TODAY IN JUDAISM: Shabbat, June 3, 2017 - Chabad.org in New York, New York, United States - Today is Shabbat, Sivan 9, 5777 · June 2, 2017

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TODAY IN JUDAISM: Shabbat, June 3, 2017 - Chabad.org in New York, New York, United States - Today is Shabbat, Sivan 9, 5777 · June 2, 2017 Torah Reading Naso: Numbers 4:21 - 7:89  Numbers 4:21 Adonai said to Moshe, 22 “Take a census of the descendants of Gershon also, by clans and families; 23 count all those between thirty and fifty years old, all who will enter the corps doing the work of serving in the tent of meeting.24 “The Gershon families are to be responsible for serving and for transporting loads. 25 They are to carry the curtains of the tabernacle, the tent of meeting, its covering, the fine leather covering above it, the screen for the entrance to the tent of meeting, 26 the tapestries for the courtyard, and the screen for the entrance to the courtyard by the tabernacle and around the altar, along with the ropes and all the utensils they need for their service; and they are to do the work connected with these things. 27 Aharon and his sons are to supervise all the work of the Gershon clan in transporting loads and serving, and to assign them who is to carry what. 28 This is how the Gershon families are to serve in the tent of meeting, and they are to be under the direction of Itamar the son of Aharon the cohen. 29 “As for the descendants of M’rari, take a census by clans and families 30 of all those between thirty and fifty years old, all who will be in the corps doing the work of serving in the tent of meeting. 31 “Their service for the tent of meeting will be to carry the frames, crossbars, posts and sockets of the tabernacle; 32 also the posts for the surrounding courtyard, with their sockets, tent pegs, ropes and other accessories, and everything having to do with their service. You are to assign particular loads to specific persons by name. 33 This is how the M’rari families are to serve in the tent of meeting, directed by Itamar the son of Aharon the cohen.” (S: ii) 34 Moshe, Aharon and the community leaders took a census of the descendants of K’hat by their clans and families, 35 all those between thirty and fifty years old who were part of the corps serving in the tent of meeting. 36 Registered by their families, they numbered 2,750. 37 These are the ones counted from the K’hat families of all those serving in the tent of meeting, whom Moshe and Aharon enumerated, in keeping with the order given by Adonai through Moshe. (A: ii) 38 The census of the descendants of Gershon, by their clans and families, 39 all those between thirty and fifty years old who were part of the corps serving in the tent of meeting, 40 yielded 2,630, registered by their clans and families. 41 These are the ones counted from the families of the descendants of Gershon of all those serving in the tent of meeting, whom Moshe and Aharon enumerated, in keeping with the order given by Adonai. 42 The census of the families of the descendants of M’rari, by their clans and families, 43 all those between thirty and fifty years old who were part of the corps serving in the tent of meeting, 44 yielded 3,200, registered by their families. 45 These are the ones counted from the families of the descendants of M’rari, whom Moshe and Aharon enumerated, in keeping with the order given by Adonai through Moshe. 46 The census of the L’vi’im, whom Moshe, Aharon and the leaders of Isra’el enumerated by their clans and families, 47 all those between thirty and fifty years old who were part of those working to serve and working to carry loads in the tent of meeting, 48 yielded a total of 8,580 persons. 49 According to Adonai’s order they were appointed by Moshe, each one to his specific service or work. They were also enumerated, as Adonai had ordered Moshe. 5:1 (iii) Adonai said to Moshe, 2 “Order the people of Isra’el to expel from the camp everyone with tzara‘at, everyone with a discharge and whoever is unclean because of touching a corpse. 3 Both male and female you must expel; put them outside the camp; so that they won’t defile their camp, where I live among you.” 4 The people of Isra’el did this and put them outside the camp — the people of Isra’el did what Adonai had said to Moshe. 5 Adonai said to Moshe, 6 “Tell the people of Isra’el, ‘When a man or woman commits any kind of sin against another person and thus breaks faith with Adonai, he incurs guilt. 7 He must confess the sin which he has committed; and he must make full restitution for his guilt, add twenty percent and give it to the victim of his sin. 8 But if the person has no relative to whom restitution can be made for the guilt, then what is given in restitution for guilt will belong to Adonai, that is, to the cohen — in addition to the ram of atonement through which atonement is made for him. 9 “‘Every contribution which the people of Isra’el consecrate and present to the cohen will belong to him. 10 Anything an individual consecrates will be his own [to allocate among the cohanim], but what a person gives to the cohen will belong to him.’” (A: iv) 11 Adonai said to Moshe, 12 “Tell the people of Isra’el, ‘If a man’s wife goes astray and is unfaithful to him; 13 that is, if another man goes to bed with her without her husband’s knowledge, so that she becomes impure secretly, and there is no witness against her, and she was not caught in the act; 14 then, if a spirit of jealousy comes over him, and he is jealous of his wife, and she has become impure — or, for that matter, if the spirit of jealousy comes over him, and he is jealous of his wife, and she has not become impure — 15 he is to bring his wife to the cohen, along with the offering for her, two quarts of barley flour on which he has not poured olive oil or put frankincense, because it is a grain offering for jealousy, a grain offering for remembering, for recalling guilt to mind. 16 The cohen will bring her forward and place her before Adonai. 17 The cohen will put holy water in a clay pot, and then the cohen will take some of the dust on the floor of the tabernacle and put it in the water. 18 The cohen will place the woman before Adonai, unbind the woman’s hair and put the grain offering for remembering in her hands, the grain offering for jealousy; while the cohen has in his hand the water of embitterment and cursing. 19 The cohen will make her swear by saying to her, “If no man has gone to bed with you, if you have not gone astray to make yourself unclean while under your husband’s authority, then be free from this water of embitterment and cursing. 20 But if you have in fact gone astray while under your husband’s authority and become unclean, because some man other than your husband has gone to bed with you . . .” 21 then the cohen is to make the woman swear with an oath that includes a curse; the cohen will say to the woman, “. . .may Adonai make you an object of cursing and condemnation among your people by making your private parts shrivel and your abdomen swell up! 22 May this water that causes the curse go into your inner parts and make your abdomen swell and your private parts shrivel up!” — and the woman is to respond, “Amen! Amen!” 23 The cohen is to write these curses on a scroll, wash them off into the water of embitterment 24 and make the woman drink the water of embitterment and cursing — the water of cursing will enter her and become bitter. 25 Then the cohen is to remove the grain offering for jealousy from the woman’s hand, wave the grain offering before Adonai and bring it to the altar. 26 The cohen is to take a handful of the grain offering as its reminder portion and make it go up in smoke on the altar; afterwards, he is to make the woman drink the water. 27 When he has made her drink the water, then, if she is unclean and has been unfaithful to her husband, the water that causes the curse will enter her and become bitter, so that her abdomen swells and her private parts shrivel up; and the woman will become an object of cursing among her people. 28 But if the woman is not unclean but clean, then she will be innocent and will have children. 29 This is the law for jealousy: when either a wife under her husband’s authority goes astray and becomes unclean, 30 or the spirit of jealousy comes over a husband and he becomes jealous of his wife, then he is to place the woman before Adonai, and the cohen is to deal with her in accordance with all of this law. 31 The husband will be clear of guilt, but the wife will bear the consequences of her guilt.’” 6:1 Adonai said to Moshe, 2 “Tell the people of Isra’el, ‘When either a man or a woman makes a special kind of vow, the vow of a nazir, consecrating himself to Adonai; 3 he is to abstain from wine and other intoxicating liquor, he is not to drink vinegar from either source, he is not to drink grape juice, and he is not to eat grapes or raisins. 4 As long as he remains a nazir he is to eat nothing derived from the grapevine, not even the grape-skins or the seeds. 5 “‘Throughout the period of his vow as a nazir, he is not to shave his head. Until the end of the time for which he has consecrated himself to Adonai he is to be holy: he is to let the hair on his head grow long. 6 “‘Throughout the period for which he has consecrated himself to Adonai, he is not to approach a corpse. 7 He is not to make himself unclean for his father, mother, brother or sister when they die, since his consecration to God is on his head. 8 Throughout the time of his being a nazir he is holy for Adonai. 9 “‘If someone next to him dies very suddenly, so that he defiles his consecrated head, then he is to shave his head on the day of his purification; he is to shave it on the seventh day. 10 On the eighth day he is to bring two doves or two young pigeons to the cohen at the entrance to the tent of meeting. 11 The cohen is to prepare one as a sin offering and the other as a burnt offering and thus make atonement for him, inasmuch as he sinned because of the dead person. That same day he is to re-consecrate his head; 12 he is to consecrate to Adonai the full period of his being a nazir by bringing a male lamb in its first year as a guilt offering. The previous days will not be counted, because his consecration became defiled. 13 “‘This is the law for the nazir when his period of consecration is over: he is to be brought to the entrance of the tent of meeting, 14 where he will present his offering to Adonai — one male lamb in its first year without defect as a burnt offering, one female lamb in its first year without defect as a sin offering, one ram without defect as peace offerings, 15 a basket of matzah, loaves made of fine flour mixed with olive oil, unleavened wafers spread with olive oil, their grain offering and their drink offerings. 16 The cohen is to bring them before Adonai, offer his sin offering, his burnt offering, 17 and his ram as a sacrifice of peace offerings to Adonai, with the basket of matzah. The cohen will also offer the grain offering and drink offering that go with the peace offering. 18 The nazir will shave his consecrated head at the entrance to the tent of meeting, take the hair removed from his consecrated head and put it on the fire under the sacrifice of peace offerings. 19 When the ram has been boiled, the cohen is to take its shoulder, one loaf of matzah from the basket and one unleavened wafer, and place them in the hands of the nazir, after he has shaved his consecrated head. 20 The cohen is to wave them as a wave offering before Adonai; this is set aside for the cohen, along with the breast for waving and the raised-up thigh. Following that, the nazir may drink wine. 21 “‘This is the law for the nazir who makes a vow and for his offering to Adonai for his being a nazir — in addition to anything more for which he has sufficient means. In keeping with whatever vow he makes, he must do it according to the law for the nazir.’” 22 Adonai said to Moshe, 23 “Speak to Aharon and his sons, and tell them that this is how you are to bless the people of Isra’el: you are to say to them, 24 ‘Y’varekh’kha Adonai v’yishmerekha. [May Adonai bless you and keep you.] 25 Ya’er Adonai panav eleikha vichunekka. [May Adonai make his face shine on you and show you his favor.] 26 Yissa Adonai panav eleikha v’yasem l’kha shalom. [May Adonai lift up his face toward you and give you peace.]’ 27 “In this way they are to put my name on the people of Isra’el, so that I will bless them.” 7:1 (A: v, S: iv) On the day Moshe finished putting up the tabernacle, he anointed and consecrated it, all its furnishings, and the altar with its utensils. After anointing and consecrating them, 2 the leaders of Isra’el, who were heads of their father’s clans, made an offering. These were the tribal leaders in charge of those counted in the census. 3 They brought their offering before Adonai, six covered wagons and twelve oxen — a wagon for every two leaders and for each an ox — and presented them in front of the tabernacle. 4 Adonai said to Moshe, 5 “Receive these from them; they are to be used for the service in the tent of meeting. Give them to the L’vi’im, to each as needed for his duties.” 6 So Moshe took the wagons and oxen and gave them to the L’vi’im. 7 He gave two wagons and four oxen to the descendants of Gershon, in keeping with the needs of their duties. 8 Four wagons and eight oxen he gave to the descendants of M’rari, in keeping with the needs of their duties, directed by Itamar the son of Aharon the cohen. 9 But to the descendants of K’hat he gave none, because their duties involved the holy articles, which they carried on their own shoulders. 10 The leaders brought the offering for dedicating the altar on the day it was anointed. The leaders brought their offering before the altar, 11 and Adonai said to Moshe, “They are to present their offerings to dedicate the altar, each leader on his own day.” (S: v) 12 Nachshon the son of ‘Amminadav, from the tribe of Y’hudah, presented his offering on the first day. 13 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 14 one gold pan of ten shekels [one-quarter pound], full of incense; 15 one young bull, one ram, one male lamb in its first year as a burnt offering, 16 one male goat as a sin offering, 17 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nachshon the son of ‘Amminadav. 18 On the second day N’tan’el the son of Tzu‘ar, leader of Yissakhar, presented his offering. 19 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 20 one gold pan of ten shekels [one-quarter pound], full of incense; 21 one young bull, one ram, one male lamb in its first year as a burnt offering, 22 one male goat as a sin offering, 23 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of N’tan’el the son of Tzu‘ar. 24 On the third day Eli’av the son of Helon, leader of Z’vulun, presented his offering. 25 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 26 one gold pan of ten shekels [one-quarter pound], full of incense; 27 one young bull, one ram, one male lamb in its first year as a burnt offering, 28 one male goat as a sin offering, 29 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’av the son of Helon. 30 On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Re’uven. 31 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 32 one gold pan of ten shekels [one-quarter pound], full of incense; 33 one young bull, one ram, one male lamb in its first year as a burnt offering, 34 one male goat as a sin offering, 35 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur. 36 On the fifth day was Shlumi’el the son of Tzurishaddai, leader of the descendants of Shim‘on. 37 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 38 one gold pan of ten shekels [one-quarter pound], full of incense; 39 one young bull, one ram, one male lamb in its first year as a burnt offering, 40 one male goat as a sin offering, 41 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi’el the son of Tzurishaddai. (vi) 42 On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. 43 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 44 one gold pan of ten shekels [one-quarter pound], full of incense; 45 one young bull, one ram, one male lamb in its first year as a burnt offering, 46 one male goat as a sin offering, 47 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el. 48 On the seventh day was Elishama the son of ‘Ammihud, leader of the descendants of Efrayim. 49 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 50 one gold pan of ten shekels [one-quarter pound], full of incense; 51 one young bull, one ram, one male lamb in its first year as a burnt offering, 52 one male goat as a sin offering, 53 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elishama the son of ‘Ammihud. 54 On the eighth day was Gamli’el the son of P’dahtzur, leader of the descendants of M’nasheh. 55 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 56 one gold pan of ten shekels [one-quarter pound], full of incense; 57 one young bull, one ram, one male lamb in its first year as a burnt offering, 58 one male goat as a sin offering, 59 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Gamli’el the son of P’dahtzur. 60 On the ninth day was Avidan the son of Gid‘oni, leader of the descendants of Binyamin. 61 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 62 one gold pan of ten shekels [one-quarter pound], full of incense; 63 one young bull, one ram, one male lamb in its first year as a burnt offering, 64 one male goat as a sin offering, 65 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Avidan the son of Gid‘oni. 66 On the tenth day was Achi‘ezer the son of ‘Ammishaddai, leader of the descendants of Dan. 67 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 68 one gold pan of ten shekels [one-quarter pound], full of incense; 69 one young bull, one ram, one male lamb in its first year as a burnt offering, 70 one male goat as a sin offering, 71 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achi‘ezer the son of ‘Ammishaddai. (vii) 72 On the eleventh day was Pag‘i’el the son of ‘Okhran, leader of the descendants of Asher. 73 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 74 one gold pan of ten shekels [one-quarter pound], full of incense; 75 one young bull, one ram, one male lamb in its first year as a burnt offering, 76 one male goat as a sin offering, 77 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Pag‘i’el the son of ‘Okhran. 78 On the twelfth day was Achira the son of ‘Enan, leader of the descendants of Naftali. 79 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 80 one gold pan of ten shekels [one-quarter pound], full of incense; 81 one young bull, one ram, one male lamb in its first year as a burnt offering, 82 one male goat as a sin offering, 83 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achira the son of ‘Enan. 84 This was the offering for dedicating the altar which was given by the leaders of Isra’el on the day of its anointing: twelve silver dishes, twelve silver basins and twelve gold pans. 85 Each silver dish weighed 130 shekels [three-and-a-quarter pounds] and each basin seventy shekels [one-and-three-quarters pounds]; all the silver of the vessels weighed 2,400 shekels (using the sanctuary shekel) [just over sixty pounds]. 86 The twelve gold pans, full of incense, weighed ten shekels apiece (using the sanctuary shekel) [one-quarter pound]; all the gold of the pans weighed 120 shekels [three pounds]. (Maftir) 87 The livestock for the burnt offering consisted of twelve bulls, twelve rams and twelve male lambs in their first year, with their grain offering. There were twelve male goats for a sin offering. 88 The livestock for the sacrifice of peace offerings consisted of twenty-four bulls, sixty rams, sixty male goats and sixty male lambs in their first year. This was the offering for dedicating the altar after it had been anointed. 89 When Moshe went into the tent of meeting in order to speak with Adonai, he heard the voice speaking to him from above the ark-cover on the ark for the testimony, from between the two k’ruvim; and he spoke to him.             Judges 13:2-25 Judges 13:2 There was a man from Tzor‘ah from the family of Dan, whose name was Manoach; his wife was barren, childless. 3 The angel of Adonai appeared to the woman and said to her, “Listen! You are barren, you haven’t had a child, but you will conceive and bear a son. 4 Now, therefore, be careful not to drink any wine or other intoxicating liquor, and don’t eat anything unclean. 5 For indeed you will conceive and bear a son. No razor is to touch his head, because the child will be a nazir for God from the womb. Moreover, he will begin to rescue Isra’el from the power of the P’lishtim.”6 The woman came and told her husband; she said, “A man of God came to me; his face was fearsome, like that of the angel of God. I didn’t ask him where he came from, and he didn’t tell me his name. 7 But he said to me, ‘Listen! You will conceive and bear a son, so now don’t drink any wine or other intoxicating liquor, and don’t eat anything unclean, because the child will be a nazir for God from the womb until the day he dies.’” 8 Then Manoach prayed to Adonai, “Please, Adonai, let the man of God you sent come again to us and teach us what we should do for the child who will be born.” 9 God paid attention to what Manoach said, and the angel of God came again to the woman as she sat in the field, but her husband Manoach wasn’t with her. 10 The woman hurried and ran to tell her husband, “Here! That man, the one who came to me the other day, he’s come again!” 11 Manoach got up, followed his wife, went to the man and said to him, “Are you the man who spoke to the woman?” He answered, “I am.” 12 Manoach asked, “Now, when what you said comes true, what are the guidelines for raising the child? What should be done for him?” 13 The angel of Adonai said to Manoach, “The woman should take care to do everything I said to her. 14 She shouldn’t eat anything that comes from a grapevine, she shouldn’t drink wine or other intoxicating liquor, and she shouldn’t eat anything unclean. She should do everything I ordered her to do.” 15 Manoach said to the angel of Adonai, “Please stay with us a bit longer, so that we can cook a young goat for you.” 16 The angel of Adonai said to Manoach, “Even if I do stay, I won’t eat your food; and if you prepare a burnt offering, you must offer it to Adonai.” For Manoach did not know that he was the angel of Adonai. 17 Manoach said to the angel of Adonai, “Tell us your name, so that when your words come true we can honor you.” 18 The angel of Adonai answered him, “Why are you asking about my name? It is wonderful.” 19 Manoach took the kid and the grain offering and offered them on the rock to Adonai. Then, with Manoach and his wife looking on, the angel did something wonderful — 20 as the flame went up toward the sky from the altar, the angel of Adonai went up in the flame from the altar. When Manoach and his wife saw it, they fell to the ground on their faces. 21 But the angel of Adonai did not appear again to Manoach or his wife. Then Manoach realized it had been the angel of Adonai. 22 Manoach said to his wife, “We will surely die, because we have seen God!” 23 But his wife said to him, “If Adonai had wanted to kill us, he wouldn’t have accepted a burnt offering and a grain offering from us, and he wouldn’t have shown us all this or told us such things at this time.” 24 The woman bore a son and called him Shimshon. The child grew, and Adonai blessed him. 25 The Spirit of Adonai began to stir him when he was in the Camp of Dan, between Tzor‘ah and Eshta’ol. Today's Laws & Customs: • Ethics of the Fathers: Chapter 1 It is the custom of many communities (and such is the Chabad custom) to continue the weekly study of a chapter Ethics of the Fathers ("Avot"), one chapter each Shabbat afternoon, through through the summer, until the Shabbat before Rosh Hashanahn (the first six-week cycle is completed on the six Shabbatot between Passover and Shavuot). This Shabbat, being the first Shabbat after Shavuot, we study Chapter One. Link: Ethics of the Fathers, Chapter 1 Today in Jewish History: • Passing of "Kaf Hachaim" (1939) Rabbi Yaakov Chaim Sofer, better known as the Kaf Hachaim (the name of the monumental halachic work which he authored), was born in Baghdad in 1870. In his youth he studied Torah under the Sephardic greats of the times, such as the Ben Ish Chai. In the beginning of the 20th century Rabbi Yaakov Chaim emigrated to the Land of Israel, and settled in Jerusalem. There he became renowned as a great kabbalist as well as a recognized halachic authority. He authored an eight-volume book on Jewish law, with a special focus on Jewish law and customs from a mystical viewpoint. He passed away on the 9th of Sivan in Jerusalem and was buried on the Mount of Olives. Daily Torah Study: Chumash: Naso, 7th Portion Numbers 7:84-7:89 with Rashi • English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight) Numbers Chapter 7 84This was the dedication offering of the altar presented by the chieftains on the day it was anointed; there were twelve silver bowls, twelve silver basins and twelve gold spoons. פדזֹ֣את | חֲנֻכַּ֣ת הַמִּזְבֵּ֗חַ בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ מֵאֵ֖ת נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל קַֽעֲרֹ֨ת כֶּ֜סֶף שְׁתֵּ֣ים עֶשְׂרֵ֗ה מִזְרְקֵי־כֶ֨סֶף֙ שְׁנֵ֣ים עָשָׂ֔ר כַּפּ֥וֹת זָהָ֖ב שְׁתֵּ֥ים עֶשְׂרֵֽה: on the day it was anointed: On the day it was anointed, he brought the offering. So what is the meaning of “after it was anointed” (verse 88)? That it was first anointed and then he brought an offering, or [perhaps] “after it was anointed” means: after some time later [i.e., a while after it was anointed], and “on the day it was anointed” [does not mean that it was offered on the day it was anointed, but it] comes only to tell us that it was anointed by day? [However,] when Scripture says, “on the day they were anointed” (Lev. 7:36), we have already learned that it was anointed by day. So what does “on the day it was anointed” [here] teach us? That on the day it was anointed, he brought the offering. — [Sifrei Naso 1:159]. ביום המשח אותו: בו ביום שנמשח הקריב, ומה אני מקיים אחרי המשח, שנמשח תחלה ואחר כך הקריב. או אחרי המשח לאחר זמן, ולא בא ללמד ביום המשח אלא לומר שנמשח ביום, כשהוא אומר (ויקרא ז, לו) ביום משחו אותם, למדנו שנמשח ביום, ומה תלמוד לומר ביום המשח אותו, ביום שנמשח הקריב: twelve silver bowls: [The total is recorded here to show that] these were the very same ones that were donated, and no disqualifying factor happened to them. - [Sifrei Naso 1:160]. קערת כסף שתים עשרה: הם הם שהתנדבו ולא אירע בהם פסול: 85The weight of each silver bowl was one hundred and thirty [shekels], and that of each basin was seventy [shekels]; all the silver of the vessels weighed in total two thousand four hundred [shekels] according to the holy shekel. פהשְׁלשִׁ֣ים וּמֵאָ֗ה הַקְּעָרָ֤ה הָֽאַחַת֙ כֶּ֔סֶף וְשִׁבְעִ֖ים הַמִּזְרָ֣ק הָֽאֶחָ֑ד כֹּ֚ל כֶּ֣סֶף הַכֵּלִ֔ים אַלְפַּ֥יִם וְאַרְבַּע־מֵא֖וֹת בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ: [The weight of] each silver bowl was one hundred and thirty [shekels]: What does this teach us? Since Scripture says [in the account of the donation of each chieftain]: “weighing one hundred and thirty shekels,” but it does not specify which type of shekel, therefore, [Scripture] repeats it here, and includes them all: “all the silver of the vessels… according to the holy shekel.” - [Sifrei Naso 1:160]. שלשים ומאה הקערה האחת וגו': מה תלמוד לומר, לפי שנאמר שלשים ומאה משקלה, ולא פירש באיזו שקל, לכך חזר ושנאה כאן, וכלל בכולן כל כסף הכלים בשקל הקדש: all the silver of the vessels: This teaches you that all the vessels of the sanctuary were of precise weight; whether weighed individually or collectively, there was neither more nor less [than the specified amount]. — [Sifrei Naso 1:160] כל כסף הכלים וגו': למדך שהיו כלי המקדש מכוונים במשקלן, שוקלן אחד אחד ושוקלן כולן כאחד, לא ריבה ולא מיעט: 86Twelve gold spoons filled with incense; each spoon weighing ten [shekels] according to the holy shekel; all the gold spoons totaled one hundred and twenty shekels. פוכַּפּ֨וֹת זָהָ֤ב שְׁתֵּֽים־עֶשְׂרֵה֙ מְלֵאֹ֣ת קְטֹ֔רֶת עֲשָׂרָ֧ה עֲשָׂרָ֛ה הַכַּ֖ף בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ כָּל־זְהַ֥ב הַכַּפּ֖וֹת עֶשְׂרִ֥ים וּמֵאָֽה: Twelve gold spoons: Why is this said? For it says [in the account of the donation of each chieftain]: “One spoon [weighing] ten gold [shekels].” [Does this mean that] it was made of gold and it weighed ten silver shekels? Or [does it mean] that it was a silver spoon weighing ten gold shekels-for the weight of the gold shekels is not the same as the weight of silver ones? Therefore, Scripture tells us: “Gold spoons”-they were [made] of gold. — [Sifrei Naso 1:161] כפות זהב שתים עשרה: למה נאמר, לפי שנאמר כף אחת עשרה זהב, היא של זהב, ומשקלה עשרה שקלים של כסף, או אינו אלא כף אחת של כסף ומשקלה עשרה שקלי זהב, ושקלי זהב אין משקלם שוה לשל כסף, תלמוד לומר כפות זהב, של זהב היו: 87The total of the cattle for the burnt offerings was twelve bulls, twelve rams, and twelve lambs in their first year with their meal offerings. And [there were] twelve young he goats for sin offerings. פזכָּל־הַבָּקָ֨ר לָֽעֹלָ֜ה שְׁנֵ֧ים עָשָׂ֣ר פָּרִ֗ים אֵילִ֤ם שְׁנֵֽים־עָשָׂר֙ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנֵ֥ים עָשָׂ֖ר וּמִנְחָתָ֑ם וּשְׂעִירֵ֥י עִזִּ֛ים שְׁנֵ֥ים עָשָׂ֖ר לְחַטָּֽאת: 88The total of cattle for the peace offerings was twenty four oxen, sixty rams, sixty he goats, and sixty lambs in their first year. This was the dedication offering for the altar, after it was anointed. פחוְכֹ֞ל בְּקַ֣ר | זֶ֣בַח הַשְּׁלָמִ֗ים עֶשְׂרִ֣ים וְאַרְבָּעָה֘ פָּרִים֒ אֵילִ֤ם שִׁשִּׁים֙ עַתֻּדִ֣ים שִׁשִּׁ֔ים כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה שִׁשִּׁ֑ים זֹ֚את חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ אַֽחֲרֵ֖י הִמָּשַׁ֥ח אֹתֽוֹ: 89When Moses would come into the Tent of Meeting to speak with Him, he would hear the voice speaking to him from the two cherubim above the covering which was over the Ark of Testimony, and He spoke to him. פטוּבְבֹ֨א משֶׁ֜ה אֶל־אֹ֣הֶל מוֹעֵד֘ לְדַבֵּ֣ר אִתּוֹ֒ וַיִּשְׁמַ֨ע אֶת־הַקּ֜וֹל מִדַּבֵּ֣ר אֵלָ֗יו מֵעַ֤ל הַכַּפֹּ֨רֶת֙ אֲשֶׁר֙ עַל־אֲרֹ֣ן הָֽעֵדֻ֔ת מִבֵּ֖ין שְׁנֵ֣י הַכְּרֻבִ֑ים וַיְדַבֵּ֖ר אֵלָֽיו: When Moses would enter: [When there are] two contradictory verses, the third one comes and reconciles them. One verse says, “the Lord spoke to him from the Tent of Meeting” (Lev. 1:1), and that implies outside the curtain, whereas another verse says,“and speak to you from above the ark cover” (Exod. 25:22) [which is beyond the curtain]. This [verse] comes and reconciles them: Moses came into the Tent of Meeting, and there he would hear the voice [of God] coming from [between the cherubim,] above the ark cover. - [Sifrei Naso 1:162] ובבא משה: שני כתובים המכחישים זה את זה, בא שלישי והכריע ביניהם. כתוב אחד אומר (ויקרא א, א) וידבר ה' אליו מאהל מועד, והוא חוץ לפרכת, וכתוב אחד אומר (שמות כה, כב) ודברתי אתך מעל הכפרת, בא זה והכריע ביניהם, משה בא אל אהל מועד ושם שומע את הקול הבא מעל הכפרת: from between the two cherubim: The voice emanated from heaven to [the area] between the two cherubim, and from there it went out to the Tent of Meeting. — [Sifrei Naso 1:162] מבין שני הכרובים: הקול יוצא מן השמים לבין שני הכרובים ומשם יצא לאהל מועד: speaking to him: Heb. מִדַּבֵּר. [The word מִדַּבֵּר] is similar to מִתְדַּבֵּר [the reflexive form, literally,] “speaking to itself.” It is out of reverence for the Most High to express it in this way. [The voice] would speak to itself, and Moses would listen to it. מדבר: כמו מתדבר, כבודו של מעלה לומר כן מדבר בינו לבין עצמו, ומשה שומע מאליו: and He spoke to Him: [Thus] excluding Aaron from the [Divine] statements. וידבר אליו: למעט את אהרן מן הדברות: He would hear the voice: I might think it was in an undertone. Therefore, Scripture teaches us:“the voice”-the very voice which spoke with him at [Mount] Sinai, [which was loud and clear]. But when it [the voice] reached the entrance, it stopped and did not proceed outside the tent. וישמע את הקול: יכול קול נמוך, תלמוד לומר את הקול, הוא הקול שנדבר עמו בסיני, וכשמגיע לפתח היה נפסק, ולא היה יוצא חוץ לאהל Tehillim: Psalms  Chapters 49 - 54 • Hebrew text • English text Chapter 49 This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth. 1. For the Conductor, by the sons of Korach, a psalm. 2. Hear this, all you peoples; listen, all you inhabitants of the world; 3. sons of common folk and sons of nobility, rich and poor alike. 4. My mouth speaks wisdom, and the thoughts of my heart are understanding. 5. I incline my ear to the parable; I will unravel my riddle upon the harp. 6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me. 7. There are those who rely on their wealth, who boast of their great riches. 8. Yet a man cannot redeem his brother, nor pay his ransom to God. 9. The redemption of their soul is too costly, and forever unattainable. 10. Can one live forever, never to see the grave? 11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others- 12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands. 13. But man will not repose in glory; he is likened to the silenced animals. 14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah. 15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode. 16. But God will redeem my soul from the hands of the grave, for He will take me, Selah. 17. Do not fear when a man grows rich, when the glory of his house is increased; 18. for when he dies he will take nothing, his glory will not descend after him. 19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself. 20. He will come to the generation of his forefathers; they shall not see light for all eternity. 21. Man [can live] in glory but does not understand; he is likened to the silenced animals. Chapter 50 This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin. 1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting. 2. Out of Zion, the place of perfect beauty, God appeared. 3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent. 4. He will call to the heavens above, and to the earth, to avenge His people: 5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.” 6. Then the heavens declared His righteousness, for God is Judge forever. 7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God. 8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me. 9. I do not take oxen from your house, nor goats from your pens; 10. for every beast of the forest is Mine, the cattle of a thousand mountains. 11. I know every bird of the mountains, and the crawling creatures of the field are in My possession. 12. Were I hungry, I would not tell you, for the world and everything in it is mine. 13. Do I eat the flesh of bulls, or drink the blood of goats? 14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High, 15. and call to Me on the day of distress; I will free you, and you will honor Me. 16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips? 17. For you hate discipline, and throw My words behind you. 18. When you see a thief you run with him, and your lot is with adulterers. 19. You sent forth your mouth for evil, and attach your tongue to deceit. 20. You sit down to talk against your brother; your mother's son you defame. 21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes. 22. Understand this now, you who forget God, lest I tear you apart and there be none to save you. 23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God." Chapter 51 This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions. 1. For the Conductor, a psalm by David, 2. when Nathan the prophet came to him after he had gone to Bathsheba. 3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions. 4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin. 5. For I acknowledge my transgressions, and my sin is always before me. 6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment. 7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me. 8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things. 9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow. 10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice. 11. Hide Your face from my sins, and erase all my trespasses. 12. Create in me a pure heart, O God, and renew within me an upright spirit. 13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me. 14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity. 15. I will teach transgressors Your ways, and sinners will return to You. 16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness. 17. My Lord, open my lips, and my mouth shall declare Your praise. 18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings. 19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain. 20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem. 21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar. Chapter 52 David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him. 1. For the Conductor, a maskil by David, 2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.” 3. Why do you boast with evil, O mighty one? God's kindness is all day long. 4. Your tongue devises treachery; like a sharpened razor it works deceit. 5. You love evil more than good, falsehood more than speaking righteousness, Selah. 6. You love all devouring words, a deceitful tongue. 7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever. 8. The righteous will see it and be awed, and they will laugh at him: 9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.” 10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever. 11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones. Chapter 53 This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God). 1. For the Conductor, on the machalat,1 a mas-kil2 by David. 2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good. 3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God. 4. But they all regressed together; they have become corrupt; there is none who does good, not even one. 5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize. 6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them. 7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice. Footnotes 1.A musical instrument (Rashi). 2.A psalm intended to enlighten and impart knowledge(Metzudot). Chapter 54 A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time. 1. For the Conductor, with instrumental music, a maskil by David, 2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!” 3. O God, deliver me by Your Name, and vindicate me by Your might. 4. God, hear my prayer, listen to the words of my mouth. 5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah. 6. Behold, God is my helper; my Lord is with those who support my soul. 7. He will repay the evil of my watchful enemies; destroy them by Your truth. 8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good. 9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy. Tanya: Shaar Hayichud Vehaemunah, Chapter 2 • English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class Shabbat, Sivan 9, 5777 · June 3, 2017 Today's Tanya Lesson Shaar Hayichud Vehaemunah, Chapter 2 AUDIO & VIDEO CLASSES     • VIDEO CLASS: Rabbi Yehoshua B. Gordon   Watch • Listen   • AUDIO CLASS: Rabbi Manis Freidman   Listen • Download MP3 In his opening chapter the Alter Rebbe explained that the Divine life-force which brings all creatures into existence must constantly be present within them, in order to recreate and revivify them on an ongoing basis. Were this life-force to forsake any created being for even one brief moment, it would revert to a state of utter nothingness, as before the creation of the universe. והנה מכאן תשובת המינים From the foregoing, the answer to the heretics [may be deduced], וגילוי שורש טעותם הכופרים בהשגחה פרטית ובאותות ומופתי התורה and there is exposed the root of the error of those who are deemed heretics not because they deny that G‑d created the world, but because they deny individual Divine Providence and the signs and miracles recorded in the Torah. Why do they deny this, when they readily admit that G‑d created the world? It is because: שטועים בדמיונם הכוזב They err in their false analogy, and the outcome would be quite different from what they imagine even if they were justified in their analogy, שמדמין מעשה ה׳, עושה שמים וארץ, למעשה אנוש ותחבולותיו in comparing the work of G‑d, the Creator of heaven and earth, to the work of man and his schemes. כי כאשר יצא לצורף כלי, שוב אין הכלי צריך לידי הצורף For, when a silversmith has completed a vessel, that vessel is no longer dependent upon the hands of the smith, כי אף שידיו מסולקות הימנו, והולך לו בשוק, הכלי קיים בתבניתו וצלמו ממש, כאשר יצא מידי הצורף and even when his hands are removed from it and he goes his way, the vessel remains in exactly the same image and form as when it left the hands of the smith. כך מדמין הסכלים הללו מעשה שמים וארץ In the same way do these fools conceive the creation of heaven and earth. They imagine that heaven and earth, once created, no longer need their Creator. They therefore deny individual Divine Providence and the signs and miracles recorded in the Torah, inasmuch as these indicate that G‑d continues to be involved with creation, and from time to time chooses to change the course of nature through miraculous means. אך טח מראות עיניהם ההבדל הגדול שבין מעשה אנוש ותחבולותיו, שהוא יש מיש But their eyes are covered, so that they do not see the great difference between the work of man and his machinations, which consists of [making] one existent thing out of [another, already] existent thing, רק שמשנה הצורה והתמונה, מתמונת חתיכת כסף לתמונת כלי merely changing the form and appearance, e.g., from an ingot of silver to a vessel — Man’s work merely consists of shaping a preexisting mass. Moreover, even the new appearance already existed in potentia, for the nature of physical matter such as silver is such, that it may be extended and bent and made to assume different shapes and forms. Thus, in reality the craftsman did not change the matter at all. Hence, once he finishes shaping his artifact he can leave it to its own devices, secure in the knowledge that it does not need him any more. The above-mentioned misguided thinkers fail to see the difference between the activities of the craftsman — למעשה שמים וארץ, שהוא יש מאין and the making of heaven and earth, which is creatio ex nihilo. Before heaven and earth were created they simply did not exist; only after they were created did they come into being as existing entities. Their being is thus something utterly novel, something which previously had not existed at all. In such a situation, the Alter Rebbe will soon conclude, the creative force which brings them into existence must constantly recreate them in order for them to exist. Were this force to withdraw for even the briefest moment, creation would revert to nothingness. והוא פלא גדול יותר מקריעת ים סוף, על דרך משל This — creatio ex nihilo — is [even] more wondrous than, for example, the splitting of the Red Sea.1 שהוליך ה׳ את הים ברוח קדים עזה כל הלילה For then, G‑d drove back the sea by a strong east wind all the night, i.e., the G‑dly force that split the sea clothed itself in the wind, ויבקעו המים, ונצבו כמו נד וכחומה and the waters were split and not merely ceased their flow, but stood upright as a wall. ואילו הפסיק ה׳ את הרוח, כרגע היו המים חוזרים ונגרים במורד כדרכם וטבעם If G‑d had stopped the wind, the waters would have instantly flowed downward, as is their way and nature, ולא קמו כחומה, בלי ספק and undoubtedly they would not have stood upright like a wall, אף שהטבע הזה במים גם כן נברא ומחודש יש מאין even though this nature of water [to flow downward] is also newly created ex nihilo, As the Rebbe points out, the Alter Rebbe means to say that not only is water itself a creation ex nihilo, but the nature of water to flow downward is also created ex nihilo. When the mighty wind caused the water to stand like a wall, nothing was newly created ex nihilo, yesh me‘ayin; this was no more than a case of yesh miyesh: one existent state (the fluidity of water) was merely replaced by another existent state (its ability to remain upright). Nevertheless, since the ability of water to stand rock-like is something novel, the force that is responsible for this novelty — even though this novelty involves no more than a progression from one yesh to another — must constantly cause it to come about; the moment it ceases to do so the novel event is arrested. We thus see that the fluidity of water is not intrinsic to its essence. (By way of contrast, the fact that a created being occupies space, for example, is an essential characteristic that does not require separate creation ex nihilo.) In order for water to be fluid a distinct act of creation ex nihilo is required. The Alter Rebbe makes this point by citing the contrasting case of a stone wall, which stands upright, independently of any external force. שהרי חומת אבנים נצבת מעצמה בלי רוח, רק שטבע המים אינו כן for a stone wall stands erect by itself without [the assistance of] the wind, but the nature of water is not so. Since water by nature does not stand upright but flows downward, an additional degree of creation ex nihilo is called for if it is to do otherwise. The above demonstrates that the Divine force that clothed itself in the wind did not have to create yesh me‘ayin, a newly existent being within creation: it merely had to change one yesh to another yesh, one form of existence to another — the natural property of fluidity to the natural property of standing erect. Nevertheless, even in such a situation, since a radical degree of change is involved, it is necessary for the power causing the change to effect the change unremittingly. Surely, then, the Alter Rebbe soon concludes, with regard to the creation of the world, which comes into being absolutely ex nihilo, the activating force of the Creator must continuously be present in the created universe, providing it with life and existence. Indeed, were it not to be constantly present, the universe would revert to absolute nothingness. Thus, even those who mistakenly compare G‑d’s creation to the works of man should also realize that an act that effects a radical change in a preexisting entity (e.g., causing water to assume the properties of a wall) requires that the activating force renew its effect continuously. This in itself should suffice to demonstrate that the activating force of the Creator must continuously revivify creation. We thus see that not only is the analogy of the heretics false, for one cannot meaningfully compare G‑d’s creation and the works of man, but even according to their view, a situation which requires radical change in a created being necessitates the constant input of the animating force. וכל שכן וקל וחומר בבריאת יש מאין, שהיא למעלה מהטבע והפלא ופלא יותר מקריעת ים סוף How much more so is it in the creation of something out of nothing, which transcends nature, and is far more miraculous than the splitting of the Red Sea, על אחת כמה וכמה שבהסתלקות כח הבורא מן הנברא, חס ושלום, ישוב הנברא לאין ואפס ממש that surely with the withdrawal of the power of the Creator from the thing created, G‑d forbid, the created being would revert to naught and utter non-existence. אלא צריך להיות כח הפועל בנפעל תמיד להחיותו ולקיימו Rather,2 the activating force of the Creator must continuously be present in the thing created to give it life and existence. והן הן בחינת אותיות הדבור מעשרה מאמרות שבהם נבראו [Activating forces such as the above] are the selfsame letters of speech [that constitute] the Ten Utterances by which [all beings] were created. This is why the above-quoted verse states, “Forever, O G‑d, Your word stands in the heavens.” G‑d’s speech, which is the force that brings a created being into existence, must be present there forever, so as to give it life and existence. --ועל זה נאמר: ואתה מחיה את כולם. אל תקרי מחיה אלא מהוה, דהיינו יש מאין Concerning this Scripture says,3 “and You give life to them all.” I.e., G‑d provides the heavens and earth and all the creatures found within them, with life. Read not “give life,” but “bring into being,” i.e., ex nihilo. It is written in Reishit Chochmah, as well as in the Shaloh (Shaar HaOtiot, pp. 48b, 70a), that although the verse uses the phrase “give life,” this does not mean that G‑d only provides created beings with life, in the way that the soul animates the already-existent body. Rather, the verse implies that this provision of life also serves to create them and to be responsible for their continued existence. ואתה הן בחינת האותיות מאל״ף עד תי״ו The word אתה (“You”) indicates all the letters from alef, the first letter of the Hebrew alphabet, to tav, the final letter of the alphabet, והה״א היא ה׳ מוצאות הפה, מקור האותיות and the letter hei of the same word alludes to the five organs of verbal articulation, i.e., the larynx, palate, tongue, teeth and lips, which are the source of the letters. This, then, is the meaning of the phrase, “and You (אתה) give life to them all.” The spiritual letters that emanate from the five supernal organs of verbal speech, provide life ex nihilo to the whole of the created universe. ואף שאין לו דמות הגוף Although He has no bodily likeness,4 How, then, can we speak of letters existing in the worlds above, and indeed add that it is through them that creation takes place ex nihilo? הרי מקרא מלא דבר הכתוב: וידבר ה׳, ויאמר ה׳ yet Scripture itself explicitly applies [to Him anthropomorphic terms such as] “G‑d spoke” or “G‑d said,” thereby ascribing to Him letters and speech, והיא בחינת התגלות הכ״ב אותיות עליונות לנביאים and this — the meaning of “G‑d spoke” or “G‑d said” — is the revelation of the twenty-two supernal letters to the Prophets. ומתלבשות בשכלם והשגתם במראה הנבואה [These supernal letters] are enclothed in the intellect and comprehension which is to be found in their prophetic vision, וגם במחשבתם ודיבורם, כמו שכתוב: רוח ה׳ דבר בי, ומלתו על לשוני [and are enclothed] as well in their thought and speech, as it is written,5 “The spirit of G‑d spoke within me, and His word is upon my tongue,” וכמו שאמר האריז״ל בשער הנבואה as has been explained by the AriZal (in Shaar HaNevuah). Clearly, there exist letters and speech above which are capable of being garbed in the thought and speech of the Prophets. וכעין זה היא התלבשות האותיות בברואים, כדכתיב: בדבר ה׳ שמים נעשו, וברוח פיו כל צבאם Similar to this is the investment of the letters in created things, as it is written,6 “By the word of G‑d were the heavens made, and by the breath of His mouth all their host,” רק שהיא על ידי השתלשלות רבות ועצומות except that [the enclothing of the letters in created beings] comes about through numerous and powerful descents, עד שיורדות לעשיה גופנית until [the letters] reach the corporeal World of Asiyah, which contains corporeal beings, מה שאין כן השגת הנביאים היא באצילות המתלבשת בעולם הבריאה whereas the apprehension of the Prophets is in the World of Atzilut as it becomes clothed in the World of Beriah. It is from this lofty level that the spirit of prophecy descends upon the Prophets. In similar fashion, the supernal letters descend and are invested within created beings, providing them with life and creating them ex nihilo. FOOTNOTES 1. Shmot 14:21-22; 15:8. 2. Cf. Kuzari III, 11. 3. Nechemiah 9:6. 4. Rambam, Hilchot Yesodei HaTorah 1:7-12. 5. II Shmuel 23:2. 6. Tehillim 33:6. Rambam: • Sefer Hamitzvot: English Text | Hebrew Text Audio: Listen | Download | Video Class Shabbat, Sivan 9, 5777 · June 3, 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 98 Ritual Impurity of Food and Drink We are commanded regarding food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.] Full text of this Mitzvah » Ritual Impurity of Food and Drink Ritual Impurity of Food and Drink Positive Commandment 98 Translated by Berel Bell The 98th mitzvah is that we are commanded to rule according to the appropriate laws regarding the tumah of food and drink.1 This mitzvah includes all the laws of tumas ochlin u'mashkin.2 Footnotes 1.Lev. 11:34. 2.See Hilchos Ochlin 1:1-4. • 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 20 English Text | Hebrew Text Audio: Listen | Download | Video Class Malveh veLoveh - Chapter 20 1 When a person owes many debts, the person whose debt was made first has the right to expropriate property first - from the borrower himself and from his creditors. If a later creditor expropriated property before the first creditor, the first creditor may expropriate it from him. For the person whose debt was established first acquires the property. To what does the above apply? To landed property that the borrower possessed at the time that he took the loan. When, however, he purchased landed property after borrowing from many creditors, no one is granted precedence over the others, even if the borrower wrote to each one in the promissory note: "The property that I will purchase in the future is on lien to you." Instead, all are equal, and whoever comes first and expropriates the property acquires it, even if he was the last to make the loan.אמי שיש לו חובות הרבה כל שקדם חובו גובה תחלה בין מן הלוה עצמו בין מן הלקוחות, ואם קדם האחרון וגבה מוציאים מידו שכל שקדם חובו זכה, בד"א בקרקעות שהיו לו בעת שלוה אבל הקרקעות שקנה אחר שלוה מבעלי חובות הרבה אע"פ שכתב לכל אחד מהן מה שאני עתיד לקנות משועבד לך אין בהן דין קדימה אלא כולן שוין וכל שקדם וגבה זכה אע"פ שהוא אחרון. 2 When a borrower writes in the promissory note: "What I will acquire in the future is on lien to you," afterwards purchases a field and then borrows from another person, the field is on lien to the first lender. He has the right to expropriate it first. Similar principles apply even if there are 100 creditors. There is no concept of precedence with regard to the expropriation of movable property. Instead, whoever comes first and expropriates it acquires it, even if he was the last to make the loan. If another person came and seized possession of movable property belonging to this debtor in order to acquire the property on behalf of one of the creditors, that person does not acquire the property. The rationale is that a person who seizes property on behalf of a creditor in a situation where a loss is caused to another person does not acquire it. If, however, seizing it would not cause a loss to other people, he does acquire it for him. Similarly, if the borrower tells him: "Acquire this article on behalf of so-and-so," he acquires it for him. None of the other creditors can expropriate this movable property, because another person has already acquired it.בלוה וכתב לו שאני עתיד לקנות משועבד לך ואחר כך קנה שדה וחזר ולוה מאחר הרי השדה משועבד לראשון והוא קודם לגבות, וכן אפילו היו מאה אין דין קדימה במטלטלין אלא כל שקדם וגבה מהן זכה אע"פ שהוא אחרון, קידם אחד משאר אדם ותפס מן המטלטלין של זה כדי לזכות לאחד מבעלי חובות לא זכה שכל התופס לבעל חוב במקום שיש עליו חוב לאחרים לא קנה, אבל אין עליו חוב לאחרים קנה לו, וכן אם אמר לו הלוה זכה בחפץ זה לפלוני זכה לו ואין אחד מבעלי חובות יכולין לגבות מאלו המטלטלין שכבר זכה בהן אחר. 3 When promissory notes are all dated on the same date - or at the same hour, in a place where the hours are mentioned - whichever creditor comes first and expropriates property, whether landed property or movable property, acquires it.גשטרות שזמן כולן יום אחד או שעה אחת במקום שכותבין שעות כל שקדם מהן וגבה בין קרקע בין מטלטלין זכה. 1 4 The ensuing laws apply when creditors whose promissory notes are dated on the same date all come to expropriate property together, or when creditors whose promissory notes were dated before one another come to expropriate movable property, for there is no concept of precedence with regard to movable property, or creditors come to expropriate property that the borrower purchased after taking the loan dated last, and the property the borrower possesses is not sufficient to enable each one to collect the debt that is owed to them. How is the property divided? If when the property is divided in equal portions according to the number of creditors, the person owed the least will receive the amount owed him or less, the property is divided into that number of equal portions. If dividing the property into equal portions would give the person owed the least more than he is owed, this is what should be done: We divide the sum equally among the creditors so that the person owed the least will receive the money that he is owed. He then withdraws. The remaining creditors then divide the balance of the debtor's resources in the following manner. What is implied? A person owed three debts: one of a maneh, one for 200 and one for 300. If all the resources of the debtor total 300 zuz, they are divided 100 for each. Similarly, if his resources are less than 300, they should be divided equally among the three. If his resources total more than 300 zuz, the 300 should be divided equally and then the person owed 100 should withdraw. The remaining money should be divided equally in this same manner. What is implied? If the debtor's resources total 500 or less, the 300 should be divided equally, and then the person owed 100 should withdraw. The balance of 200 or less should then be divided equally among the remaining creditors, and then the second one withdraws. If the debtor's resources total 600, the 300 should be divided equally, and then the person owed 100 should withdraw. They then divide 200 between the two equally, and then the second one withdraws. The 100 that remain should then be given to the person owed 300; he thus receives only 300. The debtor's resources should be divided according to this pattern even if there are 100 creditors, if they come to divide the resources at the same time. There are, however, Geonim who rule that the resources should be divided in proportion to the amount owed each creditor.דבאו כולן ביחד לגבות, וכן בעלי חובות שכל אחד מהן קודם לזמן חבירו שבאו לגבות מן המטלטלין שהרי אין בהן דין קדימה, או שבאו לגבות מקרקע שקנה הלוה לאחר שלוה מן האחרון שבהן ואין בנכסים כדי שיגבה כל אחד מהן את חובו מחלקין ביניהן, כיצד חולקין אם כשיתחלק הממון הנמצא על מנינם יגיע לפחות שבהן כשיעור חובו או פחות חולקים לפי מנינם בשוה, ואם יגיע לפחות שבהם יותר על חובו חולקים מכל הממון ביניהם כדי שיגיע לפחות שבהם כשיעור חובו וחוזרין הנשארים מבעלי חובות וחולקין היתר ביניהן כדרך הזאת, כיצד היו ג' חובות של זה מנה ושל זה מאתים ושל זה ג' מאות אם היה כל הנמצא ג' מאות נוטלין מאה מאה, וכן אם נמצא שם פחות מג' מאות חולקין בשוה, נמצא שם יתר על ג' מאות חולקין ג' מאות בשוה ויסתלק בעל המאה ושאר הממון חולקין אותו השנים על אותה הדרך, כיצד נמצאו שם ה' מאות או פחות חולקין ג' מאות בשוה ויסתלק האחד וחוזרין וחולקין המאתים או הפחות בשוה ויסתלק השני, נמצא שם שש מאות חולקין שלש מאות בשוה ויסתלק בעל המנה וחוזרין וחולקין המאתים בין השנים בשוה ויסתלק בעל המאתים, ונותנין המאה הנשארים לבעל השלש מאות ונמצא בידו שלש מאות בלבד, ועל דרך זו חולקין אפילו הן מאה כשיבאו לגבות כאחת, ויש מן הגאונים שהורו שחולקין לפי ממונם. 2 5 The fact that a promissory note is not dated correctly creates difficulties for its bearer. For example, Reuven and Shimon each possess a promissory note, stating that Levi owes them money. The promissory note possessed by Reuven is dated Nissan 5, and that possessed by Shimon is dated Nissan, without specifying a day. Levi possesses only one field that is not equal in value to the debts owed them both. Reuven is allowed to take possession of the field, for perhaps the promissory note owed Shimon was signed at the end of Nissan. Similarly, Shimon cannot expropriate a field that was sold by Levi from lyyar or afterwards. For the purchaser will tell him: "Perhaps the date of your promissory note is the first of Nissan. There is a field that was not sold at that time in the possession of Reuven. Expropriate it and then let Reuven, whose promissory note is dated after yours, come and expropriate the field from me." Therefore, if Reuven and Shimon write each other a document granting power of attorney, they may expropriate a field that was sold after lyyar using both vantage points. Similar laws apply if Levi sold one field twice, composing separate deeds of sale for Reuven and for Shimon, with one dated on the first of Nissan and one Nissan, without specifying a day.הראובן ושמעון לכל אחד משניהם שטר חוב על לוי ראובן שטרו בה' בניסן ושמעון שטרו בניסן סתם והרי יש ללוי שדה שאינה כדי חוב של שניהם מורידין לתוכה ראובן שמא שטרו של שמעון בסוף ניסן היה, וכן אין שמעון יכול לטרוף מאייר ואילך שהרי הלוקח אומר לו שמא באחד בניסן הוא זמנו של שטרך והרי שדה בת חורין ביד ראובן שתגבה אותה ויבא ראובן שהוא אחר זמנך והוא שיש לו לטרוף ממנו, לפיכך אם כתבו הרשאה זה לזה טורפין מאייר ואילך מכל צד, והוא הדין בראובן ושמעון שמכר להן לוי שדה אחת בשני שטרות שטרו של זה בחמשה בניסן ושטרו של זה בניסן סתם. • 3 Chapters A Day: Tum'at Okhalin Tum'at Okhalin - Chapter 1, Tum'at Okhalin Tum'at Okhalin - Chapter 2, Tum'at Okhalin Tum'at Okhalin - Chapter 3 English Text | Hebrew Text Audio: Listen | Download | Video Class Tum'at Okhalin - Chapter 1 Introduction to Hilchos Tum'at Okhalin Included in this text is one positive commandment: The laws of the impurity that affects liquids and foods and what makes them fit to contract it. This mitzvah is explained in the ensuing chapters. הלכות טומאת אוכלין - הקדמה הלכות טומאת אוכלין מצות עשה אחת והיא דין טומאת אוכלין ומשקין והכשרן וביאור מצוה זו בפרקים אלו: 1 All foods that are designated for human consumption, e.g., bread, meat, grapes, olives, and the like, are susceptible to ritual impurity. All foods that are not designated for human consumption are pure and are not susceptible to ritual impurity unless one had a specific intent and set them aside for human consumption. No foods are susceptible to ritual impurity unless it was first dampened with one of the seven liquids. This dampening is referred to as hechsher. These concepts are derived from Leviticus 11:38 which states: "When water will be placed on a seed...."אכל אוכל המיוחד למאכל אדם כגון לחם ובשר וענבים וזיתים וכיוצא בהן מקבל טומאה וכל שאינו מיוחד למאכל אדם ה"ז טהור ואינו מקבל טומאה אא"כ חישב עליו וייחדו למאכל אדם וזה וזה אינו מקבל טומאה עד שיבלל תחילה באחד משבעה משקין וזהו הנקרא הכשר שנאמר וכי יותן מים על זרע: 2 These are the seven liquids that make foods susceptible to impurity: water, dew, oil, wine, milk, blood, and honey. They do not make foods susceptible to impurity unless they fall upon them as desired by the owner. Nor may they be squalid, for squalid liquids do not make food fit to contract impurity. Once food has been made susceptible to ritual impurity, it retains that status after it is dry, with no liquid on it.בואלו הן השבעה משקין שמכשירין את האוכלין לטומאה: המים והטל והשמן והיין והחלב והדם והדבש ואינן מכשירין עד שיפלו על האוכלין ברצון הבעלים ולא יהיו סרוחין שהמשקה הסרוח אינו מכשיר וכיון שהוכשר האוכל אע"פ שיבש והרי הוא נגוב הרי זה מקבל טומאה: 3 When food has been dampened with fruit juice, e.g., berry juice or pomegranate juice, even though it is wet and was touched by a zav or the flesh of a corpse, it is pure, because it was not made susceptible to impurity by one of the seven liquids.גאוכל שהיה בלול במי פירות כגון מי תותים ורמונים אף על פי שהוא בלול ונגע בו הזב או בשר המת הרי הוא טהור מפני שלא הוכשר באחד משבעה המשקין: 4 Only the seven liquids that we mentioned are considered liquids that are susceptible to ritual impurity. Other fruit juices, by contrast, neither make foods susceptible to ritual impurity, nor do they contract ritual impurity themselves at all.דאין שם משקה שמקבל טומאה אלא שבעת המשקין שמנינו בלבד אבל שאר מי פירות כדרך שאין מכשירין כך אין מקבלין טומאה כלל: 5 When grapes and olives have not reached a third of their maturity, the liquids they produce do not make foods susceptible to ritual impurity, nor are these liquids themselves susceptible to ritual impurity. Instead, they are like other fruit juices and they are pure forever.הזיתים וענבים שלא הביאו שליש משקין היוצאין מהן אינן מכשירין ולא מקבלין טומאה אלא הרי הן כשאר מי פירות שהן טהורין לעולם: 6 The following herbs are not susceptible to ritual impurity even though people eat them. The rationale is that they are not eaten to receive benefit from them as independent entities, but because they impart flavor, aroma, or appearance to other foods. They include: ginger, aldartzini, the primary spices, asafetida root, asafetida, pepper, or safflower. Similar laws apply with regard to all analogous substances.ואלו דברים שאינן מקבלין טומאה אע"פ שבני אדם אוכלין אותן לפי שאינן נאכלין להנאת גופן אלא מפני שנותנין טעם במאכלות או מפני הריח או המראה ואלו הן: הקושט והחמס וראשי בשמים והתיאה והחלתית והפלפלין וחלות חריע וכן כל כיוצא בהן: 7 Dill can be assumed to be used to be eaten itself like other vegetables of the field. If it is intended to flavor a cooked dish, it does not contract the impurity of foods. Once dill has imparted flavor to a cooked dish, it is considered as a waste product and it does not contract the impurity of foods.זהשבת סתמו לאכילת גופו כשאר ירקות שדה ואם חשב עליו לקדירה אינו מתטמא טומאת אוכלין והשבת משנתנה טעם לקדירה ה"ז כזבל ואינה מתטמאה טומאת אוכלין: 8 Dates and dried figs that were placed in a cooked dish as spices still contract the impurity associated with foods until they become spoiled to the point that they are not fit for human consumption.חהתמרים והגרוגרות שנתן לקדירה כתבלין עדיין הן מתטמאין טומאת אוכלין עד שיפסדו מלאכול אדם: 9 If vetch was designated for human consumption, it contracts the impurity associated with foods.טהכרשינים אם ייחדן למאכל אדם מתטמאין טומאת אוכלין: 10 Hearts of palm are considered as wood in every way. If they were cooked and fried, they contract the impurity associated with foods.יהקור הרי הוא כעץ לכל דבר ואם שלקו וטגנו מתטמא טומאת אוכלין: 11 Grape seeds and grape pomace, even though they were collected to serve as food, do not contract the impurity associated with foods.יאהחרצנין והזגין אף על פי שכנסן לאוכלין אינן מתטמאין טומאת אוכלין: 12 Hard olives and grapes that slip out and emerge from under the beam of the press while the produce is being pressed are not susceptible to ritual impurity. To what degree is this leniency granted? For four kabbin for every kor. If more than that amount emerge, they are susceptible to ritual impurity. If they were set aside to be eaten, even if there are less than four kabbin, they are susceptible to ritual impurity.יבזיתים וענבים הקשים שנפרצין ויוצאין מתחת הקורה בשעת הדריכה אינן מקבלין טומאה ועד כמה עד ארבעה קבין לכל כור היה הנפרץ יתר מזה מקבלין טומאה ואם כנסן לאוכלין אע"פ שהן פחות מארבעה קבין מקבלין טומאה: 13 Budding dates, budding fruit, underdeveloped fruit, and black cumin are all considered as foods and they are susceptible to ritual impurity.יגהכפניות והפגין והבוסר והקצח הרי הן כאוכלין ומקבלין טומאה: 14 Budding leaves from branches, carob trees, pepperweed and wild onions are not susceptible to impurity until they are sweetened.ידלולבי זרדים וחרובין ושל ערל ועלי הלוף השוטה אינן מקבלות טומאה עד שיתמתקו: 15 Mustard seeds, lupine beans, and other foods that are pickled are susceptible to the impurity associated with foods both after they have been sweetened and before they have been sweetened.טוהחרדל והתורמסין ושאר כל הנכבשין מטמאין טומאת אוכלין בין משהמתיקו בין עד שלא המתיקו: 16 When olives have been pickled together with their leaves, the leaves are not susceptible to ritual impurity, for they have not been pickled to be eaten, only for the sake of their appearance.טזזיתים שכבשן בעלין שלהן אין העלין מקבלין טומאה שלא כבשן לאוכלין אלא למראה: 17 The hairs of zucchini and its flower are not susceptible to ritual impurity, because they are not food.יזכשות של קישות והנץ שלה אין מקבלין טומאה מפני שאינו אוכל: 18 When honey is in its beehive, it is susceptible to the ritual impurity associated with foods, even if one does not designate it as food in his mind. When one begins removing the honey, when the honey combs are broken, the honey is susceptible to impurity as a liquid. When honey flows out of a beehive, it is susceptible to impurity as a liquid. If one considers it as a food, it is susceptible to impurity as a food.יחדבש בכוורתו מטמא טומאת אוכלין שלא במחשבה רדה הדבש משירסק החלות מתטמא משום משקה דבש הזב מכוורתו מתטמא טומאת משקין חשב עליו לאוכלין מתטמא טומאת אוכלין: 19 Oil that has congealed is neither considered as food, nor a liquid in this context. Even if one thinks of it while it is congealed as a food or a liquid, his thought is of no consequence. Similarly, when blood has congealed, it is neither considered as food, nor a liquid. If one thinks of it as a food, it is susceptible to the ritual impurity associated with foods. If one thinks of it as a liquid, his thought is of no consequence.יטהשמן הקרוש אינו אוכל ולא משקה חשב עליו כשהוא קרוש בין לאוכלין בין למשקין בטלה דעתו וכן הדם שקרש אינו אוכל ולא משקה חשב עליו לאוכלין מתטמא טומאת אוכלין חשב עליו למשקין בטלה דעתו: 20 When milk has congealed, it is neither considered as food, nor a liquid. If one thinks of it as a food, it is susceptible to the ritual impurity associated with foods. If one thinks of it as a liquid, his thought is of no consequence.כחלב שקרש לא אוכל ולא משקה חשב עליו לאוכלין מתטמא טומאת אוכלין למשקין בטלה דעתו: 21 Date honey is neither considered as food, nor a liquid. If one thinks of it as a food, it is susceptible to the ritual impurity associated with foods. If one thinks of it as a liquid, his thought is of no consequence. All other fruit juices are neither considered as foods, nor liquids with regard to ritual impurity. If one thinks of one as a food or a liquid, his thought is of no consequence.כאדבש תמרים לא אוכל ולא משקה חשב עליו לאוכלין מתטמא טומאת אוכלין למשקין בטלה דעתו ושאר כל מי פירות כולן לא אוכל ולא משקה חשב עליו בין לאוכלין בין למשקין בטלה דעתו: 22 Snow is neither considered as food, nor a liquid. If one thinks of it as a food, his thought is of no consequence. If one thinks of it as a liquid, it is susceptible to the ritual impurity associated with liquids. If a portion of it contracted impurity, the entire quantity is not considered as impure. If the snow was passed over an impure earthenware container, all of it becomes impure.כבהשלג אינו אוכל ולא משקה חשב עליו לאוכלין בטלה דעתו למשקין מתטמא טומאת משקין נטמא מקצתו לא נטמא כולו העבירו על גבי כלי חרס הטמא נטמא כולו: 23 When one had in mind to use milk that is in the teats of a slaughtered animal, his thought is of no consequence and it is pure. If he had the intent to use congealed milk that is in the stomach of a slaughtered nursing animal, it is susceptible to the ritual impurity associated with foods.כגהחלב שבכחל שחישב עליו בטלה דעתו והרי הוא טהור חשב על החלב שבקיבה הרי זה מתטמא טומאת אוכלין: 24 When grapes have been trodden upon, once one has crisscrossed over them, they are susceptible to the ritual impurity associated with liquids. If whole grapes remain, those grapes are susceptible to the ritual impurity associated with foods. Similarly, when olives are loaded in an olive press, they are susceptible to the ritual impurity associated with liquids. If whole olives remain, those olives are susceptible to the ritual impurity associated with foods.כדענבים שדרכן משיהלך בהן הדורך שתי וערב מתטמאין משקין נשתייר בהן גרגרין שלימים אותן גרגרין מתטמאין טומאת אוכלין וכן הזיתים משיטענום מתטמאין טומאת משקין נשתיירו בהן גרוגרות שלימין מתטמאין טומאת אוכלין: 25 Although it is forbidden to benefit from any of the following: produce that is orlah, mixed species that grew in a vineyard, the meat of an ox sentenced to be stoned that was slaughtered, the meat of a calf designated to have its neck broken, whether it was slaughtered beforehand or whether its neck was broken, the birds used to purify a person afflicted with tzara'at, a firstling donkey, a mixture of milk and meat, the meat of the red heifer, and meat from a sacrifice that is piggul or notar are all susceptible to the ritual impurity associated with foods.כההערלה וכלאי הכרם ושור הנסקל שנשחט ועגלה ערופה בין שנשחטה בין שנערפה וציפורי מצורע ופטר חמור ובשר בחלב ובשר פרה אדומה והפיגול והנותר אף ע"פ שכל אלו אסורין בהנאה כולן מתטמאין טומאת אוכלין: Tum'at Okhalin - Chapter 2 1 All foods that grow from the earth are not susceptible to ritual impurity until they are uprooted from the ground. As long as they are connected to the earth - even by a small root, as long as they can sustain themselves from it - they are not susceptible to impurity.אכל האוכלין הגדילין מן הקרקע אינן מקבלין טומאה עד שיעקרו אבל כל זמן שהן מחוברין אפילו כשורש קטן שיכולין לחיות ממנו אינן מקבלין טומאה: 2 When a branch of a fig tree was broken off, yet it is still connected by its bark, but it cannot sustain itself from it, all the fruit on it are susceptible to ritual impurity. There is an unresolved doubt with regard to this matter: Is the remainder of the tree considered as a handle to this broken branch or not?בייחור של תאנה שנפשח ומעורה בקליפה שאינו יכול לחיות ממנה כל האוכלין שבו מתטמאין ויש בדבר ספק אם היה שאר האילן כמו יד לזה הייחור שנשבר או לאו: 3 When vegetables become dried out while budding, e.g., cabbage or squash that becomes dried out while budding, they are not susceptible to the impurity associated with foods. If produce was harvested with the intent of it being dried, it is considered as food until it becomes totally dry and hard like wood.גירקות שיבשו באיביהן כגון כרוב ודלעת שיבשו באיביהן אינן מתטמאין טומאת אוכלין ליקטן לייבשן הרי הן אוכלין כשהיו עד שייבשו ויעשו כעץ: 4 When the branches of a tree that contained fruit were broken off, the fruit is considered as having been harvested. Similarly, if a tree containing fruit dried out, the fruit is considered as having been harvested.דאילן שנפשח ובו פירות הרי הן כתלושין וכן אם יבש האילן ובו פירות הרי הן כתלושין: 5 When figs dry out when budding, they contract impurity in their place.התאנים שיבשו באיביהן מטמאות טומאת אוכלין במקומן: 6 All foods that come from living animals are not susceptible to ritual impurity until the animals die. If one slaughtered a domesticated animal, wild animal, or fowl, even though it is still in its death throes, it is susceptible to ritual impurity. When do fish contract impurity? When they die. If a factor arose that caused a fish to be considered as tereifah and it contracted impurity when it is in its their death throes, there is an unresolved question: Is it considered as if it had died, because it already became tereifah? Or is it not susceptible to ritual impurity until it becomes inanimate like stone and does not move? If a limb or meat that was loosely hanging from a domesticated or wild animal and could not rejuvenate itself was made fit to contract impurity, it is susceptible to impurity even when in its place attached to the animal, because it is already considered as food that has been separated. If the animal was slaughtered, the slaughter makes it fit to contract impurity, because the entire animal is considered as a "handle," to this limb. And when a "handle" is made susceptible to ritual impurity, the entire organ becomes susceptible, as will be explained. There is an unresolved question if an animal can become a "handle" to a loosely hanging limb or flesh in the animal's lifetime.וכל האוכלין שהן מבעלי חיים אינן מקבלין טומאה עד שימותו שחט בהמה חיה ועוף אף על פי שעדיין הן מפרכסין מקבלין טומאה ודגים מאימתי מקבלין טומאה משימותו נולד בהן טריפה ונתטמאו כשהן מתנדנדין הרי יש בדבר ספק אם הן חשובין כמתים הואיל ונטרפו או אינן מקבלין טומאה עד שידמו כאבן ולא יתנדנדו האבר או הבשר המדולדלין בבהמה או חיה שאינן יכולין לחיות אם הוכשרו מקבלין טומאה במקומן מפני שהן חשובין כאוכל שפירש נשחטה הבהמה הוכשרו בשחיטה שהבהמה כולה כמו יד לאבר זה ויד שהוכשר הוכשר האבר כולו כמו שיתבאר ויש בדבר ספק אם תהיה הבהמה בחייה כמו יד לאבר או בשר המדולדלין בה: 7 When one slaughters a domesticated animal, wild animal, or fowl, all of its meat becomes susceptible to ritual impurity because of the blood that emerges at the time of ritual slaughter. Therefore, if no blood emerges at the time of ritual slaughter, all of the meat must be made susceptible to ritual impurity like all other foods that were not yet made susceptible to impurity.זהשוחט בהמה חיה ועוף הוכשר כל הבשר בדם שיצא בשחיטה לפיכך אם לא יצא מהן דם בשחיטה הרי כל בשרן צריך הכשר ככל האוכלין שלא הוכשרו: 8 When foods are made susceptible to impurity while they are attached to the earth or they were made susceptible with water that was attached to the ground, they are not susceptible to impurity. They receive this status only after coming in contact with water that is not in contact with the earth or with other liquids after the produce has been detached from the earth, as implied by Leviticus 11:34: "in any container." It can be inferred that a liquid does not make food susceptible to impurity unless it was lifted from the ground, like water in a container. If one drew water with a container and then poured it on the ground, it does not make food susceptible to impurity.חאוכלין שהוכשרו כשהן מחוברין לקרקע או שהוכשרו במים המחוברים שבקרקע אינו הכשר עד שיוכשרו אחר שנעקרו במים התלושין מן הקרקע או בשאר משקין שנאמר בכל כלי אינו מכשיר עד שיתלש מן הקרקע כעין המים שבכלים שאב המים בכלי ונתנן בקרקע אינן מכשירין: 9 When a zucchini was planted in a flowerpot and it grew, even though portions of it emerged outside the flowerpot, it is not susceptible to ritual impurity. The rationale is that when a flowerpot has a hole through which a small root can protrude, produce growing in it is considered as attached to the earth and anything planted in it is not susceptible to ritual impurity. Similarly, if there was water in it, the water does not make produce susceptible to impurity.טקישות שנטעה בעציץ והגדילה אף על פי שיצאת חוץ לעציץ אינה מקבלת טומאה ועציץ שהוא נקוב כדי שיצא בו שורש קטן הרי הוא כארץ והנטוע בו אינו מקבל טומאה וכן אם היו בו מים אינן מכשירין: 10 When a flowerpot does not have a hole, anything growing in it is susceptible to ritual impurity. If there is water in it, that water makes produce susceptible to impurity.יעציץ שאינו נקוב הרי הנטוע בו מקבל טומאה ואם היו מים בתוכו מכשירין: 11 Vessels made from animal turds or earth from which roots can break through and protrude do not cause plants to become susceptible to impurity. Even though they do not have a hole, they are considered as if they have a hole.יאכלי גללים וכלי אדמה שהשרשים יכולין לבקוע בהן ולצאת אינן מכשירין את הזרעים ואף על פי שאינן נקובין הרי הן כנקובין: 12 When a flowerpot was filled with earth until its edge, it is no longer considered as a container. Instead, it is considered as a flat surface that does not have an edge, for it is no longer a receptacle.יבעציץ שמילאהו עפר עד שפתו אינו חשוב כלי אלא הרי הוא כטבלא שאין לה שפה שאינו כלי קיבול: 13 When impure liquids fall on foods, the foods become impure even though they fell contrary to the desire of the owner. The rationale is that the food's contraction of impurity occurs at the same time as it became susceptible to impurity. This applies provided the liquids are not on the earth.יגמשקין טמאין שנפלו על האוכלין נטמאו אף על פי שנפלו שלא ברצון הבעלים שהרי הטומאה וההכשר באין כאחת והוא שלא יהיו בקרקע: 14 Whenever food has spoiled and rotted to the point that it is no longer fit for human consumption, it is not susceptible to ritual impurity. Similarly, a liquid that has spoiled and become foul to the point that it is no longer fit for human consumption is not susceptible to ritual impurity, just as it does not make foods susceptible to ritual impurity, as implied by Leviticus 11:34: "which he shall drink."ידכל אוכל שנפסד ונסרח עד שאינו ראוי למאכל אדם אינו מקבל טומאה וכן משקה שנסרח ונפסד ואינו ראוי לשתיית אדם אינו מקבל טומאה כדרך שאינו מכשיר שנאמר אשר ישתה: 15 When one cooked an animal's hide or thought of partaking of a placenta, they contract ritual impurity as an independent entityy.טוהעור ששלקו והשליא שחישב עליה לאכילה מתטמאין טומאת אוכלים בפני עצמן: 16 When one cooks the hide of a donkey, there is an unresolved question whether it contracts ritual impurity as an independent entity, because it was cooked or it does not contract impurity, because it is very disgusting.טזעור החמור ששלקו הרי זה ספק אם מתטמא טומאת אוכלים בפני עצמו מפני ששלקו או אינו מתטמא מפני שהוא מאוס הרבה: 17 Kernels of wheat that are found in cattle turds or barley that is found in animal turds that were collected are not susceptible to ritual impurity. If one thought of partaking of them, they contract the ritual impurity associated with foods.יזחטים שבגללי בקר ושעורים שבגללי הבהמה שליקטן אין מקבלין טומאה ואם חישב עליהן לאכילה מתטמאות טומאת אוכלין: 18 When food became impure and after it became impure, it spoiled and rotted, if it became unfit for a dog to eat or it became dry like a shard, it is pure. If it became unfit for human consumption, but it is still fit for a dog, it remains impure as it was beforehand. Whenever food becomes impure, it cannot regain purity by being immersed in a mikveh.יחכל אוכל שנטמא ואחר שנטמא נפסל ונסרח אם נפסל מלאכול הכלב או שיבש כחרש ה"ז טהור ואם נפסל מלאכול אדם ועדיין הוא ראוי לכלב ה"ז טמא כשהיה וכל האוכלין שנטמאו אין להן טהרה במקוה: 19 When one sows impure seeds, the plant that grows from them is pure, even if it is an entity whose seed does not decompose. The above applies provided the seeds sprout roots. If, however, they do not sprout roots, they remain impure even if the seed decomposes.יטזרעים טמאים שזרעם הרי הצומח מהן טהור ואפילו בדבר שאין זרעו כלה והוא שהשרישו אבל קודם השרשה הרי הן בטומאתן אפילו בדבר שזרעו כלה: 20 When food is attached to a utensil, it is no longer considered as food. If the utensil becomes impure, it contracts the impurity of the utensil. Since the food serves as wood, it is considered as wood.כאוכלין שמחוברין לכלים בטלו מתורת אוכל ואם נטמא הכלי הרי הן מתטמאין בטומאת הכלי הואיל והן משמשין תשמיש עץ הרי הן כעץ: 21 Whenever a liquid contracts impurity and afterwards spoils and becomes foul, it remains impure forever. For the impurity of a liquid never departs, even if it becomes unfit for a dog to drink. Liquid that becomes impure can never regain purity. The only exception is water, i.e., if one immersed impure water in a mikveh, when the water of the mikveh covers the impure water, it regains purity. Hot impure water can be immersed in a cold mikveh. Similarly, cold water can be immersed in hot water, foul water can be immersed in pleasant water, and pleasant water in foul water.כאכל משקה שנטמא ואחר שנטמא נפסד ונסרח הרי זה בטומאתו לעולם שאין המשקה יוצא על ידי הכלב לעולם ואין למשקה שנטמא טהרה חוץ מן המים בלבד שאם הטביל מים טמאים במקוה כיון שצפו מי מקוה עליהן טהרו ומטבילין חמין בצונן וצונן בחמין ורעים ביפים ויפים ברעים: 22 When a staff was thoroughly wet with impure liquids, if a portion of it was immersed, the water on the other portion is not purified until it is immersed in its entirety.כבמקל שהיא מליאה משקין טמאים והטביל מקצתה במקוה לא טהרו המים שעל מקצתה עד שיטבול את כולה: 23 When snow becomes impure and a portion of it is joined to the waters of a mikveh, since a portion became pure, it becomes pure in its entirety.כגשלג שנטמא והשיק מקצתו למי מקוה הואיל וטהר מקצתו טהר כולו: 24 Temed that became impure - whether it became impure after the water was mixed with the grape dregs or whether the grape dregs were mixed with impure water - until it becomes vinegary, it can be brought into contact with a mikveh and purified, for it is like water. Once it becomes vinegary, it's like wine and it cannot be purified in a mikveh.כדהתמד הטמא בין שנטמא אחר שתמדו בין שתמדו במים טמאים עד שלא החמיץ משיקו במקוה ויטהר שהרי הוא כמים משהחמיץ הרי הוא כיין ואין לו טהרה במקוה: 25 When a pot was filled with liquids, e.g., honey, wine, or the like, and placed in a mikveh and then a person who was a primary derivative of impurity extended his hand outward and touched the liquids, the liquids become impure even though they are in the mikveh. And the pot contracts impurity from the liquids in it, even though it is in the mikveh. If, by contrast, the pot contained water, the pot is pure, because a derivative of impurity never imparts impurity to an earthenware container. Nor does the water it contains contract impurity, for it is mixed with the water of the mikveh. If, however, a person who is considered a source of impurity extended his hand and touched it, the pot becomes impure, for a mikveh does not impart purity to an earthenware container.כהקדירה שמליאה משקין כגון דבש ויין וכיוצא בהן ונתונה בתוך המקוה ופשט הראשון לטומאה את ידו ונגע בה הרי זה מטמא את המשקין אף על פי שהיא בתוך המקוה ונטמאת הקדירה מחמת המשקין שבתוכה אע"פ שהיא בתוך המקוה היתה מליאה מים הקדירה טהורה שאין הראשון מטמא כלי חרס לעולם ואין המים שבתוכה טמאים מפני שהן מעורבים במי המקוה פשט אב הטומאה את ידו ונגע בה נטמאת הקדירה שאין המקוה מטהר כלי חרס: 26 Drainage water can be assumed to be impure. If rain water descended upon it to the extent that it became the majority, the mixture is pure. If they are of equal quantities, everything is impure, whether the water is found in a container or on the earth. When does this apply? When the drainage water came first. If, however, the rain water came first and then even the slightest amount of drainage water fell upon them, everything is impure, for when impure liquids descend into pure liquids, even the slightest amount imparts impurity.כומי שפיכות הרי הן בחזקת טומאה ירדו עליהן מי גשמים אם רבו עליהן הרי הן טהורים מחצה למחצה הכל טמא בין בכלים בין בקרקעות אימתי בזמן שקדמו מי שפיכה אבל קדמו מי גשמים וירדו עליהן כל שהוא ממי שפיכות הכל טמא שמשקין טמאין שירדו לטהורים מטמאין בכל שהוא: 27 When a person spreads mud on the roof of his house or if he washes his clothes and water is dripping from them and then it rained and the dripping increased, we conclude that the majority is rain water and the water that drips is pure.כזהטורף את גגו והמכבס את כסותו והרי הן מנטפים ירדו עליהן גשמים ורבו הנטיפות הרי רבו מי גשמים עליהן והנוטפים מהן טהורין: 28 The following rules apply when a person applied ritually pure oil to his body and afterwards contracted impurity. If he immersed himself while the oil is still on his body, if merely the amount of oil to rub on a small finger was applied, the oil is pure as it was originally. If a person applies impure oil to his body and immerses himself, the oil on his body does not regain purity. Instead, if there is moist oil on his body, the oil remains impure. If there is not enough that feels moist, it is nullified because of the small amount that is there.כחהסך שמן טהור ונטמא זה האדם וטבל והרי השמן על בשרו אם היה כדי סיכת אבר קטן הרי הוא טהור כשהיה מקודם סך שמן טמא וטבל לא טהר השמן שעליו אלא אם נשאר ממנו משקה טופח הרי השמן בטומאתו ואם לא נשאר ממנו כדי להטפיח ממנו בטל במיעוטו: Tum'at Okhalin - Chapter 3 1 We have already explained that food does not contract impurity until it is made fit to do so and that all food that is not designated for human consumption does not contract ritual impurity until it is designated for human consumption.אכבר ביארנו שאין האוכלין מתטמאין עד שיכשרו ושכל אוכל שאינו מיוחד למאכל אדם אינו מקבל טומאה עד שייחדו לאדם: 2 The following rules apply when food is designated for human consumption in one locale, but is not designated for human consumption in another place. In a place where it is so designated, special intent is not necessary to designate it for human consumption. In a place where it is not so designated, one must have a special intent to designate it for human consumption and then it will be susceptible to ritual impurity. Any food that will ultimately impart impurity to a person or to keilim need not be exposed to liquids to become susceptible to ritual impurity.באוכל שהוא מיוחד לאדם במקום הזה ואינו מיוחד לאדם במקום אחר במקום שהוא מיוחד בו אינו צריך מחשבה לייחדו לאדם ובמקום שאינו מיוחד בו צריך מחשבה לייחדו לאדם ואח"כ יקבל טומאה וכל אוכל שסופו לטמא אדם וכלים אינו צריך הכשר: 3 There are foods that require exposure to liquids, but do not require a special intent. There are foods that require a special intent, but do not require exposure to liquids, foods that require special intent and exposure to liquids, and foods that require neither special intent, nor exposure to liquids. What is implied? All foods that are designated for human consumption in any place require exposure to liquids, but do not require special intent. Kosher fish and kosher locusts in all places and non-kosher locusts and fish in rural areas are considered as designated for human consumption and require exposure to liquids, but do not require a special intent. Similarly, in all places, the fat of a kosher animal that died requires exposure to liquids, but does not require special intent. The following require special intent and exposure to liquids: Meat that was separated from a living being, whether a human, animal, or fowl, the carcass of a non-kosher fowl, in rural areas, the fat of a kosher domesticated animal that was ritually slaughtered - even though it was exposed to liquids when slaughtered, it requires a second exposure after one had the intent to partake of it, and all wild vegetables, e.g., very pungent onions and mushrooms. Similarly, in rural areas, small locusts and fish require a special intent. When endives were sown for animal fodder and then the owner changed his mind and thought of using them for human consumption, they are not subject to ritual impurity unless he had such intent after they were picked. For an intent that one had while produce is connected to the earth is not significant. When one collected endives for an animal, washed them, and then thought to serve them to a human being, they must be exposed to liquids again after the change of mind. Similar laws apply in all analogous situations. If one thought of partaking of the the allal, it can contract the impurity associated with foods. If not, it is considered as wood and it is not susceptible to ritual impurity. Similarly, bones that are joined to meat, the giddim, the soft portions of the horns and the hoofs, the thin feathers and the wooly hairs of a fowl, the soft portion of its nails and its beak that are embedded in its flesh require special intent and exposure to liquids. The following require neither special intent, nor exposure to liquids: the carcass of an animal from a kosher species, the carcass of a fowl from a kosher species, and the fat of a domesticated animal in large cities. None of these require either special intent, or exposure to liquids. The rationale is that since they are designated for human consumption, there is no need for special intent. They do not require exposure to liquids for ultimately, an olive-sized portion of them can impart impurity to a person or to a k'li and any substance that imparts impurity of a more severe type does not require exposure to liquids. The following require special intent, but not exposure to liquids: The carcass of a fowl from a kosher species in rural areas and the carcass of an animal from a non-kosher species in all places. The above applies when one has in mind to partake of less than an olive-sized portion. An olive-sized portion, by contrast, is a primary source of impurity.גיש אוכלין שצריכין הכשר ואינן צריכין מחשבה ויש שצריכין מחשבה ואינן צריכין הכשר ויש שצריכין מחשבה והכשר ויש שאין צריכין לא מחשבה ולא הכשר כיצד כל האוכלין המיוחדין לאדם בכ"מ צריכין הכשר ואין צריכין מחשבה דגים טהורים וחגבים טהורים בכל מקום וחגבים טמאים ודגים טמאים בכפרים הרי הן מיוחדין לאדם וצריך הכשר ולא מחשבה וכן חלב בהמה טהורה שמתה צריך הכשר ולא מחשבה בכ"מ ואלו צריכין מחשבה והכשר בשר הפורש מן החי בין מן האדם בין מן הבהמה בין מן העוף ונבלת העוף הטמא וחלב בהמה טהורה שחוטה בכפרים אע"פ שהוכשר בשחיטה צריך הכשר שני אחר המחשבה ושאר כל ירקות השדה כגון הבצלים הקשים ביותר והפטריות וכן חגבים ודגים קטנים צריכין מחשבה בכפרים עולשין שזרען לבהמה ונמלך עליהן לאדם אינן מקבלין טומאה עד שיחשוב עליהן אחר שיתלשו שמחשבת חיבור אינה מחשבה עולשין שליקטן לבהמתו והדיחן ונמלך עליהן לאדם צריכין הכשר שני אחר המחשבה וכן כל כיוצא בזה האלל אם חשב עליו לאכילה מקבל טומאת אוכלין ואם לאו הרי הוא כעץ ואינו מקבל טומאה וכן העצמות המחוברין בבשר והגידים והמקומות הרכים מן הקרנים ומן הטלפים והכנפים והנוצה והמקומות הרכים מן הצפרנים ומן החרטום המובלעין בבשר צריכין הכשר ומחשבה ואלו שאין צריכין לא מחשבה ולא הכשר נבלת בהמה טהורה בכל מקום ונבלת העוף הטהור וחלב בהמה טהורה בכרכים לפי שהן מיוחדין למאכל אדם אין אחד מאלו צריך מחשבה ואינן צריכין הכשר מפני שסופן לטמא אדם וכלים בכזית וכל המטמא טומאה חמורה אינו צריך הכשר ואלו צריכים מחשבה ואינן צריכין הכשר נבלת העוף הטהור בכפרים ונבלת בהמה טמאה בכ"מ והוא שחישב על פחות מכזית אבל כזית אב טומאה הוא: 4 When a Jew slaughters a non-kosher animal for a gentile and slits the two - or the majority of the two - signs of ritual slaughter, it imparts the impurity associated with food as long as it is in its death-throes. It does not require a specific intent, for when a Jew slaughters an animal for a gentile to eat, there is no greater special intent. It does not require exposure to liquids, for ultimately, it will impart impurity of a more severe type. If he only slit one of the signs of ritual slaughter or stabbed it in the throat, it does not contract the impurity associated with foods. Similarly, if a gentile slaughtered a kosher animal for a Jew, slitting the two - or the majority of the two - signs of ritual slaughter, it imparts the impurity associated with food as long as it is in its death-throes and it does not need to be exposed to liquids. If he only slit one of the signs of ritual slaughter or stabbed it in the throat, it does not contract the impurity associated with foods and is considered like other animal carcasses.דישראל ששחט בהמה טמאה לנכרי ושחט בה שנים [או רוב שנים] הרי זו מתטמאה טומאת אוכלין כל זמן שהיא מפרכסת ואין צריכה מחשבה שהרי ישראל שחטה לאכילת העכו"ם ואין לך מחשבה גדולה מזו ואינה צריכה הכשר לפי שסופה לטמא טומאה חמורה שחט בה אחד או שנחרה אינה מטמאה טומאת אוכלין וכן עכו"ם ששחט בהמה טהורה לישראל ושחט בה שנים או רוב שנים מתטמא טומאת אוכלין כל זמן שהיא מפרכסת ואינה צריכה הכשר שחט בה אחד או נחרה אינה מטמאה טומאת אוכלין והרי היא כשאר הנבילות: 5 When a person cuts meat from a limb severed from a living animal and, afterwards, considered using it as food, it requires exposure to liquids to become susceptible to impurity. If he thought of using it as food and then severed it, it does not require exposure to liquids, because it imparts the severe impurity associated with an animal carcass. And whenever a substance imparts severe impurity, it need not be exposed to liquids.ההחותך בשר מאבר מן החי של בהמה ואחר כך חישב עליו צריך הכשר חישב עליו ואח"כ חתכו אינו צריך הכשר מפני שמטמא טומאה חמורה כנבילה וכל המטמא טומאה חמורה אינו צריך הכשר: 6 When a person has in mind to partake of less than an olive-sized portion of the carcass of a non-kosher animal and combined it with other foods to complete the egg-sized portion of impure foods required to impart impurity, the entire amount need not be exposed to water. The rationale is that were one to increase the portion that is less than an olive-sized portion in the egg-sized portion until it was the size of an olive, it would impart severe impurity. Similarly, when there is an olive-sized portion of meat from an animal that one had in mind to eat that was covered with dough until it reached the size of an egg, since it does not impart impurity when touched because of the dough, it is necessary that one have in mind to use it as food. The dough need not be exposed to liquids to contract impurity. The rationale is that the entire measure can impart impurity when carried, because of the olive-sized portion of the animal carcass it contains. Even though it does not impart impurity when touched, it is considered as if it is ultimately capable of imparting more severe impurity. Therefore it need not be exposed to liquids.ופחות מכזית מנבלת בהמה טמאה שחישב עליו והשלים עליו כביצה מאוכלים אחרים אין הכל צריך הכשר הואיל ופחות מכזית שבכל הביצה אם השלימו לכזית מטמא טומאה חמורה וכן כזית מנבלת בהמה טמאה שחישב עליו והניחה בבצק עד שהשלים לכביצה הואיל ואינו מטמא במגע מפני הבצק ה"ז צריך מחשבה ואין הבצק הזה צריך הכשר הואיל וכל השיעור הזה מטמא במשא מפני כזית נבילה שבתוכו אע"פ שאינו מטמא במגע הרי סופו לטמא טומאה חמורה לפיכך אין צריך הכשר: 7 When there is less than an olive-sized portion of a human corpse to which other foods were added so that an egg-sized portion of food would be reached, one must have in mind partaking of the entire amount for it to become susceptible to impurity, since generally, the entire amount is considered of no importance by all people. The entire amount does not require to be exposed to water, because of the meat from the corpse that it contains.זפחות מכזית מבשר המת שהשלים עליו כביצה משאר אוכלין הכל צריך מחשבה שהרי בטל הכל אצל כל אדם ואין הכל צריך הכשר מפני בשר המת שבכללו: 8 When an olive-sized portion of a human corpse is covered with dough, the entire amount imparts the severe impurity associated with a human corpse.חכזית מן המת שחפהו בבצק הכל מתטמא טומאה חמורה: 9 When a person cuts flesh from a living human being to feed to an animal, if afterwards, he thinks of using it as food for humans, for it to impart the impurity associated with foods, he must have such an intent, but it need not be exposed to water.טהחותך בשר מאדם חי להאכילו לכלב אם חישב עליו למאכל אדם הרי זה צריך מחשבה ואינו צריך הכשר: 10 When a chick falls into a vat of wine and dies, even though the vat is located in a city, it becomes repulsive in the vat. Therefore to become susceptible to ritual impurity, one must have a specific intent to partake of it. If, when one lifted it out of the vat, he thought of feeding it to a gentile, it imparts impurity, for he thought of using it for human consumption. If he thought of feeding it to a dog, it does not contract the impurity associated with foods. If the person who thought of feeding it to a person was a deafmute, a mentally or emotionally compromised person, or a minor, it is pure. If such individuals lifted it out of the vat to feed it to a person, it is impure, for their deeds are significant, but not their intent.יגוזל שנפל לגת ומת אף ע"פ שהגת במדינה הרי נמאס בגת ולפיכך צריך מחשבה חישב עליו כשהעלהו להאכילו לנכרי ה"ז מטמא שהרי חישב עליו למאכל אדם חישב עליו להאכילו לכלב אינו מתטמא טומאת אוכלים היה זה שחישב עליו להאכילו לאדם חרש שוטה וקטן ה"ז טהור העלוהו כדי להאכילו לאדם הרי זה טמא שיש להן מעשה ואין להן מחשבה: Hayom Yom: • English Text | Video Class Shabbat, Sivan 9, 5777 · 3 May 2017 "Today's Day" Shabbat Sivan 9 5703 Torah lessons: Chumash: Nasso, Shevi'i with Rashi. Tehillim: 49-54. Tanya: (Thus, if for (p. 291)...world of Beriah. (p. 291). The world is in need of a purified atmosphere. Purified air comes only through words of Torah. Words of Torah offer protection in general and for each individual in particular. The division of the Six Orders of Mishna for memorization is intended for "when you walk on the road."1 The Mishna or two recited from memory wherever one may be, in whatever sort of place he may be, will illuminate the bond between Israel and G-d. The letters MiSHNaH are the same as NeSHaMaH (soul).2 It is extremely difficult to find the words to express the tremendous benefit, with G-d's help, in the general and individual protection that constant repetition of Mishna will bring. And there are no words to describe the tremendous gratification one thereby gives the Creator, may He be blessed. FOOTNOTES 1. Devarim 6:7. 2. See Sefer Hamaamarim 5700, p. 39. See Tevet 11.

Daily Thought:

What Is Alef?(A Point Above, a Point Below)

What is an alef?
A point above, a point below, and a line between.
Whatever we may understand of Him
is but an infinitesimal point above.
The only way we can join with Him
is as an infinitesmal point below.
And what empowers us to become this zero-point below
that resonates with the infinite-point above?
Our awe of Him,
a line that connects below to above.

Hayom Yom, 8 Adar I; 10 Shevat 5716.

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