים או לאחד מקרוביו שאינן שרויין עמו בבית ואין סומכין על שלחנו ואצ"ל אם מסרן לאחר הרי זה פושע וחייב לשלם אא"כ הביא השומר השני ראיה שלא פשע כמו שביארנו מעשה באחד שהפקיד מעות אצל חבירו ונתנם השומר לאמו והחביאה אותן ולא טמנה אותן ונגנבו ואמרו חכמים אין השומר חייב לשלם מפני שנתנם לאמו שכל המפקיד על דעת בניו ובני ביתו הוא מפקיד ואע"פ שלא אמר לה פקדון הם יש לו לטעון כל שכן שהיא נזהרת בהן אם היתה סבורה שהן שלי וכן אין אמו חייבת לשלם שהרי לא אמר לה שהן פקדון ואמרו חכמים ישבע השומר שאותן המעות עצמן הן שנתנן לאמו ותשבע האם שהחביאה אותן ונגנבו ויפטרו שניהם וכן כל כיוצא בזה:
9
From the above, one may conclude that should a watchman give an entrusted article to his wife or to the members of his household and inform them that it was an entrusted article, if they did not guard it in a manner appropriate for a watchman, they are liable to pay the owner, and the person originally appointed as a watchman is not liable. The rationale is that whenever a person entrusts either articles or money to a colleague, he entrusts them with the understanding that they may be placed in the care of the person's wife or children.
An incident occurred with regard to a person who entrusted hops to a colleague. That colleague had other hops in his possession. The colleague told his attendant: 'Place these hops into the beer.' The attendant erred and took the hops that had been entrusted instead.
The Sages ruled that the attendant is not liable, because the watchman did not tell him: 'Place these hops, and do not place those hops.' Therefore, the attendant thought that he was merely recommending one pile, but not insisting on it. The owner is also not liable, because he instructed him to take the hops from his own pile. He is required to make restitution only for the benefit he received. Therefore, if the beer becomes vinegar, he is not liable to pay anything. Regardless of the outcome, the watchman is required to take an oath that these in fact were the circumstances. Similar laws apply in all analogous situations.ט
מכאן אתה למד שהשומר שמסר הפקדון לאשתו ובני ביתו והודיען שהוא פקדון ולא שמרו כדרך השומרין שהן חייבין לשלם לבעל הפקדון ובעל הבית פטור שכל המפקיד על דעת אשתו ובניו הוא מפקיד מעשה באחד שהפקיד כשות אצל אחד והיה לו לשומר כשות אחרת ואמר לשמשו מזה הכשות תשליך לתוך השכר והלך השמש והשליך מכשות של פקדון אמרו חכמים שהשמש פטור שהרי לא אמר מזה השלך ומזה אל תשלך ודימה שהוא מראה מקום ואינו מקפיד ע"ז וכן בעה"ב פטור שהרי אמר לו מזה השלך ואינו משלם אלא דמי מה שנהנה בלבד לפיכך אם נעשה השכר חומץ פטור מלשלם ובין כך ובין כך חייב השומר שבועה שכך אירע וכן כל כיוצא בזה:
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• 3 Chapters: Tum'at Met Tum'at Met - Chapter 18, Tum'at Met Tum'at Met - Chapter 19, Tum'at Met Tum'at Met - Chapter 20
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Tum'at Met - Chapter 18
1
The following rules apply when a person held one hand over a corpse and one hand over keilim or he touched a corpse and held his hand over keilim. If each of his hands cover a handbreadth of space, the keilim are impure. If they are smaller, they are pure.
Similarly, if there are two buildings near each other and there is a portion of a corpse the size of half an olive in each of them and a person inserted one hand into one building and the other into the second building, if each of his hands cover a handbreadth of space, he has joined the impurity together. Everything is considered as one ohel and he and the buildings are impure. If they are smaller, he does not join the impurity together.א
אדם שהאהיל בידו אחת על המת והאהיל בשנייה על הכלים או שנגע במת והאהיל על הכלים אם יש בידו פותח טפח הכלים טמאין ואם לאו טהורין וכן שני בתים ובהם שני חצאי זיתים ופשט ידו לבית זה וידו השנייה לבית השני אם יש בידו פותח טפח עירב את הטומאה ונעשה הכל כאהל אחד ונטמא הוא והבתים ואם לאו אינו מביא את הטומאה:
2
When a person looks out from a window and leans over impurity, he conveys impurity to the house in which he is located. The entire house becomes impure. If he was lying on the doorstep, part of his body being in the house and part being outside the house and impurity was positioned above the portion outside the house, the house is impure, because a person is hollow and the upper portion of his body is a handbreadth high. Since impurity was held over him, it is as if he stood over it and he conveys the impurity.
Similarly, if there was impurity within a house and pure people stood over the portion of a man lying outside, over the doorstep, they are impure. The rationale is that he is considered as if he is covering impurity and a person conveys impurity, but does not intervene against it, as we explained.ב
אדם שהשקיף בעד החלון והאהיל על הטומאה מביא את הטומאה לבית ונטמא כל הבית היה מוטל על האסקופה ומקצתו בתוך הבית ומקצתו בחוץ והאהילה טומאה על מקצתו שבחוץ הבית טמא מפני שהאדם חלול ויש בו גובה טפח וכיון שהאהילה טומאה עליו ה"ז כמאהיל עליה ומביא את הטומאה וכן אם היתה טומאה בבית והאהילו טהורין על מקצתו שבחוץ הרי אלו טמאין מפני שהוא כמאהיל על הטומאה והאדם מביא ואינו חוצץ כמו שביארנו:
3
The following rules apply when the people carrying a corpse passed under an exedra, one of them closed the door to a house and locked it with a key so that the house would not become impure or if there was a person inside or outside who closed the door. If the door could stand close by itself, the house is pure. If not, the house is impure. The rationale is that in the latter situation, it was the person who intervened in the face of ritual impurity. As we explained, a person and keilim convey ritual impurity and do not intervene in the face of it.ג
נושאי המת שעברו בו תחת האכסדרה והגיף אחד מהן את הדלת וסמכו במפתח כדי שלא יטמא הבית וכן אם היה אדם מבפנים או מבחוץ סומך הדלת אם יכול הדלת לעמוד בפני עצמו הבית טהור ואם לאו הבית טמא לפי שנמצא האדם הוא שחצץ בפני הטומאה והאדם והכלים מביאין ואינן חוצצין כמו שביארנו:
4
When an oven standing in a house has a dome-shaped opening that extends outside, if people carrying a corpse carried it over the opening that extends outside, the oven is impure, but the house is pure. The rationale is that the oven is not upraised above the ground so that it would bring impurity to the house.
When an oversized closet standing in an entrance opens to the outside and there is impurity in it, the house is pure. When there is impurity in the house, what is in the closet is impure, because it is open in the entrance and it is the nature of impurity to depart and not to enter. If its drawer was extended behind it, projecting less than a handbreadth, and could not be separated from the closet and there was impurity there opposite the boards of the roof of the house, the house is pure. The rationale is that even though it projects outward, it cannot be separated and it does not extend a handbreadth. This applies provided it is a handbreadth by a handbreadth and a handbreadth in height. If the drawer does not have an empty space of a handbreadth, the impurity is considered as flush within the house and the house is impure.
If the closet was standing in the house itself and there was impurity in it or in a chest within it, even though there is not an opening of a handbreadth through which the impurity could depart, the house is impure. If there is impurity in the house, everything in the closet is pure. The rationale is that the nature of impurity is to depart and not to enter.ד
תנור שהוא עומד בתוך הבית ועינו קמורה לחוץ והאהילו נושאי המת על עינו הקמורה התנור טמא והבית טהור שהרי אין התנור גבוה מעל הארץ כדי שיביא טומאה לבית מגדל הבא במדה שהוא עומד בתוך הפתח ונפתח לחוץ טומאה בתוכו הבית טהור טומאה בבית מה שבתוכו טמא שהרי הוא פתוח בתוך הפתח ודרך הטומאה לצאת ואין דרכה להכנס היתה מוכני שלו משוכה לאחוריו ויוצאת פחות מטפח ואינה נשמטת וטומאה שם בתוכה כנגד הקורות הבית טהור שאף על פי שהיא יוצאה אינה נשמטת ואינה יוצאת טפח והוא שיהיה בה טפח על רום טפח חלול אבל אם אין במוכני חלל טפח הרי הטומאה רצוצה בתוך הבית והבית טמא היה המגדל עומד בתוך הבית והטומאה בתוכו או בתוך התיבה שלו אע"פ שאין ביציאתו פותח טפח הבית טמא טומאה בבית מה שבתוכו טהור שדרך הטומאה לצאת ואין דרכה להכנס:
5
If there are keilim between the closet and the ground, between it and the wall, or between it and the ceiling, they are impure if there is a handbreadth of empty space there. If not, they are pure, because we considered it is if the beams of the ceiling descend and close the space between it and the closet.ה
כלים שבין המגדל ובין הארץ שבינו ובין הכותל ושבינו ובין הקורות אם יש שם פותח טפח טמאים ואם לאו טהורים שהרי אנו רואים את הקורות כאילו הן יורדות וסותמות:
6
If there is impurity under the closet, between it and the earth, between it and the boards of the ceilings, or between it and the wall, the house is impure whether there is an open space of a handbreadth or not.
If the closet was standing under the open air and there was impurity in it, the keilim within the breadth of its walls are pure. If there is impurity within the breadth of its walls, the keilim inside of it are pure.ו
היתה טומא' תחת המגדל בינו ובין הארץ או בינו ובין הקורות או בינו ובין הכותל בין שיש שם חלל טפח בין שאין שם הבית טמא היה עומד באויר וטומאה בתוכו כלים שבעביו טהורים טומאה בעביו כלים שבתוכו טהורים:
7
All the slanted walls of tents are considered as the tents themselves.
What is implied? When a tent slants downward and ends within a fingerbreadth of the ground and there is impurity in the tent, the keilim under the slanted side are impure. If there is impurity under the slanted wall, the keilim in the tent are impure.
If there is impurity within the slanted wall, one who touches its inner side contracts impurity that lasts a week. One who touches its outer side contracts impurity that lasts until the evening, for the outer side of the slanting wall is considered as an k'li that touches a tent that has become impure.
If there is impurity on the outer side of the slanted wall, one who touches its outer side contracts impurity that lasts a week. One who touches the inner side of the slanting wall contracts impurity that lasts until the evening.
If there was half an olive-sized portion of a corpse inside the tent and half behind it, one who touches it - whether from inside or outside - contracts impurity that lasts until the evening. The tent itself contracts impurity that lasts for seven days.ז
כל שיפועי אהלים כאהלים כיצד אהל שהוא שופע ויורד וכלה עד כאצבע וטומאה באהל כלים שתחת השיפוע טמאים טומאה תחת השיפוע כלים שבאהל טמאים הטומאה מתוך השיפוע הנוגע בו מתוכו טמא טומאת שבעה והנוגע בשיפוע מאחריו טמא טומאת ערב נעשה השיפוע מאחריו כאילו הוא כלי שנגע באהל היתה הטומאה על אחורי השיפוע הנוגע בו מאחוריו טמא טומאת שבעה והנוגע בשיפוע בתוכו טמא טומאת ערב כחצי זית מתוכו וכחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב והאהל עצמו טמא טומאת שבעה:
8
If the edges of the tent were spread out on the ground and there was impurity on the ground under an edge of the tent spread out or above it, the impurity pierces through and ascends, pierces through and descends.ח
היה כנף האהל מרודד על הארץ וטומאה תחת כנף האהל הפרוש על הארץ או על גבי הכנף טומאה בוקעת ועולה בוקעת ויורדת:
Tum'at Met - Chapter 19
1
The following rules apply with regard to a beehive-like container lying on the ground, in the entrance of a building with its opening facing the outside and an olive-sized portion of a corpse under or on top of the portion outside the building. Whatever is directly under or above the olive-sized portion below or above the container is impure. Whatever is in its inner space is pure except an k'li that is directly above or below the impurity. The building is pure.
If there is impurity in the building, only the building is impure, but keilim that are in the container or under it or above it outside of the building are pure. If there was impurity in the container, everything is impure, i.e., everything in the building and everything in the container, everything above it and everything below it that is opposite the impurity, as we explained.
If the container was raised a handbreadth above the ground and there was impurity under it, in the building, or above it, everything is impure, i.e., everything in the building, everything below it and everything above it. Whatever is in its inner space, by contrast, is pure except an k'li that is directly above or below the impurity. If there was impurity in the container, everything is impure, i.e., everything in the container and everything in the building, everything below it and everything above it. The rationale is that keilim or people who become an ohel over impurity or who have impurity above them convey impurity and do not intervene in the face of it, as we explained.
When does the above apply? When the container is an k'li and hollow. Different laws apply, however, if it was damaged and broken open and the open portion was plugged with straw and thus it is not considered as an k'li, or it was filled with straw so there was not an empty space of a handbreadth by a handbreadth and a handbreadth high, but instead, it was stuffed and there was not an empty space of a handbreadth in one place. If it was a handbreadth raised above the ground and there was impurity under it or in the building, the building and all the space under it are impure, because everything constitutes one ohel. Its inner space and anything on top of it on the outside of the building are pure, because it is considered an ohel of wood and it is not a container. If there was impurity inside of it, only what is inside of it is impure. If the impurity was above it, the space above it until the heavens is impure.
If such a container was placed on the ground, it opened to the outside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure. If the impurity was above it, the space above it until the heavens is impure. If there was impurity in the building, only the building is impure. If there is impurity within the container, only its inner space is impure.א
כוורת שהיא מוטלת בארץ והיא בתוך פתח הבית ופיה לחוץ וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או בגבה טמא וכל מה שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה והבית טהור היתה הטומאה בבית אין טמא אלא הבית אבל כלים שבתוכה תחתיה או על גבה טהורים היתה הטומאה בתוכה הכל טמא כל שבבית וכל שבתוכה וכל שעל גבה וכל שתחתיה כנגד הטומאה כמו שביארנו היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית או על גבה הכל טמא כל שבבית וכל שתחתיה וכל שעל גבה אבל כל שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה הטומאה בתוכה הכל טמא כל שבתוכה וכל שבבית וכל שתחתיה וכל שעל גבה שהכלים או האדם שנעשו אהל על הטומאה או שהיתה הטומאה על גביהן מביאין ולא חוצצין כמו שביארנו במה דברים אמורים בזמן שהיא כלי ומחולחלת אבל אם היתה פחותה וסתם המקום הנפחת בקש שהרי אינה כלי או שהיתה אפוצה עד שלא יהיה בה חלל טפח אלא אטומה כדי שלא ימצא בה חלל טפח במקום אחד היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית הרי הבית וכל שתחתיה טמאין מפני שהוא אהל אחד ותוכה וגבה טהור מפני שהוא אהל של עץ ואינו כלי היתה טומאה בתוכה אין טמא אלא תוכה היתה על גבה כנגדו עד לרקיע טמא היתה מונחת על הארץ ופיה לחוץ וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היה ע"ג כנגדו עד הרקיע טמא היתה טומאה בבית אין טמא אלא הבית בלבד היתה טומאה בתוכה אין טמא אלא תוכה:
2
When a beehive-like container is lying on the ground in the entrance to a building, it opens up to the inside of the building, it is intact and hollow and there is an olive-sized portion of a corpse below it or above it, everything that is directly below the olive-sized portion of impurity or over it is impure. Everything that is in its inner space is impure except those keilim that are directly above or directly below the impurity and the building is pure.
If it was raised a handbreadth above the ground and there was impurity under it, in it, above it, or in the building, everything is impure: everything that is in the building and everything under it, because it and the building constitute one ohel.
If it was damaged and broken opened and the open portion was plugged with straw or stuffed, was raised a handbreadth above the ground and there was impurity under it, in the building, or in it, everything is impure except the articles above it. If the impurity was above it, the space above the impurity until the heavens is impure, but its inner space is pure and the space under it, the building, and everything in them is pure. Since it is not an k'li, it intervenes in the face of impurity.
If such a containerב
כוורת המוטלת בארץ בתוך הפתח ופיה לפנים והיא כלי שלם וחלולה וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או על גבה טמא וכל מה שבאויר תוכה טהור חוץ מכנגד הטומאה והבית טהור היתה טומאה בתוכה או בבית הכל טמא היתה גבוהה מן הארץ טפח וטומאה תחתיה או בתוכה או על גבה או בבית הכל טמא כל שבבית וכל שתחתיה מפני שהיא והבית כאהל אחד וכל שעל גבה וכל שבתוכה טמא שהכלי מביא את הטומאה ואינו חוצץ כמו שנתבאר היתה פחותה ופקוקה בקש או אפוצה וגבוהה מן הארץ טפח וטומאה תחתיה או בבית או בתוכה הכל טמא חוץ מעל גבה היתה טומאה על גבה כנגדו בלבד עד לרקיע טמא אבל תוכה טהור ותחתיה והבית כל מה שבהן טהור מפני שאינה כלי חוצצת היתה מונחת על הארץ ופיה לפנים וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היתה על גבה כנגדו עד לרקיע טמא היתה הטומאה בתוכה או בבית תוכה והבית טמא:
3
The following laws apply when there is a beehive-like container inside a building, it fills the entire height of the building, its opening is positioned toward the ceiling of the building, and it reaches the ceiling so that there is less than a handbreadth of space between it and the ceiling. If there is impurity in it, the building is impure. If there is impurity in the building, its contents are pure. The rationale is that when there is less than a handbreadth of open space, it is the nature of impurity to depart towards the building, but not to enter the container.
This law applies whether the container was standing upright or leaning on its side, with its opening to the wall and there was less than a handbreadth between it and the wall, whether there was one beehive-like container or two beehive-like containers, one above the other, and there was not a handbreadth of empty space between the upper container and the ceiling or the upper container and the wall.
When such a container was standing in the entrance to a building with its opening facing upward and there was less than a handbreadth between it and the lintel, if there is impurity in it, the building is pure. If there is impurity in the building, the contents of the container are impure. The rationale is that it is the nature of impurity to depart and not to enter.ג
כוורת שהיא בתוך הבית והיא ממלאה את כל גובה הבית ופיה למעלה לקורות הבית ואין בינה לבין הקורות פותח טפח וטומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור שדרך הטומאה לצאת לתוך הבית בפחות מטפח ואין דרכה להכנס בין שהיתה מוטה על צדה ופיה לכותל ובינו ובין הכותל פחות מטפח בין שהיתה כוורת אחת בין שהיו שתים זו על גבי זו ואין בין העליונה לקורות או לכותל פותח טפח היתה עומדת בתוך הפתח ופיה למעלה ואין בינו לבין המשקוף פותח טפח וטומאה בתוכה הבית טהור טומאה בבית מה שבתוכה טמא שדרך טומאה לצאת ואין דרכה להכנס:
4
The following laws apply when there is a hollow beehive-like container that is intact and resting on its side in the open and there is an olive-sized portion of a corpse below it or above it. Anything that is directly above or directly below the olive-size portion is impure. Whatever is within its inner space, is pure except what is directly above or below the impurity. Whatever is not directly above or below the impurity inside the container is pure. If there is impurity inside of it, everything is impure: everything inside of it and everything below the container or above it that is directly above or below the impurity.
If it was raised a handbreadth above the ground and there was impurity under it or above it, everything that is below it and everything that is above it is impure, but everything that is inside of it is pure except an k'li that is directly above or below the impurity.
If there is impurity inside of it, everything is impure, everything inside of it, everything below it, and everything resting upon it from above. The rationale is that keilim convey ritual impurity, but do not intervene in the face of it, as we explained. Accordingly, if this beehive-like container that was lying on the earth was damaged and then plugged with straw or it is an oversized wooden container and there is an olive-sized portion from a corpse under it, anything below it until the depths is impure. If the impurity is on top of it, anything above it until the heavens is impure. If the impurity is inside of it, only the keilim inside of it are impure.
If such a container was raised a handbreadth above the earth that an oversized wooden container is considered as an ohel and not as an k'li. Therefore, it intervenes in the face of impurity.ד
כוורת חלולה שהיא כלי שלם והיתה מונחת על צידיה באויר וכזית מן המת נתון תחתיה או על גבה כל שהוא כנגד הזית בתחתיה ובגבה טמא וכל מה שבאויר תוכה טהור אלא כנגד הטומאה וכל שאינו כנגד הטומאה בתוכה טהור היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שכנגד הטומאה למעלה על גבה או למטה תחתיה היתה גבוהה מן הארץ טפח וטומאה תחתיה או על גבה כל שתחתיה טמא וכל שעל גבה טמא אבל כל שבתוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שתחתיה וכל שלמעלה על גבה שהכלים מביאין ואינן חוצצין כמו שביארנו לפיכך אם היתה כוורת זו המוטלת על הארץ פחותה ופקוקה בקש או שהיתה באה במדה וכזית מן המת נתון תחתיה כנגדו עד התהום טמא על גבה כנגדו עד לרקיע טמא בתוכה אינו טמא אלא תוכה היתה גבוהה טפח מעל הארץ וטומאה תחתיה תחתיה בלבד טמא בתוכה תוכה בלבד טמא על גבה כנגדו עד לרקיע טמא שכבר ביארנו שכלי עץ הבא במדה כאהל הוא חשוב לא ככלים ולפיכך חוצץ:
5
When an intact beehive-like container was resting on its base in the open space and there was impurity under it, inside of it, or on top of it, the impurity pierces through and ascends and pierces through and descends. If, however, it was raised a handbreadth above the ground, covered, or standing upside down and there was impurity below it, in it, or above it, everything is impure: everything inside of it, everything below it, everything above it if the impurity was below it, for an k'li conveys ritual impurity and does not intervene in the face of it, as we explained.
Accordingly, if the container was damaged and plugged with straw and there is impurity under it, in it, or above it, the impurity pierces through and ascends and pierces through and descends. If it was raised a handbreadth above the groundה
כוורת שהיא כלי שלם והיא יושבת על שוליה לאויר וטומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת אבל אם היתה גבוהה מן הארץ טפח או מכוסה או כפויה על פיה וטומאה תחתיה או בתוכה או על גבה הכל טמא כל שבתוכה וכל שתחתיה וכל שעל גבה אם היתה הטומאה למטה שהכלי המאהיל מביא את הטומאה ואינו חוצץ כמו שביארנו לפיכך אם היתה פחותה ופקוקה בקש או באה במדה טומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת ואם היתה גבוהה טפח וטומאה תחתיה תחתיה בלבד טמא היתה טומאה בתוכה או על גבה כנגדו עד לרקיע טמא וכלים שתחתיה טהורין מפני שהיא אהל וחוצצת:
6
If there is a camel standing in the open space and there was impurity below it, the keilim above it are pure. If there is impurity above it, the keilim under it are pure. If it was lying down and there was impurity under it, the impurity pierces through and ascends and pierces through and descends. Similarly, if there was impurity flush under its foot or above its foot, the impurity pierces through and ascends and pierces through and descends.
We already explained in Hilchot Nizirut that if a nazirite and an olive-size portion of a corpse were both under a camel, a bed, or another similar k'li, even though he contracts impurity that lasts seven days, he does not shave. From this, we can derive that all of the impurity mentioned with regard to an ohel created by a person, an animal, or an k'li have their source in the words of the Sages. Some of them are part of the Oral Tradition and others are decrees and safeguards. Therefore a nazirite does not shave because of any of these impurities and one is not liable for karet for entering the Temple or partaking of consecrated food. All of the statements regarding the impurity conveyed in this manner are relevant only with regard to the ritual impurity of terumah and sacrificial foods, as we explained.ו
גמל שהוא עומד באויר טומאה תחתיו כלים שעל גביו טהורים טומאה על גביו כלים שתחתיו טהורין היה רובץ וטומאה תחתיו הרי זו בוקעת ועולה בוקעת ויורדת וכן אם היתה טומאה רצוצה תחת רגלו או ע"ג רגלו הרי זו בוקעת ועולה ובוקעת ויורדת כבר ביארנו בנזירות שאם היה הנזיר וכזית מן המת תחת הגמל או תחת המטה וכיוצא בה משאר הכלים אע"פ שנטמא טומאת שבעה אינו מגלח ומשם אתה למד שכל אלו ההלכות האמורות בטומאת אהלים הנעשים מן האדם או מן הבהמה או מן הכלים הכל מדברי סופרים מהן דברי קבלה ומהן גזירות והרחקות ולפיכך אין הנזיר מגלח עליהן ואין חייבין עליהן כרת על ביאת מקדש או אכילת קדשיו ואין הדברים כולן אמורין אלא לענין טומאת תרומה וקדשים בלבד כמו שביארנו:
Tum'at Met - Chapter 20
1
There are three conditions that protect an entity located under the same ohel as a corpse from contracting impurity: a sealed covering, an ohel, and the fact that something was swallowed. Being swallowed prevents pure entities from contracting impurity and prevents impurity that was swallowed from departing and spreading that impurity. In contrast, a sealed cover and an ohel prevent pure entities from contracting impurity, but they do not prevent the impurity from departing and causing other entities to become impure.
What is implied? If there is a container that is sealed in a house that is impure, everything in the container is pure. Similarly, if there is an ohel in such a house, all of the keilim in that ohel are pure. If, however, there was an olive-sized portion from a corpse placed in containers that were sealed close and then they were brought into a house, the house is impure. Similarly, if there was one ohel inside another ohel and an olive-sized portion of a corpse in the inner ohel, all of the keilim in the outer ohel are impure.א
שלשה דברים מצילין באהל המת: צמיד פתיל ואהלין ובלועין הבלועין מצילין על הטהורים שלא יתטמאו ומונעין הטומאה שלא תצא ותטמא אבל צמדי פתיל ואהלין מצילין על הטהורים שלא יתטמאו ואינן מונעין את הטומאה שלא תצא ותטמא את אחרים כיצד בית טמא שיש בו כלי מוקף צמיד פתיל כל שבתוך הכלי טהורים וכן אם היה שם אהל בתוך הבית כל הכלים שבתוך האהל טהורין אבל אם היה כזית מן המת נתון בכלים ומוקף עליו בצמיד פתיל והכניסו לבית הבית טמא וכן אהל בתוך אהל וכזית מן המת באהל הפנימי כל הכלים שבאהל החיצון טמאים:
2
In contrast, when entities are swallowed, pure articles are prevented from contracting impurity and impurity is prevented from spreading.
What is implied? When a dog ate the flesh of a human corpse and entered a house, the house is pure. When a ring was swallowed, even by a person, and then the person who swallowed it entered an ohel where a corpse was located, even though the person contracts the impurity that lasts seven days, the ring remains pure. Similarly, the fact that an entity was swallowed by a beast, a domesticated animal, a fowl, or a fish prevents it from contracting impurity as long as they are alive. If, however, they die and the flesh of a human corpse or keilim are in their intestines, it is as if these articles were not swallowed.ב
אבל הבלועין מצילין על הטהורים ומונעין את הטומאה כיצד כלב שאכל בשר המת ונכנס לבית הבית טהור בלע טבעת אפילו אדם שבלע טבעת ונכנס לאהל המת אף על פי שנטמא טומאת שבעה הטבעת טהורה וכן כל הבלועין בחיה ובהמה ובעופות ובדגים מצילין כל זמן שהן חיין ואם מתו ובשר המת בתוך מעיהן או הכלים הרי הן כמו שאינו בלוע:
3
If the majority of one of a fowl's determining signs for ritual slaughter was slit or the majority of both an animal's signs were sli, even though the living beings were still in their death throes, they are considered as dead. They no longer protect the keilim that are swallowed in their intestines, nor do they prevent impurity that is in their intestines from spreading outward and imparting impurity.ג
נשחט רוב אחד בעוף ורוב שנים בבהמה אף ע"פ שעדיין הן מפרכסין הרי הן כמתים ואינן מצילין על הכלים הבלועים ולא מונעין את הטומאה שבתוך מעיהן שלא תטמא:
4
How long may the impurity remain in their intestines and still impart impurity when they die? For a dog three full days, i.e., three twenty-four hour periods. For other wild beasts, domesticated animals, fowl, or fish, one full day.
When does the above apply? When the flesh of the corpse remains in their intestines. If, however, a wolf swallows a baby and then expels it through its anus, the flesh is pure, but the bones are impure.ד
וכמה תשהא הטומאה במעיהן ותהיה מטמאה כשימותו בכלב שלשה ימים מעת לעת ובשאר חיה ובהמה ועופות ודגים יום אחד מעת לעת בד"א כשנשאר בשר המת בתוך מעיהן אבל זאב שבלע תינוק והקיאו דרך בית הרעי הבשר טהור והעצמות בטומאתן:
5
Entities that are swallowed are protected from impurity only in the digestive organs of a living creature, as we explained. Those, however, which are concealed in the body of a k'li or a stone are not protected.
What is implied? If there is a spindle in which a metal hook was concealed, into which the iron point was driven, or a brick in which a ring was found that were brought into an ohel in which a corpse was found, the articles are impure even though they are not visible and they are covered. The rationale is that articles encompassed by keilim are protected from impurity only by a sealed cover.
Similarly, if there was a pin or a ring covered in the clay used to reinforce an oven and the oven became impure because it was in an ohel where a corpse was located or a dead crawling animal fell into its inner space, the keilim in the clay become impure. If, however, the oven was sealed close, since the oven itself is pure, the keilim that are covered up by the clay on top of it are also pure.
Similarly, if a jug is sealed closed and there is a needle or a ring in the clay sealing at its side, they are impure, and they are not saved in an ohel where a corpse was located. If they were in the sealing of the jug over its opening and they could be seen from the inside of the jug, but do not enter its inner space, they are pure. If they enter its inner space, they are impure. The rationale is that an earthenware container that is sealed close does not protect the keilim that are inside of it, as will be explained. If there is a layer of clay, even as thin as a garlic shell under them, they are pure, even though they project into the inner space of the jug.ה
אין הבלועין נצלין אלא בבטן נפש החיה כמו שביארנו אבל הבלועין בגוף הכלים והאבנים אינן נצלין כיצד כוש שנבלעה בו הצנור של מתכת ומלמד שנבלע בו הדרבן ולבינה שהיתה טבעת מובלעת בתוכה ונכנסו לאהל המת נטמאו אע"פ שאין נראין והרי הן מחופין שאין הבלועין בכלים מצילין אלא בצמיד פתיל וכן מחט או טבעת שהיו מובלעין בטפילת התנור ונטמא התנור באהל המת או שנפל שרץ לאוירו נטמאו הכלים שבתוך הטפילה ואם היה התנור טהור צמיד פתיל הואיל והתנור טהור אף הכלים המובלעין בטיט שעל גביו טהורים וכן חבית המוקפת צמיד פתיל והיתה מחט או טבעת במגופת החבית מצדה הרי אלו טמאין ואין מצילין באהל המת היו במגופת החבית כנגד פיה אם היו נראין לתוך החבית ואינן יוצאין לאוירה טהורין ואם יצאו לאוירה טמאין שאין כלי חרש המוקף צמיד פתיל מציל על הכלים שבתוכו כמו שיתבאר ואם יש תחתיהן כקליפת השום אף על פי שהן שוקעין לתוך אוירה הרי אלו טהורין:
6
All keilim that are embedded in the earth of a house are impure and they are not protected. The rationale is that the earth of an ohel has the same status of the ohel itself until the very depths of the earth. This does not apply with regard to its walls, as will be explained.
What is implied? If there is impurity in a house and there are keilim embedded in its earth, even if they are deeper than 100 cubits, they are impure. If, however, there is a handbreadth by a handbreadth by a handbreadth of empty space in their place, they are pure, because it is as if they are in another ohel. To what can the matter be compared? To a loft that is built over a house. If there is impurity in the loft, the house is pure.
Similarly, if one divided a house with a partition that runs parallel to the ground and there was impurity between the partition and the earth, the keilim that are in the house above the partition are impure, because an ohel does not prevent the spread of impurity, as we explained. If there was impurity above the partition, the keilim between the partition and the earth are pure, because the ohel protects them. If there is not a space of a handbreadth between the partition and the ground, the keilim are considered as if they are embedded in the earth of the house and they are impure.ו
כל הבלועין בקרקעיתו של בית הרי הן טמאין ואין נצלין שקרקע האהל כמוהו עד התהום משא"כ בכותליו כמו שיתבאר כיצד הטומאה בבית וכלים הטמונים בקרקעיתו אפילו תחת מאה אמה טמאים אם יש במקומן טפח על טפח טהורין שהרי הן תחת אהל אחד למה זה דומה לעלייה שע"ג הבית וטומאה בעלייה שהבית טהור וכן אם חלק הבית במחיצה מכלפי ארצו והיתה הטומאה בין המחיצה והארץ כלים שבבית למעלה מן המחיצה טמאין שאין האהלים מונעין הטומאה כמו שביארנו היתה הטומאה למעלה מן המחיצה כלים שבין המחיצה והארץ טהורין שהאהל מציל ואם אין בין המחיצה והארץ גובה טפח הרי הן כטמונים בקרקע הבית וטמאים:
7
The following laws apply when there is a covered drain extending under a house and the drain is a handbreadth by a handbreadth by a handbreadth and its opening outside the house is a cubic handbreadth in size. If there is impurity in the drainage channel, the house is pure. If there is impurity in the house, the contents of the drainage channel are pure.
If the drain was a cubic handbreadth in size, but its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. If there is impurity in the house, the contents of the drainage channel are pure. The rationale is that it is not the way of impurity to enter a secondary entity like a drain.
If the drain was not a cubic handbreadth in size and its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. It is as if the impurity is in the house. If there is impurity in the house, the contents of the drain are impure. The rationale is that they are considered like keilim buried in the earth and the earth of a house has the same status as the house itself until the very depths.ז
ביב שהוא קמור תחת הבית ויש בו פותח טפח ויש בפתחו שהוא חוץ לבית פותח טפח והיתה טומאה בתוכו הבית טהור היתה טומאה בבית מה שבתוכו טהור היה בו פותח טפח ואין ביציאתו פותח טפח והיתה טומאה בתוכו הבית טמא טומאה בבית מה שבתוכו טהור שאין דרכה של טומאה להכנס אין בו פותח טפח ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא כאילו היא בתוך הבית טומאה בבית מה שבתוכו טמא מפני שהן ככלים הטמונים בקרקע וקרקע הבית כמוהו עד התהום:
8
When there are two jugs, each containing half of an olive-sized portion of a corpse and each is sealed close, placed within a house, they are pure, because a partial measure of impurity does not impart impurity. The house is impure, because there is an olive-sized portion of a corpse in the house and a sealed cover does not prevent the spread of impurity outward. The jugs do not become impure because of the house, because they are sealed close. If one of the jugs are open, it and the house are impure and the other jug is pure.
Similarly, if there are two rooms open to each other and to the main room of a house and there is half of an olive-sized portion of a corpse in the inner room or the middle room and half of an olive-sized portion of a corpse in the outer room, the outer room is impure. The inner room and the middle room are pure. If there is half of an olive-sized portion of a corpse in the inner room and half of an olive-sized portion of a corpse in the middle room, the inner room is pure. The middle and the outer rooms are impure, because it is the way of impurity to depart and not to enter.ח
שתי חביות וכחצי זית בכל אחד ומוקפות צמיד פתיל ומונחות בתוך הבית הן טהורות שאין חצי שיעור מטמא והבית טמא שהרי יש בבית כזית ואין צמיד פתיל לטומאה ואינן מיטמאות מחמת הבית שהרי הן מוקפות צמיד פתיל נפתחה אחת מהן היא והבית טמאין וחבירתה טהורה וכן שני חדרים שהן פתוחים זה לזה ולבית וכחצי זית בפנימי או באמצעי וכחצי זית בחיצון החיצון טמא והפנימי והאמצעי טהורין כחצי זית בפנימי וכחצי זית באמצעי הפנימי טהור והאמצעי והחיצון טמאים שדרך הטומאה לצאת ואין דרכה להכנס:
English Text | Hebrew Text |
Audio: Listen | DownloadTum'at Met - Chapter 18
1
The following rules apply when a person held one hand over a corpse and one hand over keilim or he touched a corpse and held his hand over keilim. If each of his hands cover a handbreadth of space, the keilim are impure. If they are smaller, they are pure.
Similarly, if there are two buildings near each other and there is a portion of a corpse the size of half an olive in each of them and a person inserted one hand into one building and the other into the second building, if each of his hands cover a handbreadth of space, he has joined the impurity together. Everything is considered as one ohel and he and the buildings are impure. If they are smaller, he does not join the impurity together.א
אדם שהאהיל בידו אחת על המת והאהיל בשנייה על הכלים או שנגע במת והאהיל על הכלים אם יש בידו פותח טפח הכלים טמאין ואם לאו טהורין וכן שני בתים ובהם שני חצאי זיתים ופשט ידו לבית זה וידו השנייה לבית השני אם יש בידו פותח טפח עירב את הטומאה ונעשה הכל כאהל אחד ונטמא הוא והבתים ואם לאו אינו מביא את הטומאה:
2
When a person looks out from a window and leans over impurity, he conveys impurity to the house in which he is located. The entire house becomes impure. If he was lying on the doorstep, part of his body being in the house and part being outside the house and impurity was positioned above the portion outside the house, the house is impure, because a person is hollow and the upper portion of his body is a handbreadth high. Since impurity was held over him, it is as if he stood over it and he conveys the impurity.
Similarly, if there was impurity within a house and pure people stood over the portion of a man lying outside, over the doorstep, they are impure. The rationale is that he is considered as if he is covering impurity and a person conveys impurity, but does not intervene against it, as we explained.ב
אדם שהשקיף בעד החלון והאהיל על הטומאה מביא את הטומאה לבית ונטמא כל הבית היה מוטל על האסקופה ומקצתו בתוך הבית ומקצתו בחוץ והאהילה טומאה על מקצתו שבחוץ הבית טמא מפני שהאדם חלול ויש בו גובה טפח וכיון שהאהילה טומאה עליו ה"ז כמאהיל עליה ומביא את הטומאה וכן אם היתה טומאה בבית והאהילו טהורין על מקצתו שבחוץ הרי אלו טמאין מפני שהוא כמאהיל על הטומאה והאדם מביא ואינו חוצץ כמו שביארנו:
3
The following rules apply when the people carrying a corpse passed under an exedra, one of them closed the door to a house and locked it with a key so that the house would not become impure or if there was a person inside or outside who closed the door. If the door could stand close by itself, the house is pure. If not, the house is impure. The rationale is that in the latter situation, it was the person who intervened in the face of ritual impurity. As we explained, a person and keilim convey ritual impurity and do not intervene in the face of it.ג
נושאי המת שעברו בו תחת האכסדרה והגיף אחד מהן את הדלת וסמכו במפתח כדי שלא יטמא הבית וכן אם היה אדם מבפנים או מבחוץ סומך הדלת אם יכול הדלת לעמוד בפני עצמו הבית טהור ואם לאו הבית טמא לפי שנמצא האדם הוא שחצץ בפני הטומאה והאדם והכלים מביאין ואינן חוצצין כמו שביארנו:
4
When an oven standing in a house has a dome-shaped opening that extends outside, if people carrying a corpse carried it over the opening that extends outside, the oven is impure, but the house is pure. The rationale is that the oven is not upraised above the ground so that it would bring impurity to the house.
When an oversized closet standing in an entrance opens to the outside and there is impurity in it, the house is pure. When there is impurity in the house, what is in the closet is impure, because it is open in the entrance and it is the nature of impurity to depart and not to enter. If its drawer was extended behind it, projecting less than a handbreadth, and could not be separated from the closet and there was impurity there opposite the boards of the roof of the house, the house is pure. The rationale is that even though it projects outward, it cannot be separated and it does not extend a handbreadth. This applies provided it is a handbreadth by a handbreadth and a handbreadth in height. If the drawer does not have an empty space of a handbreadth, the impurity is considered as flush within the house and the house is impure.
If the closet was standing in the house itself and there was impurity in it or in a chest within it, even though there is not an opening of a handbreadth through which the impurity could depart, the house is impure. If there is impurity in the house, everything in the closet is pure. The rationale is that the nature of impurity is to depart and not to enter.ד
תנור שהוא עומד בתוך הבית ועינו קמורה לחוץ והאהילו נושאי המת על עינו הקמורה התנור טמא והבית טהור שהרי אין התנור גבוה מעל הארץ כדי שיביא טומאה לבית מגדל הבא במדה שהוא עומד בתוך הפתח ונפתח לחוץ טומאה בתוכו הבית טהור טומאה בבית מה שבתוכו טמא שהרי הוא פתוח בתוך הפתח ודרך הטומאה לצאת ואין דרכה להכנס היתה מוכני שלו משוכה לאחוריו ויוצאת פחות מטפח ואינה נשמטת וטומאה שם בתוכה כנגד הקורות הבית טהור שאף על פי שהיא יוצאה אינה נשמטת ואינה יוצאת טפח והוא שיהיה בה טפח על רום טפח חלול אבל אם אין במוכני חלל טפח הרי הטומאה רצוצה בתוך הבית והבית טמא היה המגדל עומד בתוך הבית והטומאה בתוכו או בתוך התיבה שלו אע"פ שאין ביציאתו פותח טפח הבית טמא טומאה בבית מה שבתוכו טהור שדרך הטומאה לצאת ואין דרכה להכנס:
5
If there are keilim between the closet and the ground, between it and the wall, or between it and the ceiling, they are impure if there is a handbreadth of empty space there. If not, they are pure, because we considered it is if the beams of the ceiling descend and close the space between it and the closet.ה
כלים שבין המגדל ובין הארץ שבינו ובין הכותל ושבינו ובין הקורות אם יש שם פותח טפח טמאים ואם לאו טהורים שהרי אנו רואים את הקורות כאילו הן יורדות וסותמות:
6
If there is impurity under the closet, between it and the earth, between it and the boards of the ceilings, or between it and the wall, the house is impure whether there is an open space of a handbreadth or not.
If the closet was standing under the open air and there was impurity in it, the keilim within the breadth of its walls are pure. If there is impurity within the breadth of its walls, the keilim inside of it are pure.ו
היתה טומא' תחת המגדל בינו ובין הארץ או בינו ובין הקורות או בינו ובין הכותל בין שיש שם חלל טפח בין שאין שם הבית טמא היה עומד באויר וטומאה בתוכו כלים שבעביו טהורים טומאה בעביו כלים שבתוכו טהורים:
7
All the slanted walls of tents are considered as the tents themselves.
What is implied? When a tent slants downward and ends within a fingerbreadth of the ground and there is impurity in the tent, the keilim under the slanted side are impure. If there is impurity under the slanted wall, the keilim in the tent are impure.
If there is impurity within the slanted wall, one who touches its inner side contracts impurity that lasts a week. One who touches its outer side contracts impurity that lasts until the evening, for the outer side of the slanting wall is considered as an k'li that touches a tent that has become impure.
If there is impurity on the outer side of the slanted wall, one who touches its outer side contracts impurity that lasts a week. One who touches the inner side of the slanting wall contracts impurity that lasts until the evening.
If there was half an olive-sized portion of a corpse inside the tent and half behind it, one who touches it - whether from inside or outside - contracts impurity that lasts until the evening. The tent itself contracts impurity that lasts for seven days.ז
כל שיפועי אהלים כאהלים כיצד אהל שהוא שופע ויורד וכלה עד כאצבע וטומאה באהל כלים שתחת השיפוע טמאים טומאה תחת השיפוע כלים שבאהל טמאים הטומאה מתוך השיפוע הנוגע בו מתוכו טמא טומאת שבעה והנוגע בשיפוע מאחריו טמא טומאת ערב נעשה השיפוע מאחריו כאילו הוא כלי שנגע באהל היתה הטומאה על אחורי השיפוע הנוגע בו מאחוריו טמא טומאת שבעה והנוגע בשיפוע בתוכו טמא טומאת ערב כחצי זית מתוכו וכחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב והאהל עצמו טמא טומאת שבעה:
8
If the edges of the tent were spread out on the ground and there was impurity on the ground under an edge of the tent spread out or above it, the impurity pierces through and ascends, pierces through and descends.ח
היה כנף האהל מרודד על הארץ וטומאה תחת כנף האהל הפרוש על הארץ או על גבי הכנף טומאה בוקעת ועולה בוקעת ויורדת:
Tum'at Met - Chapter 19
1
The following rules apply with regard to a beehive-like container lying on the ground, in the entrance of a building with its opening facing the outside and an olive-sized portion of a corpse under or on top of the portion outside the building. Whatever is directly under or above the olive-sized portion below or above the container is impure. Whatever is in its inner space is pure except an k'li that is directly above or below the impurity. The building is pure.
If there is impurity in the building, only the building is impure, but keilim that are in the container or under it or above it outside of the building are pure. If there was impurity in the container, everything is impure, i.e., everything in the building and everything in the container, everything above it and everything below it that is opposite the impurity, as we explained.
If the container was raised a handbreadth above the ground and there was impurity under it, in the building, or above it, everything is impure, i.e., everything in the building, everything below it and everything above it. Whatever is in its inner space, by contrast, is pure except an k'li that is directly above or below the impurity. If there was impurity in the container, everything is impure, i.e., everything in the container and everything in the building, everything below it and everything above it. The rationale is that keilim or people who become an ohel over impurity or who have impurity above them convey impurity and do not intervene in the face of it, as we explained.
When does the above apply? When the container is an k'li and hollow. Different laws apply, however, if it was damaged and broken open and the open portion was plugged with straw and thus it is not considered as an k'li, or it was filled with straw so there was not an empty space of a handbreadth by a handbreadth and a handbreadth high, but instead, it was stuffed and there was not an empty space of a handbreadth in one place. If it was a handbreadth raised above the ground and there was impurity under it or in the building, the building and all the space under it are impure, because everything constitutes one ohel. Its inner space and anything on top of it on the outside of the building are pure, because it is considered an ohel of wood and it is not a container. If there was impurity inside of it, only what is inside of it is impure. If the impurity was above it, the space above it until the heavens is impure.
If such a container was placed on the ground, it opened to the outside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure. If the impurity was above it, the space above it until the heavens is impure. If there was impurity in the building, only the building is impure. If there is impurity within the container, only its inner space is impure.א
כוורת שהיא מוטלת בארץ והיא בתוך פתח הבית ופיה לחוץ וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או בגבה טמא וכל מה שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה והבית טהור היתה הטומאה בבית אין טמא אלא הבית אבל כלים שבתוכה תחתיה או על גבה טהורים היתה הטומאה בתוכה הכל טמא כל שבבית וכל שבתוכה וכל שעל גבה וכל שתחתיה כנגד הטומאה כמו שביארנו היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית או על גבה הכל טמא כל שבבית וכל שתחתיה וכל שעל גבה אבל כל שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה הטומאה בתוכה הכל טמא כל שבתוכה וכל שבבית וכל שתחתיה וכל שעל גבה שהכלים או האדם שנעשו אהל על הטומאה או שהיתה הטומאה על גביהן מביאין ולא חוצצין כמו שביארנו במה דברים אמורים בזמן שהיא כלי ומחולחלת אבל אם היתה פחותה וסתם המקום הנפחת בקש שהרי אינה כלי או שהיתה אפוצה עד שלא יהיה בה חלל טפח אלא אטומה כדי שלא ימצא בה חלל טפח במקום אחד היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית הרי הבית וכל שתחתיה טמאין מפני שהוא אהל אחד ותוכה וגבה טהור מפני שהוא אהל של עץ ואינו כלי היתה טומאה בתוכה אין טמא אלא תוכה היתה על גבה כנגדו עד לרקיע טמא היתה מונחת על הארץ ופיה לחוץ וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היה ע"ג כנגדו עד הרקיע טמא היתה טומאה בבית אין טמא אלא הבית בלבד היתה טומאה בתוכה אין טמא אלא תוכה:
2
When a beehive-like container is lying on the ground in the entrance to a building, it opens up to the inside of the building, it is intact and hollow and there is an olive-sized portion of a corpse below it or above it, everything that is directly below the olive-sized portion of impurity or over it is impure. Everything that is in its inner space is impure except those keilim that are directly above or directly below the impurity and the building is pure.
If it was raised a handbreadth above the ground and there was impurity under it, in it, above it, or in the building, everything is impure: everything that is in the building and everything under it, because it and the building constitute one ohel.
If it was damaged and broken opened and the open portion was plugged with straw or stuffed, was raised a handbreadth above the ground and there was impurity under it, in the building, or in it, everything is impure except the articles above it. If the impurity was above it, the space above the impurity until the heavens is impure, but its inner space is pure and the space under it, the building, and everything in them is pure. Since it is not an k'li, it intervenes in the face of impurity.
If such a containerב
כוורת המוטלת בארץ בתוך הפתח ופיה לפנים והיא כלי שלם וחלולה וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או על גבה טמא וכל מה שבאויר תוכה טהור חוץ מכנגד הטומאה והבית טהור היתה טומאה בתוכה או בבית הכל טמא היתה גבוהה מן הארץ טפח וטומאה תחתיה או בתוכה או על גבה או בבית הכל טמא כל שבבית וכל שתחתיה מפני שהיא והבית כאהל אחד וכל שעל גבה וכל שבתוכה טמא שהכלי מביא את הטומאה ואינו חוצץ כמו שנתבאר היתה פחותה ופקוקה בקש או אפוצה וגבוהה מן הארץ טפח וטומאה תחתיה או בבית או בתוכה הכל טמא חוץ מעל גבה היתה טומאה על גבה כנגדו בלבד עד לרקיע טמא אבל תוכה טהור ותחתיה והבית כל מה שבהן טהור מפני שאינה כלי חוצצת היתה מונחת על הארץ ופיה לפנים וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היתה על גבה כנגדו עד לרקיע טמא היתה הטומאה בתוכה או בבית תוכה והבית טמא:
3
The following laws apply when there is a beehive-like container inside a building, it fills the entire height of the building, its opening is positioned toward the ceiling of the building, and it reaches the ceiling so that there is less than a handbreadth of space between it and the ceiling. If there is impurity in it, the building is impure. If there is impurity in the building, its contents are pure. The rationale is that when there is less than a handbreadth of open space, it is the nature of impurity to depart towards the building, but not to enter the container.
This law applies whether the container was standing upright or leaning on its side, with its opening to the wall and there was less than a handbreadth between it and the wall, whether there was one beehive-like container or two beehive-like containers, one above the other, and there was not a handbreadth of empty space between the upper container and the ceiling or the upper container and the wall.
When such a container was standing in the entrance to a building with its opening facing upward and there was less than a handbreadth between it and the lintel, if there is impurity in it, the building is pure. If there is impurity in the building, the contents of the container are impure. The rationale is that it is the nature of impurity to depart and not to enter.ג
כוורת שהיא בתוך הבית והיא ממלאה את כל גובה הבית ופיה למעלה לקורות הבית ואין בינה לבין הקורות פותח טפח וטומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור שדרך הטומאה לצאת לתוך הבית בפחות מטפח ואין דרכה להכנס בין שהיתה מוטה על צדה ופיה לכותל ובינו ובין הכותל פחות מטפח בין שהיתה כוורת אחת בין שהיו שתים זו על גבי זו ואין בין העליונה לקורות או לכותל פותח טפח היתה עומדת בתוך הפתח ופיה למעלה ואין בינו לבין המשקוף פותח טפח וטומאה בתוכה הבית טהור טומאה בבית מה שבתוכה טמא שדרך טומאה לצאת ואין דרכה להכנס:
4
The following laws apply when there is a hollow beehive-like container that is intact and resting on its side in the open and there is an olive-sized portion of a corpse below it or above it. Anything that is directly above or directly below the olive-size portion is impure. Whatever is within its inner space, is pure except what is directly above or below the impurity. Whatever is not directly above or below the impurity inside the container is pure. If there is impurity inside of it, everything is impure: everything inside of it and everything below the container or above it that is directly above or below the impurity.
If it was raised a handbreadth above the ground and there was impurity under it or above it, everything that is below it and everything that is above it is impure, but everything that is inside of it is pure except an k'li that is directly above or below the impurity.
If there is impurity inside of it, everything is impure, everything inside of it, everything below it, and everything resting upon it from above. The rationale is that keilim convey ritual impurity, but do not intervene in the face of it, as we explained. Accordingly, if this beehive-like container that was lying on the earth was damaged and then plugged with straw or it is an oversized wooden container and there is an olive-sized portion from a corpse under it, anything below it until the depths is impure. If the impurity is on top of it, anything above it until the heavens is impure. If the impurity is inside of it, only the keilim inside of it are impure.
If such a container was raised a handbreadth above the earth that an oversized wooden container is considered as an ohel and not as an k'li. Therefore, it intervenes in the face of impurity.ד
כוורת חלולה שהיא כלי שלם והיתה מונחת על צידיה באויר וכזית מן המת נתון תחתיה או על גבה כל שהוא כנגד הזית בתחתיה ובגבה טמא וכל מה שבאויר תוכה טהור אלא כנגד הטומאה וכל שאינו כנגד הטומאה בתוכה טהור היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שכנגד הטומאה למעלה על גבה או למטה תחתיה היתה גבוהה מן הארץ טפח וטומאה תחתיה או על גבה כל שתחתיה טמא וכל שעל גבה טמא אבל כל שבתוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שתחתיה וכל שלמעלה על גבה שהכלים מביאין ואינן חוצצין כמו שביארנו לפיכך אם היתה כוורת זו המוטלת על הארץ פחותה ופקוקה בקש או שהיתה באה במדה וכזית מן המת נתון תחתיה כנגדו עד התהום טמא על גבה כנגדו עד לרקיע טמא בתוכה אינו טמא אלא תוכה היתה גבוהה טפח מעל הארץ וטומאה תחתיה תחתיה בלבד טמא בתוכה תוכה בלבד טמא על גבה כנגדו עד לרקיע טמא שכבר ביארנו שכלי עץ הבא במדה כאהל הוא חשוב לא ככלים ולפיכך חוצץ:
5
When an intact beehive-like container was resting on its base in the open space and there was impurity under it, inside of it, or on top of it, the impurity pierces through and ascends and pierces through and descends. If, however, it was raised a handbreadth above the ground, covered, or standing upside down and there was impurity below it, in it, or above it, everything is impure: everything inside of it, everything below it, everything above it if the impurity was below it, for an k'li conveys ritual impurity and does not intervene in the face of it, as we explained.
Accordingly, if the container was damaged and plugged with straw and there is impurity under it, in it, or above it, the impurity pierces through and ascends and pierces through and descends. If it was raised a handbreadth above the groundה
כוורת שהיא כלי שלם והיא יושבת על שוליה לאויר וטומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת אבל אם היתה גבוהה מן הארץ טפח או מכוסה או כפויה על פיה וטומאה תחתיה או בתוכה או על גבה הכל טמא כל שבתוכה וכל שתחתיה וכל שעל גבה אם היתה הטומאה למטה שהכלי המאהיל מביא את הטומאה ואינו חוצץ כמו שביארנו לפיכך אם היתה פחותה ופקוקה בקש או באה במדה טומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת ואם היתה גבוהה טפח וטומאה תחתיה תחתיה בלבד טמא היתה טומאה בתוכה או על גבה כנגדו עד לרקיע טמא וכלים שתחתיה טהורין מפני שהיא אהל וחוצצת:
6
If there is a camel standing in the open space and there was impurity below it, the keilim above it are pure. If there is impurity above it, the keilim under it are pure. If it was lying down and there was impurity under it, the impurity pierces through and ascends and pierces through and descends. Similarly, if there was impurity flush under its foot or above its foot, the impurity pierces through and ascends and pierces through and descends.
We already explained in Hilchot Nizirut that if a nazirite and an olive-size portion of a corpse were both under a camel, a bed, or another similar k'li, even though he contracts impurity that lasts seven days, he does not shave. From this, we can derive that all of the impurity mentioned with regard to an ohel created by a person, an animal, or an k'li have their source in the words of the Sages. Some of them are part of the Oral Tradition and others are decrees and safeguards. Therefore a nazirite does not shave because of any of these impurities and one is not liable for karet for entering the Temple or partaking of consecrated food. All of the statements regarding the impurity conveyed in this manner are relevant only with regard to the ritual impurity of terumah and sacrificial foods, as we explained.ו
גמל שהוא עומד באויר טומאה תחתיו כלים שעל גביו טהורים טומאה על גביו כלים שתחתיו טהורין היה רובץ וטומאה תחתיו הרי זו בוקעת ועולה בוקעת ויורדת וכן אם היתה טומאה רצוצה תחת רגלו או ע"ג רגלו הרי זו בוקעת ועולה ובוקעת ויורדת כבר ביארנו בנזירות שאם היה הנזיר וכזית מן המת תחת הגמל או תחת המטה וכיוצא בה משאר הכלים אע"פ שנטמא טומאת שבעה אינו מגלח ומשם אתה למד שכל אלו ההלכות האמורות בטומאת אהלים הנעשים מן האדם או מן הבהמה או מן הכלים הכל מדברי סופרים מהן דברי קבלה ומהן גזירות והרחקות ולפיכך אין הנזיר מגלח עליהן ואין חייבין עליהן כרת על ביאת מקדש או אכילת קדשיו ואין הדברים כולן אמורין אלא לענין טומאת תרומה וקדשים בלבד כמו שביארנו:
Tum'at Met - Chapter 20
1
There are three conditions that protect an entity located under the same ohel as a corpse from contracting impurity: a sealed covering, an ohel, and the fact that something was swallowed. Being swallowed prevents pure entities from contracting impurity and prevents impurity that was swallowed from departing and spreading that impurity. In contrast, a sealed cover and an ohel prevent pure entities from contracting impurity, but they do not prevent the impurity from departing and causing other entities to become impure.
What is implied? If there is a container that is sealed in a house that is impure, everything in the container is pure. Similarly, if there is an ohel in such a house, all of the keilim in that ohel are pure. If, however, there was an olive-sized portion from a corpse placed in containers that were sealed close and then they were brought into a house, the house is impure. Similarly, if there was one ohel inside another ohel and an olive-sized portion of a corpse in the inner ohel, all of the keilim in the outer ohel are impure.א
שלשה דברים מצילין באהל המת: צמיד פתיל ואהלין ובלועין הבלועין מצילין על הטהורים שלא יתטמאו ומונעין הטומאה שלא תצא ותטמא אבל צמדי פתיל ואהלין מצילין על הטהורים שלא יתטמאו ואינן מונעין את הטומאה שלא תצא ותטמא את אחרים כיצד בית טמא שיש בו כלי מוקף צמיד פתיל כל שבתוך הכלי טהורים וכן אם היה שם אהל בתוך הבית כל הכלים שבתוך האהל טהורין אבל אם היה כזית מן המת נתון בכלים ומוקף עליו בצמיד פתיל והכניסו לבית הבית טמא וכן אהל בתוך אהל וכזית מן המת באהל הפנימי כל הכלים שבאהל החיצון טמאים:
2
In contrast, when entities are swallowed, pure articles are prevented from contracting impurity and impurity is prevented from spreading.
What is implied? When a dog ate the flesh of a human corpse and entered a house, the house is pure. When a ring was swallowed, even by a person, and then the person who swallowed it entered an ohel where a corpse was located, even though the person contracts the impurity that lasts seven days, the ring remains pure. Similarly, the fact that an entity was swallowed by a beast, a domesticated animal, a fowl, or a fish prevents it from contracting impurity as long as they are alive. If, however, they die and the flesh of a human corpse or keilim are in their intestines, it is as if these articles were not swallowed.ב
אבל הבלועין מצילין על הטהורים ומונעין את הטומאה כיצד כלב שאכל בשר המת ונכנס לבית הבית טהור בלע טבעת אפילו אדם שבלע טבעת ונכנס לאהל המת אף על פי שנטמא טומאת שבעה הטבעת טהורה וכן כל הבלועין בחיה ובהמה ובעופות ובדגים מצילין כל זמן שהן חיין ואם מתו ובשר המת בתוך מעיהן או הכלים הרי הן כמו שאינו בלוע:
3
If the majority of one of a fowl's determining signs for ritual slaughter was slit or the majority of both an animal's signs were sli, even though the living beings were still in their death throes, they are considered as dead. They no longer protect the keilim that are swallowed in their intestines, nor do they prevent impurity that is in their intestines from spreading outward and imparting impurity.ג
נשחט רוב אחד בעוף ורוב שנים בבהמה אף ע"פ שעדיין הן מפרכסין הרי הן כמתים ואינן מצילין על הכלים הבלועים ולא מונעין את הטומאה שבתוך מעיהן שלא תטמא:
4
How long may the impurity remain in their intestines and still impart impurity when they die? For a dog three full days, i.e., three twenty-four hour periods. For other wild beasts, domesticated animals, fowl, or fish, one full day.
When does the above apply? When the flesh of the corpse remains in their intestines. If, however, a wolf swallows a baby and then expels it through its anus, the flesh is pure, but the bones are impure.ד
וכמה תשהא הטומאה במעיהן ותהיה מטמאה כשימותו בכלב שלשה ימים מעת לעת ובשאר חיה ובהמה ועופות ודגים יום אחד מעת לעת בד"א כשנשאר בשר המת בתוך מעיהן אבל זאב שבלע תינוק והקיאו דרך בית הרעי הבשר טהור והעצמות בטומאתן:
5
Entities that are swallowed are protected from impurity only in the digestive organs of a living creature, as we explained. Those, however, which are concealed in the body of a k'li or a stone are not protected.
What is implied? If there is a spindle in which a metal hook was concealed, into which the iron point was driven, or a brick in which a ring was found that were brought into an ohel in which a corpse was found, the articles are impure even though they are not visible and they are covered. The rationale is that articles encompassed by keilim are protected from impurity only by a sealed cover.
Similarly, if there was a pin or a ring covered in the clay used to reinforce an oven and the oven became impure because it was in an ohel where a corpse was located or a dead crawling animal fell into its inner space, the keilim in the clay become impure. If, however, the oven was sealed close, since the oven itself is pure, the keilim that are covered up by the clay on top of it are also pure.
Similarly, if a jug is sealed closed and there is a needle or a ring in the clay sealing at its side, they are impure, and they are not saved in an ohel where a corpse was located. If they were in the sealing of the jug over its opening and they could be seen from the inside of the jug, but do not enter its inner space, they are pure. If they enter its inner space, they are impure. The rationale is that an earthenware container that is sealed close does not protect the keilim that are inside of it, as will be explained. If there is a layer of clay, even as thin as a garlic shell under them, they are pure, even though they project into the inner space of the jug.ה
אין הבלועין נצלין אלא בבטן נפש החיה כמו שביארנו אבל הבלועין בגוף הכלים והאבנים אינן נצלין כיצד כוש שנבלעה בו הצנור של מתכת ומלמד שנבלע בו הדרבן ולבינה שהיתה טבעת מובלעת בתוכה ונכנסו לאהל המת נטמאו אע"פ שאין נראין והרי הן מחופין שאין הבלועין בכלים מצילין אלא בצמיד פתיל וכן מחט או טבעת שהיו מובלעין בטפילת התנור ונטמא התנור באהל המת או שנפל שרץ לאוירו נטמאו הכלים שבתוך הטפילה ואם היה התנור טהור צמיד פתיל הואיל והתנור טהור אף הכלים המובלעין בטיט שעל גביו טהורים וכן חבית המוקפת צמיד פתיל והיתה מחט או טבעת במגופת החבית מצדה הרי אלו טמאין ואין מצילין באהל המת היו במגופת החבית כנגד פיה אם היו נראין לתוך החבית ואינן יוצאין לאוירה טהורין ואם יצאו לאוירה טמאין שאין כלי חרש המוקף צמיד פתיל מציל על הכלים שבתוכו כמו שיתבאר ואם יש תחתיהן כקליפת השום אף על פי שהן שוקעין לתוך אוירה הרי אלו טהורין:
6
All keilim that are embedded in the earth of a house are impure and they are not protected. The rationale is that the earth of an ohel has the same status of the ohel itself until the very depths of the earth. This does not apply with regard to its walls, as will be explained.
What is implied? If there is impurity in a house and there are keilim embedded in its earth, even if they are deeper than 100 cubits, they are impure. If, however, there is a handbreadth by a handbreadth by a handbreadth of empty space in their place, they are pure, because it is as if they are in another ohel. To what can the matter be compared? To a loft that is built over a house. If there is impurity in the loft, the house is pure.
Similarly, if one divided a house with a partition that runs parallel to the ground and there was impurity between the partition and the earth, the keilim that are in the house above the partition are impure, because an ohel does not prevent the spread of impurity, as we explained. If there was impurity above the partition, the keilim between the partition and the earth are pure, because the ohel protects them. If there is not a space of a handbreadth between the partition and the ground, the keilim are considered as if they are embedded in the earth of the house and they are impure.ו
כל הבלועין בקרקעיתו של בית הרי הן טמאין ואין נצלין שקרקע האהל כמוהו עד התהום משא"כ בכותליו כמו שיתבאר כיצד הטומאה בבית וכלים הטמונים בקרקעיתו אפילו תחת מאה אמה טמאים אם יש במקומן טפח על טפח טהורין שהרי הן תחת אהל אחד למה זה דומה לעלייה שע"ג הבית וטומאה בעלייה שהבית טהור וכן אם חלק הבית במחיצה מכלפי ארצו והיתה הטומאה בין המחיצה והארץ כלים שבבית למעלה מן המחיצה טמאין שאין האהלים מונעין הטומאה כמו שביארנו היתה הטומאה למעלה מן המחיצה כלים שבין המחיצה והארץ טהורין שהאהל מציל ואם אין בין המחיצה והארץ גובה טפח הרי הן כטמונים בקרקע הבית וטמאים:
7
The following laws apply when there is a covered drain extending under a house and the drain is a handbreadth by a handbreadth by a handbreadth and its opening outside the house is a cubic handbreadth in size. If there is impurity in the drainage channel, the house is pure. If there is impurity in the house, the contents of the drainage channel are pure.
If the drain was a cubic handbreadth in size, but its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. If there is impurity in the house, the contents of the drainage channel are pure. The rationale is that it is not the way of impurity to enter a secondary entity like a drain.
If the drain was not a cubic handbreadth in size and its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. It is as if the impurity is in the house. If there is impurity in the house, the contents of the drain are impure. The rationale is that they are considered like keilim buried in the earth and the earth of a house has the same status as the house itself until the very depths.ז
ביב שהוא קמור תחת הבית ויש בו פותח טפח ויש בפתחו שהוא חוץ לבית פותח טפח והיתה טומאה בתוכו הבית טהור היתה טומאה בבית מה שבתוכו טהור היה בו פותח טפח ואין ביציאתו פותח טפח והיתה טומאה בתוכו הבית טמא טומאה בבית מה שבתוכו טהור שאין דרכה של טומאה להכנס אין בו פותח טפח ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא כאילו היא בתוך הבית טומאה בבית מה שבתוכו טמא מפני שהן ככלים הטמונים בקרקע וקרקע הבית כמוהו עד התהום:
8
When there are two jugs, each containing half of an olive-sized portion of a corpse and each is sealed close, placed within a house, they are pure, because a partial measure of impurity does not impart impurity. The house is impure, because there is an olive-sized portion of a corpse in the house and a sealed cover does not prevent the spread of impurity outward. The jugs do not become impure because of the house, because they are sealed close. If one of the jugs are open, it and the house are impure and the other jug is pure.
Similarly, if there are two rooms open to each other and to the main room of a house and there is half of an olive-sized portion of a corpse in the inner room or the middle room and half of an olive-sized portion of a corpse in the outer room, the outer room is impure. The inner room and the middle room are pure. If there is half of an olive-sized portion of a corpse in the inner room and half of an olive-sized portion of a corpse in the middle room, the inner room is pure. The middle and the outer rooms are impure, because it is the way of impurity to depart and not to enter.ח
שתי חביות וכחצי זית בכל אחד ומוקפות צמיד פתיל ומונחות בתוך הבית הן טהורות שאין חצי שיעור מטמא והבית טמא שהרי יש בבית כזית ואין צמיד פתיל לטומאה ואינן מיטמאות מחמת הבית שהרי הן מוקפות צמיד פתיל נפתחה אחת מהן היא והבית טמאין וחבירתה טהורה וכן שני חדרים שהן פתוחים זה לזה ולבית וכחצי זית בפנימי או באמצעי וכחצי זית בחיצון החיצון טמא והפנימי והאמצעי טהורין כחצי זית בפנימי וכחצי זית באמצעי הפנימי טהור והאמצעי והחיצון טמאים שדרך הטומאה לצאת ואין דרכה להכנס:
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Hayom Yom:
• English Text | Video Class
Iyar 14, 5777 · 10 May 2017
Wednesday, Iyar 14, Pesach Sheini, 29th day of the omer
Wednesday Iyar 14, Pesach Sheini, 29th day of the omer 5703
Torah lessons: Chumash: B'har, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: To illustrate this (p. 253)...thought and mind. (p. 253).
The theme of Pesach Sheini1 is that it is never too late. It is always possible to put things right. Even if one was tamei (ritually impure), or one was far away, and even in a case of lachem, when this (impurity etc.) was deliberate - nonetheless he can correct it.
FOOTNOTES
1. See Bamidbar 9:10. The Pesach Sheini, second Passover sacrifice, was to be offered by those who, at the time of first Pesach, were "...defiled (tamei) by a dead body or on a distant journey for yourselves (lachem)..." Here an opportunity is offered to anyone who failed to bring the Pesach offering in its proper time, for whatever reason - even impurity, even "alienation" ("...on a distant journey etc..."), even if this was deliberate - to repair the situation. He may celebrate Pesach Sheini, the Second Pesach, a month later.-------
Daily Thought
Getting Ahead with Failure
There is only one thing that can put you further ahead than success, and that is surviving failure.
When you are successful, you are whole and complete. That is wonderful, but you cannot break out beyond your own universe.
When you fail, you are broken. You look at the pieces of yourself lying on the ground and say, “This is worthless.”
Now you can escape. The shell is broken, the defining shell of a created being. Now there are no limits to how tall you can grow.
-------
Hayom Yom:
• English Text | Video Class
Iyar 14, 5777 · 10 May 2017
Wednesday, Iyar 14, Pesach Sheini, 29th day of the omer
Wednesday Iyar 14, Pesach Sheini, 29th day of the omer 5703
Torah lessons: Chumash: B'har, Revi'i with Rashi.
Tehillim: 72-76.
Tanya: To illustrate this (p. 253)...thought and mind. (p. 253).
The theme of Pesach Sheini1 is that it is never too late. It is always possible to put things right. Even if one was tamei (ritually impure), or one was far away, and even in a case of lachem, when this (impurity etc.) was deliberate - nonetheless he can correct it.
FOOTNOTES
1. See Bamidbar 9:10. The Pesach Sheini, second Passover sacrifice, was to be offered by those who, at the time of first Pesach, were "...defiled (tamei) by a dead body or on a distant journey for yourselves (lachem)..." Here an opportunity is offered to anyone who failed to bring the Pesach offering in its proper time, for whatever reason - even impurity, even "alienation" ("...on a distant journey etc..."), even if this was deliberate - to repair the situation. He may celebrate Pesach Sheini, the Second Pesach, a month later.-------
Daily Thought
Getting Ahead with Failure
There is only one thing that can put you further ahead than success, and that is surviving failure.
When you are successful, you are whole and complete. That is wonderful, but you cannot break out beyond your own universe.
When you fail, you are broken. You look at the pieces of yourself lying on the ground and say, “This is worthless.”
Now you can escape. The shell is broken, the defining shell of a created being. Now there are no limits to how tall you can grow.
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