TODAY IN JUDAISM: Shabbat, June 10, 2017 - Chabad.org in New York, New York United States - Today is Shabbat, Sivan 16, 5777 · June 10, 2017

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TODAY IN JUDAISM: Shabbat, June 10, 2017 - Chabad.org in New York, New York United States - Today is Shabbat, Sivan 16, 5777 · June 10, 2017 Torah Reading: Behaalotecha: Numbers 8:1 - 12:16 Zachariah 2:14 - 4:7 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. (ii) 15 “After that, the L’vi’im will enter and do the service of the tent of meeting. You will cleanse them and offer them as a wave offering, 16 because they are entirely given to me from among the people of Isra’el; I have taken them for myself in place of all those who come first out of the womb, that is, the firstborn males of the people of Isra’el. 17 For all the firstborn among the people of Isra’el are mine, both humans and animals; on the day I struck all the firstborn in the land of Egypt, I set them apart for myself. 18 But I have taken the L’vi’im in place of all the firstborn among the people of Isra’el, 19 and I have given the L’vi’im to Aharon and his sons from among the people of Isra’el to do the service of the people of Isra’el in the tent of meeting and to make atonement for the people of Isra’el, so that no plague will fall on the people of Isra’el in consequence of their coming too close to the sanctuary.” 20 This is what Moshe, Aharon and all the community of the people of Isra’el did to the L’vi’im. The people of Isra’el acted in accordance with everything that Adonai had ordered Moshe in regard to the L’vi’im. 21 The L’vi’im purified themselves and washed their clothes. Then Aharon offered them as a holy gift before Adonai and made atonement for them in order to cleanse them. 22 After that, the L’vi’im came to do their service in the tent of meeting in front of Aharon and his sons; they acted in accordance with Adonai’s orders to Moshe in regard to the L’vi’im. 23 Adonai said to Moshe, 24 “Here are instructions concerning the L’vi’im: when they reach the age of twenty-five, they are to begin performing their duties serving in the tent of meeting; 25 and when they reach the age of fifty, they are to stop performing this work and not serve any longer. 26 They will assist their brothers who are performing their duties in the tent of meeting, but they themselves will not do any of the work. This is what you are to do with the L’vi’im in regard to their duties.” 9:1 (iii) Adonai spoke to Moshe in the Sinai Desert in the first month of the second year after they had left the land of Egypt; he said, 2 “Let the people of Isra’el observe Pesach at its designated time. 3 On the fourteenth day of this month, at dusk, you are to observe it — at its designated time. You are to observe it according to all its regulations and rules.” 4 Moshe told the people of Isra’el to observe Pesach. 5 So they observed Pesach at dusk on the fourteenth day of the month in the Sinai Desert; the people of Isra’el acted in accordance with all that Adonai had ordered Moshe. 6 But there were certain people who had become unclean because of someone’s corpse, so that they could not observe Pesach on that day. So they came before Moshe and Aharon that day 7 and said to him, “We are unclean because of someone’s corpse; but why must we be kept from bringing the offering for Adonai at the time designated for the people of Isra’el?” 8 Moshe answered them, “Wait, so that I can hear what Adonai will order concerning you.” 9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘If any of you now or in future generations is unclean because of a corpse, or if he is on a trip abroad, nevertheless he is to observe Pesach. 11 But he will observe it in the second month on the fourteenth day at dusk. They are to eat it with matzah and maror, 12 they are to leave none of it until morning, and they are not to break any of its bones — they are to observe it according to all the regulations of Pesach. 13 But the person who is clean and not on a trip who fails to observe Pesach will be cut off from his people; because he did not bring the offering for Adonai at its designated time, that person will bear the consequences of his sin. 14 If a foreigner is staying with you and wants to observe Pesach for Adonai, he is to do it according to the regulations and rules of Pesach — you are to have the same law for the foreigner as for the citizen of the land.’” (iv) 15 On the day the tabernacle was put up, the cloud covered the tabernacle, that is, the tent of the testimony; and in the evening, over the tabernacle was what appeared to be fire, which remained until morning. 16 So the cloud always covered it, and it looked like fire at night. 17 Whenever the cloud was taken up from above the tent, the people of Isra’el continued their travels; and they camped wherever the cloud stopped. 18 At the order of Adonai, the people of Isra’el traveled; at the order of Adonai, they camped; and as long as the cloud stayed over the tabernacle, they stayed in camp. 19 Even when the cloud remained on the tabernacle for a long time, the people of Isra’el did what Adonai had charged them to do and did not travel. 20 Sometimes the cloud was a few days over the tabernacle; according to Adonai’s order, they remained in camp; and according to Adonai’s order, they traveled. 21 Sometimes the cloud was there only from evening until morning; so that when the cloud was taken up in the morning, they traveled. Or even if it continued up both day and night, when the cloud was up, they traveled. 22 Whether it was two days, a month or a year that the cloud remained over the tabernacle, staying on it, the people of Isra’el remained in camp and did not travel; but as soon as it was taken up, they traveled. 23 At Adonai’s order, they camped; and at Adonai’s order, they traveled — they did what Adonai had charged them to do through Moshe. 10:1 Adonai said to Moshe, 2 “Make two trumpets; make them of hammered silver. Use them for summoning the community and for sounding the call to break camp and move on. 3 When they are sounded, the entire community is to assemble before you at the entrance to the tent of meeting. 4 If only one is sounded, then just the leaders, the heads of the clans of Isra’el, are to assemble before you. 5 “When you sound an alarm, the camps to the east will commence traveling. 6 When you sound a second alarm, the camps to the south will set out; they will sound alarms to announce when to travel. 7 However, when the community is to be assembled, you are to sound; but don’t sound an alarm. 8 It will be the sons of Aharon, the cohanim, who are to sound the trumpets; this will be a permanent regulation for you through all your generations. 9 “When you go to war in your land against an adversary who is oppressing you, you are to sound an alarm with the trumpets; then you will be remembered before Adonai your God, and you will be saved from your enemies. 10 “Also on your days of rejoicing, at your designated times and on Rosh-Hodesh, you are to sound the trumpets over your burnt offerings and over the sacrifices of your peace offerings; these will be your reminder before your God. I am Adonai your God.” (v) 11 On the twentieth day of the second month of the second year, the cloud was taken up from over the tabernacle of the testimony; 12 and the people of Isra’el moved out in stages from the Sinai Desert. The cloud stopped in the Pa’ran Desert. 13 So they set out on their first journey, in keeping with Adonai’s order through Moshe. 14 In the lead was the banner of the camp of the descendants of Y’hudah, whose companies moved forward; over his company was Nachshon the son of ‘Amminadav. 15 Over the company of the tribe of the descendants of Yissakhar was N’tan’el the son of Tzu‘ar. 16 Over the company of the descendants of Z’vulun was Eli’av the son of Helon. 17 Then the tabernacle was taken down; and the descendants of Gershon and the descendants of M’rari set out, carrying the tabernacle. 18 Next, the banner of the camp of Re’uven moved forward by companies; over his company was Elitzur the son of Sh’de’ur. 19 Over the company of the tribe of the descendants of Shim‘on was Shlumi’el the son of Tzurishaddai. 20 Over the company of the descendants of Gad was Elyasaf the son of De‘u’el. 21 Then the descendants of K’hat set out, carrying the sanctuary, so that [at the next camp] the tabernacle could be set up before they arrived. 22 The banner of the camp of the descendants of Efrayim moved forward by companies; over his company was Elishama the son of ‘Ammihud. 23 Over the company of the tribe of the descendants of M’nasheh was Gamli’el the son of P’dahtzur. 24 Over the company of the descendants of Binyamin was Avidan the son of Gid‘oni. 25 The banner of the camp of the descendants of Dan, forming the rearguard for all the camps, moved forward by companies; over his company was Achi‘ezer the son of ‘Ammishaddai. 26 Over the company of the tribe of the descendants of Asher was Pag‘i’el the son of ‘Okhran. 27 Over the company of the descendants of Naftali was Achira the son of ‘Enan. 28 This is how the people of Isra’el traveled by companies; thus they moved forward. (S: vi) 29 Moshe said to Hovav the son of Re‘u’el the Midyani, Moshe’s father-in-law, “We are traveling to the place about which Adonai said, ‘I will give it to you.’ Come with us, and we will treat you well, because Adonai has promised good things to Isra’el.” 30 But he replied, “I will not go; I would rather go back to my own country and my own kinsmen.” 31 Moshe continued, “Please don’t leave us, because you know that we have to camp in the desert, and you can serve as our eyes. 32 If you do go with us, then whatever good Adonai does for us, we will do the same for you.” 33 So they set out from Adonai’s mountain and traveled for three days. Ahead of them on this three-day journey went the ark of Adonai’s covenant, searching for a new place to stop. 34 The cloud of Adonai was over them during the day as they set out from the camp. (A: vi) 35 When the ark moved forward, Moshe said, “Arise, Adonai! May your enemies be scattered! Let those who hate you flee before you!” 36 When it stopped, he said, “Return, Adonai of the many, many thousands of Isra’el!” 11 :1But the people began complaining about their hardships to Adonai. When Adonai heard it, his anger flared up, so that fire from Adonai broke out against them and consumed the outskirts of the camp. 2 Then the people cried to Moshe, Moshe prayed to Adonai, and the fire abated. 3 That place was called Tav‘erah [burning] because Adonai’s fire broke out against them. 4 Next, the mixed crowd that was with them grew greedy for an easier life; while the people of Isra’el, for their part, also renewed their weeping and said, “If only we had meat to eat! 5 We remember the fish we used to eat in Egypt — it cost us nothing! — and the cucumbers, the melons, the leeks, the onions, the garlic! 6 But now we’re withering away, we have nothing to look at but this man.” 7 The man, by the way, was like coriander seed and white like gum resin. 8 The people would go around gathering it and would grind it up in mills or pound it to paste with mortar and pestle. Then they would cook it in pots and make it into loaves that tasted like cakes baked with olive oil. 9 When the dew settled on the camp during the night, the man came with it. 10 Moshe heard the people crying, family after family, each person at the entrance to his tent; the anger of Adonai flared up violently; and Moshe too was displeased. 11 Moshe asked Adonai, “Why are you treating your servant so badly? Why haven’t I found favor in your sight, so that you put the burden of this entire people on me? 12 Did I conceive this people? Was I their father, so that you tell me, ‘Carry them in your arms, like a nurse carrying a baby, to the land you swore to their ancestors?’ 13 Where am I going to get meat to give to this entire people? — because they keep bothering me with their crying and saying, ‘Give us meat to eat!’ 14 I can’t carry this entire people by myself alone — it’s too much for me! 15 If you are going to treat me this way, then just kill me outright! — please, if you have any mercy toward me! — and don’t let me go on being this miserable!” 16 Adonai said to Moshe, “Bring me seventy of the leaders of Isra’el, people you recognize as leaders of the people and officers of theirs. Bring them to the tent of meeting, and have them stand there with you. 17 I will come down and speak with you there, and I will take some of the Spirit which rests on you and put it on them. Then they will carry the burden of the people along with you, so that you won’t carry it yourself alone. 18 “Tell the people, ‘Consecrate yourselves for tomorrow, and you will eat meat; because you cried in the ears of Adonai, “If only we had meat to eat! We had the good life in Egypt!” All right, Adonai is going to give you meat, and you will eat it. 19 You won’t eat it just one day, or two days, or five, or ten, or twenty days, 20 but a whole month! — until it comes out of your nose and you hate it! — because you have rejected Adonai, who is here with you, and distressed him with your crying and asking, “Why did we ever leave Egypt?”’” 21 But Moshe said, “Here I am with six hundred thousand men on foot, and yet you say, ‘I will give them meat to eat for a whole month!’ 22 If whole flocks and herds were slaughtered for them, would it be enough? If all the fish in the sea were collected for them, would even that be enough?” 23 Adonai answered Moshe, “Has Adonai’s arm grown short? Now you will see whether what I said will happen or not!” 24 Moshe went out and told the people what Adonai had said. Then he collected seventy of the leaders of the people and placed them all around the tent. 25 Adonai came down in the cloud, spoke to him, took some of the Spirit that was on him and put it on the seventy leaders. When the Spirit came to rest on them, they prophesied — then but not afterwards. 26 There were two men who stayed in the camp, one named Eldad and the other Medad, and the Spirit came to rest on them. They were among those listed to go out to the tent, but they hadn’t done so, and they prophesied in the camp. 27 A young man ran and told Moshe, “Eldad and Medad are prophesying in the camp!” 28 Y’hoshua, the son of Nun, who from his youth up had been Moshe’s assistant, answered, “My lord, Moshe, stop them!” 29 But Moshe replied, “Are you so zealous to protect me? I wish all of Adonai’s people were prophets! I wish Adonai would put his Spirit on all of them!” (vii) 30 Moshe and the leaders of Isra’el went back into the camp; 31 and Adonai sent out a wind which brought quails from across the sea and let them fall near the camp, about a day’s trip away on each side of the camp and all around it, covering the ground to a depth of three feet. 32 The people stayed up all that day, all night and all the next day gathering the quails — the person gathering the least collected ten heaps; then they spread them out for themselves all around the camp. 33 But while the meat was still in their mouth, before they had chewed it up, the anger of Adonai flared up against the people, and Adonai struck the people with a terrible plague. 34 Therefore that place was named Kivrot-HaTa’avah [graves of greed], because there they buried the people who were so greedy. 35 From Kivrot-HaTa’avah the people traveled to Hatzerot, and they stayed at Hatzerot. 12:1 Miryam and Aharon began criticizing Moshe on account of the Ethiopian woman he had married, for he had in fact married an Ethiopian woman. 2 They said, “Is it true that Adonai has spoken only with Moshe? Hasn’t he spoken with us too?” Adonai heard them. 3 Now this man Moshe was very humble, more so than anyone on earth. 4 Suddenly Adonai told Moshe, Aharon and Miryam, “Come out, you three, to the tent of meeting.” The three of them went out. 5 Adonai came down in a column of cloud and stood at the entrance to the tent. He summoned Aharon and Miryam, and they both went forward. 6 He said, “Listen to what I say: when there is a prophet among you, I, Adonai, make myself known to him in a vision, I speak with him in a dream. 7 But it isn’t that way with my servant Moshe. He is the only one who is faithful in my entire household. 8 With him I speak face to face and clearly, not in riddles; he sees the image of Adonai. So why weren’t you afraid to criticize my servant Moshe?” 9 The anger of Adonai flared up against them, and he left. 10 But when the cloud was removed from above the tent, Miryam had tzara‘at, as white as snow. Aharon looked at Miryam, and she was as white as snow. 11 Aharon said to Moshe, “Oh, my lord, please don’t punish us for this sin we committed so foolishly. 12 Please don’t let her be like a stillborn baby, with its body half eaten away when it comes out of its mother’s womb!” 13 Moshe cried to Adonai, “Oh God, I beg you, please, heal her!” (Maftir) 14 Adonai answered Moshe, “If her father had merely spit in her face, wouldn’t she hide herself in shame for seven days? So let her be shut out of the camp for seven days; after that, she can be brought back in.” 15 Miryam was shut out of the camp seven days, and the people did not travel until she was brought back in. 16 Afterwards, the people went on from Hatzerot and camped in the Pa’ran Desert. Zachariah 2:14 (10) “Sing, daughter of Tziyon; rejoice! For, here, I am coming; and I will live among you,” says Adonai. 15 (11) When that time comes, many nations will join themselves to Adonai. “They will be my people, and I will live among you.” Then you will know that it was Adonai-Tzva’ot who sent me to you. 16 (12) Adonai will take possession of Y’hudah as his portion in the holy land, and he will again make Yerushalayim his choice. 17 (13) Be silent, all humanity, before Adonai; for he has been roused from his holy dwelling.’” 3:1 He showed me Y’hoshua the cohen hagadol standing before the angel of Adonai, with the Accuser [Zechariah 3:1 Hebrew: Satan] standing at his right to accuse him. 2 Adonai said to the Accuser, “May Adonai rebuke you, Accuser! Indeed, may Adonai, who has made Yerushalayim his choice, rebuke you! Isn’t this man a burning stick snatched from the fire?” 3 Y’hoshua was clothed in garments covered with dung; and he was standing before the angel, 4 who said to those standing in front of him, “Take those filthy garments off of him.” Then to him he said, “See, I am taking your guilt away. I will clothe you in fine robes.” 5 I said, “They should put a clean turban on his head.” So they put a clean turban on his head and gave him fine robes to wear, while the angel of Adonai stood by. 6 Then the angel of Adonai gave Y’hoshua this warning: 7 “Adonai-Tzva’ot says this: ‘If you will walk in my ways, obey my commission, judge my house and guard my courtyards; then I will give you free access among these who are standing here. 8 Listen, cohen gadol Y’hoshua, both you and your colleagues seated here before you, because these men are a sign that I am going to bring my servant Tzemach [Sprout]. 9 For look at the stone I have put in front of Y’hoshua: on one stone are seven eyes; I will engrave what is to be written on it,’ says Adonai-Tzva’ot; ‘and I will remove the guilt of this land in one day. 10 When that time comes,’ says Adonai-Tzva’ot, ‘you will all invite each other to join you under your vines and fig trees.’” 4:1 Then the angel that had been speaking with me returned and roused me, as if he were waking someone up from being asleep, 2 and asked me, “What do you see?” I answered, “I’ve been looking at a menorah; it’s all of gold, with a bowl at its top, seven lamps on it, and seven tubes leading to the lamps at its top. 3 Next to it are two olive trees, one on the right side of the bowl and the other on its left.” 4 I then asked the angel speaking with me, “What are these, my Lord?” The angel speaking with me said, 5 “Don’t you know what these are?” I said, “No, my Lord.” 6 Then he answered me, “This is the word of Adonai to Z’rubavel: ‘Not by force, and not by power, but by my Spirit,’ says Adonai-Tzva’ot. 7 ‘What are you, you big mountain? Before Z’rubavel you will become a plain; and he will put the capstone in place, as everyone shouts, “It’s beautiful! Beautiful!”’ Today's Laws & Customs: • Ethics of the Fathers: Chapter 2 During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Two. Link: Ethics of the Fathers, Chapter 2 Daily Torah Study: Chumash: Behaalotecha, 7th Portion Numbers 11:30-12:16 with Rashi • English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight) Numbers Chapter 11 30Then Moses entered the camp; he and the elders of Israel. לוַיֵּֽאָסֵ֥ף משֶׁ֖ה אֶל־הַמַּֽחֲנֶ֑ה ה֖וּא וְזִקְנֵ֥י יִשְׂרָאֵֽל: Moses entered: From the entrance of the Tent of Meeting. ויאסף משה: מפתח אהל מועד: the camp: Each one to his tent. אל המחנה: נכנסו איש לאהלו: entered: Heb. וַיֵאָסֵף, an expression denoting entering a house, as in,“You shall gather it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2). The origin for all these terms is,“he amasses, but knows not who will gather them in (אֹסְפָם)” (Ps. 39:7). This teaches that He [God] did not bring punishment upon them before the righteous men had retired to their tents. — [Sifrei Beha’alothecha 1:42:30] ויאסף: לשון כניסה אל הבית, כמו (דברים כב, ב) ואספתו אל תוך ביתך, ואב לכולם (תהלים לט, ז) יצבור ולא ידע מי אוספם, מלמד שלא הביא עליהם פורענות עד שנכנסו הצדיקים איש לאהלו: 31A wind went forth from the Lord and swept quails from the sea and spread them over the camp about one day's journey this way and one day's journey that way, around the camp, about two cubits above the ground. לאוְר֜וּחַ נָסַ֣ע | מֵאֵ֣ת יְהֹוָ֗ה וַיָּ֣גָז שַׂלְוִים֘ מִן־הַיָּם֒ וַיִּטּ֨שׁ עַל־הַמַּֽחֲנֶ֜ה כְּדֶ֧רֶךְ י֣וֹם כֹּ֗ה וּכְדֶ֤רֶךְ יוֹם֙ כֹּ֔ה סְבִיב֖וֹת הַמַּֽחֲנֶ֑ה וּכְאַמָּתַ֖יִם עַל־פְּנֵ֥י הָאָֽרֶץ: and swept: Heb. וַיָּגָז, caused to fly; similarly, “for it passes (גָז) quickly” (Ps. 90:10), “and likewise, they have crossed (נָגוֹזוּ) and passed away” (Nah. 1:12). ויגז: ויפריח, וכן (תהלים צ, י) כי גז חיש, וכן (נחום א, יב) נגוזו ועבר: and spread them: Heb. וַיִּטֹּשׁ, and strew them, as in, “Behold, they were spread out (נְטֻשִׁים) over the face of the land” (I Sam. 30:16); “I will spread you out (וּנְטַשְׁתִּיךָ‏) in the desert” (Ezek. 29:5). ויטש: ויפשוט, כמו (שמואל א' ל טז) והנם נטושים על פני כל הארץ, (יחזקאל כט, ה) ונטשתיך המדברה: about two cubits: They flew at a height that they reached a person’s heart, so that it would not be difficult for them to gather them, so that they need neither rise up nor bend down. — [Sifrei Beha’alothecha 1:42:31] וכאמתים: פורחות בגובה עד שהן כנגד לבו של אדם, כדי שלא יהא טורח באסיפתן לא להגביה ולא לשחות: 32The people rose up all that day and all night and the next day and gathered the quails. [Even] the one who gathered the least collected ten heaps. They spread them around the camp in piles. לבוַיָּ֣קָם הָעָ֡ם כָּל־הַיּוֹם֩ הַה֨וּא וְכָל־הַלַּ֜יְלָה וְכֹ֣ל | י֣וֹם הַמָּֽחֳרָ֗ת וַיַּֽאַסְפוּ֙ אֶת־הַשְּׂלָ֔יו (כתיב השלו) הַמַּמְעִ֕יט אָסַ֖ף עֲשָׂרָ֣ה חֳמָרִ֑ים וַיִּשְׁטְח֤וּ לָהֶם֙ שָׁט֔וֹחַ סְבִיב֖וֹת הַמַּֽחֲנֶֽה: [Even] the one who gathered the least: The one who gathered the least of all, the lazy and the disabled, gathered ten heaps. — [Sifrei Beha’alothecha 1:42:32] הממעיט: מי שאוסף פחות מכולם, העצלים והחגרים, אסף עשרה חמרים: they spread them: They spread them out in numerous heaps. — [Sifrei Beha’alothecha 1:42:32] וישטחו: עשו אותן משטיחין משטיחין: 33The meat was still between their teeth; it was not yet finished, and the anger of the Lord flared against the people, and the Lord struck the people with a very mighty blow. לגהַבָּשָׂ֗ר עוֹדֶ֨נּוּ֙ בֵּ֣ין שִׁנֵּיהֶ֔ם טֶ֖רֶם יִכָּרֵ֑ת וְאַ֤ף יְהֹוָה֙ חָרָ֣ה בָעָ֔ם וַיַּ֤ךְ יְהֹוָה֙ בָּעָ֔ם מַכָּ֖ה רַבָּ֥ה מְאֹֽד: it was not yet finished: טֶרֶם יִכָּרֵת. As the Targum renders: it was not yet finished. [I.e., the quails had not yet finished coming (Be’er Basadeh). They had not yet finished eating (Gur Aryeh). All the quails had not yet been removed from the field (Be’er Mayim Chayim).] Another interpretation: He did not have the chance to chew it [lit., cut it] with his teeth before his soul departed. — [Sifrei Beha’alothecha 1:42:33] טרם יכרת: כתרגומו עד לא פסק. דבר אחר אינו מספיק לפסקו בשניו עד שנשמתו יוצאה: 34He named that place Kivroth Hata'avah [Graves of Craving], for there they buried the people who craved. לדוַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּק֥וֹם הַה֖וּא קִבְר֣וֹת הַתַּֽאֲוָ֑ה כִּי־שָׁם֙ קָֽבְר֔וּ אֶת־הָעָ֖ם הַמִּתְאַוִּֽים: 35From Kivroth Hata'avah the people traveled to Hazeroth, and they stayed in Hazeroth. להמִקִּבְר֧וֹת הַתַּֽאֲוָ֛ה נָֽסְע֥וּ הָעָ֖ם חֲצֵר֑וֹת וַיִּֽהְי֖וּ בַּֽחֲצֵרֽוֹת: Numbers Chapter 12 1Miriam and Aaron spoke against Moses regarding the Cushite woman he had married, for he had married a Cushite woman. אוַתְּדַבֵּ֨ר מִרְיָ֤ם וְאַֽהֲרֹן֙ בְּמשֶׁ֔ה עַל־אֹד֛וֹת הָֽאִשָּׁ֥ה הַכֻּשִׁ֖ית אֲשֶׁ֣ר לָקָ֑ח כִּֽי־אִשָּׁ֥ה כֻשִׁ֖ית לָקָֽח: [Miriam and Aaron] spoke: [The term] דִּבּוּר always connotes harsh talk, as it says,“The man, the lord of the land, spoke (דִּבֶּר) harshly with us” (Gen. 42:30). But wherever [the term] אֲמִירָה is found, it connotes supplication, as it says,“He said (וַיֹּאמֶר), 'my brethren, please do not do evil’” (Gen. 19:7);“He said (וַיֹּאמֶר), 'Please listen to My words’” (Num. 12:6). [The term] נָא always denotes a request. — [Tanchuma Tzav 13] ותדבר: אין דבור בכל מקום אלא לשון קשה, וכן הוא אומר (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות, ואין אמירה בכל מקום אלא לשון תחנונים, וכן הוא אומר (בראשית יט, ז) ויאמר אל נא אחי תרעו, (במדבר יב, ו) ויאמר שמעו נא דברי, כל נא לשון בקשה: Miriam and Aaron spoke: She spoke first. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? [See below] R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said,“Woe to their wives if they are required to prophesy, for they will separate from their wives just my husband separated from me.” From this, Miriam knew [about it] and told Aaron. Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so someone who [intentionally] disparages his fellow. — [Tanchuma Tzav 13] ותדבר מרים ואהרן: היא פתחה בדבור תחילה, לפיכך הקדימה הכתוב תחלה, ומנין היתה יודעת מרים שפרש משה מן האשה, רבי נתן אומר, מרים היתה בצד צפורה בשעה שנאמר למשה אלדד ומידד מתנבאים במחנה, כיון ששמעה צפורה, אמרה אוי לנשותיהן של אלו אם הם נזקקים לנבואה שיהיו פורשין מנשותיהן כדרך שפרש בעלי ממני, ומשם ידעה מרים והגידה לאהרן. ומה מרים שלא נתכוונה לגנותו, כך נענשה, קל וחומר למספר בגנותו של חבירו: the Cushite woman: [Moses’ wife was a Midianite, not a Cushite, but] Scripture teaches that everyone acknowledged her beauty just as everyone acknowledges a Cushite’s blackness. — [Tanchuma Tzav 13] האשה הכשית: מגיד שהכל מודים ביפיה, כשם שהכל מודים בשחרותו של כושי: Cushite: כֻּשִׁית. Its numerical value is equal to יְפַת מַרְאֶה, beautiful in appearance. — [Tanchuma Tzav 13] כ = 20, ו = 6, ש = 300 , י = 10, ת = 400, total 736; י = 10, פ = 80, ת = 400, מ = 40, ר = 200, א = 1, ה = 5, total 736. כושית: בגימטריא יפת מראה: regarding the… woman: Concerning her divorce. — [Tanchuma Tzav 13] על אדות האשה: על אודות גירושיה: for he had married a Cushite woman: What does this [apparently superfluous clause] mean to say? You find a woman who is beautiful in appearance, but unpleasant in deed; [or a woman who is pleasant] in deed, but not of beautiful appearance. This one, however, was pleasant in every respect. [Therefore, she was called Cushite, as above.] - [Tanchuma Tzav 13] כי אשה כשית לקח: מה תלמוד לומר, אלא יש לך אשה נאה ביפיה ואינה נאה במעשיה, במעשיה ולא ביפיה, אבל זאת נאה בכל: Cushite woman: She was called “the Cushite” [the Ethiopian] on account of her beauty, as a man would call his handsome son “Cushite” to negate the power of the evil eye. — [Tanchuma Tzav 13] האשה הכשית: על שם נויה נקראת כושית כאדם הקורא את בנו נאה כושי, כדי שלא תשלוט בו עין רעה: for he had married a Cushite woman: And had now divorced her. - [Tanchuma Tzav 13] כי אשה כשית לקח: ועתה גרשה: 2They said, "Has the Lord spoken only to Moses? Hasn't He spoken to us too?" And the Lord heard. בוַיֹּֽאמְר֗וּ הֲרַ֤ק אַךְ־בְּמשֶׁה֙ דִּבֶּ֣ר יְהֹוָ֔ה הֲלֹ֖א גַּם־בָּ֣נוּ דִבֵּ֑ר וַיִּשְׁמַ֖ע יְהֹוָֽה: Has… only: with Him alone?- [Tanchuma Tzav 13] הרק אך: עמו לבדו דבר ה': Hasn’t He spoken to us too?: Yet we have not abstained from marital relations. — [Tanchuma Tzav 13] הלא גם בנו דבר: ולא פרשנו מדרך ארץ: 3Now this man Moses was exceedingly humble, more so than any person on the face of the earth. גוְהָאִ֥ישׁ משֶׁ֖ה עָנָ֣יו (כתיב ענו) מְאֹ֑ד מִכֹּל֙ הָאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָֽאֲדָמָֽה: humble: Modest and patient. — [Tanchuma Tzav 13] ענו: שפל וסבלן: 4The Lord suddenly said to Moses, Aaron and Miriam, "Go out, all three of you, to the Tent of Meeting!" And all three went out. דוַיֹּ֨אמֶר יְהֹוָ֜ה פִּתְאֹ֗ם אֶל־משֶׁ֤ה וְאֶל־אַֽהֲרֹן֙ וְאֶל־מִרְיָ֔ם צְא֥וּ שְׁלָשְׁתְּכֶ֖ם אֶל־אֹ֣הֶל מוֹעֵ֑ד וַיֵּֽצְא֖וּ שְׁלָשְׁתָּֽם: suddenly: He revealed Himself to them suddenly, when they were ritually unclean following marital relations, and they cried, “Water, water!” [They needed water to purify themselves.] He thus showed them that Moses had done right in separating from his wife, since the Divine Presence revealed itself to him frequently, and there was no set time for Divine Communication. — [Tanchuma Tzav 13] פתאום: נגלה עליהם פתאום, והם טמאים בדרך ארץ, והיו צועקים מים מים, להודיעם שיפה עשה משה שפרש מן האשה, מאחר שנגלית עליו שכינה תדיר ואין עת קבועה לדבור: Go out, all three of you: This teaches us that all three were summoned with a single word, something impossible for the [human] mouth to utter and the ear to grasp. — [Sifrei Beha’alothecha 1:42:4] צאו שלשתכם: מגיד ששלשתן נקראו בדבור אחד, מה שאי אפשר לפה לומר ולאזן לשמוע: 5The Lord descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out. הוַיֵּ֤רֶד יְהֹוָה֙ בְּעַמּ֣וּד עָנָ֔ן וַיַּֽעֲמֹ֖ד פֶּ֣תַח הָאֹ֑הֶל וַיִּקְרָא֙ אַֽהֲרֹ֣ן וּמִרְיָ֔ם וַיֵּֽצְא֖וּ שְׁנֵיהֶֽם: in a pillar of cloud: Unlike a mortal, He went alone. For when a mortal king goes out to war, he departs accompanied by a large retinue, but when he travels in times of peace, he leaves with a small escort. But the custom of the Holy One, blessed is He, is that He goes out to battle alone, as it says, “[The Lord is] a man of war” (Exod. 15:3), but He goes in peace with a large retinue, as it says, “The chariot of God is twice ten thousand times, thousands of angels” (Ps. 68:18). - [Sifrei Beha’alothecha 1:42:5] בעמוד ענן: יצא יחידי, שלא כמדת בשר ודם. מלך בשר ודם כשיוצא למלחמה יוצא באוכלוסין, וכשיוצא לשלום יוצא במועטים, ומדת הקב"ה יוצא למלחמה יחידי, שנאמר (שמות טו, ג) ה' איש מלחמה, ויוצא לשלום באוכלוסין, שנאמר (תהלים סח, יח) רכב א-להים רבותים אלפי שנאן: He called to Aaron and Miriam: So that they should proceed to leave the courtyard, [drawn] towards the Divine word. — [Sifrei Beha’alothecha 1:42:5] ויקרא אהרן ומרים: שיהיו נמשכין ויוצאין מן החצר לקראת הדבור: and they both went out: Why did He draw them away to isolate them from Moses? Because we relate only some of a person’s good qualities in his presence and all of them in his absence. Similarly, we find in the case of Noah, that in his absence, Scripture says [of him], “a righteous man, perfect” (Gen. 6:9). But in his presence it was said [by God],“for it is you that I have seen as a righteous man before Me” (Gen. 7:1) [but God makes no mention of his perfection]. Another interpretation: [God isolated them from Moses] so that he [Moses] should not hear the reprimanding of Aaron [by God]. - [Sifrei Beha’alothecha 1:42:5] ויצאו שניהם: ומפני מה משכן והפרידן ממשה, לפי שאומרים מקצת שבחו של אדם בפניו וכולו שלא בפניו, וכן מצינו בנח, שלא בפניו נאמר (בראשית ו, ט) איש צדיק תמים, ובפניו נאמר (בראשית ז, א) כי אותך ראיתי צדיק לפני. דבר אחר שלא ישמע בנזיפתו של אהרן: 6He said, "Please listen to My words. If there be prophets among you, [I] the Lord will make Myself known to him in a vision; I will speak to him in a dream. ווַיֹּ֖אמֶר שִׁמְעוּ־נָ֣א דְבָרָ֑י אִם־יִֽהְיֶה֙ נְבִ֣יאֲכֶ֔ם יְהֹוָ֗ה בַּמַּרְאָה֙ אֵלָ֣יו אֶתְוַדָּ֔ע בַּֽחֲל֖וֹם אֲדַבֶּר־בּֽוֹ: Please listen to My words: [The term] נָא always denotes a request. - [Sifrei Beha’alothecha 1:42:6] שמעו נא דברי: אין נא אלא לשון בקשה: If there be prophets among you: If you have prophets…. — [Targum Onkelos] אם יהיה נביאכם: אם יהיו לכם נביאים: [I] the Lord will make Myself known to him in a vision: The Divine Presence of My Name is not revealed to him with distinct clarity, but in a dream or a vision. - [Tanchuma Tzav 13] ה' במראה אליו אתודע: שכינת שמי אין נגלית עליו באספקלריא המאירה אלא בחלום וחזיון: 7Not so is My servant Moses; he is faithful throughout My house. זלֹא־כֵ֖ן עַבְדִּ֣י משֶׁ֑ה בְּכָל־בֵּיתִ֖י נֶֽאֱמָ֥ן הֽוּא: 8With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of the Lord. So why were you not afraid to speak against My servant Moses ? חפֶּ֣ה אֶל־פֶּ֞ה אֲדַבֶּר־בּ֗וֹ וּמַרְאֶה֙ וְלֹ֣א בְחִידֹ֔ת וּתְמֻנַ֥ת יְהֹוָ֖ה יַבִּ֑יט וּמַדּ֨וּעַ֙ לֹ֣א יְרֵאתֶ֔ם לְדַבֵּ֖ר בְּעַבְדִּ֥י בְמשֶֽׁה: Mouth to mouth: I told him to separate from his wife (Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13). Where did I tell him this? At Sinai; “Go and tell them, ‘Return to your tents,’ but you, remain here with Me” (Deut. 5:27). - [See Shab. 87a] פה אל פה: אמרתי לו לפרוש מן האשה. והיכן אמרתי לו, בסיני (דברים ה, כז) לך אמור להם שובו לכם לאהליכם, ואתה פה עמוד עמדי: in a vision but not in riddles: “A vision” refers to the vision of speech, for I express My communication to Him with absolute clarity, and I do not obscure it with riddles in the way it was said to Ezekiel, “Present a riddle” (Ezek. 17:2). I might think that it refers to the vision of the Divine Presence [itself]! Scripture therefore teaches, “You are not able to see My face” (Exod. 33:23). - [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13] ומראה ולא בחידות: מראה זה מראה דבור, שאני מפרש לו דבורי במראת פנים שבו ואיני סותמו לו בחידות, כענין שנאמר ליחזקאל (יחזקאל יז, ב) חוד חידה וגו', יכול מראה שכינה, תלמוד לומר (שמות לג, כ) לא תוכל לראות את פני: and He beholds the image of the Lord: This refers to a vision of the “back,” as it says,“and you will see My back” (Exod. 33:23). - [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13] ותמנת ה' יביט: זה מראה אחורים, כענין שנאמר (שמות לג, כג) וראית את אחורי: against my servant Moses: Heb. בְּעַבְדִי בְמשֶׁה, lit., against My servant, against Moses. Scripture does not say בְּעַבְדִי משֶׁה, against My servant Moses, but בְּעַבְדִי בְמשֶׁה, against My servant, against Moses . [The meaning is thus:] against My servant even if he were not Moses, and against Moses, even if he were not My servant, you should certainly have feared him, and all the more so since he is My servant, and the servant of the king is a king himself! You should have said, “The King does not love him for nothing.” If you claim that I am unaware of his actions, this [statement] is worse than your previous one. — [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13] בעבדי במשה: אינו אומר בעבדי משה, אלא בעבדי במשה, בעבדי אף על פי שאינו משה, במשה אפילו אינו עבדי, כדאי הייתם לירא מפניו, וכל שכן שהוא עבדי ועבד מלך מלך, היה לכם לומר אין המלך אוהבו חנם. ואם תאמרו איני מכיר במעשיו, זו קשה מן הראשונה: 9The wrath of the Lord flared against them and He left. טוַיִּֽחַר־אַ֧ף יְהֹוָ֛ה בָּ֖ם וַיֵּלַֽךְ: The wrath of the Lord flared against them and He left: After He had informed them of their transgression, He issued a decree of excommunication against them. All the more so, should a mortal not become angry with his friend before he informs him of his offense. — [Sifrei Beha’alothecha 1:42:9, Tanchuma Tzav 13] ויחר אף ה' בם וילך: מאחר שהודיעם סרחונם גזר עליהם נדוי, קל וחומר לבשר ודם שלא יכעוס על חבירו עד שיודיענו סרחונו: 10The cloud departed from above the Tent, and behold, Miriam was afflicted with tzara'ath, [as white] as snow. Then Aaron turned to Miriam and behold, she was afflicted with tzara'ath. יוְהֶֽעָנָ֗ן סָ֚ר מֵעַ֣ל הָאֹ֔הֶל וְהִנֵּ֥ה מִרְיָ֖ם מְצֹרַ֣עַת כַּשָּׁ֑לֶג וַיִּ֧פֶן אַֽהֲרֹ֛ן אֶל־מִרְיָ֖ם וְהִנֵּ֥ה מְצֹרָֽעַת: The cloud departed: and afterwards, “behold Miriam was afflicted with tzara’ath, [as white] as snow.” This is comparable to a king who said to a tutor,“Punish my son, but do not punish him until I leave you, for I feel pity for him.” - [Sifrei Beha’alothecha 1:42:10, Tanchuma Tzav 13] והענן סר: ואחר כך והנה מרים מצורעת כשלג, משל למלך שאמר לפדגוג, רדה את בני, אבל לא תרדנו עד שאלך מאצלך, שרחמי עליו: 11Aaron said to Moses, "Please, master, do not put sin upon us for acting foolishly and for sinning. יאוַיֹּ֥אמֶר אַֽהֲרֹ֖ן אֶל־משֶׁ֑ה בִּ֣י אֲדֹנִ֔י אַל־נָ֨א תָשֵׁ֤ת עָלֵ֨ינוּ֙ חַטָּ֔את אֲשֶׁ֥ר נוֹאַ֖לְנוּ וַֽאֲשֶׁ֥ר חָטָֽאנוּ: for acting foolishly: Heb. נוֹאַלְנוּ, as the Targum [Onkelos] renders, [דִי אִטַפְּשְׁנָא, that we acted foolishly] from the term, אֱוִיל, “fool.” נואלנו: כתרגומו לשון אויל: 12Let her not be like the dead, which comes out of his mother's womb with half his flesh consumed!" יבאַל־נָ֥א תְהִ֖י כַּמֵּ֑ת אֲשֶׁ֤ר בְּצֵאתוֹ֙ מֵרֶ֣חֶם אִמּ֔וֹ וַיֵּֽאָכֵ֖ל חֲצִ֥י בְשָׂרֽוֹ: Do not let her be: This sister of ours. אל נא תהי: אחותנו זו: like the dead: For the one afflicted with tzara’ath is considered like dead. Just as a corpse defiles through entry [if one enters the room where it lies], so does one afflicted with tzara’ath defile through entry. — [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13] כמת: שהמצורע חשוב כמת, מה מת מטמא בביאה, אף מצורע מטמא בביאה: which comes out of his mother’s womb: It should have said, “our mother”? But Scripture euphemizes. Similarly, [it says,] “half his flesh.” It should have said, “half our flesh”? But [here too,] Scripture euphemizes. [The meaning here is:] For since she came out of our mother’s womb, it is to us as if half our flesh has been eaten away. This is similar to saying, “for he is our brother, our very flesh” (Gen. 37:27). Even according to the literal meaning of the text, it appears so. It is not proper for a brother to allow his sister to remain as if dead. אשר בצאתו מרחם אמו: אמנו היה לו לומר, אלא שכינה הכתוב. וכן חצי בשרו, חצי בשרנו היה לו לומר, אלא שכינה הכתוב. מאחר שיצאה מרחם אמנו היא לנו כאילו נאכל חצי בשרנו, כענין שנאמר (בראשית לז, כז) כי אחינו בשרנו הוא. ולפי משמעו אף הוא נראה כן, אין ראוי לאח להניח את אחותו להיות כמת: which comes out: Since he [the dead one] came out of the womb of the mother of the one who has the power to help him but does not, it is as if half his [the latter’s] flesh is eaten away, since his brother is his own flesh. Another interpretation: Let her not be like the dead-If You do not heal her through prayer, who will confine her? Who will cleanse her? I myself may not examine her, since I am related, and a relative many not examine plague marks [symptomatic of tzara’ath], and there is no other kohen in the world. This is the meaning of, “since he has come out of his mother’s womb.” [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13] אשר בצאתו: מאחר שיצא זה מרחם אמו של זה שיש כח בידו לעזור ואינו עוזרו, הרי נאכל חצי בשרו, שאחיו בשרו הוא. דבר אחר אל נא תהי כמת, אם אינך רופאה בתפלה, מי מסגירה ומי מטהרה, אני אי אפשר לראותה, שאני קרוב ואין קרוב רואה את הנגעים, וכהן אחר אין בעולם, וזהו אשר בצאתו מרחם אמו: 13Moses cried out to the Lord, saying, "I beseech you, God, please heal her." יגוַיִּצְעַ֣ק משֶׁ֔ה אֶל־יְהֹוָ֖ה לֵאמֹ֑ר אֵ֕ל נָ֛א רְפָ֥א נָ֖א לָֽהּ: I beseech you, God, please heal her: Scripture teaches you proper conduct, that if one asks his friend for a favor, he should precede [his request] with two or three words of supplication, and only then should he make his requests. — [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13] אל נא רפא נא לה: בא הכתוב ללמדך דרך ארץ, שהשואל דבר מחבירו צריך לומר שנים או שלשה דברי תחנונים ואחר כן יבקש שאלותיו: saying: What does this [word] teach us? He [Moses] said to Him, Answer me as to whether You will heal her or not. Eventually, He replied,“If her father were to spit….” R. Eleazar ben Azariah says: In four places Moses asked the Holy One, blessed is He, to answer him if He would accede to his requests or not [and in all four he used the word, לֵאמֹר, to say , i.e., to answer]. Similarly, “Moses spoke before the Lord saying…” (Exod. 6:12). What does the word “saying” teach? Answer me as to whether You will redeem them or not. Eventually, He replied, “Now you will see…” (Exod. 7:1). Similarly, “Moses spoke to the Lord, saying, Let the Lord, the God of the spirits of all flesh appoint…” (Num. 27:15-16). He answered, “Take for yourself…” (verse 18). Similarly, “I pleaded to the Lord, at that time, saying” (Deut. 3:23). He answered him, “It is enough for you!” (verse 26). - [Sifrei Beha’alothecha 1:42:13] לאמר: מה תלמוד לומר, אמר לו השיבני אם אתה מרפא אותה אם לאו, עד שהשיבו ואביה ירק ירק וגו'. רבי אלעזר בן עזריה אומר בארבעה מקומות בקש משה מלפני הקב"ה להשיבו אם יעשה שאלותיו אם לאו, כיוצא בו (שמות ו, יב) וידבר משה לפני ה' לאמר וגו', מה תלמוד לומר לאמר, השיבני אם גואלם אתה אם לאו, עד שהשיבו עתה תראה וגו'. כיוצא בו (במדבר כז טו - טז) וידבר משה אל ה' לאמר יפקד ה' אלהי הרוחות לכל בשר, השיבו קח לך (במד' כז יח). כיוצא בו (דברים ג, כג) ואתחנן אל ה' בעת ההיא לאמר, השיבו רב לך: please heal her: Why did Moses not pray at length? So that the Israelites should not say, “His sister is in distress, yet he stands and prolongs his prayer.” [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13] (Another interpretation: So that Israel should not say, “ For his sister he prays at length, but for our sake he does not pray at length.”) - [Midrash Aggadah, Yalkut Shim’oni, Midrash Lekach Tov] רפא נא לה: מפני מה לא האריך משה בתפלה, שלא יהיו ישראל אומרים אחותו נתונה בצרה והוא עומד ומרבה בתפלה [דבר אחר שלא יאמרו ישראל בשביל אחותו הוא מאריך בתפלה, אבל בשבילנו אינו מאריך בתפלה]: 14The Lord replied to Moses, "If her father were to spit in her face, would she not be humiliated for seven days? She shall be confined for seven days outside the camp, and afterwards she may enter. ידוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה וְאָבִ֨יהָ֙ יָרֹ֤ק יָרַק֙ בְּפָנֶ֔יהָ הֲלֹ֥א תִכָּלֵ֖ם שִׁבְעַ֣ת יָמִ֑ים תִּסָּגֵ֞ר שִׁבְעַ֤ת יָמִים֙ מִח֣וּץ לַמַּֽחֲנֶ֔ה וְאַחַ֖ר תֵּֽאָסֵֽף: If her father were to spit in her face: If her father had turned to her with an angry face, would she not be humiliated for seven days? All the more so in the case of the Divine Presence [she should be humiliated for] fourteen days! But [there is a rule that] it is sufficient that a law derived from an ? fortiori conclusion to be only as stringent as the law from which it is derived. Thus, even as a consequence of My reprimand, she should be confined [only] seven days. — [Sifrei Beha’alothecha 1:42:14, B.K. 25a] ואביה ירק ירק בפניה: ואם אביה הראה לה פנים זועפות הלא תכלם שבעת ימים, קל וחומר לשכינה י"ד יום, אלא דיו לבא מן הדין להיות כנדון, לפיכך אף בנזיפתי תסגר שבעת ימים: and afterwards she may enter: I believe that when a derivative of the word אסף is used in reference to one afflicted with tzara’ath, it is related to his being expelled from the camp, and when he is healed, he is brought back (נֶאֶסָף) to the camp. That is why the term אָסִיפָה is used; it connotes bringing back in. — [See Rashi above on 11:30.] ואחר תאסף: אומר אני כל האסיפות האמורות במצורעים על שם שהוא משולח מחוץ למחנה, וכשהוא נרפא נאסף אל המחנה לכך כתוב בו אסיפה לשון הכנסה: 15So Miriam was confined outside the camp for seven days, and the people did not travel until Miriam had entered. טווַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַמַּֽחֲנֶ֖ה שִׁבְעַ֣ת יָמִ֑ים וְהָעָם֙ לֹ֣א נָסַ֔ע עַד־הֵֽאָסֵ֖ף מִרְיָֽם: the people did not travel: This honor was accorded her by the Omnipresent because of the time she remained with Moses when he was cast into the river, as it says,“His sister stood by from afar to know what would be done to him” (Exod. 2:4). - [Sotah 9b] והעם לא נסע: זה הכבוד חלק לה המקום בשביל שעה אחת שנתעכבה למשה כשהושלך ליאור, שנאמר (שמות ב, ד) ותתצב אחותו מרחוק וגו': 16Then the people departed from Hazeroth, and they camped in the desert of Paran. טזוְאַחַ֛ר נָֽסְע֥וּ הָעָ֖ם מֵֽחֲצֵר֑וֹת וַיַּֽחֲנ֖וּ בְּמִדְבַּ֥ר פָּארָֽן: Tehillim: Psalms Chapters 79 - 82 • Hebrew text • English text Chapter 79 In this psalm, Asaph thanks God for sparing the people and directing His wrath upon the wood and stones (of the Temple). Still he cries bitterly, mourning the immense destruction: The place where the High Priest alone was allowed to enter-and only on Yom Kippur-is now so desolate that foxes stroll through it! 1. A psalm by Asaph. O God, nations have entered Your inheritance, they defiled Your Holy Sanctuary; they turned Jerusalem into heaps of rubble. 2. They have rendered the corpses of Your servants as food for the birds of heaven, the flesh of Your pious ones for the beasts of the earth. 3. They spilled their blood like water around Jerusalem, and there is no one to bury [them]. 4. We became the object of disgrace to our neighbors, ridicule and scorn to those around us. 5. Until when, O Lord! Will You be angry forever? Will Your jealousy burn like fire? 6. Pour Your wrath upon the nations that do not know You, upon the kingdoms that do not call Your Name, 7. for they devoured Jacob and desolated His abode. 8. Do not recall our former sins; let Your mercies come swiftly towards us, for we have fallen very low. 9. Help us, God of our deliverance, for the sake of the glory of Your Name; save us and pardon our sins for the sake of Your Name. 10. Why should the nations say, "Where is their God?" Let there be known among the nations, before our eyes, the retribution of the spilled blood of Your servants. 11. Let the groan of the prisoner come before You; liberate those condemned to death, as befits the greatness of Your strength. 12. Repay our neighbors sevenfold into their bosom, for the disgrace with which they reviled You, O Lord. 13. And we, Your people, the flock of Your pasture, will thank You forever; for all generations we will recount Your praise. Chapter 80 An awe-inspiring prayer imploring God to draw near to us as in days of old. 1. For the Conductor, on the shoshanim, 1 a testimony by Asaph, a psalm. 2. Listen, O Shepherd of Israel, Who leads Joseph like sheep. Appear, You Who is enthroned upon the cherubim. 3. Arouse Your might before Ephraim, Benjamin and Menashe, for it is upon You to save us. 4. Return us, O God; cause Your countenance to shine, that we may be saved. 5. O Lord, God of Hosts, until when will You fume at the prayer of Your people? 6. You fed them bread of tears, and gave them tears to drink in great measure. 7. You have made us an object of strife to our neighbors; our enemies mock to themselves. 8. Return us, O God of Hosts; cause Your countenance to shine, that we may be saved. 9. You brought a vine out of Egypt; You drove out nations and planted it. 10. You cleared space before it; it took root and filled the land. 11. Mountains were covered by its shade, and its branches became mighty cedars. 12. It sent forth its branches till the sea, and its tender shoots to the river. 13. Why did You breach its fences, so that every passerby plucked its fruit? 14. The boars of the forest ravage it, and the creepers of the field feed upon it. 15. O God of Hosts, please return! Look down from heaven and see, and be mindful of this vine, 16. and of the foundation which Your right hand has planted, and the son whom You strengthened for Yourself. 17. It is burned by fire, cut down; they perish at the rebuke of Your Presence. 18. Let Your hand be upon the man of Your right hand, upon the son of man whom You strengthened for Yourself. 19. Then we will not withdraw from You; revive us, and we will proclaim Your Name. 20. O Lord, God of Hosts, return us; cause Your countenance to shine that we may be saved. Footnotes 1.A musical instrument shaped like a shoshana, a rose (Metzudot). Chapter 81 This psalm was chanted in the Holy Temple on Rosh Hashanah, a day on which many miracles were wrought for Israel. 1. For the Conductor, upon the gittit,1 by Asaph. 2. Sing joyously to God, our strength; sound the shofar to the God of Jacob. 3. Raise your voice in song, sound the drum, the pleasant harp, and the lyre. 4. Blow the shofar on the New Month, on the designated day of our Holy Day; 5. for it is a decree for Israel, a ruling of the God of Jacob. 6. He ordained it as a precept for Joseph when he went forth over the land of Egypt; I heard a language which I did not know. 7. I have taken his shoulder from the burden; his hands were removed from the pot.2 8. In distress you called and I delivered you; [you called] in secret, and I answered you with thunderous wonders; I tested you at the waters of Merivah, Selah. 9. Hear, My people, and I will admonish you; Israel, if you would only listen to Me! 10. You shall have no alien god within you, nor shall you bow down to a foreign deity. 11. I am the Lord your God who brought you up from the land of Egypt; open wide your mouth, [state all your desires,] and I shall grant them. 12. But My people did not heed My voice; Israel did not want [to listen to] Me. 13. So I sent them away for the willfulness of their heart, for following their [evil] design. 14. If only My people would listen to Me, if Israel would only walk in My ways, 15. then I would quickly subdue their enemies, and turn My hand against their oppressors. 16. Those who hate the Lord would shrivel before Him, and the time [of their retribution] shall be forever. 17. I would feed him [Israel] with the finest of wheat, and sate you with honey from the rock. Footnotes 1.A musical instrument crafted in Gath (Metzudot). 2.The cooking vessels used to prepare food for their captors (Rashi) Chapter 82 This psalm admonishes those judges who feign ignorance of the law, dealing unjustly with the pauper or the orphan, while coddling the rich and pocketing their bribes. 1. A psalm by Asaph. God stands in the council of judges; among the judges He renders judgment: 2. How long will you judge wickedly, ever showing partiality toward the evildoers? 3. Render justice to the needy and the orphan; deal righteously with the poor and the destitute. 4. Rescue the needy and the pauper; deliver them from the hand of the wicked. 5. But they do not know, nor do they understand; they go about in darkness, [therefore] all the foundations of the earth tremble. 6. I said that you are angels, supernal beings, all of you; 7. but you will die as mortals, you will fall like any prince. 8. Arise, O God, judge the earth, for You possess all the nations. Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 6 • English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class Shabbat, Sivan 16, 5777 · June 10, 2017 Today's Tanya Lesson Shaar Hayichud Vehaemunah, beginning of Chapter 6 AUDIO & VIDEO CLASSES     • VIDEO CLASS: Rabbi Yehoshua B. Gordon   Watch • Listen   • AUDIO CLASS: Rabbi Manis Freidman   Listen • Download MP3 Earlier on, in ch. 4, the Alter Rebbe explained that the Supernal attributes of Chesed and Gevurah — the former finding expression in the diffusion of the Divine life-force that creates and animates created beings, and the latter finding expression in the obscuring of this life-force from them (so that they conceive of themselves as independently existing beings) — both possess one source. He explained there that since these two attributes are essentially one, the tzimtzum of Gevurah does not truly conceal, for “an entity cannot conceal its own self.” All this applies to Chesed and Gevurah in the state in which they are found within their source. One might, however, think that in their revealed state (whether in a Sefirah, or in a mortal middah or attribute) they are indeed two separate and opposite entities — revelation and concealment, respectively. The Alter Rebbe therefore goes on to say in this chapter, that even when these attributes are revealed they are still in a state of hitkalelut, mutual incorporation, and both serve to bring about one result — a physical world with corporeal creatures. Were the Divine life-force to be revealed within these creatures they would be completely nullified within their source; there would be no such thing as created beings. Thus the ultimate purpose of the tzimtzum brought about by Gevurah is also motivated by Chesed, for this concealment makes creation possible. Gevurah and Chesed are thus joined in a state of mutual incorporation. What makes this fusion possible is the fact that they are both united with the light of the Ein Sof. Hence, even when they are in a revealed state and appear to be two disparate entities, they are essentially one. והנה שם אלקים הוא שם מדת הגבורה והצמצום Now the Name Elokim is the Name which indicates the attribute of Gevurah and tzimtzum, Each of G‑d’s Names denotes a particular Divine attribute. The Name pronounced Keil, for example, indicates the attribute of Chesed, as in the verse,1 “The kindness of Keil endures throughout the day.” Likewise, the Name that indicates the attribute of Gevurah or tzimtzum is Elokim; i.e., when the light of the Ein Sof garbs itself in the attribute of Gevurah to bring about its own tzimtzum and concealment, it is known by the Name Elokim. ולכן הוא גם כן בגימטריא הטבע hence it is also numerically equal to hateva (“nature”), which equals 86, “Nature” signifies the ordered way of the world. Because of its repetitiveness, people become accustomed to it and it arouses no sense of wonder. No thought is given to the Divine power and life-force which is concealed in those things which have an established order and are repeated constantly. לפי שמסתיר האור שלמעלה, המהוה ומחיה העולם for it (the Divine Name Elokim) conceals the supernal light that brings the world into existence and gives it life, The supernal light constantly creates the world ex nihilo — a feat more wondrous than the Splitting of the Red Sea. The Divine Name Elokim, however, conceals this light, so that it will not be visible to created beings, ונראה כאלו העולם עומד ומתנהג בדרך הטבע and it appears as though the world exists — without having to be constantly renewed, as if permanently programmed — and is conducted according to the laws of nature, independently of any supernatural influence. Thus, even those things which are observed to undergo some degree of renewal are also perceived as “the way of nature,” inasmuch as they follow these seemingly immutable laws. Chassidus explains that the wordטבע (“nature”), has a number of meanings, including “entrenched” and “submerged”. This means that the laws of nature are so “entrenched” in creation that it is difficult to detect the ongoing process of its renewal. Additionally, just as a submerged object is completely concealed by water, so, too, is the Divine life-force utterly “submerged” and concealed within created beings. ושם אלקים זה And this Name Elokim, not as it exists in its supernal source, but as it acts through the attribute of Gevurah, so that the world appears to be conducted in a natural manner, -הוא מגן ונרתק לשם הויה is a shield and a sheath for the Name Havayah, The Divine Name Havayah — as mentioned earlier, in explanation of the verse, “For a sun and a shield is Havayah Elokim”— is like the illuminating sun, while the Name Elokim conceals its light as does the sun’s shield, thereby enabling created beings to benefit from it. -להעלים האור והחיות הנמשך משם הויה, ומהוה מאין ליש concealing the light and life-force which flows from the Name Havayah and bringing creation into existence from naught, this being the purpose of Havayah, the Name itself meaning “to bring into existence.” This light and life-force is concealed by Elokim: שלא יתגלה לנבראים, ויבטלו במציאות so that it should not be revealed to the creatures, which would thereby become absolutely nullified. Since it is only through the concealment effected by the Name Elokim that created beings are able to exist: והרי בחינת גבורה זו וצמצום הזה הוא גם כן בחינת חסד, שהעולם יבנה בו The quality of this2 Gevurah and tzimtzum is also an aspect of Chesed, through which the world is built. This is an allusion to the verse that states:3 “For I declared that the world be built through [the attribute of] Chesed.” For inasmuch as the world could not possibly have been created without the tzimtzum and concealment afforded by the Divine Name Elokim, it follows that the ultimate intent of this tzimtzum is actually Chesed. וזו היא בחינת גבורה הכלולה בחסד And this is the quality of Gevurah which is included in Chesed.4 I.e., this is a form of Gevurah through which an act of Chesed is accomplished. As such it is included within Chesed.5 FOOTNOTES 1. Tehillim 52:3. 2. Note of the Rebbe: “As distinct from that [Gevurah] of Part I, end of ch. 6.” In this brief note, the Rebbe explains why the Alter Rebbe stresses here that specifically “this [manner of] Gevurah and tzimtzum is also a quality of Chesed.” His intention is to exclude thereby the Gevurah and tzimtzum discussed earlier, in the sixth chapter of the first part of Tanya. When he says there that the life-force of holiness descends through many degrees of tzimtzum that enable it to be invested within the kelipah and sitra achra so as to provide them with life, it is clear that there the tzimtzum is truly one of Gevurah and concealment, and by no means a quality of Chesed. For the Divine intent there is that there should be no revelation whatever. 3. Tehillim 89:3. 4. The Rebbe explains why the Alter Rebbe states that “this is the quality of Gevurah which is included in Chesed,” after having already said that “this quality of Gevurah and tzimtzum is also a quality of Chesed.” The Alter Rebbe’s purpose here is to introduce a basic new point, and thereby to forestall a powerful question, which because of its apparent simplicity — says the Rebbe — seems to be overlooked. The question is as follows: We are speaking here of G‑d’s infinite attributes. Just as the effect of His Chesed is limitless, creating as it does an infinite multitude of beings (see above, ch. 4), so too should the infinite effect of Gevurah be an infinite degree of concealment. This concealment should therefore only allow (heaven forfend) such creation of which it may be said (as the Alter Rebbe says in Tanya, ch. 36) that “there is none lower than it in terms of concealment of His light.” Accordingly, it would seem that the infinite concealment of Gevurah should only allow for the creation of an infinite multitude of creatures which are of the lowest level of this gross and material world, “the lowest in degree,” inasmuch as only within this lowest level is there to be found the utmost concealment — the infinite effect of Gevurah. How, then, did the rest of creation come about? According to the analogy of the sun’s shield and sheath, as well as the above explanation that the purpose of the concealment is not concealment alone, but also that creation not be totally nullified within the Divine light, the question is resolved as follows. The sun not only operates by means of its shield; being a luminary, it also shines — and may be seen — through it. Thus, the effect of the shield is also to allow the revelation of the sun. The same is true of the infinite degrees of creation which emanate from the “sun” of Chesed and the infinite degrees of concealment emanating from the “shield” of Gevurah. Every level of the infinity of creatures created by Chesed is protected from being nullified in relation to its source, by the corresponding level of the infinity of shields brought into being through the infinite attribute of Gevurah. This, then, is the new and basic point the Alter Rebbe indicates when he says that “this is the quality of Gevurah which is included in Chesed”: Within each of the infinite degrees and levels of creatures generated by Chesed, there is to be found the quality of Gevurah which is included in Chesed, so that they will not be nullified in relation to their source. We thus have two novel points explained here by the Alter Rebbe: (a) The quality of Gevurah is not only an expression of concealment and tzimtzum, but also a quality of Chesed, for it makes creation possible; (b) this quality of Gevurah is included in Chesed. This latter point finds expression in the fact that each level of creation and each creature was brought into being through a manner of tzimtzum that is likened to “individual droplets” of rain that are channeled and phased, rather than descending all at once like “the floodgates of heaven.” The “channeling” effect is thus twofold. On the one hand, it negates and limits the unbridled “floodgates of heaven”; at the same time, it causes the droplets to descend individually, so that they may be utilized in a profitable manner. Another analogy: Smoked glass is used to protect one’s eyes from the sun’s rays by blocking the free passage of light that a lighter-colored glass would admit; at the same time, this same protective glass does permit some degree of light to enter, so that benefit may be derived from the sun’s rays. The same is true in the analogue, regarding the two characteristics of tzimtzum and Gevurah. On one hand, tzimtzum makes it possible for the created being not to become totally nullified in relation to its source — something that would be certain to occur if creation were to derive from the attribute of Chesed alone; on the other hand, tzimtzum at the very same time is a partner in creation — an act of Chesed, as the verse states, “For I declared that the world be built through Chesed.” This is what is meant by “the quality of Gevurah which is included in Chesed”; i.e., that Gevurah which creates beings. 5. An example of this, notes the Rebbe, is the rainfall as described in note 4, above. So too, as discussed there, one can look at the sun only by using a darkened glass, which thus serves a function of Gevurah as included in Chesed. And the same is true in the analogue: Since the world is created by virtue of the concealment effected by Gevurah, this attribute thereby becomes a component of the attribute of Chesed. Rambam: • Sefer Hamitzvot: English Text | Hebrew Text Audio: Listen | Download | Video Class Shabbat, 16 Sivan 5777 / June 10, 2017 The Mishneh Torah was the Rambam's (Rabbi Moses ben Maimon) magnum opus, a work spanning hundreds of chapters and describing all of the laws mentioned in the Torah. To this day it is the only work... More Daily-Mitzvah Daily-Mitzvah Positive Commandment 108 Video & Audio Classes Now playing: Other options: Rabbi Mendel Kaplan - Sefer HaMitzvot: Day 231 (12:37) Watch Listen Download Berel Bell - Day 231 of 339 (09:08) Listen Download Positive Commandment 108 (Digest) The Purifying Waters of the Red Heifer We are commanded regarding the laws of the Mei Nidah [the waters in which the ashes of the Red Heifer have been mixed]; the conditions under which they purify [one who is ritually impure as a result of contact with a corpse] and the conditions under which they cause ritual impurity [to the one who handles them]. Unabridged English Text of this Mitzvah » The 108th mitzvah is that we are commanded to follow the laws regarding mei niddah:1 that in some cases it will make [something which was previously tameh] tahor, and in other cases make [something which was previously tahor] tameh, as explained in the section dealing with this mitzvah.2 You should be aware that the 13 forms of tumah listed above3 — namely, neveilah, sheratzim, foods, niddah, a woman who has given birth, a leprous person, a leprous garment, a leprous house, zav, zavah, semen, a deadly body, and mei niddah — as well as the purification procedure for each, are all explicitly stated in Scripture. Each mitzvah contains numerous verses, laws and conditions, as written in the Torah portions Vay'hi BaYom HaShemini,4 Ishah Ki Tazriah,5 Zos Tihiyeh,6 and Vayik'chu Eilechah Parah Adumah.7 These four Torah portions contain all the verses which speak of the forms of tumah. However, the laws governing these forms of tumah in general, and the details regarding each one in particular are all found in Seder Taharos. Some categories are covered in particular tractates, such as tractate Taharos, Machshirim and Uktzin. These three tractates deal solely with, and were written to explain the tumah of foods. Any mention of other forms of tumah is incidental. Tractate Niddah includes the laws of tumas niddah, zavah, and a woman who has given birth. Tractate Kerisus also contains some laws of a woman who has given birth. Tractate Negaim contains the laws of leprous people, garments and houses. Tractate Zavim contains the laws regarding a zav, zavah and semen. Tractate Ohalos contains the laws of tumas meis. Tractate Parah contains the laws of mei niddah — when it conveys tumah and when taharah. The tumah of neveilah and sheretz, however, are not limited to any particular tractates. Their laws are scattered throughout this Seder [i.e. Taharos], mostly and primarily in Keilim and Taharos. Tractate Ediyos also deals with many questions of this sort. We have already written a commentary on this entire Sefer, i.e. Taharos,8 that makes it unnecessary to consult any other book for anything related to tumah and taharah. Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada. From "Sefer Hamitzvot in English," published by Sichos in English. Footnotes 1.Well water which has the ashes of the red heifer mixed in. See P113. 2.See Hilchos Parah Adumah, Ch. 15. In general, when sprinkled on a person who is tameh, it will make him tahor. If the person was tahor, and the water was not yet used, it will make him tameh. 3.In the order of Sefer HaMitzvos, this mitzvah is the last among the forms of tumah (P96 — P108). In general, the Rambam writes by each mitzvah where in the Mishneh or Gemara it is discussed. Here, the Rambam lists the sources for all 13 mitzvos together. 4.Lev. 11. 5.Ibid., 12-13. 6.Ibid., 14-15. 7.Num. 19. 8.I.e. the Rambam's commentary to the Mishneh. • 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 27 English Text | Hebrew Text Audio: Listen | Download | Video Class Malveh veLoveh - Chapter 27 1 No matter which language and which characters a legal document is written in, if it is written according to the regulations for legal documents that prevail among the Jewish people, i.e., it cannot be forged, nor is it possible to add to or detract from the content of the document, and its witnesses are Jews and they know how to read it, it is acceptable and may be used to expropriate property that has been sold. All documents that are signed by gentiles, by contrast, are not acceptable except for deeds of sale and promissory notes. For the latter to be acceptable, the principal must count the money in their presence and they must write on the legal document: "In our presence, so-and-so counted out for so-and-so the money for the sale," or "... the money for the debt." This applies provided that they were prepared by their legal authorities. If, however, the documents were prepared in their courts without being authorized by their judges, they are of no value. Similarly, Jewish witnesses must testify that the gentile witnesses who signed the document and the judge who authorized their signatures are not known to accept bribes. If legal documents composed by gentiles lack any of these qualifications, they are considered shards. Similarly, legal documents acknowledging an obligation, deeds recording presents, compromises, and waivers of obligations are considered shards even if they are composed with all the above qualifications. My masters ruled that even promissory notes composed by them that state that the money was given in their presence are unacceptable. They accepted only deeds of sale when the money was given in their presence. I do not accept this ruling. If the Jewish judges do not know how to read a legal document prepared by gentile authorities, they should give it to two gentiles, each one outside the presence of the other, and have them read. Thus, each one of them is reading as is his ordinary practice. The document may be used to expropriate property that has not been sold. It may not, however, be used to expropriate property that has been sold, because it does not become public knowledge. For the purchasers will not know of legal processes carried out by gentiles.אשטר שכתוב בכל לשון ובכל כתב אם היה עשוי כתיקון שטרי ישראל שאינן יכולין להזדייף ולא להוסיף ולא לגרוע והיו עדיו ישראל ויודעין לקרותו הרי הוא כשר וגובין בו מן המשועבדין, אבל כל השטרות שחותמיהן עכו"ם הרי אלו פסולין חוץ משטרי מקח וממכר ושטרי חוב והוא שיתן המעות בפניהם ויכתבו בשטר לפנינו מנה פלוני לפלוני כך וכך דמי המכר או מעות החוב, והוא שיהיו עשויין בערכאות שלהם, אבל במקום קבוץ פליליהן בלא קיום השופט שלהם לא יועילו כלום, וכן צריכין עדי ישראל שיעידו על אלו העכו"ם שהן עדי שטר ועל זה השופט שלהן שקיים עדותן שאינן ידועין בקבלנות שוחד, ואם חסרו שטרי העכו"ם דבר מכל אלו הרי הן כחרס, וכן שטרי [חוב] והודאות ומתנות ופשרות ומחילות שהן בעדים שלהן אע"פ שיש בהן כל הדברים שמנינו הרי הן כחרסים, והורו רבותי שאפילו שטרי חוב שלהן שנתנו המעות בפניהם פסולין ולא הכשירו אלא שטרי מקח וממכר שנתנו המעות בפניהם ואין אני מודה בזה, אם לא ידעו דייני ישראל לקרות שטר זה הנעשה בערכאות של עכו"ם נותנו לשני עכו"ם זה שלא בפני זה וקורין לו שנמצא כל אחד מהן כמסיח לפי תומו וגובה בו מבני חורין אבל אין טורפין בו מפני שאין לו קול שהרי לא ידעו הלקוחות במה שנעשה בעכו"ם. 1 2 When a promissory note that was signed by gentile witnesses was given by the borrower to the lender or by the seller to the purchaser in the presence of two Jewish witnesses, it is acceptable and may be used to expropriate property that was not sold, even though it was not authenticated by the gentile legal authorities and was not prepared according to all the stipulations mentioned above. The above applies provided that the witnesses in whose presence the legal document was transferred were able to read it, they read it when it was transferred, and it was prepared according to the regulations for legal documents that prevail among the Jewish people, i.e., that it be composed in a manner that it cannot be forged, nor is it possible to add to or detract from the content of the document. Why is it not acceptable to be used to expropriate property that has already been sold? Because it is not a matter of public knowledge.בשטר שעדיו עכו"ם שמסרו הלוה ליד המלוה או המוכר ליד הלוקח בפני שני עדים מישראל אע"פ שאינו עשוי בערכאות של עכו"ם ואין בו כל הדברים שמנינו ה"ז גובה מבני חורין, והוא שיהיו העדים שמסר בפניהם יודעין לקרותו וקראוהו בשמסרו /כשמסרו/ בפניהן ויהיה כתיקון שטר ישראל שאינו יכול להזדייף ולא להוסיף ולא לגרוע, ולמה לא יגבה בו מן המשועבדים מפני שאין לו קול. 3 The following regulations prevail for legal documents among the Jewish people: All legal documents must repeat the content of the legal document in the last line, because we do not take into consideration what was written in that line. The rationale is that we suspect the witnesses signed a line away from the body of the document and this falsifier came and wrote in the empty space of this line.גתיקון שטרי ישראל כך הוא כל השטרות כולן צריך שיחזור מענינו של שטר בשיטה אחרונה [אלא] שאין למדין משיטה אחרונה שמא היו העדים מרוחקין מגופו של שטר בכדי השיטה ובא זה המזייף וכתב באותו הריוח שיטה זו. 4 When the witnesses signed two lines or more from the conclusion of the writing, the document is not acceptable. If they leave less open space than this, it is acceptable. The two lines mentioned refer to lines according to the handwriting of the witnesses and not according to the handwriting of the scribe. The rationale is that any person who forges will try to imitate the handwriting of the witnesses and not that of the scribe. The space of the two lines includes the lines and the space in between them, i.e., the space necessary to write a lamed above a final chaf. If there was a space of more than two lines between the signature of the witnesses and the text of the documents, and they filled the space between the text and the signatures with the signatures of unacceptable witnesses and relatives, it is acceptable. For in this manner, it cannot be forged. If the space was filled with lines of ink, it is unacceptable. For perhaps the witnesses signed for the lines of ink and not for the body of the document. If the document and the signatures of the witnesses were on one line, it is acceptable.דעדים שהיו מרוחקין מן הכתב שתי שיטין פסול פחות מכאן כשר, שתי שיטין שאמרו בכתב ידי עדים ולא בכתב ידי סופר שכל המזייף אינו הולך אחר הסופר אלא אחר העדים, ושתי שיטין אלו הן ואוירן כגון למ"ד על כ"ף, היו העדי' מרוחקין מן הכתב יתר על שתי שיטין והיה הריוח שבין הכתב והעדים מלא בעדים פסולין או קרובים הרי זה כשר שהרי אינו יכול להזדייף, ואם מלאהו בשריטה של דיו פסול שמא העדים על השריטות חתמו ולא על גופו [של שטר], היה השטר כולו עם עדיו בשיטה אחת הרי זה כשר. 5 If the legal document was written on one line, and the witnesses signed on another line, it is unacceptable. We fear that possibly the witnesses had signed one line away from an acceptable legal document, and afterwards the person cut away that entire legal document and wrote the present document on that line. Thus, these witnesses were signed upon it. A similar suspicion can arise when the document and the signatures of two witnesses were written on one line, two other witnesses were signed on a second line, and the maker of the legal document says: "I intended to increase the number of witnesses." We do not verify the authenticity of the document based on the signature of the witnesses below, in the second line, but rather on the signatures of those above. We fear that possibly there had been another document written originally, it was cut off, and the present document and the signatures of the two witnesses were written on the line between it and the witnesses who signed below.ההיה השטר בשיטה זו והעדים בשיטה שניה פסול שמא אלו העדים היו מרוחקין מן השטר כשר שיטה אחת וחתך כל השטר וכתב זה השטר באותה השיטה ונמצאו כל אלו העדים חתומים עליה, וכן אם היה השטר ושני עדים בשיטה אחת ושני עדים אחרים בשיטה שניה ואמר אני נתכוונתי לרבות העדים אין מקיימין שטר זה מעדים של מטה בשיטה שניה אלא מעדים של מעלה, שמא בשיטה שהיתה בין העדים של מטה ובין השטר שחתך כתב שטר זה ושני עדיו. 6 The validation of the authenticity of the signatures of the witnesses by the court should be positioned next to their signatures, next to one of the sides of the legal document, or on its back, opposite the text. If there was a space of more than one line between the statement of validation and the legal document, it is invalid. We fear that someone might cut off the document that was validated and forge a new document and the signature of two witnesses on that one line. Thus, the validation would be on a forged document.וקיום ב"ד צריך שיהיה סמוך לכתב ידי עדים או סמוך לצד השטר או מאחוריו כנגד הכתב, ואם היה בין הקיום והשטר ריוח שיטה אחת פסול שמא יחתוך השטר שנתקיים ויזייף באותה שיטה שטר ושני עדיו, ונמצא הקיום על שטר מזוייף. 7 If the court wrote the validation more than two lines from the legal document and filled the entire empty space with lines of ink, the validation is acceptable, for there is no possibility of a forgery. ' And we do not suspect that the court would sign a validation of mere lines, but rather of the legal document itself.זהרחיק את הקיום מן השטר יתר על שתי שיטין ומלא כל הריוח שריטות דיו כשר שהרי אינו יכול לזייף ואין חוששין לב"ד שיקיימו קיום על השריטות אלא על גופו של שטר. 8 Whenever words are written on a surface where there have been erasures, the scribe must write a validation of each of the these portions at the end of the legal document, stating: "This-and-this letter...", "This-and-this word...", or "This-and-this line were written on a surface where there had been erasures," or "... are attached between the lines. Everything is valid." If the erasure is in the place where the document states sharir v'kayam, and is the size that it takes to write these words, it is not acceptable even if the scribe validates that these words were written on an erased surface. We fear that a person might have erased the words sharir v'kayam, then written a false statement and then validated the document in the space between the document and the signature of the witnesses.חכל המחקין כולן צריך שיכתוב קיומיהן בסוף השטר ויאמר אות פלונית או מלה פלונית או שיטה פלונית על מחק או תלויה והכל קיים, ואם היה המחק במקום שריר וקיים ובשיעור שריר וקיים אע"פ שחזר וקיימו פסול שמא מחקו וכתב דבר שזייף וחזר וקיימו בריוח שבין הכתב והעדים. 9 When both a legal document and the signatures of the witnesses are written on a surface where there have been erasures, it is acceptable. If one might protest, saying: "The person in possession of the document might erase it again and write a text that benefits him," that argument can be answered, for it is possible to differentiate between a surface that has been erased once and one that has been erased twice. If one might protest, saying: "Maybe the person erased only the surface where the witnesses would sign twice, and then after writing the legal document above the twice-erased surface and having the witnesses sign it, he erased the document and wrote whatever he desired." In such a situation, the document and the signatures of the witnesses appear the same, because everything was erased twice. This protest is untenable, because our Sages already ordained that witnesses should not sign a document written on a surface where there have been erasures, unless it was erased in their presence.טשטר הבא הוא ועדיו על המחק כשר, ואם תאמר מוחק וחוזר ומוחק אינו דומה מי שנמחק פעם אחת לנמחק שתי פעמים, ואם תאמר שמא נמחק ב' פעמים מקום העדים ואחר שכתב השטר חוזר ומוחקו וכותב כל מה שירצה שהרי הוא ועדיו כולו שוה מפני שנמחק הכל שתי פעמים כבר תקנו חכמים שלא יהיו העדים חותמין על שטר מחוק אא"כ נמחק בפניהם. 10 When a legal document and the signatures of the witnesses are both written on a surface where there have been erasures, and the validation of the authenticity of the signatures was written on paper that had never been erased, we do not validate the document because of the signatures of the witnesses who validated it previously, but because of the signatures of the witnesses who signed it originally. The rationale is that it is possible that the validation of the document was written very far from the document itself, and the space between them was filled with lines of ink. We suspect that the person in possession of the document cut off the document itself, erased the lines of ink, and forged the document and the signatures of the witnesses on the portion that had been erased.ישטר הבא הוא ועדיו על המחק והקיום מלמטה על הנייר אין מקיימין אותו מעדי הקיום אלא מעדים שלמעלה שמא הקיום היה רחוק מן השטר הרבה והיה הריוח מלא שריטות של דיו וחתך גוף השטר ומחק השריטות וכתב השטר ועדיו על המחק. 11 When a document is written on paper that had never been erased, and the witnesses signed on a surface where there were erasures, it is unacceptable. We suspect that the person might erase the document that the witnesses signed and replace it with a forgery. Thus, the document and the signatures of the witnesses will be on paper with erasures. If the witnesses wrote: "We, the witnesses, signed on the portion of the paper where there were erasures, while the document was written on the portion of the paper that has never been erased," the document is acceptable. This statement should be written between the signature of one witness and the other, so that deception is not possible.יאשטר הבא על הנייר ועדיו על המחק פסול שמא ימחוק השטר ויזדייף ונמצא הוא ועדיו על המחק, ואם כתבו העדים אנחנו העדים חתמנו על המחק והשטר על הנייר כשר וכותבין כן בין עד לעד כדי שלא יזייף. 12 When a legal document is written on a portion of a paper where there have been erasures and the witnesses sign on a portion of the paper that has never been erased, the document is not acceptable. This applies even if the witnesses write: "We, the witnesses, signed on the portion of the paper that has never been erased, while the document was written on the portion where there were erasures." The rationale is that we fear the person in possession of the document will erase it a second time and write on it anything that he desires. Since the document as a whole has been erased twice, the forgery will not be obvious. If, by contrast, one portion of the document was erased once and the other twice, a distinction could be made. Among the prevailing regulations for legal documents is to carefully scrutinize the document, seeing if the vavin and the zayinin are not squeezed between the letters, lest the person have forged this letter, adding it to the document. Similarly, these letters must not be too far from the other letters of the word, lest the person have erased a portion of one letter - e.g., a hei or a chet - and left one of its legs in the place of a vav. Similarly, in all analogous situations, we scrutinize the text in any language and with any characters.יבשטר הבא על המחק ועדיו על הנייר פסול, ואפילו כתבו העדים אנחנו עדים חתמנו על הנייר והשטר על המחק, מפני שהוא מוחק אותו פעם ב' וכותב כל מה שירצה וכיון שכולו נמחק ב' פעמים אינו ניכר, שאילו היה בו מקום הנמחק פעם אחת ומקום הנמחק שתי פעמים היה ניכר, ומתקון השטרות להתבונן בשטר בואוי"ן וזייני"ן שלו שלא יהו דחוקין בין התיבות שמא זייף והוסיף זו, ולא יהיו מרוחקין שמא מחק אות אחת כגון ה"א או חי"ת והניח רגלה האחת מקום וא"ו וכל כיוצא בזה מדקדקין בו בכל לשון ובכל כתב. 13 The numbers from shalosh (three) to esser (ten) should not be written at the end of a line, for it is possible for the person in possession of the document to forge the text and make the shalosh, sheloshim (30), and the esser, essrim (20). If it would happen that a scribe would have to write these numbers at the end of a line, he should repeat the text of the document several times until the numbers come out in the middle of the line.יגמשלש ועד עשר אין כותבין בסוף שיטה שמא יזייף ויחזיר השלש לשלשים והעשר עשרים, ואם נזדמן לו בסוף שיטה מחזיר הדבור בגופו של שטר פעמים רבות עד שיבא באמצע השיטה. 14 When the upper portion of a promissory note speaks of a maneh and the lower portion speaks of 200 zuz, or the upper portion of a promissory note speaks of 200 zuz and the lower portion speaks of a maneh, everything follows what is written in the lower portion. Why do we not follow the lesser of the two numbers? Because in this instance, one is not dependent on the other. If the promissory note had said: "owes amaneh, which is 200 zuz" or "200 zuz, which is amaneh," the lender would be granted only a maneh. When, however, there are two matters stated in the document and the latter portion is not dependent on the former portion, we follow the latter portion. When the upper portion of a legal document mentions one name and the lower portion mentions a name that resembles it, we follow the lower portion. If so, why do we write the upper portion? So that if one letter of the lower portion is rubbed out, one could learn from the upper portion. For example, if the upper portion stated Chanani or Anani and the lower portion stated Chanan or Anan, we can assume that it is referring to the person named in the upper portion. This applies regarding only one letter. We do not, however, resolve a doubt regarding two letters in the lower portion from the upper portion.ידשטר שכתבו מלמעלה מנה ומלמטה מאתים מלמעלה מאתים ומלמטה מנה הכל הולך אחר התחתון, ולמה אין הולכין אחר הפחות שבשניהם לפי שאין האחד תלוי בחבירו שאם היה כתוב בו ק' שהן מאתים או מאתים שהן ק' היה נוטל ק', אבל ב' דברים שאין האחרון תלוי בראשון הלך אחר אחרון, היה בו מלמעלה שם ולמטה שם קרוב לו הלך אחר התחתון א"כ למה כותבין את העליון שמא תמחק אות אחת מן התחתון וילמד מן העליון כגון היה בעליון חנני או ענני ובתחתון חנן או ענן בידוע שהוא השם העליון, אבל לא ילמוד תחתון מעליון בשתי אותיות. 15 If the upper portion of a promissory note speaks of a sefel and the lower portion speaks of a kefel, we follow the wording of the latter portion, for a kefel is less than a sefel. If the upper portion of a promissory note speaks of a kefel and the lower portion speaks of a sefel, we suspect that perhaps a fly caused the left leg of the kuf to be rubbed out and made it appear like a samech. Hence, the bearer may expropriate only a kefel, the lesser measure. Similar principles apply in all analogous situations, for the bearer of the promissory note has the weaker position. An incident occurred concerning a promissory note that stated: "600 and one zuz" This raised a doubt. Was the intent 601 zuz or was the intent 600 isteira and one zuz? The Sages said: "The bearer of the promissory note may collect only 600 isteira and a zuz, for the bearer of the promissory note has the weaker position." If so, why did they not say that he should collect 600 p'rutot and a zuz? Because a scribe would count the p'rutot as zuzin before composing the promissory note. Similar principles apply in all analogous situations. In all times and in all places, we follow the accepted norms.טוכתוב בו מלמעלה ספל ומלמטה קפל הכל הולך אחר התחתון שהקפל פחות מן הספל, כתוב בו מלמעלה קפל ומלמטה ספל חוששין שמא זבוב הסיר רגל הקוף ונעשית סמ"ך ואינו גובה אלא במדת קפל הקטנה וכן כל כיוצא בזה שיד בעל השטר על התחתונה, מעשה בשטר שהיה כתוב בו שש מאות וזוז אחד והרי הדבר ספק אם שש מאות זוז וזוז אחד או שש מאות אסתירא וזוז, אמרו חכמים יטול שש מאות אסתירא וזוז שיד בעל השטר על התחתונה, א"כ למה לא נאמר שש מאות פרוטה וזוז לפי שהפרוטות כולל אותן הסופר זוזין ואחר כך כותבין וכן כל כיוצא בזה בכל זמן ובכל מקום לפי דרכם הידוע על פיו עושין. 16 When a promissory note states: "Isteira 100 m'ie," or "100 m'ie isteira" one should follow the lesser of the phrases. The person should receive only one isteira. The rationale is that the bearer of the promissory note has the weaker position, because he is trying to expropriate property from a colleague, and a person can expropriate property only when there is no doubt regarding his claim. Similarly, whenever a promissory note could be interpreted in either of two ways, either this way or that way, the bearer receives the lesser of the amounts. If, however, he seizes possession of the greater amount, the borrower may not expropriate the money from him unless he can clearly prove the legitimacy of his own claim.טזשטר שכתוב בו אסתירא מאה מעי או שכתוב בו מאה מעי אסתירא הלך אחר פחות שבלשונות ואינו נוטל אלא אסתירא אחת שיד בעל השטר על התחתונה, מפני שהוא המוציא מחבירו ואינו מוציא אלא בדבר שאין בו ספק, לפיכך כל שטר שיש בו משמע שתי לשונות שמא כך או שמא כך אינו נוטל אלא הפחות שבשתיהן, ואם תפס בעליונה אין מוציאין מידו אלא בראיה ברורה. 2 17 When a promissory note states: "a gold coin," we assume that the intent is no less than a golden dinar. If it states "gold of dinarim," or "dinarim of gold," we assume that the intent is no less than the value of two dinarim of gold. If it states "gold in dinarim" we assume that the intent is no less than the value in gold of two silver dinarim. Similar laws apply in all analogous situations. Blessed be God, who grants assistance.יזכתב בו מטבע זהב אין פחות מדינר זהב, זהב דינרין או דינרין זהב אין פחות משוה שני דינרין של זהב, זהב בדינרין אין פחות משוה שני דינרין של כסף מן הזהב, וכן כל כיוצא בזה. תמו הלכות מלוה ולוה. • 3 Chapters A Day: Kelim Kelim - Chapter 6, Kelim Kelim - Chapter 7, Kelim Kelim - Chapter 8 English Text | Hebrew Text Audio: Listen | Download | Video Class Kelim - Chapter 6 1 Whenever a k'li contracted impurity and, after it contracted impurity, it was broken to the point that its form was ruined and it could no longer serve the purpose for which it was made, it regains purity by being broken. Similarly, when keilim that were pure are broken, their broken pieces are not susceptible to ritual impurity.אכל כלי שנטמא ונשבר אחר שנטמא ונפסדה צורתו ותשמישו טהור בשבירתו וכן כלים שנשברו כשהן טהורין שבריהן אינן מקבלין טומאה: 2 To what extent must a wooden or bone k'li be broken before it regains ritual purity? All keilim belonging to ordinary, private persons are pure when they are broken to the extent that they cannot contain a pomegranate. What is implied? If a container was perforated to the extent that a pomegranate would fall through, it is pure. The pomegranate about which we are speaking is one of intermediate size, one that an onlooker would neither consider large or small and we are speaking about an instance where there are three pomegranates in a container, one touching the other. If a k'li that had contracted impurity became perforated to the extent that an olive would fall from it, the owner patched it, it then was perforated again in a different place to the extent that an olive would fall from it, the owner patched it, and this pattern continued until the hole is large enough that a pomegranate would fall from it, even though it is patched entirely, it is pure, because it is a new entity.בכמה שיעור השבר שישבר בכלי עץ או כלי עצם ויהיה טהור כל כלי בעלי בתים שיעורן כרמונים כיצד משינקב הכלי במוציא רמון טהור והרמון שאמרו בינוני לא גדול ולא קטן לפי דעת הרואה ויהיו בכלי שלשה רמונים אחוזים זה בזה ניקב הכלי במוציא זית וסתמו וחזר וניקב במוציא זית וסתמו [עד שהשלימו למוציא] רמון אף ע"פ שהוא סתום טהור שהרי נעשו לו פנים חדשות: 3 When keilim were originally made in a manner that pomegranates would fall from them, e.g., a basket and a rope-net carrier borne by camels and trellises, for vines are susceptible to ritual impurity unless their greater portion is torn.גכלים שעשאן מתחלה נקובין במוציא רמון כגון הסל והפחלץ של גמלים והאפיפירות מקבלין טומאה עד שיקרע רובן: 4 Even though rods were attached to trellises above them and below them to reinforce them, the trellises are pure. If a frame of any size was made for them, even if the entire trellis has holes large enough for pomegranates to fall through, it is susceptible to ritual impurity.דאפיפירות שעשה להן קנים למעלה ולמטה לחזק טהורות עשה להן גפיים כל שהן אע"פ שכולה נקובה כמוציא רמון מקבלת טומאה: 5 The size of a hole that renders as pure all vessels that cannot contain pomegranates, e.g., a container of a fourth of a kab, half a fourth of a kab, and wicker servers, is one sufficient for olives to fall through. Although their borders have been ruined, if there remains enough of the vessel to contain even the slightest amount, it is impure.הכל הכלים שאינן יכולין לקבל רמונים כגון הרובע וחצי רובע והקנונים הקטנים שיעורן במוציא זית נגממו שפתותיהן אם נשאר בהן כדי לקבל כל שהוא טמאין: 6 Breadbaskets are rendered as pure if they possess a hole large enough for a loaf of bread to fall through.והסלין של פת שיעורן כככרות של פת: 7 Gardeners' bushels are rendered as pure if they possess a hole large enough for a bundle of vegetables to fall through. Bushels of homeowners are rendered as pure when they possess a hole large enough for a bundle of straw to fall through. Those used by bathhouse attendants are rendered as pure when they possess a hole large enough for stubble to fall through.זקופת הגננים משתוציא אגודות של ירק טהורה ושל בעלי בתים במוציא תבן של בלנין בגבבא: 8 A chest for bowls that cannot hold bowls is nevertheless susceptible to ritual impurity, because it can hold pots. Similarly, even if a chamber pot cannot contain liquids, since it can contain feces, it is susceptible to impurity.חבית קערות שאינו מקבל קערות הואיל ומקבל התמחויין הרי זה מקבל טומאה וכן בית הרעי שאינו מקבל משקין הואיל ומקבל את הרעי ה"ז מקבל טומאה: 9 Any wooden container that is divided in two is pure even though its walls could serve as a container, as a frying pan does, with the exception of wooden utensils that half or a portion of them is considered as an independent utensil from its fashioning at the outset. Examples of the latter include a double table that at the outset was made in two parts and it is folded over and extended, a pot with compartments for different types of food which includes many bowls, each of its compartments having complete bowls, a double bench, and the like. Similarly, when one of the holders in a wooden case for bottles or cups was ruined, the one that is ruined is pure and is not considered as joined to the other holders. If a second one is ruined, it is pure and is not considered as joined to the case. If all three are ruined, they are pure. Similar laws apply in situations involving comparable types of keilim.טכל כלי עץ שנחלק לשנים טהור ואף על פי שמקבלין על דפנותיהן באילפסין חוץ מכלים של עץ שחציין או מקצתן כלי בפ"ע מתחילת עשייתן כגון השולחן הכפול שמתחלה נעשה שני חלקים והרי הוא נכפל ונפשט וכגון התמחוי המזנון שהוא קערות קערות והרי בכל חלק מחלקיו קערות שלימות וכגון הכסא הכפול וכל כיוצא באלו וכן בית לגינין ובית הכוסות של עץ שנפחת אחת מהן זה שנפחת טהור ואינו חיבור לשאר הבתים נפחת השני טהור ואינו חיבור לו נפחתו שלשתן כולן טהורין וכן כל כיוצא בכלים כאלו: 10 When the center of a wicker crate used to spread fertilizer is upraised and its sides are lower, it is still susceptible to impurity if one side is ruined, because it can still contain fertilizer from the other side. If the other side is also ruined, it is pure. When part of a table or a counter for drinks is ruined, it is still susceptible to impurity until it was divided and separated into its component parts entirely. If one of its legs was removed, it is pure. This ruling also applies if the second was removed. If the third was also removed and one had the intent to eat on this table or counter like one eats on a serving board, it is susceptible to impurity. If not, it is pure.ימשפלת שאמצעיתה גבוהה וזויותיה יורדות ונפחתה מצד אחד טמא מפני שהיא מקבלת מצד השני נפחתה מצד השני טהורה השולחן והדולפקי שנפחתו מקבלין טומאה עד שיחלקו ויבדל כל חלק מחבירו ניטלה אחת מרגליהן טהורה וכן אם ניטלה השנייה ניטלה השלישית אם חישב עליהם שיאכל על שולחן זה או על דולפקי זו כמו אוכל בטבלא מקבלין טומאה ואם לאו טהורין: 11 Wicker utensils whose borders have fallen off are pure. If even the slightest bit of the seal around their border remains, they are susceptible to impurity.יאכלי נסרים שנפלו שפתותיהן טהורין ואם נשאר מחסום שפתותיהן כל שהוא מקבלין טומאה: 12 When a serving board was filled with pieces of wood that were attached to it, it is pure. If it is covered with boards, it is susceptible to impurity.יבטבלא שמילאה עצים ותקעה טהורה חיפה בנסרים מקבלת טומאה: 13 When a bench falls apart, it is pure. If one tied it together with straps or ropes, it is susceptible to impurity.יגספסל שנתפרק טהור סרגלו במשיחות או בחבלים מקבל טומאה: 14 A camel's saddle-baskets that were released are pure. If the driver returned and tied them, they are susceptible to impurity. Thus they can become susceptible to impurity and then released from impurity even ten times a day.ידהסלים של גמלים התירן טהורין חזר וקשרן מקבלין טומאה נמצאו מתטמאין ומתטהרין אפילו עשר פעמים ביום: 15 When a table or a counter for drinks were covered with marble, but the place where cups are placed was left uncovered, it is susceptible to ritual impurity. If one covered the entire surface, it is pure. This ruling applies whether the coating is permanently affixed or not, whether it covers its frame or not, whether the table was made from valuable wood like boxwood or the like or from other wood, since it was covered, it is pure, as we explained.טוהשולחן או הדולפקי שחיפן בשייש ושייר בהם מקום הנחת הכוסות מקבלין טומאה ואם חיפה הכל טהור בין בציפוי עומד בין בציפוי שאינו עומד בין שחיפה את לבזבזיו בין שלא חיפן בין שהיו של עצים חשובים כגון אשכרוע וכיוצא בו בין שהיו של שאר עצים הואיל וחיפן כולן טהורין כמו שביארנו: Kelim - Chapter 7 1 At which point does a leather k'li become susceptible to ritual impurity? A shepherd's satchel - From the time its edges are folded over and sealed close to make a border, one trims the tiny pieces that project beyond the leather, and makes straps with which it could be closed. A leather mat - When its borders are trimmed and its ornament is made. A leather bedsheet - When its borders are sealed and trimmed. A leather pillow or cushion - When its borders are sealed and the strands that emerge are trimmed. Similar laws apply in all analogous situations. Tefillin - When one finishes the cube. Even though one will later add the strap, it is susceptible to impurity at this stage. A leather base for a cradle for which loops will be made - When those loops are made. A sandal - When its leather will be bent over. A shoe - When it is placed on its mold. If, in the future, one will color it yellow and make designs, it is not susceptible to impurity until one colors it and makes designs.אכלי עור מאימתי מקבלין טומאה התורמל וכיוצא בו משיחסום שפתותיו ויכרות הקופין הקטנים היוצאין ע"ג העור ויעשה קיחותיו סקורטיה משיחסום ויכרות ויעשו ציצתה קטבוליה משיחסום ויכרות הכר והכסת של עור משיחסום שפתותיהן ויכרות הקופין היוצאין וכן כל כיוצא בהן התפילין משיגמור הקציצה אע"פ שהוא עתיד לתת בה את הרצועה מקבלת טומאה עור העריסה שהוא עתיד לעשות לו טבור עד שיעשנו לו הסנדל משיקמיע המנעל משיגוב [על] האימום ואם עתיד לכרכם ולשרטט עד שיכרכם וישרטט: 2 When a hide does not have the shape of a k'li, it is not susceptible to impurity. Therefore a leather hand-covering which people who gather thorns tie around their hands so that they will not be wounded by a thorn is not susceptible to impurity, for it is a simple hide and it does not have the form of a k'li. Similarly, a hide used to collect cow turds, a hide used to muzzle the mouth of an animal, a hide used to chase away bees when gathering honey, and a hide used as a fan because of the heat are pure and are not susceptible to impurity.בעור שאין עליו צורת כלי אינו מקבל טומאה לפיכך כף של עור שקושרין לוקטי קוצים על כפותיהן כדי שלא יכם קוץ אינו מקבל טומאה מפני שהוא עור פשוט ואין עליו צורת כלי וכן העור שמלקטין בו גללי הבקר ועור שחוסמין בו פי הבהמה ועור שמושיבין בו הדבורים בשעה שלוקחין הדבש ועור שמניפין בו את הרוח מפני החום טהורין ואין מקבלין טומאה: 3 All finger-coverings of leather are pure except those of fruit reapers. They are impure, because they are used to collect sumach berries. If they are torn and cannot hold the major portion of a sumach berry, they are pure.גכל בית האצבעות של עור טהורות חוץ משל קייצין מפני שהיא מקבלת את האוג טמאה נקרעה אם אינה מקבלת את רוב האוג טהורה: 4 Leather belts and the pieces of leather amputees place on their stumps so they can walk on them on the ground are susceptible to impurity, because they have the form of a k'li. Similarly, leather rings which craftsmen place on their arms to hold up their garments to prevent them from interfering with them during their work are susceptible to impurity like other simple leather keilim.דהאבנט של עורות ועורות שתופרין הקטעים על ארכובותיהן כדי שיתגלגלו בהן על הקרקע מקבלין טומאה שהרי צורת כלי עליהן וכן העורות העשויות כעין טבעות שמכניסין אותן האומנין בזרועותיהן כדי להגביה בגדיהן מעליהן בשעת מלאכה מתטמאין כשאר כלי עור הפשוטים: 5 When a piece of leather is sewn to cover the hands and the arms of those who winnow grainheaps, travelers, or those who make flax, it is susceptible to ritual impurity. If it is used by painters or blacksmiths, it is not susceptible to impurity. This is the general principle: Anything that is made as a receptacle, to protect one from thorns, or so that one will have a good grip is susceptible to impurity. Anything that is made as protection against sweat, i.e., so that the article with which one is working not be ruined because of the sweat of one's hands is not susceptible to impurity.העור שתופרין ממנו כיסוי ליד ולזרוע של זורעי גינות ושל הולכי דרכים ושל עושי פשתן מקבלין טומאה ואם היה של צבעים ושל נפחים אינו מקבל טומאה זה הכלל כל העשוי לקבלה כדי שלא יכהו קוץ וכדי שיאחז יפה יפה מקבל טומאה והעשוי מפני הזיעה כדי שלא יפסד הדבר שמתעסק בו בזיעת ידו אינו מקבל טומאה: 6 How large must a hole in a leather k'li be for it to be pure? A carrying case for food - when its hole is large enough for a ball of the warp thread to fall through. If it cannot contain the warp, but it does contain the woof, it is susceptible to impurity unless the hole comprises the majority of the container.וכמה שיעור הנקב שינקב כלי העור ויטהר החמת משתנקב כמוציא פקעיות של שתי ואם אינה יכולה לקבל של שתי הואיל ומקבלת של ערב מקבלת טומאה עד שתינקב רובה: 7 A leather sathchel whose inner pocket was ripped is still susceptible to impurity. It is not considered as attached to the pocket.זהתורמיל שנפחת הכיס שבתוכו עדיין התורמיל מקבל טומאה ואינו חיבור לו: 8 The following laws apply when a drinking pouch was made from the hide of an animal, the scrotum was often left and was used as part of the container. If it was opened, it is pure, because it cannot contain liquids in the ordinary manner.חהחמת שהבצים שלה מקבלות עמה ונפחתו טהורות שאינן מקבלות כדרכן: 9 When leather keilim have loops and straps - e.g., sandals worn on flat land or a pouch tied close with a strand - even though when they are untied, they do not have the shape of a k'li, they are still susceptible to impurity in that state. The rationale is that even an ordinary person can insert the strands in the loops and return the k'li to its previous shape. Similarly, if they contracted impurity and the straps were removed from them and their shape was undone, they are pure even though it is possible to restore them without a craftsman's activity.טכלי עור שיש לו לולאות ושנצות כגון סנדל עימקי וכיס של שנצות אף על פי שכשהן מותרין אין עליהן צורת כלי הרי אלו מקבלין טומאה כשהן מותרין הואיל וההדיוט יכול במהרה להכניס השנצות בלולאות ויחזור כלי קיבול כשהיה וכן אם נטמאו והסיר השנצות מהן ונפסדה צורתן הרי הן טהורין אע"פ שאפשר להחזירן שלא באומן: 10 Although the strands from a pouch closed by strands have been removed, it is still susceptible to impurity, because it can still serve as a container. If it was straightened out and returned to the form of a simple piece of leather, it is pure. If one attached a hook from which it could be hung from below, it is susceptible to impurity even when it is straightened out, because it has the form of a k'li.יכיס של שנצות שניטלו שנציו עדיין הוא מקבל טומאה שהרי הוא מקבל נפשט וחזר עור פשוט טהור טלה עליו את המטלת מלמטה מקבלת טומאה אף על פי שהוא פשוט שהרי יש עליו צורת כלי: 11 A piece of leather used to wrap an amulet is susceptible to impurity. If one straightens it out, it is pure. If one uses it again to wrap an amulet, it is susceptible to impurity. It can become impure and pure, even ten times during a day. The parchment on which one writes an amulet is pure. If one cut of a piece and made a ring to use it as an ornament, it is susceptible to impurity.יאעור שכרך בו את הקמיע מקבל טומאה פשטו טהור חזר וכרך בו מקבל טומאה מתטמא ומתטהר אפילו עשר פעמים ביום ועור שכתב עליו את הקמיע טהור ואם כרת ממנו ועשה חוליא לתכשיט מקבל טומאה: 12 The head tefillin is considered as four separate containers. Should it contract impurity from a human corpse and one remove the first compartment and then restore it, it is still a primary source of impurity as it was. This ruling also applies if one removes the second compartment and restores it. If one removed the third and restored it and removed also the fourth and restored it, the entire tefillin is considered a primary derivative of impurity. For he removed each one of them and then restored them all, thus it is as if this "second" tefillin touched the original tefillin. If he then removed the first compartment a second time and then restored it, the tefillin remains a primary derivative as before. This ruling also applies if one also removed the second and the third compartments. If one removed also the fourth compartment and then restored the tefillin, it is entirely pure. For a primary derivative of impurity does not impart impurity to articles, because it is a derivative itself, as we explained. Similarly, when a sandal was impure because of contact with a zav or the like and one of its pegs was detached and it was repaired, it is still impure as before. If the other one also became detached and he repaired it, the sandal is purified from the impurity, because it has new pegs. It is, however, impure due to contact with an article that is impure because of contact with a zav. If he did not repair the first until the second was detached, the heel or the toe of the sandal was removed, or it was divided in two, it is pure.יבהתפילה של ראש ארבעה כלים היא הרי שנטמאת במת והתיר קציצה הראשונה ותיקנה הרי היא אב טומאה כשהיתה וכן אם התיר השנייה ותיקנה ואם התיר אף השלישית ותיקנה והתיר אף הרביעית ותיקנה נעשית כולה ראשון לטומאה שהרי התיר כל אחת ואחת וחזר ותיקנם כולם וכאילו זו תפילין אחרונות שנגעו בראשונות חזר והתיר את הראשונה פעם שנייה ותיקנה הרי היא ראשון כשהיתה וכן אם התיר את השנייה ואת השלישית חזר והתיר אף הרביעית ותיקנה הרי כולה טהורה שאין הראשון מטמא כלים מפני שהוא ולד כמו שביארנו וכן סנדל שהוא טמא מדרס ונפסקה אחת מאזניו ותיקנה טמא מדרס נפסקה שנייה ותיקנה הרי הוא טהור מן המדרס שהרי נעשו לו אזנים חדשות אבל טמא מגע מדרס לא הספיק לתקן את הראשונה עד שנפסקה השנייה או שנפסק עקיבו או ניטל חוטמו או נחלק לשנים טהור: 13 When a shoe was damaged, if it does not cover the majority of the foot, it is pure.יגמנעל שנפחת אם אינו מקבל רוב הרגל טהור: 14 When do tefillin that have contracted impurity become pure again? The arm tefillin - when it is released from the base on three sides. The head tefillin - when it is released from the base on three sides and each of the compartments are separated from each other.ידתפילה שנטמאת מאימתי טהרתה של יד משיתיר אותה משלש רוחות ושל ראש משיתיר משלש רוחות ובין קציצה לחבירתה: 15 When a ball, a mold, an amulet, or tefillin were torn after they contracted impurity from a human corpse, one who touches them is impure. If he touches their contents, he is pure. When a saddle that is impure is torn, one who touches its insides is impure, because the sewing attaches it to the saddle itself and it is considered as a single entity.טוהכדור והאימום והקמיע והתפילין שנקרעו אחר שנטמאו הנוגע בהן טמא ובמה שבתוכן טהור האיכוף שנקרע הנוגע במה שבתוכו טמא מפני שהתפר מחברו ונעשה כולו כגוף אחד: Kelim - Chapter 8 1 All metal keilim are not susceptible to ritual impurity until the tasks involved in fashioning them are totally completed and they are no further tasks to be performed with them at all. Unfinished metal keilim, by contrast, are not susceptible to impurity at all.אכל כלי מתכות אינן מקבלין טומאה עד שתגמר מלאכתן כולה ולא יהיה הכלי מחוסר מעשה כלל אבל גולמי כלי מתכות אינן מקבלין טומאה: 2 The following are unfinished metal utensils: anything that will be smoothed with a file, have its surfaced leveled, have its uneven points scraped away, be polished, be pounded with a hammer, or is lacking a handle or a rim. Such a utensil is not susceptible to impurity until it was finished and beautified to the extent that no work is required for it at all. What is implied? A sword does not contract impurity until it has been smoothed, nor a knife until it has been sharpened. Similar concepts apply with regard to other comparable acts. Accordingly, when one makes utensils from a block of iron ore, a bar of metal, or the iron surface of a wheel, from plates, from the coverings of utensils, from the base of utensils, from the rims of utensils, from the handles of utensils, from metal scrap removed from utensils or pieces cut away from utensils, they are pure. For all of these are considered as unfinished metal utensils. If, however, one fashions a utensil from broken metal utensils or from utensils that have worn out over the course of time, or from nails that were made from utensils, these are susceptible to impurity, because they are not in an unfinished state. If, however, it is not known whether nails were made from utensils or from blocks of iron ore, they are pure. Even if they were formed into a k'li, they are not susceptible to impurity.בואלו הן גולמי כלי מתכות כל שעתיד לשוף אותו או לשבץ או לגרר או לכרכב או להקיש בקורנס או שהיה מחוסר אוזן או אוגן ה"ז אינו מקבל טומאה עד שיתקננו וייפהו ולא תשאר בו מלאכה כלל כיצד הסייף אינו מקבל טומאה עד שישופנו והסכין עד שישחיזנה וכן כל כיוצא במעשים אלו לפיכך העושה כלים מן העשת של ברזל או מן החררה של מתכת ומן הסובב של גלגל ומן הטסין ומן הצפויין ומכני הכלים ומאוגני הכלים ומאזני הכלים ומן השחולה ומן הנדודת הרי אלו טהורים מפני שכל אלו שנעשו גולמי כלי מתכות הן אבל העושה כלי משברי כלי מתכות ומן הכלים שנשחקו מרוב הזמן ומן המסמרות שידוע שנעשו מן הכלים הרי אלו מקבלין טומאה לפי שאינם גולמים אבל מסמרות שאין ידוע אם נעשו מן הכלים או מן העשת הרי הן טהורין אפילו התקין אותם לכלי אינם מקבלין טומאה: 3 When a metal k'li is only lacking a cover, it is susceptible to ritual impurity. For the cover is not considered as part of the k'li itself.גכלי מתכות שאינו מחוסר אלא כיסוי מקבל טומאה שאין הכיסוי חשוב מגוף הכלי: 4 When a needle was made without a hole, but instead was smoothed and prepared for use in such a state at the outset, it is susceptible to impurity, because it can be used to remove a splinter. If, ultimately, however, one intends to make a hole in it, it is like other unfinished metal utensils and is not susceptible to impurity.דמחט שלא ניקבה אלא שפה ותקנה לכך מתחלתה מקבלת טומאה מפני שמוציאין בה את הקוץ אבל אם עתיד לנקבה הרי היא כשאר גולמי כלי מתכות ואינה מקבלת טומאה: 5 We have explained that, according to Scriptural Law, unfinished metal keilim are pure and unfinished wooden keilim are impure and conversely, flat metal keilim are impure and flat wooden keilim are pure. Thus keilim that are impure when made from wood are pure when made from metal. And keilim that are impure when made from metal are pure when made from wood.המאחר שביארנו שגולמי כלי מתכות טהורים וגולמי כלי עץ טמאים ופשוטי כלי מתכות טמאים ופשוטי כלי עץ טהורים דין תורה נמצא הטמא בכלי עץ טהור בכלי מתכות טמא בכלי מתכות טהור בכלי עץ: 6 All articles of war, e.g., a sword, a spear, a helmet, armor, soldiers' boots, and the like are susceptible to ritual impurity. All ornaments for humans, e.g., a necklace, earrings, rings - whether with a seal or without a seal - or the like, are susceptible to ritual impurity. Even if a dinar was disqualified for use and it was adapted to be hung from the neck of a girl, it is susceptible to impurity. Similarly, a metal amulet is susceptible to impurity like other jewelry for humans.וכל כלי המלחמה כגון הסייף והרומח והכובע והשריון והמגפיים וכיוצא בהן מקבלין טומאה וכל תכשיטי האדם כגון הקטלה והנזמים והטבעות בין שיש עליהן חותם בין שאין עליהם חותם וכיוצא בהן מקבלין טומאה אפילו דינר שנפסל והתקינו לתלותו בצואר קטנה מקבל טומאה וכן קמיע של מתכת מתטמא בכל תכשיט אדם: 7 All ornaments used for animals and keilim, by contrast - e.g., the rings made for the neck of an animal and for the handles of keilim are pure and are not susceptible to impurity independently with the exception of the bell of an animal or a k'li that creates a sound desired by humans. What is implied? When one makes bells for a spice mill, a cradle, book-covers, and children's diapers, they are pure. If one made clappers for them, they are susceptible to impurity. Since they were made to create a sound for a person, they are considered as ornaments for humans. Even if the clapper was removed afterwards, they are still susceptible to impurity, because it is still fit to generate a sound by banging it on a shard.זכל תכשיטי הבהמה והכלים כגון הטבעות שעושין לצואר הבהמה ולאזני הכלים טהורין ואינן מקבלין טומאה בפני עצמן חוץ מזוג של בהמה וכלים המשמיע קול לאדם כיצד העושה זוגין למכתשת ולעריסה למטפחות ספרים ותינוקות טהורים עשה להן ענבולין מקבלים טומאה הואיל ונעשו להשמיע קול לאדם הרי הן כתכשיטי אדם ואפילו נטלו ענבוליהן מקבלין טומאה שהרי הוא ראוי להקישו על החרס: 8 The following rules apply when a bell was made for a person. If it was made for a minor, it is not susceptible to impurity unless it has its clapper, because it was meant to produce a sound. If it was made for an adult, it is considered as an ornament and is susceptible to impurity even though it does not have a clapper.חזוג העשוי לאדם אם נעשה לקטן אינו מקבל טומאה אלא בענבול שלו שהרי לקול נעשה נעשה לגדול ה"ז תכשיט ומקבל טומאה אף על פי שאין לו ענבול: 9 All masks are susceptible to impurity. All seals are pure with the exception of a metal seal that is used to imprint a seal. All rings are pure except the rings worn on a finger. In contrast, the ring used to gird one's loins or one that is tied between one's shoulders is pure. A ring used as an animal collar is susceptible to impurity, because a person uses it to pull the animal. Similarly, a staff made of metal used to control an animal is susceptible to impurity.טכל הפרצופות מקבלות טומאה וכל החותמות טהורין חוץ מחותם של מתכת שבו חותמין בלבד וכל הטבעות טהורות חוץ מטבעת אצבע אבל טבעת שחוגר בו את מתניו שקושרה בין כתפיו טהורה טבעת השיר של בהמה הואיל והאדם מושך בה את הבהמה מקבלת טומאה וכן מקל של בהמה של מתכת הואיל ואדם רודה אותה בו מקבלת טומאה: 10 All keilim can become susceptible to impurity through thought, but do not lose that susceptibility unless a deed is performed to change their function. A deed negates the influence of a previous deed or thought, but thought does not negate the influence of a previous thought or deed. What is implied? A ring used for an animal or a k'li that one thought to use as a ring for a person. That thought itself causes a change in the ring's status and makes it subject to ritual impurity, as if originally it was made with the intent of being used for a human. If, afterwards, one reconsidered and thought to leave it as a ring for an animal as it was, it remains susceptible to impurity, even though a person never used it as an ornament. For one thought does not negate the effect of another thought unless one performs a deed in the actual physical substance of the entity, for example, to polish it or to adjust it as is done for an animal. If there was a ring used for humans and one thought to use it for an animal, it is still susceptible to impurity as it was originally, for a k'li's susceptibility to impurity cannot be nullified by thought. If one performed a deed, changing it into an animal's ring, it is not susceptible to impurity, for deed can negate the influence of a previous deed.יכל הכלים יורדים לטומאה במחשבה ואין עולין מידי טומאה אלא בשינוי מעשה והמעשה מבטל מיד המעשה ומיד המחשבה והמחשבה אינה מבטלת לא מיד המעשה ולא מיד המחשבה כיצד טבעת בהמה או כלים שחשב עליה להחזירה טבעת אדם הרי זו מקבלת טומאה במחשבה זו וכאילו נעשית לאדם מתחלת עשייתה חזר וחישב עליה להניחה טבעת בהמה כשהיה אע"פ שלא נתקשט בה האדם הרי זו מקבלת טומאה שאין המחשבה מבטלת מיד המחשבה עד שיעשה מעשה בגוף כגון שישוף אותה או יתקעה במעשה של בהמה היתה הטבעת לאדם וחישב עליה לבהמה עדיין היא מקבלת טומאה כשהיתה שאין הכלים עולין מידי טומאתן במחשבה עשה בה מעשה ושינה לבהמה אינה מקבלת טומאה שהמעשה מבטל מיד המעשה: 11 The deeds of a deafmute, a mentally or emotionally compromised individual, or a minor are significant. Their thoughts are not significant, as explained above with regard to making foods susceptible to impurity.יאחרש שוטה וקטן יש להן מעשה ואין להן מחשבה כמו שביארנו למעלה בעניין הכשר אוכלין: 12 When one thought of using a bell used for a door for an animal, it is susceptible to impurity. When one made the bell of an animal suitable for a door, even if he attached it to the ground and even when he attached it with a nail, it remains susceptible to impurity until one performs a deed affecting the substance of the bell itself.יבזוג של דלת שחישב עליה לבהמה מקבל טומאה ושל בהמה שעשאוהו לדלת אפילו חיברו בקרקע ואפילו קבעו במסמר מקבל טומאה כשהיה עד שישנה בו מעשה בגופו: 13 The following laws apply when a craftsman makes - and carries a stock - of bells for both animals and doors. If the majority of his stock is made for entities that cause them to be susceptible to impurity, the entire stock is considered as susceptible to ritual impurity unless he sets aside a portion specifically for entities that do not cause them to be susceptible to impurity. If the majority is made for entities that do not cause them to be susceptible to impurity, the entire stock is not considered as susceptible to ritual impurity unless he sets aside a portion of the stock specifically for entities that cause them to be susceptible to impurity.יגאומן שעושה ומניח זוגין לבהמה ולדלתות אם רוב העשוי לדבר שמקבל טומאה הרי הכל מקבל טומאה עד שיפריש מקצתן לדבר שאינו מקבל טומאה ואם רוב העשוי לדבר שאין מקבל טומאה הרי הכל טהור עד שיפריש מקצתן לדבר המקבל טומאה: 14 Wherever bells are found, they are susceptible to impurity, except in large cities, for there the majority are made for doors.ידזוגין הנמצאין בכ"מ מקבלין טומאה חוץ מהנמצאים בכרכים מפני שרובן לדלתות: 15 If a person tells a craftsman: "Make me two bells, one for a door and one for an animal," "...two mats, one to lie on and one to use in constructing a tent," "...two sheets, one for designs and one for a curtain for a tent," they both are susceptible to impurity unless he explicitly states: "This is for this purpose and this is for the other. "טואמר לאומן עשה לי שני זוגים אחד לדלת ואחד לבהמה עשה לי שתי מחצלאות אחת לשכיבה ואחת לאוהלים עשה לי שני סדינים אחד לצורות ואחד לאהלים שניהן מקבלין טומאה עד שיפרש ויאמר זה לכך וזה לכך: Hayom Yom: • English Text | Video Class Shabbat, Sivan 16, 5777 · 10 June 2017 "Today's Day" Shabbat Sivan 16 5703 Torah lessons: Chumash: Beha'alotecha, Shevi'i with Rashi. Tehillim: 79-82. Tanya: Ch. 5. Concerning (p. 299)...Shaar 44, ch. 3). (p. 301). The early sages, who were like angels1 (may their merit protect us) have already determined that the healing of the soul is like the healing of the body: The crucial first step is to identify the location of the illness, whether it is caused by the crassness, grossness and corruption of his physical body or by a failing in his soul-powers, the person being inclined to undersirable traits like arrogance or falsehood and the like. Or, the source of the malady may be habit - inadequate rearing or unwholesome environment having brought on bad habits. Without ascertaining the specific site of the illness and the cause of infection, it is impossible to embark on a cure. One can only prescribe an orderly proper conduct in all matters, what to do and what to avoid. To "do good"2 in terms of observing mitzvot, designating times for Torah-study and acquiring good character traits - and also to "turn away from evil."3 Most urgent of all, however, is that the patient make himself aware of two things: a) to know that he is ill, and desire most fervently to be cured of his malady; b) to know that he can be cured, with hope and absolute trust that, with G-d's help, he will indeed be cured of his sickness. FOOTNOTES 1. Allusion to the Talmudic statement: "If the first (or early ones, i.e. our predecessors) were like angels, then we are like men; if they were like men, we are like donkeys." 2. Tehillim 34:15. 3. Ibid.

Daily Thought:

Faithful Deeds

Examine, investigate and question. You must, because otherwise you will learn nothing.
But when it comes to getting the job done, do it with 100% confidence that it is the right thing to do.
To get something done, you need conviction and faith. A fruitful life will not sprout out of ever-shifting sands, and its home cannot be built upon a foundation of doubts.

Likutei Sichot vol. 18, pg. 154.

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ב"ה

Today in Judaism

TODAY IN JUDAISM: Friday, June 9, 2017 -  Chabad.org in New York, New York, United States - Today is Friday, Sivan 15, 5777 · June 9, 2017 - Candle Lighting Light Candles before sunset ––:–– Today in Jewish History: • Birth and Passing of Judah (1565 and 1466 BCE) Judah, the fourth son of Jacob and Leah, was born in Charan on the 15th of Sivan, of the year 2196 from creation (1565 BCE). He passed away on the same date 119 years later, in Egypt. Judah took the leadership role both in selling Joseph into slavery and in the brothers' later attempts to find him and free him, and to protect Benjamin. On his deathbed, Jacob conferred the leadership of Israel upon Judah, proclaiming: "The scepter shall not depart from Judah, nor the legislator from between his feet, until Shiloh (the Moshiach) comes..." The royal house of David, as well as many of the great sages and leaders of Israel throughout the generations of Jewish history, trace their lineage to Judah. Judah had five sons: Er and Onan, who died without children; Shelah; and his twins from Tamar, Peretz and Zerach. Their descendants formed the Tribe of Judah, the most populous and prestigious of the twelve tribes of Israel. After the death of King Solomon in 797 BCE, the people of Israel split into two kingdoms: ten tribes formed the Kingdom of Israel in the north, with Shomron (Samaria) as the capital; only the tribes of Judah and Benjamin remained loyal to Solomon's son, Rechavam, and formed the Kingdom of Judea in the south, in the areas surrounding the capitol Jerusalem. Eventually, the Northern Kingdom was conquered by Assyria and the ten tribes living there were exiled and lost to the Jewish people; the inhabitants of Judea were also exiled (to Babylonia) but subsequently returned to the Holy Land and rebuilt Jerusalem and the Holy Temple. Over time, the terms "Judean" and "Jew"--which originally referred to a member of the tribe of Judah--became synonymous with "Israelite" and was used to refer to the descendants of all of Jacob's twelve sons--i.e., the Jewish people. Links: More on Judah Reuben and Judah; a Contrast On Leadership On the essence of the Jewish leader • Sixth Lubavitcher Rebbe arrested (1927) Shortly after midnight of the 15th of Sivan of 1927, the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950), was arrested by agents of the GPU (Soviet Secret Police) and Yevsketzia ("Jewish section" of the Communist Party) for leading the underground network of rabbis, teachers and emissaries working to preserve and disseminate Jewish learning and observance throughout the Soviet Empire. Link: The Rebbe's Prison Diary Rabbi Yosef Yitzchak of Lubsavitch Daily Quote: "And all the nations of the world will see that the Name of G-d is upon you and they will fear you" (Deuteronomy 28:10) -- this refers to the tefillin on the head Talmud, Berachot 6a Daily Torah Study: Chumash: Behaalotecha, 6th Portion Numbers 10:35-11:29 with Rashi • English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight) Numbers Chapter 10 35So it was, whenever the ark set out, Moses would say, Arise, O Lord, may Your enemies be scattered and may those who hate You flee from You. להוַיְהִ֛י בִּנְסֹ֥עַ הָֽאָרֹ֖ן וַיֹּ֣אמֶר משֶׁ֑ה קוּמָ֣ה | יְהֹוָ֗ה וְיָפֻ֨צוּ֙ אֹֽיְבֶ֔יךָ וְיָנֻ֥סוּ מְשַׂנְאֶ֖יךָ מִפָּנֶֽיךָ: So it was, whenever the ark set out: He made marks for it [this passage], before it and after it, as if to indicate that this is not its proper place [in Scripture]. So why was it written here? To make a break between one punishment and the next… as it is stated in [chapter 16 of Talmud Shabbath , commencing with the words] “All the Sacred Scriptures.” ויהי בנסע הארן: עשה לו סמניות מלפניו ומלאחריו, לומר שאין זה מקומו. ולמה נכתב כאן, כדי להפסיק בין פורענות לפורענות וכו' כדאיתא בכל כתבי הקדש (שבת קטז א): Rise, O Lord: Because He had preceded them by a distance of three days travel, Moses says, Stop and wait for us do not move on any further. [I found this] in the Midrash Tanchuma, Vayyakhel. קומה ה': לפי שהיה מקדים לפניהם מהלך שלשת ימים, היה משה אומר עמוד והמתן לנו ואל תתרחק יותר במדרש תנחומא בויקהל: May Your enemies be scattered: Those [enemies] who are assembled [for battle]. - [from Sifrei] ויפוצו אויביך: המכונסין: Those who hate You flee: Those who pursue וינסו משנאיך: אלו הרודפים: Those who hate You: Those who hate Israel, for anyone who hates Israel hates the One Who spoke and the world came into being, as it says, “Those who hate you have raised their heads” (Ps. 83:3). Who are they? Those who“plot deviously against Your nation” (ibid. 4). - [from Sifrei] משנאיך: אלו שונאי ישראל, שכל השונא את ישראל שונא את מי שאמר והיה העולם, שנאמר (תהלים פג, ג) ומשנאיך נשאו ראש, ומי הם, על עמך יערימו סוד: 36And when it came to rest he would say, Repose O Lord, among the myriads of thousands of Israel. לווּבְנֻחֹ֖ה יֹאמַ֑ר שׁוּבָ֣ה יְהֹוָ֔ה רִבֲב֖וֹת אַלְפֵ֥י יִשְׂרָאֵֽל: Repose, O Lord: Menachem renders [the word שׁוּבָה] as an expression of rest. Similarly,“In rest (בְשׁוּבָה) and tranquility you shall be saved” (Isa. 30:15). שובה ה': מנחם תרגמו לשון מרגוע וכן (ישעיה ל, טו) בשובה ונחת תושעון: The myriads of thousands of Israel: This teaches us that the Divine Presence does not rest on Israel if they number fewer than twenty-two thousand. רבבות אלפי ישראל: מגיד שאין השכינה שורה בישראל פחותים משני אלפים ושתי רבבות: Numbers Chapter 11 1The people were looking to complain, and it was evil in the ears of the Lord. The Lord heard and His anger flared, and a fire from the Lord burned among them, consuming the extremes of the camp. אוַיְהִ֤י הָעָם֙ כְּמִתְאֹ֣נְנִ֔ים רַ֖ע בְּאָזְנֵ֣י יְהֹוָ֑ה וַיִּשְׁמַ֤ע יְהֹוָה֙ וַיִּ֣חַר אַפּ֔וֹ וַתִּבְעַר־בָּם֙ אֵ֣שׁ יְהֹוָ֔ה וַתֹּ֖אכַל בִּקְצֵ֥ה הַמַּֽחֲנֶֽה: The people were looking to complain: Heb. הָעָם. [The word] הָעָם, the people, is used only in reference to the wicked. Similarly it says,“What shall I do about this people (הָעָם) ?” (Exod. 17:4), and it says,“this evil people (הָעָם)” (Jer. 13:10). But when they are virtuous, they are called עַמִּי, My people, as it says,“Send forth My people (עַמִּי) ” (Exod. 8:16);“My people (עַמִּי), what have I done to you?” (Mic. 6: 3). - [Sifrei Beha’alothecha 1:42:1] ויהי העם כמתאננים: אין העם אלא רשעים. וכן הוא אומר (שמות יז, ד) מה אעשה לעם הזה, ואומר (ירמיה יג, י) העם הרע הזה. וכשהם כשרים קרואים עמי, שנאמר (שמות ה, א) שלח את עמי, עמי מה עשיתי לך (מיכה ו ג): were looking to complain: [The term] מִתְאוֹנְנִים denotes a pretext. They were seeking a pretext to turn away from the Omnipresent. Similarly, it says regarding Samson,“that he sought a pretext (תֹאֲנָה)” (Jud. 14:4) כמתאננים: אין מתאוננים אלא לשון עלילה מבקשים עלילה האיך לפרוש מאחרי המקום וכן הוא אומר בשמשון (שופטים יד ד) כי תואנה הוא מבקש: evil in the ears of the Lord: A pretext that was evil in God’s ears, for they intended that it should reach His ears and provoke Him (Sifrei Beha’alothecha 1:42:1). They said, Woe is to us! How weary we have become on this journey! For three days we have not rested from the fatigue of walking. — [Midrash Aggadah] רע באזני ה': תואנה שהיא רעה באזני ה' שמתכוונים שתבא באזניו ויקניט. אמרו אוי לנו כמה לבטנו בדרך הזה שלשה ימים, שלא נחנו מענוי הדרך: His anger flared: [He said,] I meant it for your own good-that you should be able to enter the Land immediately. — [Midrash Aggadah] ויחר אפו: אני הייתי מתכוין לטובתכם שתכנסו לארץ מיד: the extremes of the camp: Heb. בִּקְצֵה הַמַּחֲנֶה. Those untouchable because of their baseness-these were the mixed multitude (See Exod. 12:36). R. Simeon ben Menassia says, The most distinguished (קְצִינִים) among them and the prominent ones. — [Sifrei Beha’alothecha 1:42:1] בקצה המחנה: במוקצין שבהם לשפלות, אלו ערב רב. רבי שמעון בן מנסיא אומר בקצינים שבהם ובגדולים: 2The people cried out to Moses; Moses prayed to the Lord, and the fire died down. בוַיִּצְעַ֥ק הָעָ֖ם אֶל־משֶׁ֑ה וַיִּתְפַּלֵּ֤ל משֶׁה֙ אֶל־יְהֹוָ֔ה וַתִּשְׁקַ֖ע הָאֵֽשׁ: The people cried out to Moses: This can be compared to a mortal king who became angry with his son. That son went to his father’s close friend and said to him, Go and ask [forgiveness] on my behalf from Father. — [Sifrei Beha’alothecha 1:42:2] ויצעק העם אל משה: משל למלך בשר ודם שכעס על בנו והלך הבן אצל אוהבו של אביו ואמר לו צא ובקש עלי מאבא: and the fire died down: It sank in its place into the earth, for had it turned along one of the sides [of the camp], it would have gradually rolled along that entire side [and caused more destruction]. — [Sifrei Beha’alothecha 1:42:2] ותשקע האש: שקעה במקומה בארץ שאילו חזרה לאחת הרוחות היתה מקפלת והולכת כל אותו הרוח: 3He named that place Tab'erah, for the fire of the Lord had burned among them there. גוַיִּקְרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא תַּבְעֵרָ֑ה כִּי־בָֽעֲרָ֥ה בָ֖ם אֵ֥שׁ יְהֹוָֽה: 4But the multitude among them began to have strong cravings. Then even the children of Israel once again began to cry, and they said, "Who will feed us meat? דוְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּֽאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַֽאֲכִלֵ֖נוּ בָּשָֽׂר: But the multitude: Heb. וְהָאסַפְסֻף, lit., the gathering. These were the mixed multitude, which had attached themselves to Israel when they left Egypt (see Exod. 12:36). - [Sifrei Beha’alothecha 1:42:4, Midrash Aggadah] והאספסף: אלו ערב רב שנאספו אליהם בצאתם ממצרים: [The children of Israel] once again…: The children of Israel also wept again together with them. — [Midrash Aggadah] וישבו: גם בני ישראל ויבכו עמהם: Who will feed us meat?: Did they not have meat? Does it not say, “Also a great mixed multitude went up with them, and flocks and cattle” (Exod. 12:38)? You might argue that they had already eaten them. But when they were about to enter the Land, is it not written that, “the children of Reuben had much cattle” (Num. 32:1)? The answer is that they were seeking a pretext. — [Sifrei Beha’alothecha 1:42:4] מי יאכלנו בשר: וכי לא היה להם בשר, והלא כבר נאמר (שמות יב, לח) וגם ערב רב עלה אתם וצאן ובקר וגו'. ואם תאמר אכלום, והלא בכניסתם לארץ נאמר (במדבר לב, א) ומקנה רב היה לבני ראובן וגו', אלא שמבקשים עלילה: 5We remember the fish that we ate in Egypt free of charge, the cucumbers, the watermelons, the leeks, the onions, and the garlic. הזָכַ֨רְנוּ֙ אֶת־הַדָּגָ֔ה אֲשֶׁר־נֹאכַ֥ל בְּמִצְרַ֖יִם חִנָּ֑ם אֵ֣ת הַקִּשֻּׁאִ֗ים וְאֵת֙ הָֽאֲבַטִּחִ֔ים וְאֶת־הֶֽחָצִ֥יר וְאֶת־הַבְּצָלִ֖ים וְאֶת־הַשּׁוּמִֽים: which we ate in Egypt free of charge: If you say that the Egyptians gave them fish free of charge, does it not already say, “Straw shall not be given to you” (Exod. 5:18)? Now if straw was not given free of charge, was fish given to them free of charge? So what does “free of charge” mean? Free from [the burden of] precepts. — [Sifrei Beha’alothecha 1:42:5] אשר נאכל במצרים חנם: אם תאמר שמצריים נותנים להם דגים חנם, והלא כבר נאמר (שמות ה, יח) ותבן לא ינתן לכם, אם תבן לא היו נותנין להם חנם, דגים היו נותנין להם חנם, ומהו אומר חנם, חנם מן המצות: the cucumbers: R. Simeon says: Why did the manna change into everything except these? Because they are harmful for nursing mothers. We tell a [nursing] woman, “Do not eat any garlic or onion, for the baby’s sake. This can be compared to a king [who gave his son over to a teacher. He sat down and ordered him and said to him, ”See that he does not eat any harmful food and does not drink any harmful drink. Because of this, the son complained about his father, saying,“Not because he loves me, but because he does not want me to eat,”] as it is written in the Sifrei (Beha’alothecha 1:42:5). את הקשאים: אמר ר' שמעון מפני מה המן משתנה לכל דבר חוץ מאלו, מפני שהן קשים למניקות, אומרים לאשה אל תאכלי שום ובצל מפני התינוק. משל למלך וכו', כדאיתא בספרי: the cucumbers: Heb. הַקִּשֻׁאִים. In old French, cocombres. הקשאים: הם קוקומברי"ש בלע"ז [מלפפונים]: watermelons: Heb. אֲבַטִּחִים. In old French, bodekes. אבטחים: בורק"ש [אבטיחים]: leeks: Heb. הֶחָצִיר, leeks, [In old French], porels. Targum [Onkelos] renders, “the cucumbers etc.” החציר: כרישין פוריל"ש [כרשים] ותרגומו ית בוציניא וכו': 6But now, our bodies are dried out, for there is nothing at all; we have nothing but manna to look at." ווְעַתָּ֛ה נַפְשֵׁ֥נוּ יְבֵשָׁ֖ה אֵ֣ין כֹּ֑ל בִּלְתִּ֖י אֶל־הַמָּ֥ן עֵינֵֽינוּ: we have nothing but manna to look at: Manna in the morning, manna in the evening. — [Sifrei Beha’alothecha 1:42:5] אל המן עינינו: מן בשחר מן בערב: 7Now the manna was like coriander seed, and its appearance was like the appearance of crystal. זוְהַמָּ֕ן כִּזְרַע־גַּ֖ד ה֑וּא וְעֵינ֖וֹ כְּעֵ֥ין הַבְּדֹֽלַח: Now the manna was like coriander seed: The one who said this [verse] did not say that. The Israelites said, “We have nothing but manna to look at,” whereas the Holy One, blessed is He, inscribed in the Torah, “the manna was like coriander seed…” as if to say,“See, all you who inhabit the world, what my children are complaining about-the manna is excellent in so many ways!” - [Sifrei Beha’alothecha 1:42:1] והמן כזרע גד: מי שאמר זה לא אמר זה, ישראל אומרים בלתי אל המן עינינו, והקב"ה הכתיב בתורה והמן כזרע גד וגו', כלומר ראו באי עולם על מה מתלוננים בני, והמן כך וכך הוא חשוב: like coriander seed: Heb. כִּזְרַע גַּד הוּא, round like coriander, seed of coliandre [in French]. — [Yoma 75a] כזרע גד: עגול כגידא זרע אליינדר"א [כוסבר]: crystal: Heb. בְּדֹלַח, the name of a precious stone, [in French,] cristal. הבדלח: שם אבן טובה קריסט"ל [בדולח]: 8The people walked about and gathered it. Then they ground it in a mill or crushed it in a mortar, cooked it in a pot and made it into cakes. It had a taste like the taste of oil cake. חשָׁ֩טוּ֩ הָעָ֨ם וְלָֽקְט֜וּ וְטָֽחֲנ֣וּ בָֽרֵחַ֗יִם א֤וֹ דָכוּ֙ בַּמְּדֹכָ֔ה וּבִשְּׁלוּ֙ בַּפָּר֔וּר וְעָשׂ֥וּ אֹת֖וֹ עֻג֑וֹת וְהָיָ֣ה טַעְמ֔וֹ כְּטַ֖עַם לְשַׁ֥ד הַשָּֽׁמֶן: walked about: [The expression] שַׁיִט denotes nothing but taking a stroll; [in old French,] esbaneyr, [walking] without exertion. שטו: אין שייט אלא לשון טיול אישבני"ר [טיול להנאה] בלא עמל: ground it in a mill: [The manna] did not actually enter the mill, the pot, or the mortar, but its taste changed to [that of] ground, crushed, or cooked food. — [Sifrei Beha’alothecha 1:42:8] וטחנו ברחים וגו': לא ירד בריחים ולא בקדירה ולא במדוכה אלא משתנה היה טעמו לנטחנין ולנדוכין ולמבושלין: in a pot: Heb. בַּפָּרוּר, a pot. בפרור: קדרה: oil cakes: Heb. לְשֶׁד הַשָּׁמֶן, the moisture of oil. This is how Donash (Teshuvoth Donash p. 14) explains it. Similar to this is:“ My freshness (לְשַׁדִּי) was transformed as in the droughts of summer” (Ps. 32: 4), in which the“lamed” [of לְשַׁדִּי] is part of the root, [meaning]“My freshness (לְשַׁדִּי) was transformed as in the droughts of summer.” [First edition of Rashi reads: and he (Donash) compares to this… (See Yosef Hallel).] Our Sages (Sifrei Beha’alothecha 1:42:8), however, explained it as a term meaning“breasts” (שָׁדַיִם), but what have breasts to do with oil? It is impossible to say that לְשֶׁד הַשָּׁמֶן is related to the expression וַיִשְׁמַן יְשֻׁרוּן, “Jeshurun grew fat” (Deut. 32:15) [and thus, the meaning would be “the taste of a fat breast”], for if that were the case, the“mem” [in the word הַשָּׁמֶן] would be vowelized with a minor “kamatz” [known as “tzeireh”], and the accent would be at the end of the word, under the“mem,” [reading הַשָּׁמֶן]. Now, however, that the “mem” is vowelized with a minor “pathach” [known as “segol”] and the accent is under the “shin,” it means “oil.” The “shin” is vowelized with a major“kamatz” הַשָּׁמֶן and not with a minor“pathach” הַשֶּׁמֶן because it is the last word in a verse. Another interpretation: לְשַׁד is an acronym standing for לִישׁ שֶׁמֶן דְּבַשׁ, kneaded with oil and honey, like a dough kneaded with oil and coated with honey. The rendering of Onkelos who renders: דְּלִישׁ בְּמִשְׁחָא, kneaded with oil , which leans toward the interpretation offered by Donash, since dough kneaded with oil contains the moisture of oil. לשד השמן: לחלוח של שמן, כך פירשו דונש. ודומה לו (תהלים לב, ד) נהפך לשדי בחרבוני קיץ. והלמ"ד יסוד, נהפך לחלוחי בחרבוני קיץ. ורבותינו פרשוהו לשון שדים, אך אין ענין שדים אצל שמן. ואי אפשר לומר לשד השמן לשון (דברים לב, טו) וישמן ישורון, שאם כן היה המ"ם נקוד קמ"ץ קטן וטעמו למטה תחת המ"ם, עכשיו שהמ"ם נקוד פת"ח קטן והטעם תחת השי"ן, לשון שמן הוא, והשי"ן הנקודה בקמץ גדול ואינה נקודה בפתח קטן מפני שהוא סוף פסוק. דבר אחר לשד לשון נוטריקון ליש שמן דבש, כעיסה הנלושה בשמן וקטופה בדבש. ותרגום של אונקלס דמתרגם דליש במשחא, נוטה לפתרונו של דונש, שהעיסה הנלושה בשמן לחלוחית שמן יש בה: 9When the dew descended on the camp at night, the manna would descend upon it. טוּבְרֶ֧דֶת הַטַּ֛ל עַל־הַמַּֽחֲנֶ֖ה לָ֑יְלָה יֵרֵ֥ד הַמָּ֖ן עָלָֽיו: 10Moses heard the people weeping with their families,each one at the entrance to his tent. The Lord became very angry, and Moses considered it evil. יוַיִּשְׁמַ֨ע משֶׁ֜ה אֶת־הָעָ֗ם בֹּכֶה֙ לְמִשְׁפְּחֹתָ֔יו אִ֖ישׁ לְפֶ֣תַח אָֽהֳל֑וֹ וַיִּֽחַר־אַ֤ף יְהֹוָה֙ מְאֹ֔ד וּבְעֵינֵ֥י משֶׁ֖ה רָֽע: weeping with their families: Families gathered in groups weeping so as to publicize their grievance. Our Sages say that the meaning is:“concerning family matters,” that is, because intermarriage among family members was forbidden to them. — [Sifrei Beha’alothecha 1:42:10, Yoma 75a] בכה למשפחותיו: משפחות משפחות נאספים ובוכים לפרסם תרעומתן בגלוי. ורבותינו אמרו למשפחותיו על עסקי משפחות, על עריות הנאסרות להם: 11Moses said to the Lord, "Why have You treated Your servant so badly? Why have I not found favor in Your eyes that You place the burden of this entire people upon me? יאוַיֹּ֨אמֶר משֶׁ֜ה אֶל־יְהֹוָ֗ה לָמָ֤ה הֲרֵעֹ֨תָ֙ לְעַבְדֶּ֔ךָ וְלָ֛מָּה לֹֽא־מָצָ֥תִי (חסר א') חֵ֖ן בְּעֵינֶי֑ךָ לָשׂ֗וּם אֶת־מַשָּׂ֛א כָּל־הָעָ֥ם הַזֶּ֖ה עָלָֽי: 12Did I conceive this entire people? Did I give birth to them, that You say to me, 'Carry them in your bosom as the nurse carries the suckling,' to the Land You promised their forefathers? יבהֶאָֽנֹכִ֣י הָרִ֗יתִי אֵ֚ת כָּל־הָעָ֣ם הַזֶּ֔ה אִם־אָֽנֹכִ֖י יְלִדְתִּ֑יהוּ כִּֽי־תֹאמַ֨ר אֵלַ֜י שָׂאֵ֣הוּ בְחֵיקֶ֗ךָ כַּֽאֲשֶׁ֨ר יִשָּׂ֤א הָֽאֹמֵן֙ אֶת־הַיֹּנֵ֔ק עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתָּ לַֽאֲבֹתָֽיו: that You say to me: Heb. כִּי תֹאמַר אֵלַי, that You say to me, ‘Carry them in your bosom.’ When did He tell him this? “Go, lead the people” (Exod. 32:34), and it says, “He commanded them concerning the children of Israel” (ibid. 6:13)-even if they stone you or insult you. — [Sifrei Beha’alothecha 1:42:10] כי תאמר אלי: שאתה אומר אלי שאהו בחיקך. והיכן אמר לו כן, לך נחה את העם (שמות לב לד), ואומר (שמות ו יג) ויצום אל בני ישראל, על מנת שיהיו סוקלים אתכם ומחרפים אתכם: to the Land You promised their forefathers: You tell me to carry them in my bosom. [This phrase is connected to that clause, not to “as the nurse carries the suckling,” which immediately precedes this phrase.] על האדמה אשר נשבעת לאבותיו: אתה אומר לי לשאתם בחיקי: 13Where can I get meat to give all these people? For they are crying on me, saying, 'Give us meat to eat.' יגמֵאַ֤יִן לִי֙ בָּשָׂ֔ר לָתֵ֖ת לְכָל־הָעָ֣ם הַזֶּ֑ה כִּֽי־יִבְכּ֤וּ עָלַי֙ לֵאמֹ֔ר תְּנָה־לָּ֥נוּ בָשָׂ֖ר וְנֹאכֵֽלָה: 14Alone I cannot carry this entire people for it is too hard for me. ידלֹֽא־אוּכַ֤ל אָֽנֹכִי֙ לְבַדִּ֔י לָשֵׂ֖את אֶת־כָּל־הָעָ֣ם הַזֶּ֑ה כִּ֥י כָבֵ֖ד מִמֶּֽנִּי: 15If this is the way You treat me, please kill me if I have found favor in Your eyes, so that I not see my misfortune." טווְאִם־כָּ֣כָה | אַתְּ־עֹ֣שֶׂה לִּ֗י הָרְגֵ֤נִי נָא֙ הָרֹ֔ג אִם־מָצָ֥אתִי חֵ֖ן בְּעֵינֶי֑ךָ וְאַל־אֶרְאֶ֖ה בְּרָֽעָתִֽי: If this is the way You treat me: Moses’ strength became weak like a woman’s when God showed him the punishment He was going to bring upon them. Because of this, he said to Him, “Kill me first….” - [Sifrei Beha’alothecha 1:42:14] ואם ככה את עשה לי: תשש כחו של משה כנקבה כשהראוהו הקב"ה הפורענות שהוא עתיד להביא עליהם על זאת. אמר לפניו, אם כן הרגני תחלה: so that I not see my misfortune: Scripture should have written, “their misfortune,” [or “Your misfortune,” according to Divrei David] but it euphemizes. This is one of the scribal emendations in the Torah, [such as writers make] for the purpose of modifying and adjusting the text. — [Midrash Tanchuma Beshallach 16; Mechilta Beshallach, parashah 6] ואל אראה ברעתי: ברעתם היה לו לכתוב, אלא שכינה הכתוב. וזה אחד מתקוני סופרים בתורה לכינוי ולתקון הלשון: 16Then the Lord said to Moses, "Assemble for Me seventy men of the elders of Israel, whom you know to be the people's elders and officers, and you shall take them to the Tent of Meeting, and they shall stand there with You. טזוַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־משֶׁ֗ה אֶסְפָה־לִּ֞י שִׁבְעִ֣ים אִישׁ֘ מִזִּקְנֵ֣י יִשְׂרָאֵל֒ אֲשֶׁ֣ר יָדַ֔עְתָּ כִּי־הֵ֛ם זִקְנֵ֥י הָעָ֖ם וְשֹֽׁטְרָ֑יו וְלָֽקַחְתָּ֤ אֹתָם֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וְהִתְיַצְּב֥וּ שָׁ֖ם עִמָּֽךְ: Assemble for Me: This is a response to your complaint, that you said, “Alone I cannot….” Where were the first group of elders? Had they not sat with them [with Moses and Aaron] even in Egypt, as it says, “Go and gather the elders of Israel” (Exod. 3:16) ? But they died in the fire at Tab’erah (verses 1-3). They deserved this already at Sinai, as it is written, “They perceived God” (Exod. 24:11), behaving irrevently, like someone munching his bread while speaking to the king, and this is the meaning of “they ate and drank” (ibid.). However, God did not want to give cause for mourning at the giving of the Torah, so he punished them here. — [Midrash Tanchuma Beha’alothecha 16] אספה לי: הרי תשובה לתלונתך שאמרת לא אוכל אנכי לבדי. והזקנים הראשונים היכן היו, והלא אף במצרים ישבו עמהם, שנאמר (שמות ג, טז) לך ואספת את זקני ישראל, אלא באש תבערה מתו. וראוים היו לכך מסיני, דכתיב (שמות כד) ויחזו את הא-להים, שנהגו קלות ראש, כנושך פתו ומדבר בפני המלך. וזהו (שם) ויאכלו וישתו, ולא רצה הקב"ה ליתן אבלות במתן תורה ופרע להם כאן: whom you know to be…: Those whom you know, that they were appointed as officers over them in Egypt [to oversee] the rigorous labor, and they had mercy on them, and were beaten on their account, as it says, “the officers of the children of Israel were beaten” (Exod. 5:14). Now they shall be chosen in their greatness, just as they had suffered in their [Israel’s] distress. — [Sifrei Beha’alothecha 1:42: 16] אשר ידעת כי הם וגו': אותם שאתה מכיר שנתמנו עליהם שוטרים במצרים בעבודת פרך והיו מרחמים עליהם ומוכים על ידם, שנאמר (שמות ה, יד) ויכו שוטרי בני ישראל, עתה יתמנו בגדולתן כדרך שנצטערו בצרתן: and you shall take them: Take them with words: “How fortunate you are that you have been appointed leaders over the children of the Omnipresent!” - [Sifrei Beha’alothecha 1:42:16] ולקחת אותם: קחם בדברים, אשריכם שנתמניתם פרנסים על בניו של מקום: and they shall stand there with you: so that the Israelites should see and treat them with esteem and honor, saying,"How beloved are these who have entered with Moses to hear the speech from the mouth of the Holy One, blessed is He. — [Sifrei Beha’alothecha 1:42:16] והתיצבו שם עמך: כדי שיראו ישראל וינהגו בהם גדולה וכבוד ויאמרו חביבין אלה שנכנסו עם משה לשמוע דבור מפי הקב"ה: 17I will come down and speak with you there, and I will increase the spirit that is upon you and bestow it upon them. Then they will bear the burden of the people with you so that you need not bear it alone. יזוְיָֽרַדְתִּ֗י וְדִבַּרְתִּ֣י עִמְּךָ֘ שָׁם֒ וְאָֽצַלְתִּ֗י מִן־הָר֛וּחַ אֲשֶׁ֥ר עָלֶ֖יךָ וְשַׂמְתִּ֣י עֲלֵיהֶ֑ם וְנָֽשְׂא֤וּ אִתְּךָ֙ בְּמַשָּׂ֣א הָעָ֔ם וְלֹֽא־תִשָּׂ֥א אַתָּ֖ה לְבַדֶּֽךָ: I will come down: This is one of the ten descents [of the Shechinah] recorded in the Torah. — [Sifrei Beha’alothecha 1:42:17] וירדתי: זו אחת מעשר ירידות הכתובות בתורה: and speak with you: But not with them. - [Sifrei Beha’alothecha 1:42:17] ודברתי עמך: ולא עמהם: and I will increase: Heb. וְאָצַלְתִּי, as the Targum renders it: וַאִרַבֵּי, and I will increase, as in“But against the nobles of (אֲצִילֵי) the children of Israel” (Exod. 24:11). ואצלתי: כתרגומו וארבי, כמו (שמות כד, יא) ואל אצילי בני ישראל: and bestow it upon them: What did Moses resemble at that time? A candle placed upon a candelabrum; everyone lights from it, yet its brightness is not diminished. — [Sifrei Beha’alothecha 1:42:17, Midrash Tanchuma Beha’alothecha 12] ושמתי עליהם: למה משה דומה באותה שעה, לנר שמונח על גבי מנורה והכל מדליקין הימנו, ואין אורו חסר כלום: Then they will bear… with you: Stipulate with them that they take upon themselves the burden of My children, who are troublesome and recalcitrant. — [Sifrei Beha’alothecha 1:42:16] ונשאו אתך: התנה עמהם על מנת שיקבלו עליהם טורח בני, שהם טרחנים וסרבנים: so that you need not bear it alone: This is an answer to what you said,“Alone I cannot carry…” (verse 14). - [See Sifrei Beha’alothecha 1:42:17] ולא תשא אתה לבדך: הרי תשובה למה שאמרת לא אוכל אנכי לבדי: 18And to the people, you shall say, 'Prepare yourselves for tomorrow and you shall eat meat, because you have cried in the ears of the Lord saying, "Who will feed us meat, for we had it better in Egypt." [Therefore,] the Lord will give you meat, and you shall eat. יחוְאֶל־הָעָ֨ם תֹּאמַ֜ר הִתְקַדְּשׁ֣וּ לְמָחָר֘ וַֽאֲכַלְתֶּ֣ם בָּשָׂר֒ כִּ֡י בְּכִיתֶם֩ בְּאָזְנֵ֨י יְהֹוָ֜ה לֵאמֹ֗ר מִ֤י יַֽאֲכִלֵ֨נוּ֙ בָּשָׂ֔ר כִּי־ט֥וֹב לָ֖נוּ בְּמִצְרָ֑יִם וְנָתַ֨ן יְהֹוָ֧ה לָכֶ֛ם בָּשָׂ֖ר וַֽאֲכַלְתֶּֽם: Prepare yourselves: Heb. הִתְקַדְּשׁוּ, prepare yourselves for punishment. Similarly, it says, “and prepare them for the day of slaughter” (Jer. 12:3). - [Sifrei Beha’alothecha 1:42:18] התקדשו: הזמינו עצמכם לפורענות, וכן הוא אומר (ירמיה יב, ג) והקדישם ליום הרגה: 19You shall eat it not one day, not two days, not five days, not ten days, and not twenty days. יטלֹ֣א י֥וֹם אֶחָ֛ד תֹּֽאכְל֖וּן וְלֹ֣א יוֹמָ֑יִם וְלֹ֣א | חֲמִשָּׁ֣ה יָמִ֗ים וְלֹא֙ עֲשָׂרָ֣ה יָמִ֔ים וְלֹ֖א עֶשְׂרִ֥ים יֽוֹם: 20But even for a full month until it comes out your nose and nauseates you. Because you have despised the Lord Who is among you, and you cried before Him, saying, "Why did we ever leave Egypt?"'" כעַ֣ד | חֹ֣דֶשׁ יָמִ֗ים עַ֤ד אֲשֶׁר־יֵצֵא֙ מֵֽאַפְּכֶ֔ם וְהָיָ֥ה לָכֶ֖ם לְזָרָ֑א יַ֗עַן כִּֽי־מְאַסְתֶּ֤ם אֶת־יְהֹוָה֙ אֲשֶׁ֣ר בְּקִרְבְּכֶ֔ם וַתִּבְכּ֤וּ לְפָנָיו֙ לֵאמֹ֔ר לָ֥מָּה זֶּ֖ה יָצָ֥אנוּ מִמִּצְרָֽיִם: But even for a full month: This [concerned] the [comparatively] virtuous ones, who languish on their beds and later their soul departs. But concerning the wicked ones it says, “the meat was still between their teeth [… when the anger of the Lord flared…]” (verse 33). This is how it is taught in the Sifrei (Beha’alothecha 1:42:20), but in the Mechilta (Beshallach, Vayassa 3:13) the opposite is taught: the wicked ate and suffered [as a result] for thirty days, whereas [concerning] the virtuous-“the meat was still between their teeth” [thus, they did not suffer prolonged agony]. עד חדש ימים: זו בכשרים שמתמצין על מטותיהן ואחר כך נשמתן יוצאה, וברשעים הוא אומר הבשר עודנו בין שניהם, כך היא שנויה בספרי, אבל במכילתא שנויה חילוף הרשעים אוכלין ומצטערין שלושים יום והכשרים הבשר עודנו בין שניהם: until it comes out of your nose: As Targum renders: “You will be sickened by it”; it will seem to you as if you gorged on it until it is discharged by way of the nose. עד אשר יצא מאפכם: כתרגומו דתקוצון ביה, יהא דומה לכם כאילו אכלתם ממנו יותר מדאי עד שיוצא ונגעל לחוץ דרך האף: and nauseates you: Heb. וְהָיָה לָכֶם לְזָרָא You will cast it away from you more readily than you welcomed it [Sifrei Beha’alothecha 1:42:20]. In the words of R. Moshe Hadarshan (the preacher) I noted that there is a language in which a sword is called זָרָא, [meaning that this meat will be the cause of their death]. והיה לכם לזרא: שתהיו מרחקין אותו יותר ממה שקרבתם. ובדברי רבי משה הדרשן ראיתי שיש לשון שקורין לחרב זרא: the Lord Who is among you: Had I not established My Presence among you, you would not have had the arrogance to engage in all these matters. — [Sifrei Beha’alothecha 1:42:20] את ה' אשר בקרבכם: אם לא שנטעתי שכינתי ביניכם, לא גבה לבבכם ליכנס לכל הדברים הללו: 21Moses said, "Six hundred thousand people on foot are the people in whose midst I am, and You say, 'I will give them meat, and they will eat it for a full month'? כאוַיֹּ֘אמֶר֘ משֶׁה֒ שֵׁשׁ־מֵא֥וֹת אֶ֨לֶף֙ רַגְלִ֔י הָעָ֕ם אֲשֶׁ֥ר אָֽנֹכִ֖י בְּקִרְבּ֑וֹ וְאַתָּ֣ה אָמַ֗רְתָּ בָּשָׂר֙ אֶתֵּ֣ן לָהֶ֔ם וְאָֽכְל֖וּ חֹ֥דֶשׁ יָמִֽים: Six hundred thousand people on foot: He was not concerned with mentioning the additional three thousand (above 1:46). R. Moshe Hadarshan, however, explains that only those [six hundred thousand] who left Egypt wept. שש מאות אלף רגלי: לא חש למנות את הפרט שלשת אלפים היתרים. ור' משה הדרשן פירש שלא בכו אלא אותן שיצאו ממצרים: 22If sheep and cattle were slaughtered for them, would it suffice for them? If all the fish of the sea were gathered for them, would it suffice for them?" כבהֲצֹ֧אן וּבָקָ֛ר יִשָּׁחֵ֥ט לָהֶ֖ם וּמָצָ֣א לָהֶ֑ם אִ֣ם אֶת־כָּל־דְּגֵ֥י הַיָּ֛ם יֵֽאָסֵ֥ף לָהֶ֖ם וּמָצָ֥א לָהֶֽם: If sheep and cattle were slaughtered: This is one of the four cases in which R. Akiva expounded, and R. Simeon expounded differently. R. Akiva says,“Six hundred thousand people on foot, and You have said that I will give them meat, and they will eat it for a full month?” The entire verse is expounded literally. The clause, וּמָצָא לָהֶם means, “Would it suffice for them?” This is similar to [the clause,]“and he has sufficient means (וּמָצָא) for redeeming it” (Lev. 25:26). Which [case] is worse? This one, or [when Moses said] “Listen now, you rebels” (20:10)? [Obviously, this one.] However, since [in this case] he [Moses] did not say it in public, Scripture spares him, and refrains from punishing him. But that of Meribah was in public, so Scripture does not spare him. R. Simeon says, God forbid! This never entered the mind of that righteous man. Would the one about whom it says, “he is trusted throughout My house” (12:7) suggest that the Omnipresent cannot provide for us sufficiently? Rather, this is what he meant: “Six hundred thousand… on foot… and You say, 'I will give them meat for a full month’? Then You will kill such a great nation? Will sheep and cattle be slaughtered for them so that they should then be killed, and this meal will satisfy for them forever [i.e., it will be their last]? Is this a credit for you? Do we tell a donkey, 'Eat this measure of barley, and then we will cut off your head’?” God answered him, “If I do not give them, they will say that My power is limited. Would the fact that God’s power appears limited to them please you? Let them and a hundred like them perish, as long as My power is not limited before them for even one moment! ”- [Tosefta Sotah 6:4] הצאן ובקר ישחט: זה אחד מארבעה דברים שהיה רבי עקיבא דורש ואין רבי שמעון דורש כמותו. רבי עקיבא אומר שש מאות אלף רגלי, ואתה אמרת בשר אתן להם ואכלו חדש ימים, הצאן ובקר וגו', הכל כמשמעו, מי יספיק להם, כענין שנאמר (ויקרא כה, כו) ומצא כדי גאולתו. ואיזו קשה, זו או (במדבר כ, י) שמעו נא המורים, אלא לפי שלא אמר ברבים חיסך לו הכתוב ולא נפרע ממנו, וזו של מריבה היתה בגלוי, לפיכך לא חיסך לו הכתוב. רבי שמעון אומר חס ושלום לא עלתה על דעתו של אותו צדיק כך, מי שכתוב בו (במדבר יב, ז) בכל ביתי נאמן הוא, יאמר אין המקום מספיק לנו, אלא כך אמר שש מאות אלף רגלי וגו' ואתה אמרת בשר אתן לחדש ימים, ואחר כך תהרוג אומה גדולה כזו, הצאן ובקר ישחט להם כדי שיהרגו, ותהא אכילה זו מספקתן עד עולם, וכי שבחך הוא זה, אומרים לו לחמור טול כור שעורים ונחתוך ראשך. השיבו הקב"ה ואם לא אתן יאמרו שקצרה ידי, הטוב בעינך שיד ה' תקצר בעיניהם, יאבדו הם ומאה כיוצא בהם ואל תהי ידי קצרה לפניהם אפילו שעה אחת: 23Then the Lord said to Moses, "Is My power limited? Now you will see if My word comes true for you or not!" כגוַיֹּ֤אמֶר יְהֹוָה֙ אֶל־משֶׁ֔ה הֲיַ֥ד יְהֹוָ֖ה תִּקְצָ֑ר עַתָּ֥ה תִרְאֶ֛ה הֲיִקְרְךָ֥ דְבָרִ֖י אִם־לֹֽא: Now you will see if my word comes true for you or not: Rabban Gamliel, the son of R. Judah the prince, says: [Moses said,] It is impossible to settle their argument. Since they seek only a pretext, you cannot satisfy them, and in the end, they will find fault with you. If you give them beef they will say, “We asked for mutton.” And if you give them mutton, they will say, “We asked for beef,” [or,] “ We asked for venison or fowl,” [or,] “We asked for fish and locusts.” He [God] replied to him, “If so, they will claim that My power is limited.” He [Moses] said to him, “I will go and appease them.” He said to him, “Now you will see if My word comes true for you”-that they will not listen to you. Moses went to appease them. He said to them, “Is there a limit to God’s power? Behold, He struck the rock and water flowed; surely, He can provide bread!” (Ps. 78:20) They said, This is [an attempt at] compromise-He Has no power to fulfill our wishes. This is the meaning of, “Moses went out and told the people.” Since they did not listen to him, “he assembled seventy men…” - [Tosefta Sotah 6:4 and Sifrei Beha’alothecha 1:42:21] עתה תראה היקרך דברי: רבן גמליאל בנו של רבי יהודה הנשיא אומר אי אפשר לעמוד על התפל, מאחר שאינן מבקשים אלא עלילה לא תספיק להם, סופן לדון אחריך, אם אתה נותן להם בשר בהמה גסה, יאמרו דקה בקשנו, ואם אתה נותן להם דקה, יאמרו גסה בקשנו, חיה ועוף בקשנו, דגים וחגבים בקשנו, אמר לו אם כן יאמרו שקצרה ידי. אמר לפניו הריני הולך ומפייסן. אמר לו עתה תראה היקרך דברי, שלא ישמעו לך. הלך משה לפייסן אמר להם היד ה' תקצר, (תהלים עח, כ) הן הכה צור ויזובו מים וגו' הגם לחם יוכל תת, אמרו פשרה היא זו, אין בו כח למלאות שאלתנו. וזהו שנאמר ויצא משה וידבר אל העם, כיון שלא שמעו לו ויאסף שבעים איש וגו': 24Moses went out and told the people what the Lord had said, and he assembled seventy men of the elders of the people, and stood them around the Tent. כדוַיֵּצֵ֣א משֶׁ֗ה וַיְדַבֵּר֙ אֶל־הָעָ֔ם אֵ֖ת דִּבְרֵ֣י יְהֹוָ֑ה וַיֶּֽאֱסֹ֞ף שִׁבְעִ֥ים אִישׁ֙ מִזִּקְנֵ֣י הָעָ֔ם וַיַּֽעֲמֵ֥ד אֹתָ֖ם סְבִיבֹ֥ת הָאֹֽהֶל: 25The Lord descended in a cloud and spoke to him, and He increased some of the spirit that was on him and bestowed it on the seventy elders. And when the spirit rested upon them, they prophesied, but they did not continue. כהוַיֵּ֨רֶד יְהֹוָ֣ה | בֶּֽעָנָן֘ וַיְדַבֵּ֣ר אֵלָיו֒ וַיָּ֗אצֶל מִן־הָר֨וּחַ֙ אֲשֶׁ֣ר עָלָ֔יו וַיִּתֵּ֕ן עַל־שִׁבְעִ֥ים אִ֖ישׁ הַזְּקֵנִ֑ים וַיְהִ֗י כְּנ֤וֹחַ עֲלֵיהֶם֙ הָר֔וּחַ וַיִּֽתְנַבְּא֖וּ וְלֹ֥א יָסָֽפוּ: but they did not continue: They prophesied on that day only-Thus it is stated in Sifrei (Beha’alothecha 1:42:21). The Targum renders “and they did not cease” [meaning] that their prophetic powers remained. ולא יספו: לא נתנבאו אלא אותו היום לבדו, כך מפורש בספרי, ואונקלוס תרגם ולא פסקין, שלא פסקה נבואה מהם: 26Now two men remained in the camp; the name of one was Eldad and the name of the second was Medad, and the spirit rested upon them. They were among those written, but they did not go out to the tent, but prophesied in the camp. כווַיִּשָּֽׁאֲר֣וּ שְׁנֵֽי־אֲנָשִׁ֣ים | בַּמַּֽחֲנֶ֡ה שֵׁ֣ם הָֽאֶחָ֣ד | אֶלְדָּ֡ד וְשֵׁם֩ הַשֵּׁנִ֨י מֵידָ֜ד וַתָּ֧נַח עֲלֵהֶ֣ם הָר֗וּחַ וְהֵ֨מָּה֙ בַּכְּתֻבִ֔ים וְלֹ֥א יָֽצְא֖וּ הָאֹ֑הֱלָה וַיִּתְנַבְּא֖וּ בַּמַּֽחֲנֶֽה: Now two men remained: From the ones who were chosen. They said, “We are unworthy of this greatness.” - [Sifrei Beha’alothecha 1:42:21] וישארו שני אנשים: מאותן שנבחרו. אמרו אין אנו כדאין לגדולה זו: They were among those written: Among those chosen for the Sanhedrin. All of them were written down, mentioned specifically by name, but [the number was chosen] by lot, because the number [of elders] for twelve tribes came to six for each tribe, except for two tribes who would receive only five each. Moses said, “No tribe will listen to me to deduct one elder from its tribe.” What did he do? He took seventy-two slips and wrote on seventy [of them, the word] ‘elder’ and two of them he left blank. He then chose six men from each tribe, totaling seventy-two. He said to them, “Draw your slips from the urn. Whoever picked [one inscribed with] ‘elder’ was [already] sanctified. Whoever picked a blank slip, he said to him,”The Omnipresent does not want you." - [Sifrei Beha’alothecha 1:42:21, Sanh. 17a] והמה בכתבים: במבוררים שבהם לסנהדרין, ונכתבו כולם נקובים בשמות, וע"י גורל, לפי שהחשבון עולה לי"ב שבטים, ששה ששה לכל שבט ושבט חוץ משני שבטים שאין מגיע אליהם אלא חמשה חמשה. אמר משה, אין שבט שומע לי לפחות משבטו זקן אחד. מה עשה, נטל שבעים ושנים פתקין וכתב על שבעים זקן, ועל שנים חלק וברר מכל שבט ושבט ששה, והיו שבעים ושנים. אמר להם טלו פתקיכם מתוך קלפי, מי שעלה בידו זקן, נתקדש, ומי שעלה בידו חלק אמר לו המקום לא חפץ בך: 27The lad ran and told Moses, saying, "Eldad and Medad are prophesying in the camp!" כזוַיָּ֣רָץ הַנַּ֔עַר וַיַּגֵּ֥ד לְמשֶׁ֖ה וַיֹּאמַ֑ר אֶלְדָּ֣ד וּמֵידָ֔ד מִתְנַבְּאִ֖ים בַּמַּֽחֲנֶֽה: The lad ran: Some say this was Moses’ son, Gershom. — [Tanchuma Beha’alothecha 12] וירץ הנער: יש אומרים גרשום בן משה היה: 28Joshua the son of Nun, Moses' servant from his youth, answered and said, Moses, my master, imprison them!" כחוַיַּ֜עַן יְהוֹשֻׁ֣עַ בִּן־נ֗וּן מְשָׁרֵ֥ת משֶׁ֛ה מִבְּחֻרָ֖יו וַיֹּאמַ֑ר אֲדֹנִ֥י משֶׁ֖ה כְּלָאֵֽם: imprison them: Heb. כְּלָאֵם. Impose upon them communal responsibilities and they will be finished (כָּלִים) [as prophets] by themselves (Sanh. 17a). Another interpretation: Imprison them (בֵּית הַכֶּלֶא) (Sifrei Beha’alothecha 1:42:21, Targum Onkelos), for they were prophesying that Moses would die and Joshua would take them into the Land of Israel. — [Sifrei Beha’alothecha 1:42:21, Sanh. 17a] כלאם: הטל עליהם צרכי צבור והם כלים מאליהם. דבר אחר תנם אל בית הכלא, לפי שהיו מתנבאים משה מת ויהושע מכניס את ישראל לארץ: 29Moses said to him, "Are you zealous for my sake? If only all the Lord's people were prophets, that the Lord would bestow His spirit upon them!" כטוַיֹּ֤אמֶר לוֹ֙ משֶׁ֔ה הַֽמְקַנֵּ֥א אַתָּ֖ה לִ֑י וּמִ֨י יִתֵּ֜ן כָּל־עַ֤ם יְהֹוָה֙ נְבִיאִ֔ים כִּֽי־יִתֵּ֧ן יְהֹוָ֛ה אֶת־רוּח֖וֹ עֲלֵיהֶֽם: Are you zealous for my sake?: Are you a zealous for me? Are you being zealous for what I should be zealous? The word לִי means בִּשְׁבִילִי,“for my sake.” The term קִנְאָה is used to denote a person who takes a matter to heart, whether to avenge or to help; in old French, enportement; holding the bulk of the burden. המקנא אתה לי: הקנאי אתה לי הקנאתי אתה מקנא: Tehillim: Psalms Chapters 77 - 78 • Hebrew text • English text Chapter 77 1. For the Conductor, on the yedutun,1 by Asaph, a psalm. 2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me. 3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled. 4. I remember God and I moan; I speak and my spirit faints, Selah. 5. You grasped my eyelids; I am broken, I cannot speak. 6. I think of olden days, of ancient years. 7. During the night I recall my music, I meditate with my heart, and my spirit searches: 8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased? 9. Has His kindness ceased forever? Has He sealed the decree for all generations? 10. Has God forgotten mercy? Has He in anger restrained His compassion forever? 11. I said, "It is to ter- rify me that the right hand of the Most High changes.” 12. I remember the deeds of Yah, when I remember Your wonders of long ago. 13. I meditate on all Your works, and speak of Your deeds. 14. O God, Your way is in sanctity; what god is as great as God? 15. You are the God Who works wonders; You make Your might known among the nations. 16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah. 17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered. 18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about. 19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked. 20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3 21. You led Your people like a flock, by the hand of Moses and Aaron Footnotes 1.A musical instrument(Metzudot). 2.Of the Red Sea. 3.The waters returned to cover the trail. Chapter 78 This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel. 1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth. 2. I will open my mouth with a parable, I will utter riddles of long ago; 3. that which we have heard and know [to be true], and that our fathers have told us. 4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed. 5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children, 6. so that the last generation shall know; children yet to be born will rise and tell their children, 7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments. 8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God. 9. The children of Ephraim, armed archers, retreated on the day of battle.2 10. They did not keep the covenant of God, and refused to follow His Torah. 11. They forgot His deeds and His wonders that He had shown them. 12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3 13. He split the sea and brought them across; He erected the waters like a wall. 14. He led them with a cloud by day, and all night long with the light of fire. 15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths. 16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers. 17. Yet they again continued to sin against Him, to provoke the Most High in the parched land. 18. And they tested God in their hearts, by requesting food for their craving. 19. They spoke against God; they said, "Can God set a table in the wilderness? 20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?” 21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel. 22. For they did not believe in God and did not trust in His salvation, 23. [though] He had commanded the skies above, and opened the doors of heaven. 24. He had rained upon them manna to eat, and given them grain of heaven. 25. Man ate the bread of angels; He sent them [enough] provisions to satiate. 26. He drove the east wind through the heaven, and led the south wind with His might. 27. He rained meat upon them like dust, winged birds like the sand of seas; 28. and He dropped them inside His camp, around His dwellings. 29. And they ate and were very satiated, for He brought them their desire. 30. They were not yet estranged from their craving, their food was still in their mouths, 31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel. 32. Despite this, they sinned again, and did not believe in His wonders; 33. so He ended their days in futility, and their years in terror. 34. When He slew them they would seek Him, they would return and pray to God. 35. They remembered that God is their rock, God the Most High, their redeemer. 36. But they beguiled Him with their mouth, and deceived Him with their tongue. 37. Their heart was not steadfast with Him; they were not faithful to His covenant. 38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath. 39. He remembered that they were but flesh, a spirit that leaves and does not return. 40. How often they provoked Him in the desert, and grieved Him in the wasteland! 41. Again and again they tested God, and sought a sign from the Holy One of Israel. 42. They did not remember His hand, the day He redeemed them from the oppressor; 43. that He set His signs in Egypt, and His wonders in the field of Zoan. 44. He turned their rivers to blood, and made their flowing waters undrinkable. 45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them. 46. He gave their produce to the grasshopper, and their toil to the locust. 47. He killed their vines with hail, and their sycamores with biting frost. 48. He delivered their animals to the hail, and their livestock to fiery bolts. 49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil. 50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence. 51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4 52. He drove His nation like sheep, and guided them like a flock in the desert. 53. He led them in security and they did not fear, for the sea covered their enemies. 54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired. 55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents. 56. Yet they tested and defied God, the Most High, and did not keep His testimonies. 57. They regressed and rebelled like their fathers; they turned around like a deceptive bow. 58. They angered Him with their high altars, and provoked Him with their idols. 59. God heard and was enraged, and He was utterly disgusted with Israel; 60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men. 61. He put His might into captivity, and His glory into the hand of the oppressor. 62. He delivered His nation to the sword, and was enraged with His inheritance. 63. Fire consumed His young men, and His maidens had no marriage song. 64. His priests fell by the sword, and their widows did not weep.5 65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine. 66. He beat His enemies into retreat, and dealt them eternal disgrace. 67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim. 68. He chose the tribe of Judah, Mount Zion which He loves. 69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever. 70. And He chose David His servant, and took him from the sheep corrals. 71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance. 72. And he tended them with the integrity of his heart, and led them with the skill of his hands. Footnotes 1.A psalm intended to enlighten and impart knowledge(Metzudot). 2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan. 3.Capital of Egypt (Radak). 4.Progenitor of the Egyptians. 5.They died before being able to weep (Targum). Tanya: Shaar Hayichud Vehaemunah, Chapter 5 • English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class Friday, Sivan 15, 5777 · June 9, 2017 Today's Tanya Lesson Shaar Hayichud Vehaemunah, Chapter 5 AUDIO & VIDEO CLASSES     • VIDEO CLASS: Rabbi Yehoshua B. Gordon   Watch • Listen   • AUDIO CLASS: Rabbi Manis Freidman   Listen • Download MP3 Thanks to G‑d’s attribute of Gevurah and His capacity for tzimtzum — so the Alter Rebbe explained in the foregoing chapter — created beings live in the illusion that they possess an independent and tangible existence: they are unaware of the Divine life-force continuously found within them. Being thus insensitive to the force that animates them, they are able to think of themselves as existing independently of their source. They fail to perceive that in truth they are but a diffusion of the rays of their source, like the diffusion of the sun’s rays as they are found within the sun. והנה על זה אמרו רז״ל Concerning this i.e., concerning the concept that all of creation came about through the process of tzimtzum, which enables created beings to believe that they enjoy an independent form of existence, our Sages, of blessed memory, said:1 בתחלה עלה במחשבה לברוא את העולם במדת הדין “Originally it arose in [G‑d’s] thought to create the world through the attribute of stern judgment, through the attribute of tzimtzum and Gevurah; ראה שאין העולם מתקיים He saw, however, that in this manner the world could not endure, שתף בו מדת רחמים so He associated the attribute of mercy in it[s creation].“ At first glance this is incomprehensible: G‑d “desires to act with goodness,” to treat His creatures benevolently. Why, then, did He first plan to create the world through the attribute of strict justice? According to what has been explained above, this is entirely understandable: In order for created beings to believe that they possess independent existence there must be the process of tzimtzum, which is an expression of the stern attribute of Gevurah. Without it, all of creation would be completely nullified within its source. G‑d, however, desired that created beings maintain that they possess independent existence, in order for them to be able to serve Him and ultimately be rewarded for their service. Thus, it is specifically Gevurah and tzimtzum that enable them to realize the ultimate purpose of creation. The original plan for creation, therefore, was that it should be dominated by the attribute of stern judgment. When, however, G‑d saw that if He created the world in this manner it could not endure, He tempered it by the attribute of mercy. Why, indeed, would the world not be able to endure otherwise? — Because if creation had come about under such auspices alone, the life-force of holiness would have been utterly hidden. Accordingly, the spiritual task of revealing G‑dliness in such a world would have been inordinately arduous. G‑d therefore involved the attribute of mercy in the creation of the world, so that holiness and G‑dliness could be revealed within it. דהיינו: התגלות אלקות על ידי צדיקים, ואותות ומופתים שבתורה That is, i.e., “He combined with it the attribute of mercy” means: the revelation within the world of G‑dliness and of supernatural power through the tzaddikim, and through the signs and miracles recorded in the Torah. It was stated in the previous chapter that both the expansive and creative attribute of Chesed and the concealing and constrictive attribute of Gevurah transcend the grasp of created beings. Here the Alter Rebbe adds that these attributes transcend even the comprehension of those souls that proceed from the level of Atzilut. Even so lofty a soul as Moses‘, which is a soul of the World of Atzilut, cannot fathom the Supernal attributes which are One with G‑d Himself. והנה על זה אמרו בזהר, דלעילא, בסטרא דקדושה עילאה, אית ימינא ואית שמאלא, דהיינו חסד וגבורה Regarding this, i.e., regarding the fact that the attributes of Chesed and Gevurah transcend intellect, it was stated in the Zohar:2 “Above, in the ‘Side of Supernal Holiness,’ i.e., in the World of Atzilut, which is far superior to the three lower Worlds of Beriah, Yetzirah and Asiyah, there is right and left,” namely, Chesed and Gevurah. פירוש: דשתיהן הן מדות אלקות למעלה משכל הנבראים והשגתם This statement was surely not written simply to inform us that Chesed and Gevurah exist, for this is already well-known; rather: This means that both — Gevurah as well as Chesed — are attributes of G‑dliness that transcend the intellect and comprehension of created beings, The fact that they are Supernal attributes also helps us understand how they are able to combine, when by definition they are opposites. Within the “Side of Supernal Holiness” there is no dissonance, G‑d forbid, for all its components are complementary and integrated. At that level, Chesed and Gevurah, though opposed by nature, coexist and conjoin as “two opposites within a unity.” This is possible because of their complete and total union with G‑d. דאיהו וגרמוהי חד בעולם האצילות for3 “He and His attributes are One in the World of Atzilut,” both Chesed and Gevurah being thus wholly united with Him. ואף השגת משה רבינו עליו השלום בנבואתו לא היתה בעולם האצילות Even the comprehension of Moses our Teacher (peace unto him) in his prophetic vision did not extend to the World of Atzilut itself, אלא על ידי התלבשותו בעולם הבריאה except through its being clothed in the World of Beriah; ואף גם זאת, לא בשתי מדות אלו, חסד וגבורה and even then, [his comprehension of the World of Atzilut did] not [extend] to these two attributes, viz., Chesed and Gevurah,4 אלא על ידי התלבשותן במדות שלמטה מהן במדרגה, שהן מדות נצח הוד יסוד but only insofar as they were previously clothed in attributes which are of lower levels than themselves, viz., the attributes of Netzach (“victory”, “eternity”), Hod (“splendor”), and Yesod (“foundation”), the attribute of Netzach being merely an offshoot of Chesed, and Hod an offshoot of Gevurah, so that through them Chesed and Gevurah percolate down into Yesod, which in turn transmits its influence to yet lower levels. (כמו שכתוב בשער הנבואה) (5as is explained in Shaar HaNevuah) concerning the level of Moses‘ prophecy. רק שמתן שכרם של צדיקים בגן עדן הוא השגת התפשטות החיות ואור, הנמשך משתי מדות אלו, חסד וגבורה It is only the tzaddikim in Gan Eden who are granted the reward of comprehending the spreading forth of the life-force and light which issues from these two attributes, Chesed and Gevurah. והוא מזון נשמות הצדיקים שעסקו בתורה לשמה בעולם הזה This comprehension of the spreading forth of life-force and light which issues from these two attributes is the “food” of the souls of the tzaddikim who, in this world, engaged in the study of Torah for its own sake. כי מהתפשטות שתי מדות אלו, נמתח רקיע על הנשמות שבגן עדן For from the diffusion of these two attributes, a firmament i.e., an or makkif, a transcendental (lit., “encompassing”) degree of illumination is spread over the souls in Gan Eden, and it is this firmament that empowers them to receive this diffusion. ורקיע זה נקרא רזא דאורייתא This firmament is called Raza deOrayta (“the secret of the Torah”); i.e., the mystical dimension of the Torah. ובו סוד כ״ב אותיות התורה, הנתונה משתי מדות אלו Within this firmament is the secret of the twenty-two letters of the Torah (which derive from an even higher level than the rational and comprehensible aspect of the Torah), which was given as an expression of these two attributes, כדכתיב: מימינו אש דת למו as it is written,6 “From His right hand [He gave] unto them a fiery Law.” The “right hand” represents Chesed, while “fiery” alludes to the element of Gevurah that is present in the Torah. ומרקיע זה נוטף טל למזון הנשמות From this firmament, from this transcendental illumination, drops dew, symbolic of the esoteric insights of the Torah, as food for the souls, I.e., an or pnimi, a degree of illumination that can be internalized and comprehended, issues forth from the firmament. Being comprehensible, this level of perception is likened to food, which is ingested internally. דהיינו ידיעת סוד כ״ב אותיות התורה i.e., a knowledge of the secret of the twenty-two letters of the Torah. כי הרקיע הזה הוא סוד הדעת For this firmament is the secret and level of knowledge (Daat), and the “dew” that issues forth from it is the knowledge of the secret of the twenty-two letters of the Torah, והתורה היא מזון הנשמות בגן עדן, והמצות הן לבושים and the Torah is the “food” of the souls in Gan Eden, and the commandments are [their] “garments”, כמבואר כל זה (בזהר ויקהל דף ר״ט ור״י, ובעץ חיים שער מ״ד פרק ג׳) as all this is explained (7in Zohar, Vayakhel, pp. 209-210, and in Etz Chayim, Shaar 44, ch. 3). as all this is explained (7in Zohar, Vayakhel, pp. 209-210, and in Etz Chayim, Shaar 44, ch. 3). We thus see that the attributes of Chesed and Gevurah of the World of Atzilut transcend not only the comprehension of created beings, but even souls of the level of Atzilut cannot comprehend them. Only as a reward are the souls in Gan Eden enabled to comprehend a mere diffusion of these two attributes. Commentary of the Rebbe on End of Chapter Four and Chapter Five ...The entire fifth chapter of Shaar HaYichud VehaEmunah as well as the conclusion of the fourth chapter do not at all appear to advance our understanding of the concept of Divine Unity. Ch. 4 concludes by explaining that the life-force is termed or (“light”) and the tzimtzum is termed kelim (“vessels”). It goes on to state that the kelim originate from the five consonants מנצפ"ך, and that they have an additional, even higher source: Gevurah of Atik. Correspondingly, Chesed of Atik is the source of the attribute of Chesed [of Atzilut]. At first glance, these seem to be strictly kabbalistic concepts that have absolutely no bearing on our understanding of Divine Unity, especially as the Alter Rebbe endeavors to explain it in a manner that will make it “very near to you.” (Although the conclusion of ch. 4 is enclosed in brackets, the Alter Rebbe nevertheless chose to incorporate it in the body of Tanya rather than relegating it to a marginal note (as with many comments in the first part of the book, as well as in the second part8). This indicates that even the bracketed text must be directly related to the general theme of this work.) The same question applies to the whole of the fifth chapter: it deals throughout with matters that seemingly have no connection with the concept of Divine Unity. The Alter Rebbe first explains a Midrash, then the level of Moses‘ apprehension of Divinity, and finally the level of Gan Eden. Since none of this seems to be related to Divine Unity, why did the Alter Rebbe include it in Shaar HaYichud VehaEmunah? It is indeed true that many subjects obliquely alluded to in Tanya are not directly related in their simple context to making its stated goal “very near,” nor do they appear to be directly related to the subject of “Unity and Faith.” (Witness the many points quoted from Tanya and explained in various chassidic discourses at length, whereas in Tanya itself they are only hinted at.) Nevertheless, these are matters which are only alluded to obliquely. Those topics, however, that are plain for all to see, must clearly be connected to the overall theme of the book. This is similar to the written Torah in general, and especially according to the commentary of Rashi on the Chumash. Although many interpretations are alluded to there on the homiletical and mystical levels of Remez, Derush and Sod, it is nevertheless a principle sanctioned by law that in the revealed context “a verse does not depart from its plain meaning.” And it is this Pshat, this plain or literal meaning, that the commentary of Rashi seeks to explain. The same is true of Tanya, which is the Written Torah of Chassidut. Although all aspects of Torah are to be found within it, it always retains its simple meaning (as Pshat is to be understood in the context of the esoteric dimension of Torah). Hence all subjects appearing in Tanya must be connected with the general theme of the book. They must all be “very nigh”; they must all explain “Unity and Faith”; and they must do so in a manner that enables one to “train a child” in them all. Those subjects that do not meet these criteria never found their way into Tanya. In the words of the Rebbe Rashab, of blessed memory,9 “Tanya is like the Chumash..., which is understood.” Accordingly, it is very difficult to understand how the topics discussed at the conclusion of ch. 4 and throughout ch. 5 found a place in Shaar HaYichud VehaEmunah. We must therefore say that they deepen our understanding of the theme of Unity, as shall soon be explained. * * * The first chapter of this book explains how each individual created being has within it letters of the Ten Divine Utterances, which continuously create it and provide it with life. The third chapter goes on to explain that since these creative letters are constantly found within the created being, it is always in a state of absorption within them, similar to the light of the sun within the sun-globe. The created being is thus completely nullified out of existence. The reason that the created being perceives itself as possessing independent existence is explained by the Alter Rebbe in the fourth chapter. Only because of the tzimtzum, by which G‑d conceals and contracts His life-force so that the created being should not be aware of it, does that being appear — and perceive itself — to be a separate entity. “If, however, the eye were permitted to see..., then the physicality, materiality and tangibility of the creature would not be seen by our eyes at all.” However, this does not suffice. Although it is true that G‑d caused this concealment, yet man, as an intelligent being, should surely use his mind’s eye to see through the concealment; his understanding should inevitably lead him to the realization and the sensation that he is completely nullified within his source. The Alter Rebbe answers this question by stating (in ch. 3) that a created being feels that he exists because “we do not comprehend nor see with our physical eyes the power of G‑d and the ‘breath of His mouth’ which is in the created thing.” Thus it is man’s very corporeality that blinds him to the Divine life-force contained within every created being. This whole subject as explained until the end of the fourth chapter poses numerous difficulties regarding fundamental aspects of Divine Unity. And without the explanations furnished at the end of the fourth chapter and the whole of the fifth chapter these questions cannot be answered. * * * The following are the questions: (a) Each creature is animated by different letters from among the Ten Utterances, for, as explained in ch. 1, the life-force descends through numerous combinations and substitutions of these Divine creative letters until it is clothed in each particular creature. It would therefore seem that there exists (G‑d forbid) a multiplicity of G‑dliness, with the number of letters equalling the number of creatures. In fact, the multitude of letters is even greater than the number of created beings, for, as explained in ch. 1, many letters are invested within each creature. This seeming multitude of G‑dliness would appear to be the very antithesis of Divine Unity. Moreover, the above question specifically arises out of the Alter Rebbe’s explanation! There are those who mistakenly understood the doctrine of tzimtzum in a literal sense, as if G‑d actually removed His Presence from this world. If we were to assume their view then there would be no problem, for we could then say (as they do) the following: G‑d is indeed a complete Unity, but his relation to the proliferation in the created universe is that of a king who sits in his palace and gazes at a garbage heap outside. However, according to the explanation in Tanya — that “Forever, O G‑d, Your word stands firm in the heavens,” i.e., that letters of the Ten Utterances are clothed within each individual creature — there arises the question: how can there possibly be a multiplicity in G‑dliness? We cannot answer that the multiplicity results from the attribute of Gevurah of the Divine Name Elokim. For as explained in ch. 4 (until the bracketed ending), the tzimtzum which comes from the Name Elokim adds nothing to creation itself: it merely acts as a barrier and concealment so that the life-force will not be felt by the created being. (This prevents the creature from being wholly nullified within its source, enabling it instead to feel its own separate and distinct existence.) The life-force itself emanates strictly from the utterance of the Divine Name Havayah. (This is also why in ch. 3 the Alter Rebbe likens the created being to the sun’s rays, and the life-force to the sun itself — for the source of the life-force within the creature (i.e., the letters) is the “sun” of Havayah.) It would thus seem that the multiplicity in the universe does not result from the Name Elokim, a name which utilizes the plural form, but from the Name Havayah itself. This would seem to imply that in Havayah as well there is multiplicity. This prompts the question: “How many suns (Divine Presences) are there?” [Cf. Likutei Amarim, end of ch. 35.] (b) According to the Alter Rebbe’s explanation, created beings are in reality found within their source. They perceive themselves as existing separately from it merely because of the concealment of the tzimtzum; in reality, however, they are G‑dliness. Therefore, “if the eye were permitted to see,” we would perceive that they are G‑dly. This gives rise to a cataclysmic question regarding the entire essence of Torah and mitzvot. The purpose of Torah and mitzvot is to draw down G‑dliness into the physical substances with which the mitzvot are performed. This is what is meant by the teaching that only by performing a mitzvah does the physical object become holy. Indeed, this concept is implicit in the recitation of blessings before the performance of mitzvot, for the Hebrew word for blessing (ברכה) implies the drawing down of G‑dliness within the object with which the mitzvah is performed. The mitzvah of tefillin, for example (and so, too, all other mitzvot, all of which are likened to tefillin), is intended to draw down G‑dliness into the physical parchment and ink, etc. Now, since the parchment is G‑dly (even before the performance of the mitzvah), how is it possible for a mitzvah originating in the “Torah of truth” to imply by its effect (and by its inherent truth) that the parchment is in fact mundane, and only by virtue of what is inscribed on it, and so on, does it begin to become G‑dly? In fact it is G‑dly even before this; it is only the corporeal eyes of man that fail to perceive it to be so. We mortals fail to perceive the truth. Torah, however, is truth, and its mitzvot are true. How, then, can there possibly be a mitzvah (and the very fact that there is such a mitzvah indicates the truth of the matter) of taking parchment and transforming it into G‑dliness, when in reality it was G‑dly even before it was used for a mitzvah? This difficulty too springs from the explanation of Tanya. Were we to say that the doctrine of tzimtzum is to be understood (as its erroneous exponents understand it) in its literal sense — as if G‑d literally withdrew His Presence from creation, thereafter gazing upon creation from a distance like the proverbial king through his palace window — then there would be no difficulty. However, according to the concept of Unity as explained here in Tanya, whereby the King Himself is found in the place of the parchment or whatever, then the difficulty manifests itself. For according to this explanation the place itself and all its aspects are themselves G‑dliness. If so, what is the meaning of Torah study and performing precepts? What is the point of studying the law that applies to “one who exchanges a cow for a donkey,” what is the point of performing a mitzvah involving parchment and ink, when in reality there is no cow and no donkey, no parchment and no ink, but everything is G‑dliness? What is the significance of Torah and mitzvot? (c) The question now becomes even greater. The reason we perceive the world to exist as an independent entity is that we view it with “physical eyes,” and “the eye [was not] permitted to see,” and so on; i.e., our tangible corporeality prevents us from beholding the truth. It would therefore be logical to assume that tzaddikim, inasmuch as they are not hindered by the concealment occasioned by corporeal flesh and inasmuch as they transcend materiality, should be able to perceive the truth — that the world truly does not exist, for everything is G‑dliness alone. Those tzaddikim who are at the level of the World of Yetzirah or Beriah, and surely the truly great tzaddikim who have become a “chariot of Atzilut” (as explained in Likutei Amarim, ch. 39), should not be subject to the restrictions of the concealment. With regard to them the above question becomes even stronger: What is the meaning of Torah and mitzvot for them? Since the G‑dliness manifest in this world is revealed to them, there would seem to be no need for them (G‑d forbid) to perform Torah and mitzvot! * * * It was in order to answer all these questions that the Alter Rebbe wrote the end of ch. 4 and the whole of ch. 5, as shall soon be explained. The Alter Rebbe explains at the conclusion of ch. 4 that the tzimtzum and concealment of life-force is termed kelim (“vessels”), while the life-force itself is called or (“light”). He then goes on to explain that “the kelim are verily the letters.” This seems to contradict what was explained in the previous chapters. Earlier on, in the first chapter, the Alter Rebbe writes that the letters are the life-force of created beings. Here, however, he says that the life-force is the light, while the letters are the vessels, which contract and conceal the life-force. How is this to be reconciled with his previous statement that the letters are the life-force that reveal, as opposed to the kelim, which conceal? But in truth, not only is the present statement not a contradiction to what was stated earlier: it is actually an explanation of the previous statement that the letters are the life-force. The question was raised earlier that since the letters are the life-force of creatures, it would seem that there is a multiplicity of G‑dliness. For since tzimtzum itself is not a party to creation (but only conceals the Creator from the created), the multitude of letters is thus caused not by tzimtzum but by Elokut, by G‑dliness Itself. The question then is: How can there possibly be a multitude of G‑dliness? The Alter Rebbe answers this in the bracketed text by stating that “the tzimtzum and concealing of the life-force is called kelim.” One of the novel insights contained in this statement is that tzimtzum is an actual entity. Just as kelim are more than just a concealment of the light, being entities unto themselves, so, too, with regard to the tzimtzum and concealment which are deemed to be kelim; they too are an entity. And it is this entity that brings about the contraction and concealment of the light (just as an actual vessel, being an entity, conceals that which is found within it). We are now able to understand the multiplicity of letters. The multitudinous letters are not intrinsic to the light itself; they are a result of its passage through the tzimtzum of the kelim. This is illustrated by the well-known comparison with the sun’s rays that pass through white, green or red glass. The light itself remains simple, unaffected by its passage. However, there is an evident change with regard to its effect; after passing through red glass the light functions as red light, through green glass — as green light, and so forth. This is what the Alter Rebbe means when he says that “the kelim are verily the letters”; i.e., the shaping of the life-force into letters is not a function of the life-force itself, for “the life-force itself is called or (light)” — and light itself is simple, transcending any particular form or shape. (For light is rooted in the “ ’sun‘ of Havayah,” and in the Name Havayah there can be no multiplicity, heaven forbid, as has been explained earlier.) The letters contained in the life-force result from the kelim, which cause the light clothed in them to be shaped (with regard to their effect). Accordingly, the second question, regarding the relevance of Torah and mitzvot, is answered as well. Were tzimtzum to be a non-entity and only constitute a state of concealment, its sole purpose being to hide and act as a barrier to the light, then created beings that emerge as a result of this tzimtzum would in reality not exist at all. (It would only seem to corporeal eyes that they enjoy a true state of existence.) Since tzimtzum does, however, constitute an entity — the entity of kelim, it possesses existence. As such, its effect in concealing is similar to its effect when bringing letters into being. Regarding the latter, it was explained earlier that the effect of tzimtzum on the light was that it caused it to assume the “shape” of letters, even though the light itself is not affected; its effect exists only in relation to created beings. Thus it is similar to the sun’s rays which do not really change in themselves, although the effect of the colored glass on them is to produce red or green light, and so on. The same is true with regard to the effect of tzimtzum in concealing the life-force so that it will not be perceived by created beings. The concealment itself is a real entity. It is true that in relation to the light, the tzimtzum does not conceal at all. From the perspective of created beings, however, the tzimtzum is truly an existing entity. It therefore follows that [since they were created through it] they have true tangible existence as well. * * * After the Alter Rebbe concludes his explanation that the tzimtzum and concealment of the life-force is termed kelim, which “are verily the letters,” he goes on to add that these letters derive from the five letters מנצפ"ך, which are the “five degrees of Gevurah.” He also states that their source in turn is the supernal Gevurah of Atik Yomin, etc. What does this have to do with his previous statement that the tzimtzum and concealment is termed kelim, and so on? By stating the above the Alter Rebbe forestalls a formidable problem: How is it possible for the tzimtzum to conceal the light? If we were to hold that the tzimtzum merely prevents the light from being revealed within creation, then there would be no problem. However, in the bracketed text the Alter Rebbe teaches us a novel concept — that the tzimtzum results from the kelim. Now since they are a separate entity distinct from the light, the question arises: How is it possible for the kelim (a distinct and separate entity from light) to effect a change, as it were, in the light? The question is even greater: Light is the attribute of Chesed; tzimtzum is the attribute of Gevurah. In the order of the Sefirot, Chesed precedes Gevurah (qualitatively as well). How can Gevurah possibly cause a change in an attribute which is spiritually superior to it? The Alter Rebbe therefore explains that the root of the letters is the “five degrees of Gevurah that divide and separate the breath and voice....” I.e., the Alter Rebbe is teaching us that the concept of letters is not found only within the Sefirot of Atzilut, but far higher, until ultimately the source of the Gevurot is the “supernal Gevurah of Atik Yomin,” while “correspondingly, the source of [the various levels of Divine] kindness is also Chesed of Atik Yomin.” Thus, both Gevurah and Chesed are rooted in Atik Yomin. Since both attributes are rooted in Atik Yomin, the meaning of which is “removed (נעתק) and separated from ‘days’ [i.e., the attributes of Atzilut],” it follows that because of their common source they are indeed not opposites: they are one. For, as the Alter Rebbe will soon explain (in chs. 6 and 7), even in Atzilut “He and His attributes are One.” How much more certainly must this be the case insofar as they exist in their source in Atik Yomin, which is far superior to Atzilut. It is therefore possible for the light of Chesed to be modified by the tzimtzum of Gevurah. * * * In light of the above, we will understand why the Alter Rebbe opens ch. 5 by quoting the Midrashic statement, “Originally it arose in [G‑d’s] thought to create the world through the attribute of stern judgment.” Since this Midrash does not seem to offer any further explanation of the topic at hand, why quote it at all? One reason the Alter Rebbe does so is that it enhances our understanding of the entire concept of tzimtzum. This will be understood after several prefatory remarks. This Midrash is generally thought to be saying that G‑d originally planned that the world be conducted with the attribute of Gevurah, stern judgment. However, when He saw that the world could not endure this, He combined with it the attribute of mercy. The wording of the Midrash, however, is not “to conduct the world” but “to create the world.” Clearly the Midrash refers to G‑d’s manner of creation — that He had originally planned to create the world solely through the attribute of Gevurah. The question thus becomes: How is it possible for creation to come about from the attribute of Gevurah, an attribute of tzimtzum? I.e., how is it possible for tzimtzum to bring about creation, when (simplistically) tzimtzum is a non-entity, its function being only to contract and constrain the Divine life-force. How can the non-entity of tzimtzum create? This serves to prove that tzimtzum is indeed an entity, for as explained previously tzimtzum corresponds to kelim. This, then, is what the Midrash means when it says, “Originally it arose in [G‑d’s] thought to create the world through the attribute of stern judgment.” G‑d’s initial intention was that creation come about by means of the kelim, through the power of the light vested in them — that creation result from the letters that are formed in the light through its being clothed in kelim. Accordingly, we will also understand the continuation of this passage — that “He associated the attribute of mercy in it[s creation]” refers to “the revelation of G‑dliness through the tzaddikim, and through the signs and miracles....” Why must this necessarily be the explanation of the role of the attribute of mercy? In light of the above, this is clearly understood: Since the “attribute of stern judgment” refers to the letters, we must therefore say that the “attribute of mercy” refers to the light as it transcends the shape of letters. This light finds expression in “the revelation of G‑dliness through the tzaddikim, and through the signs and miracles...”— by effecting a change in the course of nature. (The letters cause each individual creature to have its own characteristics and nature; a change in nature must necessarily derive from the spiritually superior light.) In explaining that the attribute of mercy refers to “the revelation of G‑dliness through the tzaddikim, and through the signs and miracles,” the Alter Rebbe adds the words “recorded in the Torah.” At first glance, it is unclear what this phrase means; does the Alter Rebbe refer specifically to the Written Torah, or is the Oral Torah included as well? Furthermore, the miracles that occurred after the forty-year sojourn of the Jewish people in the desert; that occurred after the first Holy Temple (concluding the events and miracles recorded in the Written Torah); that occurred even after the Talmud (the Oral Torah) had been finally recorded; up to and including the miracles10 “witnessed by our own eyes and not by a stranger,” i.e., the miracles that occurred on the 12th and 13th of Tammuz 5687;11 — all these are “revelations of G‑dliness” emanating from the “attribute of mercy.” Why then does the Alter Rebbe specify the miracles “recorded in the Torah”? The Alter Rebbe added this phrase in order to answer two very strong questions: (a) Since the world was created from the letters (for which reason each individual creature has its own character and nature), how is it possible that there be revealed within the world (through signs and miracles that transcend nature) a light which is superior to letters? Inasmuch as the world was created through the letters, one would expect it to be incapable of housing a light that transcends letters, which would still continue to exist as tangible entities. (b) As mentioned earlier, the Midrash addresses itself not to the manner in which the world is conducted, but to the manner of its creation. G‑d first intended to create the world through the attribute of stern justice. Thereafter — but prior to the actual creation — G‑d combined in it, i.e., within creation, the attribute of mercy. Thus the act of creation is brought about by the attribute of mercy as well as by the attribute of stern judgment. This leads to the following question: “The revelation of G‑dliness through the tzaddikim, and through the signs and miracles” took place long after creation. What then does the Midrash mean by stating that “He associated the attribute of mercy in it[s creation],” when this attribute was only revealed long after creation? It is in order to answer these two questions that the Alter Rebbe adds the words, “recorded in the Torah.” One of the meanings of this phrase is: The G‑dliness that is revealed through tzaddikim and miracles (which emanate from the light that is superior to the letters, as has already been explained), — this too was first recorded in the Torah. It follows that it is found in creation as a whole, inasmuch as creation proceeds from the Ten Utterances recorded in the Torah, as explained above (at the end of the first chapter of Shaar HaYichud VehaEmunah). Accordingly, we will also understand why the Midrash states that “Originally it arose in [G‑d’s] thought to create the world through the attribute of stern judgment”; it was only in thought that G‑d considered creating the world solely with the attribute of stern judgement, that is, from the letters themselves bereft of the light that transcends the kelim. When it came to actual creation, however, i.e., when it came to the speaking of the Ten Utterances that brought about creation, these letters were invested with the light that transcends kelim. Since the letters contain this light, signifying the negation of the tzimtzum of these letters, it is then possible that at the appropriate time — preordained when the Utterances were first spoken — there occur the signs and miracles that signify the negation of the tzimtzum as found below. Thus, all these miracles were not something that came about later; rather, they emanate from the light and G- dliness that transcend kelim and that were invested within the letters. This degree of G‑dliness is then revealed at a later time through the tzaddikim and through signs and miracles. This, then, is what is explained here in Tanya — that at the very moment of creation G‑d combined and vested within creation the attribute of mercy; that in the letters of the Ten Utterances which are enclothed within every creature there is invested the light that transcends the kelim, this light to be later revealed through the signs and miracles. * * * One question, however, still remains: What of those great tzaddikim who are on the level of a “chariot of Atzilut,” for whom the corporeal eye of created beings does not conceal G‑dliness? How do Torah and mitzvot apply to them? It is concerning this that the Alter Rebbe goes on to explain “the comprehension of Moses our Teacher (peace unto him) in his prophetic vision.” The above question applies primarily to Moses. His soul was always in a state of total revelation, and not at all concealed by his body, for it was completely penetrated and elevated by his Divine service. For a person such as Moses, for whom there is no concealment of G‑dliness, what is the meaning of Torah and mitzvot? And with regard to Moses himself, the question stems not so much from his qualities in general as it does from the distinctive nature of “his prophetic vision.” Moses was unique among prophets in that not only his soul, but his very body too was equally a fit receptacle for prophecy. His body was not only able to understand G‑dliness, it could actually perceive the G‑dly prophetic vision. This being so, the question becomes all the more demanding of an answer: What is the meaning of Torah and mitzvot to so lofty an individual as Moses? The Alter Rebbe answers this by saying: “Even the comprehension of Moses...in his prophetic vision did not extend to the World of Atzilut.” This means to say, that even for an individual as great as Moses the world could be said to exist. True it is that this manner of existence was ever so much higher than our own conception of existence, but existence it was. Torah and mitzvot thus applied to Moses as well, so that he could transform this existence (of his world) into G‑dliness. Although [Moses was of the World of Atzilut, and] the attributes of Chesed and Gevurah as they exist within Atzilut are G‑dly attributes and wholly at one with G‑d Himself, and thus Gevurah does not conceal Chesed, nevertheless, Moses‘ comprehension “did not extend to the World of Atzilut, except through its being clothed in the World of Beriah.” This, however, does not suffice. While it is true that Moses‘ comprehension of (the Chesed and Gevurah of) Atzilut extended to the degree that it clothed itself in the World of Beriah, it is only in the World of Beriah that creation first takes place. Moses was therefore able to see in prophetic vision the limitlessness of G‑dliness (as explained in ch. 4). And surely Moses did not behold creation there with corporeal eyes. G‑d’s Gevurah even after being clothed in Beriah still remains G‑d’s Gevurah. Since Moses was not subject to the concealment inherent in corporeal eyes, he was able to perceive the attribute of Gevurah as clothed in the World of Beriah; he did not perceive a concealing attribute of Gevurah: he perceived a luminous Gevurah. The question thus remains: What was the meaning of Torah and mitzvot for Moses? The Alter Rebbe answers this by adding that the attributes of Chesed and Gevurah as they were clothed in the World of Beriah were not themselves apprehended by Moses, but “but only insofar as they were clothed in attributes which are of lower levels than themselves, viz., the attributes of Netzach, Hod and Yesod.” Thus when Moses apprehended Chesed and Gevurah of Atzilut, he apprehended Chesed insofar as it is clothed in Netzach, Gevurah insofar as it is clothed in Hod, and both of them insofar as they are clothed in Yesod. Since his comprehension of Chesed and Gevurah related to them only insofar as they were garbed in the concealing cloak of Netzach, Hod and Yesod, therefore even for Moses the world was endowed with existence. It was, to be sure, a very rarefied form of existence, but it was existence nonetheless. Torah and mitzvot thus applied to him as well. * * * According to the above it would seem that within the three lower Worlds of Beriah, Yetzirah and Asiyah, the comprehension of G‑dliness is an impossibility: all that there can be is G‑dly revelation. This, however, is not the case. For as explained in ch. 39 of Tanya, the distinctive quality of Gan Eden (whose place is in Beriah; ibid.) lies in the fact that there it is possible to12 “derive pleasure from the radiance of the Divine Presence”; the Divine Presence itself becomes revealed and accessible to comprehension, making it possible that pleasure be derived from it. Now according to that which was just explained, how can it be possible to “derive pleasure from the radiance of the Divine Presence” in any of the Worlds of Beriah, Yetzirah or Asiyah? The Alter Rebbe therefore explains that in Gan Eden there is an apprehension of the “spreading forth of the life-force and light which issues from these two attributes, Chesed and Gevurah”; i.e., in Gan Eden one is able to comprehend the life-force as it spreads forth from Chesed and Gevurah themselves, without the intermediacy of Netzach, Hod and Yesod. (The “spreading forth ” is to be understood as explained in Iggeret HaKodesh, Epistle 19.) This comprehension, the Alter Rebbe goes on to say, is “the food of the souls”; i.e., it is internalized, like food which is ingested internally. However, this gives rise to yet another question: Would we not expect Gan Eden itself to be nullified out of existence, inasmuch as the radiance of the Divine Presence is revealed there? Moreover, Gan Eden has to do with comprehension.13 How does it relate to the emotive attributes of Chesed and Gevurah? In answer to this the Alter Rebbe states: “For from the diffusion of these two attributes, a firmament is spread.... Within this is the secret of the twenty-two letters of the Torah.” Within these letters of the Torah which bring all created beings into existence, was clothed the Divine light which transcends the tzimtzum of these letters, as explained earlier. From the perspective of Torah, these two attributes — the revelation of Chesed and the concealment of Gevurah — do not contradict one another. This is because Torah encompasses them both, [as the Alter Rebbe goes on to say:] “as it is written, ‘From His right hand [He gave] unto them a fiery Law.’ ” Torah is thus composed both of “right” (Chesed) and “fire” (Gevurah). It is therefore possible for these two opposites to coexist — Gan Eden existing as an entity, and within it, the revealed radiance of the Divine Presence. The question of how Gan Eden, which is intellectual perception, relates to Chesed and Gevurah, which are emotive, is answered by the Alter Rebbe when he states: “For this firmament is the secret of knowledge (Daat).” This means to say that the one intellectual faculty of Daat encompasses both emotive attributes of Chesed and Gevurah, and yet Daat is a faculty of intellect. But another matter remains to be understood. Gan Eden comprises two aspects: (a) In Gan Eden there is Torah study (see Likutei Amarim, ch. 41); (b) Though in Gan Eden there is no performance of mitzvot (as alluded to in the verse, במתים חפשי), there is, however, reward for prior performance. Now it is understandable how Torah can be found in Gan Eden, for as explained previously, Torah is comprised of the harmonious conjoining of Chesed and Gevurah. Mitzvot, however, are individualized. For it is known14 that Torah is likened to blood and the mitzvot to bodily organs; whereas blood courses throughout all parts of the body, the organs are separate from one another, each with its own individual function. Since, from the perspective of mitzvot, Chesed and Gevurah are two separate attributes, it would seem that from this perspective Gan Eden could not possibly exist, inasmuch as it is a composite of both Chesed and Gevurah. Furthermore, if the light elicited by the performance of precepts would indeed be drawn down, this light being a manifestation of Chesed, would this not cause the very existence of Gan Eden, whose source is Gevurah, to be completely nullified? The Alter Rebbe therefore says, “and the commandments are [their] garments.” Since the mitzvot comprise both Chesed and Gevurah, which are two distinct attributes, it is indeed impossible for the light elicited by the mitzvot to permeate [the souls in Gan Eden] inwardly, for if it were to do so they would be nullified out of existence. For this reason, the reward in Gan Eden for the performance of mitzvot is granted only in the protective and auxiliary manner of a garment; this light is not drawn down into the souls in a permeating manner. Torah, however, which is comprised of the conjoining of Chesed and Gevurah, is truly “food” for the souls in Gan Eden. It permeates them without causing their nullification, unlike the mitzvot, which are merely “garments”. * * * The Rebbe concludes that according to the above discussion another difficulty (not quite incidental) will be resolved, namely: Where is the concluding bracket at the end of ch. 4? (Even in the first edition of Tanya this bracket is missing.) According to all the above-mentioned questions, whose answers are provided by the Alter Rebbe beginning with the bracketed text in ch. 4, and continuing until the final bracket of ch. 5, this difficulty finds the following simple resolution: The bracketed text beginning near the conclusion of ch. 4 extends until the end of ch. 5. The worthy typesetter, however, seeing two brackets at the end of ch. 5, assumed that one of them was surely superfluous — not taking into consideration that one of them possibly marked the conclusion of the bracketed passage beginning in ch. 4. Excerpted from a Sichah delivered on Shabbat, Parshat Mishpatim, 5727. FOOTNOTES 1. See Rashi on Bereishit 1:1; Bereishit Rabbah 12:15. 2. I, 53a. 3. Introduction to Tikkunei Zohar. 4. Note of the Rebbe: “According to that which is explained in Iggeret HaKodesh (Epistle 19), it is clear that this does not preclude [comprehension of] a higher level (for there have been souls whose comprehension has reached up to Chochmah and Binah). Rather, the comprehension of Chesed and Gevurah (the source of creation and its tzimtzum), which is the matter at hand, became possible only through their being clothed in Netzach, Hod and Yesod.” 5. Parentheses are in the original text. 6. Devarim 33:2. 7. Parentheses are in the original text. 8. Chs. 9 and 12. 9. He‘arot VeKitzurim, p. 126. 10. Cf. Iyov 19:27. 11. I.e., the release of the previous Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, from incarceration and capital sentence in Leningrad in 1927. 12. Iggeret HaKodesh, Epistle 5. 13. Tanya, ch. 39, et passim. 14. Explained at length in Likkutei Torah, Parshat Bamidbar. Rambam: • Sefer Hamitzvot: English Text | Hebrew Text Audio: Listen | Download | Video Class Friday, Sivan 15, 5777 · June 9, 2017 Today's Mitzvah A daily digest of Maimonides’ classic work "Sefer Hamitzvot" AUDIO & VIDEO CLASSES     • VIDEO CLASS: Rabbi Mendel Kaplan   Watch • Listen   • AUDIO CLASS: Rabbi Berel Bell   Listen • MP3 Download Positive Commandment 107 Ritual Impurity Contracted through Contact with a Corpse We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.] Full text of this Mitzvah » Ritual Impurity Contracted through Contact with a Corpse Ritual Impurity Contracted through Contact with a Corpse Positive Commandment 107 Translated by Berel Bell The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3 Footnotes 1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos. 2.Num. 19:11ff. 3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis. • 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 26 English Text | Hebrew Text Audio: Listen | Download | Video Class Malveh veLoveh - Chapter 26 1 The following law applies when a person gives a loan to a colleague that is supported by a promissory note. After the witnesses signed the promissory note, the guarantor came and made a guarantee for the borrower's debt. Although his commitment was affirmed with a kinyan and thus he become obligated to pay, as explained, when the lender comes to expropriate payment from the property of this guarantor, he may not expropriate property that has already been sold. Different rules apply if the witness was mentioned in the promissory note itself before the signature of the witnesses. If they wrote: "So-and-so is the guarantor," the lender may not expropriate property that has already been sold, because the guarantor's name is not associated together with that of the borrower with regard to the loan. If, however, the promissory note states: "So-and-so borrowed such-and-such an amount from so-and-so and so-and-so guaranteed the loan, the guarantor affirmed his commitment with a kinyan, and then the witnesses signed the promissory note," the lender may expropriate property that has already been sold. The rationale is that the guarantor's name is associated together with that of the borrower in the promissory note.אהמלוה את חבירו בשטר ואחר שהעידו העדים בשטר בא ערב וערב את הלוה אע"פ שקנו מידו ונשתעבד לשלם כמו שביארנו כשיבא המלוה להפרע מנכסי הערב הזה אינו טורף מנכסים משועבדים, היה הערב בגופו של שטר קודם חתימת העדים אם כתבו פלוני ערב שהרי אינו מעורב עם הלוה במלוה אינו גובה ממנו מן המשועבדים אבל אם כתוב בשטר פלוני לוה מפלוני כך וכך ופלוני ערב שהרי ערבו לוה עם ערב בשטר וקנו מידו של ערב ואח"כ חתמו עדים בשטר ה"ז נפרע מנכסי ערב המשועבדים. 2 When a lender demands payment from the borrower and discovers that he does not have property, he may not expropriate payment from the guarantor until 30 days after the guarantor became obligated to pay. The legal power of the guarantor should not be less than that of the borrower himself. The halachic authorities ruled in this manner. If, however, the lender made a stipulation with the guarantor about this matter, that stipulation is followed."במלוה שתבע את הלוה ולא מצא לו נכסים אינו יכול להפרע מן הערב עד אחר שלשים יום מיום שנתחייב הערב לשלם לא יהיה כח זה פחות מן הלוה עצמו וכזה הורו המורים, ואם התנה עמו הכל לפי התנאי. 3 When a lender comes to demand payment from a borrower, the borrower cannot turn away the lender, telling him: "Go to the kablan, because you have the right to demand payment from him first." Instead, the lender may demand payment from anyone he desires first. If, however, the kablan took the money from the lender and gave it to the borrower, the lender has nothing to do with the borrower. If the borrower was in another country and the lender cannot notify him -or the borrower died and left heirs below the age of majority, whose property the court cannot attach - the lender may demand payment from the guarantor first, because the borrower is not at hand.גמלוה שבא לתבוע את הלוה ולא מצא לו נכסים אינו יכול לדחותו ולומר לך אצל הקבלן הרי יש לך לתבוע אותו תחלה אלא תובע כל מי שרצה תחלה, ואם נשא הקבלן המעות מיד המלוה ונתנו ביד הלוה אין למלוה ביד הלוה כלום, היה הלוה במדינה אחרת שאינו יכול להודיעו ולא לילך אליו או שמת הלוה והניח יתומים קטנים שאין ב"ד נזקקין לנכסיהן ה"ז תובע את הערב תחלה שהרי אין הלוה מצוי. 4 When a lender demands payment from the borrower and discovers that he has become impoverished, he may not demand payment from the guarantor until the borrower takes an oath that he is bankrupt, as ordained by the later sages. The rationale is that we fear that the borrower and the lender might be trying to obtain the guarantor's property through deception.דמלוה שתבע את הלוה ומצאו שהוא עני אינו יכול להפרע מן הערב עד שישבע הלוה בתקנת אחרונים שאין לו כלום שמא יעשו קנוניא על נכסיו של ערב. 5 The following law applies when a person has guaranteed a colleague with regard to a loan supported by a verbal commitment alone, the lender comes to demand payment from the guarantor, and the borrower is overseas. The guarantor may tell the lender: "Bring proof that the borrower did not repay you and I will pay you."המי שהיה ערב לחבירו במלוה על פה ובא המלוה לתבוע את הערב והרי הלוה במדינת הים, אומר לו הערב הבא ראיה שלא פרעך הלוה ואני אשלם לך. 6 When a guarantor takes the initiative and pays the debt to the creditor, he may come back and collect from the borrower everything that he paid on his account, even though the loan was supported by a verbal commitment alone or was not observed by witnesses. When does the above apply? When, at the time the guarantor made his commitment, the borrower told him: "Become my guarantor and pay." When, however, he acted independently and became a guarantor or a kablan, or the borrower told him: "Guarantee the debt for me," but did not give him the authority to pay the debt, if he pays the debt, the borrower is not obligated to pay him anything. Similarly, if a person pays a promissory note of a colleague without that colleague's knowledge, even if it is a debt for which security was taken, the borrower is not obligated to pay him anything. Instead, he may take his security without paying anything; the other person forfeits his money. The rationale is that perhaps the borrower would have been able to appease the lender and have him waive the debt. The following rules apply when the borrower dies, and the guarantor takes the initiative and pays the debt before he notifies the heirs. If it is known to us that the borrower did not pay the promissory note before he died - e.g., he admitted the debt on his deathbed, he was placed under a band of ostracism for failing to pay, and he died under that ban, or the due date of the loan did not arrive - he may collect from the heirs everything that he paid. When the lender was a gentile, the heirs are not obligated to pay the guarantor. The rationale is that their parent might have given the guarantor the entire debt for which he was responsible. For a gentile demands payment from the guarantor first; for this reason the guarantor paid the gentile voluntarily before he notified the orphans. If, however, he notifies them that the gentile is demanding payment from him and that he is paying, the heirs are obligated to pay.וערב שקידם ונתן לבעל חוב את חובו הרי זה חוזר וגובה מן הלוה כל מה שפרע על ידו אף על פי שהיתה מלוה על פה או בלא עדים כלל, בד"א כשאמר לו הלוה בעת שנעשה לו ערב ערבני ושלם, אבל אם עמד ברשות עצמו ונעשה לו ערב או קבלן או שאמר לו הלוה ערבני ולא הרשהו שיתן ויפרע החוב אין הלוה חייב לשלם לו כלום, וכן הפורע שטר חובו של חבירו שלא מדעתו אפילו היה החוב על המשכון אין הלוה חייב כלום ונוטל משכונו בחנם והרי אבד זה הנותן את מעותיו שמא היה הלוה מפייס את המלוה ומוחל לו, מת הלוה וקידם הערב ופרע החוב קודם שיודיע את היורשים אם נודע לנו שלא פרע הלוה שטר חובו קודם שימות כגון שהודה בו קודם או שנדוהו ומת בנדויו או שלא הגיע זמן המלוה להגבות ה"ז חוזר וגובה מן היורשין כל מה שפרע, היה המלוה עכו"ם אין היורשין חייבין לשלם שמא אביהן נתן ליד הערב כל החוב שהיה עליו מפני שהעכו"ם תובע את הערב תחילה ולפיכך פרע זה מדעתו קודם שיודיע היתומים, אבל אם הודיען שהעכו"ם תובע אותו והרי הוא נותן חייבין לשלם. 1 7 Whenever a guarantor comes to collect what he paid - whether he comes to collect from the borrower's heirs or from the borrower himself - he must bring proof that he paid the debt. The guarantor's possession of the promissory note is not considered proof. For perhaps the promissory note fell from the lender's hand, and the guarantor did not pay him at all.זכל ערב שבא ליטול מה שפרע בין שבא להפרע מיורשי לוה בין מלוה עצמו ה"ז צריך להביא ראיה שפרע ואין מציאת שטר החוב שעליו ביד הערב ראיה שמא נפל השטר מיד המלוה ולא פרע זה כלום. 8 In all the claims to be mentioned, and in all similar situations, we follow the principle: When a person who seeks to expropriate property from a colleague, the burden of proof is upon him: a) a person tells a colleague, "You agreed to serve as a guarantor for me," and the alleged guarantor denies accepting the obligation ; b) the guarantor tells the borrower: "You gave me the license to act as a guarantor for you and to pay," and the borrower tells him: "You acted as a guarantor on your own initiative," or "You were not a guarantor at all"; c) the guarantor said: "I paid the debt in your presence," and the borrower said: "You did not"; or he told him: "I have already given you what you paid"; or d) the lender told the guarantor: "You guaranteed 200," and the guarantor said: "I guaranteed only a maneh." Alternatively, the defendant should take a sh'vuat hessefi or a Scriptural oath if he agreed to a portion of the claim, as is the law with regard to all financial claims.חהאומר לחבירו ערבת לי והוא אומר לא ערבתי, או שאמר הערב ללוה אתה הרשיתני לערוב אותך וליתן והוא אומר מדעתך ערבת או לא ערבת כלל, או שאמר הערב פרעתי המלוה בפניך והלה אומר לא פרעת, או שאמר לו כן פרעת ונתתי לך מה שפרעת, או שאמר המלוה ערבת לי מאתים והוא אומר לא ערבתי אלא מנה, מכל אלו הטענות וכיוצא בהן המוציא מחבירו עליו הראיה, או ישבע הנתבע שבועת היסת או שבועת התורה אם הודה במקצת כשאר כל טענת הממון. 9 The following principles apply when a servant or a married woman borrows money or guarantees the debts of others and is obligated to pay: When the servant is freed and the woman is divorced or widowed, they must pay.טעבד או אשת איש שלוו או שערבו את אחרים ונתחייבו לשלם, כשישתחרר העבד ותתגרש האשה או תתאלמן ישלמו. 10 If a minor borrows, he is obligated to pay when he attains majority. We do not, however, write a promissory note against him. Instead, even though it was affirmed with a kinyan, the loan has the status of a loan supported by a verbal commitment alone. The rationale is that a kinyan undertaken by a minor is of no substance.יקטן שלוה חייב לשלם כשיגדיל ואין כותבין עליו שטר אלא הרי היא מלוה על פה אע"פ שקנו מידו שאין קנין מיד הקטן כלום. 11 In a situation where a minor guaranteed others, the Geonim ruled that he is not liable to pay even after he attains majority. The person who lent his money because of a minor's word forfeits it. The rationale is that a minor does not have the intellectual responsibility to obligate himself in a matter in which he is not liable - not through becoming a guarantor, nor through other similar means. This is a ruling of truth and it is fitting to rule in this manner.יאקטן שערב את אחרים הורו הגאונים שאינו חייב לשלם כלום אף כשיגדיל וזה שנתן את מעותיו על פי הקטן אבד את מעותיו שאין לקטן דעת כדי לשעבד עצמו בדבר שאינו חייב בו ולא בערבנות ולא בכל כיוצא בזה ודין אמת הוא וכן ראוי לדון. 12 When a woman takes a loan that is supported by a promissory note or undertakes a commitment as a guarantor of a promissory note and then marries, she is obligated to pay even after she marries. If, however, it is a loan supported by a verbal commitment alone, it should not be repaid until she becomes divorced or widowed. The rationale is that her husband's authority is that of a purchaser, as we have explained in several sources. If, however, the money that was given as a loan is in her possession, it should be returned to the borrower.יבהאשה שלותה בשטר או ערבה בשטר ונשאת חייבת לשלם אחר שנשאת, ואם היתה מלוה על פה אינה משלמת עד שתתגרש או שתתאלמן שרשות בעל כרשות לוקח הוא כמו שביארנו בכמה מקומות, ואם היו אותן מעות ההלואה עצמן קיימין יחזירו אותן למלוה. • 3 Chapters A Day: Kelim Kelim - Chapter 3, Kelim Kelim - Chapter 4, Kelim Kelim - Chapter 5 English Text | Hebrew Text Audio: Listen | Download | Video Class Kelim - Chapter 3 1 Any wooden k'li that is made with the intent that it remain in one place, even though it is made to contain only a small amount, is not susceptible to ritual impurity, neither according to Scriptural Law, nor according to Rabbinic Law. Conversely, any wooden k'li that is intended to be carried whether full or empty like a sack - even if it holds 100 se'ah and it has a base, since it is not intended to remain in one place - it is susceptible to ritual impurity according to Scriptural Law like other receptacles. Whenever a k'li's use is undefined, if it has a base to rest upon on the ground so that it is not easily rolled and it could hold 40 se'ah of liquid measure which equals two kor in dry measure, it is not susceptible to impurity at all, neither according to Scriptural Law nor Rabbinic Law, because it can be assumed that it is not intended to be moved. These principles are part of our received tradition. According to the Oral Tradition, it was taught that just as a sack is carried whether full or empty, so too, a wooden implement is not susceptible to impurity unless it would be carried full or empty. This excludes a wooden implement that is intended to remain in one place.אכל כלי עץ העשוי לנחת אפילו אינו מקבל אלא דבר מועט אינו מקבל טומאה לא מן התורה ולא מדברי סופרים וכל כלי עץ העשוי להתטלטל מלא וריקן כשק אפילו היה מחזיק מאה סאה ואף על פי שיש לו שוליים הואיל ואינו עשוי לנחת הרי זה מקבל טומאה דין תורה כשאר כלי קיבול וכל כלי עץ שהוא סתם אם היו לו שוליים לישב עליהם על הקרקע כדי שלא יהא נוח להתגלגל והיה מחזיק ארבעים סאה בלח שהן כוריים ביבש אינו מקבל טומאה כלל לא מן התורה ולא מדברי סופרים מפני שחזקתו שעשוי לנחת ודברים אלו דברי קבלה הן מפי השמועה למדו מה שק שהוא מתטלטל מלא וריקן אף כלי עץ לא יטמא אלא אם כן היה מיטלטל מלא וריקן להוציא כלי עץ העשוי לנחת: 2 Keilim that are made to remain in one place, e.g., a chest, a counter, a closet, a bee-hive like container made of reeds, a reservoir of drinking water for a large ship, and the like, if they contain 40 se'ah, they are not susceptible to ritual impurity. The following are wooden keilim that are intended to be moved even when they are full: a large barrel of water that is placed on a wagon, a food trolley of kings, a leather maker's trough, the water reservoir of a small ship that cannot sail on a large sea, and a coffin. Even though all of these five types of wooden keilim contain more than 40 se'ah, they are susceptible to impurity, because initially they were made to be carried while full. It can be assumed that all other wooden containers that are made to hold 40 se'ah and that have a base are not meant to be carried when full. Therefore they are not susceptible to ritual impurity. Similarly, containers made of bone or leather that hold 40 se'ah of liquid measure are not susceptible to impurity unless they were initially made to be carried when they were full.בהכלים שחזקתן שהן עשויין לנחת כגון שידה תיבה ומגדל וכוורת הקש וכוורת הקנים ובור ספינה גדולה וכיוצא באלו אם הן מחזיקין ארבעים סאה אין מקבלין טומאה ואלו הן הכלים של עץ שהן עשויין להתטלטל במלואן דרדור שמניחין אותו על העגלה וקוסטות המלכים ועריבת העבדן ובור ספינה קטנה שאינה יכולה להלך באמצע הים הגדול והארון כל אחד מחמשת כלי עץ אלו אע"פ שהן מקבלין יותר מארבעים סאה הרי אלו מקבלין טומאה שלא נעשו מתחלתן אלא להטלטל מלאין ושאר כל כלי עץ אם היו מקבלין ארבעים סאה ויש להם שוליים חזקתן שאינן עשויין להתטלטל במלואן ולפיכך אין מקבלין טומאה וכן כלי עצם וכלי העור המקבלין ארבעים סאה בלח אין מקבלין טומאה אא"כ נעשו מתחלתן כשהן מלאין: 3 Large chests, counters, and closets of glass are pure. Other glass containers, even if they hold more than 40 se'ah, are susceptible to ritual impurity. This is an added stringency that applies to glass keilim over wooden keilim.גהשידה והתיבה והמגדל של זכוכית הבאים במדה טהורין ושאר כלי זכוכית אף ע"פ שמקבלין ארבעים סאה הרי הן מקבלין טומאה וזה חומר בכלי זכוכית מבכלי עץ: 4 Whenever the volume of a container is one cubit by one cubit with a height of three cubits, it will contain 40 se'ah of liquid measure. When the container is measured, it is measured from the outside. If it is one cubit by one cubit with a height of three cubits, it is pure even though its inner space is less than that. For the thickness of the walls does not reduce its size. The breadth of its legs and the breadth of its border, if it has one, is not included in its measure.דכל כלי שיש בשיבורו אמה על אמה ברום שלש הרי הוא מחזיק ארבעים סאה בלח וכשמודדין את הכלי מודדין אותו מבחוץ אם היה בו אמה על אמה ברום שלש אף ע"פ שאין תוכו אלא פחות מזה הרי הוא טהור שאין עובי הדפנות ממעט אבל עובי הרגלים ועובי הזר אם היה לו זר אין נמדדין עמו: 5 If there was a drawer in a small counter, e.g., a drawer in a chest, it is not included in the measure of its volume if it can be removed. It is not considered as attached to it, nor is it protected from impurity by it in a shelter that is impure due to the presence of a human corpse. If it cannot be removed, it is measured with it and they are considered as one utensil.ההיה בתוך הכלי תיבה קטנה כגון מוכני שבתוך השידה בזמן שהיא נשמטת אינה נמדדת עמה ואינה חיבור לה ואינה מצלת עמה באהל המת ואם אינה נשמטת נמדדת עמה והרי הן ככלי אחד: 6 When a large container has a domed cover, if it is permanently affixed to it, it is included in its measurement. If it is not permanently affixed, it is not. If it has drawers that open to the inside, they are measured with it. If they open to the outside, they are not measured with it.והיה לכלי כסוי קמור בזמן שהוא קבוע נמדד עמו אינו קבוע אינו נמדד עמו היו בו מגורות מבפנים נמדדת עמו ואם היו מבחוץ אינן נמדדות עמו: 7 Even though a wooden container does not hold 40 se'ah when standing upright, if it could hold such an amount when leaned on its side or supported by another entity, since it is ultimately capable of holding more than 40 se'ah, it is pure.זכלי עץ שאינו מקבל ארבעים סאה כדרכו אלא אם כן הטהו על צדו או סמכו בדבר אחר הואיל ומקבל ארבעים סאה מכל מקום טהור: 8 When one of the legs of a chest, a counter, or a closet was removed - even though it was not perforated and thus they can still serve as containers - they are pure. The rationale is that they still have a base and it can be assumed that the intent is still that they will not be moved like they were originally.חהשידה והתיבה שניטלה אחת מרגליהן אע"פ שלא ניקבו אלא הרי הן מקבלין הרי אלו טהורין ועדיין יש להם שוליים וחזקתן שהן לנחת כשהיו: Kelim - Chapter 4 1 There are three categories of wooden implements that are not intended to serve as containers: a) Any wooden implement that is made solely for human use, e.g., a ladder. It is pure. It is not susceptible to impurity at all, nor did our Sages decree that it should be included among the implements susceptible to impurity. b) Any wooden implement that is made to be used for other implements and by a human, e.g., a table, a counter-top, a bed and the like. They are susceptible to ritual impurity. How is it known that they serve both a person and his accessories? Because one places plates on the table, cups on the counter-top, and spreads on the bed. c) Any wooden implement that is made solely for the use of implements; thus it serves entities that serve man. If it only serves other implements during the time work is being performed with them, it is entirely pure, e.g., a wooden candelabrum that serves a lamp while it burns. Similar laws apply to an implement placed under an implement while it is being used and all molds. If, however, it serves implements during the time work is being performed with them and when work is not being performed with them, they are susceptible to ritual impurity. Examples of such implements are: the covering for a box and the like; a sheaf for a sword, a knife, a spear, scissors, a razor, a spoon used for blue eye paint, or a stylus used to write; a well used to store blue eye paint; a case for a writing tablet or a leather placemat, a carrier for arrows, a case for wide arrows, and a case for flutes. All of these and anything like them are susceptible to impurity even though they are only used to serve other implements. The rationale is that they are necessary for the implements both at the time work is being performed with them and also when work is not being performed with them. There are, by contrast, other somewhat similar implements that are pure, for example: the covering for a wardrobe, the covering for a chest, the covering for a basket, a carpenter's press, a chair placed under a chest or a domed covering for it, the mold over which a leather covering for a Torah scroll is made, a wooden covering for a door bolt, or the covering for a latch or a mezuzah, a case for lyres and harps, a bust on which the makers of turbans wrap that head-covering, a mold on which tefillin are made, a wooden horse used by a singer, rhythm sticks used by mourners, a sun-shield of a poor man, support beams for a bed, the pillars of a bed, and a board used as a support for a bed. All of these and implements like them are pure, because they serve other implements only when they are being used.אשלש מדות בכלי עץ שאינן עשויין לקבלה כל כלי עץ העשוי לתשמיש אדם בלבד כגון הסולם טהור ואינו מקבל טומאה כלל ולא רבוהו חכמים לטומאה וכל כלי עץ העשוי לתשמיש הכלים והאדם כגון השלחן והטבלא והמטה וכיוצא בהן מקבלין טומאה ומניין שהן לתשמיש אדם ותשמיש משמשיו שהרי מניח הקערות על השלחן והכוסות על הטבלא והמצעות על המטה וכל כלי עץ העשוי לתשמיש הכלים בלבד שהרי הוא משמש משמשי אדם אם לא היה משמש את הכלים אלא בשעת מלאכה בלבד הרי זה טהור מכלום כגון מנורה של עץ שמשמשת הנר בשעת הדלקה וכן והוא כלי שמניחין תחת הכלים בשעת מלאכה והדפוסין כולן ואם היה משמש את הכלים בשעת מלאכה ושלא בשעת מלאכה ה"ז מקבל טומאה כגון כסוי הקפצה וכיוצא בו ותיק הסייף והסכין והרומח והמספריים והתער והמכחול והמכתב ובית הכוחל ותיק טבלא וסקרוטיא ובית החיצים ובית הפגוזות ותיק חלילים כל אלו וכיוצא בהן אף על פי שאינן אלא משמשי כלים מקבלין טומאה שהרי הכלי צריך להן בשעת מלאכה ושלא בשעת מלאכה אבל כיסוי קמטרא וכיסוי תיבה וכיסוי טני והמכבש של חרש והכסא שתחת התיבה והקמתין שלה והקלב שבונין עליו תיק הספר ובית הנגר והמנעול והמזוזה ותיק נבלים והכינורות והקלב של גודלי מצנפת ודפוס של תפילין וסוס של עץ של זמר שמשחקין בו ורביעית המקוננת וגנונת העני וסמוכות המטה ונקליטי המטה וחמור שתחת המטה כל אלו וכיוצא בהן טהורין מפני שהן משמשי הכלים בשעת מלאכה בלבד: 2 With regard to the headboard of a bed: if it is capped and has legs that are connected to the bed, it contracts impurity together with the bed, because it is placed at the head of the bed and it is considered as one of its components. If it was placed on two of the bedposts, and thus it is higher than the bed, even though the headboard is tied to the bed with cords, since it does not have feet, it is pure. The rationale is that the headboard only serves other implements at the time work is being performed with them, like the hanging boards of the Levites, upon which they would hang their harps and their instruments, which are pure.במלבן המטה אם היה מלובש בפיקות ויש לו רגלים שמחברן עם המטה הרי זה מתטמא עם המטה שהרי נותנין אותו בפני המטה והרי הוא כאחד מאבריה נתנו על שתי לשונות והרי הוא גבוה על המטה אע"פ שמסורג בחבלים הואיל ואין לו רגלים טהור מפני שהוא ממשמשי הכלים בשעת מלאכה בלבד כמלבני בני לוי שתולין בהם כנורותיהן וכלי השיר שהן טהורין: 3 A press used by shoemakers over which leather is pulled tightly is pure, because he places the stone in the hollow inside of it and uses it. Thus it is made to serve implements only at the time work is being performed with it. It does not contract impurity because of its receptacle, because the hollow within it is meant to be filled with a stone.גמכבש של שכף שמותח עליו את העור טהור מפני שמניח עליו את האבן במקום החקוק שיש בו ומשמש עליו ונמצא עשוי לשמש את הכלים בשעת מלאכה ואינו מתטמא משום קיבול שהרי החקק שבו עשוי להתמלאות באבן: 4 The coating of a bed is pure. Similarly, any ornamental covering - whether it is made from wood, bone, leather, or metal - is pure. This concept is derived from Leviticus 11:32 which states "with which work will be performed with them." This excludes the ornamental covering of implements. Similarly, a wooden or bone implement that has a receptacle, but which was plated with metal is pure and it is not susceptible to impurity. The rationale is that the plating causes the implement itself to be considered insignificant and the plating itself is pure, as explained.דחפויי המטה טהורין וכן כל החפויין בין שהיו של עץ או של עצם או של עור או של מת כת טהורין שנא' אשר יעשה מלאכה בהן פרט לחפויי הכלים וכן כלי עץ או עצם שיש בהן בית קיבול שציפם במתכת טהורים ואין מקבלין טומאה מאחר שציפם ביטלן והציפוי עצמו טהור כמו שביארנו: 5 The following rules apply when a person makes a utensil partially of wood and partially of metal. If the wood serves the metal, it is susceptible to impurity. If the metal serves the wood, everything is pure. What is implied? If a key was made of wood and its teeth - or even one of its teeth - were metal, it is susceptible to impurity. If it was metal and its teeth, wood, everything is pure.ההעושה כלי מקצתו מן העץ ומקצתו מן המתכת אם היה היה העץ משמש המתכת מקבל טומאה ואם היתה המתכת משמשת את העץ הכל טהור כיצד מפתח של עץ ושיניו ממתכת אפילו שן אחד ה"ז מקבל טומאה היתה היא ממתכת ושיניים שלו מעץ הכל טהור: 6 If a ring is made of metal and its signet is of coral, it is susceptible to impurity. If it was made of coral and its signet was of metal, it is not susceptible to impurity.וטבעת של מתכת וחותמה של אלמוג טמאה היתה של אלמוג וחותמו של מתכת ה"ז אינה מקבלת טומאה: 7 When there is a tooth from a key or a signet of metal, it is susceptible to impurity independently if it was not connected to wood. Similarly, if one of the wooden teeth of a pitchfork, a farming prong, a winnow or a comb for a girl's head was removed and replaced by a metal one, the implements are susceptible to ritual impurity.זהשן של מתכת או החותם מקבל טומאה בפני עצמו אם לא היה מחובר לעץ וכן המעבד והמזרה והמגוב והמסרק של ראש שניטלה אחד משיניהן ועשאה של מתכת הרי אלו מקבלין טומאה: 8 When a metal projection shaped like a pomegranate was placed on a wooden staff to use as a handle, it is not susceptible to ritual impurity. If the staff was made with a metal cap so that the earth would not destroy the wood, it is susceptible to impurity.חמקל שעשה בראשו מסמר כמין רמון כדי שיהיה אוחז בו אינו מקבל טומאה עשאהו שלא תהיה הארץ אוכלת את העץ מקבלת טומאה: 9 Similarly, if spikes where affixed to a stick to use as a weapon, it is susceptible to ritual impurity, for the wood is serving the metal. If they were placed there for decorative purposes, it is not susceptible to ritual impurity, for the metal is serving the wood.טוכן מקל שקבע בו מסמרים כדי להכות בו מקבל טומאה שנמצא העץ משמש את המתכת עשאן לנוי אינו מקבל טומאה שהרי המתכת משמשת את העץ: 10 Similarly, if a tube of metal was affixed to a staff or a door for decorative purposes, it is pure. Similar principles apply in all analogous situations involving other implements.יוכן מנקיות של מתכת שקבען במקל או בדלת לנוי טהורות וכן כל כיוצא בזה משאר הכלים: Kelim - Chapter 5 1 No keilim are susceptible to ritual impurity until the work involved in fashioning them is completed. When do wooden keilim become susceptible to ritual impurity? A bed and a cradle, when they are rubbed with fish skin. If one decided not to rub them, they become susceptible to impurity when they are fashioned. Wooden baskets are considered as completed when their borders are sealed and the ends of the branches and small pieces of wood that emerge over the rim of the basket are trimmed. If the baskets were made of palm leaves, they are susceptible to impurity even though one did not trim the ends of the leaves on the inside, because they are left like that. A hanging basket is considered as completed when its border is sealed, the ends of the branches are trimmed, and the loop on which it hangs is completed. A basket for cups or for jugs is susceptible to impurity even though the leaves were not cut off on the inside of the basket. Wicker servers and reed bowls become susceptible to impurity when their borders are sealed and the branches that stick out are cut off. Large wicker serving trays and containers become susceptible to impurity when two circles are wound around their width. A sifter, a sieve, or a weighing pan become susceptible to impurity when one circle is wound around their width. A large basket becomes susceptible to impurity when two circles are wound around their width. A long, narrow basket becomes susceptible to impurity when one circle is wound around its width. Even though the walls of these baskets are not completed, they become susceptible to ritual impurity, because they have already become fit for the purpose for which they were fashioned and they already have taken on the form of that utensil. To what can the matter be compared? To a garment that has been partially woven. The task of fashioning a mat is completed when the long leaves from which it is made are trimmed. All keilim made from thin shoots of wood do not become susceptible to impurity until their borders are sealed. Unfinished wooden keilim become susceptible to impurity when the keilim are fashioned into their desired shape even though in the future one will paint designs onto them with dye, even them with a compass, improve their appearance with a plane, to perform similar tasks. Although they are still unfinished, since there is no need to make engravings and their shape has been hewn out, they are susceptible to impurity. All unfinished wooden keilim become susceptible to impurity except those made from boxwood, because a k'li made from such wood is not considered as a k'li until it has been finished. It appears to me that keilim made of bone are like those made of boxwood and unfinished keilim made from bone are not susceptible to ritual impurity. A wooden object that has not been formed into a k'li is not susceptible to ritual impurity even though it is being used as a k'li. Long wooden trays used by bakers upon which loaves are arranged while they are still dough are susceptible to ritual impurity, because they are considered to have the shape of a k'li. Those used by ordinary private persons are not susceptible to impurity. If, however, they were painted with red dye, saffron, or the like, they are susceptible to impurity, because they have been given the form of a k'li. A baker's accessory in which water used to daub the dough is placed is impure. Those used by ordinary private persons are pure. If a private person made a rim around its four sides, it is susceptible to impurity. If the rim is broken down on one side, it is pure. The board on which loaves are arranged is susceptible to impurity. The container into which the sifters of flour would sift flour is susceptible to impurity. That used by ordinary private persons is pure. A winnowing shovel for beans is susceptible to impurity. One used for gathering kernels into a storehouse is pure. One used for gathering wastes from the vat is susceptible to impurity. One used for gathering grain into a grainheap is pure. This is the general principle: A k'li made to serve as a receptacle is susceptible to impurity. If it is made to gather items together, it is pure.אכל הכלים אין מקבלין טומאה עד שתגמר מלאכתן וכלי עץ מאימתי מקבלין טומאה המטה והעריסה משישופם בעור הדג גמר שלא לשוף מקבלין טומאה הסלים של עץ משיחסום שפתותיהן ויכרות עוקצי השריגים והעצים הקטנים היוצאים ע"ג הסל היו הסלים של תמרה אף על פי שלא כרת ההוצין מבפנים מקבלין טומאה שכך מקיימין אותן הכלכלה משיחסום פיה ויכרות ההוצים ויגמור את התלויות בית הכוסות והלגינין אף ע"פ שלא כרת מבפנים מקבלין טומאה שכך מקיימין אותם הקנונים הקטנים והקלתות משיחסום שפתותיהן ויכרות ההוצין היוצאים הקנונים הגדולים והסיוגים הגדולים משיעשה שני דורים לרוחב שלהן הנפה והכברה וכף מאזנים משיעשה דור אחד לרוחב שלהן הקופה משיעשה שתי צפירות לרוחב שלה והערק משיעשה בו צפירה אחת אע"פ שלא גמר גביהן מקבלין טומאה שהרי נראו למה שנעשו וצורת הכלי עליהן הא למה זה דומה לבגד שנארג מקצתו המחצלת משיכרות ההוצין וזהו גמר מלאכה וכל כלי הנסרים אינן מקבלין טומאה עד שיתחסמו שפתותיהן גולמי כלי עץ מקבלין טומאה משנעשה הכלי בצורתו אף על פי שעתיד לתארו בשרד או להשוותו במחוגה או לייפותו במעצד וכיוצא במעשים אלו ועדיין הוא גולם הואיל ואינו מחוסר חקיקה והרי השלים חפירתו הרי זה מקבל טומאה וכל גולמי כלי עץ מקבלין טומאה חוץ משל אשכרוע שאין הכלי ממנו חשוב כלי עד שיתייפה וקרוב בעיני שכלי עצם ככלי אשכרוע ואין גולמיהן מקבלין טומאה כלי עץ שאין עליו צורת כלי אע"פ שמשתמשין בו אינו מקבל טומאה: ארובות של נחתומין שסודרים עליהן החלות כשהן בצק מתטמאות שהרי צורת הכלי עליהן ושל בעלי בתים אינן מקבלין טומאה ואם צבען בסקרא או בכרכום וכיוצא בהן מתטמאות שהרי נעשית להן צורת כלי סרוד של נחתומין שנותנין בו המים שמקטפין בו טמא ושל בעלי בתים טהור ואם גפפו מארבע רוחותיו מתטמא נפרץ מרוח אחת טהור והלוח שעורכין עליו מתטמא כלי עץ שהסלתים מרקדין עליו את הסלת מתטמא ושל בעלי בתים טהור רחת הגרוסות מתטמאות של אוצרות טהורה של גתות מתטמאה ושל גרנות טהורה זה הכלל העשוי לקבלה מקבל טומאה והעשוי ליכנס בו טהור: 2 All loops are pure with the exception of the loops for a sifter of flour makers, the loop for a sieve used in granaries, the loop for a handheld sickle, and the loop for a staff used by inspectors because they are of assistance when work is being performed. This is the general principle: Anything made to be of assistance at the time work is being performed is susceptible to impurity. If it only serves as a hanger for the k'li, it is pure.בכל התלויין טהורין חוץ מתלויי נפה של סלתין ותלוי כברה של גרנות ותלוי מגל יד ותלוי מקל הבלשין מפני שהן מסייעין בשעת מלאכה זה הכלל העשוי לסייעו בשעת מלאכה מתטמא לתלות בו הכלי בלבד טהור: 3 Lyres of singers are susceptible to ritual impurity, but the lyres of the Levites that were used to play in the Temple were pure. A guitar, a standing harp, and a drum are susceptible to ritual impurity.גנבלי המשוררים מתטמאין נבלי בני לוי שמזמרין בהן במקדש טהורין הביטנון והנקטמון והאירוס מתטמאין: 4 A trap for moles is susceptible to ritual impurity; one for mice is pure. The rationale is that it does not have a receptacle and it is not made in the form of a k'li.דמצודת החולדה מתטמא ושל עכברים טהורה לפי שאין לה בית קיבול ואין עליה צורת כלי: 5 A basket that is woven from branches in which figs are placed and the like are susceptible to ritual impurity. Those which are woven into the form of a large silo where wheat is stored are pure, because they do not have the form of a k'li.הקוצין שאורגין בהן כמו כפיפה שמניחין בה התאנים וכיוצא בהן מתטמאין ושאורגין בהן כתבנית מנורה גדולה שאוצרין בהן החטין טהורה שאין תורת כלי עליה: 6 When leaves are woven like a divider around produce, they are pure. If, however, one made a divider from twigs, it is susceptible to impurity.ועלין שמסרגין אותן כמין סייג סביב לפירות טהור ואם עשו סייג של נסרין מתטמאין: 7 With regard to a pocket made of palm branches into which fresh dates and the like are placed: if one places fruit inside of it and removes it from it, it is susceptible to ritual impurity. If one cannot take the fruit stored in it unless he tears it or undoes it or one intends to eat the fruit inside of it and cast away the pocket, it is pure. Similarly, a horn that is used and then discarded is not susceptible to impurity. If one thinks of using it as a utensil, it is susceptible to impurity.זחותל של הוצין שמניחין בו הרוטב וכיוצא בו אם הוא נותן לתוכו ונוטל מתוכו מתטמא ואם אינו יכול ליטול מה שבתוכו עד שיקרענו או יתירנו או שחשב לאכול מה שבתוכו ולזרקו טהור וכן הקרן שהוא משתמש בה ומשליכה אינה מקבלת טומאה ואם חשב עליה מקבלת טומאה: 8 A ram's horn is not susceptible to ritual impurity. If it was cut to be used as a useful k'li, it is susceptible to ritual impurity.חהשופר אינו מקבל טומאה חתכו להיות קרן תשמיש מקבל טומאה: 9 The following rules apply when a bowl was permanently affixed to a chest, counter, or closet. If it is affixed in a way that it still serves as a container, it is susceptible to ritual impurity. If it was affixed to the wall of the chest - and thus cannot serve as a container unless the chest is turned on its side, it is considered as part of the chest and is pure.טקערה שקבעה בשידה תיבה ומגדל אם היא כדרך קבלתה מקבלת טומאה ואם קבעה בדופן שהרי אינה מקבלת עד שמטים שידה על צידה הרי זו מכלל השידה וטהורה: 10 A fishing trap, a trap for fowl, and a wooden cage are pure.יהאקון והרטוב והכלוב של עץ טהורין: 11 A flat trap for fowl, a snare for fowl, and the snare in a dam are susceptible to ritual impurity because they do have the form of a k'li.יאהמדף והפלצור ומצודת סכרים מתטמאין שהרי צורת כלי עליהם: 12 Benches set up in inns and by the teachers of young children are pure even though they have holes into which legs are inserted. If the legs were affixed to them with nails, they are susceptible to impurity. This is the general principle: Whenever a seat is portable and its legs are not carried with it, it is pure. Any seat that is portable and its legs are carried with it is susceptible to impurity. If both of its legs are made of wood or bone, it is susceptible to impurity. If one of them was made of stone, it is not susceptible to impurity.יבהספסלין שבפונדקאות ושל מלמדי תינוקות אף על פי שהן נקובין ומכניסין בהן את הרגלים טהורים קבעו בהן רגלים במסמר מקבלין טומאה זה הכלל כל שניטל ואין רגליו ניטלות עמו טהור וכל שניטל ורגליו ניטלות עמו טמא ואם היו כולן של עץ או עצם מקבל טומאה היתה אחת מרגליו של אבן אינו מקבל טומאה: Hayom Yom: • English Text | Video Class

Friday, Sivan 15, 5777 · 09 June 2017

"Today's Day"

Friday Sivan 15 5703 Torah lessons: Chumash: Beha'alotecha, Shishi with Rashi. Tehillim: 77-78. Tanya: (The Tzimtzum and (p. 299)...the Esoteric Wisdom.) (p. 299).

At first the Alter Rebbe would deliver extremely brief expositions that aroused a storm within the listener's heart, and greatly inflamed his emotions. These were called d'rachim, "pathways."
Later his talks were a little more extended, and these were called igrot, "missives."
In the next stage of development, his talks were termed torot, "teachings," and these formed the basis for the maamarim in Torah Or and Likutei Torah.
Later came somewhat longer teachings called k'tavim, "writings." These were expositions with comparatively broad intellectual elaboration.Daily Thought:

Faithful Deeds

Examine, investigate and question. You must, because otherwise you will learn nothing.
But when it comes to getting the job done, do it with 100% confidence that it is the right thing to do.
To get something done, you need conviction and faith. A fruitful life will not sprout out of ever-shifting sands, and its home cannot be built upon a foundation of doubts.

Likutei Sichot vol. 18, pg. 154.

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