TODAY IN JUDAISM: Wednesday, May 17, 2017 - Chabad.org in New York, New York, United States - Today in Judaism - Today is: Wednesday, Iyar 21, 5777 · May 17, 2017 - Omer: Day 36 - Chessed sheb'Yesod
Today's Laws & Customs
• Count "Thirty-Seven Days to the Omer" Tonight Tomorrow is the thirty-seventh day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is thirty-seven days, which are five 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'Yesod -- "Restraint in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:How to count the Omer
The deeper significance of the Omer CountToday in Jewish History:
• Frank Hanged in Prague (1946) Karl Hermann Frank, the German Nazi official in Czechoslovakia during World War II, was hanged on this date in 1946.
Frank surrendered to the American army on May 9, 1945 and was extradited and tried in a court in Prague. Following his conviction for war crimes, Frank was sentenced to death and hanged in the courtyard of the Pankrac prison in Prague as 5,000 onlookers witnessed his death.
• Kfar Chabad Established (1949) The Chabad-Lubavitch village in Israel, Kfar Chabad, was founded by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, on Iyar 21 of 1949. The first settlers were mostly recent immigrants from the Soviet Union, survivors of the terrors of World War II and Stalinist oppression. Kfar Chabad, which is located about five miles south of Tel Aviv and includes agricultural lands as well as numerous educational institutions, serves as the headquarters of the Chabad-Lubavitch Chassidic movement in the Holy Land.
Link: The Rebbe Who Saved a Village
Daily Quote:And Haman said to King Achashverosh: "There is a singular people, scattered and divided among the nations in all the provinces of your kingdom; their laws are different from those of all nations, and the king's laws they do not do; it is not worthwhile for the king to preserve them..."[Esther 3:8]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 4th Portion Leviticus 25:39-26:9 with Rashi
• English / Hebrew Linear Translation | Video Class
Leviticus Chapter 25
39And if your brother becomes destitute with you, and is sold to you, do not work him with slave labor. לטוְכִֽי־יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־לָ֑ךְ לֹא־תַֽעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד:
slave labor: Degrading work, through which he is made to look like a slave (עֶבֶד), e.g., he must not carry his clothes after him to the bathhouse, or put on his shoes for him. — [Torath Kohanim 25:80] עבדת עבד: עבודה של גנאי, שיהא ניכר בה כעבד, שלא יוליך כליו אחריו לבית המרחץ ולא ינעול לו מנעליו:
40As an employee or a [hired] resident, he shall be with you; until the Jubilee year he shall work with you. מכְּשָׂכִ֥יר כְּתוֹשָׁ֖ב יִֽהְיֶ֣ה עִמָּ֑ךְ עַד־שְׁנַ֥ת הַיֹּבֵ֖ל יַֽעֲבֹ֥ד עִמָּֽךְ:
As an employee or a [hired] resident: [Give him dignified jobs, e.g.,] work in agriculture and craftsmanship; treat him like other employees. כשכיר כתושב: עבודת קרקע ומלאכת אומנות כשאר שכירים התנהג בו:
until the Jubilee year: i.e., if the Jubilee year occurs before the six years [of his servitude have elapsed (see Exod. 21:2)], the Jubilee [immediately] takes him out [of servitude]. עד שנת היבל: אם פגע בו יובל לפני שש שנים, היובל מוציאו:
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hen, he shall leave you he, and his children with him, and he shall return to his family and resume the status of his fathers. מאוְיָצָא֙ מֵֽעִמָּ֔ךְ ה֖וּא וּבָנָ֣יו עִמּ֑וֹ וְשָׁב֙ אֶל־מִשְׁפַּחְתּ֔וֹ וְאֶל־אֲחֻזַּ֥ת אֲבֹתָ֖יו יָשֽׁוּב:Today's Laws & Customs
• Count "Thirty-Seven Days to the Omer" Tonight Tomorrow is the thirty-seventh day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is thirty-seven days, which are five 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'Yesod -- "Restraint in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:How to count the Omer
The deeper significance of the Omer CountToday in Jewish History:
• Frank Hanged in Prague (1946) Karl Hermann Frank, the German Nazi official in Czechoslovakia during World War II, was hanged on this date in 1946.
Frank surrendered to the American army on May 9, 1945 and was extradited and tried in a court in Prague. Following his conviction for war crimes, Frank was sentenced to death and hanged in the courtyard of the Pankrac prison in Prague as 5,000 onlookers witnessed his death.
• Kfar Chabad Established (1949) The Chabad-Lubavitch village in Israel, Kfar Chabad, was founded by the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, on Iyar 21 of 1949. The first settlers were mostly recent immigrants from the Soviet Union, survivors of the terrors of World War II and Stalinist oppression. Kfar Chabad, which is located about five miles south of Tel Aviv and includes agricultural lands as well as numerous educational institutions, serves as the headquarters of the Chabad-Lubavitch Chassidic movement in the Holy Land.
Link: The Rebbe Who Saved a Village
Daily Quote:And Haman said to King Achashverosh: "There is a singular people, scattered and divided among the nations in all the provinces of your kingdom; their laws are different from those of all nations, and the king's laws they do not do; it is not worthwhile for the king to preserve them..."[Esther 3:8]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 4th Portion Leviticus 25:39-26:9 with Rashi
• English / Hebrew Linear Translation | Video Class
Leviticus Chapter 25
39And if your brother becomes destitute with you, and is sold to you, do not work him with slave labor. לטוְכִֽי־יָמ֥וּךְ אָחִ֛יךָ עִמָּ֖ךְ וְנִמְכַּר־לָ֑ךְ לֹא־תַֽעֲבֹ֥ד בּ֖וֹ עֲבֹ֥דַת עָֽבֶד:
slave labor: Degrading work, through which he is made to look like a slave (עֶבֶד), e.g., he must not carry his clothes after him to the bathhouse, or put on his shoes for him. — [Torath Kohanim 25:80] עבדת עבד: עבודה של גנאי, שיהא ניכר בה כעבד, שלא יוליך כליו אחריו לבית המרחץ ולא ינעול לו מנעליו:
40As an employee or a [hired] resident, he shall be with you; until the Jubilee year he shall work with you. מכְּשָׂכִ֥יר כְּתוֹשָׁ֖ב יִֽהְיֶ֣ה עִמָּ֑ךְ עַד־שְׁנַ֥ת הַיֹּבֵ֖ל יַֽעֲבֹ֥ד עִמָּֽךְ:
As an employee or a [hired] resident: [Give him dignified jobs, e.g.,] work in agriculture and craftsmanship; treat him like other employees. כשכיר כתושב: עבודת קרקע ומלאכת אומנות כשאר שכירים התנהג בו:
until the Jubilee year: i.e., if the Jubilee year occurs before the six years [of his servitude have elapsed (see Exod. 21:2)], the Jubilee [immediately] takes him out [of servitude]. עד שנת היבל: אם פגע בו יובל לפני שש שנים, היובל מוציאו:
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he, and his children with him: Says Rabbi Simeon: If he was sold, who sold his children [that Scripture states that his children go free with him]? However, from here, [we learn] that his master is obligated to provide food for his children [and, in this sense, they are released with their father]. — [Kid. 22a] הוא ובניו עמו: אמר רבי שמעון אם הוא נמכר בניו מי מכרן, אלא מכאן שרבו חייב במזונות בניו:
the status of his fathers: To his fathers’ [former] honor, and he must not be degraded for it [i.e., for having been a servant]. - [Mak. 13a and Rashi there] [Thus,] אֲחֻזַּת - [means here:] “The status of.” - [Mak. 13a and Rashi there] ואל אחזת אבתיו: אל כבוד אבותיו, ואין לזלזלו בכך:
42For they are My servants, whom I brought out of the land of Egypt they shall not be sold as a slave is sold. מבכִּֽי־עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם לֹ֥א יִמָּֽכְר֖וּ מִמְכֶּ֥רֶת עָֽבֶד:
For they are My servants: My contract came first. - [Torath Kohanim 25:85] כי עבדי הם: שטרי קודם:
They shall not be sold in the way a slave is sold: namely, by public announcement, saying: “Here is a slave for sale!” Neither may they stand him up on an auctioning block [for public sale]. — [Torath Kohanim 25:85] לא ימכרו ממכרת עבד: בהכרזה כאן יש עבד למכור, ולא יעמידנו על אבן הלקח:
43You shall not work him with rigor, and you shall fear your God. מגלֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָ֑רֶךְ וְיָרֵ֖אתָ מֵֽאֱלֹהֶֽיךָ:
You shall not enslave him through rigor: Unnecessary jobs, for the purpose of tormenting him. E.g., do not say to him: “Warm up this drink for me,” when you do not need it; or “Hoe under this vine until I come back” [and you may never come back there (Sifthei Chachamim on verse 53)]. Perhaps you will say, “No one really knows whether it is necessary or not, and I say that it is necessary!” This matter is held [secretly] in a man’s heart [for no one knows his true intentions]. Therefore, Scripture states, “and you shall fear [your God” for He is privy to all inner thoughts]. — [Torath Kohanim 25: 86] לא תרדה בו בפרך: מלאכה שלא לצורך, כדי לענותו. אל תאמר לו החם לי את הכוס הזה, והוא אינו צריך, עדור תחת הגפן עד שאבוא. שמא תאמר אין מכיר בדבר אם לצורך אם לאו, ואומר אני לו שהוא לצורך, הרי הדבר הזה מסור ללב, לכך נאמר ויראת:
44Your male slave or female slave whom you may have from the nations that are around you, from them you may acquire a male slave or a female slave. מדוְעַבְדְּךָ֥ וַֽאֲמָֽתְךָ֖ אֲשֶׁ֣ר יִֽהְיוּ־לָ֑ךְ מֵאֵ֣ת הַגּוֹיִ֗ם אֲשֶׁר֙ סְבִיבֹ֣תֵיכֶ֔ם מֵהֶ֥ם תִּקְנ֖וּ עֶ֥בֶד וְאָמָֽה:
Your male slave or female slave that you have: If you say, “If so [that I may give my Jewish servant only skilled labor to do,] by whom shall I be served? Over my [Jewish] servants I do not have real power [as I must treat them like hired employees (see verse 40 above)]. Of the seven nations I am not allowed to possess [a slave], for You have warned me, ‘you shall not allow any soul to live’ (Deut. 20:16), So who will serve me [as a slave]?” [To this, God answers:] ועבדך ואמתך אשר יהיו לך: אם תאמר אם כן במה אשתמש. בעבדי איני מושל, באומות איני נוחל, שהרי הזהרתני (דברים כ טז) לא תחיה כל נשמה, אלא מי ישמשני:
from the nations: They will be slaves for you. מאת הגוים: הם יהיו לך לעבדים:
that are around you: But not from those [seven Canaanite nations] that are within the borders of your land, for indeed, regarding them, I said, “you shall not allow any soul to live” (Deut. 20:16). אשר סביבתיכם: ולא שבתוך גבול ארצכם, שהרי בהם אמרתי לא תחיה כל נשמה:
45And also from the children of the residents that live among you, from them you may acquire [slaves] and from their family that is with you whom they begot in your land, and they shall become your inheritance. מהוְ֠גַ֠ם מִבְּנֵ֨י הַתּֽוֹשָׁבִ֜ים הַגָּרִ֤ים עִמָּכֶם֙ מֵהֶ֣ם תִּקְנ֔וּ וּמִמִּשְׁפַּחְתָּם֙ אֲשֶׁ֣ר עִמָּכֶ֔ם אֲשֶׁ֥ר הוֹלִ֖ידוּ בְּאַרְצְכֶ֑ם וְהָי֥וּ לָכֶ֖ם לַֽאֲחֻזָּֽה:
And also from the children of the residents: who came from surrounding lands to marry women in your land, who subsequently bore children to them. [In these cases,] the [lineage of the] child follows the father and thus, does not fall under [the commandment of], “ you shall not allow any soul to live” (Deut. 20:16). But, you are permitted to acquire him as a slave. — [Kid. 67b] וגם מבני התושבים: שבאו מסביבותיכם לישא נשים בארצכם וילדו להם, הבן הולך אחר האב, ואינו בכלל לא תחיה, אלא אתה מותר לקנותו כעבד:
from them you may acquire: [This might mean that we may acquire slaves by buying from their slaves. However, the true meaning is:] You may acquire them [i.e., the residents’ children, as slaves]. — [Sifthei Chachamim; Torath Kohanim 25:87] מהם תקנו: אותם תקנו:
46You shall hold onto them as an inheritance for your children after you, as acquired property, and may thus have them serve you forever. But as for your brethren, the children of Israel, a man shall not work his brother with rigor. מווְהִתְנַֽחַלְתֶּ֨ם אֹתָ֜ם לִבְנֵיכֶ֤ם אַֽחֲרֵיכֶם֙ לָרֶ֣שֶׁת אֲחֻזָּ֔ה לְעֹלָ֖ם בָּהֶ֣ם תַּֽעֲבֹ֑דוּ וּבְאַ֨חֵיכֶ֤ם בְּנֵֽי־יִשְׂרָאֵל֙ אִ֣ישׁ בְּאָחִ֔יו לֹֽא־תִרְדֶּ֥ה ב֖וֹ בְּפָֽרֶךְ:
You shall hold onto them as an inheritance for your children: You shall hold onto them as an inheritance for your children after you.“ But it would be incorrect to explain וְהִתְנַחַלְתֶּם אֹתָם לִבְנֵיכֶם as ”Bequeath them to your children“ [interpreting וְהִתְנַחַלְתֶּם as a causative,] for if so, then Scripture would have had to write וְהִנְחַלְתֶּם אֹתָם לִבְנֵיכֶם [Instead, Scripture writes:] וְהִתְנַחַלְתֶּם - [with the verb in the reflexive conjugation,] just like [the word] וְהִתְחַזַּקְתֶּם [and similarly, just as וְהִתְחַזַּקְתֶּם (in Num. 13:20) is an intransitive verb, so too, here, our verb וְהִתְנַחַלְתֶּם must be considered not to be causative but rather, reflexive (see preceding Rashi) and means ”You should keep them as an inheritance"]. — [Sefer Hazikkaron] והתנחלתם אתם לבניכם: החזיקו בהם לנחלה לצורך בניכם אחריכם. ולא יתכן לפרש הנחילום לבניכם, שאם כן היה לו לכתוב והנחלתם אותם לבניכם. והתנחלתם כמו והתחזקתם:
[But as for… children of Israel,] a man [shall not work] his brother [with rigor]: [But has this prohibition regarding a Jewish servant not already been stated in verse 43 above?- [Mizrachi] It is repeated here,] to include [in the prohibition] a leader over his people and a king over his attendants, i.e., that these [rulers] must not work with rigor. — see Be’er Basadeh] איש באחיו: להביא נשיא בעמיו ומלך במשרתיו שלא לרדות בפרך:
47If a resident non Jew gains wealth with you, and your brother becomes destitute with him and is sold to a resident non Jew among you or to an idol of the family of a non Jew. מזוְכִ֣י תַשִּׂ֗יג יַ֣ד גֵּ֤ר וְתוֹשָׁב֙ עִמָּ֔ךְ וּמָ֥ךְ אָחִ֖יךָ עִמּ֑וֹ וְנִמְכַּ֗ר לְגֵ֤ר תּוֹשָׁב֙ עִמָּ֔ךְ א֥וֹ לְעֵ֖קֶר מִשְׁפַּ֥חַת גֵּֽר:
a resident non-Jew: Heb. גֵּר וְתוֹשָׁב. A stranger (גֵּר) who is a resident (תּוֹשָׁב),“ [stranger here meaning non-Jew,] just as the Targum [Onkelos] renders: עֲרַל תּוֹתָב, an uncircumcised resident. And the end [of the verse] proves [that it is one person, when it continues:] וְנִמְכַּר לְגֵר תּוֹשָׁב [without a "vav"]. יד גר ותושב: גר והוא תושב, כתרגומו ערל תותב, וסופו מוכיח ונמכר לגר תושב:
If a resident non-Jew gains wealth with you: What caused him to become wealthy? His connection with you. [He gained wealth through the blessing of the Jewish people]. — [Torath Kohanim 25:93] וכי תשיג יד גר ותושב עמך: מי גרם לו שיעשיר, דבוקו עמך:
and your brother becomes destitute with him: What caused his destitution? His connection with him, because he learned from his deeds. — [Torath Kohanim 25:93] ומך אחיך עמו: מי גרם לו שימוך, דבוקו עמו, על ידי שלמד ממעשיו:
the family of a non-Jew: [Without the word לְעֵקֶר,] this [expression] means [the Jew is sold to] an idolater; but when Scripture says לְעֵקֶר [literally “to uproot,” making it לְעֵקֶר מִשְׁפַּחַת גֵּר], it refers to [a Jew] who is sold to the idol itself [לְעֵקֶר meaning “that which is to be uprooted”] - i.e., he becomes an attendant to it. He does not worship it as a deity, but to chop wood and draw water. — [Torath Kohanim 25:94] משפחת גר: זהו הגוי. כשהוא אומר לעקר זה הנמכר לעבודה זרה עצמה להיות לה שמש, ולא לאלהות, אלא לחטוב עצים ולשאוב מים:
48After he is sold, he shall have redemption; one of his brothers shall redeem him. מחאַֽחֲרֵ֣י נִמְכַּ֔ר גְּאֻלָּ֖ה תִּֽהְיֶה־לּ֑וֹ אֶחָ֥ד מֵֽאֶחָ֖יו יִגְאָלֶֽנּוּ:
he shall have redemption: immediately. Do not allow him to become assimilated [Sifthei Chachamim ; Torath Kohanim 25:95] until the Jubilee year. For the purchaser’s sole purpose here was to acquire this man so that he would serve him until the Jubilee, for [the servant] goes free in the Jubilee, as is stated below, “[And if he has not been redeemed…] he shall go out in the Jubilee year” (verse 54). [Obviously], Scripture is speaking of a non-Jew who is under the jurisdiction of Israel [and therefore obeys the law to free his slave in the Jubilee year]. Nevertheless, you shall not cheat him, because [this may cause] a desecration of God’s Name, but, when [the servant] is to be redeemed, he must be meticulous in his calculation, according to what is due for each year, and the non-Jew should then deduct this amount from his price. If there were twenty years since he was sold, until the Jubilee, and he had purchased him for twenty manehs -it turns out that the non-Jew had purchased each year’s work for a maneh . Now, if this [Jewish servant] had already spent five years with him, and he comes to be redeemed, he [the non-Jew] must deduct five manehs, and the servant must give him fifteen manehs. This, then, is the meaning of: “then, the purchase price shall be divided by the number of years” [in order to determine the annual hiring rate, as above]. — [Torath Kohanim 25:103; B.K. 113b] גאלה תהיה לו: מיד, אל תניחהו שיטמע עד שנת היובל, שהרי כל עצמו לא קנאו אלא לעובדו עד היובל, שהרי ביובל יצא, כמו שנאמר למטה (פסוק נד) ויצא בשנת היובל. ובגוי שתחת ידך הכתוב מדבר ואף על פי כן לא תבא עליו בעקיפין, מפני חלול השם, אלא כשבא ליגאל ידקדק בחשבון לפי המגיע בכל שנה ושנה ינכה לו הגוי מן דמיו, אם היו עשרים שנה משנמכר עד היובל וקנאו בעשרים מנה, נמצא שקנה הגוי עבודת שנה במנה, ואם שהה זה אצלו חמש שנים ובא ליגאל, ינכה לו חמשה מנים ויתן לו העבד ט"ו מנים, וזהו והיה כסף ממכרו במספר שנים:
49Or his uncle or his cousin shall redeem him, or the closest [other] relative from his family shall redeem him; or, if he becomes able to afford it, he can be redeemed [on his own]. מטאֽוֹ־דֹד֞וֹ א֤וֹ בֶן־דֹּדוֹ֙ יִגְאָלֶ֔נּוּ אֽוֹ־מִשְּׁאֵ֧ר בְּשָׂר֛וֹ מִמִּשְׁפַּחְתּ֖וֹ יִגְאָלֶ֑נּוּ אֽוֹ־הִשִּׂ֥יגָה יָד֖וֹ וְנִגְאָֽל:
50He shall calculate with his purchaser [the number of years] from the year of his being sold to him until the Jubilee year; then, the purchase price shall be [divided] by the number of years; as the days of a hired worker, he shall be with him. נוְחִשַּׁב֙ עִם־קֹנֵ֔הוּ מִשְּׁנַת֙ הִמָּ֣כְרוֹ ל֔וֹ עַ֖ד שְׁנַ֣ת הַיֹּבֵ֑ל וְהָיָ֞ה כֶּ֤סֶף מִמְכָּרוֹ֙ בְּמִסְפַּ֣ר שָׁנִ֔ים כִּימֵ֥י שָׂכִ֖יר יִֽהְיֶ֥ה עִמּֽוֹ:
as the days of a hired worker, he shall be with him: He shall calculate the amount [of money] resulting for each year, “as if he had been employed by him for a maneh annually,” and he [the non-Jew] should then deduct it for him, [as explained in the preceding Rashi]. כימי שכיר יהיה עמו: חשבון המגיע לכל שנה ושנה יחשב כאלו נשכר עמו כל שנה במנה וינכה לו:
51If there are still many years, according to them, he shall return his redemption [money] out of the money for which he was purchased. נאאִם־ע֥וֹד רַבּ֖וֹת בַּשָּׁנִ֑ים לְפִיהֶן֙ יָשִׁ֣יב גְּאֻלָּת֔וֹ מִכֶּ֖סֶף מִקְנָתֽוֹ:
If there are still many years: until the Jubilee. אם עוד רבות בשנים: עד היובל:
according to them: Everything as I have explained. לפיהן: הכל כמו שפירשתי:
52But if only a few years remain until the Jubilee year, he shall make the [same] calculation; according to his years [that remain until Jubilee], he shall return the redemption [money]._ נבוְאִם־מְעַ֞ט נִשְׁאַ֧ר בַּשָּׁנִ֛ים עַד־שְׁנַ֥ת הַיֹּבֵ֖ל וְחִשַּׁב־ל֑וֹ כְּפִ֣י שָׁנָ֔יו יָשִׁ֖יב אֶת־גְּאֻלָּתֽוֹ:
53He shall be with him as an employee hired year by year; he shall not enslave him with rigor in your sight. נגכִּשְׂכִ֥יר שָׁנָ֛ה בְּשָׁנָ֖ה יִֽהְיֶ֣ה עִמּ֑וֹ לֹֽא־יִרְדֶּ֥נּוּ בְּפֶ֖רֶךְ לְעֵינֶֽיךָ:
he shall not enslave him with rigor in your sight: That is to say, while you see this [i.e., a Jew must not see a non-Jew forcing this type of labor upon his Jewish servant without doing anything, but this is not a warning to the non-Jew (Gur Aryeh)]. — [Torath Kohanim 25:101] לא ירדנו בפרך לעיניך: כלומר ואתה רואה:
54And if he is not redeemed through [any of] these [ways], he shall go out in the Jubilee year he and his children with him. נדוְאִם־לֹ֥א יִגָּאֵ֖ל בְּאֵ֑לֶּה וְיָצָא֙ בִּשְׁנַ֣ת הַיֹּבֵ֔ל ה֖וּא וּבָנָ֥יו עִמּֽוֹ:
And if he is not redeemed through [any of] these [ways]: This [Jewish servant of a non-Jew] may be redeemed [only] through “these ways” [described in the verses here], but he may not be redeemed [i.e., released] through six [years]. — [see Exod. 21:2; Kid. 15b] ואם לא יגאל באלה: באלה הוא נגאל, ואינו נגאל בשש:
he, and his children with him: [But are his children also sold, that Scripture finds it necessary to state here that his children go free together with him? However, we learn from here that just like a Jewish master, so too], the non-Jewish [master] is obligated to provide food for the [servant’s] children, just as an Israelite is obligated [and in this sense, they are released, along with their father]. — [Kid. 22a; see Rashi verse 41 above] הוא ובניו עמו: הנכרי חייב במזונות בניו כישראל:
55For the children of Israel are servants to Me; they are My servants, whom I took out of the land of Egypt. I am the Lord, your God. נהכִּי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
For the children of Israel are servants to Me: “My contract came before.” [And thus, when the Jubilee arrives, the servant must be released and revert to being God’s servant rather than man’s.]- [Torath Kohanim 25:85; see Rashi verse 42 above] כי לי בני ישראל עבדים: שטרי קודם:
I am the Lord, your God: Whoever subjugates them below [on this earth,] is as if he subjugates [them] above [in heaven, for as long as a Jew is enslaved to another human being, he is not free to do the holy service of God Above (Be’er Basadeh)]. — [Torath Kohanim 25:104] אני ה' אלהיכם: כל המשעבדן מלמטה כאלו משעבדן מלמעלה:Leviticus Chapter 26
1You shall not make idols for yourselves, nor shall you set up a statue or a monument for yourselves. And in your land you shall not place a pavement stone on which to prostrate yourselves, for I am the Lord, your God. אלֹא־תַֽעֲשׂ֨וּ לָכֶ֜ם אֱלִילִ֗ם וּפֶ֤סֶל וּמַצֵּבָה֙ לֹֽא־תָקִ֣ימוּ לָכֶ֔ם וְאֶ֣בֶן מַשְׂכִּ֗ית לֹ֤א תִתְּנוּ֙ בְּאַרְצְכֶ֔ם לְהִשְׁתַּֽחֲוֹ֖ת עָלֶ֑יהָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
You shall not make idols for yourselves: [This] is addressed to the one who has been sold [as a servant] to a non-Jew, that he should not say, “Since my master has illicit relations, I will also be like him! Since my master worships idols, I will also be like him! Since my master desecrates the Sabbath, I will also be like him!” This is why these verses are stated here. - [Torath Kohanim 25:106]. Also, the passages [in this whole section (namely, from the beginning of Chapter 25 until the end of Behar),] are written in a meaningful order, [as follows]: At first, Scripture admonishes us to observe [the laws of] Shemittah [and Jubilee (25: 124)]; then, if one covets money and becomes suspect of [unlawfully doing business with produce of] Shemittah (Nachalath Ya’akov), he will eventually [become destitute and] have to sell his personal belongingstherefore, Scripture juxtaposes to it, “And when you make a sale [to your fellow-Jew]” (25:14) (What is written therein? “or make a purchase from the hand…,” something that is transferred from hand to hand). If he still does not repent, he will eventually have to sell his ineritance (25:25). If he even then does not repent, he will eventually have to sell his home, and if even then, he does not repent, he will eventually have to borrow money with interest (verses 25:35-38). Now, the later the scenario in this passage, the more severe it is [i.e., first he sells his belongings, then his property, then his home and then even borrowing with interest which is more severe than selling one’s property; (Nachalath Ya’akov) thus, the passage continues accordingly, for] if he still does not repent, he will eventually have to sell himself [to his fellow Jew as a servant] (verses 25:39-46); and [finally,] if he has still not repented, not enough that he had to be sold to his fellow Jew - but he will [be forced to sell himself] even to a non-Jew!- [25:47-55; Kidd. 20a] לא תעשו לכם אלילם: כנגד זה הנמכר לגוי, שלא יאמר הואיל ורבי מגלה עריות אף אני כמותו, הואיל ורבי עובד עבודה זרה אף אני כמותו, הואיל ורבי מחלל שבת אף אני כמותו, לכך נאמרו מקראות הללו. ואף הפרשיות הללו נאמרו על הסדר בתחלה הזהיר על השביעית, ואם חמד ממון ונחשד על השביעית סופו למכור מטלטליו, לכך סמך לה וכי תמכרו ממכר (ויק' כה יד), מה כתיב ביה או קנה מיד עמיתך (שם), דבר הנקנה מיד ליד. לא חזר בו, סוף מוכר אחוזתו. לא חזר בו, סוף מוכר את ביתו. לא חזר בו, סוף לוה ברבית. כל אלו האחרונות קשות מן הראשונות. לא חזר בו, סוף מוכר את עצמו. לא חזר בו, לא דיו לישראל אלא אפילו לגוי:
a pavement stone: אֶבֶן מַשְׂכִּית, an expression denoting a covering, as in “And I shall cover (וְשַׂכֹּתִי) [you with] My hand.” (Exod. 33:22). [And the meaning of “covering” is relevant here,] as people use a stone floor to make a covering over the ground. ואבן משכית: לשון כסוי, כמו (שמות לג כב) ושכותי כפי, שמכסין הקרקע ברצפת אבנים:
on which to prostrate yourselves: even to Heaven, for the expression הִשְׁתַּחֲוָאָה, prostration, denotes stretching one’s hands and feet out [on the ground], and the Torah prohibits one to do this outside the Holy Temple [where prostration on a stone floor is permitted]. — [Meg. 22b and see Rashi there] להשתחות עליה: אפילו לשמים, לפי שהשתחואה בפשוט ידים ורגלים היא, ואסרה תורה לעשות כן חוץ מן המקדש:
2You shall keep My Sabbaths and fear My Sanctuary. I am the Lord. באֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ וּמִקְדָּשִׁ֖י תִּירָ֑אוּ אֲנִ֖י יְהֹוָֽה:
I am the Lord: Who is faithful to give reward [to those who fulfill My Torah]. אני ה': נאמן לשלם שכר:
3If you follow My statutes and observe My commandments and perform them, גאִם־בְּחֻקֹּתַ֖י בחוקותי תֵּלֵ֑כוּ וְאֶת־מִצְוֹתַ֣י תִּשְׁמְר֔וּ וַֽעֲשִׂיתֶ֖ם אֹתָֽם:
If you follow My statutes: I might think that this refers to the fulfillment of the commandments. However, when Scripture says, “and observe My commandments,” the fulfillment of the commandments is [already] stated. So what is the meaning of “If you follow My statutes”? It means that you must toil in the study of Torah [for the word for “follow” here, תֵּלֵכוּ, literally means “walk,” which is a strenuous activity (Gur Aryeh)]. — [Torath Kohanim 26:2] אם בחקתי תלכו: יכול זה קיום המצות, כשהוא אומר ואת מצותי תשמרו, הרי קיום המצות אמור, הא מה אני מקיים אם בחקתי תלכו, שתהיו עמלים בתורה:
and observe My commandments: You shall toil in the study of Torah in order to observe and fulfill [the commandments (Torath Kohanim 26:2). This is similar to, “[Hear, O Israel, the statutes and ordinances…] and learn them, and keep in mind to do them” (Deut. 5:1) [i.e., learn the Torah in order to keep them in your heart and perform them]. — [Sifthei Chachamim] ואת מצותי תשמרו: הוו עמלים בתורה על מנת לשמור ולקיים, כמו שנאמר (דברים ה א) ולמדתם אותם ושמרתם לעשותם:
4I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit. דוְנָֽתַתִּ֥י גִשְׁמֵיכֶ֖ם בְּעִתָּ֑ם וְנָֽתְנָ֤ה הָאָ֨רֶץ֙ יְבוּלָ֔הּ וְעֵ֥ץ הַשָּׂדֶ֖ה יִתֵּ֥ן פִּרְיֽוֹ:
[I will give your rains] in their time: at a time when people do not usually go out, for example, on Sabbath Eve. — [Ta’anith 23a] בעתם: בשעה שאין דרך בני אדם לצאת, כגון בלילי שבתות ובלילי ימים טובים:
the tree of the field: This refers to trees [planted in the field, as opposed to the orchard,] that do not bear fruit, but are destined to bear fruit in the future. — [Torath Kohanim 26:5] ועץ השדה: הן אילני סרק, ועתידין לעשות פירות:
5Your threshing will last until the vintage, and the vintage will last until the sowing; you will eat your food to satiety, and you will live in security in your land. הוְהִשִּׂ֨יג לָכֶ֥ם דַּ֨יִשׁ֙ אֶת־בָּצִ֔יר וּבָצִ֖יר יַשִּׂ֣יג אֶת־זָ֑רַע וַֽאֲכַלְתֶּ֤ם לַחְמְכֶם֙ לָשׂ֔בַע וִֽישַׁבְתֶּ֥ם לָבֶ֖טַח בְּאַרְצְכֶֽם:
Your threshing will last until the vintage [and the vintage will last until the sowing]: For the threshing will be so plentiful that you will be occupied with it until the vintage, and you will be occupied with the vintage until the sowing season. — [Torath Kohanim 26:6] והשיג לכם דיש את בציר: שיהא הדיש מרובה ואתם עסוקים בו עד הבציר, ובבציר תעסקו עד שעת הזרע:
you will eat your food to satiety: One will eat only a little [food], but it will become blessed in one’s innards. — [Torath Kohanim 26:6] ואכלתם לחמכם לשבע: אוכל קמעא והוא מתברך במעיו:
6And I will grant peace in the Land, and you will lie down with no one to frighten [you]; I will remove wild beasts from the Land, and no army will pass through your land; ווְנָֽתַתִּ֤י שָׁלוֹם֙ בָּאָ֔רֶץ וּשְׁכַבְתֶּ֖ם וְאֵ֣ין מַֽחֲרִ֑יד וְהִשְׁבַּתִּ֞י חַיָּ֤ה רָעָה֙ מִן־הָאָ֔רֶץ וְחֶ֖רֶב לֹא־תַֽעֲבֹ֥ר בְּאַרְצְכֶֽם:
And I will grant peace: You might say, “Here is food, and here is drink, but if there is no peace, there is nothing!” Scripture, therefore, states, after all this [blessing], “I will grant peace in the Land.” From here, [we learn] that peace is equal to everything else. And so, [this is illustrated in our morning prayers,] when we say: “[Blessed are You, O Lord…] Who… makes peace and creates everything” [a paraphrase of the verse] (Isaiah 45:7). - [see Ber. 11b; Torath Kohanim 26:7] ונתתי שלום: שמא תאמרו הרי מאכל והרי משתה, אם אין שלום אין כלום, תלמוד לומר אחר כל זאת ונתתי שלום בארץ, מכאן שהשלום שקול כנגד הכל. וכן הוא אומר עושה שלום ובורא את הכל:
and no army will pass through your land: It is unnecessary to state that they will not come to wage war, but [they will not come] even to pass through your land from one country to another. — [Torath Kohanim 26:9] וחרב לא תעבר בארצכם: אין צריך לומר שלא יבאו למלחמה, אלא אפילו לעבור דרך ארצכם ממדינה למדינה:
7You will pursue your enemies, and they will fall by the sword before you; זוּרְדַפְתֶּ֖ם אֶת־אֹֽיְבֵיכֶ֑ם וְנָֽפְל֥וּ לִפְנֵיכֶ֖ם לֶחָֽרֶב:
[And they will fall] by the sword before you: each man [falling] by the sword of his fellow. — [Torath Kohanim 26:9] לפניכם לחרב: איש בחרב רעהו:
8Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall by the sword before you. חוְרָֽדְפ֨וּ מִכֶּ֤ם חֲמִשָּׁה֙ מֵאָ֔ה וּמֵאָ֥ה מִכֶּ֖ם רְבָבָ֣ה יִרְדֹּ֑פוּ וְנָֽפְל֧וּ אֹֽיְבֵיכֶ֛ם לִפְנֵיכֶ֖ם לֶחָֽרֶב:
of you will pursue: [It will require only five] of your weakest [to pursue a hundred enemies], and not of your strongest [i.e., מִכֶּם means “the weakest (מָ) of you.”]- [Sifthei Chachamim; Torath Kohanim 26:10] ורדפו מכם: מן החלשים שבכם, ולא מן הגבורים שבכם:
Five… will pursue a hundred, and a hundred of you will pursue ten thousand: But is this calculation correct? [Since five will pursue a hundred, this means that each Jew will pursue twenty enemies;] therefore, should Scripture not have written here: “and a hundred of you will pursue two thousand”? But, [the Torah teaches us that] there is no comparison between a few who fulfill the Torah and many who fulfill the Torah [and thus, here, the larger the group of pursuers, the higher proportionately is the number pursued]. — [Torath Kohanim 26:10] חמשה מאה ומאה מכם רבבה: וכי כך הוא החשבון, והלא לא היה צריך לומר אלא מאה מכם שני אלפים ירדופו, אלא אינו דומה מועטין העושין את התורה למרובין העושין את התורה:
and your enemies will fall [by the sword before you]: [This promise, already stated in verse 7, is repeated here to teach us (Torath Kohanim 26:10)] that the enemy will fall before you, not in the usual manner [i.e., that many of them will fall by the hand of only a few. — [Rash MiShantz ad loc.] ונפלו איביכם וגו': שיהיו נופלין לפניכם שלא כדרך הארץ:
9I will turn towards you, and I will make you fruitful and increase you, and I will set up My covenant with you. טוּפָנִ֣יתִי אֲלֵיכֶ֔ם וְהִפְרֵיתִ֣י אֶתְכֶ֔ם וְהִרְבֵּיתִ֖י אֶתְכֶ֑ם וַֽהֲקִֽימֹתִ֥י אֶת־בְּרִיתִ֖י אִתְּכֶֽם:
I will turn towards you: “I will turn away (אֶפְנֶה) from all My affairs to pay your reward.” To what may this be compared? To a king who hired some workers [only one of whom worked for him for a long time, while all the others did not. When they presented themselves to receive payment, the king quickly paid the others a small amount, while to the one who had worked long, he said, “They worked merely a little for me, but with you, I must now turn my attention to calculate the substantial amount that I owe you.” Likewise, God will quickly pay the nations the small amount He owes them for their little good deeds, and then He will turn His attention, as it were, to the Jewish people, to calculate their great reward,] as is taught in Torath Kohanim 26:11.] ופניתי אליכם: אפנה מכל עסקי לשלם שכרכם, משל למה הדבר דומה, למלך ששכר פועלים וכו', כדאיתא בתורת כהנים:
and I will make you fruitful: [Unlike the usual expression of פִּרְיָה וְרִבְיָה in Scripture, here, the two parts of this expression are separated by the word אֶתְכֶם (Sifthei Chachamim quoting Maharai). The first part, וְהִפְרֵיתִי אֶתְכֶם, refers to the blessing of] being fruitful and multiplying. — [Torath Kohanim 26:12] והפריתי אתכם: בפריה ורביה:
and increase you: [while the second part,] וְהִרְבֵּיתִי אֶתְכֶם [refers to the blessing of having] dignity of stature [(הִתְרַבְרְבוּת) i.e., being able to hold one’s head up high due to dignity]. — [Mizrachi; Torath Kohanim 26:12] והרביתי אתכם: בקומה זקופה:
and I will set up My covenant with you: a new covenant, not like the first covenant, which you broke, but a new covenant, which will not be broken, as it is said, “I will form a new covenant with the House of Israel and with the House of Judah-not like the covenant [that I formed with their forefathers… that they broke]” (Jer. 31:30-31). - [Torath Kohanim 26:12] והקימתי את בריתי אתכם: ברית חדשה, לא כברית הראשונה שהפרתם אותה, אלא ברית חדשה שלא תופר, שנאמר (ירמיה לא ל) וכרתי את בית ישראל ואת בית יהודה ברית חדשה לא כברית הראשונה:Tehillim: Psalm Chapters 104 - 105
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Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Likutei Amarim, beginning of Chapter 50
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Wednesday, Iyar 21, 5777 · May 17, 2017
Today's Tanya LessonLikutei Amarim, beginning of Chapter 50
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This chapter warrants a brief introduction.1In previous chapters, Tanya has discussed various levels and forms of love of G‑d, each of which can inspire one to study Torah and observe mitzvot with increased enthusiasm. In all these levels, the love consists of a yearning to become joined with G‑d, or else a desire that the Divine be revealed within one’s soul. For this reason, the love of G‑d arouses one directly to study Torah and observe its commandments, for through these a Jew becomes joined with G‑d, and G‑dliness becomes revealed in his soul.
Ch. 50 will discuss a different form of love. Rather than a yearning to become joined with G‑d, it is a thirst and craving for the Divine to the point of klot hanefesh, an utter rapture that consumes the soul until it is on the verge of expiring into sheer G‑dliness. The aim of this love, then, is that the soul tear itself away from the body, and from whatever ties it to the body, and expire into G‑dliness.
Such a love of G‑d cannot prompt one directly to observe Torah and mitzvot, for this is possible only when the soul is enclothed within the body.
Nevertheless, the ultimate aim of every love of G‑d is to serve Him through fulfilling His Will — the Torah and the mitzvot — as a result of the inspiration of this love. In the case of klot hanefesh, however, it is not the state of love in itself which arouses one to serve G‑d through Torah and the mitzvot. It is rather through a contrary inclination aroused within the soul — during the very sensation of burning love for G‑d, when the soul is in a state of surging ahead towards Him and expiring into G‑dliness. At this very moment, one realizes that expiring is not the ultimate Divine intent. On the contrary, this intent is that the soul remain enclothed within the body, there to continue its task of drawing G‑dliness ever downward, and revealing it in this finite world.
This realization brings one to subordinate one’s own feelings. Instead of enjoying the rapturous sensation of surging forward, and expiring into G‑dliness, one comes to experience an opposite sensation — of returning, to become enclothed in the body, for the sake of fulfilling the Divine intent by observing Torah and the mitzvot.
All the forms and levels of love of G‑d discussed before ch. 50 are grouped under the term kesef (lit., “silver”), which Tanya derives etymologically from the same root, meaning “desire”. Kesef comes under the category of Chesed (“kindness”), which Tikkunei Zohar calls the “right arm” of the Divine stature.
In the Kabbalah, the ten Sefirot are divided into three groups, called vertical “lines” — right, left, and center. The right line, known as the line of Chesed, consists of Chochmah, Chesed, and Netzach. The left line, known as the line of Gevurah, consists of Binah, Gevurah, and Hod. Thus, Chesed is an outgrowth of Chochmah, which begins its line, and Gevurah a product of Binah, which begins its line. (The other Sefirot are situated in the center line, which does not concern us here.)
The various kinds of love of G‑d discussed hitherto all come under the category of Chesed and kesef, and are therefore an outgrowth of Chochmah. But the love of G‑d in the form of klot hanefesh discussed in this chapter, comes under the category of Gevurah, which is called zahav (“gold”), and is an outgrowth of Binah.
והנה כל בחינות ומדרגות אהבה הנ״ל הן מסטרא דימינא, ובחינת כהן איש חסד
All the forms and levels of love mentioned above derive from the “right side,” from the level of Kohen, for a Kohen is called2 “a man of kindness,” meaning that his form of serving G‑d comes under the category of Chesed.
ונקראות: כסף הקדשים, מלשון: נכסוף נכספתה לבית אביך
They are called kesef hakodashim (“a longing for holy things”),3 as in the words,4 “You sorely longed for your father’s home” (where the Hebrew word for “longed” is etymologically related to the word kesef).
All these forms and levels of love of G‑d thus express the desire and longing of a Jew to become joined with G‑d. The words “for your father’s home” in the quoted verse refer to the level of Chochmah, which is called Abba (lit., “father”). This is also the connection with the term (kesef) hakodashim, for in the Zohar, chochmah is called Kodesh (“holiness”). As explained in the introduction to this chapter, all these forms of love come under the category of Chesed, which is an outgrowth of Chochmah (lit., “wisdom”), for they directly inspire one to observe Torah and the mitzvot which derive from Divine Wisdom.
אך יש עוד בחינת אהבה העולה על כולנה, כמעלת הזהב על הכסף
There is, however, another level of love which excels all these aforementioned levels, as gold is superior to silver.
This superiority subsists not in degree or intensity, but rather in quality and character. This is not just a quantitative superiority — in that gold (in the analogy) is worth more than silver, a small quantity of it fetching a higher price than a large quantity of silver. The superiority of gold lies in the fact that the most refined type of gold possesses a captivating luster which glistens in the eyes of the beholder (as explained in the Zohar5). All other types of gold are related to this type. Silver, on the other hand, does not possess this quality.
The same distinction exists between the form of love described in this chapter, which has the characteristic of thirst and rapturous expiry into G‑dliness, and the other forms of love which do not have this quality.
והיא אהבה כרשפי אש
This is a love like glowing coals of fire — a burning love, unlike the aforementioned forms of love which are essentially “like water,” for the soul is drawn with a yearning towards G‑d, like water which flows and is attracted in a certain direction. (Hence in the wording of the Prayer for Rain said on Shemini Atzeret: “Remember our forefather who was drawn after You like water”.) This love, on the other hand, has a totally different quality — that of glowing coals of fire.6
מבחינת גבורות עליונות דבינה עילאה
This derives from the level of the Higher Gevurot of the Higher Binah. In other words, the source of this love is from the level of Gevurah in Binah.
דהיינו, שעל ידי התבוננות בגדולת אין סוף ברוך הוא, דכולא קמיה כלא ממש חשיב
The arousal of this love comes about through meditation on the greatness of the Infinite One, before Whom all is considered as absolute nothingness.
תתלהט ותתלהב הנפש ליקר תפארת גדולתו, ולאסתכלא ביקרא דמלכא
Then, the soul becomes inflamed and flares up towards the precious splendor of His greatness, in order to gaze upon the glory of the King. This is the content of this love.
כרשפי אש שלהבת עזה העולה למעלה
It is like glowing, fiery coals of a mighty flame which surges upward (not a love which is drawn towards some object, but one which ascends with the burning fire of klot hanefesh),
וליפרד מהפתילה והעצים שנאחזת בהן
and it strives to be parted from the wick and wood on which it has taken hold.
In the same way, the soul seeks to tear away from the body, which is compared to a wick (ch. 35) and to wood (ch. 29), in relation to the fire and light of the soul.7
והיינו על ידי תגבורת יסוד האש אלקי שבנפש האלקית
This results from the predominance of the element of divine Fire that is in the divine soul, unlike other forms of love which derive from the element of Water in the divine soul.
ומזה באה לידי צמאון, וכמו שכתוב: צמאה לך נפשי
From this, the soul comes to a thirst. Just as, in the physical domain, one becomes thirsty when the element of Fire predominates, so it is in the spiritual domain, too: the ascendancy of the divine soul’s element of Fire creates a thirst within the soul, as it is written:8 “My soul thirsts for You.”9
ואחר כך לבחינת חולת אהבה
Then it reaches the level of “lovesickness”,10 where the soul is sick with love of G‑d, just as an unquenched physical thirst brings on a state of sickness.
ואחר כך באה לידי כלות הנפש ממש, כמו שכתוב: וגם כלתה נפשי
And then it comes to a virtual expiring of the soul (klot hanefesh), as it is written:11 “And my soul expires.” If not for the consequent contrary sensation of “retreat” and restraining oneself (as explained further), the soul would literally expire.
והנה מכאן יצא שורש הלוים למטה
From here, from the level of the Higher Gevurot of the Higher Binah, is derived the source of the divine service of the Levites below in this world.
ולעתיד, שהעולם יתעלה, יהיו הם הכהנים, וכמו שכתב האר״י ז״ל על פסוק: והכהנים הלוים, שהלוים של עכשיו יהיו כהנים לעתיד
(12In the future, when the world will be elevated, they will be the Kohanim13 (unlike now, when the Levites are secondary to them, as it is written:14 “They shall accompany you and serve you”), as our Master, Rabbi Isaac Luria, of blessed memory, commented on the verse,15 “But the Kohanim, the Levites...” — that the Levites of today will become the Kohanim of the future.)16
ועבודת הלוים היתה להרים קול רינה ותודה, בשירה וזמרה, בניגון ונעימה
The Levites‘ service of G‑d was to raise their voice in melody and thanksgiving, with song and music, tunefulness and harmony. Music characteristically combines varied and even opposite moods, some serious (stemming from Gevurah) and others happy (stemming from Chesed).
בבחינת רצוא ושוב
Their music progressed in a manner of advance and retreat (ratzo, literally “running”, and shov, “returning”). This echoed their form of serving G‑d: the headlong advance towards klot hanefesh, and the restraint, retreat and return from that point.
שהיא בחינת אהבה עזה זו, כשלהבת היוצאה מן הבזק, כדאיתא בגמרא פרק ב׳ דחגיגה
Such is the nature of this intense love, like a flame that flashes out of the bazak, as is mentioned in the Gemara (Chagigah, ch. 2).17
One translation of bazak is a crucible for refining gold, in which the flame flashes forth and immediately withdraws. In Yechezkel 1:14, the angels called holy chayyot “run to and from (ratzo vashov) like the appearance of the bazak.” Likewise, the love of G‑d we are discussing in this chapter first experiences ratzo, a state in which the soul surges forward as if about to expire. But then comes shov, as it is written in Sefer Yetzirah: “If your heart runs, return to One.” In other words, when your heart seeks to undergo klot hanefesh, expiring into G‑dliness, then you should return to “One” — withhold yourself from this course and return, in order to bring the revelation of G‑d’s Oneness into this physical world. At this point one realizes that klot hanefesh is not the Divine intent, which is, rather, that the soul remain in the body and observe Torah and the mitzvot, thereby revealing the “One”, G‑d’s unity, in the world.
ואי אפשר לבאר ענין זה היטב במכתב, רק כל איש נלבב ונבון, המשכיל על דבר, ומעמיק, לקשר דעתו ותבונתו בה׳, ימצא טוב ואור הגנוז בנפשו המשכלת, כל חד לפום שיעורא דיליה
It is impossible to explain this subject clearly in writing. Yet every person with a feeling heart (i.e., who has perfection of heart), who is understanding (in that he uses his faculty of Binah), and intelligent in grasping a subject (by using his faculty of Chochmah), and delves deeply to attach his mind and understanding to G‑d (by using his faculty of Daat), will find the goodness and light concealed within his intelligent soul, each according to his capacity:
יש מתפעל כו׳ ויש מתפעל כו׳
(one is affected in one way, from one type of meditation,...and one is affected in another way, by a different form of meditation),
אחרי קדימת יראת חטא, להיות סור מרע בתכלית, שלא להיות עונותיכם מבדילים כו׳, חס ושלום
after prefacing this meditation by fear of sin, the fear of doing wrong by sinning, in order to become utterly removed from evil, withholding oneself from doing any wrong, to avoid “your transgressions interposing between you and G‑d,...” G‑d forbid.
In other words, whatever form one’s excitement with love of G‑d takes, one must first be totally removed from evildoing.
* * *
| FOOTNOTES | |
| 1. | “See also Pelach HaRimon, Vayeira (119); conclusion of Biur Tanya (mimeo) of R. Shmuel Gronem [Esterman].” (— Note of the Rebbe.) |
| 2. | Zohar I, 256b; 258b. |
| 3. | The Rebbe cites II Kings 12:5, which states: “All silver (kesef) donated for sacred purposes, is to be brought to the house of the L‑rd” — and the following verse says that this silver is to be entrusted to the Kohanim. In spiritual terms this means to say that “sacred silver” (kesef), which as mentioned above is etymologically related to longing, is the province of the Kohanim. The Rebbe also cites Torah Or, at the end of the Torah portion of Ki Tisa, where reference is made to the “sacred shekel,” which was a silver coin. |
| 4. | Bereishit 31:30. |
| 5. | Zohar II, 148a. |
| 6. | The Rebbe comments that this appears to contradict a statement of the Alter Rebbe in ch. 9. He speaks there of one who has attained “a love of G‑d, burning in his heart like a flame,...[and] his soul will...pine with desire,...rising to attain to the level of ahavah rabbah (‘abundant love’),” — and this higher level of love stems from “the element of Water.” Here, however, the Alter Rebbe says that the superior form of love is that which “burns in one’s heart like a flame,...his soul pining with desire” — “as gold is superior to silver.” The Rebbe answers his question by citing the response of the Tzemach Tzedek (in Or HaTorah, Parshat Achrei, pp. 95-96) to a similar question. The Tzemach Tzedek explains that there are two kinds of silver, ordinary silver and silver which has been refined sevenfold. This latter form of silver is even more valuable than gold. The same is true regarding the various forms of love: When the love is on the level of ordinary silver, then love which is like “flaming fire” and likened to gold is superior to it. However, “the great love of delights” is similar to that form of silver which is superior to gold. |
| 7. | “I.e., within the body itself this differentiation is between action and speech — and thought. (See Likkutei Torah, beginning of Parshat Achrei.)” (— Note of the Rebbe.) |
| 8. | Tehillim 63:2. |
| 9. | The Rebbe comments that we cannot simply say that the Alter Rebbe quotes this verse in order to prove that a soul longs for G‑d. (a) This is self-evident. (b) If proof is nevertheless needed, the Alter Rebbe should also have supported his statement that the soul reaches the point of “love-sickness” by citing the verse, “...for I am sick with love.” (c) If it is indeed necessary to prove that the soul thirsts for G‑d, why does he not cite the verse in all the previous places in Tanya where he speaks of the soul’s thirst for G‑dliness? The Rebbe therefore explains that proof is specifically necessary here, for in this instance we are speaking of the divine soul’s longing for G‑d, as opposed to the longing of the body and animal soul. For even when the divine soul finds itself in this world it still remains “truly a part of G‑d above.” Since thirsting after and longing for G‑d generally results from the person’s distance from Him, and the divine soul is not distant from Him, what is the reason for its longing? In the case of a penitent this longing would be understandable. For as explained in ch. 7, the penitent’s soul thirsts for G‑d like the parched desert soil thirsts for water. Here, however, we are speaking of an individual who has transcended even the level of “longing exceedingly for his Father’s house.” How, then, can we say that a person so close to G‑d longs and thirsts for Him? The Alter Rebbe therefore cites the verse which says that “my soul thirsts after you.” This was spoken by King David, who was of such a superior spiritual level that he had completely vanquished his evil inclination and had transformed his animal soul into holiness. Our Sages attest to this, when in commenting upon the verse, “My heart is slain within me,” they note that King David completely eradicated his evil inclination through fasting. When a person like King David who was totally devoid of any evil inclination states that his soul thirsts for G‑d, he is surely referring to his divine soul. Thus we see from this verse that it is indeed possible for the divine soul of a totally righteous individual to thirst after G‑d. But the question still remains: How is it that someone so close to G‑d still longs for Him? This is answered in the concluding section of the verse which states: “...in a land of barren wilderness.” Since King David composed this psalm in the Judean Desert, while exiled from Jerusalem, he was in a state of longing. Spiritually as well: when a divine soul finds itself in this world it is in a desert. While it may attain a lofty degree of comprehension of G‑dliness, thus finding itself in a Judean desert, its present spiritual state cannot at all compare to its former spiritual state, before its descent into this world. Hence its thirst for G‑d. In addition, writes the Rebbe, it may be said that the quoted verse also serves to show that the very contemplation itself leads to this thirst, for the phrase, “My soul thirsts after You,” is preceded by the words, “L‑rd, You are my G‑d: I shall seek You.” Thus, meditating upon G‑d’s greatness, whereby the person seeks G‑d, leads to “thirsting after You.” This is also shown by the verse, “My soul expires [with rapture for G‑d],” wherein King David — a completely righteous individual, not a penitent — demonstrates his soul’s longing for G‑d. |
| 10. | Shir HaShirim 2:5. |
| 11. | Tehillim 84:3. |
| 12. | Parentheses are in the original text. |
| 13. | The Rebbe notes that by saying that the Levites of today will become Kohanim in the future, the Alter Rebbe anticipates the following question: Earlier on it was stated that the love which is like “flaming fire” is superior to the degree of priestly love. The Alter Rebbe now states that the love likened to “flaming fire” is related to the Levites. However, since the Levites are on a lower level than the Kohanim, how can it be that their love is superior to priestly love? This is answered by saying that the Levites‘ love is indeed superior; the world, however, is in need of elevation. When this shall come to pass, the present-day Levites will indeed become the Kohanim of the future, and will cease being subservient to them. |
| 14. | Bamidbar 18:2. |
| 15. | Yechezkel 44:15. |
| 16. | The Rebbe notes that the Alter Rebbe adds the words "of today" ("the Levites of today will become the Kohanim of the future") in order to forestall the following question: The Torah was given "unto us and unto our children, forever" (Devarim 29:28). Rambam comments that we learn from this verse that one of the foremost principles of the Torah is that it remains immutable (Hilchot Yesodei HaTorah, ch. 9). How then can we possibly say that one of the laws of the Torah will (heaven forbid) be changed, so that the Levites become Kohanim, with all the changes in Torah law that such a transformation entails? The Alter Rebbe therefore writes that this does not mean that those Levites born in the future will become Kohanim. Rather, it means that those Jews who are presently Levites will be born in the future into priestly families, thereby making them lawful Kohanim. This, however, lead to another question: If this is the case, then there is nothing novel about it; it goes without saying that any child born to a Kohen is himself a Kohen. The answer to this, says the Rebbe, lies in the fact that Levites are born as such because their soul's spiritual source and therefore their divine service - both in the Temple as well as now - is that of Gevurah. So, too, with regard to Kohanim: their source is Chesed. Since in the time after Mashiach's coming the service prompted by Gevurah will surpass that of Chesed, those who today are Levites will be born into priestly families so as to attain their superior spiritual level. |
| 17. | 13b. |
• Sefer Hamitzvos:
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yar 21, 5777 · May 17, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Positive Commandment 108
The Purifying Waters of the Red Heifer
The Purifying Waters of the Red Heifer
We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them].
The Purifying Waters of the Red Heifer
Positive Commandment 108
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The 108th mitzvah is that we are commanded to follow the laws regarding mei niddah:1 that in some cases it will make [something which was previously tameh] tahor, and in other cases make [something which was previously tahor] tameh, as explained in the section dealing with this mitzvah.2
You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah.
However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah.
The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort.
We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah.
You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah.
However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah.
The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort.
We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah.
Footnotes
1.
Well water which has the ashes of the red heifer mixed in. See P113.
2.
See Hilchos Parah Adumah, Ch. 15. In general, when sprinkled on a person who is tameh, it will make him tahor. If the person was tahor, and the water was not yet used, it will make him tameh.
3.
In the order of Sefer HaMitzvos, this mitzvah is the last among the forms of tumah (P96 — P108). In general, the Rambam writes by each mitzvah where in the Mishneh or Gemara it is discussed. Here, the Rambam lists the sources for all 13 mitzvos together.
4.
Lev. 11.
5.
Ibid., 12-13.
6.
Ibid., 14-15.
7.
Num. 19.
8.
I.e. the Rambam's commentary to the Mishneh.
Positive Commandment 101
Ritual Impurity of a Metzora
Ritual Impurity of a Metzora
The mitzvah regarding the ritual impurity of the metzora (a person suffering from tzaraat, a skin discoloration described in the Torah). This mitzvah includes all the laws applicable to this impurity: what types [of discolorations render a person] impure, and [what types do not]; which types of this impurity require quarantine, and which do not; the laws associated with the quarantine, i.e., shaving [the hair surrounding a tzaraat lesion in an area of hair]; and all other laws associate with tzaraat and the gradations of its impurity.
Ritual Impurity of a Metzora
Positive Commandment 101
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The 101st mitzvah is that we are commanded regarding the tumah of leprous person. This mitzvah includes all the laws regarding a leper — which cases are tameh and which tahor; when and when not the person is placed in quarantine; when shaving, known as tiglachas hanesek,1 is required along with the quarantine and the other details including how the tumah is conveyed.
Footnotes
1.
One shaves the hair surrounding the affected area to determine if it has grown.
• 1 Chapter: Malveh veLoveh Malveh veLoveh - Chapter 3 English Text | Hebrew Text | Audio: Listen | Download | Video Class
Audio: Listen | Download | Video ClassMalveh veLoveh - Chapter 3
1 Collateral may not be taken from a widow, whether she is rich or poor, whether it is taken at the time the loan is given, or after the time the loan is given, as Deuteronomy 24:17 states: "You shall not take the garment of a widow as collateral." This prohibition applies even when the court would supervise the matter.
If a creditor takes such collateral, it must be returned, even against his will. If the widow admits the debt, she must pay. If she denies its existence, she must take an oath. If the security the creditor took became lost or was consumed by fire before he returns it, he is punished by lashes.אאלמנה בין שהיא עניה בין שהיא עשירה אין ממשכנין אותה לא בשעת הלואה ולא שלא בשעת הלואה ולא על פי ב"ד שנאמר ולא תחבול בגד אלמנה, ואם חבל מחזירין ממנו בעל כרחו ואם תודה לו תשלם ואם תכפור תשבע, אבד המשכון או נשרף קודם שיחזיר לוקה. 1
If a creditor takes such collateral, it must be returned, even against his will. If the widow admits the debt, she must pay. If she denies its existence, she must take an oath. If the security the creditor took became lost or was consumed by fire before he returns it, he is punished by lashes.אאלמנה בין שהיא עניה בין שהיא עשירה אין ממשכנין אותה לא בשעת הלואה ולא שלא בשעת הלואה ולא על פי ב"ד שנאמר ולא תחבול בגד אלמנה, ואם חבל מחזירין ממנו בעל כרחו ואם תודה לו תשלם ואם תכפור תשבע, אבד המשכון או נשרף קודם שיחזיר לוקה. 1
2 Similarly, whenever a person lends money to a colleague - whether he offers the loan in exchange for collateral, he takes collateral after the loan was given, or the collateral was given him by the court - he should not take utensils that are used for making food - e.g., a mill, kneading troughs, large cooking pots, a knife used for ritual slaughter or the like - as Deuteronomy 24:6 says: "Do not take as collateral... for one is taking a life as collateral."
If a creditor takes such collateral, it must be returned, even against his will. If the security he took became lost or was consumed by fire before the creditor returns it, he is punished by lashes.בוכן המלוה את חבירו בין שהלוהו על המשכון בין שמשכנו אחר הלואה בידו או על פי ב"ד לא יחבול כלים שעושין בהם אוכל נפש כגון הרחים והעריבות של עץ ויורות שמבשלין בהם וסכין של שחיטה וכיוצא בהן שנאמר כי נפש הוא חובל, ואם חבל מחזיר בעל כרחו ואם אבד המשכון או נשרף קודם שיחזיר לוקה. 2
If a creditor takes such collateral, it must be returned, even against his will. If the security he took became lost or was consumed by fire before the creditor returns it, he is punished by lashes.בוכן המלוה את חבירו בין שהלוהו על המשכון בין שמשכנו אחר הלואה בידו או על פי ב"ד לא יחבול כלים שעושין בהם אוכל נפש כגון הרחים והעריבות של עץ ויורות שמבשלין בהם וסכין של שחיטה וכיוצא בהן שנאמר כי נפש הוא חובל, ואם חבל מחזיר בעל כרחו ואם אבד המשכון או נשרף קודם שיחזיר לוקה. 2
3 When a person takes several utensils that are used to produce food - e.g., he took a kneading trough, a pot and a knife - he is liable for each utensil independently. Even if he took two utensils that are used for the same activity, he is liable for taking two utensils and is given lashes for taking each of them.
This is implied by the,verse cited above, which mentions taking "a lower millstone and an upper millstone." This indicates that he is liable for each of the millstones independently. Just as the upper millstone and the lower millstone are two utensils that serve a single purpose, and the person is liable for each one independently; so, too, a person is liable for any other two utensils independently even though they serve the same purpose. Similarly, if he takes as collateral a yoke for oxen that plow, he is liable for two transgressions.גחבל כלים הרבה של אוכל נפש כגון שחבל עריבה ויורה וסכין חייב על כל כלי וכלי בפני עצמו, אפילו שני כלים שהן עושין מלאכה אחת חייב עליהן משום שני כלים ולוקה שתים על שניהם שנאמר לא יחבול רחים ורכב לחייב על הרחים בפני עצמו ועל הרכב בפני עצמו כשם שהרכב והרחים מיוחדין שהן שני כלים ומשמשין מלאכה אחת וחייב ע"ז =על זה= בפני עצמו ועל זה בפני עצמו כך כל שני כלים אע"פ שמשמשין מלאכה אחת חייב על זה בפני עצמו ועל זה בפני עצמו, וכן אם חבל צמד בקר החורש לוקה שתים. 3
This is implied by the,verse cited above, which mentions taking "a lower millstone and an upper millstone." This indicates that he is liable for each of the millstones independently. Just as the upper millstone and the lower millstone are two utensils that serve a single purpose, and the person is liable for each one independently; so, too, a person is liable for any other two utensils independently even though they serve the same purpose. Similarly, if he takes as collateral a yoke for oxen that plow, he is liable for two transgressions.גחבל כלים הרבה של אוכל נפש כגון שחבל עריבה ויורה וסכין חייב על כל כלי וכלי בפני עצמו, אפילו שני כלים שהן עושין מלאכה אחת חייב עליהן משום שני כלים ולוקה שתים על שניהם שנאמר לא יחבול רחים ורכב לחייב על הרחים בפני עצמו ועל הרכב בפני עצמו כשם שהרכב והרחים מיוחדין שהן שני כלים ומשמשין מלאכה אחת וחייב ע"ז =על זה= בפני עצמו ועל זה בפני עצמו כך כל שני כלים אע"פ שמשמשין מלאכה אחת חייב על זה בפני עצמו ועל זה בפני עצמו, וכן אם חבל צמד בקר החורש לוקה שתים. 3
4 When a person gives a loan to a colleague - whether the borrower is rich or poor - he should not take security himself. Instead, he should charge the court with this responsibility.
Moreover, even an agent of the court who comes to collect security should not enter the borrower's house to collect the security. Instead, he should stand outside. The borrower should go into his own house and bring out the security for him, as Deuteronomy 24:11 states: "You shall stand outside." 3
If so, one might ask: What is the difference between the creditor himself and the agent of the court? The agent of the court may take the security from the borrower by force and give it to the lender. The creditor himself, by contrast, may not take the security unless it is willingly given him by the borrower.
If the creditor transgressed and entered the house of the borrower and took security, or took collateral away from him by force, he is not punished by lashes. The rationale is that the prohibition can be corrected by the performance of a positive commandment, as Ibid.: 13 states: "You shall certainly return the security to him before the setting of the sun."
If he did not fulfill the positive commandment concerning it - e.g., the collateral became lost or was consumed by fire - he is punished by lashes. In such an instance, the creditor should calculate the value of the collateral, subtract it from the debt, and lodge a suit for the remainder.דהמלוה את חבירו [אחד] עני ואחד עשיר לא ימשכננו אלא בב"ד ואפילו שליח ב"ד שבא למשכן לא יכנס לביתו וימשכננו אלא עומד בחוץ והלוה נכנס לביתו ומוציא לו המשכון שנאמר בחוץ תעמוד, א"כ מה בין בעל חוב לשליח ב"ד ששליח ב"ד יש לו ליקח המשכון מיד הלוה בזרוע ונותנו למלוה ובעל חוב אין לו ליקח המשכון עד שיתן לו הלוה מדעתו עבר ב"ח ונכנס לבית הלוה ומשכנו או שחטף המשכון מידו בזרוע אינו לוקה שהרי ניתק לעשה שנאמר השב תשיב לו את העבוט כבוא השמש ואם לא קיים עשה שבה כגון שאבד המשכון או נשרף לוקה ומחשב דמי המשכון ותובע השאר בדין. 4
Moreover, even an agent of the court who comes to collect security should not enter the borrower's house to collect the security. Instead, he should stand outside. The borrower should go into his own house and bring out the security for him, as Deuteronomy 24:11 states: "You shall stand outside." 3
If so, one might ask: What is the difference between the creditor himself and the agent of the court? The agent of the court may take the security from the borrower by force and give it to the lender. The creditor himself, by contrast, may not take the security unless it is willingly given him by the borrower.
If the creditor transgressed and entered the house of the borrower and took security, or took collateral away from him by force, he is not punished by lashes. The rationale is that the prohibition can be corrected by the performance of a positive commandment, as Ibid.: 13 states: "You shall certainly return the security to him before the setting of the sun."
If he did not fulfill the positive commandment concerning it - e.g., the collateral became lost or was consumed by fire - he is punished by lashes. In such an instance, the creditor should calculate the value of the collateral, subtract it from the debt, and lodge a suit for the remainder.דהמלוה את חבירו [אחד] עני ואחד עשיר לא ימשכננו אלא בב"ד ואפילו שליח ב"ד שבא למשכן לא יכנס לביתו וימשכננו אלא עומד בחוץ והלוה נכנס לביתו ומוציא לו המשכון שנאמר בחוץ תעמוד, א"כ מה בין בעל חוב לשליח ב"ד ששליח ב"ד יש לו ליקח המשכון מיד הלוה בזרוע ונותנו למלוה ובעל חוב אין לו ליקח המשכון עד שיתן לו הלוה מדעתו עבר ב"ח ונכנס לבית הלוה ומשכנו או שחטף המשכון מידו בזרוע אינו לוקה שהרי ניתק לעשה שנאמר השב תשיב לו את העבוט כבוא השמש ואם לא קיים עשה שבה כגון שאבד המשכון או נשרף לוקה ומחשב דמי המשכון ותובע השאר בדין. 4
5 When a person takes collateral from a colleague, whether through the medium of the court, or he personally takes it from him either by force or by consent of the lender he is not always entitled to maintain possession. If the borrower is poor and the creditor took as collateral an article that the borrower needs, he is commanded to return the collateral to the borrower at the time that the borrower needs it. For example, he should return a pillow at night for him to sleep on it and a plow during the day for him to work with. This is implied by Deuteronomy 24:13: "You must certainly return the collateral."
If the creditor transgressed and did not return to him a utensil to be used by day during the day, or a utensil to be used at night during the night, he transgresses a negative commandment, as ibid.:12 states: "Do not sleep with his collateral." This means: "Do not go to sleep while his collateral is in your possession"; this refers to a garment worn at night. With regard to articles that he wears or uses to perform work during the day, Exodus 22:25 states: "Until the setting of the sun, return it to him" - this teaches that he must return it to him throughout the day.
If the creditor must return the collateral to the debtor when he needs it, and may take it only when he does not need it, of what benefit is the collateral to him?
a) So that the debt will not be nullified in the Sabbatical year;
b) So that the collateral will not be considered part of the movable property inherited by the debtor's sons. Instead, the creditor may take payment from the collateral after the borrower dies.
Thus, a person who takes an object as collateral from a poor person who needs it and fails to return it at the appropriate time violates three commandments: "You shall not enter his house," "You must certainly return the collateral," and "Do not sleep with his collateral."
When does the above apply? When he took the collateral at a time other than the time the loan was given. If, however, he took the collateral from the debtor at the time the loan was given, he does not transgress these prohibitions.האחד הממשכן את חבירו בב"ד או שמשכנו בידו בזרוע או מדעת הלוה אם איש עני הוא ומשכנו דבר שהוא צריך לו הרי זה מצווה להחזיר לו העבוט בעת שהוא צריך לו, מחזיר לו את הכר בלילה כדי לישן עליו ואת המחרישה ביום כדי לעשות בה מלאכתו שנאמר השב תשיב לו את העבוט, עבר ולא השיב לו כלי היום ביום וכלי הלילה בלילה עובר בלא תעשה שנאמר לא תשכב בעבוטו לא תשכב ועבוטו אצלך זו כסות לילה, ובכלים שהוא עושה בהן מלאכתו ביום או לובשן הוא אומר עד בוא השמש תשיבנו לו מלמד שיחזירו כל היום אם כן הוא שמחזיר לו המשכון בעת שהוא צריך לו ולוקח אותה בעת שאינו צריך לו מה יועיל המשכון כדי שלא ישמט החוב בשביעית ולא יעשה מטלטלין אצל בניו אלא יפרע מן המשכון אחר שמת הלוה, הא למדת שהממשכן את העני דבר שהוא צריך לו ולא החזירו לו בזמנו עובר משום שלשה שמות משום לא תבוא אל ביתו ומשום השב תשיב לו את העבוט ומשום לא תשכב בעבוטו, בד"א שמשכנו שלא בשעת הלואתו אבל אם משכנו בשעת הלואתו אינו חייב להחזיר כלל ואינו עובר בשם מן השמות האלו.
If the creditor transgressed and did not return to him a utensil to be used by day during the day, or a utensil to be used at night during the night, he transgresses a negative commandment, as ibid.:12 states: "Do not sleep with his collateral." This means: "Do not go to sleep while his collateral is in your possession"; this refers to a garment worn at night. With regard to articles that he wears or uses to perform work during the day, Exodus 22:25 states: "Until the setting of the sun, return it to him" - this teaches that he must return it to him throughout the day.
If the creditor must return the collateral to the debtor when he needs it, and may take it only when he does not need it, of what benefit is the collateral to him?
a) So that the debt will not be nullified in the Sabbatical year;
b) So that the collateral will not be considered part of the movable property inherited by the debtor's sons. Instead, the creditor may take payment from the collateral after the borrower dies.
Thus, a person who takes an object as collateral from a poor person who needs it and fails to return it at the appropriate time violates three commandments: "You shall not enter his house," "You must certainly return the collateral," and "Do not sleep with his collateral."
When does the above apply? When he took the collateral at a time other than the time the loan was given. If, however, he took the collateral from the debtor at the time the loan was given, he does not transgress these prohibitions.האחד הממשכן את חבירו בב"ד או שמשכנו בידו בזרוע או מדעת הלוה אם איש עני הוא ומשכנו דבר שהוא צריך לו הרי זה מצווה להחזיר לו העבוט בעת שהוא צריך לו, מחזיר לו את הכר בלילה כדי לישן עליו ואת המחרישה ביום כדי לעשות בה מלאכתו שנאמר השב תשיב לו את העבוט, עבר ולא השיב לו כלי היום ביום וכלי הלילה בלילה עובר בלא תעשה שנאמר לא תשכב בעבוטו לא תשכב ועבוטו אצלך זו כסות לילה, ובכלים שהוא עושה בהן מלאכתו ביום או לובשן הוא אומר עד בוא השמש תשיבנו לו מלמד שיחזירו כל היום אם כן הוא שמחזיר לו המשכון בעת שהוא צריך לו ולוקח אותה בעת שאינו צריך לו מה יועיל המשכון כדי שלא ישמט החוב בשביעית ולא יעשה מטלטלין אצל בניו אלא יפרע מן המשכון אחר שמת הלוה, הא למדת שהממשכן את העני דבר שהוא צריך לו ולא החזירו לו בזמנו עובר משום שלשה שמות משום לא תבוא אל ביתו ומשום השב תשיב לו את העבוט ומשום לא תשכב בעבוטו, בד"א שמשכנו שלא בשעת הלואתו אבל אם משכנו בשעת הלואתו אינו חייב להחזיר כלל ואינו עובר בשם מן השמות האלו.
6 An agent of the court who comes to take collateral should not take articles that a person cannot give as collateral - e.g., the garment he is wearing, the utensils with which he eats, or the like. He should leave a bed and a mattress for a rich man, or a bed and a straw mattress for a poor man. Whatever possessions the debtor has besides these should be taken as collateral. The creditor will then return to him an article used by day during the day, and an article used at night during the night.
If the debtor has two of a particular article, the creditor may take one, but must return the other.
Until when is the creditor obligated to return the collateral and then take it again? Forever. If, however, the collateral was an article that the debtor did not need, nor an article that is left for a debtor, the creditor must keep it for 30 days. Afterwards, he may sell the collateral in a court of law.
If the debtor dies, the creditor is not required to return the collateral to his sons. If the debtor dies after the collateral was returned to him, the creditor may pull it away from his sons and does not have to return it to them.ושליח ב"ד שבא למשכן לא ימשכן דברים שאי אפשר לאדם ליתן אותם משכון כגון בגד שעליו וכלי שאוכל בו וכיוצא באלו, ומניח מטה ומצע לעשיר ומטה ומפץ לעני, וכל הנמצא בידו חוץ מאלו יש לו למשכנו ויחזיר לו כלי היום ביום וכלי הלילה בלילה, היו לפניו שני כלים נוטל אחד ומחזיר אחד, עד מתי הוא חייב להחזיר וליקח עד לעולם, ואם היה המשכון מדברים שאינו צריך להם ואין מניחין אותן ללוה הרי זה מניחו אצלו עד שלשים יום ומשלשלים יום ואילך מוכר המשכון בבית דין, מת הלוה אינו מחזיר לבניו, מת הלוה אחר שהשיב לו המשכון שומטו המלוה מעל בניו ואינו מחזיר. 5
If the debtor has two of a particular article, the creditor may take one, but must return the other.
Until when is the creditor obligated to return the collateral and then take it again? Forever. If, however, the collateral was an article that the debtor did not need, nor an article that is left for a debtor, the creditor must keep it for 30 days. Afterwards, he may sell the collateral in a court of law.
If the debtor dies, the creditor is not required to return the collateral to his sons. If the debtor dies after the collateral was returned to him, the creditor may pull it away from his sons and does not have to return it to them.ושליח ב"ד שבא למשכן לא ימשכן דברים שאי אפשר לאדם ליתן אותם משכון כגון בגד שעליו וכלי שאוכל בו וכיוצא באלו, ומניח מטה ומצע לעשיר ומטה ומפץ לעני, וכל הנמצא בידו חוץ מאלו יש לו למשכנו ויחזיר לו כלי היום ביום וכלי הלילה בלילה, היו לפניו שני כלים נוטל אחד ומחזיר אחד, עד מתי הוא חייב להחזיר וליקח עד לעולם, ואם היה המשכון מדברים שאינו צריך להם ואין מניחין אותן ללוה הרי זה מניחו אצלו עד שלשים יום ומשלשלים יום ואילך מוכר המשכון בבית דין, מת הלוה אינו מחזיר לבניו, מת הלוה אחר שהשיב לו המשכון שומטו המלוה מעל בניו ואינו מחזיר. 5
7 A creditor may take collateral from a guarantors" by force. He may enter the guarantor's house and take the collateral, as Proverbs 20:16 states: "Take his garment, because he guaranteed a stranger."
Similarly, a person who is owed a fee by a colleague - whether it be his own wages, a fee for his animal or his utensils, or rent for his house - may take collateral without consulting the court. He may enter his home and take collateral in lieu of his fee. If, however, he considered the fee as a loan, this is forbidden, as implied by Deuteronomy 24:10: "When you extend a loan of any type...."זהערב מותר למשכן בזרוע ולהכנס לביתו וליטול המשכון שנאמר לקח בגדו כי ערב זר, וכן מי שיש לו שכר אצל חבירו בין שכר מלאכתו בין שכר בהמתו וכליו בין שכר ביתו ה"ז מותר למשכנו שלא ע"פ ב"ד ונכנס לביתו ונוטל המשכון בשכרו, ואם זקף עליו השכר במלוה אסור שנאמר כי תשה ברעך משאת מאומה וגו'.
Similarly, a person who is owed a fee by a colleague - whether it be his own wages, a fee for his animal or his utensils, or rent for his house - may take collateral without consulting the court. He may enter his home and take collateral in lieu of his fee. If, however, he considered the fee as a loan, this is forbidden, as implied by Deuteronomy 24:10: "When you extend a loan of any type...."זהערב מותר למשכן בזרוע ולהכנס לביתו וליטול המשכון שנאמר לקח בגדו כי ערב זר, וכן מי שיש לו שכר אצל חבירו בין שכר מלאכתו בין שכר בהמתו וכליו בין שכר ביתו ה"ז מותר למשכנו שלא ע"פ ב"ד ונכנס לביתו ונוטל המשכון בשכרו, ואם זקף עליו השכר במלוה אסור שנאמר כי תשה ברעך משאת מאומה וגו'.
8 The following rules apply with regard to a person who has in his possession collateral belonging to a poor person. If the fee for the rental of that article is more than the depreciation of the collateral - e.g., an ax, a large saw, or the like - it is permitted for him to rent it out and continually deduct the money he receives as its fee. This is like returning a lost object to its owner. He need not ask the owner for permission.חמי שהיה בידו משכונו של עני אם היה שכרו יתר על פחתו כגון קרדום ומסר [הגדול] וכיוצא בהן ה"ז מותר להשכירו ומנכה שכרו תמיד בחובו מפני שזה כמשיב אבדה ואין צריך רשות בעלים.
Footnotes
1.
אלמנה בין שהיא עניה בין שהיא וכו' עד שנאמר ולא תחבול בגד אלמנה. א"א בשעת הלואה אין זה חובל עכ"ל.
2.
וכן המלוה את חבירו וכו' עד כי נפש הוא חובל. א"א לא נהיר עכ"ל.
3.
כשם שהרכב והרחים וכו' עד לוקה שתים. א"א זה אינו עכ"ל.
4.
עבר בעל חוב ונכנס עד כבוא השמש. א"א שבוש הוא זה אלא מפני שנתחייב באחריותו כדכתיבנא לעיל עכ"ל.
5.
שליח ב"ד שבא למשכן וכו' עד הלילה בלילה. א"א זה אינו מחוור שהרי פסק למעלה שאפילו שליח ב"ד שבא למשכן לא יכנס כו' והלוה מוציא לו המשכון א"ו ראוי לומר אעפ"כ בגד שעליו וכלים שאוכל בהם כגון קערה ושלחן ומפה שהוא צריך להם לאכילת היום והלילה לא יטול כלל וכן מטה ומצע ומפץ שהן צריכין ביום ובלילה ושלא בשעת סדור קאמר עכ"ל. /השגת הראב"ד/ היו לפניו שני כלים עד שלשים יום. א"א כמ"ש סתם הלואה שלשים יום עכ"ל.
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Audio: Listen | DownloadParah Adummah - Chapter 14
1 When an earthenware container that held the ashes of a red heifer was touched by the carcass of a crawling animal on its side, it is pure, for an earthenware container does not contract impurity from its outside, even with regard to this purification process. If, however, one placed the container on top of the carcass of the crawling animal, the ashes contract impurity, even though the container remains pure, as indicated by Numbers 19:9: states: "And he shall place them down outside the camp in a pure place," and this is not a pure place.
Not only does placing the ashes on the carcass of a crawling animal render them impure, they contract impurity even if they are placed on food which is a secondary derivative of impurity or the like which are less substantial types of impurity originating in Rabbinic decrees. For it is written: "A pure place," i.e., that they should not be placed on any impurity whatsoever.
Similar rulings apply if an earthenware container holding the ashes of the red heifer was placed on an aperture in an impure house. If the container was hanging within the inner space of the house, the ashes contract impurity even if the aperture was not a handbreadth by a handbreadth in size. If it was not hanging into the inner space of the house, it is impure if the aperture is a handbreadth by a handbreadth in size.אכלי חרס שהיה בו אפר חטאת ונגע בו שרץ מצדו טהור שאין כלי חרס מטמא מגבו אפילו לגבי חטאת הניח הכלי על גבי השרץ אע"פ שלא נטמא הכלי הרי האפר טמא שנאמר והניח מחוץ למחנה במקום טהור ואין זה מקום טהור ולא על גבי השרץ בלבד אלא אפילו הניחו על גבי אוכל שני וכיוצא בו מדבריהם שטומאתן טומאה קלה והם מדברי סופרים הרי נטמא האפר שנאמר במקום טהור שלא יהיה על [גבי] שום טומאה בעולם וכן כלי חרס שהיה בו אפר חטאת ונתון על ארובה שבבית טמא אם היה הכלי משולשל לבית נטמא האפר ואף על פי שאין בארובה פותח טפח ואם לא היה משולשל אם היה בארובה פותח טפח טמא:
Not only does placing the ashes on the carcass of a crawling animal render them impure, they contract impurity even if they are placed on food which is a secondary derivative of impurity or the like which are less substantial types of impurity originating in Rabbinic decrees. For it is written: "A pure place," i.e., that they should not be placed on any impurity whatsoever.
Similar rulings apply if an earthenware container holding the ashes of the red heifer was placed on an aperture in an impure house. If the container was hanging within the inner space of the house, the ashes contract impurity even if the aperture was not a handbreadth by a handbreadth in size. If it was not hanging into the inner space of the house, it is impure if the aperture is a handbreadth by a handbreadth in size.אכלי חרס שהיה בו אפר חטאת ונגע בו שרץ מצדו טהור שאין כלי חרס מטמא מגבו אפילו לגבי חטאת הניח הכלי על גבי השרץ אע"פ שלא נטמא הכלי הרי האפר טמא שנאמר והניח מחוץ למחנה במקום טהור ואין זה מקום טהור ולא על גבי השרץ בלבד אלא אפילו הניחו על גבי אוכל שני וכיוצא בו מדבריהם שטומאתן טומאה קלה והם מדברי סופרים הרי נטמא האפר שנאמר במקום טהור שלא יהיה על [גבי] שום טומאה בעולם וכן כלי חרס שהיה בו אפר חטאת ונתון על ארובה שבבית טמא אם היה הכלי משולשל לבית נטמא האפר ואף על פי שאין בארובה פותח טפח ואם לא היה משולשל אם היה בארובה פותח טפח טמא:
2 If the container was made of stone, the ashes are pure, whether the aperture is a handbreadth by a handbreadth or not.בהיה הכלי של אבן בין שיש בה פותח טפח בין שאין בה האפר טהור:
3 Similarly, when a container that has the ashes of the red heifer or sanctified water was sealed closed and placed under the same shelter as a corpse, the ashes and/or the water are impure. The rationale is that articles associated with the purification process of the red heifer are not protected by a closed seal, for with regard to them, it is written: "a pure place," and this is not a pure place.גוכן כלי שיש בו אפר או מים מקודשים ומוקף צמיד פתיל ונתון באהל המת הרי האפר והמים טמאים שאין אפר החטאת ניצלת בצמיד פתיל שנאמר במקום טהור ואין זה מקום טהור:
4 Similarly, sacrificial foods and liquids are not protected from impurity by being in a sealed container. Nevertheless, water that had not been sanctified and an empty container that was purified for use in this purification process are protected by a sealed container.
When does the above apply? When the owner was pure. If, however, the owner contracted impurity, the water is disqualified, no matter where it is located.
What is implied? If a person's water was in a sealed container and he and it were both under the same shelter as a corpse, they are both impure. If he is outside and water that is not sanctified is inside, they are both pure. If he is inside and the water is outside, just as he becomes impure, his water is also disqualified.דוכן אוכלין ומשקין של קדש אינן ניצלין בצמיד פתיל אבל מים שאינן מקודשין וכלי ריקן הטהור לחטאת ניצל בצמיד פתיל במה דברים אמורים כשהיו הבעלים טהורים אבל אם נטמאו הבעלים נפסלו המים בכל מקום שהן כיצד היו מימיו מוקפין צמיד פתיל והוא והם באהל המת שניהן טמאים היה הוא מבחוץ והמים שאינן מקודשין מבפנים שניהן טהורין הוא בפנים והמים בחוץ כשם שהוא טמא כך מימיו פסולין:
When does the above apply? When the owner was pure. If, however, the owner contracted impurity, the water is disqualified, no matter where it is located.
What is implied? If a person's water was in a sealed container and he and it were both under the same shelter as a corpse, they are both impure. If he is outside and water that is not sanctified is inside, they are both pure. If he is inside and the water is outside, just as he becomes impure, his water is also disqualified.דוכן אוכלין ומשקין של קדש אינן ניצלין בצמיד פתיל אבל מים שאינן מקודשין וכלי ריקן הטהור לחטאת ניצל בצמיד פתיל במה דברים אמורים כשהיו הבעלים טהורים אבל אם נטמאו הבעלים נפסלו המים בכל מקום שהן כיצד היו מימיו מוקפין צמיד פתיל והוא והם באהל המת שניהן טמאים היה הוא מבחוץ והמים שאינן מקודשין מבפנים שניהן טהורין הוא בפנים והמים בחוץ כשם שהוא טמא כך מימיו פסולין:
5 The following laws apply when a person who had purified himself for the sake of this purification process was standing on an oven or a similar implement that had not been purified for this process and he extended his hands outside the space of the oven while holding a receptacle containing the water for this purification process. Similar laws apply if a bar was placed over an oven and receptacles holding water for this purification process were hanging from either side. The receptacles are impure, because they are not in a place that is pure for this purification process. Since they are supported by the oven, it is as if they are placed on top of it.
If, however, one was standing on an oven while holding an empty receptacle that was purified for this purification process or water that was not yet sanctified, their prior state of purity remains unchanged. If one was standing away from an oven and stretched out his hand and took a container that had water sanctified for this purification process and carried it over the oven, it remains pure. Similarly, if when one sprinkled this water, it passed over an impure place, e.g., a place where one sits or lies that became impure or the like, it is pure.ההטהור לחטאת שהיה עומד על גבי התנור וכיוצא בו מכלים שאינם טהורים לחטאת ופשט ידו חוץ לתנור וכלי שיש בו מי חטאת בידו וכן קנה המוטל על גבי התנור ושני כלים שיש בהן מי חטאת תלויין בו אחד מכאן ואחד מכאן הרי אלו טמאין לפי שאינן במקום הטהור לחטאת והואיל והם נשענין על התנור הרי הן כאילו מונחין על גביו אבל אם היה עומד על התנור ובידו כלי ריקן הטהור לחטאת או מים שאינן מקודשין הרי אלו טהורין כמות שהיו היה עומד חוץ לתנור ופשט ידו לחלון ונטל כלי שיש בו חטאת והעבירו ע"ג התנור הרי זה טהור וכן הזייה שעברה ע"ג טומאה כגון משכב ומושב וכיוצא בהן ה"ז טהורה:
If, however, one was standing on an oven while holding an empty receptacle that was purified for this purification process or water that was not yet sanctified, their prior state of purity remains unchanged. If one was standing away from an oven and stretched out his hand and took a container that had water sanctified for this purification process and carried it over the oven, it remains pure. Similarly, if when one sprinkled this water, it passed over an impure place, e.g., a place where one sits or lies that became impure or the like, it is pure.ההטהור לחטאת שהיה עומד על גבי התנור וכיוצא בו מכלים שאינם טהורים לחטאת ופשט ידו חוץ לתנור וכלי שיש בו מי חטאת בידו וכן קנה המוטל על גבי התנור ושני כלים שיש בהן מי חטאת תלויין בו אחד מכאן ואחד מכאן הרי אלו טמאין לפי שאינן במקום הטהור לחטאת והואיל והם נשענין על התנור הרי הן כאילו מונחין על גביו אבל אם היה עומד על התנור ובידו כלי ריקן הטהור לחטאת או מים שאינן מקודשין הרי אלו טהורין כמות שהיו היה עומד חוץ לתנור ופשט ידו לחלון ונטל כלי שיש בו חטאת והעבירו ע"ג התנור הרי זה טהור וכן הזייה שעברה ע"ג טומאה כגון משכב ומושב וכיוצא בהן ה"ז טהורה:
6 When a receptacle containing water for the purification process involving the ashes of the red heifer touches a receptacle containing consecrated food, the receptacle that contains the sanctified water and everything inside of it is considered as impure. The receptacle containing sacrificial food, by contrast, remains pure. Similarly, if a person who purified himself for this purification process touched both of these receptacles, each one with one of his hands while they are placed on the ground, the receptacle containing the sanctified water, becomes impure. The rationale is that the person who had purified himself for this process contracted impurity when touching a container that had not been purified for this purpose, as we explained, and then, he imparts impurity to the sanctified water.וכלי שיש בו מי חטאת וכלי שיש בו קדש שנגעו זה בזה הרי נטמא כלי של חטאת וכל שיש בו אבל כלי הקדש טהור כשהיה וכן אם נגע הטהור לחטאת בשניהן בשתי ידיו כשהן מונחין על הארץ הרי נטמא של חטאת שהרי הטהור לחטאת נטמא בנגיעת הכלי שאינו טהור לחטאת כמו שביארנו וחזר וטימא את מי חטאת:
7 If he lifted up both receptacles, each with a different hand, they are both impure. The receptacle containing the sanctified water becomes impure because it was touched by a person who touched a container that was not purified for the sake of this purification process. And the one containing the sacrificial food became impure because it was lifted up by a person who became impure by carrying sanctified water. For the water conveys impurity when carried, because it contracted impurity from the receptacle containing sacrificial food.
For this reason, if the receptacle containing the sacrificial food was wrapped in paper and he lifted it up in the paper without touching the receptacle itself, and he lifted up the receptacle containing the sanctified water in his other hand, they are both pure. He did not contract impurity with regard to the purification process involving the ashes of the red heifer since he did not touch the other receptacle. If, however, he touched the receptacle containing the sacrificial food with his hand, they both contract impurity even though the receptacle containing the sanctified water was wrapped in paper.זהגביה שני הכלים בשתי ידיו שניהן טמאין זה של חטאת נטמא מפני שנגע בו אדם שנגע בכלי שאינו טהור לחטאת ושל קודש נטמא מפני זה שהגביהו והוא טמא בנשיאת מי נדה שהן מטמאין במשא מפני שנטמאו מחמת הכלי של קדש לפיכך אם היה הכלי של קדש כרוך בנייר והגביה בנייר ולא נגע בו והגביה החטאת בידו שנייה שניהן טהורין שהרי לא נגע בכלי ולא נטמא לחטאת אבל אם היה נוגע בכלי הקדש בידו אפילו היה של חטאת בנייר שניהם טמאין:
For this reason, if the receptacle containing the sacrificial food was wrapped in paper and he lifted it up in the paper without touching the receptacle itself, and he lifted up the receptacle containing the sanctified water in his other hand, they are both pure. He did not contract impurity with regard to the purification process involving the ashes of the red heifer since he did not touch the other receptacle. If, however, he touched the receptacle containing the sacrificial food with his hand, they both contract impurity even though the receptacle containing the sanctified water was wrapped in paper.זהגביה שני הכלים בשתי ידיו שניהן טמאין זה של חטאת נטמא מפני שנגע בו אדם שנגע בכלי שאינו טהור לחטאת ושל קודש נטמא מפני זה שהגביהו והוא טמא בנשיאת מי נדה שהן מטמאין במשא מפני שנטמאו מחמת הכלי של קדש לפיכך אם היה הכלי של קדש כרוך בנייר והגביה בנייר ולא נגע בו והגביה החטאת בידו שנייה שניהן טהורין שהרי לא נגע בכלי ולא נטמא לחטאת אבל אם היה נוגע בכלי הקדש בידו אפילו היה של חטאת בנייר שניהם טמאין:
8 If he moved the two receptacles with his hands simultaneously without touching them, they are both pure. For a receptacle that was not purified for this purification process does not impart impurity to a person who purified himself for that purpose unless he touches it with his hands unless it is fit to contract impurity when a zav lies or sits upon it, as we explained.חהסיט את שני הכלים בידו ולא נגע בהן שניהן טהורין שאין הכלי שאינו טהור לחטאת מטמא את הטהור לחטאת עד שיגע בו בידו אלא אם כן היה ראוי למדרס כמו שביארנו:
9 In all of the situations where there is a question with regard to impurity and the ruling is that one is pure with regard to terumah, as will be explained, he is also considered pure with regard to this purification process. With regard to all of the situations where terumah is left for its status to be determined, were such a situation to occur with regard to the water or the ashes designated for this process, they should be disposed of.
If pure entities were used on the above utensils or if a person became involved in such a situation where the doubt causes the ashes and/or the water to be disposed of, the status of the pure entities is left in the balance. Rafters are not considered as utensils. Hence, they are pure with regard to terumah, sacrificial foods, and the purification process involving the ashes of the red heifer.טכל ספק הטומאות שהוא טהור לגבי תרומה כמו שיתבאר הרי הוא טהור לחטאת וכל הספיקות שתולין בהן את התרומה אם נולדו בחטאת הרי אלו נשפכין ואם נעשו טהרות על גבי אותן כלים ואדם שנולדו להן ספיקות אלו שהחטאות נשפכין עליהן הרי אותן הטהרות תלויות והרפפות אינן ככלים והרי הן טהורות לתרומה ולקודש ולחטאת:
If pure entities were used on the above utensils or if a person became involved in such a situation where the doubt causes the ashes and/or the water to be disposed of, the status of the pure entities is left in the balance. Rafters are not considered as utensils. Hence, they are pure with regard to terumah, sacrificial foods, and the purification process involving the ashes of the red heifer.טכל ספק הטומאות שהוא טהור לגבי תרומה כמו שיתבאר הרי הוא טהור לחטאת וכל הספיקות שתולין בהן את התרומה אם נולדו בחטאת הרי אלו נשפכין ואם נעשו טהרות על גבי אותן כלים ואדם שנולדו להן ספיקות אלו שהחטאות נשפכין עליהן הרי אותן הטהרות תלויות והרפפות אינן ככלים והרי הן טהורות לתרומה ולקודש ולחטאת:
10 The following laws apply when a dried fig that is terumah fell into water sanctified for this purification process and then it was taken out and eaten. If it is the size of an egg, the water becomes impure whether the fig was impure or pure. The rationale is that all foods, even sanctified foods, are not pure with regard to this purification process. One who partakes of it is liable for death, because he partook of terumah after contracting impurity from the sanctified water. If the fig is not the size of an egg, the water remains pure, because food does not impart impurity to other entities unless it is the size of an egg. This applies with regard to terumah, to sacrificial foods, and to this purification process.ידבילה של תרומה שנפלה לתוך מי חטאת ונטלה ואכלה אם יש בה כביצה המים טמאין בין שהיתה הדבילה טמאה בין שהיתה טהורה שכל האוכלין אפילו אוכל קודש אינו טהור לחטאת והאוכלה חייב מיתה מפני שאכל תרומה טמאה ואם אין בה כביצה המים בטהרתן שאין האוכל מטמא אחרים עד שיהיה בו כביצה בין לתרומה בין לקדש בין לחטאת:
Parah Adummah - Chapter 15
1 Any person or article which touches sanctified water for a purpose other than sprinkling contracts impurity. The person does not impart impurity to his clothes, however, even when touching the water, as Numbers 19:21 states: "One who touches the sprinkling water will become impure until the evening." Thus it is derived that the sprinkling water is a primary source of impurity according to Scriptural Law and even the slightest amount of it imparts ritual impurity.
If there is enough water to sprinkle, it imparts impurity when touched and when carried and one who touches it or carries it for a purpose other than sprinkling imparts impurity to his clothes when touching it or carrying it until he separates himself from the source of his impurity, as implied by ibid. which states: "One who sprinkles the water shall launder his garments." Now this is not speaking about someone who sprinkles water on an impure person, for if he purifies an impure person, one can certainly infer that he himself remains pure. According to the Oral Tradition, it was taught that the Torah's statement "One who sprinkles the water shall launder his garments" was stated only to teach the measure that imparts impurity; i.e., that if one touches or carries a measure of sanctified water that could be sprinkled for an intent other than sprinkling, he is impure and he imparts impurity to his garments according to Scriptural Law.
How much is a measure of sprinkling? Enough to immerse the tops of the stalks of hyssop in the water.
When does the statement that the water for this purification imparts impurity apply? When one touched it or carried it for an intent other than sprinkling before they were used for their mitzvah. After they were used for their mitzvah, by contrast, they do not impart impurity at all.
What is implied? One immersed the hyssop in the sanctified water and sprinkled it on an impure person or keilim and the water was dripping and descending from the impure person to the ground or when he sprinkled the water, water was sprinkled on the ground or on a pure person, that water is pure and one who touches or carries it is pure.
If one immersed the hyssop to sprinkle water on an object that is not susceptible to ritual impurity, the water which drips from it are fit to be sprinkled again, as we explained. Therefore they impart the impurity of sanctified water to one who touches or carries them because they were not used for their mitzvah, for the immersion of the hyssop was for the intent of sprinkling on something that is not susceptible to ritual impurity.אהנוגע במי חטאת שלא לצורך הזאה בין אדם בין כלים טמא ואינו מטמא בגדים בשעת מגעו שנאמר והנוגע במי הנדה יטמא עד הערב הנה למדת שמי הנדה אב מאבות הטומאות של תורה וטומאת מגען בכל שהוא ואם היה בהן כדי הזאה מטמאין במגע ובמשא והנוגע בהן או שנושאן שלא לצורך מטמא בגדים בשעת מגעו או בשעת משאו עד שיפרוש ממטמאיו שנאמר ומזה מי הנדה יכבס בגדיו אינו מדבר במזה על הטמא אם טיהר את הטמא קל וחומר שיהיה הוא טהור מפי השמועה למדו שזה שנאמר בתורה ומזה מי הנדה לא נאמר אלא לשיעור שהנוגע או הנושא מי נדה שיש בהן כדי הזייה שלא לצורך הזאה טמא ומטמא בגדים דין תורה וכמה הוא שיעור הזאה כדי שיטבול ראשי גבעולין של אזוב במים בד"א שמי חטאת מטמאין בזמן שנגע בהן או נשאן שלא לצורך קודם שיעשו מצותן אבל אחר שעשו מצותן אינן מטמאין כלל כיצד הרי שטבל את האזוב והזה על האדם הטמא או על הכלים והיו המים שותתין ויורדין מעל הטמא לארץ וכן המים הניתזין בשעת הזאה על הארץ או על הטהור הרי אותן המים טהורים והנוגע בהן והנושאן טהור הטביל את האזוב להזות על דבר שאינו מקבל טומאה הרי המים המנטפין כשרין להזות מהן כמו שביארנו לפיכך מטמאין טומאת מי חטאת לפי שלא עשו מצותן שהרי הטבילה היתה לשם דבר שאינו מקבל טומאה:
If there is enough water to sprinkle, it imparts impurity when touched and when carried and one who touches it or carries it for a purpose other than sprinkling imparts impurity to his clothes when touching it or carrying it until he separates himself from the source of his impurity, as implied by ibid. which states: "One who sprinkles the water shall launder his garments." Now this is not speaking about someone who sprinkles water on an impure person, for if he purifies an impure person, one can certainly infer that he himself remains pure. According to the Oral Tradition, it was taught that the Torah's statement "One who sprinkles the water shall launder his garments" was stated only to teach the measure that imparts impurity; i.e., that if one touches or carries a measure of sanctified water that could be sprinkled for an intent other than sprinkling, he is impure and he imparts impurity to his garments according to Scriptural Law.
How much is a measure of sprinkling? Enough to immerse the tops of the stalks of hyssop in the water.
When does the statement that the water for this purification imparts impurity apply? When one touched it or carried it for an intent other than sprinkling before they were used for their mitzvah. After they were used for their mitzvah, by contrast, they do not impart impurity at all.
What is implied? One immersed the hyssop in the sanctified water and sprinkled it on an impure person or keilim and the water was dripping and descending from the impure person to the ground or when he sprinkled the water, water was sprinkled on the ground or on a pure person, that water is pure and one who touches or carries it is pure.
If one immersed the hyssop to sprinkle water on an object that is not susceptible to ritual impurity, the water which drips from it are fit to be sprinkled again, as we explained. Therefore they impart the impurity of sanctified water to one who touches or carries them because they were not used for their mitzvah, for the immersion of the hyssop was for the intent of sprinkling on something that is not susceptible to ritual impurity.אהנוגע במי חטאת שלא לצורך הזאה בין אדם בין כלים טמא ואינו מטמא בגדים בשעת מגעו שנאמר והנוגע במי הנדה יטמא עד הערב הנה למדת שמי הנדה אב מאבות הטומאות של תורה וטומאת מגען בכל שהוא ואם היה בהן כדי הזאה מטמאין במגע ובמשא והנוגע בהן או שנושאן שלא לצורך מטמא בגדים בשעת מגעו או בשעת משאו עד שיפרוש ממטמאיו שנאמר ומזה מי הנדה יכבס בגדיו אינו מדבר במזה על הטמא אם טיהר את הטמא קל וחומר שיהיה הוא טהור מפי השמועה למדו שזה שנאמר בתורה ומזה מי הנדה לא נאמר אלא לשיעור שהנוגע או הנושא מי נדה שיש בהן כדי הזייה שלא לצורך הזאה טמא ומטמא בגדים דין תורה וכמה הוא שיעור הזאה כדי שיטבול ראשי גבעולין של אזוב במים בד"א שמי חטאת מטמאין בזמן שנגע בהן או נשאן שלא לצורך קודם שיעשו מצותן אבל אחר שעשו מצותן אינן מטמאין כלל כיצד הרי שטבל את האזוב והזה על האדם הטמא או על הכלים והיו המים שותתין ויורדין מעל הטמא לארץ וכן המים הניתזין בשעת הזאה על הארץ או על הטהור הרי אותן המים טהורים והנוגע בהן והנושאן טהור הטביל את האזוב להזות על דבר שאינו מקבל טומאה הרי המים המנטפין כשרין להזות מהן כמו שביארנו לפיכך מטמאין טומאת מי חטאת לפי שלא עשו מצותן שהרי הטבילה היתה לשם דבר שאינו מקבל טומאה:
2 The water for the purification process involving the ashes of the red heifer does not impart impurity to anything before its mitzvah is performed unless it is pure and acceptable to be used for sprinkling. Different rules apply, however, if this water was disqualified - e.g., other water was mixed with it, an animal drank from it, or other factors that disqualify it arose. If a person who is pure with regard to terumah touches it, he contracts impurity whether he touches it with his hand or with other parts of his body. If a person who is pure with regard to this purification process touches it, even with his hand, he remains pure, as he was originally.באין מי חטאת מטמאין את הכל קודם שיעשו מצוותן עד שיהיו טהורין וכשירין להזאה אבל מי חטאת שנפסלו כגון שנתערב בהן מים או ששתתה מהן בהמה וכיוצא בהן מאלו הדברים הפוסלין אותן אם נגע בהן הטהור לתרומה נטמא בין שנגע בידיו בין שנגע בשאר גופו נגע בהן אדם הטהור לחטאת ואפילו בידיו הרי הוא טהור כמות שהיו:
3 If sanctified water contracted impurity and a person who was pure with regard to terumah touched it, whether with his hands or with his body, after it contracted impurity, he contracts impurity. If a person who had purified himself for this purification process touches it with his hands, he contracts impurity. If he touches it with the remainder of his body, he remains pure, as he was originally.גמי חטאת שנטמאו ונגע בהן אחר שנטמאו אדם הטהור לתרומה בין בידיו בין בגופו נטמא ואם נגע בהן הטהור לחטאת בידיו נטמא נגע בשאר גופו הרי הוא טהור כמות שהיה:
4 The following rules apply if water from a spring, a mikveh, or fruit juice falls into sanctified water. If the majority is sanctified water, the mixture imparts impurity when carried. If the majority is fruit juice, it does not impart impurity. If it is half and half, it imparts impurity.
The following laws apply if the ashes of the red heifer become mixed with ashes from an oven and a person sanctified water with the entire mixture. If the majority of the mixture are the ashes of the red heifer, the water imparts impurity like sanctified water. If the majority are oven ashes, the water does not impart impurity when touched, but does impart impurity when carried.דמי חטאת שנפלו לתוכן מי מעיין או מי מקוה או מי פירות אם רוב מי חטאת מטמאין במשא ואם רוב מי פירות אין מטמאין מחצה למחצה מטמאין אפר פרה שנתערב באפר מקלה וקידש בכולן אם היה הרוב אפר פרה מטמאין במי נדה ואם היה הרוב אפר מקלה אין מטמאין במגע אבל מטמאין במשא:
The following laws apply if the ashes of the red heifer become mixed with ashes from an oven and a person sanctified water with the entire mixture. If the majority of the mixture are the ashes of the red heifer, the water imparts impurity like sanctified water. If the majority are oven ashes, the water does not impart impurity when touched, but does impart impurity when carried.דמי חטאת שנפלו לתוכן מי מעיין או מי מקוה או מי פירות אם רוב מי חטאת מטמאין במשא ואם רוב מי פירות אין מטמאין מחצה למחצה מטמאין אפר פרה שנתערב באפר מקלה וקידש בכולן אם היה הרוב אפר פרה מטמאין במי נדה ואם היה הרוב אפר מקלה אין מטמאין במגע אבל מטמאין במשא:
5 When acceptable ashes were sprinkled on water that was not fit to be sanctified and then a person who was pure with regard to terumah touched the water with his hands or with his body, he contracts impurity. If a person who purified himself for this purification process touched such water, even with his hands, he remains pure, as he was originally.האפר כשר שנתנו על גבי המים שאינן ראויין לקדשן ונגע בהן הטהור לתרומה בין בידיו בין בגופו נטמא נגע בהן הטהור לחטאת אפילו בידיו ה"ז טהור כמות שהיה:
6 When sanctified water is disqualified, it should not be mixed with mud, so as not to create a stumbling block for others, lest they touch the mud and become impure. For the sanctified water does not become nullified in the mud, as implied by Numbers 19:9: "It is a sin-offering."ומי חטאת שנפסלו לא יגבלם בטיט שלא יעשם תקלה לאחרים שמא יגע בטיט ויטמא שמי חטאת אינם בטלין בטיט שנאמר חטאת היא:
7 When a cow drinks from sanctified water, its meat is pure even if it was slaughtered within 24 hours of drinking, as can be inferred from ibid.: "as safekeeping, as water for sprinkling." Implied is that when the water is kept safe, it is not nullified. If, however, a cow drank from it, it is nullified, because it was not kept safe.זפרה ששתת מי חטאת אף ע"פ שנשחטה בתוך כ"ד שעות בשרה טהור שנאמר למשמרת למי נדה בזמן שהן שמורין אינן בטלין אבל בזמן ששתאתן פרה בטלו שהרי אינם שמורין:
8 When water is sprinkled on a person from a window from which water is sprinkled on many individuals, he entered the Temple, and then it is discovered that the water was disqualified, he is exempt. The rationale is that one can assume that the water that is sprinkled on many people is acceptable. Hence, he is considered as one who transgressed because of factors beyond his control.
If, however, water was sprinkled on a person from the window of a private individual and he entered the Temple and afterwards, it was discovered that the water was disqualified, he is obligated to bring an adjustable guilt-offering. The rationale is that he should have investigated the status of the water and only afterwards, entered the Temple.
Even if people would slip on water that had been sprinkled from a window from which water is sprinkled on many individuals and was flowing on the ground and they would tread on them, they would enter the Temple without being concerned that they had been disqualified.חהמזה מחלון שמזין ממנו על הרבים והוזה עליו ונכנס למקדש ואח"כ נמצאו המים פסולין הרי זה פטור שחזקת המים שמזין מהן על הרבים שהן כשרין והרי זה כאנוס אבל אם הוזה עליו מחלון של יחיד ונכנס למקדש ונמצאו המים פסולין חייב בקרבן עולה ויורד מפני שהיה לו לבדוק על המים ואח"כ יכנס למקדש מחליקים היו העם במים ששותתים בארץ מחלון של רבים ודורסים אותן ונכנסים למקדש ולא היו חוששין להן שמא פסולין הן:
If, however, water was sprinkled on a person from the window of a private individual and he entered the Temple and afterwards, it was discovered that the water was disqualified, he is obligated to bring an adjustable guilt-offering. The rationale is that he should have investigated the status of the water and only afterwards, entered the Temple.
Even if people would slip on water that had been sprinkled from a window from which water is sprinkled on many individuals and was flowing on the ground and they would tread on them, they would enter the Temple without being concerned that they had been disqualified.חהמזה מחלון שמזין ממנו על הרבים והוזה עליו ונכנס למקדש ואח"כ נמצאו המים פסולין הרי זה פטור שחזקת המים שמזין מהן על הרבים שהן כשרין והרי זה כאנוס אבל אם הוזה עליו מחלון של יחיד ונכנס למקדש ונמצאו המים פסולין חייב בקרבן עולה ויורד מפני שהיה לו לבדוק על המים ואח"כ יכנס למקדש מחליקים היו העם במים ששותתים בארץ מחלון של רבים ודורסים אותן ונכנסים למקדש ולא היו חוששין להן שמא פסולין הן:
9 When a person sprinkles such water, using a hyssop that is impure with regard to this sacrificial process, if it is the size of an egg, the water is impure and the sprinkling is unacceptable. If it is less than the size of an egg, the water is pure, but the sprinkling is unacceptable. This hyssop can impart impurity to another, and that other, to still another, even when the chain reaches 100, because levels of impurity are not counted with regard to the purification process involving the ashes of the red heifer.טהמזה באזוב הטמא לחטאת אם יש בו כביצה המים פסולין והזייתו [פסולה] אין בו כביצה המים כשירים והזאתו פסולה ואזוב זה מטמא חבירו וחבירו לחבירו אפילו הן מאה שאין מונין לחטאת:
10 When a person lifts up an k'li upon which this water has been sprinkled and enough water to be sprinkled remains upon it, he is pure. Once the water has performed its mitzvah, it does not impart impurity, as we explained.יהמגביה כלי שהוזה עליו והרי עליו המים כדי הזאה טהור שהמים שעשו מצוותן אינן מטמאין כמו שביארנו:
Tum'at Tsara`at - Chapter 1
Introduction to Hilchos Tum'at Tsara`at
Included in this text are eight commandments: six positive commandments and two negative commandments. They comprise the following:
1) to rule with regard to tzara'at that afflicts a human according to the laws stated in the Torah;
2) not to cut off the signs of tzara'at impurity;
3) not to shave the hair of a blemish of tzara'at impurity;
4) that a person afflicted by tzara'at should be distinguished by having his clothes torn, his hair covered, and cloaking himself until his lips;
5) the purification of a person afflicted by tzara'at;
6) that a person afflicted by tzara'at should shave all his hair when he is purified;
7) the laws pertaining to tzara'at on garments;
8) the laws pertaining to tzara'at on homes.
These mitzvot are explained in the ensuing chapters. הלכות טומאת צרעת - הקדמה
הלכות טומאת צרעת יש בכללן שמונה מצות שש מצות עשה ושתים מצות לא תעשה וזה הוא פרטן:
(א) להורות בצרעת אדם כדינה הכתוב בתורה
(ב) שלא יקוץ סימני טומאה
(ג) שלא יגלח הנתק
(ד) שיהיה המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם
(ה) טהרת צרעת
(ו) שיגלח המצורע את כל שערו כשיטהר
(ז) דין צרעת הבגד
(ח) דין צרעת הבית
וביאור מצות אלו בפרקים אלו:
Included in this text are eight commandments: six positive commandments and two negative commandments. They comprise the following:
1) to rule with regard to tzara'at that afflicts a human according to the laws stated in the Torah;
2) not to cut off the signs of tzara'at impurity;
3) not to shave the hair of a blemish of tzara'at impurity;
4) that a person afflicted by tzara'at should be distinguished by having his clothes torn, his hair covered, and cloaking himself until his lips;
5) the purification of a person afflicted by tzara'at;
6) that a person afflicted by tzara'at should shave all his hair when he is purified;
7) the laws pertaining to tzara'at on garments;
8) the laws pertaining to tzara'at on homes.
These mitzvot are explained in the ensuing chapters. הלכות טומאת צרעת - הקדמה
הלכות טומאת צרעת יש בכללן שמונה מצות שש מצות עשה ושתים מצות לא תעשה וזה הוא פרטן:
(א) להורות בצרעת אדם כדינה הכתוב בתורה
(ב) שלא יקוץ סימני טומאה
(ג) שלא יגלח הנתק
(ד) שיהיה המצורע מפורסם בקריעת בגדיו ופריעת ראשו ועטייה על שפם
(ה) טהרת צרעת
(ו) שיגלח המצורע את כל שערו כשיטהר
(ז) דין צרעת הבגד
(ח) דין צרעת הבית
וביאור מצות אלו בפרקים אלו:
1 When there is a tzara'at affliction of human skin, the skin turns white, becoming as white as the membrane of an egg or whiter. Whiteness that is not as white as this membrane is not deemed tzara'at, but is instead a bohak.אצרעת עור הבשר הוא שילבין מקום מן העור ותהיה הלבנונית כקרום ביצה ומקרום ביצה ולמעלה אבל לבנונית שהיא דיהה מקרום הביצה ולמטה אינה צרעת אלא בוהק הוא:
2 There are four shades of white that appear on human skin that cause a person to be deemed afflicted by tzara'at:
a) very intense white that resembles snow on human skin; it is called baheret.
b) a white that is slightly darker than that; it resembles the cleaned wool of a newborn sheep; it is called si'ait;
c) a white that is slightly darker than si'ait; it resembles the lime of the Temple building; it is a derivative of the baheret and is called sapachat;
d) a white that is slightly darker than the lime of the Temple building and which resembles the membrane of an egg; it is a derivative of the si'ait and is also called sapachat.
Thus one has learnt that the shade that is like the lime of the Temple building is a sapachat of the baheret and the shade that is like the membrane of an egg is a sapachat of the si'ait. For the meaning of the term sapachat is subsidiary. Based on the above, our Sages said: "The shades of tzara'at blemishes are two which are four:" baheret and its subsidiary and si'ait and its subsidiary.בוד' מראות יש בצרעת עור הבשר ואלו הן: לובן עז ביותר שאין למעלה ממנו שהוא נראה בעור הבשר כשלג הוא הנקרא בהרת ולובן שהוא דיהה מזה מעט שנראה כצמר נקי של כבש בן יומו הוא הנקרא שאת ולבן שדיהה מן השאת מעט שנראה כסיד ההיכל הוא תולדת הבהרת ונקראת ספחת ולובן שדיהה מסיד ההיכל מעט והרי הוא כקרום ביצה היא תולדת השאת וגם זה נקרא ספחת הנה למדת שהמראה שהוא כסיד ההיכל הוא ספחת הבהרת והמראה שהוא כקרום ביצה היא ספחת השאת שאין לשון ספחת אלא טפילה מכאן אמרו מראות נגעים שתים שהן ארבע בהרת וספחתה שאת וספחתה:
a) very intense white that resembles snow on human skin; it is called baheret.
b) a white that is slightly darker than that; it resembles the cleaned wool of a newborn sheep; it is called si'ait;
c) a white that is slightly darker than si'ait; it resembles the lime of the Temple building; it is a derivative of the baheret and is called sapachat;
d) a white that is slightly darker than the lime of the Temple building and which resembles the membrane of an egg; it is a derivative of the si'ait and is also called sapachat.
Thus one has learnt that the shade that is like the lime of the Temple building is a sapachat of the baheret and the shade that is like the membrane of an egg is a sapachat of the si'ait. For the meaning of the term sapachat is subsidiary. Based on the above, our Sages said: "The shades of tzara'at blemishes are two which are four:" baheret and its subsidiary and si'ait and its subsidiary.בוד' מראות יש בצרעת עור הבשר ואלו הן: לובן עז ביותר שאין למעלה ממנו שהוא נראה בעור הבשר כשלג הוא הנקרא בהרת ולובן שהוא דיהה מזה מעט שנראה כצמר נקי של כבש בן יומו הוא הנקרא שאת ולבן שדיהה מן השאת מעט שנראה כסיד ההיכל הוא תולדת הבהרת ונקראת ספחת ולובן שדיהה מסיד ההיכל מעט והרי הוא כקרום ביצה היא תולדת השאת וגם זה נקרא ספחת הנה למדת שהמראה שהוא כסיד ההיכל הוא ספחת הבהרת והמראה שהוא כקרום ביצה היא ספחת השאת שאין לשון ספחת אלא טפילה מכאן אמרו מראות נגעים שתים שהן ארבע בהרת וספחתה שאת וספחתה:
3 These four shades of tzara'at blemishes can all be joined with each other and are considered as a single blemish, whether this produces a more lenient ruling or a more stringent ruling, whether at the beginning of the observation of the blemish or at the conclusion of the seven days, whether after the person afflicted with tzara'at was released from impurity or definitely categorized as afflicted.
What is implied? Whether a blemish is entirely white like snow or like the lime of the Temple building or like clean wool or like the membrane of an egg or a blemish was varied in appearance, part of its whiteness was the shade of baheret and part was like the shade of si'ait, and part like the shade of sapachat, they are all considered as one appearance.
If so, why did the Sages count them and say, "The shades of tzara'at blemishes are two which are four?" So that one will understand the different appearances. For any priest who does not recognize the different appearances and their names when he is taught and informed, should not assess a blemish until he understands them and recognizes them and can say: "This is baheret and this is its subsidiary. This is si'ait and this is its subsidiary."גארבע מראות נגעים אלו כולן מצטרפין זה עם זה בין להקל בין להחמיר בין בתחילת ראיית הנגע בין בסוף השבעה בין לאחר שנפטר המצורע או נחלט כיצד אחד נגע שהיה כולו לבן כשלג או כסיד ההיכל או כצמר נקי או כקרום ביצה ואחד נגע שהיה מקצת הלובן כמראה הבהרת ומקצתו כמראה השאת ומקצתו כמראה הספחת הכל כמראה אחד הוא חשוב א"כ למה מנאום חכמים ואמרו מראות נגעים שתים שהן ארבע כדי להבין במראות שכל כהן שאינו מכיר המראות ושמותיהן כשמלמדין אותו ומודיעין אותו לא יראה הנגע עד שיבין ויכיר ויאמר זו היא הבהרת וזו היא ספחתה זו היא השאת וזו היא ספחתה:
What is implied? Whether a blemish is entirely white like snow or like the lime of the Temple building or like clean wool or like the membrane of an egg or a blemish was varied in appearance, part of its whiteness was the shade of baheret and part was like the shade of si'ait, and part like the shade of sapachat, they are all considered as one appearance.
If so, why did the Sages count them and say, "The shades of tzara'at blemishes are two which are four?" So that one will understand the different appearances. For any priest who does not recognize the different appearances and their names when he is taught and informed, should not assess a blemish until he understands them and recognizes them and can say: "This is baheret and this is its subsidiary. This is si'ait and this is its subsidiary."גארבע מראות נגעים אלו כולן מצטרפין זה עם זה בין להקל בין להחמיר בין בתחילת ראיית הנגע בין בסוף השבעה בין לאחר שנפטר המצורע או נחלט כיצד אחד נגע שהיה כולו לבן כשלג או כסיד ההיכל או כצמר נקי או כקרום ביצה ואחד נגע שהיה מקצת הלובן כמראה הבהרת ומקצתו כמראה השאת ומקצתו כמראה הספחת הכל כמראה אחד הוא חשוב א"כ למה מנאום חכמים ואמרו מראות נגעים שתים שהן ארבע כדי להבין במראות שכל כהן שאינו מכיר המראות ושמותיהן כשמלמדין אותו ומודיעין אותו לא יראה הנגע עד שיבין ויכיר ויאמר זו היא הבהרת וזו היא ספחתה זו היא השאת וזו היא ספחתה:
4 If in one of these four shades of a white hue there is a slight redness mixed in, it is also considered as a tzara'at blemish, as Leviticus 13:19 states: "a white baheret with redness." This also applies to si'ait and to the subsidiary of si'ait and to the subsidiary of baheret. This hue that is a mixture of whiteness with a little redness is called petuch.
What is the appearance of petuch in these four shades? It is as if there are four cups filled with milk. In the first was mixed two drops of blood; in the second, there were four drops; in the third, eight drops; and in the fourth, sixteen drops. The petuch of a baheret is the fourth shade; the petuch of si'ait is the shade of the third cup; the petuch of the sapachat of a baheret is the shade of the second cup, and the petuch of the sapachat of si'ait is the shade of the first cup.דהיה במראה הלובן מארבע מראות אלו מקצת אדמומיות מעורבות בו גם זה נגע צרעת הוא שנאמר או בהרת לבנה אדמדמת והוא הדין לשאת ולספחת של שאת ולספחת הבהרת והמראה הזה שהוא מעורב מלבנונית ומעט אודם הוא הנקרא פתוך וכיצד מראה הפתוך בארבע מראות אלו כאילו הן ארבע כוסות מלאות חלב ונתערב בכוס הראשונה שני טיפי דם ובשניה ארבעה טיפין ובשלישית שמונה טיפין וברביעית ששה עשר טיפין הפתוך שבבהרת הוא המראה הרביעי והפתוך שבשאת כמראה כוס שלישית והפתוך שבספחת הבהרת כמראה הכוס השניה והפתוך שבספחת השאת כמראה הכוס הראשונה:
What is the appearance of petuch in these four shades? It is as if there are four cups filled with milk. In the first was mixed two drops of blood; in the second, there were four drops; in the third, eight drops; and in the fourth, sixteen drops. The petuch of a baheret is the fourth shade; the petuch of si'ait is the shade of the third cup; the petuch of the sapachat of a baheret is the shade of the second cup, and the petuch of the sapachat of si'ait is the shade of the first cup.דהיה במראה הלובן מארבע מראות אלו מקצת אדמומיות מעורבות בו גם זה נגע צרעת הוא שנאמר או בהרת לבנה אדמדמת והוא הדין לשאת ולספחת של שאת ולספחת הבהרת והמראה הזה שהוא מעורב מלבנונית ומעט אודם הוא הנקרא פתוך וכיצד מראה הפתוך בארבע מראות אלו כאילו הן ארבע כוסות מלאות חלב ונתערב בכוס הראשונה שני טיפי דם ובשניה ארבעה טיפין ובשלישית שמונה טיפין וברביעית ששה עשר טיפין הפתוך שבבהרת הוא המראה הרביעי והפתוך שבשאת כמראה כוס שלישית והפתוך שבספחת הבהרת כמראה הכוס השניה והפתוך שבספחת השאת כמראה הכוס הראשונה:
5 All of these shades - whether the white or the petuch - can be joined with each other and are considered as a single appearance. This applies whether the blemish was entirely white or part of it was white and part with redness, it is all considered as a single blemish whether this leads to a more lenient ruling or a more stringent one.הכל המראות האלו בין הלבן בין הפתוך מצטרפין זה עם זה וכמראה אחד הן חשובין ובין שהיה הנגע כולו לבן או מקצתו לבן ומקצתו אדמדם הכל כמראה אחד הוא בין להקל בין להחמיר:
6 Any appearance of tzara'at on the skin of human flesh is not considered as a blemish and does not impart impurity unless the appearance of the blemish is deep, under the surface of the skin of the flesh. The intent is not only a blemish that can be felt as deep in the flesh, but also one that appears such; it appears like the sun's light that appears to the eye to be deeper than a shadow. If, however, the white shade or the petuch is on the same level as the remainder of the flesh or raised above the flesh, it is not a tzara'at blemish, but rather a rash like other rashes that erupt on the body.וכל מראה צרעת עור הבשר אינה קרויה נגע ולא מטמאה עד שיהיה מראה הנגע עמוק מעור הבשר לא עמוק במשישתו אלא במראית העין כמראה החמה הנראית לעין עמוקה מן הצל אבל אם היה מראה הלובן או הפתוך בשוה עם שאר העור או גבוה מן העור אינו נגע אלא כמו צמח מן הצמחים העולים בגוף:
7 The minimum measure for all blemishes of tzara'at, whether tzara'at of humans or tzara'at of garments, is the size of a Cilikian gris, which is square. This is a square place on the skin of the flesh where 36 hairs could grow, i.e., six hairs in length and six hairs in width. Anything smaller than this is not considered as a tzara'at blemish.זשיעור כל נגעי צרעת בין צרעת אדם בין צרעת בגדים כגריס הקלקי שהוא מרובע והוא מקום מרובע מעור הבשר כדי צמיחת שלשים ושש שערות שש שערות אורך ושש שערות רוחב וכל הפחות מזה אינו נגע צרעת:
8 When the width of a blemish is only a place to grow five hairs, it is pure and it is not considered as a tzara'at blemish, even if it was a cubit in length. It must be at least a square gris in size. All of the minimum measures are halachot transmitted to Moses at Sinai.חנגע שהיה רוחבו כדי צמיחת חמש שערות אפילו היה אורכו אמה הרי זה טהור ואינו נגע צרעת עד שיהיה בו רבוע כגריס וכל השיעורין הלכה למשה מסיני:
9 Whenever a baheret is spoken of, the same laws apply to the remainder of the four shades of white or those of a petuch, provided the blemish is a gris in size and is deeper than the surface of the skin of the flesh. This is what we refer to as a baheret without further explanation.
A baheret that is very intense white, like snow appears dark on the flesh of an albino. And one that is dark appears intensely white on a black man. Therefore we consider the shade as it would appear on a person of average complexion, neither an albino or a black man.טכ"מ שנאמר בהרת הוא הדין לשאר ד' מראות של לובן או של פתוך והוא שיהיה הנגע כגריס או יתר ויהיה עמוק מעור הבשר וזה הוא שאנו קורין אותו בהרת סתם בהרת שהיא עזה כשלג נראית באדם שהוא לבן כהה ובהרת שהיא כהה נראית בכושי עזה לפיכך אין משערין הכל אלא בבינוני שאינו לא לבן ולא שחור:
A baheret that is very intense white, like snow appears dark on the flesh of an albino. And one that is dark appears intensely white on a black man. Therefore we consider the shade as it would appear on a person of average complexion, neither an albino or a black man.טכ"מ שנאמר בהרת הוא הדין לשאר ד' מראות של לובן או של פתוך והוא שיהיה הנגע כגריס או יתר ויהיה עמוק מעור הבשר וזה הוא שאנו קורין אותו בהרת סתם בהרת שהיא עזה כשלג נראית באדם שהוא לבן כהה ובהרת שהיא כהה נראית בכושי עזה לפיכך אין משערין הכל אלא בבינוני שאינו לא לבן ולא שחור:
10 There are three signs that indicate ritual impurity with regard to tzara'at on the skin of human flesh: white hair, healthy flesh in the midst of a blemish, and expansion. All three are explicitly mentioned in the Torah.
What is implied? If a baheret erupts on a person's skin and in its midst there is white hair or a portion of healthy flesh, when the priest sees it, he will rule definitely, saying: "He is impure." If it does not have either white hairs or healthy flesh, he should be isolated for seven days. On the seventh day, the priest sees him again. If the baheret grew white hair or healthy flesh or if it expanded and increased, he is definitively categorized as impure. If neither white hair nor healthy flesh grew, nor did the baheret expand on his skin, he should be isolated for a second week. If any of the three signs occur, he is definitively categorized as impure. If not, he is pure and he is sent away. The rationale is that blemishes on the skin of human flesh do not require isolation for more than two weeks. If the blemish expands - or white hair or healthy flesh grows in it - after he was sent away and deemed pure, he is definitively categorized as impure.ישלשה סימני טומאה הן בצרעת: עור הבשר שיער לבן והמחיה והפשיון ושלשתן מפורשין בתורה כיצד מי שנולדה בו בהרת ובה שיער לבן או מחית בשר חי כשיראהו הכהן יחליטו ויאמר טמא לא היה בה שיער לבן ולא מחיה יסגר שבעת ימים ובשביעי רואהו אם נולד בבהרת שיער לבן או מחיה או שפשתה והוסיפה ה"ז מוחלט לא נולד בה לא מחיה ולא שיער לבן ולא פשתה בעור יסגיר שבוע שני אם נולד בה אחד משלשתן מחליטו ואם לאו ה"ז טהור ויפטרנו שאין בנגעי עור הבשר הסגר יתר על שני שבועות ואם לאחר שפטרו וטהר פשה הנגע או נולד בו שיער לבן או מחיה הרי זה מוחלט טומאה:
What is implied? If a baheret erupts on a person's skin and in its midst there is white hair or a portion of healthy flesh, when the priest sees it, he will rule definitely, saying: "He is impure." If it does not have either white hairs or healthy flesh, he should be isolated for seven days. On the seventh day, the priest sees him again. If the baheret grew white hair or healthy flesh or if it expanded and increased, he is definitively categorized as impure. If neither white hair nor healthy flesh grew, nor did the baheret expand on his skin, he should be isolated for a second week. If any of the three signs occur, he is definitively categorized as impure. If not, he is pure and he is sent away. The rationale is that blemishes on the skin of human flesh do not require isolation for more than two weeks. If the blemish expands - or white hair or healthy flesh grows in it - after he was sent away and deemed pure, he is definitively categorized as impure.ישלשה סימני טומאה הן בצרעת: עור הבשר שיער לבן והמחיה והפשיון ושלשתן מפורשין בתורה כיצד מי שנולדה בו בהרת ובה שיער לבן או מחית בשר חי כשיראהו הכהן יחליטו ויאמר טמא לא היה בה שיער לבן ולא מחיה יסגר שבעת ימים ובשביעי רואהו אם נולד בבהרת שיער לבן או מחיה או שפשתה והוסיפה ה"ז מוחלט לא נולד בה לא מחיה ולא שיער לבן ולא פשתה בעור יסגיר שבוע שני אם נולד בה אחד משלשתן מחליטו ואם לאו ה"ז טהור ויפטרנו שאין בנגעי עור הבשר הסגר יתר על שני שבועות ואם לאחר שפטרו וטהר פשה הנגע או נולד בו שיער לבן או מחיה הרי זה מוחלט טומאה:
11 When a baheret was originally intensely white like snow and, after isolation, it appeared only as the membrane of an egg, or, originally, it appeared like the membrane of an egg and its intensity increased and it appeared as snow, it is considered in its original state, for an increase in the intensity of the appearance of a blemish is not a sign of impurity, nor is a darkening of it a sign of purity unless it becomes darker than the four shades described above, i.e., darker than the membrane of an egg. In such an instance, it is classified as a bohak and he is pure. If so, what is meant by the Torah's statement: "The blemish became darker and did not expand on the flesh, the priest should declare him pure?" That if it became darker than the four shades, he is pure, Similarly, if it did not become darker, but did not expand, nor grew white hair or healthy flesh, he is pure.יאבהרת שהיתה עזה כשלג ולאחר ההסגר נעשית כקרום ביצה או שהיתה בתחילה כקרום ביצה ונעשית כשלג הרי היא כמות שהיתה שאין עזות המראה סימן טומאה ולא כהייתו סימן טהרה אלא אם נתמעט מארבע מראות ונעשית כהה מקרום ביצה שהרי נעשית בוהק ולפיכך טהור א"כ מהו זה שנאמר בתורה והנה כהה הנגע ולא פשה הנגע בעור וטהרו הכהן שאם כהה מארבע מראות טהור וכן אם לא כהה ולא פשה ולא נולדה בו לא שיער לבן ולא מחיה הרי זה טהור:
Hayom Yom:
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Iyar 21, 5777 · 05/17/2017
Iyar 21, 36th day of the omer
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Daily Thought
Simple Thought All of Jewish philosophy is but an attempt to fit inside the human mind that which is contained within the heart of a simple Jew.
It will never fit.
But perhaps the mind, once aware of its inadequacy, will awaken the heart from its slumber.[Hayom Yom, 19 Shvat.]
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