TODAY IN JUDAISM: Friday, June 2, 2017 - Chabad.org in New York, New York, United States - Today is Friday, Sivan 8, 5777 · June 2, 2017 -
Today's Laws & Customs:
• Isru Chag
The day following a festival is called Isru Chag ("tied to the festival"). Tachnun (confession of sins) and similar prayers are omitted through the 12th of Sivan.
On Isru Chag, It is customary to hold a kinus Torah, a public gathering in which Torah thoughts are shared and discussed.
Today in Jewish History:
• Rabbi Escapes Crusaders (1147)
Rabbi Yaakov ben Meir Tam, known as the "Rabbenu Tam," was one of Rashi's illustrious grandsons. During the Second Crusade, on the second day of the holiday of Shavuot, the Crusaders entered his hometown of Rameru, and pillaged and massacred many Jews.
They broke into Rabbenu Tam's house, plundered all his wealth, and seriously wounded Rabbenu Tam. On the next day, the 8th of Sivan, Rabbenu Tam escaped Rameru and the clutches of the Crusaders.
Two years later he completed his famous treatise on Jewish ritual and ethics, Sefer Hayashar.
Daily Quote:
Among the religions of the world there are various customs, and they do not all gather in the same house [of worship]. We, however, have but one G-d, one Torah, one law, one Kohen Gadol and one Sanctuary; yet you, two hundred and fifty men, all desire the High Priesthood! I, too, desire it! [Moses to Korach and his followers (Midrash Tanchuma on Numbers 16:10)]
Daily Torah Study:
Numbers Chapter 7
| 42On the sixth day, the chieftain was of the sons of Gad, Eliasaph the son of De'uel. | | מבבַּיּוֹם֙ הַשִּׁשִּׁ֔י נָשִׂ֖יא לִבְנֵ֣י גָ֑ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל: |
| 43His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | מגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 44One spoon [weighing] ten [shekels] of gold filled with incense. | | מדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 45One young bull, one ram and one lamb in its first year for a burnt offering. | | מהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 46One young he goat for a sin offering. | | מושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 47And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Eliasaph the son of De'uel. | | מזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל: |
| 48On the seventh day, the chieftain was of the sons of Ephraim, Elishama the son of Ammihud. | | מחבַּיּוֹם֙ הַשְּׁבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י אֶפְרָ֑יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד: |
| 49His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | מטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 50One spoon [weighing] ten [shekels] of gold filled with incense. | | נכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 51One young bull, one ram and one lamb in its first year for a burnt offering. | | נאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 52One young he goat for a sin offering. | | נבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 53And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Elishama the son of Ammihud; | | נגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד: |
| 54On the eighth day, the chieftain was of the sons of Manasseh, Gamliel the son of Pedazhur. | | נדבַּיּוֹם֙ הַשְּׁמִינִ֔י נָשִׂ֖יא לִבְנֵ֣י מְנַשֶּׁ֑ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר: |
| 55His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | נהקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 56One spoon [weighing] ten [shekels] of gold filled with incense. | | נוכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 57One young bull, one ram and one lamb in its first year for a burnt offering. | | נזפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 58One young he goat for a sin offering. | | נחשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 59And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Gamliel the son of Pedazhur. | | נטוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר: |
| 60On the ninth day, the chieftain was of the sons of Benjamin, Abidan the son of Gideoni. | | סבַּיּוֹם֙ הַתְּשִׁיעִ֔י נָשִׂ֖יא לִבְנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי: |
| 61His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | סאקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 62One spoon [weighing] ten [shekels] of gold filled with incense. | | סבכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 63One young bull, one ram and one lamb in its first year for a burnt offering. | | סגפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 64One young he goat for a sin offering. | | סדשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 65And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Abidan the son of Gideoni. | | סהוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי: |
| 66On the tenth day, the chieftain was of the sons of Dan, Ahiezer the son of Ammishaddai. | | סובַּיּוֹם֙ הָֽעֲשִׂירִ֔י נָשִׂ֖יא לִבְנֵ֣י דָ֑ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי: |
| 67His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | סזקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 68One spoon [weighing] ten [shekels] of gold filled with incense. | | סחכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 69One young bull, one ram and one lamb in its first year for a burnt offering. | | סטפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 70One young he goat for a sin offering. | | עשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 71And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahiezer the son of Ammishaddai. | | עאוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי: |
| 72On the eleventh day, the chieftain was of the sons of Asher, Pag'iel the son of Ochran. | | עבבְּיוֹם֙ עַשְׁתֵּ֣י עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן: |
| 73His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | עגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 74One spoon [weighing] ten [shekels] of gold filled with incense. | | עדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 75One young bull, one ram and one lamb in its first year for a burnt offering. | | עהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 76One young he goat for a sin offering. | | עושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 77And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Pag'iel the son of Ochran. | | עזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן: |
| 78On the twelfth day, the chieftain was of the sons of Naphtali, Ahira the son of Enan. | | עחבְּיוֹם֙ שְׁנֵ֣ים עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן: |
| 79His offering was one silver bowl weighing one hundred and thirty [shekels], one silver sprinkling basin [weighing] seventy shekels according to the holy shekel, both filled with fine flour mixed with olive oil for a meal offering. | | עטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם | מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה: |
| 80One spoon [weighing] ten [shekels] of gold filled with incense. | | פכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת: |
| 81One young bull, one ram and one lamb in its first year for a burnt offering. | | פאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה: |
| 82One young he goat for a sin offering. | | פבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת: |
| 83And for the peace offering: two oxen, five rams, five he goats, five lambs in their first year; this was the offering of Ahira the son of Enan. | | פגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִירַ֖ע בֶּן־עֵינָֽן: |
• Hebrew text • English text
Chapter 44
The psalmist cries and laments painfully over this bitter exile, where we and our Torah are shamed daily, when the nations say that God has exchanged us for another nation, and where we are considered as sheep for the slaughter, as a byword and taunt. It is therefore fitting that God redeem us, for the sake of His great Name that abides with us in exile.
1. For the Conductor, by the sons of Korach, a maskil.
2. God, with our ears we have heard, our fathers have told us, of the deeds You wrought in their days, in the days of old.
3. You drove out nations with Your hand, and planted [Israel in their place]; You afflicted peoples and banished them.
4. For not by their sword did they inherit the land, and their own arm did not save them, but by Your right hand, Your arm and the light of Your countenance-for You favored them.
5. You are my king, O God; decree the salvation of Jacob.
6. Through You will we gore our adversaries; with Your Name we will trample our opponents.
7. For I do not trust in my bow, and my sword cannot save me.
8. For You have delivered us from our foes, and You shamed those who hate us.
9. In God we glory all day, and forever thank Your Name, Selah.
10. Though You abandon and disgrace us, and do not go forth with our armies;
11. You cause us to retreat from the oppressor, and those who hate us plunder for themselves;
12. You deliver us like sheep to be devoured, and scatter us among the nations;
13. You sell Your nation without gain, and do not set a high price upon them;
14. You make us a disgrace to our neighbors, the scorn and derision of those around us;
15. You make us a byword among the nations, [a cause for] nodding the head among the peoples;
16. all day long my humiliation is before me, and the shame of my face covers me
17. at the voice of the reviler and blasphemer, because of the foe and avenger-
18. all this has come upon us, yet we have not forgotten You, nor have we been false to Your covenant.
19. Our hearts have not retracted, nor have our steps strayed from Your path.
20. Even when You crushed us in the place of serpents, and shrouded us in the shadow of death-
21. did we forget the Name of our God, and extend our hands to a foreign god?
22. Is it not so that God can examine this, for He knows the secrets of the heart.
23. For it is for Your sake that we are killed all the time; we are regarded as sheep for the slaughter.
24. Arise! Why do You sleep, my Lord? Wake up! Do not abandon [us] forever!
25. Why do You conceal Your countenance and forget our affliction and distress?
26. For our souls are bowed to the dust, our bellies cleave to the earth.
27. Arise! Be our help, and redeem us for the sake of Your kindness.
Chapter 45
The psalmist composed this psalm referring to Moshiach. He describes his greatness, his attributes, his glory, his wealth, and his reign; and states that Israel anticipates him, remembering and saying in every generation, "When will King Moshiach come?"
1. For the Conductor, upon the shoshanim, By the sons of Korach; a maskil, a song of love.
2. My heart is astir with a noble theme; I say, "My composition is for the king; my tongue is the pen of a skillful scribe.”
3. You are the most handsome of men, charm is poured upon your lips; therefore has God blessed you forever.
4. Gird your sword upon your thigh, O mighty one-it is your majesty and splendor.
5. And with your splendor, succeed and ride on for the sake of truth and righteous humility; and your right hand will guide you to awesome deeds.
6. Your arrows are sharpened-nations fall beneath you-[the arrows fall] into the hearts of the king's enemies.
7. Your throne, O ruler, is forever and ever, [for] the scepter of justice is the scepter of your kingdom.
8. You love righteousness and hate wickedness; therefore has God, your God, anointed you with oil of joy above your peers.
9. Myrrh, aloes and cassia are [the fragrance] of all your garments, which are from ivory palaces that bring you joy.
10. Daughters of kings visit you, and the queen stands erect at your right hand, adorned in the fine gold of Ophir.
11. Hear, O daughter, and observe, incline your ear; forget your people and your father's house.
12. Then the king will desire your beauty. He is your master-bow to him.
13. The daughter of Tyre, the wealthiest of nations, will seek your favor with a gift.
14. All the glory of the princess is within; her clothing surpasses settings of gold.
15. In embroidered garments she will be brought to the king; the maidens in her train, her companions, will be led to you.
16. They will be brought with gladness and joy, they will enter the palace of the king.
17. Your sons will succeed your fathers; you will appoint them ministers throughout the land.
18. I will cause Your Name to be remembered throughout the generations; therefore will the nations praise You forever and ever.
Chapter 46
This psalm tells of the Gog and Magog era (the Messianic age), when man will cast aside his weapons, and warfare will be no more.
1. For the Conductor, by the sons of Korach, on the alamot, a song.
2. God is our refuge and strength, a help in distress, He is most accessible.
3. Therefore, we will not be afraid when the earth is transformed, when mountains collapse in the heart of the seas;
4. when its waters roar and are muddied, and mountains quake before His grandeur, Selah.
5. The river-its streams will bring joy to the city of God, the sacred dwelling of the Most High.
6. God is in her midst, she will not falter; God will help her at the approach of morning.
7. Nations clamor, kingdoms stumble; He raises His voice and the earth dissolves.
8. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
9. Go and see the works of the Lord, Who has wrought devastation in the land.
10. To the end of the earth He causes wars to cease; He breaks the bow, snaps the spear, and burns the wagons in fire.
11. Stop [waging war]! And know that I am God; I will be exalted among the nations, exalted upon the earth.
12. The Lord of Hosts is with us; the God of Jacob is our stronghold forever.
Chapter 47
Following the battle of Gog and Magog (in the Messianic era), war will be no more. God will grant us salvation, and we will merit to go up to the Holy Temple for the festivals, Amen.
1. For the Conductor, a psalm by the sons of Korach.
2. All you nations, clap hands; sound [the shofar] to God with a sound of jubilation.
3. For the Lord is most high, awesome; a great King over all the earth.
4. He subdues peoples under us, nations beneath our feet.
5. He chooses our heritage for us, the glory of Jacob whom He loves eternally.
6. God ascends through teruah, the Lord-through the sound of the shofar.
7. Sing, O sing to God; sing, O sing to our King.
8. For God is King over all the earth; sing, O man of understanding.
9. God reigns over the nations; God is seated on His holy throne.
10. The most noble of the nations are gathered, the nation of the God of Abraham; for the protectors of the earth belong to God; He is greatly exalted.
Chapter 48
The psalmist prophesies about the Messianic era, singing the praises of a rebuilt Jerusalem and the sacrifices brought there. At that time Israel will say, "As we heard from the mouths of the prophets, so have we merited to see!"
1. A song, a psalm by the sons of Korach.
2. The Lord is great and exceedingly acclaimed in the city of God, His holy mountain.
3. Beautiful in landscape, the joy of the whole earth is Mount Zion, on the northern slopes, the city of the great King.
4. In her citadels, God became known as a tower of strength.
5. For behold, the kings assembled, they advanced in concert [to invade her].
6. They saw [the wonders of the Almighty] and were astounded; they were terror-stricken, they hastened to flee.
7. Trembling seized them there, pangs as of a woman in the throes of labor;
8. [they were crushed as] by an east wind that shatters the ships of Tarshish.
9. As we have heard, so have we seen, in the city of the Lord of Hosts, in the city of our God; may God establish it for all eternity.
10. God, we have been hoping for Your kindness [to be revealed] within Your Sanctuary.
11. As Your Name, O God, [is great,] so is Your praise to the ends of the earth; Your right hand is filled with righteousness.
12. Let Mount Zion rejoice, let the towns of Judah exult, because of Your judgments.
13. Walk around Zion, encircle her, count her towers.
14. Consider well her ramparts, behold her lofty citadels, that you may recount it to a later generation.
15. For this God is our God forever and ever; He will lead us eternally.
• English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class
Friday, Sivan 8, 5777 · June 2, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, end of Chapter 1
ואף שלא הוזכר שם אבן בעשרה מאמרות שבתורה
Now, although the name אבן (“stone”) is not mentioned in the Ten Utterances recorded in the Torah, — how, then, can we say that letters of the Ten Utterances are enclothed within a stone?
אף על פי כן נמשך חיות לאבן על ידי צירופים וחילופי אותיות
nevertheless, life-force flows to the stone from the Ten Utterances by means of combinations and substitutions of their letters,
whereby an alef, for example, may take the place of a hei, since both letters are articulated by the same organ of speech, and so on,
המתגלגלות ברל״א שערים פנים ואחור, כמו שכתוב בספר יצירה
which are transposed in the “two hundred and thirty-one gates,” either in direct or reverse order,1 as is explained in Sefer Yetzirah,2
עד שמשתלשל מעשרה מאמרות ונמשך מהן צירוף שם אבן
so that ultimately the combination of letters [that forms] the name אבן descends from the Ten Utterances, and is derived from them,
והוא חיותו של האבן
and this combination of letters is the life-force of the stone.
וכן בכל הנבראים שבעולם
And so it is with all created things in the world.
The Holy Tongue, the Hebrew of the Torah, was the language used in creation. Thus, all created things are directly affected by their Hebrew names, as well as by the component letters of their names. In this, the Holy Tongue is unlike other, arbitrary languages, the meaning of whose words is the result of mere concensus.
השמות שנקראים בהם בלשון הקודש הן הן אותיות הדבור המשתלשלות ממדרגה למדרגה מעשרה מאמרות שבתורה
The names [of all creatures] in the Holy Tongue are the very letters of speech which descend, degree by degree, from the Ten Utterances recorded in the Torah,
להחיותו על ידי חילופים ותמורות האותיות ברל״א שערים, עד שמגיעות ומתלבשות באותו נברא
by means of substitutions and transpositions of letters through the “two hundred and thirty-one gates,” until they reach a particular created thing and become invested in it, thereby giving it life.
לפי שאין פרטי הנבראים יכולים לקבל חיותן מעשרה מאמרות עצמן שבתורה
This descent is necessary because individual creatures, unlike the more pervasive beings such as the heavens, earth, sun and moon, cannot receive their life-force directly from the actual Ten Utterances recorded in the Torah,
שהחיות הנמשך מהן עצמן גדול מאד מבחינת הנבראים פרטיים
for the life-force issuing directly from them is far greater than the capacity of the individual creatures; i.e., it is far too intense to serve as their life-force.
ואין כח בהם לקבל החיות אלא על ידי שיורד החיות ומשתלשל ממדרגה למדרגה פחותה ממנה, על ידי חילופים ותמורות האותיות
They can receive the life-force only when it descends and is progressively diminished, degree by degree, by means of substitutions and transpositions of the letters,
וגימטריאות, שהן חשבון האותיות
and by means of gematriot, their numerical values,
The life-force may be so muted that it reaches a created being not even through a transposition of letters, but merely through their numerical equivalent.
עד שיוכל להתצמצם ולהתלבש ולהתהוות ממנו נברא פרטי
until [the life-force] can be condensed and enclothed, and a particular creature can be brought forth from it.
וזה שמו אשר יקראו לו בלשון הקדש, הוא כלי לחיות המצומצם באותיות שם זה
And the name by which [the creature] is called in the Holy Tongue is a vessel for the life-force condensed into the letters of that name
שנשתלשל מעשרה מאמרות שבתורה, שיש בהם כח וחיות לברוא יש מאין ולהחיותו לעולם
which has descended from the Ten Utterances recorded in the Torah, that have the power and vitality to create a being ex nihilo and give it life forever.
דאורייתא וקודשא בריך הוא כולא חד
Why does it have the power to do so? — For3 “the Torah and the Holy One, blessed be He, are one.” Just as G‑d has the ability to create ex nihilo, so too do the Ten Utterances of the Torah.
Rambam:
• Sefer Hamitzvot:
Friday, Sivan 8, 5777 · June 2, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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.
We are commanded regarding the ritual impurity [contained in and emitted by] semen. [I.e., when contracted, one must follow all the laws associated with this impurity.]
Ritual Impurity of Semen Impurity caused by Discharge
Ritual Impurity of Semen Impurity caused by Discharge
Positive Commandment 105
• 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 19
Malveh veLoveh - Chapter 19
1 When the court attaches the property of a borrower to expropriate it, they should expropriate only land of intermediate quality for a lender.
According to Scriptural Law, a creditor should receive only the property of inferior quality, as implied by Deuteronomy 24:11: "You shall stand outside and the person who owes you the money shall bring the security out to you." What is the tendency of a person to bring out? The least valuable of his utensils. Our Sages, however, ordained that a creditor could expropriate property of intermediate quality, so that people would not refuse to give loans.
When does the above apply? When the lender comes to collect from the borrower himself. If, however, the borrower dies, and the lender comes to collect from his heirs - whether they are below or above the age of majority -he may collect only property of inferior value.אכשיורדין בית דין לנכסי הלוה לגבות מהן לא יגבו לבעל חוב אלא מן הבינונית שבקרקעותיו, ודין תורה שיגבה בעל חוב מן הזיבורית שנאמר בחוץ תעמוד והאיש אשר אתה נושה בו יוציא וגו' מה דרכו של אדם להוציא פחות שבכליו אבל תקנו חכמים בבינוניות כדי שלא תנעול דלת בפני לווין, במה דברים אמורים בבא ליפרע מן הלוה עצמו אבל הבא ליפרע מן היורשין בין קטנים בין גדולים לא יפרע אלא מן הזיבורית.
2 We do not collect payment from property that has been sold, when the debtor owns property that is still in his possession. [This applies even if the property in his possession is of inferior quality, and the property that has been sold is of intermediate or superior quality, and whether the property was sold or given away as presents.
If the property that has not been sold is flooded, the creditor may collect the property that has been sold. The rationale is that since it has been devastated, it is as if it no longer exists.באין נפרעים מנכסים משועבדין במקום שיש נכסים בני חורין ואפילו היו בני חורין זיבורית והמשועבדים בינונית או עידית בין שמכרם בין שנתנם, נשתדפו בני חורין ה"ז טורף מן המשועבדין שכיון שנשחתו כאילו אינם.
3 The creditor is given the upper hand in the following situation. Reuven sold all his fields to Shimon, and Shimon sold one of his fields to Levi. If one of Reuven's creditors comes to expropriate property in payment for his debt, he may expropriate property from either Shimon or Levi.
When does the above apply? When Levi purchased property of intermediate value. If, however, he purchased property that was of superior or inferior value, the creditor cannot expropriate property from Levi. For Levi will tell him: "I purposely took the trouble of purchasing a field that you have no right to expropriate, so that you would not have a claim against me." Similarly, if Levi purchased a field of intermediate worth and left Shimon a field of intermediate worth similar to the one of intermediate worth that he expropriated, the creditor cannot expropriate the field from Levi, for he will tell the creditor: "I left you property to expropriate as payment for your debt."גראובן שמכר כל שדותיו לשמעון וחזר שמעון ומכר שדה אחת מהן ללוי ובא ב"ח של ראובן לטרוף רצה מזה גובה רצה מזה גובה, בד"א כשלקח לוי בינונית, אבל אם לקח עידית או זיבורית אינו טורף מלוי שהרי זה אומר לו מפני זה טרחתי ולקחתי שדה שאין דינך לגבות ממנו, וכן אם לקח לוי בינונית והניח אצל שמעון בינונית כמו הבינונית שלקח אינו טורף מלוי שהרי זה אומר לו הנחתי לך מקום לגבות ממנו.
4 We have already explained that payment for damages should be expropriated from property of superior value, a lender should expropriate property of intermediate value, and the money due a woman by virtue of her ketubah should be expropriated from property of inferior value.
When a person owns only property of superior value and property of inferior value, damages should be expropriated from the property of superior value, and a lender and a woman collecting the money due her by virtue of her ketubah should expropriate the property of inferior value.
If he owns only property of superior value and property of intermediate value, damages should be expropriated from the property of superior value, and a lender and a woman collecting the money due her by virtue of her ketubah should expropriate the property of intermediate value.
If he owns only property of inferior value and property of intermediate value, damages and payment for a loan should be expropriated from the property of intermediate value, and a woman collecting the money due her by virtue of her ketubah should expropriate the property of inferior value.דכבר ביארנו שהנזקין שמין להן בעידית ובעל חוב בבינונית וכתובת אשה בזיבורית, היו לו עידית וזיבורית ניזקין בעידית בעל חוב [וכתובת אשה] בזיבורית, היו לו עידית ובינונית ניזקין בעידית ובעל חוב וכתובת אשה בבינונית, היו לו זיבורית ובינונית בלבד ניזקין ובעל חוב בבינונית וכתובת אשה בזיבורית.
5 When a person owns three fields and he sells them to three people at the same time, they all take the place of the previous owner. Thus, payment for damages should be expropriated from property of superior value, a lender should expropriate property of intermediate value and the money due a woman by virtue of her ketubah should be expropriated from property of inferior value.
If he sold them one after the other, they should all expropriate their due from the last purchaser. If the worth of that property was not sufficient, they should expropriate from the property purchased before it. If the worth of that property was also not sufficient, they should expropriate from the property purchased first.
This applies even if the last purchaser acquired the property of inferior quality. For the purchaser who preceded him can tell the person who seeks to expropriate property: "I left you property from which you could collect your debt."המכרן לשלשה בני אדם בבת אחת הרי כולן נכנסו תחת הבעלים והניזקין טורפין מן העידית ובעל חוב טורף מן הבינונית וכתובת אשה טורפת מן הזיבורית, מכרן לזה אחר זה כולן טורפין מן האחרון לא הספיק טורפין משלפניו לא הספיק טורפין משלפני פניו, אפילו היה האחרון הוא שלקח הזיבורית שהרי הלוקח הקודם אומר לטורף הנחתי לך מקום לגבות ממנו.
6 When a debtor sells all of his properties to one person, one after the other, that person takes the place of the original owner.
When does the above apply? When he purchased the property of superior quality last. When, however, he purchased the property of inferior quality last, all the creditors must collect their due from that property. For when a person comes to expropriate property, the purchaser will tell him: "I left you property from which you can collect your debt."
Why does the purchaser not tell this to a person who seeks to expropriate the property when he purchased the property of superior value first, and thus a woman collecting the money due her by virtue of her ketubah and a lender would also expropriate their due from the property of superior value? Because this possibility is an ordinance instituted for the sake of the purchaser. And he will tell them: "I cannot accept this ordinance." Instead, each type of creditor will collect from the property fit for him.ומכרן לאחד זו אחר זו הרי הלוקח נכנס תחת הבעלים, בד"א שלקח עידית באחרונה אבל לקח זיבורית באחרונה כולן גובין מן הזיבורית שהרי אומר לטורף כשיבא לגבות מן השדה שלקח תחלה הרי הנחתי לך מקום לגבות ממנו, ולמה אינו אומר לו הטורף כך אם לקח עידית באחרונה ותגבה האשה ובעל חוב מן העידית שלקח באחרונה, שזו תקנה היא ללוקח והרי אומר לוקח להן אי אפשי בתקנה זו אלא כל אחד מכם יגבה מן הראוי לו.
7 Similarly, the following laws apply when the debtor sold all his properties to one person, one after the other, selling him the property of superior value last, and that purchaser sold the property of inferior and intermediate value to a third party and retained the property of superior value for himself. All the debtors collect their due from the property of superior value, for the purchaser does not have any property from the original debtor to divert them to.
When the purchaser sold the property of superior value and retained the properties of inferior and intermediate value, payment for damages should be expropriated from property of superior value in the possession of the second purchaser. The debt owed a lender and the money due a woman by virtue of her ketubah should be expropriated from the property of intermediate and inferior value that the first purchaser retained.זמכרן לאחד זו אחר זו ומכר לו עידית באחרונה וחזר הלוקח ומכר זיבורית ובינונית ושייר עידית לפניו כולן גובין מן העידית שהרי אין לו במה ידחה אותם, מכר עידית והניח בינונית וזיבורית הניזקין טורפין מן העידית שביד לוקח השני ובעל חוב וכתובת אשה גובין מבינונית וזיבורית ששייר לפניו.
8 As reflected in the following situation, when a person limits his power to expropriate property, his waiver may extend beyond his original intent: One person borrowed money from a colleague. Afterwards, the borrower sold his property to two people each person purchasing a portion for himself, one after the other. The creditor wrote to the second purchaser, pledging that he would not expropriate the property as payment for the debt and affirmed his commitment with a kinyan. Our Sages ruled that he is also not able to expropriate the property sold to the first purchaser. For that purchaser will say to the creditor: "I left you the opportunity of collecting the money owed you from the debtor by expropriating the property that the second purchaser bought after I did. You caused yourself a loss by removing your lien on it."
Similar laws apply with regard to a woman who seeks to collect the money due her by virtue of her ketubah. If she writes such a waiver to the second purchaser, she loses the right to the money due her by virtue of her ketubah and cannot expropriate property. If, however, such persons write such a waiver to the first purchaser, they may expropriate the property from the second purchaser.
The following situation can occur when a borrower sells a field to a purchaser and then the purchaser sells it to a second purchaser. The lender writes to the first purchaser, pledging that he would not expropriate the property as payment for the debt and affirms his commitment with a kinyan. The creditor may expropriate the property from the second purchaser. The first purchaser may expropriate the property from the creditor, because he pledged that he would not expropriate the property, and he did. The second purchaser can then expropriate the property from the first purchaser, because he sold it to him. The creditor may then expropriate the property again from the second purchaser, and the cycle continues until they arrange a compromise.
Similar laws apply with regard to a woman who seeks to collect the money due her by virtue of her ketubah and makes a pledge to the person who purchased her husband's property.חמי שלוה מאחד ואחר כך מכר הלוה נכסיו לשנים וכתב בעל חוב ללוקח שני דין ודברים אין לי עמך וקנו מידו אינו יכול לטרוף מלוקח ראשון שהרי אומר לו הנחתי לך מקום לגבות ממנו אצל בעל חובך מן הנכסים שקנה לוקח שני אחרי ואתה הפסדת על עצמך שהרי סלקת עצמך מהן, והוא הדין לאשה בכתובתה אם כתבה לשני, אבדה כתובתה ואינה יכולה לטרוף, אבל אם כתבו לראשון טורפין מן השני, מכר הלוה שדה ללוקח ומכרה לוקח ראשון ללוקח שני וכתב המלוה ללוקח ראשון דין ודברים אין לי עמך וקנו מידו הרי ב"ח טורף מלוקח שני אותה השדה ולוקח ראשון טורף אותה מב"ח שהרי כתב לו ולוקח שני טורף אותה מלוקח ראשון שהרי הוא מכרה לו וב"ח חוזר וטורף משני וחוזרין הלילה /חלילה/ עד שיעשו פשרה ביניהן וכן האשה בכתובתה.
She'ar Avot haTum'ah - Chapter 18
1 No matter to what degree doubts and compounded doubts are multiplied in a public domain, the person or object involved is pure. In a private domain, by contrast, he is impure.
What is implied? If one entered an alley and there was impurity in the courtyard to which the alley led. If there was a question whether or not he entered the courtyard, he is impure because of the doubt, because an alley is considered a private domain. This same ruling applies if:
a) there is impurity in a house and there is a doubt whether one entered the house or not, or
b) even if one entered, but there was a doubt whether there was impurity there or not, or
c) even if one would say that impurity was present when one entered, there is a doubt whether it comprises the required measure or not, or
d) even if the substance certainly comprises the required measure, there is a doubt whether it is impure or not, or
e) even if it is certainly impure, there is a doubt whether or not one touched it.אכל שאתה יכול לרבות ספיקות וספקי ספיקות בר"ה טהור ברה"י טמא כיצד נכנס למבוי והטומאה בחצר ספק נכנס לחצר ספק לא נכנס טומאה בבית ספק נכנס לבית ספק לא נכנס ואפילו נכנס ספק שלא היתה שם ספק היתה שם וא"ת היתה שם בעת שנכנס ספק יש בה כשיעור ספק אין בה וא"ת יש בה ספק שהיא טומאה ספק אינה טומאה ואפילו היא טומאה ספק נגע ספק לא נגע ספיקו טמא שהמבוי רשות היחיד:
2 If there are nine carcasses of frogs and one carcass of a creeping animal in a private domain and a person touched one of the carcasses, but did not know which one, he is impure because of the doubt. If there are nine carcasses of creeping animals and one carcass of a frog in a public domain and a person touched one, he is pure despite the doubt.
This is the general principle: Any time there is a question concerning impurity in the public domain, the person is pure unless he says: "I certainly contracted impurity." Any time there is such a question in a private domain, he is impure unless he says: "It is certain that I did not contract impurity."
Accordingly, if there are bones from a human corpse and bones from an animal carcass in the public domain or clods of pure earth and clods of earth from a beit hapras or from the Diaspora and one touched or moved one of them, but does not know what he touched or moved, he is pure. This same ruling applies if there was an olive-sized portion from a human corpse and an olive-sized portion of an animal carcass and one held a portion of his body over one of them, but did not know over which one he held a portion of his body. And it applies if there are two paths, one pure and one impure, one walked down one of them, but did not know which one he walked down, he touched a person on the road, but did not know whether he was pure or impure, or there were two people, one impure and one pure, he touched one, but he did not know which one he touched.בתשעה צפרדעים ושרץ אחד ביניהן ברשות היחיד ונגע באחד מהן ואינו יודע אי זהו ספיקו טמא ט' שרצים וצפרדע ביניהן ברשות הרבים ונגע באחד מהן ספיקו טהור זה הכלל כל ספק ברשות הרבים טהור עד שיאמר נטמאתי בודאי וכל ספק ברה"י טמא עד שיאמר ודאי שלא נטמאתי לפיכך עצמות המת ועצם נבלה בר"ה או גוש מארץ טהורה וגושים מבית הפרס או מארץ העמים ונגע באחד מהן או הסיטו ואין ידוע במה נגע מהן ובמה הסיט כזית מן המת וכזית מן הנבילה והאהיל על אחד מהן ואין ידוע על אי זה מהן האהיל ב' שבילין אחד טהור ואחד טמא הלך באחד מהן ואין ידוע באי זה הלך או שנגע באדם זה בדרך ואין ידוע אם הוא טמא או טהור או שהיו שני אנשים אחד טמא ואחד טהור ונגע באחד מהן ואין ידוע באי זה מהן נגע בכל אלו הספיקות טהור:
3 The following laws apply when a person journeyed on a road and found a corpse lying across the width of the road. If it was intact and it extended from one side of the road to the other, he is impure with regard to terumah, for it can be assumed that he touched it. If he had space on either side to pass by or the corpse was dismembered and torn into pieces so that he could have passed between his hips and the other portions of his body, he is pure.
If a grave extended over the entire width of the road, the entire corpse is considered as a single entity because of the grave, and one who passes over it is impure. This instance does not resemble other questionable situations. Instead, it is assumed that he touched the grave.גהמוצא מת מושכב לרוחבו של דרך אם היה שלם והוא מן הקצה אל הקצה ה"ז טמא לתרומה שחזקתו שנגע היה לו מקום לעבור או שהיה משובר ומפורק שאפשר שעבר בין שוקיו ופרקיו ה"ז טהור ואם היה קבר לכל רוחב הדרך הקבר מצרפו והעובר שם טמא שאין זה כשאר ספיקות אלא חזקתו שנגע:
4 When the carcass of a creeping animal is found in an alley, it imparts impurity retroactively to all those who passed through until the time that one said: "I checked this alley on this and this day and there was no carcass of a creeping animal there." Even if the alley was swept, if it was not checked, it imparts impurity to those who passed through from before the time it was swept and afterwards.
When does the above apply? When the carcass that was discovered was dry. If it was fresh, it does not impart impurity retroactively for that length of time, only for the length of time in which the animal could have died and remained as fresh as it was found.דשרץ שנמצא במבוי מטמא למפרע עד העת שיאמר בדקתי את המבוי הזה ביום פלוני ולא היה בו שרץ אפילו כבדו ולא בדקו ה"ז מטמא למפרע מקודם הכיבוד במה דברים אמורים שמצאו יבש אבל אם מצאו לח אינו מטמא למפרע אלא עד שעה שאפשר שימות בה ויהיה עתה לח בעת שנמצא:
5 The following laws apply when there were two spots of saliva in a private domain. One was pure and one was of unknown origin when discovered and hence, was decreed to be impure, as explained previously. If one touched or moved one of them, but does not know which, the status of terumah which he touches is held in abeyance, because a compounded doubt is involved: Perhaps he touched the saliva that was known to be pure and perhaps he touched the one that was found whose status was unknown. Even if he touched the one that was found, perhaps it was impure, but perhaps it was pure.
Different laws apply if there were two spots of saliva in the public domain. If they were dry and deposited there and a person touched one of them, he is pure, despite the doubt. If he carried one of them, the status of articles he touches is held in abeyance. The rationale is that after he carried it up, it is no longer deposited in the public domain. Similarly, if one of them was moist and the moist saliva became attached to him, the status of articles he touches is held in abeyance, for since it is on his garment, we can no longer apply the principle: when something is deposited in the public domain, it is pure despite the doubt.
We already explained that, in all situations, if one touched, carried, or moved saliva of unknown origin that is discovered, terumah should be burnt because of it, like a beit hapras, and the like, in which instances, terumah is burnt in all situations when one has definitely made contact.השני רוקין ברה"י אחד טהור ואחד מן הרוקין הנמצאים שגזרו עליהן טומאה כמו שביארנו ונגע באחד מהן או הסיטו ואין ידוע אי זהו תולין עליו את התרומה מפני שהן שני ספיקות ספק בטהור נגע ספק בנמצא וא"ת בנמצא ספק שהוא טמא ספק שהוא טהור היו שני הרוקין בר"ה אם היו נגובין ומונחין שם ונגע באחד מהן ספיקו טהור נשא אחד מהן תולין עליו שהרי משנשאו אינו מונח בר"ה וכן אם היה אחד מהן לח ונתלה בו הרוק הלח תולין עליו שהרי אינו מונח בר"ה כדי שיהיה ספיקו טהור אלא הרי הוא על בגדו כבר ביארנו שאם נגע ברוק הנמצא או נשאו או הסיטו בכל מקום שורפין עליו את התרומה כבית הפרס וכיוצא בה ששורפין על ודאי מגען בכ"מ:
6 The following laws apply when a person was sitting in the public domain and another person whose status is unknown came and trod on his garments or spat and the saliva touched the person who was sitting. Terumah which he touches is burnt because of the saliva. With regard to the status of his clothes, the determination is made based on the status of the majority of the town's inhabitants. If most are impure, his clothes are considered to have contracted midras impurity. If most are pure, he is pure.ומי שישב ברשות הרבים, ובא אחד ודרס על בגדיו, או שרקק ונגע בו הרוק--על הרוק, שורפין את התרומה. ועל בגדיו, הולכין אחר הרוב: אם רוב העיר טמאים, בגדיו מדרס; ואם רוב העיר טהורים, הרי זה טהור.
7 When a person lost a k'li and discovered it in a private domain, it is considered to have contracted midras impurity and the impurity connected with a human corpse. If he found it in the public domain, it is pure, provided he lost it during the day and found it that day. If he lost it during the day and found it at night, lost it at night and found it during the day, or lost it during the day and found it on the following day, it is presumed to be impure.
This is the general principle: Whenever the night - or a portion of it - passed while an article was lost, it is impure.זמי שאבד לו כלי, ומצאו ברשות היחיד--הרי זה טמא מדרס, וטמא טמא מת. אבד לו ברשות הרבים, ומצאו ברשות הרבים--אם אבד ביום, ומצאו בו ביום--טהור; אבד ביום ומצאו בלילה, או שאבד בלילה ומצאו ביום, או שאבד ביום ומצאו ביום של אחריו--הרי זה בחזקת טמא. זה הכלל--כל שעבר עליו הלילה או מקצתו, טמא
8 If a person deposited or forgot a k'li in the public domain, it is pure even when the night passed while it was there. If he deposited or forgot it in a private domain, it is considered to have contracted midras impurity, but not the impurity connected with a human corpse.
Why did the Sages not rule as stringently with regard to one who deposited or forgot an article as they did with regard to one who lost an article? Because depositing or forgetting an article in the public domain is not that common a circumstance. Hence, they did not institute a decree concerning it.חהניח כלי או שכחו ברשות הרבים--אף על פי שעבר עליו הלילה, טהור; הניח או שכח ברשות היחיד--הרי זה טמא מדרס, וטהור מטמא מת. ומפני מה לא החמירו בשוכח ומניח כמאבד--מפני שאינו דבר מצוי תמיד, לא גזרו עליו
9 When a person loses an article and finds it at home, it is pure, because it can be assumed to be protected.טהמאבד ומצא בתוך הבית--הרי זה טהור, מפני שהוא בחזקת שימור
10 When a person spreads utensils out in the public domain, they are pure. In a private domain, they are impure, lest impure people have touched them. If he was watching them, they are pure. If they fell and he went to get them, they are impure, because they went out of his sight. Similarly, if one lost his utensils in a private domain and found them, even that day, they are considered to have contracted midras impurity and the impurity connected with a human corpse, as we explained.יהשוטח כלים ברשות הרבים, הרי אלו טהורים. וברשות היחיד--טמאים, שמא נגעו בהן טמאים; ואם היה משמרן, טהורים. נפלו והלך להביאם--טמאים, שהרי נעלמו מעיניו. וכן מי שאבדו כליו ברשות היחיד, ומצאן אפילו בו ביום--הרי הן מדרס וטמא מת, כמו שביארנו
11 If there is one intellectually or emotionally compromised woman or gentile woman in a town, all of the saliva of unknown origin discovered in any place in the town is always considered as impure.יאשוטה אחת בעיר, או נוכרית--כל הרוקין שבעיר בחזקת טומאה לעולם, בכל מקום
12 The following laws apply when a woman trod on the clothes of a person or sat with him on a small boat: If she recognizes him and knows that he partakes of terumah, his clothes are pure. If not, he should ask her concerning her state.יבמי שדרסה אישה על בגדיו, או שישבה עימו בספינה--אם מכירתו שהוא אוכל בתרומה, כליו טהורין; ואם לאו, ישאלנה
13 When a person slept in the public domain and arose, his garments are pure.יגמי שישן ברשות הרבים, ועמד--כליו טהורים
14 When a person touched another person in the public domain at night and did not know if he was alive or dead, but when he arose in the morning, he found him dead, he is impure, for the status of all questions of ritual impurity depends on the situation at the time the matter is discovered. If he saw him alive in the evening and, in the morning, discovered that he died, this is considered to be a doubt in the public domain, and he is pure.ידנגע ברשות הרבים באחד בלילה, ואין ידוע אם חי אם מת, ובשחר עמד, ומצאו מת--הרי זה טמא: שכל הטומאות, כשעת מציאתן. ואם ראהו חי בערב, ובשחר מצאו מת--הרי זה ספק ברשות הרבים, וטהור
15 The following rules apply when a person in a private domain is dangerously ill, he fainted, and it was not known whether he died or was still living; he was taken to the public domain and then brought back into a private domain. When he is in a private domain, any questionable situations brought about by his condition are considered impure. When he is in a public domain, any questionable situations brought about by his condition are considered pure.
An incident occurred with a person who was sick and was carried from town to town in a bed. The people who carried him took turns. Ultimately, it was discovered that he had died, but the Sages ruled that only the last group of people who carried him was impure.טוהמסוכן ברשות היחיד, ונתעלף ואין ידוע אם עדיין הוא חי, והוציאוהו לרשות הרבים, וחזרו והכניסוהו לרשות היחיד--כשהוא ברשות היחיד, ספקו טמא; וכשהוא ברשות הרבים, ספקו טהור. מעשה באחד שהיה מסוכן, והוליכוהו מעיר לעיר במיטה, והיו כיתות מתחלפות תחתיו, ובאחרונה נמצא מת; ולא טימאו חכמים אלא כת אחרונה בלבד
16 The following rules apply when an impure person was standing and speaking while at the edge of a cistern, a drop of saliva shot forth from his mouth, and there was a question whether or not it reached the cistern. If the cistern contained oil and was in a private domain, it is impure because of the doubt. If the cistern contained wine, it is pure in all places despite the doubt, because the border of the cistern will prevent it from entering.טזטמא שהיה עומד ומדבר על הבור, וניתזה צינורה מפיו, ספק הגיעה לבור, ספק לא הגיעה--אם היה בור של שמן, ספקו טמא ברשות היחיד; ואם היה בור של יין, ספקו טהור בכל מקום--מפני ששפת הבור קולטת
She'ar Avot haTum'ah - Chapter 19
1 The following rules apply when there are two paths, one impure and one pure, and a person walked down one of them, but he did not know which one he walked down. Afterwards, he came in contact with pure foods and they were eaten. He then had the ashes of the red heifer sprinkled upon himself on the third and seventh days, and then, immersed to purify himself. He then walked down the other path and came in contact with pure foods. Those foods are considered as pure.
If the foods he touched first still exist, the status of both is held in abeyance. The rationale is that one of the sets of pure food is definitely impure. If the person did not purify himself in the interim, the status of the first set is held in abeyance, while the second set should be burnt. The rationale is that these foods are certainly impure, since the person is impure because he walked down both paths.
Similar laws apply if there was a carcass of both a creeping animal and a frog in the public domain and their form was no longer recognizable and it was impossible to determine which was the creeping animal. If one touched one of the carcasses and then came in contact with pure foods which were eaten, immersed himself, touched the other one and then came in contact with pure foods, they are pure. If the foods he touched first still exist, the status of both is held in abeyance. If he did not immerse himself, the status of the first set is held in abeyance, while the second set should be burnt.אשני שבילין אחד טמא ואחד טהור הלך באחד מהן ואין ידוע באי זה מהן הלך ועשה טהרות ונאכלו והזה שלישי ושביעי וטבל וטהר והלך בשני ועשה טהרות הרי אלו טהורות אם קיימות הראשונות אלו ואלו תלויות שבודאי שאחד מן הטהרות טמא ואם לא טהר בינתיים הראשונות תלויות והשניות ישרפו שהרי הן טמאות בודאי שזה טמא הוא מפני שהלך בשני השבילין וכן השרץ והצפרדע בר"ה ואין צורתן ניכרת ואין ידוע אי זהו השרץ ונגע באחד מהן ועשה טהרות ונאכלו וטבל ונגע בשני ועשה טהרות הרי אלו טהורות ואם קיימות הראשונות אלו ואלו תלויות ואם לא טבל בינתיים הראשונות תלויות והשניות ישרפו:
2 Different rules apply when there are two paths, one impure and one pure, a person walked down one of them and came in contact with pure foods and another person walked down the other and came in contact with pure foods. If they came and inquired about their status one after the other, a ruling is given to each one that he is pure. If they both came together or one came and asked about his status and that of his friend, saying: "We were two people. We walked down the two paths and we both came in contact with pure foods," they are both deemed impure and the pure foods with which they came in contact should be burnt.
Similar principles apply if they contracted impurity from a lesser source. What is implied? There were two loaves of bread, one pure and one impure. A person ate one of them and came in contact with pure foods. Another person came and ate the second and came in contact with pure foods. If they inquired about their status one after the other, they are both pure, because this is a doubt involving a question of Rabbinic Law which is one of the doubtful situations that our Sages ruled were pure, as we explained. If they both asked together or one asked about his status and that of his friend, they are both considered impure because of the doubt and the pure foods should be burnt, for certainly, one of them is impure. Even if there is one impure loaf mixed with 100 pure loaves, they are all impure and must be burnt.בשני שבילין אחד טמא ואחד טהור הלך באחד מהן ועשה טהרות ובא חבירו והלך בשני ועשה טהרות אם באו ונשאלו זה אחר זה מורין לכל אחד מהן בפני עצמו שהוא טהור באו שניהן כאחד או שבא האחד ושאל עליו ועל חבירו ואמר שנים היינו ובשני השבילים הלכנו ושתי טהרות עשינו הרי שניהם טמאין וטהרות שעשו נשרפות וכן אם נטמאו בטומאה קלה כיצד שני ככרים אחד טמא ואחד טהור אכל את אחד מהם ועשה טהרות ובא חבירו ואכל את השני ועשה טהרות אם נשאלו זה אחר זה שניהן טהורין מפני שהן ספק דברי סופרים שהוא מכלל הספיקות שטהרו חכמים כמו שביארנו נשאלו שניהן כאחת או שנשאל עליו ועל חבירו שניהן טמאין מספק וטהרותם נשרפות שהרי ודאי אחת מהן טמאה ואפילו ככר אחד טמא שנתערב במאה ככרות טהורין כולן טמאין וישרפו:
3 When an impure loaf of bread became mixed with nine pure loaves and five people came and ate five loaves and five others came and ate the five remaining, the ones who came first are deemed impure, because they have no one else to hold accountable. The five last men are pure, because they can hold the first five accountable.גככר טמא שנתערב בתשעה ככרות טהורין ובאו חמשה בני אדם ואכלו חמשה ככרות מהן ובאו חמשה בני אדם אחרים ואכלו החמשה הנשארים הראשונים טמאים מפני שאין להן אנשים אחרים שיתלו בהן והחמשה האנשים האחרונים טהורין מפני שהן תולין בראשונים:
4 When there are two paths, one impure and one pure, and each of two people, one pure and one impure - or even one whose status was being held in abeyance - walked down one of these paths, the one who is pure can place the onus on the one who is impure or whose status is held in abeyance. We say: The person who was pure walked down the pure path and his status is still considered as pure and the one whose status was held in abeyance walked down the impure path. This applies even if they inquired about their status at the same time.דשני שבילין אחד טמא ואחד טהור והלכו בהן שני אנשים איש אחד טהור ואיש אחד טמא אפילו היה האחד תלוי ה"ז הטהור תולה בתלוי ואומרין זה הטהור הלך בשביל הטהור והרי הוא בטהרתו וזה התלוי הלך בשביל הטמא ואף על פי שנשאלו שניהן כאחד:
She'ar Avot haTum'ah - Chapter 19
1 The following rules apply when there are two paths, one impure and one pure, and a person walked down one of them, but he did not know which one he walked down. Afterwards, he came in contact with pure foods and they were eaten. He then had the ashes of the red heifer sprinkled upon himself on the third and seventh days, and then, immersed to purify himself. He then walked down the other path and came in contact with pure foods. Those foods are considered as pure.
If the foods he touched first still exist, the status of both is held in abeyance. The rationale is that one of the sets of pure food is definitely impure. If the person did not purify himself in the interim, the status of the first set is held in abeyance, while the second set should be burnt. The rationale is that these foods are certainly impure, since the person is impure because he walked down both paths.
Similar laws apply if there was a carcass of both a creeping animal and a frog in the public domain and their form was no longer recognizable and it was impossible to determine which was the creeping animal. If one touched one of the carcasses and then came in contact with pure foods which were eaten, immersed himself, touched the other one and then came in contact with pure foods, they are pure. If the foods he touched first still exist, the status of both is held in abeyance. If he did not immerse himself, the status of the first set is held in abeyance, while the second set should be burnt.אשני שבילין אחד טמא ואחד טהור הלך באחד מהן ואין ידוע באי זה מהן הלך ועשה טהרות ונאכלו והזה שלישי ושביעי וטבל וטהר והלך בשני ועשה טהרות הרי אלו טהורות אם קיימות הראשונות אלו ואלו תלויות שבודאי שאחד מן הטהרות טמא ואם לא טהר בינתיים הראשונות תלויות והשניות ישרפו שהרי הן טמאות בודאי שזה טמא הוא מפני שהלך בשני השבילין וכן השרץ והצפרדע בר"ה ואין צורתן ניכרת ואין ידוע אי זהו השרץ ונגע באחד מהן ועשה טהרות ונאכלו וטבל ונגע בשני ועשה טהרות הרי אלו טהורות ואם קיימות הראשונות אלו ואלו תלויות ואם לא טבל בינתיים הראשונות תלויות והשניות ישרפו:
2 Different rules apply when there are two paths, one impure and one pure, a person walked down one of them and came in contact with pure foods and another person walked down the other and came in contact with pure foods. If they came and inquired about their status one after the other, a ruling is given to each one that he is pure. If they both came together or one came and asked about his status and that of his friend, saying: "We were two people. We walked down the two paths and we both came in contact with pure foods," they are both deemed impure and the pure foods with which they came in contact should be burnt.
Similar principles apply if they contracted impurity from a lesser source. What is implied? There were two loaves of bread, one pure and one impure. A person ate one of them and came in contact with pure foods. Another person came and ate the second and came in contact with pure foods. If they inquired about their status one after the other, they are both pure, because this is a doubt involving a question of Rabbinic Law which is one of the doubtful situations that our Sages ruled were pure, as we explained. If they both asked together or one asked about his status and that of his friend, they are both considered impure because of the doubt and the pure foods should be burnt, for certainly, one of them is impure. Even if there is one impure loaf mixed with 100 pure loaves, they are all impure and must be burnt.בשני שבילין אחד טמא ואחד טהור הלך באחד מהן ועשה טהרות ובא חבירו והלך בשני ועשה טהרות אם באו ונשאלו זה אחר זה מורין לכל אחד מהן בפני עצמו שהוא טהור באו שניהן כאחד או שבא האחד ושאל עליו ועל חבירו ואמר שנים היינו ובשני השבילים הלכנו ושתי טהרות עשינו הרי שניהם טמאין וטהרות שעשו נשרפות וכן אם נטמאו בטומאה קלה כיצד שני ככרים אחד טמא ואחד טהור אכל את אחד מהם ועשה טהרות ובא חבירו ואכל את השני ועשה טהרות אם נשאלו זה אחר זה שניהן טהורין מפני שהן ספק דברי סופרים שהוא מכלל הספיקות שטהרו חכמים כמו שביארנו נשאלו שניהן כאחת או שנשאל עליו ועל חבירו שניהן טמאין מספק וטהרותם נשרפות שהרי ודאי אחת מהן טמאה ואפילו ככר אחד טמא שנתערב במאה ככרות טהורין כולן טמאין וישרפו:
3 When an impure loaf of bread became mixed with nine pure loaves and five people came and ate five loaves and five others came and ate the five remaining, the ones who came first are deemed impure, because they have no one else to hold accountable. The five last men are pure, because they can hold the first five accountable.גככר טמא שנתערב בתשעה ככרות טהורין ובאו חמשה בני אדם ואכלו חמשה ככרות מהן ובאו חמשה בני אדם אחרים ואכלו החמשה הנשארים הראשונים טמאים מפני שאין להן אנשים אחרים שיתלו בהן והחמשה האנשים האחרונים טהורין מפני שהן תולין בראשונים:
4 When there are two paths, one impure and one pure, and each of two people, one pure and one impure - or even one whose status was being held in abeyance - walked down one of these paths, the one who is pure can place the onus on the one who is impure or whose status is held in abeyance. We say: The person who was pure walked down the pure path and his status is still considered as pure and the one whose status was held in abeyance walked down the impure path. This applies even if they inquired about their status at the same time.דשני שבילין אחד טמא ואחד טהור והלכו בהן שני אנשים איש אחד טהור ואיש אחד טמא אפילו היה האחד תלוי ה"ז הטהור תולה בתלוי ואומרין זה הטהור הלך בשביל הטהור והרי הוא בטהרתו וזה התלוי הלך בשביל הטמא ואף על פי שנשאלו שניהן כאחד:
She'ar Avot haTum'ah - Chapter 20
1 Any place designated as a public domain with regard to the Sabbath is also considered as a public domain with regard to the laws of impurity.אכל מקום שהוא רשות הרבים לענין שבת כך הוא רשות הרבים לענין טומאה:
2 The four cubits that are adjacent to the public domain are considered as a public domain with regard to the laws of impurity. Similarly, a karmelit, e.g., the sea or a covered walkway, is considered as a public domain with regard to the laws of impurity.בארבע אמות הסמוכות לר"ה הרי הן כר"ה לטומאה וכן הכרמלית כגון הים והאצטוונית הרי הן כר"ה לטומאה:
3 There are places which, though they are considered as private domains with regard to the Sabbath, are considered as public domains with regard to the laws of impurity. They are the paths leading to storage caverns, cisterns, and wine presses, an enclosed valley in the summer, a basilica of kings, i.e., a building that is very wide with space for the king's carriage drivers to stay; it has many openings to the public domain, and a poren, i.e., a large building with two openings, one opposite the other, and a courtyard to which many people would enter through one opening and depart through the other. Also, the lanes leading to a sea or a river, although they are fenced in from either side, are considered as a public domain with regard to the laws of impurity if people can climb over the fences. Pillars and bathhouses are also placed in this category. Similarly, the entire Temple Courtyard is considered as a public domain with regard to the laws of impurity.גיש שם מקומות שאף ע"פ שהן רשות היחיד לשבת הרי הן כרשות הרבים לענין טומאה ואלו הן: השבילין המפולשין לשיחין ולבורות ולגתות והבקעה המוקפת גדר בימות החמה ובסילקי מלכים שהוא בניין רחב הרבה לעמוד בו אנשי המרכבה ויש לו פתחים הרבה פתוחים לר"ה והפורן והוא הבניין הגדול שיש לו שני פתחים זה כנגד זה וחצר שהרבים נכנסין בפתח זה ויוצאין בפתח אחר וכן מבואות היורדים לים או לנהר אע"פ שהן גדורין מכאן ומכאן ורבים מטפסין ועולין בהן והבימוסות והמרחצאות הרי הן כר"ה לטומאה וכן כל העזרה כר"ה לטומאה:
4 Roofs in a city over which the thoroughfare of a city pass are considered as a public domain with regard to the concept of impurity.דגנות העיר שדרך העיר עוברת עליהן ר"ה לטומאה:
5 When a garden is guarded, it is a private domain. When it is not protected, it is a public domain with regard to impurity. Similarly, a large basilica, when its gates are opened, is a public domain with regard to impurity. When it is closed, it is a private domain in all aspects.ההגינה בזמן שהיא משתמרת רה"י ובזמן שאינה משתמרת רשות הרבים לטומאה וכן בסילקי גדולה בזמן שפותחין אותה ר"ה לטומאה ובזמן שנועלין אותה רשות היחיד לכל:
6 When a valley is enclosed with a fence, in the winter, it is a private domain with regard to the Sabbath and ritual impurity. If it was not enclosed, it is a private domain with regard to impurity alone. When, however, the winter passed after a valley was fenced in, it is considered as a private domain with regard to impurity even in the summer.
This is what is meant by "the summer": When the grain is harvested from the valley. This is what is meant by "the winter": When the second rain begins. The area between the round barrel of grapes and the pile of grape pomace is considered a public domain with regard to impurity.והבקעה המוקפת גדר בימות הגשמים רה"י לשבת ולטומאה ואם לא היתה מוקפת הרי היא רה"י לטומאה בלבד ובקעה שעברו עליה בימות הגשמים הרי היא רה"י לטומאה אפילו בימות החמה ואלו הן ימות החמה משתעקר התבואה מתוכה ואלו הן ימות הגשמים משתרד רביעה שניה בין העיגולים של ענבים לזוגין ר"ה לטומאה:
7 With regard to ritual impurity, a vineyard in front of the harvesters is considered as a private domain; the portion behind the harvesters, as a public domain. When does the above apply? When many people enter from one direction and leave from the opposite direction. The law pertaining to other places aside from those which we mentioned is: Just as they are a private domain with regard to the laws of the Sabbath, so too, they are a private domain with regard to the laws of impurity.זכרם שלפני הבוצרים רה"י ולאחר הבוצרים ר"ה לטומאה אימתי בזמן שהרבים נכנסים ברוח זו ויוצאים ברוח שכנגדה שאר כל המקומות חוץ מאלו שביארנו דינם כשם שהן רה"י לשבת כך הם רה"י לטומאה:
8 There are places that are not considered as a private domain with regard to the Sabbath laws, but are, nevertheless, considered as a private domain with regard to the laws of impurity, because the people do not use them. They are: trees and holes in the walls of the public domain even if they are not four handbreadths by four handbreadths. What is implied? There was a tree standing in the public domain with impurity in it. One climbed to the top of the tree and he is in doubt whether or not he touched the impurity, he is impure because of the doubt. One inserted his hand into a hole in which impurity is situated and he is in doubt whether or not he touched it, he is impure because of the doubt.חויש מקומות שאינן רה"י לשבת ואף על פי כן הן רה"י לטומאה מפני שאין העם משתמשין בהן ואלו הן:האילנות וחורי ר"ה אע"פ שאין בהן ארבעה על ארבעה כיצד אילן שהוא עומד בר"ה וטומאה בתוכו עלה לראשו ספק נגע ספק לא נגע ספיקו טמא הכניס ידו לחור שיש בו טומאה ספק נגע ספק לא נגע ספיקו טמא:
9 When there is a store that is impure which is open to the public domain, and a person is in doubt whether or not he entered, he is pure despite the doubt. For the entire store is considered as the carcass of a creeping animal lying in the public domain in which instance, if a question arose whether one touched it, he is pure. If there are two stores, one pure and one impure, in the public domain, and a person entered one, but he is in doubt whether or not he entered the impure store or the pure store, he is impure because of the doubt. This is considered as a doubt that arose in a private domain, because a store is considered as a private domain. Similarly, if, in the winter, there is a valley that contains many fields, with at least one field known to be impure and one, pure, and a person said: "I entered this valley and I do not know if I entered that field or not," he is impure because of the doubt. The rationale is that when a doubt arises in a private domain - even a doubt whether one entered - the person is impure.טחנות שהיא טמאה ופתוחה לר"ה ספק נכנס ספק לא נכנס ספיקו טהור שכל החנות כמו שרץ המונח בר"ה שספק מגעו טהור היו שתי חנויות אחת טהורה ואחת טמאה ונכנס לאחת מהן ספק לטמא נכנס ספק לטהור ספיקו טמא שזה ספק רה"י שהחנות רה"י וכן בקעה בימות הגשמים שיש בה שדות הרבה ובה שדה אחת טמאה ואחת טהורה ואמר נכנסתי לבקעה זו ואיני יודע אם נכנסתי לאותה שדה או לא נכנסתי ספיקו טמא שספק טומאה ברה"י אפילו ספק ביאה טמא:
10 When a place was considered a private domain, it then became a public domain, and then it became a private domain, the ruling depends on its immediate status. While it is a private domain, when there is a doubt, the person is impure. While it is a public domain, when there is a doubt, the person is pure.ימקום שהיה רה"י ונעשה ר"ה וחזר ונעשה רה"י כשהוא רה"י ספיקו טמא וכשהוא ר"ה ספיקו טהור:
11 Entities that are situated in the public domain are considered as the public domain. What is implied? There was a container ten handbreadths high in the public domain in which was situated a source of impurity. If one is in doubt whether he touched the container, he is pure despite the doubt. If he inserted his hand into the container, but he was in doubt whether he touched the impurity, he is impure because of the doubt. If there was a stone container resting on his shoulder and a loaf of bread that was terumah wrapped in tree bast or paper contained within it and there was a doubt whether or not another person touched it, it is impure because of the doubt.יאדברים שהן בר"ה הרי הן כר"ה כיצד קופה בר"ה גבוה עשרה טפחים והטומאה בתוכה ספק נגע ספק לא נגע ספיקו טהור הכניס ידו לתוכה ספק נגע ספק לא נגע ספיקו טמא היתה כפישה נתונה על כתפו וככר תרומה כרוך בסיב או בנייר ונתון לתוכה ספק נגע בה אחר ספק לא נגע ספיקו טמא:
12 When there is a donkey in the public domain that was ten handbreadths high, impurity was placed on it and a doubt arose whether a person touched the donkey's back, he is pure despite the doubt. If he extended his hand above the donkey and he was in doubt whether or not he touched the impurity, he is impure because of the doubt. Similarly, if there was a rock that was ten handbreadths high placed in the public domain and impurity was placed on it, if there was a doubt whether or not one touched the top of the rock, he is pure despite the doubt. If he climbed on top of the rock, but he was in doubt whether or not he touched the impurity, he is impure because of the doubt.יבחמור בר"ה גבוה עשרה טפחים וטומאה נתונה עליו ספק נגע ספק לא נגע ספיקו טהור פשט ידו על גביו ספק נגע ספק לא נגע ספיקו טמא וכן סלע המונח בר"ה גבוה עשרה טפחים וטומאה נתונה עליו ספק נגע ספק לא נגע ספיקו טהור עלה בראש הסלע ספק נגע ספק לא נגע ספיקו טמא:
13 In all off the following situations: a) a zav was riding on his donkey; another person was riding on another donkey and they were riding on the way and the person was in doubt whether or not he touched the zav; b) an impure child was being carried on his father's shoulder and a pure child was being carried on his father's shoulder, the fathers were walking next to each other and a doubt arose whether one child touched the other; c) a person was carrying a package on his shoulder; there was unidentified saliva stuck to the wall and a doubt arose whether or not it touched it; d) utensils were spread out on a surface more than ten handbreadths high in the public domain; an impure person passed by and a doubt arose whether he moved them or not. In all these instances, the person or the article is pure.יגהיה זב רוכב על חמורו וזה רוכב על חמורו ומהלכין בדרך ספק נגע בזב ספק לא נגע תינוק טמא מורכב על כתפו של אביו ותינוק טהור מורכב על כתפו של אביו והלכו זה בצד זה ספק נגע ספק לא נגע חבילה על כתפו והרוק מודבק בכותל ספק נגע ספק לא נגע כלים שטוחין בר"ה למעלה מעשרה והטמא עובר ספק הסיט ספק לא הסיט הכל טהור
Friday, Sivan 8, 5777 · 2 May 2017
"Today's Day"
| Friday | Sivan 8, Issru Chag HaShavuot | 5703 |
| Torah lessons: | Chumash: Nasso, Shishi. |
| Tehillim: 44-48. |
| Tanya: Ch. 2. from the (p. 289)...water is not so. (p. 291). |
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The physical universe is a mixture. It is a meeting-place where G-d meets together (as it were) with man, the select of all creatures; yet it is also ginat egoz,1 "a garden of nuts," the word egoz having the numerical equivalent of cheit, "sin." G-d gives man the capacity to choose freely, that man may choose for himself a path in life.
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