TODAY IN JUDAISM: Monday, June 5, 2017 - Chabad.org - Today is Monday, Sivan 11, 5777 · June 5, 2017
Torah Reading:
Numbers 8:1 Adonai said to Moshe, 2 “Tell Aharon, ‘When you set up the lamps, the seven lamps are to cast their light forward, in front of the menorah.’” 3 Aharon did this: he lit its lamps so as to give light in front of the menorah, as Adonai had ordered Moshe. 4 Here is how the menorah was made: it was hammered gold from its base to its flowers, hammered work, following the pattern Adonai had shown Moshe. This is how he made the menorah.5 Adonai said to Moshe, 6 “Take the L’vi’im from among the people of Isra’el and cleanse them. 7 Here is how you are to cleanse them: sprinkle the purification water on them, have them shave their whole body with a razor, and have them wash their clothes and cleanse themselves. 8 Then they are to take a young bull with its grain offering, which is to be fine flour mixed with olive oil; while you take another bull for a sin offering. 9 You are to present the L’vi’im in front of the tent of meeting, and assemble the entire community of the people of Isra’el. 10 You will present the L’vi’im before Adonai, the people of Isra’el will lay their hands on the L’vi’im, 11 and Aharon will offer the L’vi’im before Adonai as a wave offering from the people of Isra’el, so that they may do Adonai’s service. 12 The L’vi’im will lay their hands on the heads of the bulls; the one you will offer as a sin offering and the other as a burnt offering to Adonai to make atonement for the L’vi’im. 13 You are to place the L’vi’im before Aharon and his sons, and offer them as a wave offering to Adonai. 14 In this way you will separate the L’vi’im from the people of Isra’el, and the L’vi’im will belong to me.
Today in Jewish History:
• Rebbe's Parents Wed (1900)
The Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory's, parents, Rabbi Levi Yitzchak Schneerson (1878-1944) and Rebbetzin Chana Yanovsky (1880-1964) were married on the 11th of Sivan, 1900. Their oldest son, Menachem Mendel, was born two years later, on the 11th of Nissan of 1902.
• Passing of "Minchat Yitzchak" (1989)
Rabbi Yitzchak Yaakov Weiss, known as the Minchat Yitzchak (the name of the responsa he authored), was born in Galicia in 1902. He headed of the court of Jewish law, the Beit Din, in Grosswardein, Romania before WWII, and after miraculously surviving the war he assumed the same position in Manchester, England.
In the aftermath of the Holocaust he worked diligently on aiding the many women whose husbands disappeared, and presumably perished, during the war; finding halachic "loopholes" which allowed them to remarry according to Jewish law.
He authored a nine-volume set of responsa. In this widely-used work, he addresses many modern-day halachic issues which resulted from the technological explosion, as well as many medical ethics issues.
In 1979, he assumed the position of Av Beit Din (Head of Court) in the Edah Hachareidit, one of the most prominent rabbinical bodies in Israel. He served in this capacity for the remainder of his life.
He passed away on the 11th of Sivan. An estimated 30,000 people attended his funeral.
Daily Quote:
Nine Red Heifers were prepared from the time that the Jewish people were commanded this mitzvah until the Second Temple was destroyed. The first was prepared by Moses, the second by Ezra, and another seven were prepared from Ezra until the Temple's destruction. The tenth Heifer will be prepared by Moshiach, may he speedily be revealed, Amen, may it so be the will of G-d.
[Mishneh Torah, Laws of the Red Heifer 3:4]
Daily Torah Study:
Numbers Chapter 8
| 15Following this, the Levites shall come to serve in the Tent of Meeting. You shall cleanse them and lift them as a waving. | | טווְאַֽחֲרֵי־כֵן֙ יָבֹ֣אוּ הַֽלְוִיִּ֔ם לַֽעֲבֹ֖ד אֶת־אֹ֣הֶל מוֹעֵ֑ד וְטִֽהַרְתָּ֣ אֹתָ֔ם וְהֵֽנַפְתָּ֥ אֹתָ֖ם תְּנוּפָֽה: |
| 16For they are wholly given over to Me from among the children of Israel; instead of those that open the womb all the firstborn of Israel I have taken them for Myself. | | טזכִּי֩ נְתֻנִ֨ים נְתֻנִ֥ים הֵ֨מָּה֙ לִ֔י מִתּ֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל תַּ֩חַת֩ פִּטְרַ֨ת כָּל־רֶ֜חֶם בְּכ֥וֹר כֹּל֙ מִבְּנֵ֣י יִשְׂרָאֵ֔ל לָקַ֥חְתִּי אֹתָ֖ם לִֽי: |
| wholly given over: Hebrew נְתֻנִים נְתֻנִים, [the double expression denoting] given over for [the service of] carrying and given over for the singing [in the Temple]. - [Midrash Aggadah] | | נתנים נתנים: נתונים למשא נתונים לשיר: |
| that open: פִּטְרַת, the opening of. | | פטרת: פתיחת: |
| 17For all the firstborn among the children of Israel are Mine whether man or beast since the day I smote all the firstborn in the land of Egypt; I have sanctified them for Myself. | | יזכִּ֣י לִ֤י כָל־בְּכוֹר֙ בִּבְנֵ֣י יִשְׂרָאֵ֔ל בָּֽאָדָ֖ם וּבַבְּהֵמָ֑ה בְּי֗וֹם הַכֹּתִ֤י כָל־בְּכוֹר֙ בְּאֶ֣רֶץ מִצְרַ֔יִם הִקְדַּ֥שְׁתִּי אֹתָ֖ם לִֽי: |
| For all the firstborn… are Mine: The firstborn are Mine by right, for I protected them among the Egyptian firstborn, and I took them for Myself-until they erred through the golden calf; so now “ I have taken the Levites” (verse 18). | | כי לי כל בכור: שלי היו הבכורות בקו הדין, שהגנתי עליהם בין בכורי מצרים ולקחתי אותם לי עד שטעו בעגל, ועכשיו ואקח את הלוים: |
| 18And I have taken the Levites instead of all the firstborn of the children of Israel. | | יחוָֽאֶקַּ֖ח אֶת־הַֽלְוִיִּ֑ם תַּ֥חַת כָּל־בְּכ֖וֹר בִּבְנֵ֥י יִשְׂרָאֵֽל: |
| 19I have given the Levites as a gift to Aaron and his sons from among the children of Israel, to perform the service for the children of Israel in the Tent of Meeting and to atone on behalf of the children of Israel, so that the children of Israel will not be inflicted with plague when they approach the Sanctuary. | | יטוָֽאֶתְּנָ֨ה אֶת־הַֽלְוִיִּ֜ם נְתֻנִ֣ים | לְאַֽהֲרֹ֣ן וּלְבָנָ֗יו מִתּוֹךְ֘ בְּנֵ֣י יִשְׂרָאֵל֒ לַֽעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ בְּאֹ֣הֶל מוֹעֵ֔ד וּלְכַפֵּ֖ר עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֨א יִֽהְיֶ֜ה בִּבְנֵ֤י יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקֹּֽדֶשׁ: |
| I have given…: “The children of Israel” is mentioned five times in this verse, thus declaring the affection [God has] for them, for their mention is repeated in one verse as many times as the five books of the Torah. I saw this in Gen. Rabbah [3:5]. [Note that this is not found in Gen. Rabbah, but in Lev. Rabbah 2:4] | | ואתנה וגו': חמשה פעמים נאמר בני ישראל במקרא זה, להודיע חבתן שנכפלו אזכרותיהן במקרא אחד כמנין חמשה חומשי תורה, וכך ראיתי בבראשית רבה: |
| so that the children of Israel will not be inflicted with plague: So that there will be no need for them to approach the holy [Sanctuary], for if they do approach, there will be a plague. | | ולא יהיה בבני ישראל נגף: שלא יצטרכו לגשת אל הקדש, שאם יגשו יהיה נגף: |
| 20So Moses, Aaron, and the entire congregation of Israel did [this] to the Levites; the children of Israel did [in accordance with] all that the Lord had instructed Moses regarding the Levites. | | כוַיַּ֨עַשׂ משֶׁ֧ה וְאַֽהֲרֹ֛ן וְכָל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לַֽלְוִיִּ֑ם כְּ֠כֹ֠ל אֲשֶׁר־צִוָּ֨ה יְהֹוָ֤ה אֶת־משֶׁה֙ לַֽלְוִיִּ֔ם כֵּן־עָשׂ֥וּ לָהֶ֖ם בְּנֵ֥י יִשְׂרָאֵֽל: |
| So Moses, Aaron and all the congregation: Moses presented them, Aaron lifted them up, and the Israelites rested their hands [on them]. | | ויעש משה ואהרן וכל עדת וגו': משה העמידן ואהרן הניפן וישראל סמכו את ידיהם: |
| 21The Levites cleansed themselves and washed their clothes. Then Aaron lifted them as a waving before the Lord, and Aaron atoned for them to cleanse them. | | כאוַיִּתְחַטְּא֣וּ הַֽלְוִיִּ֗ם וַיְכַבְּסוּ֙ בִּגְדֵיהֶ֔ם וַיָּ֨נֶף אַֽהֲרֹ֥ן אֹתָ֛ם תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וַיְכַפֵּ֧ר עֲלֵיהֶ֛ם אַֽהֲרֹ֖ן לְטַֽהֲרָֽם: |
| 22After that, the Levites came to perform the service in the Tent of Meeting before Aaron and before his sons; they did to them just as the Lord had commanded Moses regarding the Levites. | | כבוְאַֽחֲרֵי־כֵ֞ן בָּ֣אוּ הַֽלְוִיִּ֗ם לַֽעֲבֹ֤ד אֶת־עֲבֹֽדָתָם֙ בְּאֹ֣הֶל מוֹעֵ֔ד לִפְנֵ֥י אַֽהֲרֹ֖ן וְלִפְנֵ֣י בָנָ֑יו כַּֽאֲשֶׁר֩ צִוָּ֨ה יְהֹוָ֤ה אֶת־משֶׁה֙ עַל־הַֽלְוִיִּ֔ם כֵּ֖ן עָשׂ֥וּ לָהֶֽם: |
| they did to them just as the Lord commanded Moses: [This is written] to extol those who performed [this rite] and those upon whom it was performed, [for] none of them objected. | | כאשר צוה ה' וגו' כן עשו: להגיד שבח העושין והנעשה בהן, שאחד מהן לא עכב: |
| 23The Lord spoke to Moses saying: | | כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 24This is [the rule] concerning the Levites: From the age of twenty five years and upwards, he shall enter the service to work in the Tent of Meeting. | | כדזֹ֖את אֲשֶׁ֣ר לַֽלְוִיִּ֑ם מִבֶּן֩ חָמֵ֨שׁ וְעֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה יָבוֹא֙ לִצְבֹ֣א צָבָ֔א בַּֽעֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד: |
| This is the rule concerning the Levites: Age disqualifies them, but physical blemishes do not disqualify them. — [Sifrei Beha’alothecha 1:10, Chul. 24a] | | זאת אשר ללוים: שנים פוסלים בהם, ואין המומים פוסלים בהם: |
| From the age of twenty-five years: Elsewhere (4:3) it says, “From the age of thirty.” How can this be reconciled? However, from the age of twenty-five they came to study the laws of the service; they would study for five years, and at the age of thirty they would [begin] work. From here we learn that a student who does not experience success in his learning for five years, will never experience it. — [Chul. 24a] | | מבן חמש ועשרים: ובמקום אחר אומר (במדבר ד, ג) מבן שלשים שנה, הא כיצד, מבן כ"ה בא ללמוד הלכות עבודה ולומד חמש שנים, ובן שלשים עובד, מכאן לתלמיד שלא ראה סימן יפה במשנתו בחמש שנים, ששוב אינו רואה: |
| 25From the age of fifty he shall retire from the work legion, and do no more work. | | כהוּמִבֶּן֙ חֲמִשִּׁ֣ים שָׁנָ֔ה יָשׁ֖וּב מִצְּבָ֣א הָֽעֲבֹדָ֑ה וְלֹ֥א יַֽעֲבֹ֖ד עֽוֹד: |
| and do no more work: [I.e.,] the work of carrying on the shoulders; however, he can return to [the work of] locking the gates, singing, and loading the wagons. This is the meaning of“He shall minister with his brethren (אֶתאֶחָיו)” [in the next verse]-with his brethren, as the Targum [Onkelos] renders (עִם אֲחוֹהִי). | | ולא יעבוד עוד: עבודת משא בכתף, אבל חוזר הוא לנעילת שערים ולשיר ולטעון עגלות, וזהו ושרת את אחיו עם אחוהי, כתרגומו: |
| 26He shall minister with his brethren in the Tent of Meeting to keep the charge, but he shall not perform the service; thus shall you do for the Levites regarding their charge. | | כווְשֵׁרֵ֨ת אֶת־אֶחָ֜יו בְּאֹ֤הֶל מוֹעֵד֙ לִשְׁמֹ֣ר מִשְׁמֶ֔רֶת וַֽעֲבֹדָ֖ה לֹ֣א יַֽעֲבֹ֑ד כָּ֛כָה תַּֽעֲשֶׂ֥ה לַֽלְוִיִּ֖ם בְּמִשְׁמְרֹתָֽם: |
| to keep the charge: To camp around the Tent and to assemble and dismantle [it] at the time of the travels. | | לשמר משמרת: לחנות סביב לאהל, ולהקים ולהוריד בשעת המסעות: |
• Hebrew text • English text
Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun, a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
• English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class
Sivan 11, 5777 · June 5, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, end of Chapter 3
והמשל לזה הוא אור השמש המאיר לארץ ולדרים
An illustration of this is the light of the sun which illumines the earth and its inhabitants.
שהוא זיו ואור המתפשט מגוף השמש ונראה לעין כל מאיר על הארץ ובחלל העולם
[This illumination] is the radiance and the light which spreads forth from the body of the sun and is visible to all as it gives light to the earth and the expanse of the universe.
והנה זה פשוט שאור וזיו הזה ישנו גם כן בגוף וחומר כדור השמש עצמו שבשמים
Now, it is obvious that this light and radiance is also present in the very body and matter of the sun-globe itself in the sky,
שאם מתפשט ומאיר למרחוק כל כך, כל שכן שיוכל להאיר במקומו ממש
for if it can spread forth and shine to such a great distance, then certainly it can shed light in its own place.
רק ששם במקומו ממש, נחשב הזיו הזה לאין ואפס ממש
However, there in its own place, this radiance is considered naught and complete nothingness,
כי בטל ממש במציאות לגבי גוף כדור השמש, שהוא מקור האור והזיו הזה
for it is absolutely non-existent in relation to the body of the sun-globe which is the source of this light and radiance,
שהזיו והאור הזה אינו רק הארה מאירה מגוף ועצם כדור השמש
inasmuch as this radiance and light is merely the illumination which shines from the body of the sun-globe itself.
Since the sun’s light is merely an illumination deriving from the sun, it is in a state of complete nothingness while it is found within the sun-globe itself. One cannot say that within the body of the sun there is sunlight; only the sun itself is found there.
רק בחלל העולם, תחת כל השמים ועל הארץ, שאין כאן גוף כדור השמש במציאות
It is only in the space of the universe, under the heavens and on the earth, where the body of the sun-globe is not present, and all that is seen is but an illumination that emanates from it,
נראה כאן האור והזיו הזה ליש ממש לעין כל
that this light and radiance appears to the eye of all beholders to have actual existence.
ונופל עליו כאן שם יש באמת
And here the term “existence” (yesh) can truly be applied to it,
The sun’s light and rays as they appear outside of the sun-globe can truly be said to exist, inasmuch as the sun itself is not found there.
מה שאין כן כשהוא במקורו בגוף השמש, אין נופל עליו שם יש כלל, רק שם אין ואפס
whereas when it is in its source, in the body of the sun, the term “existence” cannot be applied to it at all; it can only be called naught and non-existent.
כי באמת הוא שם לאין ואפס ממש, שאין מאיר שם רק מקורו לבדו, שהוא גוף השמש המאיר, ואפס בלעדו
There it is indeed naught and absolutely non-existent, for there only its source, the luminous body of the sun, gives light, and there is nothing besides it.
To sum up: Although the sun’s rays are surely found within the body of the sun, they cannot be said to “exist” there; they are found there in a manner of “non-existence”, in a state in which their separate identity is utterly nullified. That which can be deemed to exist within the sun-globe can be nothing other than the sun itself.
וכדברים האלה ממש בדמותם כצלמם הם כל הברואים לגבי שפע האלקי מרוח פיו השופע עליהם ומהוה אותם, והוא מקורם
The exact parallel [to this illustration] is the relationship between all created beings and the Divine flow [of the life-force that emanates] from the “breath of His mouth,” which flows upon them and brings them into existence and is their source.
והם עצמם אינם רק כמו אור וזיו מתפשט מן השפע ורוח ה׳ השופע ומתלבש בתוכם, ומוציאם מאין ליש
However, [the created beings] themselves are merely like a diffusing light and effulgence from the flow and spirit of G‑d, which issues forth [from Him] and becomes clothed in them, and brings them from naught into being.
ולכן הם בטלים במציאות לגבי מקורם, כמו אור השמש שבטל במציאות ונחשב לאין ואפס ממש
Hence, their existence is nullified in relation to their source, just as the light of the sun is nullified and is considered naught and utter nothingness,
ואינו נקרא בשם יש כלל כשהוא במקורו, רק תחת השמים שאין שם מקורו
and is not at all referred to as “existing” when it is within its source, viz., the sun; the term “existence” applies to it only beneath the heavens, where its source is not present.
כך כל הברואים אין נופל עליהם שם יש כלל, אלא לעיני בשר שלנו
In the same manner, the term “existence” can be applied to all created things only as they appear to our corporeal eyes,
שאין אנו רואים ומשיגים כלל את המקור, שהוא רוח ה׳ המהוה אותם
for we do not see nor at all comprehend the source, which is the spirit of G‑d that brings them into existence.
ולכן נראה לעינינו גשמיות הנבראים וחומרם וממשם שהם יש גמור
Therefore, since we do not see nor comprehend their source, it appears to our eyes that the physicality, materiality and tangibility of created things actually exist,
כמו שנראה אור השמש יש גמור כשאינו במקורו
just as the light of the sun appears to exist fully when it is not within its source, and is found within the expanse of the universe.
In truth, the Source of all creatures is constantly found within them, our failure to perceive this notwithstanding. Hence, their existence is totally nullified in relation to their source and they cannot be said to truly “exist”.
רק שבזה אין המשל דומה לנמשל לגמרי לכאורה
But in the following respect, the illustration is apparently not completely identical with the object of comparison.
שבמשל אין המקור במציאות כלל בחלל העולם ועל הארץ, שנראה שם אורו ליש גמור
For in the illustration, the source — the sun — is not present at all in the expanse of the universe and upon the earth, where its light is seen as actually existing.
Since the sun itself is not present upon the earth, its rays are able to assume a seeming reality of their own. It is therefore readily understandable why they are perceived as existing independently.
מה שאין כן כל הברואים הם במקורם תמיד
By contrast, all created beings are always within their source, the Divine activating force, which is continuously found within them, constantly creating and animating them ex nihilo,
רק שאין המקור נראה לעיני בשר
and it is only that the source is not visible to our physical eyes.
Since in reality they are indeed within their source at all times, —
ולמה אינם בטלים במציאות למקורם
Why are they not nullified in their source?
Why are creatures not nullified within their source in an obvious and revealed manner, so that there is no mistaking them as independently existing beings?
אך להבין זה צריך להקדים
To understand this, some prefatory remarks are necessary.
The Alter Rebbe will go on to explain that the Divine power of concealment and contraction is responsible for hiding G‑d’s light, so that it will not be perceptible to created beings. This enables creation to be perceived as possessing “existence”, whereas in reality it is totally nullified within its source.
Rambam:
• Sefer Hamitzvot:
Monday, Sivan 11, 5777 · June 5, 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 food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.]
Ritual Impurity of Food and Drink
Ritual Impurity of Food and Drink
Positive Commandment 98
The 98th mitzvah is that we are commanded to rule according to the appropriate laws regarding the tumah of food and drink. This mitzvah includes all the laws of tumas ochlin u'mashkin.
• 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 22
Malveh veLoveh - Chapter 22
1 This is the order in which debts are collected: When the creditor brings his promissory note to the court and the authenticity of the witnesses' signatures are verified, we tell the borrower: "Pay." We do not attach his property until the creditor demands this. If a judge errs and gives the creditor access to the borrower's property before he demands it, we remove the creditor from it.
If the borrower responds: "I will pay. Establish a date for me, so that I will have time to borrow money from another person, offer my land as collateral, sell property and bring the money," we grant him 30 days. We do not require that he bring security to the court. For if he possessed movable property, the court would expropriate it immediately.
If the creditor desires, he may have a conditional ban of ostracism issued against anyone who possesses money or movable property and uses arguments to avoid payment. We do not require the borrower to bring a guarantor until he pays.
If the borrower has not brought payment when these 30 days are concluded, the court composes an adrachta. Similarly, if at the outset, when the lender demanded payment of him, he said: "I will not pay," we compose an adrachta against his property immediately and do not grant him any time. Similarly, if what is involved is a loan supported by a verbal commitment alone and the borrower admits his obligation, we compose an adrachta against the property that is presently in his possession.אסדר גביית החוב כך הוא כשיביא המלוה שטרו לבית דין ויתקיים אומרים ללוה שלם ואין יורדין לנכסיו תחלה עד שיתבענו, ואם טעה הדיין והוריד המלוה לנכסי לוה קודם שיתבענו מסלקין אותו, אמר הלוה הריני משלם קבעו לי זמן כדי שאלוה מאחר או אמשכן או אמכור ואביא המעות קובעין לו זמן שלשים יום ואין מחייבין אותו ליתן משכון שאילו היו שם מטלטלים מיד היו ב"ד גובין מהן, ואם רצה המלוה להחרים על מי שיש לו מעות או מטלטלין ומפליג אותו בדברים ה"ז מחרים, ואין מחייבין הלוה להביא ערב עד שיתן, שלמו השלשים ולא הביא בית דין כותבין אדרכתא, וכן אם אמר בתחלה כשתבעו איני משלם כותבין אדרכתא על נכסיו מיד ואין קובעין לו זמן, וכן אם אין שם אלא מלוה על פה או שהודה כותבין אדרכתא על נכסי בני חורין שיש לו.
2 The following rules apply when the borrower claims: "The promissory note concerning which the signatures of the witnesses was validated is a forgery. I will bring proof and nullify the matter The witnesses are located in this and this place and their names are so-and-so and so-and-so." If it appears to the judges that there is substance to his words, a time is established in which he must bring his witnesses to court. If it appears to them that he is merely raising deceptive arguments and fallacious claims, they should tell him: "Pay." Afterwards, if he brings proof of his claim, the money should be returned to him.
If the creditor is a man of force and it is possible that the money will not be able to be recovered from him, it should be entrusted to a third party.בטען ואמר שטר זה שנתקיים בפניהם מזוייף הוא אני אביא ראיה ואבטלנו והעד במקום פלוני והם פלוני ופלוני, אם נראה לדיינין שיש ממש בדבריו קובעין לו זמן להביא עדיו ואם נראה להם שאינו בא אלא בעלילות דברים ובטענות של דופי אומרים לו שלם ואח"כ אם יש לו ראיה יחזור, ואם היה מלוה אלם ושמא אינו יכול להוציאו מידו מניחין על ידי שליש.
3 When a time was established for the borrower to bring proof and nullify the promissory note, that time came and he did not come to court, we wait for three court sessions Monday, Thursday and Monday. If he does not come, we compose a peticha against him and place him under a ban of ostracism.
We give him a further respite of 90 days while he is under the ban of ostracism. The first 30, for perhaps he is seeking a loan, the middle 30, for perhaps he is seeking to sell property, and the final 30, for perhaps the person who purchased his property is seeking to bring him the money.
When these 90 days are completed and the borrower still does not appear in court, the court composes an adrachta against his property and releases him from the ban of ostracism.גקבעו לו זמן להביא ראיה ולבטל השטר והגיע הזמן ולא בא ממתינין לו שני וחמישי ושני, לא בא כותבין עליו פתיחא ומשמתין אותו וממתינין לו והוא בנידויו תשעים יום, שלשים ראשונים שמא טורח ללוות, אמצעים שמא הוא טורח למכור, אחרונים שמא הלוקח ממנו טורח להביא מעות, שלמו תשעים יום ולא בא בית דין כותבין לו אדרכתא על נכסיו ומתירין לו נדויו.
4 If the borrower lives within a two-day journey or less from the court, we do not compose an adrachta until we send messengers and inform him of this impending step. If he lives further away, it is not necessary to inform him.
When does the above apply? When throughout the entire 90 days he would procrastinate and say: "Just now, I will bring proof that nullifies the promissory note." If, however, he says: "I refuse to appear in court," we compose an adrachta against both his movable and his landed property immediately. Similarly, if a person is being sued on the basis of a legal document recording an object entrusted to him for safekeeping, we do not wait 90 days and instead, we compose an adrachta against his property immediately.דאין כותבין אדרכתא עד ששולחין ומודיעין לו, והוא שיהיה קרוב בבית דין מהלך שני ימים או פחות, יתר על זה אין צריכין להודיעו, בד"א כשהיה כל התשעים יום נשמט ואומר עתה אביא ראיה ואבטל השטר, אבל אמר איני בא לבית דין מיד כותבין אדרכתא על נכסיו בין על הקרקעות בין על המטלטלין, וכן אם היה השטר על הפקדון אין ממתינין לו תשעים יום אלא כותבין אדרכתא על נכסיו מיד.
5 The statements made above - that if the borrower does not come at the conclusion of the 90-day period we compose an adrachta - applies only with regard to landed property. With regard to movable property, by contrast, different rules apply. Even after 90 days, as long as the borrower says: "I will bring a proof and nullify the promissory note," we do not allow the lender to expropriate movable property.
The rationale is that the alleged lender might consume it and afterwards, the borrower will bring the proof that nullifies the promissory note, and then he will not find property belonging to the alleged lender that he can collect for repayment. This applies even if the lender possesses landed property, for perhaps that property will decrease in value or become dried out.הזה שאמרנו שאם לא בא בסוף התשעים כותבין אדרכתא על הקרקעות, אבל על המטלטלין אפילו אחר צ' יום כל זמן שהוא אומר עתה אביא ראיה ואבטל השטר אין מורידין המלוה למטלטלין שמא יאכל אותם ויביא זה ראיה ויבטל השטר ולא ימצא מה יטול, ואפילו היה למלוה קרקע שמא תכסיף או תשתדף.
6 How is the adrachta composed? If we are expropriating property that is in the borrower's possession, we write in that document:
"So-and-so was obligated by a judgment to pay so-and-so this amount. He has not made this payment on his own volition. Hence, we have composed this adrachta against this and this field that he possesses."
Afterwards, three experts evaluate a portion of that field equivalent in value to the debt that he owes, and its prospective sale is announced according to the appraisal until those who add to the estimation make their bids. If there are no buyers, we transfer ownership of that portion of the field to the creditor because of his debt and rip up the promissory note, if such a document existed. If there was no landed property in the borrower's possession, we compose the adrachta which states:
So-and-so undertook an obligation to so-and-so as recorded in the promissory note possessed by the creditor. The debtor has not paid this debt. We have not found property that is presently in the debtor's possession. We have already torn up the promissory note that the creditor possessed and have given him license to seek out and research whether there are any properties that the debtor sold from this and this date and onward, with the intent that his hand be raised over them. He has license to derive payment and expropriate his debt from all such properties.וכיצד כותבין האדרכתא אם לנכסים בני חורין הורידוהו אומרים איש פלוני נתחייב לפלוני בדין כך וכך ולא נתן לו מעצמו וכתבנו לו אדרכתא זו על שדה פלונית שלו, ואחר כך שמין לו שלשה מאותה שדה כנגד חובו ומכריזין עליה כפי מה שיראו עד שיפסקו המוסיפין, ומורידין אותו בחובו לחלק ששמו אותו וקורעין שטר החוב אם היה שם שטר, ואם לא היו לו נכסים בני חורין כותבין האדרכתא כך איש פלוני נתחייב לפלוני כך בשטר חוב שיש בידו ולא נתן לו חובו ולא מצאנו לו נכסים בני חורין, וכבר קרענו לשטר שהיה לו עליו ונתננו לפלוני רשות לדרוש ולחקור ולהיות ידו נטויה על כל הנכסים שימצאו לו וכל קרקעות שמכר מזמן פלוני והלאה יש לו להפרע לגבות חובו מן הכל.
7 After this adrachta is composed, the lender goes and seeks property belonging or that once belonged to the borrower. If he finds property that is in his possession, they are evaluated for him. If he finds only property that has been sold after the date of his promissory note, he may expropriate it. We tear up the adrachta and write a tirpa.זואחר שכותבין אדרכתא זו הולך המלוה ומחפש אם מצא לו נכסים בני חורין שמין לו מהן, מצא לו נכסים משועבדין מאחר זמן שטרו טורף מהן וקורעין שטר האדרכתא וכותבין לו שטר הטירפא.
8 How is the tirpa composed? We write:
Because of the debt of this and this amount that so-and-so owes him, so-and-so won in court the right to expropriate this and this field that so-and-so purchased for this and this amount at this and this time. We have already torn up the adrachta that was in his possession, and we have given him license to expropriate this and this amount from this property.
חכיצד כותבין איש פלוני בן פלוני זכה בדין לטרוף בחוב שפלוני חייב לו שהוא כך וכך משדה פלונית שלקח פלוני בכך וכך מזמן פלוני, וכבר קרענו האדרכתא שהיתה בידו והרשינוהו לטרוף מזה בכך וכך.
9 After the tirpa is written so that the lender may expropriate the property, we bring three experts to that field who evaluate that field and appraise how much of the field should be given to him for the principal and half of the field's increase in value, as explained. We then announce the property's sale for thirty days in the same manner as we announce the sale of property inherited by orphans.טואחר שכותבין הטירפא לטרוף מורידין שלשה בקיאין לאותה שדה ושמין לו ממנה כשיעור חובו כפי מה שראוי לו מן הקרן וחצי השבח כמו שביארנו, ומכריזין עליה שלשים יום כדרך שמכריזין על נכסי יתומים.
10 Afterwards, if the borrower is with us on the land, we require the borrower to take an oath that he is bankrupt, as ordained by our Sages. We also require the person expropriating the property to take an oath while holding a sacred object that he did not collect payment for this debt, that he did not waive payment of it, and that he did not sell it to another person. Afterwards, we give the lender possession of the purchaser's according to the assessment of the debt owed him, and we compose a horadah.יואח"כ משביעין את הלוה שאין לו כלום כתקנת הגאונים אם היה הלוה עמנו במדינה, ומשביעין את הטורף בנקיטת חפץ שלא נפרע חוב זה ולא מחלו ולא מכרו לאחר, ואח"כ מורידין אותו לנכסי הלוקח בשומא שלו וכותבין הורדה.
11 How is this document composed? The judges write:
After we had an evaluation of the property made for so-and-so, because of the debt he was owed, we announced the sale of the property as is fitting, and we required both the person expropriating the property and the debtor to take the appropriate oaths, we have given so-and-so possession of this and this field. He may use it as a person uses property that he has acquired.יאוכיצד כותבין, אחר ששמנו לפלוני בשומא שהיתה בידו והכרזנו שלשים יום כראוי והשבענו את זה הטורף ואת בעל חוב הורדנוהו לשדה פלונית להיות משתמש בה כדרך שמשתמש אדם בקנינו.
12 From which time may the person who seeks to expropriate this property derive benefit from its produce? From the time the days of the announcement are completed.יבומאימתי אוכל הטורף פירות שדה זו משיפסקו ימי ההכרזה.
13 Whenever an adrachta does not state: "We have torn up the promissory note," it is not an acceptable adrachta. Whenever a tirpa does not state: "We have torn up the adrachta" it is not an acceptable tirpa. Whenever a shuma does not state: "We have torn up the tirpa," it is not an acceptable shuma.יגכל אדרכתא שאין כתוב בה קרענוהו לשטר ההלואה אינה אדרכתא, וכל טירפא שאין כתוב בה קרענוה לאדרכתא אינה טירפא, וכל שומא דלא כתוב בה קרענוה לטירפא אינה שומא.
14 When three experts descend to evaluate a property, one evaluates it as worth a maneh and two evaluate it at 200 zuz, or one evaluates it at 200 zuz and the other two evaluate it as worth a maneh, the assessor who offers the lone opinion is considered insignificant.
If one assessor evaluates it as worth a maneh, another at 80 zuz, and the third at 120, it is considered to be worth 100. If one says 100, the second 90, and the third 130, it is considered worth 110. This is our pattern of evaluation.ידשלשה שירדו לשום אחד אומר במנה ושנים אומרים במאתים או אחד אומר במאתים ושנים אומרים במנה בטל יחיד במיעוטו, אחד אומר במנה ואחד אומר בשמונים ואחד אומר במאה ועשרים נדון במאה, אחד אומר במאה ואחד אומר תשעים ואחד אומר מאה ושלשים נדון במאה ועשרה ועל דרך זו שמין ביניהן.
15 When the court evaluated property belonging to a purchaser on behalf of a person who sought to expropriate it and erred - even if the error was concerning the smallest amount - the sale if nullified. The rationale is that since the court is considered to be an agent of the person expropriating the property and the purchaser, they have permission to expedite the matter, but not to impair anyone's position as is the law applying to an agent. All of the Halachic authorities ruled in that manner.טובית דין ששמו לטורף בנכסי לוקח וטעו בכל שהוא מכרן בטל שהרי הן כשליח לטורף וללוקח ויש להן רשות לתקן אבל לא לעוות כשליח וכל המורים כזה הורו.
16 When the court evaluates and expropriates a property for a creditor -whether from property in the creditor's possession or property that was in the possession of a purchaser - and afterwards, the borrower, the person from whom the property was expropriated, or their heirs, acquires financial resources and pays the creditor his money, the creditor is removed from that landed property. For property that was evaluated and expropriated should always be returned to its owners, as mandated by Deuteronomy 6:18: "And you shall do what is just and good."טזבית דין ששמו לבעל חוב בין בנכסי לוה בין במשועבדין שביד הלוקח ולאחר זמן השיגה ידו של לוה או של נטרף או של יורשיהן והביאו לבעל חוב את מעותיו מסלקין אותו מאותה קרקע שהשומא חוזרת לבעלים לעולם, משום שנאמר ועשית הישר והטוב.
17 When the court evaluates and expropriates a property for a creditor and then evaluates and expropriates a property for a creditor of that creditor, the original owner can redeem it. The legal power of the second creditor is no greater than that of the first.
When a creditor sold the property expropriated for him, gave it away as a present, gave it to his creditor voluntarily, or he died and the property was inherited, the original owner does not have the right to redeem it. If landed property was evaluated and expropriated for a woman and then she married, or property she owned was evaluated and expropriated from her and she married, her husband is considered to be a purchaser with regard to her property. He is not required to return it, nor must it be returned to him.יזקרקע ששמו אותה לבעל חוב ואח"כ שמוה בית דין לבעל חוב של זה המלוה הרי זו חוזרת, לא יהא כחו גדול מכח ב"ח הראשון, מכרה בעל חוב או נתנה במתנה או ששמה לבעל חוב מדעתו או שמת והורישה אינה חוזרת, שמו קרקע לאשה ונשאת או ששמו ממנה ונשאת בעל בנכסי אשתו כלוקח הוא ולא מחזיר ולא מחזירין לו.
• 3 Chapters A Day: Tum'at Okhalin Tum'at Okhalin - Chapter 7, Tum'at Okhalin Tum'at Okhalin - Chapter 8, Tum'at Okhalin Tum'at Okhalin - Chapter 9
Tum'at Okhalin - Chapter 7
1 A column of liquid being poured is not considered as joined, neither to an impure entity nor to one that is pure.
What is implied? If one was pouring pure liquids into an impure container or even on the carcass of a crawling animal itself, the column of liquid being poured is pure. If one would collect some of the liquids that are being poured while they are in the air, what he collects is pure. Needless to say, that the liquids in the container from which one is pouring are pure.אהניצוק אינו חיבור לא לטומאה ולא לטהרה כיצד היה מערה משקין טהורין לתוך כלי טמא ואפילו על גבי השרץ הרי העמוד הניצוק טהור ואם קלט מן המשקין הניגרין מן האויר הרי זה שקלט טהור ואין צריך לומר שהמשקין שמערה מהן טהורין:
2 When does the above apply? When one is pouring cold liquids to cold liquids, hot liquids to hot liquids, or hot liquids to cold ones. If, however, one pours pure cold liquids into impure hot liquids, the column of liquids being poured is considered as joined. The liquids are considered as a primary derivative of impurity. They impart impurity to the container in which they are held.
Why did the Sages say that when one who pours cold liquids into hot liquids, the liquids are considered as joined? Because the vapors of the hot liquids ascend like a pillar of smoke. It becomes intermingled with the column of liquid being poured and the liquid in the upper container, causing it to become impure. For the vapor ascending from the hot liquid is also considered as liquid.בבד"א בשעירה מצונן לצונן או מחם לחם או מחם לצונן אבל המערה משקין טהורין צונן לתוך משקין טמאין חמין הרי הנצוק חיבור ונטמאו המשקין הצונן כולן שהוא מערה מהן ונטמא הכלי שמערה ממנו מחמת המשקין שבתוכו שהרי נטמאו ומפני מה אמרו המערה משקין צונן לחמין חיבור מפני שעשן החמין עולה כתמרות עשן ומתערב בניצוק ובמים שבכלי העליון ומטמא הכלי שהעשן העולה מן החמין משקין הוא חשוב:
3 For this reason, when a woman whose hands were pure was stirring a hot pot that was impure and liquid collected on her hand because of the vapor of the pot, her hands contract impurity. It is as if they touched the liquids in the pot. Similarly, if her hands were impure, she stirred a hot pot, and liquid collected on her hand because of the vapor of the pot, all of the contents of the pot contract impurity, as if she touched the liquids in the pot.גלפיכך האשה שהיו ידיה טהורות והגיסה בקדירה טמאה והזיעו ידיה מהבל הקדירה נטמאו ידיה כאילו נגעה במשקה שבקדירה וכן אם היו ידיה טמאות והגיסה בקדירה והזיעו ידיה נטמא כל מה שבקדירה כאילו נגעה במשקין שבקדירה:
4 When honey from Zif and Tzapachat is poured, the column of honey is considered as joined even if one is pouring from a cold container to a cold container. The rationale is that the honey remains attached to them and they are extended like glue. Therefore the column of all other foods which are poured are not considered as joined even if they are very thick, e.g., cooked groats, melted fat, or the like, because they do not remain attached. Similarly, with regard to other liquids, a column of poured liquid is not considered as joined unless one is pouring from cold to hot, as we explained.דנחיל דבש הזיפים ודבש הצפחת הניצוק שלהן חיבור ואפילו היה מערה מצונן לצונן מפני שיש להן ריר והרי הן נמשכין כדבק לפיכך כל האוכלין אין הניצוק שלהן חיבור ואפילו היה עבים הרבה כגון הגריסין והחלב המותך וכיוצא בהן לפי שאין להן ריר וכן שאר כל המשקין אין הניצוק שלהן חיבור אא"כ עירה מצונן לחם כמו שביארנו:
5 Similarly, a column of liquid is not considered as joined to a pure entity.
What is implied? If one poured impure water from a stone container or the like into a mikveh, we do not say that when the edge of the column being poured reaches the water, it is purified. Instead, it is considered as impure until it is all connected to the mikveh from one side, as we explained.
Similarly, when there is an incline that has tangible moisture upon it, the moisture is not considered as joined to other liquids on that incline, neither to render them impure or pure. Liquids that are collected on the ground, by contrast, are all considered as joined, whether this renders them impure or pure.ההניצוק אינו חיבור לטהרה כיצד שאם עירה מים טמאים מכלי אבן וכיוצא בהן לתוך המקוה אין אומרים משהגיע קצת הניצוק למקוה טהרו המים אלא הרי הן בטומאתן עד שישיק המקוה לכולן מצד אחד כמו שביארנו וכן הקטפרס שיש עליו משקה טופח אינו מחברן לשאר המשקין שבמדרון לא לטומאה ולא לטהרה אבל המשקין שבאשבורן כולן חיבור לטומאה ולטהרה:
6 When a kneading trough is on an incline, there is tangible moisture on it, and there are three impure pieces of food, together an egg-sized portion in size, positioned on it, one below the other, they are not combined. If there are two, they are combined. If there was standing liquid beneath the food, even if the pieces are all the size of mustard seeds, the liquid combines them all.ועריבה שהיא קטפרס ועליה משקה טופח ושלש חתיכות אוכלין טמאים בכביצה מונחין עליה זו למטה מזו אינן מצטרפות היו שתים הרי אלו מצטרפות ואם היה תחתיהם משקה עומד אפילו כעין החרדל ה"ז מצרף את כולן:
7 We have already explained that a person who immersed to purify himself on the same day does not impart impurity to ordinary foods at all. Instead, he disqualifies foods that are terumah and liquids that are terumah, making them all tertiary derivatives. Similarly, if he touches sacrificial foods or sacrificial liquids, he disqualifies them and causes them to be considered as fourth degree derivatives.זכבר ביארנו שטבול יום אינו מטמא חולין כלל אלא פוסל אוכלי תרומה ומשקה תרומה ועושה הכל שלישי וכן אם נגע באוכלי קדש או משקה קודש פסלן ועשאן רביעי:
8 There are certain situations where articles are not considered as joined when one of them is touched by a person who immersed that day even though they are considered as joined with regard to all forms of impurity. Instead, if a person who immersed that day touched them, he disqualifies only the article he touched. If, instead of such a person, those articles had been touched by another impure person, he would have disqualified all of them. Even if the person who touched them merely partook of impure foods or drank impure liquids and thus his impurity is light, he disqualifies everything. In contrast, a person who immersed that day does not disqualify it. Needless, to say, if a person is a primary source of impurity or a primary derivative of impurity, he imparts impurity to everything.
Why was leniency granted to a person who immersed that day? Because he already purified himself and he is lacking only nightfall to attain purity.
A further leniency was granted with regard to a person who immersed that day. There are foods that are designated for human consumption and hence susceptible to all types of impurity, but they are pure if touched by a person who immersed that day. They are barley and spelt when they are not shelled. If, however, they are shelled, and, similarly, wheat, even if it is not shelled, black cumin, and sesame seeds are disqualified when touched by a person who immersed that day. Needless to say, they contract all forms of impurity.חיש דברים שאינם חיבור בטבול יום ואף על פי שהן חיבור בכל הטומאות אלא אם נגע בהן טבול יום לא פסל אלא זה שנגע בו ואילו היה הנוגע במקום טבול יום אדם אחר היה פוסל הכל אפילו היה הנוגע אדם שאכל אוכלין טמאין או שתה משקין טמאין שהיא טומאה קלה הרי זה פסל הכל שלא פסלו טבול יום ואין צ"ל שאם היה הנוגע אב טומאה או ראשון שהוא מטמא הכל ומפני מה הקילו בטבול יום מפני שכבר טהר ואינו מחוסר אלא הערב שמש ועוד הקילו בטבול יום שיש אוכלין שהן מיוחדין לאדם ומתטמאין בכל הטומאות והן טהורות בטבול יום ואלו הן: השעורה והכוסמת בזמן שאינן קלופין אבל בזמן שהן קלופין והחטה אע"פ שאינה קלופה והקצח והשומשום נפסלין בטבול יום ואין צ"ל שהן מתטמאין בכל הטומאות:
9 All of the "handles" of food that are considered as joined to the food with regard to a primary source of impurity are also considered as joined with regard to a person who immersed that day. Similarly, whenever food has been sliced, but is still somewhat connected and thus is considered joined with regard to a primary source of impurity, it is also considered as joined with regard to a person who immersed that day. Whenever leniency is granted and objects are not considered as joined with regard to a person who immersed that day, they are considered as joined with regard to the impurity of hands. This is also a stringency that applies with regard to the impurity of hands that does not apply with regard to a person who immersed that day.טכל יד האוכלין שהן חיבור באב הטומאה הרי הן חיבור בטבול יום וכן כל האוכל שנפרס ומעורה במקצת שהוא חיבור באב הטומאה כך הוא חיבור בטבול יום וכל שאינו חיבור בטבול יום הרי הוא חיבור בידים וגם זה חומר בטומאת ידים מטבול יום:
Tum'at Okhalin - Chapter 8
1 The following rule applies when loaves or breads were inserted into an oven and were attached to each other - although one had the intent to separate them - or one baked one loaf over another in an oven and its surface did not yet harden. If a person who immersed that day touched one of them, he only disqualifies the loaf that he touched.
Similarly, in the following instances, water was boiled and made large bubbles, groats were boiled for the first time, fresh wine began to ferment, or rice was boiled, if a person who immersed that day touched the bubbles, he disqualifies only the bubbles. With regard to other impurity, by contrast, whether lenient or stringent, everything is considered as joined.
If, however, loaves were attached to each other and the person did not intend to separate them; he baked one loaf over another and they became attached after the surfaces hardened in the oven; water bubbled and the bubbles were not empty as large bubbles are; groats boiled for a second time; aged wine fermented and produced bubbles; oil - whether fresh or aged - bubbled; lentils bubbled - all these situations are considered as joined even when touched by a person who immersed that day. Needless to say, this applies with regard to other impurities.אחלות או ככרים שכנסו והיו נושכות זו בזו ודעתו להפרישן או שאפה חלה ע"ג חלה בתנור ועדיין לא קרמו פניה ונגע טבול יום באחת מהן לא פסל אלא החלה שנגע בה וכן המים שהרתיחו ונעשו כקובה והגריסין שהרתיחו רתיחה ראשונה ויין חדש ואורז שהרתיחו ונגע טבול יום ברתיחה אינו חיבור ולא פסל אלא הרתיחה בלבד ובשאר כל הטומאות בין קלות בין חמורו' הכל חיבור אבל חלות שהיו נושכות זו בזו ואין דעתו להפריש או שאפה חלה ע"ג חלה ונשכו וקרמו בתנור ורתיחת המים שאינה מחולחלת כקובה ורתיחת הגריסין שנייה ורתיחת יין ישן ורתיחת השמן בין ישן בין חדש ורתיחת עדשים הרי אלו חיבור בטבול יום ואין צ"ל בכל הטומאות:
2 The following rules apply if dough is taken out at the time of baking and left to harden, so there is a projection like a nail in the midst of a loaf or the end of the dough is extended and becomes burnt while the loaf is baking; it is called a chirchor. If they were smaller than a fingerbreadth in size and a person who immersed that day touched them, he disqualified the entire loaf. Similarly, if such a person touched a small granule of salt in the loaf, he disqualified the entire loaf. Needless to say, these laws apply with regard to other impurities.
If, however, there is a pebble in a loaf, a vetch bean, a large granule of salt, a chichor that is larger than a fingerbreadth, even if a primary source of impurity touches them, the loaf is pure. Needless to say, this applies with regard to a person who immersed that day.בבצק שיצא בשעת אפייה ונמצא באמצע הככר כמו מסמר יוצא וכן קצת הבצק שנמשך ונחרך בעת אפייה והוא הנקרא חרחור אם היו פחותים מכאצבע ונגע טבול יום בהן פסל כל הככר וכן אם נגע בגרגר מלח קטן שבככר נפסל כל הככר ואין צ"ל בכל הטומאות אבל צרור שבככר או תורמוס וגרגר מלח גדול וחרחור יתר מכאצבע שנגע בהן אפילו אב הטומאה הככר טהור ואין צ"ל בטבול יום:
3 When half of a roll is burnt and half remains edible, the two are not considered as joined. If the center of a roll became burnt, but the sides remain edible, they are not considered as joined to each other. This applies even with regard to a primary source of impurity. Needless to say, this applies with regard to a person who immersed that day.
If the sauce in which sacrificial meat was being cooked congealed around it and a person who immersed that day touched this gel, the meat is permitted. If he touched a piece of the meat, that piece and anything that ascends with it are considered joined. Similar laws apply if cooked legumes congeal on pieces of bread.
When oil is floating on wine and a person who immersed that day touches the oil, he disqualifies only the oil.גרקיק שנחרך חצייה וחצייה קיים הרי זו אינו חיבור נחרך האמצע והצדדין קיימין אינן חיבור זה לזה אפילו באב הטומאה ואין צ"ל בטבול יום בשר קדש שקרם עליו המרק ונגע טבול יום בקיפה החתיכות מותרות נגע בחתיכה החתיכה וכל העולין עמה חיבור וכן בתבשיל קטניות שקרם ע"ג פרוסות שמן שצף ע"ג יין ונגע טבול יום בשמן לא פסל אלא השמן:
4 When there is an egg that is stirred placed on a vegetable that is terumah and a person who immersed that day touches the egg, he disqualifies only the stalk of the vegetable below the place he touched. If the egg bubbled like a helmet, it is not considered as joined to the vegetable.דירק תרומה וביצה טרופה נתונה על גביו ונגע טבול יום בביצה לא פסל אלא קלח שכנגדו ואם היתה כמין כובע אינו חיבור:
5 The following laws apply when a strand from an egg congealed on the wall of a frying pan and a person who immersed that day touched it. If he touched a portion of the egg that was on the rim or further inward, it is considered as joined to the food. If the portion he touched was beyond the rim and to the outside, the egg is not considered as joined. The same laws apply with regard to cooked legumes whose broth congeals on the rim of a pot.החוט של ביצה שקרם על דפנה של אילפס ונגע בו טבול יום מן השפה ולפנים חיבור מן השפה ולחוץ אינו חיבור וכן בקטניות שקרמו על שפת הקדירה:
6 If there was a barrel that was perforated, whether from its base or from its side, and a person who immersed that day closed the hole with his hand, the contents of the entire barrel are disqualified.וחבית שנקבה בין משוליה בין מצידיה וסתם טבול יום הנקב בידיו נפסלה כולה:
7 When a person was pouring liquids from one container to another and a person who immersed that day touched the column of liquids, we estimate whether the liquids that he touched were less than a 101th portion of the entire amount. The rationale is that impure terumah that is mixed with 101 times its volume is considered insignificant because of its minimal size, as we explained in Hilchot Terumot.זהמערה מכלי לכלי ונגע טבול יום בקילוח משערין זה שנגע בו באחד ומאה שתרומה טמאה שנתערבה באחד ומאה בטלה במיעוטה כמו שביארנו בהלכות תרומות:
8 The following laws apply when a person who had immersed that day was separating terumah from a cistern of wine. An open jug of wine that was terumah fell from his hand and became submerged in the cistern of wine. He sought to retrieve the jug and touched the jug of wine in the cistern. If his hand touched only from the rim of the jug and outward, the wine he touched is not considered as joined to the wine in the jug. If his hand extended beyond the rim of the jug inward, it is considered as joined.
If the cistern was a giant container, even an immense tank that holds 100 kor, all of the wine is considered as joined. If a person who immersed that day touched some of the wine, he disqualifies even the terumah in a jug in the bottom of the large container.חטבול יום שהיה תורם את הבור ונפלה ממנו חבית של תרומה ושקעה בבור של יין ונגע ביין שבבור מן השפה ולחוץ אינו חיבור מן השפה ולפנים חיבור ואם היה הבור פיטס אפילו היה כלי גדול שמחזיק מאה כור כולו חיבור ואם נגע במקצת היין פסל התרומה שבחבית שבקרקע הכלי:
9 When a person who immersed that day touches some of the flour for the meal offerings, frankincense, the incense offering, or coals, he disqualifies the entire amount that are held together in a container.
To what does the above apply? To the coals that one collects in the firepan used on Yom Kippur, for the coals in that firepan are taken into the Sanctuary. It does not apply to the coals that are taken every day, for they do not posses holiness. This is evidenced by the fact that if some of the coals are scattered when he pours from the silver firepan to the golden firepan, they do not possess holiness and are swept into the drainage canal.טהסולת של מנחות והלבונה והקטורת והגחלים שנגע טבול יום במקצתן פסל את כולו במה דברים אמורים בגחלים שחותה במחתה ביום הכפורים שהמחתה שחותה בה נכנס להיכל אבל גחלים שחותה בכל יום כשהוא מערה במחתה של כסף לשל זהב אם נתפזרו מן הגחלים אין בהן קדושה אלא מכבדן לאמה:
10 When oil that is terumah is resting upon a thick stew or an unbaked cake of ordinary food and a person who immersed that day touched the oil, he disqualifies only the oil. If he mixed the oil with the stew or the dough, any place the oil reached is disqualified.ימקפה של חולין או רקיק של חולין ושמן של תרומה צף על גביהן ונגע טבול יום בשמן לא פסל אלא השמן בלבד ואם חבץ כל מקום שהלך בו השמן פסל:
11 If one cooked a vegetable that was ordinary food with terumah oil and a person who immersed that day touched it, he disqualifies only the place he touches.יאירק של חולין שבישלו בשמן של תרומה ונגע בו טבול יום לא פסל אלא מקום מגעו:
12 When there is a thick stew that is terumah and garlic and oil that are ordinary food and a person who immersed that day touched part of the stew, the oil, or the garlic, he disqualifies everything.יבהמקפה של תרומה והשום והשמן של חולין שנגע טבול יום במקצתן פסל את כולן:
13 If the stew was ordinary food and the garlic and oil were terumah and a person who immersed that day touched a portion, he disqualifies only the place he touched. If there was a majority of garlic, the ruling depends on the majority.
When does the above apply? When the garlic is a mass in a bowl. If, however, it was spread out in a pestle and one touched a portion of it, he disqualifies only the portion that he touched. It is not considered as joined, because he desires that it be dispersed.
With regard to other condiments that are crushed into liquids like garlic is crushed into oil, if they were crushed without liquids and collected, even though they are like a single entity in a bowl, he disqualifies only the place where he touches. For the condiments are considered like a roll of dried figs, in which instance, the ruling is that if a portion of it contracted impurity, the entire roll does not contract impurity.יגהמקפה של חולין והשמן של תרומה שנגע טבול יום במקצתן לא פסל אלא מקום מגעו אם היה השום מרובה הולכין אחר הרוב אימתי בזמן שהוא גוש בקערה אבל אם היה מפוזר במדוכה ונגע במקצתו לא פסל אלא מקום מגעו מפני שהוא רוצה בפיזורו ושאר כל הנידוכין שדרכן לדוכן במשקין כגון השום בשמן אם דכן שלא במשקין וקבצן אף על פי שהן גוש בקערה ונגע בהן לא פסל אלא מקום מגעו שהרי הם כעיגול של דבילה שאם נטמא מקצתו לא נטמא כולו:
14 When a portion in the northern or southern part of a dough is designated as challah and similarly, when a portion in the northern or southern part of a zucchini was designated as terumah, the terumah or the challah are considered as joined to the entire dough or zucchini. Thus if a person who immersed that day touched part of the dough, the challah is disqualified. If the challah was removed from the remainder of the dough and then returned to it, it is not considered as joined.ידעיסה שקרא שם חלתה בצפונה או בדרומה וכן הקישות שקרא שם תרומה בצפונה או בדרומה הרי זה חיבור ואם נגע טבול יום במקצת העיסה נפסלה החלה ניטלה חלתה מתוכה וחזרה לתוכה אינו חיבור:
15 When a dough that was ordinary food became mixed with terumah or became leavened with yeast that is terumah, it is not disqualified when touched by a person who immersed that day.טועיסה שנדמעה או שנתחמצה בשאור של תרומה אינה נפסלת בטבול יום:
16 If the grains from which the flour used to make a dough had been exposed to liquids and thus made susceptible to ritual impurity and then the flour was kneaded with fruit juice, should a person who immersed that day touch the dough, he disqualifies only the place he touches.טזעיסה שהוכשרה במשקין ונילושה במי פירות ונגע בה טבול יום לא פסל אלא מקום מגעו בלבד:
17 When food that is the first tithe was exposed to liquids and thus made susceptible to ritual impurity and a person who immersed that day or one with impure hands touched that food, terumat ma'aser should be separated from it in a state of purity. The rationale is that the first tithe is considered as ordinary food and neither a person who immersed that day nor one whose hands are impure disqualifies ordinary food, for ordinary food that is a tertiary derivative of impurity is pure, as we explained.
Similarly, a woman who immersed that day may knead dough, cut off a portion as challah, set it aside, place it in a container, put it together with the other dough in one container so that they are considered as one entity, so that it can be separated while the two are one entity. Afterwards, she designates it as challah, saying "This is challah." Once she designates it, she should not touch it, lest she disqualify it. She should follow a similar pattern if she was kneading in a kneading trough that had been immersed that day.יזמעשר ראשון שהוכשר ונגע בו טבול יום או ידים מסואבות מפרישין ממנו תרומת מעשר בטהרה מפני שמעשר ראשון כחולין וטבול יום וידים מסואבות אינם פוסלין את החולין שהשלישי בחולין טהור כמו שביארנו וכן האשה שהיא טבולת יום לשה את העיסה וקוצה לה חלה ומפרישתה ומניחתה בכלים ונותנתו עם שאר העיסה כאחת ומקפת על הכל כדי לתרום מן המוקף ואח"כ קוראה לה שם ואומרת הרי זה חלה ומשתקרא לה שם לא תגע בה שלא תפסלנה וכך היא עושה אם לשה בעריבה שהיא טבולת יום:
18 When a person fills bottles that were immersed that day from a jug of wine that is from the tithes from which terumat ma'aser had not been separated and says: "May this be terumat ma'aser for the wine in the jug at nightfall," it is pure terumah. The rationale is that the separated wine does not become terumat ma'aser until nightfall, as he stipulated. And at night, the day in which they were in an intermediate state will have ended for the bottles and they will become pure.
If the jug from which the wine was taken breaks before nightfall, the wine in the bottles is considered as tevel. If the bottles break, the wine in the jug is considered as tevel.יחלגין שהוא טבול יום שמילאהו מחבית מעשר שלא ניטלה תרומתו ואמר הרי זה תרומת מעשר על מה שבחבית אחר שתחשך הרי זו תרומה טהורה לפי שאינה נעשית תרומת מעשר עד שתחשך כפי תנאו ואחר שתחשך יעריב שמשו של לגין ויטהר נשברה החבית קודם שתחשך הלגין בטבלו נשבר הלגין החבית בטבלה:
19 A person who immersed after purifying himself from the impurity associated with a human corpse or the impurity that results from relations with a nidah may work in an olive press.
Similarly, other impure people who immersed themselves to regain purity may work with ordinary food that is pure with the exception of a zav and a zavah on their seventh day. Even though these individuals immersed themselves, they should not work in an olive press or become involved with pure foods lest they experience a discharge. In such an instance, they are considered impure retroactively, for the discharge disqualifies all the seven pure days, as we explained.יטטבול יום מטומאת מת ומבעילת נדה עושה בבית הבד וכן שאר הטמאים שטבלו עושין בטהרות חוץ מזב וזבה בשביעי שלהן שאף על פי שטבלו לא יעשו בבית הבד ולא יתעסקו בטהרות שמא יראו ונמצאו טמאים למפרע שהרי סותרין הכל כמו שביארנו:
Tum'at Okhalin - Chapter 9
1 When oil or honey contract impurity, coagulate and become solid, and then return to a liquid state, they are considered as first degree derivatives of impurity forever, because they are liquids. This applies even if they solidify after contracting impurity.אהשמן או הדבש שנטמאו ואחר כך קרשו ואח"כ נימוחו הרי הן ראשון לטומאה לעולם מפני שהן כמשקין ואע"פ שקפאו אחר שנטמאו:
2 When sauce, groats, or milk solidify, they are considered as foods and intent is required for them to become susceptible to ritual impurity. If food that was a primary derivative of impurity or an impure liquid touches them, they are considered as secondary derivatives. If there was moist liquid on them, they are considered as liquids and they are deemed primary derivatives.
If they contracted impurity while they were liquids and then froze and solidified, they are considered as secondary derivatives, like food that contracted impurity from impure liquids. Different laws apply if they contracted impurity when they were solid and then melted and became liquid. If they were exactly the size of an egg or less, the liquids are pure. If they are larger than an egg, the liquids are impure. The rationale is that when the first drop melted, it contracted impurity from the egg-sized portion of frozen liquid from which it melted. That drop will then impart impurity to all of the liquids that will melt afterwards.
Similar laws apply if a person who was impure due to contact with a human corpse squeezed a mass of olives or grapes that were made susceptible to ritual impurity. If the fruits were only the size of an egg, the liquids produced are pure, provided the person does not touch that place from which the liquids are dripping. The rationale for the leniency is that the liquids are set aside in the food; it is as if the food was a separate entity.
If the grapes or olives were larger than the size of an egg, the liquids that emerge from them are impure. For once the first drop emerged from them, it became impure due to contact with an egg-sized portion of impure food and it imparts impurity to all the liquids.
If the person squeezing the grapes was a zav, a zav, or the like even if they squeezed only one grape which had not been made susceptible to ritual impurity, and they did not touch the liquid, the liquid is impure. The rationale is that when the first drop emerged, it became impure because it was carried by a zav. For a zav who carries food or liquids imparts impurity to them, as we explained. Similarly, when a zav milks a goat, the milk is impure. For when the first drop emerged, it became impure because it was carried by a zav.בהרוטב והגריסין והחלב שקרשו הרי הן כאוכלין וצריכין מחשבה ואם נגע בהן אוכל ראשון או משקה נעשו שניים היה בהן משקה טופח הרי הן כמשקין והן תחילה לטומאה נטמאו כשהן משקין וקפאו אחר כן וקרשו הרי הן שניים כמו אוכל שנטמא ממשקין טמאין נטמאו כשהן קפויים ונימוחו ונעשו משקין אם היו כביצה מכוון הרי המשקין טהורין היו יותר מכביצה המשקין טמאין שכשנימוחה טיפה ראשונה נטמאת בכביצה אוכל טמא שנימוחה ממנו ואותה הטיפה תטמא כל המשקין שנימוחו אחריה וכן טמא מת שסחט זיתים וענבים שהוכשרו אם היו כביצה הרי המשקין היוצאין מהן טהורין ובלבד שלא יגע במקום המשקה שהמשקה כמופקד באוכל וכאילו היא גוף אחר היו אותן זיתים וענבים יתר מכביצה הרי המשקין היוצאין מהן טמאין שכיון שיצאת טיפה ראשונה נטמאת מכביצה וטימאה כל המשקין ואם היה הסוחט זב וזבה וכיוצא בהן אפילו סחט גרגר אחד יחידי שלא הוכשר ולא נגע במשקה המשקה טמא שכיון שיצאת טיפה ראשונה נטמאת במשא הזב שהזב שנשא אוכלין או משקין טמאין כמו שביארנו וכן זב שחלב את העז החלב טמא שכיון שיצאת טיפה הראשונה נטמאת במשא הזב:
3 The following laws apply when there was a pot filled with vegetables left to pickle, their leaves extended outside the pot, and a primary source or a primary derivative of impurity touched the leaf that was outside the pot in a dry place. Even though the leaf was the size of an egg, it is impure, but everything else is pure. If it is returned to the pot, it imparts impurity to all the liquids in it. As a result, the pot and all the vegetables contract impurity. More stringent rules apply if the impure person touched a leaf that was outside the pot that had liquid on it. If the leaf is the size of an egg, everything is impure. The rationale is that the leaf imparts impurity to the liquid on it. That liquid imparts impurity to all the liquids in the pot and they impart impurity to the pot.
A pot that was filled with pickled vegetables that were terumah was shaken by a person who immersed that day. He discovered liquids on his hand and was in doubt whether they were sprayed from the pot or whether a stalk from a moist vegetable in the pot touched his hand. The ruling is that the vegetables are disqualified, but the pot is pure.גקדירה שמלאה כבשין של חולין ויצאו עליהם חוץ לקדירה ונגע אב הטומאה או ראשון בעלה שחוץ לקדרה במקום הנגוב אף על פי שיש בעלה כביצה הוא טמא והכל טהור חזר לקדירה טימא את המשקין שבה ונטמאת הקדירה וכל הכבשין נגע בעלה שחוץ לקדירה והיה בו משקה אם יש בעלה כביצה הכל טמא שהעלה מטמא משקה שעליו והמשקה מטמא כל המשקין שבקדירה ומטמא את הקדירה היתה הקדירה מלאה כבשים של תרומה וניער אותה טבול יום וראה משקין על ידו ספק מן הקדירה ניתזו ספק שהקלח נגע בידו הירק פסול והקדירה טהורה:
4 The following laws apply when an impure person was partaking of grapes that had been made susceptible to ritual impurity and one grape fell into a wine press. If the grape was complete and its stem had not been removed from it, the grapes in the wine press are pure. If its stem was removed and the grapes from which he took the grape that fell were stored in a storage pit and prepared to be crushed - indicating that he desires the liquid that emerges from them - the grapes in the wine press contract impurity from the drop of liquid that emerges from the place of the stem.
Should grapes fall from the hands of the impure person and he crushed them in an open place, the liquids that emerge from them are pure if the grapes were exactly the size of an egg or less, as we explained. If there is more than an egg-sized portion, the liquid that emerges is impure. Once one drop emerges, it contracts impurity from an egg-sized portion of impure foods and then it imparts impurity to all the liquids that emerge afterwards.דטמא שהיה אוכל ענבים מוכשרים ונפל ממנו גרגר יחידי לגת אם היה שלם ולא נשמט ממנו עוקצו הגת טהור ואם ניטל עוקצו והיו ענבים מוכנים בעביט וכיוצא בו לדרכן שהרי רוצה במשקה היוצא מהן נטמא הגת בטיפת משקה שבראש הגרגר במקום העוקץ נפלו ממנו ענבים ודרכן במקום מופנה אם היו כביצה מכוון הרי המשקין היוצאין מהן טהורין כמו שביארנו היו יתר מכביצה היוצא מהן טמא שכיון שיצאת טיפה ראשונה נטמאת בכביצה ומטמאת את כל המשקה היוצא אחריה:
5 The following laws apply when there was a mound of impure olives that were collected and pressed together until they were considered as joined which was thrown into an oven that was then kindled. If the olives were exactly the size of an egg or less, the oven is pure. The rationale is that impure food does not impart impurity to keilim and the oil that emerges from them is pure, as we explained. If the mound was larger than an egg, the oven contracts impurity. For when one drop emerges, it contracts impurity from an egg-sized portion of impure foods and then it imparts impurity to the oven. Therefore if the impure olives are separate and not in a mound, even if there are 100 of them, the oven is pure.הגוש של זיתים טמאין שהיו מקובץ ומחובר והשליכו לתוך תנור והוסק אם היה כביצה מכוון התנור טהור שאין האוכלין מטמאין כלים והמשקה היוצא מהן טהור כמו שביארנו היה הגוש יתר מכביצה נטמא התנור שכשיצאה טיפה אחת נטמאת בכביצה וטימאה את התנור לפיכך אם הזיתים הטמאין פירורין ואינן גוש אפילו הן מאה התנור טהור:
6 When wood that absorbed impure liquids was kindled as fuel for an oven, the oven is pure, because the liquids are considered insignificant while absorbed in the wood. Even if the person took the wood out so that rain would fall on it and thus it is considered as desirable for him that the rain fell on it, the oven is pure. The rain- water that is on the wood does not contract impurity from the liquids that are absorbed in it.
One should not kindle the oven with this wood unless one's hands are pure. This is a decree lest an impure person kindle the oven with such wood and thus the liquids on it would make the oven impure.ועצים שנבלעו בהם משקין טמאין והסיקן התנור טהור שהרי בטלו בעצים ואפילו הוציא העצים שנפלו עליהן גשמים ונפלו לרצונו והסיקן התנור טהור ואין המים שעליהן מתטמאין מן המשקין הבלועין בהם ולא יסיקם אלא בידים טהורות גזירה שלא יסיקם הטמא ונמצאו המשקין שעליהם מטמאין את התנור:
7 When the carcass of a creeping animal is found in an olive mill, only the portion which it touches contracts impurity. If there is liquid flowing, everything is impure, for once a little of the liquid becomes impure, the entire amount becomes impure and then, the oil will impart impurity to the olives.
If the carcass is found on the leaves above the olives, the workers should be questioned. If they say that they did not touch the carcass, their word is accepted. If the carcass was found on a compressed mass of olives, the entire mass becomes impure, as we explained.
If the carcass is found on separate olives, but it is touching a compressed mass the size of an egg, everything is impure. For food the size of an olive will impart impurity to liquid mixed with it. The liquid will then impart impurity to the other olives. If there were separate olives piled on other separate olives and the oil was below them, even if the carcass was touching a mass the size of an egg, only the place it touches contracts impurity.זשרץ שנמצא בריחים של זיתים אין טמא אלא מקום מגעו אם היה משקה מהלך הכל טמא שכיון שנטמא מקצת המשקה נטמא כולו והשמן מטמא את כל הזיתים נמצא ע"ג העלין למעלה מן הזיתים ישאלו מן הבדדין אם אמרו לא נגענו נאמנין נמצא על אום של זיתים נטמא כל הגוש כמו שביארנו נמצא ע"ג זיתים פירורין והוא נוגע בכביצה הכל טמא שהאוכל שהוא כביצה מטמא המשקה המעורב בהן והמשקה מטמא שאר הזיתים היו פירורין ע"ג פירורין והמשקה מלמטה אע"פ שנגע בכביצה אין טמא אלא מקום מגעו:
8 When an unlearned person extended his hand to a winepress and touched the clusters of grapes, the clusters he touched and those around them are impure, but the clusters in the winepress as a whole are pure. For the clusters that are around the clusters that he touched separate it and the remainder of those in the winepress.חעם הארץ שהושיט ידיו לגת ונגע באשכולות אשכול וכל סביבותיו טמאין והגת כולה טהורה מפני שמפסיקין האשכולות שסביבות זה האשכול בינו ובין שאר הגת:
9 When impure people tread over the waste products of olives or grapes from which oil or wine was produced in a state of purity and afterwards, liquid emerged from them, this liquid is pure. The rationale is that originally, the oil or the wine was produced in a state of purity. If originally, the oil or the wine was produced in a state of impurity and afterwards, through the actions of these people, liquid emerged, it is impure.טהגפת והזגים שנעשו בטהרה והלכו עליהן טמאין ואחר כך יצאו מהן משקין הרי אלו טהורין שמתחלה נעשו בטהרה ואם נעשו מתחלה בטומאה ויצאו מהן משקין טמאין:
10 The following laws apply when workers at an olive press would enter and depart and there was impure liquid on the floor of the olive press. If there is sufficient space between the liquids and the olives so that they could dry their feet on the ground, the olives are pure, because a person who touches impure liquids with limbs other than his hands is pure, even with regard to consecrated foods.
Stringency is required in the following instance. There were loaves that were consecrated. They had hollows and there were consecrated liquids in the hollows. The carcass of a creeping animal touched one of them and then the first loaf touched a second, the second, a third - even if this continues to 100, the loaves are considered as primary derivatives of impurity, because of the liquid in the hollows. Due to the cherished nature of consecrated food, they are all considered as liquids from which secondary and tertiary derivatives are not counted.
If, however, the loaves were terumah, only the third loaf is disqualified. From the third onward, the loaves are pure. If there was liquid that could be felt on all the loaves, even were the loaves terumah, they would all be impure. They are all secondary derivatives except for the first that was touched by the carcass of the creeping animal. It is a primary derivative.יהבדדין שנכנסין ויוצאין ומשקין טמאין בתוך בית הבד אם יש בין משקין לזיתים כדי שינגבו את רגליהן בארץ הרי הזיתים טהורין שהנוגע במשקין טמאים שלא בידיו טהור ואפילו לקדש ככרות הקדש שהיו בהן גומות ובתוך הגומות היו משקין של קדש ונגע השרץ באחת מהן ונגעה ראשונה בשנייה ושנייה בשלישית אפילו מאה כולן ראשון לטומאה מפני המשקה שבגומות וחבת הקדש הרי הן כולן כמשקין שאין מונין בהן אבל אם היו ככרות תרומה הרי הככר השלישית בלבד פסולה ומשלישית והלאה טהור ואם היה משקה טופח על כל הככרות אף בתרומה הכל טמאות וכולן שניות חוץ מן הראשונה שנגע בה השרץ שהיא ראשון:
11 The following laws apply when there is a bubble in the side of a jug and it is like another container at its side. When the bubble was perforated to the inner space of the jug and perforated on the other side outward with the two holes on the same level or the inner hole was lower than the outer hole, if both the bubble and the jug contained liquids and a primary source of impurity touched the liquids in the bubble, all of the liquids in the jug contract impurity. Also, when the jug has a sealed covering and it is located in a building where a corpse is located, it contracts impurity because of the hole in the bubble, since it reaches into its inner space.
Similarly, if the inner hole was higher than the outer hole, the jug is not protected from impurity by its sealed covering. If, however, a primary source of impurity touched the bubble, the liquids in the jug do not contract impurity and they are considered as separate from the liquids in the bubble.יאאבעבוע הנעשה בעובי החבית והרי הוא כמו כלי אחר בצידה אם נקב האבעבוע לאויר החבית ונקב נקב אחר לחוץ זה כנגד זה או שהיה הנקב הפנימי מלמטה והחיצון מלמעלה והיה האבעבוע והחבית מלאים משקין אם נגע אב הטומאה במשקה שבאבעבועות נטמאו כל המשקין שבחבי' היתה החבית מוקפת צמיד פתיל ונתונה באהל המת נטמאת מפני הנקב שבאבעבוע זה שהרי הוא מפולש לאוירה וכן אם היה הנקב שבאבעבוע שבפנים מלמעלה והחיצון מלמטה ה"ז אינה ניצלת בצמיד פתיל אבל אם נגע אב הטומאה באבעבוע לא נטמאו משקין שבחבית והנם כמובדלין מהן:
Monday, Sivan 11, 5777 · 05 June 2017
"Today's Day"
| Monday | Sivan 11 | 5703 |
| Torah lessons: | Chumash: Beha'alotecha, Sheini with Rashi. |
| Tehillim: 60-65. |
| Tanya: An illustration (p. 293)...nothing besides it. (p. 295). |
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From my father's talks: "The avoda of serving G-d according to Chassidus comprises all kinds of levels... The level of "corpse" does not need much elaboration; but, thank G-d, there is also "revival of the dead" in spiritual avoda. A corpse is cold; there is nothing as frigid as natural intellect, human intellect. When one's natural intelligence comprehends a G-dly concept, and the emotions latent in intellect are enthused and moved by the pleasure-within-intellect - that is true revival of the dead.
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