TODAY IN JUDAISM: Sivan 20, 5777 - Wednesday, June 14, 2017 - Chabad.org - New York, New York, United States
Today is Wednesday, Sivan 20, 5777 · June 14, 2017
Today in Jewish History:
• Martyrs of Blois (1171)
The 20th of Sivan is the anniversary of the first blood libel in France. On this date in 1171, tens of Jewish men and women were burned alive in the French town of Blois on the infamous accusation that Jews used to the blood of Christian children in the preparation of matzot for Passover. For a detailed account see link below.
Daily Quote:
You are needed to illuminate your environment with Torah and service of the heart (prayer). Livelihood and what you need—that, G‑d must provide for you. You do what you must, and G‑d will do what He must . . .
[Rabbi Schneur Zalman of Liadi to a chassid who complained about his difficulty in earning a livelihood]
Daily Torah Study:
Chumash: Shlach, 4th Portion Numbers 14:26-15:7 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Numbers Chapter 14
| 26The Lord spoke to Moses and Aaron, saying, | | כווַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹֽר: |
| 27"How much longer will this evil congregation who are causing to complain against Me [exist]? The complaints of the children of Israel which they caused them to complain against Me, I have heard. | | כזעַד־מָתַ֗י לָֽעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את אֲשֶׁ֛ר הֵ֥מָּה מַלִּינִ֖ים עָלָ֑י אֶת־תְּלֻנּ֞וֹת בְּנֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר הֵ֧מָּה מַלִּינִ֛ים עָלַ֖י שָׁמָֽעְתִּי: |
| this evil congregation: This refers to the spies; [we derive] from here that a congregation numbers [a minimum of] ten. — [Meg. 23b] | | לעדה הרעה וגו': אלו המרגלים, מכאן לעדה שהיא עשרה: |
| who are causing: the Israelites… | | אשר המה מלינים: את ישראל עלי: |
| to complain against Me. The complaints of the children of Israel which they: the spies, caused them to complain against Me, I have heard. | | את תלנות בני ישראל אשר המה מלינים: המרגלים מלינים אותם עלי שמעתי: |
| 28Say to them, 'As I live,' says the Lord, 'if not as you have spoken in My ears, so will I do to you. | | כחאֱמֹ֣ר אֲלֵהֶ֗ם חַי־אָ֨נִי֙ נְאֻם־יְהֹוָ֔ה אִם־לֹ֕א כַּֽאֲשֶׁ֥ר דִּבַּרְתֶּ֖ם בְּאָזְנָ֑י כֵּ֖ן אֶֽעֱשֶׂ֥ה לָכֶֽם: |
| As I live: A term denoting an oath. “If not…so will I do” [i.e., if I do not do as you have spoken into My ears] it is as if I do not live, as it were. | | חי אני: לשון שבועה: |
| as you have spoken: that you requested from Me,“or if only we had died in this desert” (verse 2). | | אם לא וגו' כן אעשה: כביכול איני חי: |
| 29In this desert, your corpses shall fall; your entire number, all those from the age of twenty and up, who were counted, because you complained against Me. | | כטבַּמִּדְבָּ֣ר הַ֠זֶּ֠ה יִפְּל֨וּ פִגְרֵיכֶ֜ם וְכָל־פְּקֻֽדֵיכֶם֙ לְכָל־מִסְפַּרְכֶ֔ם מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה אֲשֶׁ֥ר הֲלִֽינֹתֶ֖ם עָלָֽי: |
| your entire number, all those…who were counted: All those counted in any census which was numbered, for example going to or returning from war, contributing shekels; all those listed in those tallies will die. They are: All those from the age of twenty and up, excluding the tribe of Levi, who were not counted from the age of twenty [but from the age of one month]. | | וכל פקדיכם לכל מספרכם: כל הנמנה לכל מספר, שאתם נמנין בו, כגון לצאת ולבא לצבא ולתת שקלים, כל המנויים לכל אותן מספרות ימותו, ואלו הן מבן כ' שנה וגו', להוציא שבטו של לוי שאין פקודיהם מבן עשרים: |
| 30You shall [not] come into the Land concerning which I raised My hand that you would settle in it, except Caleb the son of Jephunneh and Joshua the son of Nun. | | לאִם־אַתֶּם֙ תָּבֹ֣אוּ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֨אתִי֙ אֶת־יָדִ֔י לְשַׁכֵּ֥ן אֶתְכֶ֖ם בָּ֑הּ כִּ֚י אִם־כָּלֵ֣ב בֶּן־יְפֻנֶּ֔ה וִֽיהוֹשֻׁ֖עַ בִּן־נֽוּן: |
| 31As for your infants, of whom you said that they will be as spoils, I will bring them [there], and they will come to know the Land which You despised. | | לאוְטַ֨פְּכֶ֔ם אֲשֶׁ֥ר אֲמַרְתֶּ֖ם לָבַ֣ז יִֽהְיֶ֑ה וְהֵֽבֵיאתִ֣י אֹתָ֔ם וְיָֽדְעוּ֙ אֶת־הָאָ֔רֶץ אֲשֶׁ֥ר מְאַסְתֶּ֖ם בָּֽהּ: |
| 32But as for you, your corpses shall fall in this desert. | | לבוּפִגְרֵיכֶ֖ם אַתֶּ֑ם יִפְּל֖וּ בַּמִּדְבָּ֥ר הַזֶּֽה: |
| But as for you, your corpses: As the Targum renders: וּפִגְרֵיכוֹן דִילְכוֹן, and your corpses of yours. Since [in the previous verse] He spoke about bringing the children into the Land, and now He wants to say, But as for you, you shall die, it is appropriate to use the term אַתֶּם [literally “you”]. | | ופגריכם אתם: כתרגומו לפי שדבר על הבנים להכניסם לארץ ובקש לומר ואתם תמותו, נופל לשון זה כאן לומר אתם: |
| 33Your children shall wander in the desert for forty years and bear your defection until the last of your corpses has fallen in the desert. | | לגוּבְנֵיכֶ֠ם יִֽהְי֨וּ רֹעִ֤ים בַּמִּדְבָּר֙ אַרְבָּעִ֣ים שָׁנָ֔ה וְנָֽשְׂא֖וּ אֶת־זְנֽוּתֵיכֶ֑ם עַד־תֹּ֥ם פִּגְרֵיכֶ֖ם בַּמִּדְבָּֽר: |
| forty years: Not one of them died before the age of sixty. This is why forty [years] was decreed, so that those who were twenty years old would reach the age of sixty. The first year was included although it preceded the dispatching of the spies. For from the time they made the [golden] calf, this decree had been in [God’s] mind, but He waited until their measure [of wickedness] was filled. This is what is stated, “But on the day I make an accounting”-at the time of the spies-“I shall reckon their sin” (Exod. 32:34). Here too, it says, “you will bear your iniquities” [in the plural, indicating] two iniquities: the [one of the] calf and the [one of] the complaint. In calculating their ages, Scripture considers part of a year like a whole year, and when they their sixtieth year, those who had been twenty years old [now] died. - [Midrash Tanchuma Shelach 13] | | ארבעים שנה: לא מת אחד מהם פחות מבן שישים, לכך נגזר ארבעים, כדי שיהיו אותם של בני עשרים מגיעין לכלל ששים. ושנה ראשונה היתה בכלל, ואף על פי שקדמה לשלוח המרגלים, לפי שמשעשו את העגל עלתה גזירה זו במחשבה אלא שהמתין להם עד שתתמלא סאתם, וזהו שנאמר (שמות לב, לד) וביום פקדי, במרגלים, ופקדתי עליהם חטאתם, ואף כאן נא' תשאו את עונותיכם, ולא עונתכם, שתי עונות של עגל ושל תלונה. וחשב להם במנין חייהם מקצת שנה ככולה, וכשנכנסו לשנת ששים מתו אותם של בני עשרים: |
| and bear your defection: As the Targum renders,“They will endure your guilt.” | | ונשאו את זנותיכם: כתרגומו ויקבלון ית חוביכון: |
| 34According to the number of days which you toured the Land forty days, a day for each year, you will [thus] bear your iniquities for forty years; thus you will come to know My alienation. | | לדבְּמִסְפַּ֨ר הַיָּמִ֜ים אֲשֶׁר־תַּרְתֶּ֣ם אֶת־הָאָ֘רֶץ֘ אַרְבָּעִ֣ים יוֹם֒ י֣וֹם לַשָּׁנָ֞ה י֣וֹם לַשָּׁנָ֗ה תִּשְׂאוּ֙ אֶת־עֲוֹנֹ֣תֵיכֶ֔ם אַרְבָּעִ֖ים שָׁנָ֑ה וִֽידַעְתֶּ֖ם אֶת־תְּנֽוּאָתִֽי: |
| My alienation: Heb. תְּנוּאָתִי, that you alienated your hearts from following Me. [The word] תְּנוּאָה denotes ‘removal,’ as in,“for her father obstructed [in the sense of removed] (הֵנִיא) her” [from her vow] (30:6). | | את תנואתי: שהניאותם את לבבכם מאחרי. תנואה לשון הסרה, כמו (במדבר ל, ו) כי הניא אביה אותה: |
| 35I, the Lord, have spoken if I will not do this to the entire evil congregation who have assembled against me; in this desert they will end, and there they will die. | | להאֲנִ֣י יְהֹוָה֘ דִּבַּ֒רְתִּי֒ אִם־לֹ֣א | זֹ֣את אֶֽעֱשֶׂ֗ה לְכָל־הָֽעֵדָ֤ה הָֽרָעָה֙ הַזֹּ֔את הַנּֽוֹעָדִ֖ים עָלָ֑י בַּמִּדְבָּ֥ר הַזֶּ֛ה יִתַּ֖מּוּ וְשָׁ֥ם יָמֻֽתוּ: |
| 36As for the men whom Moses had sent to scout the Land, who returned and caused the entire congregation to complain against him by spreading [a slanderous] report about the Land" | | לווְהָ֣אֲנָשִׁ֔ים אֲשֶׁר־שָׁלַ֥ח משֶׁ֖ה לָת֣וּר אֶת־הָאָ֑רֶץ וַיָּשֻׁ֗בוּ וַיַּלִּ֤ינוּ (כתיב וילונו) עָלָיו֙ אֶת־כָּל־הָ֣עֵדָ֔ה לְהוֹצִ֥יא דִבָּ֖ה עַל־הָאָֽרֶץ: |
| who returned and caused… to complain against him: When they returned from scouting the Land, they caused the entire congregation to complain against him by spreading slander-those men died. The expression הוֹצָאַת דִבָּה implies instructing to speak, for they ply the tongue of a man to speak about something, as in,“making the lips of the sleeping speak (דּוֹבֵב) ” (Song 7:10). It may be for either good or bad, and that is why it says here (verse 37),“who spread an evil report about the Land” because a ‘report’ (דִבָּה) can [also] be good. | | וישבו וילינו עליו: וכששבו מתור הארץ הרעימו עליו את כל העדה בהוצאת דבה אותם אנשים וימותו. כל הוצאת דבה לשון חינוך דברים, שמלקיחים לשונם לאדם לדבר בו, כמו (שה"ש ז, י) דובב שפתי ישנים. וישנה לטובה וישנה לרעה, לכך נאמר כאן מוציאי דבת הארץ רעה, שיש דבה שהיא טובה: |
| report: Heb. דִבָּה, parleriz or parlediz in Old French, talk, gossip. | | דבה: פרלדי"ץ בלע"ז [לשון הרע]: |
| 37the men who spread an evil report about the Land died in the plague, before the Lord. | | לזוַיָּמֻ֨תוּ֙ הָֽאֲנָשִׁ֔ים מֽוֹצִאֵ֥י דִבַּת־הָאָ֖רֶץ רָעָ֑ה בַּמַּגֵּפָ֖ה לִפְנֵ֥י יְהֹוָֽה: |
| in the plague before the Lord: Through that death which was fitting for them-measure for measure; they had sinned with the tongue and now [in retribution] their tongues extended to their navels. Worms came out from their tongues and entered their navels. This is why Scripture says, “in the plague,” rather than “in a plague,” and this is also the meaning of “before the Lord”-in that plague which was fitting for them according to the methods of the Holy One, blessed is He, [namely] that He metes out measure for measure. - [Sotah 35a] | | במגפה לפני ה': באותה מיתה ההגונה להם מדה כנגד מדה. הם חטאו בלשון, ונשתרבב לשונם עד טבורם ותולעים יוצאים מלשונם ובאין לתוך טבורם, לכך נאמר במגפה ולא במגפה, וזהו לפני ה', באותה הראויה להם על פי מדותיו של הקב"ה, שהוא מודד מדה כנגד מדה: |
| 38But Joshua the son of Nun and Caleb the son of Jephunneh remained alive of the men who went to tour the Land. | | לחוִֽיהוֹשֻׁ֣עַ בִּן־נ֔וּן וְכָלֵ֖ב בֶּן־יְפֻנֶּ֑ה חָיוּ֙ מִן־הָֽאֲנָשִׁ֣ים הָהֵ֔ם הַהֹֽלְכִ֖ים לָת֥וּר אֶת־הָאָֽרֶץ: |
| But Joshua…and Caleb…remained alive…: What does Scripture mean by saying, “remained alive of the men”? It teaches that they took the spies’ portion in the Land, and replaced them in life, as it were. [B.B. 118b] | | ויהושע וכלב חיו וגו': מה תלמוד לומר חיו מן האנשים ההם, אלא מלמד שנטלו חלקם של מרגלים בארץ וקמו תחתיהם לחיים: |
| 39Moses related all these words to the children of Israel, and the people mourned greatly. | | לטוַיְדַבֵּ֤ר משֶׁה֙ אֶת־הַדְּבָרִ֣ים הָאֵ֔לֶּה אֶל־כָּל־בְּנֵ֖י יִשְׂרָאֵ֑ל וַיִּתְאַבְּל֥וּ הָעָ֖ם מְאֹֽד: |
| 40They arose early in the morning and ascended to the mountain top, saying, "We are ready to go up to the place of which the Lord spoke, for we have sinned. " | | מוַיַּשְׁכִּ֣מוּ בַבֹּ֔קֶר וַיַּֽעֲל֥וּ אֶל־רֹֽאשׁ־הָהָ֖ר לֵאמֹ֑ר הִנֶּ֗נּוּ וְעָלִ֛ינוּ אֶל־הַמָּק֛וֹם אֲשֶׁר־אָמַ֥ר יְהֹוָ֖ה כִּ֥י חָטָֽאנוּ: |
| to the mountain top: That is the route leading up to the Land of Israel. | | אל ראש ההר: והוא הדרך העולה לארץ ישראל: |
| We are ready to go up to the place: To the Land of Israel. | | הננו ועלינו אל המקום: לארץ ישראל: |
| of which the Lord spoke: to give to us; let us go up there. | | אשר אמר ה': לתתה לנו שם נעלה: |
| for we have sinned: By saying,“Is it not better for us to return to Egypt?” (verse 3). | | כי חטאנו: על אשר אמרנו הלא טוב לנו שוב מצרימה: |
| 41Moses said, "Why do you transgress the word of the Lord? It will not succeed. | | מאוַיֹּ֣אמֶר משֶׁ֔ה לָ֥מָּה זֶּ֛ה אַתֶּ֥ם עֹֽבְרִ֖ים אֶת־פִּ֣י יְהֹוָ֑ה וְהִ֖וא לֹ֥א תִצְלָֽח: |
| It will not succeed: What you are doing will not succeed. | | והוא לא תצלח: זו שאתם עושין לא תצלח: |
| 42Do not go up, for the Lord is not among you, [so that] you will not be beaten by your enemies. | | מבאַל־תַּֽעֲל֔וּ כִּ֛י אֵ֥ין יְהֹוָ֖ה בְּקִרְבְּכֶ֑ם וְלֹא֙ תִּנָּ֣גְפ֔וּ לִפְנֵ֖י אֹֽיְבֵיכֶֽם: |
| 43For the Amalekites and the Canaanites are there before you, and you will fall by the sword. For you have turned away from the Lord, and the Lord will not be with you. | | מגכִּי֩ הָֽעֲמָֽלֵקִ֨י וְהַכְּנַֽעֲנִ֥י שָׁם֙ לִפְנֵיכֶ֔ם וּנְפַלְתֶּ֖ם בֶּחָ֑רֶב כִּֽי־עַל־כֵּ֤ן שַׁבְתֶּם֙ מֵאַֽחֲרֵ֣י יְהֹוָ֔ה וְלֹא־יִֽהְיֶ֥ה יְהֹוָ֖ה עִמָּכֶֽם: |
| For you have turned away: That is to say: This will happen to you because you have turned away etc… | | כי על כן שבתם: כלומר כי זאת תבא לכם על אשר שבתם וגו': |
| 44They defiantly ascended to the mountain top, but the Ark of the Covenant of the Lord and Moses did not move from the camp. | | מדוַיַּעְפִּ֕לוּ לַֽעֲל֖וֹת אֶל־רֹ֣אשׁ הָהָ֑ר וַֽאֲר֤וֹן בְּרִית־יְהֹוָה֙ וּמשֶׁ֔ה לֹא־מָ֖שׁוּ מִקֶּ֥רֶב הַמַּֽחֲנֶֽה: |
| They defiantly ascended: Heb. וַיַעְפִּלוּ, a term connoting insolence; similarly (Hab. 2:4),“behold, it is insolent (עֻפְּלָה) ,” in old French, engres, a term denoting arrogant boldness. Similarly,“the tower (עֹפֶל) of the daughter of Zion” (Mic. 4:8);“rampart (עֹפֶל) and tower” (Isa. 32:14). The Midrash Tanchuma (Buber Shelach addendum 19) interprets it as a term denoting darkness (אֹפֶל); they [the Israelites] went in darkness, without permission. | | ויעפלו: לשון חוזק וכן (חבקוק ב, ד) הנה עפלה. אינגרי"ש בלע"ז [עזי רוח] לשון עזות, וכן (מיכה ד, ח) עופל בת ציון, (ישעיה לב, יד) עופל ובחן. ומדרש תנחומא מפרשו לשון אופל, הלכו חשכים שלא ברשות: |
| 45The Amalekites and the Canaanites who lived on the mountain came down and smote them and crushed them [pursuing them] until Hormah. | | מהוַיֵּ֤רֶד הָֽעֲמָֽלֵקִי֙ וְהַכְּנַֽעֲנִ֔י הַיּשֵׁ֖ב בָּהָ֣ר הַה֑וּא וַיַּכּ֥וּם וַיַּכְּת֖וּם עַד־הַֽחָרְמָֽה: |
| and crushed them: Heb. וַיַּכְּתוּם, as in,“and I crushed (וָאֶכּוֹת) it, grinding it” (Deut. 9:21), [implying] blow after blow. | | ויכתום: כמו (דברים ט, כא) ואכות אותו טחון, מכה אחר מכה: |
| until Hormah: The name of the place [which means destruction] commemorates the event which took place there. | | עד החרמה: שם המקום נקרא על שם המאורע: |
Numbers Chapter 15
| 1The Lord spoke to Moses saying: | | אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Speak to the children of Israel and say to them: When you arrive in the Land of your dwelling place, which I am giving you, | | בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם כִּ֣י תָבֹ֗אוּ אֶל־אֶ֨רֶץ֙ מֽוֹשְׁבֹ֣תֵיכֶ֔ם אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֥ן לָכֶֽם: |
| When you arrive: He informed them that they would enter the Land.) | | כי תבאו: בשר להם שיכנסו לארץ: |
| 3and you make a fire offering to the Lord, a burnt offering or a sacrifice [namely a peace offering], for an expressed vow or for a voluntary offering or on your festivals, to provide a pleasing fragrance for the Lord, from the cattle or from the sheep. | | גוַֽעֲשִׂיתֶ֨ם אִשֶּׁ֤ה לַֽיהֹוָה֙ עֹלָ֣ה אוֹ־זֶ֔בַח לְפַלֵּא־נֶ֨דֶר֙ א֣וֹ בִנְדָבָ֔ה א֖וֹ בְּמֹֽעֲדֵיכֶ֑ם לַֽעֲשׂ֞וֹת רֵ֤יחַ נִיחֹ֨חַ֙ לַיהֹוָ֔ה מִן־הַבָּקָ֖ר א֥וֹ מִן־הַצֹּֽאן: |
| and you make a fire-offering: This is not a command, but [it means that], when you arrive there and you decide to make a fire-offering for the Lord… | | ועשיתם אשה: אין זה צווי אלא כשתבאו שם ותעלה על לבבכם לעשות אשה לה': |
| a pleasing fragrance: That it should afford Me contentment. | | ריח ניחח: שיהיה נחת רוח לפני: |
| for an expressed vow or for a voluntary offering…: Or, you make a fire-offering for the obligatory festival sacrifice, which I required you to make on festivals. | | לפלא נדר או בנדבה וגו': או שתעשו האשה בשביל חובת מועדיכם שחייבתי אתכם לעשות במועד: |
| 4The one who brings his offering to the Lord shall present a meal offering containing one tenth fine flour mixed with a quarter of a hin of oil. | | דוְהִקְרִ֛יב הַמַּקְרִ֥יב קָרְבָּנ֖וֹ לַֽיהֹוָ֑ה מִנְחָה֙ סֹ֣לֶת עִשָּׂר֔וֹן בָּל֕וּל בִּרְבִעִ֥ית הַהִ֖ין שָֽׁמֶן: |
| The one who brings his offering…shall present: You shall offer up libations and a meal-offering for each animal. The meal-offering is completely consumed, and the oil is blended into it. The wine is put into basins [from which it runs onto the altar and down to the foundations], as we learned in Tractate Sukkah (48a, b) | | והקריב המקריב: תקריבו נסכים ומנחה לכל בהמה המנחה כליל, והשמן נבלל בתוכה, והיין לספלים, כמו ששנינו במסכת סוכה (סוכה מח א): |
| 5And a quarter of a hin of wine for a libation, you shall prepare with the burnt offering or for the sacrifice, for each lamb. | | הוְיַ֤יִן לַנֶּ֨סֶךְ֙ רְבִיעִ֣ית הַהִ֔ין תַּֽעֲשֶׂ֥ה עַל־הָֽעֹלָ֖ה א֣וֹ לַזָּ֑בַח לַכֶּ֖בֶשׂ הָֽאֶחָֽד: |
| for each lamb: This relates to everything mentioned above-the meal-offering, the oil and the wine. | | לכבש האחד: על כל האמור למעלה הוא מוסב על המנחה ועל השמן ועל היין: |
| 6Or for a ram, you shall present a meal offering containing two tenths fine flour mixed with a third of a hin of oil. | | וא֤וֹ לָאַ֨יִל֙ תַּֽעֲשֶׂ֣ה מִנְחָ֔ה סֹ֖לֶת שְׁנֵ֣י עֶשְׂרֹנִ֑ים בְּלוּלָ֥ה בַשֶּׁ֖מֶן שְׁלִשִׁ֥ית הַהִֽין: |
| Or for a ram: [I.e.,] if [the animal you bring is] a ram. Our Sages expounded [the word] אוֹ,“or” to include the palgas [a sheep in its thirteenth month, which is neither a lamb nor a ram] for the libations of a ram. - [Chullin 23a, see Parah 1:3] | | או לאיל: ואם איל הוא. ורבותינו דרשו או לרבות את הפלגס לנסכי איל: |
| 7And a third of a hin of wine for a libation; you shall offer up, a pleasing fragrance to the Lord. | | זוְיַ֥יִן לַנֶּ֖סֶךְ שְׁלִשִׁ֣ית הַהִ֑ין תַּקְרִ֥יב רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
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Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
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Wednesday, Sivan 20, 5777 · June 14, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
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והנה גדר ובחינת שם עולם נופל על בחינת מקום ובחינת זמן דוקא
The term “world” can be applied solely to [that which possesses] the dimensions of space and time,
בחינת מקום הוא מזרח ומערב, צפון, דרום, מעלה ומטה
“space” referring to east, west, north and south, upward and downward,
ובחינת זמן: עבר, הוה ועתיד
and “time” referring to past, present and future.
Only with regard to entities that are subject to the limitations of space and time can the term “world” be applied.
והנה כל בחינות אלו אין להם שייכות במדות הקדושות העליונות
All these dimensions of space and time have no relation to the holy supernal attributes of the World of Atzilut, because those attributes are infinite.
As explained earlier, the attribute of Chesed is infinite; so, too, are the other attributes in the World of Atzilut. Hence, by definition, they are not at all subject to the limitations of space and time.
כי אם במדת מלכותו יתברך לבדה שייך לומר שהוא יתברך מלך למעלה עד אין קץ ולמטה עד אין תכלית, וכן לד׳ סטרין
Only concerning the attribute of [G‑d’s] Malchut is it possible to say that He is King “Above without end and below without limit,” and likewise in all four directions.
This means to say that G‑d is King of all creatures, from the very highest to the very lowest. Thus, when speaking of Malchut, it is in order to use terminology that has some relationship to space, such as “higher” and “lower”. This indicates that Malchut itself has some relationship to the aspects of time and space.
וכן בבחינת זמן
The same is true concerning the dimension of time, i.e., that the attribute of Malchut is in some small measure related to time, as it is written:1
ה׳ מלך, ה׳ מלך, ה׳ ימלוך
“G‑d reigns, G‑d has reigned, G‑d will reign.”
I.e., G‑d’s reign is related to present, past, and future — the dimension of time.
ונמצא שחיות המקום וכן חיות הזמן, והתהוותם מאין ליש, וקיומם כל זמן קיומם, הוא ממדת מלכותו יתברך ושם אדנות ברוך הוא
Thus, the life-force of space, and likewise of time, and their coming into being from nothingness, and their existence as long as they shall exist, are from [G‑d’s] attribute of Malchut, and from the Name of Adnut.
ולפי שמדת מלכותו יתברך מיוחדת במהותו ועצמותו יתברך בתכלית היחוד, כמו שיתבאר
Now, since [G‑d’s] attribute of Malchut is united with His Essence and Being in an absolute union, as will be explained,
הלכך גם בחינת המקום והזמן בטילים במציאות ממש לגבי מהותו ועצמותו יתברך, כביטול אור השמש בשמש
space and time which are created from Malchut are therefore also completely nullified in relation to [G‑d’s] Essence and Being, just as sunlight whilst it is still within the orb of the sun is nullified in the sun.
This means to say: As long as Malchut still exists in a state of complete union with G‑d’s Essence and Being, space and time — the source of worlds — as found within the attribute of Malchut are utterly nullified relative to G‑d.
This state is called “higher-level Unity.” It exists only before the descent of Malchut through various tzimtzumim in order to vest itself in the lower worlds, thereby creating them and providing them with life. It is then that the worlds enjoy the state of “higher-level Unity,” because from the perspective of the pristine source of Malchut and Adnut which brings about their existence, their actual creation is as yet inconceivable, inasmuch as Malchut and Adnut are still in a state of inclusion within their source. Consequently, space and time “exist” there in the same manner as the light of the sun “exists” within the sun — in a state of complete nullity.
וזהו שילוב שם אדנות בשם ה׳
And this is the [meaning of the] alternation of the [letters of the] Name of Adnut with the [letters of the] Name Havayah.
When the letters of one Divine Name are alternated with the letters of another, the Name whose initial letter appears first is the dominant one, the second Name being intertwined and encompassed by it. If, for example, the first letter is the initial of the Divine Name that designates Chesed and the second letter is the initial of the Divine Name that designates Gevurah, the revelation of Chesed will predominate.
One speaks of “the alternation of the [letters of the] Name of Adnut with the [letters of the] Name Havayah” when referring to Malchut and Adnut while they are still united with G‑d’s Essence and Being, which are too lofty to serve as a source for created beings.
The eventual source of the existence of created beings is Malchut and Adnut. Nevertheless, since the Divine Name Havayah is dominant — i.e., since Adnut is submerged within Havayah — all “existence” is completely nullified in relation of G‑d’s Essence and Being, just as sunlight is devoid of all identity within the sun.
כי שם הויה מורה שהוא למעלה מהזמן, שהוא היה, הוה ויהיה ברגע אחד
The Name Havayah indicates that He transcends time, that “He was, is, and will be — all at the same instant,”
Past, present and future meld into one within the Name Havayah, indicating that Havayah transcends time,
כמו שכתוב ברעיא מהימנא, פרשת פנחס
as is stated (2in Ra‘aya Mehemna on Parshat Pinchas);
וכן למעלה מבחינת מקום, כי הוא מהוה תמיד את כל בחינת המקום כולו, מלמעלה עד למטה ולד׳ סטרין
and likewise [the Name Havayah] transcends space, for [Havayah] continuously brings into existence the whole dimension of space, from the uppermost level [of space] to the lowermost level [of space], and in the four directions.
Clearly, the Divine Name Havayah transcends time and space. Malchut and Adnut, however, do bear some relation to time and space. Nevertheless, since the letters of the Name of Adnut are interspaced within the letters of the Name Havayah, the dimensions of time and space are completely nullified in relation to G‑d. This is the state called yichuda ila‘ah, or “higher-level Unity.”
FOOTNOTES1. Liturgy, Morning Prayer.2. Parentheses are in the original text.
Rambam:
• Sefer Hamitzvot: English Text | Hebrew Text
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Sivan 20, 5777 · June 14, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
We are commanded regarding the ritual impurity of a zavah [a woman who experiences menses three consecutive days outside the normal menstrual period.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how she contracts this ritual impurity and how, after she becomes a zavah, she can pass on this impurity to others.
Ritual Impurity of a Zavah
Ritual Impurity of a Zavah
Positive Commandment 106
To`en veNit`an - Chapter 4
1 A person who admits a portion of a claim is not required to take a Scriptural oath until the plaintiff lodges a claim against him for an entity with a specific measure, weight or number, and the defendant admits owing a portion of that measure, weight or number.
What is implied? A plaintiff claims: "You owe me 10 dinarim," and the defendant responds: "I owe you only five"; "You owe me a kor of wheat," "I owe you only a letech"; "You owe me two litras of silk," "I owe you only a rotel." In all these and in other similar situations, he is liable.
Different rules apply, however, if the plaintiff claims: "I gave you a wallet full of coins," and the defendant answers: "You gave me only 50," or he claims: "I gave you 100 dinarim" and the defendant answers: "You gave me only this pouch, and you did not count the contents before me. I do not know what was in it. You are receiving what you gave me." In these and all similar situations, he is not liable to take an oath.אאין מודה במקצת חייב שבועה מן התורה עד שיטעננו בדבר שבמדה או במשקל או במנין ויודה לו בדבר שבמדה או שבמשקל או שבמנין, כיצד עשרה דינרין יש לי בידך אין לך בידי אלא חמשה, כור חטים יש לי בידך אין לך בידי אלא לתך, שתי ליטרין של משי יש לי בידך אין לך בידי אלא רוטל הרי זה חייב וכן כל כיוצא בזה, אבל אמר לו כיס מלא דינרין מסרתי לך לא מסרת לי אלא חמשים, מאה דינרין מסרתי לך לא מסרת לי אלא צרור של דינרין ולא מנית אותן בפני ואיני יודע מה היה בו ומה שהנחת אתה נוטל הרי זה פטור וכן כל כיוצא בזה.
2 Similarly, if the plaintiff claims: "I gave you a room full of grain," and the defendant answers: "You gave me only ten korim" or he claims: "I gave you ten korim," and the defendant answers: "I do not know how much you gave me, because you did not measure them before me. You are receiving what you gave me," the defendant is not liable.בבית מלא תבואה מסרתי לך והלה אומר לא מסרת לי אלא עשרה כורין, עשרה כורין מסרתי לך איני יודע כמה הם שהרי לא מדדתם בפני אלא מה שהנחת אתה נוטל פטור.
3 If, however, if the plaintiff claims: "I gave you this room that was filled with grain until the projection," and the defendant responded: "It was filled only to the window," he is liable. Similar laws apply in all analogous situations.גבית זה מלא עד הזיז מסרתי לך והלה אומר עד החלון חייב, וכן כל כיוצא בזה.
4 A person who admits a portion of a claim is not required to take a Scriptural oath, unless he makes his admission with regard to a matter that he could deny [owing.
What is implied? A plaintiff lodged a complaint against a colleague, saying: "You owe me 100 dinarim. 50 are recorded in this promissory note, and 50 are not recorded in a promissory note." The defendant responds: "I owe you only the 50 mentioned in the promissory note." He is not considered to be a person who admits a portion of a claim. For his denial would be of no consequence with regard to the sum mentioned in the promissory note. All of his property is on lien to it, and even if he denied it, he would be obligated to pay. Therefore, he is required to take only a sh'vuat hesset concerning the 50 that are not mentioned in the promissory note.דאין מודה במקצת חייב שבועה עד שיודה בדבר שאפשר לו לכפור בו, כיצד מי שטען חבירו ואמר מאה דינרין יש לי אצלך חמשים שבשטר זה וחמשים בלא שטר, אין לך בידי אלא חמשים שבשטר אין זה מודה במקצת שהשטר לא תועיל בו כפירתו והרי כל נכסיו משועבדין בו ואפילו כפר בו היה חייב לשלם, לפיכך נשבע היסת על החמשים.
5 The following rules apply when a dispute arises concerning a promissory note that mentions that the defendant owes sela'im, but does not mentioned the number of sela'im he owes. The lender states: "You owe me five sela'im, and that is the intent of the promissory note." The borrower counters: "I owe you only three; that is what is implied by the promissory note."
Because of the promissory note alone, he would be obligated to pay only two sela'im" He is, nevertheless, not liable to take a Scriptural oath ' despite the fact that he admitted owing a sela that he could have denied, because he is like a person who returns a lost article. And it is one of the ordinances instituted by our Sages that any person who returns a lost article should not be required to take an oath, as explained in the appropriate place.
Similarly, when a person tells his colleague: "My father told me that you owe me zmaneh." The defendant responded: "I owe you only 50 dinarim." He is a person returning a lost object, and he is not liable even for a sh'vuat hesset. Needless to say, this applies if a person on his own initiative acknowledged: "I owed your father a maneh. I repaid him 50 dinarim, but I still owe him 50." He is not liable even for a sh'vuat hesset."
If, however, the heir claims: "I know with certainty that you..." or "...your father owe my father a maneh" and the defendant responds: "I owe your father only 50 dinarim" or "My father owes you only 50," he is considered to be a person who admits a portion of a claim and is required to take a Scriptural oath.השטר שכתוב בו סלעים ולא הזכיר מנין, מלוה אומר חמש סלעים שיש לי בידך הם הכתובים בו והלוה אומר אין לך בידי אלא שלש והם הכתובים בשטר, אע"פ שאין מחייבין אותו בשטר זה אלא בשתים והרי הודה בסלע שאפשר לכפור בה הרי זה פטור מפני שהוא כמשיב אבדה ותקנת חכמים היא שכל שישיב אבדה לא ישבע כמו שביארנו במקומו, וכן האומר לחבירו אמר לי אבא שיש לי בידך מנה והלה אומר אין לך בידי אלא חמשים הרי זה משיב אבדה ופטור אף משבועת היסת, ואין צריך לומר אם הודה מעצמו ואמר מנה היה לאביך בידי ונתתי לו חמשים דינרין ונשאר לו חמשים שזה פטור אף משבועת היסת, אבל יורש שטען ואמר אני יודע בודאי שיש לאבי בידך או ביד אביך מנה והוא אומר אין לו בידי אלא חמשים או אין לך ביד אבי אלא חמשים הרי זה מודה מקצת וישבע.
6 When a plaintiff claims: "You owe me a maneh and this article is security for it," and the defendant claims: "I owe you only 50 dinarim" he is considered to be a person who admits a portion of a claim and must take a Scriptural oath.
If the security is worth only 50 dinarim or less, the defendant must take the oath and pay the 50 that he acknowledged owing. If the security was worth 100 dinarim or more, since the lender has the right to claim its value, the lender should take an oath and collect his claim from the value of the security.
If the security was worth 80 dinarim, the lender must take an oath that he is owed at least 80 and then he collects that amount from the security. The borrower must also take a Scriptural oath with regard to the 20 that he denies.
If the borrower denies the entire matter, saying: "This is not security. Instead, it is an entrusted article and I do not owe him anything," the lender must take an oath that he is owed at least 80 and the borrower must take a sh'vuat hesset with regard to the 20 that he denies.ומנה לי בידך על משכון זה אין בידי עליו אלא חמשים הרי זה מודה וישבע, אין המשכון שוה אלא חמשים או פחות הרי זה נשבע ומשלם החמשים שהודה בהן, היה המשכון שוה מאה או יתר הואיל והמלוה יכול לטעון עליו עד כדי דמיו הרי המלוה נשבע ונוטל מדמי המשכון, היה שוה שמונים נשבע המלוה שאין לו פחות משמונים ונוטלן מן המשכון, ונשבע הלוה מן התורה על העשרים שכפר בהן, כפר בכל ואמר אין זה משכון אלא פקדון ואין לו אצלי כלום נשבע המלוה שאין פחות משמונים ונשבע הלוה היסת על העשרים.
7 The following ruling applies when a plaintiff claims: "You owe me a maneh" and the defendant responds: "I know that I owe you 50 dinarim, but I am unsure of whether or not I owe you the other 50." The defendant is obligated to take a Scriptural oath, because he acknowledged a portion of a claim. He cannot take an oath regarding the portion he denied owing, because he does not know whether he is liable or not. Therefore, he must pay the entire maneh; the lender is not required to take an oath. Similar laws apply in all analogous situations.
The defendant may have a conditional ban of ostracism issued against anyone who lodges a claim against him when the plaintiff is not certain that the defendant is obligated.זמנה לי בידך והלה אומר חמשים ודאי יש לך בידי אבל החמשים איני יודע אם אני חייב בהן או לאו הרי זה מחוייב שבועה מפני שהודה במקצת ואינו יכול להשבע במקצת שכפר בו שהרי אינו יודע לפיכך משלם המנה בלא שבועה וכן כל כיוצא בזה, ויש לו להחרים על מי שטוען עלי דבר שאינו יודע בודאי שאני חייב בו.
8 Similar concepts apply in the following situation. The plaintiff claims: "I lent you a maneh and here is one witness who will testify that this is so." The defendant responds: "That is true, but you owe me a maneh to match it." The defendant is obligated to take an oath, but cannot take that oath, and hence, is obligated to pay.
Why can he not take an oath? Because he acknowledges the content of the testimony of the witness. And a person who must take an oath because of the testimony of one witness may take the oath only when he contradicts the witness, denies his testimony and takes the oath to support his denial.
Similarly, when there is a promissory note signed by one witness and the defendant claims to have paid the debt, or a person denied a claim, a witness testified against him, and then the defendant stated that he paid the debt or returned the entrusted article, ? the defendant is obligated to take an oath, but may not take the oath. Hence, he must pay.
An incident once occurred concerning a person who seized a slab of silver from a colleague in the presence of one witness. Afterwards, he said: "I seized it, but what I seized was mine." Our Sages said: "He is obligated to take an oath, but may not take the oath. Hence, he must pay. Similar principles apply in all analogous situations.חמנה לי בידך והרי עד אחד מעיד עליו והנטען אומר כן הוא אבל אתה חייב לי כנגד אותו מנה הרי זה מחוייב שבועה ואינו יכול לישבע ומשלם, ומפני מה אינו יכול לישבע שהרי הוא מודה במה שהעיד בו העד ואין הנשבע בהעדאת עד אחד נשבע עד שיכחיש את העד ויכפור בעדותו וישבע על כפירתו, לפיכך שטר שיש בו עד אחד וטען שפרעו, וכן כפרן שבא עליו עד אחד וטען שפרע או החזרתי לך הפקדון הרי זה מחוייב שבועה ואינו יכול להשבע ומשלם, מעשה באחד שחטף לשון כסף מחבירו בפני עד אחד ואמר אחר כן חטפתי ושלי חטפתי ואמרו חכמים הרי זה מחוייב שבועה ואינו יכול להשבע ומשלם וכן כל כיוצא בזה.
9 The testimony of one witness is also significant in the following instance. The plaintiff claims: "I lent you a maneh." The defendant denies the matter entirely, and the plaintiff brings one witness who testifies that the defendant took a loan in his presence. Had there been two witnesses, a presumption that the defendant is lying would have been established, and the defendant would be obligated to pay, as will be explained. Hence, the defendant is required to take an oath because of the testimony of one witness. For wherever the testimony of two witnesses requires a defendant to make financial restitution, the testimony of one witness requires him to take an oath.
If after the witness testifies, the defendant changes his claim and states that he paid the debt, he is required to make financial restitution. The plaintiff is not required to take an oath, as we have explained.טמנה הלויתיך לא היו דברים מעולם הביא עד אחד שלוה ממנו בפניו, הואיל ואילו היו שנים היה מוחזק כפרן ומשלם כמו שיתבאר הרי זה נשבע על פי עד אחד שכל מקום ששנים מחייבין אותו ממון אחד מחייבו שבועה, חזר ואמר פרעתי משלם בלא שבועה כמו שבארנו.
10 When a plaintiff claims: "You owe me amaneh" the defendant denies the claim entirely, and witnesses testify that the defendant still owes the plaintiff 50 dinarim, all of the Geonim have ruled that the law is that the defendant must pay 50 and take an oath concerning the remainder. The rationale is that the principal's own admission should not have greater legal power than the testimony of witnesses.ימנה לי בידך אין לך בידי כלום והעדים מעידין עליו שעדיין יש לו אצלו חמשים, פסקו כל הגאונים הלכה שישלם חמשים וישבע על השאר שלא תהא הודיית פיו גדולה מהעדאת עדים.
• 3 Chapters A Day: Kelim Kelim - Chapter 18, Kelim Kelim - Chapter 19, Kelim Kelim - Chapter 20 English Text | Hebrew Text
Kelim - Chapter 18
1 An earthenware k'li is not susceptible to ritual impurity unless it has a receptacle and was made with the intent that it serve as a receptacle. If, by contrast it does not have a receptacle or even if it has a receptacle, but it was not made to serve that purpose, it is not susceptible to impurity at all, neither according to Scriptural Law, nor Rabbinic decree. Accordingly, a chair, a bed, a bench, a candelabra, or a table made of earthenware or any similar k'li that does not have a receptacle are not susceptible to impurity.
Similarly, a large pipe even though water passes though it, and even it is curved, and even when it holds water, is pure, because it was not intended to contain water, but rather that the water should pass through it. Similarly, a barrel used by swimmers is not susceptible to impurity. This ruling also applies to cask at the side of the base of a large barrel , because it was made to serve as a handle for those who carry the large barrel and was not intended to serve as a receptacle.אכלי חרס אינו מקבל טומאה עד שיהיה מקבל ועשוי לקבלה אבל אם לא היה לו בית קיבול או שהיה מקבל ולא נעשה לקבלה אינו מקבל טומאה כלל לא מן התורה ולא מדברי סופרים לפיכך הכסא והמטה והספסל והמנורה והשלחן של חרס וכל כל כיוצא בהן מכלים שאין להם תוך אינן מקבלין טומאה וכן הסילונות שהמים מהלכין בהן אף ע"פ שהן כפופין ואף ע"פ שהן מקבלין הרי הן טהורין מפני שלא נעשו לקבלה אלא כדי שיצאו מהן המים וכן חבית של שייטים וחבית הדפונה בשולי המחץ הואיל ונעשית כמו בית יד שנושאין בה המחץ ולא נעשית לקבלה אינה מקבלת טומאה:
2 A lantern that has a receptacle for oil is susceptible to ritual impurity. If it lacks one, it is pure. Similarly, a potter's frame that has a receptacle is susceptible to impurity.בפנס שהיה בו בית קיבול שמן מקבל טומאה ושאין בו טהור וכן מגופת היוצרים שיש לה תוך טמאה:
3 A homeowner's funnel is pure. A perfumer's funnel is susceptible to impurity, because he turns it on its side so that his customers can smell the fragrance.גמשפך של בעלי בתים טהור ושל רוכלין מתטמא מפני שמטהו על צדו ומריח בו ללוקח:
4 Covers for jugs of wine, jugs of oil, and barrels are pure, for they were not made to serve as receptacles. If a cover was altered so that it could be functional, it is susceptible to impurity.דכיסוי כדי יין וכדי שמן והחביות טהורות שלא נעשו לקבלה ואם התקינן לתשמיש מתטמאין:
5 When the cover of a frying pan has a hole or a protrusion on its top, it is pure. If it does not have a hole or a protrusion, it is susceptible to impurity, because a woman will use it to drain off the sauce in which vegetables were cooked. This is the general principle: Anything that serves an earthenware container while it is turned upside down is pure.הכיסוי האלפס בזמן שהוא נקוב ויש לו חדוד טהור ואם אינו נקוב ואין לו חדוד מתטמא מפני שהאשה מסננת לתוכו את הירק זה הכלל כל המשמש בכלי חרס כשהוא כפוי טהור:
6 A titrus, even though it has holes and water drips out from them, is nevertheless susceptible to impurity, because the water collects at its sides, and they are intended to serve as receptacles.וטיטרוס אף על פי שהוא נקוב ומוציא פרוטות מתטמא שהרי המים מתכנסין בצדדין והן עשויין לקבלה:
7 An earthenware torch into which patches of cloth and oil are placed to burn, is susceptible to impurity. Similarly, a receptacle that is placed under a lamp to collect drops of oil is susceptible to impurity.זהלפיד של חרס שמניחין מטליות הבגדים והשמן בתוכו והוא דולק מתטמא וכן כלי שמניחין תחת הנרות לקבל השמן מתטמא:
8 A base that is placed under containers to collect the liquids that flow from the container is susceptible to impurity.חגסטרא שמניחין תחת הכלים לקבל משקין הנוזלין מן הכלי מקבלין טומאה:
9 A boat made of earthenware, even though it serves as a receptacle, is not susceptible to impurity. The rationale is that a boat is not in the category of the keilim mentioned in the Torah. This applies whether it is made of earthenware or of wood and whether it is large or small.טספינה של חרס אף ע"פ שהיא מקבלת אינה מקבלת טומאה שאין הספינה בכלל הכלים האמורין בתורה בין היא של חרס בין היא של עץ בין גדולה בין קטנה:
10 Whenever keilim have been broken and their form has been destroyed, their broken fragments are not susceptible to impurity even if those fragments are functional with the exception of the fragments of earthenware containers. With regard to them, we follow the principle: If there is an earthenware fragment that can serve as a receptacle, it is susceptible to impurity. This is derived from Leviticus 11:33 which states: "Any earthenware container." According to the Oral Tradition, it was understood that this phrase was mentioned only to include the broken shards of earthenware containers.
When does the above apply? When the earthenware shard has a receptacle that can hold liquids when the shard is resting on its base and not leaning. If, however, it is fit to hold liquids only when it is leaned against a support, it is not susceptible to impurity.יכל הכלים שנשברו ונפסדה צורתן אין שבריהן מקבלין טומאה אע"פ שאותן השברים ראויין לתשמיש חוץ משברי כלי חרס שאם היה בהן חרס הראוי לקבל הרי הוא מקבל טומאה שנאמר וכל כלי חרס מפי השמועה למדו שזה לא בא לרבות אלא שברי כלי חרס בד"א כשהיה לחרס זה תוך לקבל בו המשקין כשהיה החרס יושב לא סמוך אבל אם אינו יכול לקבל אלא א"כ סומכין אותו אינו מקבל טומאה:
11 When an earthenware container cannot rest on its base because of a handle or it has a protrusion and the protrusion causes it to lean to one side, it is pure even though the handle was removed or the protrusion was broken. The rationale is that whenever an earthenware container is considered as pure for even one moment, it is never susceptible to impurity again.יאהחרס שאינו יכול לישב כדי שיקבל מפני אזנו או שהיה בו חדוד והחדוד מכריעו לצד אחר ה"ז טהור אף על פי שניטלה האוזן או נשבר החדוד שכל כלי חרס שטהר שעה אחת אין לו טומאה לעולם:
12 When there is an earthenware container that has a pointed base, e.g., a basin with a pointed base, that was broken and its base is still able to serve as a container, even though the base cannot hold liquids unless it is supported, e.g., the bases of containers used to draw water and the bases of goblets, they are susceptible to ritual impurity, for this is the way they were made at the outset, that their bases would contain liquids when they would be supported or held.יבכלי חרס ששוליהן חדין כמזרקות שנשברו ושוליהן מקבלין אע"פ שאינן מקבלין אא"כ נסמכו כגון שולי הקרפיות והכוסות הרי אלו מקבלין טומאה שלכך נעשו מתחלתן שיהיו שוליהן מקבלין בסמיכה או באחיזה:
13 How much liquid must the broken pieces of an earthenware container be able to contain to be susceptible to impurity? When the container while intact was between the size that would enable it to contain enough liquid to rub on a small person and the size of a barrel that could container a se'ah or close to that and it was broken, if the shards - either from the base or the wall - were able to contain a revi'it, they are susceptible to impurity.יגכמה יקבל החרס ויהיה מקבל טומאה אם היה הכלי כשהיה שלם ומכיל כדי סיכת אדם קטן עד חביות שהן מקבלות כסאה או קרוב ונשברו ונשאר בחרסים בין מקרקעיהן בין מדפניהן חרס שהוא מקבל כשהוא יושב רביעית ה"ז מקבל טומאה:
14 If the vessel was a large barrel that could contain between a se'ah and two se'ah or more, if the shard that remains is large enough to contain half a log, it is susceptible to impurity. If originally the vessel was extremely large - from a barrel that could contain two se'ah until a large vat - and it broke, if a shard that remained could contain a log, it is susceptible to impurity. If the shards would contain less than these measures, they are not susceptible to impurity.ידהיה הכלי מחבית המכילה כסאה עד חבית המכילה סאתים או יתר ונשברה אם היה בחרס הנשאר כדי לקבל חצי לוג ה"ז מקבל טומאה היה הכלי מחבית המכילה סאתים עד חצבים גדולים ונשברו אם נשאר מהן חרס המקבל לוג הרי זה מקבל טומאה היו החרסים מקבלין פחות משיעורין אלו אין מקבלין טומאה:
15 When a small earthenware container, e.g., a cruse or the like, breaks, but there remains from its bottom a shard that can hold even the slightest amount of liquid when resting on its base, even though it is very narrow, as thin as possible for a small container, it is susceptible to impurity. If a shard from its walls that could contain liquids remains, it is not susceptible to impurity. The rationale is that the walls of these containers and the like are fundamentally flat; they do not have a hollow that is apparent. Thus they are like flat earthenware implements.טוכלי חרס קטן כגון הפך וכיוצא בו שנשבר ונשאר מקרקעיתו חרס המקבל כל שהוא כשהוא יושב והיה חד ביותר שנמצא ככלי קטן ה"ז מקבל טומאה ואם נשאר מדפנותיהן חרס המקבל אינו מקבל טומאה לפי שדפנות כלים אלו וכיוצא בהן כשוין הן ואין להן תוך הניכר ונמצאו כפשוטי כלי חרס:
16 The prevailing assumption is that wherever shards are found, they are pure except those found in a potter's workshop, because the majority of those are considered as bases for keilim. And a base for an implement is susceptible to impurity even if it is a broken vessel.טזחזקת חרסים הנמצאים בכל מקום טהורים חוץ מהנמצאים בבית היוצר מפני שרובן גסטריות הן לכלים והגסטרא מקבלת טומאה אף על פי שהיא משברי כלים:
Kelim - Chapter 19
1 To what degree is it necessary for an earthenware utensil to be broken so that it can no longer serve as an effective container and, hence, have its impurity nullified if it was impure or no longer be considered as susceptible to impurity if it was pure?
For a container made for food - when it has a hole through which olives can fall. For a container made for liquids - when it has a hole through which liquids can seep in; i.e., when it is inserted into liquids, the liquids will seep into the container through the hole. If it was made for both foods and liquids, it is judged stringently and it is susceptible to impurity unless it has a hole large enough for olives to fall through.
The measure "enough for liquids to seep out" was stated only with regard to a base for containers, because it is made to collect liquids that flow from containers and if liquids seep from it, it no longer serves its function.אכמה שיעור השבר שישבר כלי חרס ויטהר מטומאתו אם היה טמא או לא יקבל טומאה אם היה טהור העשוי לאוכלין משינקב במוציא זיתים והעשוי למשקין משינקב מכניס במשקין כשמניחין אותו על המשקה יכנס המשקה לכלי בנקב העשוי לכך ולכך מטילין אותו לחומרו והרי הוא מקבל טומאה עד שינקב במוציא זית ולא אמרו במוציא משקה אלא בגסטרא בלבד לפי שהיא עשויה לקבל המשקין הנוזלים מן הכלים ואם הוציאה משקין ה"ז בטל תשמישה:
2 There are five categories applicable with regard to an earthenware container:
a) if it has a hole through which liquids can seep out, it is pure with regard to contracting impurity as a base for containers, but it is still considered a container with regard to the consecration of water for the ashes of the red heifer;
b) if it has a hole that allows liquid to seep in, it is no longer considered as a container with regard to the consecration of water for the ashes of the red heifer, but it is still considered a container with regard to making produce subject to ritual impurity because of the liquids contained within it, as we explained;
c) if it has a hole large enough for a small root to emerge from it, the water it contains do not make produce subject to ritual impurity because the liquids contained within it are considered as if they are not in a container; nevertheless, it is still considered as a container with regard to holding olives and hence, it is susceptible to impurity;
d) if it has a hole large enough for olives to fall through, it is pure and it is regarded as a k'li made from animal turds or stone that is not susceptible to impurity, nevertheless, it is still considered as a container with regard to saving its contents when sealed closed in a building where a corpse is located unless its larger portion is broken, as we explained in Hilchot Tum'at Meit.בחמש מדות בכלי חרס ניקב במוציא משקה טהור מלהתטמא משום גסטרא ועדיין הוא חשוב כלי לקדש בו מי חטאת ניקב בכונס משקה אינו ראוי לקדש בו מי חטאת ועדיין כלי הוא חשוב להכשיר הזרעים במשקין התלושין בו כמו שביארנו ניקב כשורש קטן אין המים שבתוכו מכשירין את הזרעים והרי הן כמו שאינן בכלי ועדיין כלי הוא חשוב לקבל בו זיתים ומקבל טומאה ניקב במוציא זיתים טהור והרי הוא ככלי גללים ואבנים שאין מקבלין טומאה ועדיין כלי הוא חשוב להציל בצמיד פתיל עד שיפחת רובו כמו שביארנו בטומאת מת (בפרק שנים עשר) :
3 The size of a hole necessary for a barrel not to contract impurity is one through which nuts would fall. The size of a hole necessary for a frying pan or a pot not to contract impurity is one through which olives would fall. Similarly, even when an earthenware kneading trough is large and contains 40 se'ah of liquids, if it has holes large enough for olives to fall through, even though one turns it on its side and kneads with it, it is pure, for it was not made with this intent at the outset.גהחבית שיעורה כאגוזים האלפס והקדירה שיעורן כזיתים וכן עריבה של חרס אפילו היתה גדולה ומחזקת ארבעים סאה בלח ונפחתה במוציא זיתים אע"פ שהוא מטה על צדה ולש בה טהורה שמתחילתה לא נעשית לכך:
4 The size of a hole necessary for a cruse and a container not to contract impurity is one through which oil can seep through. The size of a hole necessary for a pitcher not to contract impurity is one through which water can seep in.דהפך והטני שיעורן בשמן והצרצור שיעורו במים:
5 When the opening of a lamp is removed, it is pure. A lamp of earth whose mouth was fired by the wick is not susceptible to impurity and is not considered as an earthenware container until the entire lamp was fired in a kiln like an earthenware container.הנר שניטל פיו טהור ושל אדמה שהוסק פיו בפתילה אינו מקבל טומאה ואינו בכלל כלי חרס עד שיוסק כולו בכבשן ככלי חרס:
6 When a barrel is broken, but it can hold liquids when it is turned on its side or if it was split and it is like two kneading troughs, it is still susceptible to impurity. If it became cracked and cannot be carried while holding half a kab of dried figs, it is pure.וחבית שנפחתה וכשמטין אותה על דפנה מקבלת או שנחלקה כמין שתי עריבות עדיין היא מקבלת טומאה נתרעעה ואינה יכולה להטלטל בחצי קב גרוגרות טהורה:
7 When the handles of a barrel are removed, it is considered as a base placed under a container. This is true even if only one handle was removed. If it was cracked below its handles, even though its handles are intact, it is also considered only as a base. If initially it was made without handles, it is considered as a barrel.זחבית שניטלו אזניה הרי היא כגסטרא אפילו אוזן אחת נסדקה למטה מאזניה אף ע"פ שאזניה קיימות הרי זו כגסטרא ואם עשאה מתחלה שלא באזנים נדונית כחבית:
8 The following laws apply when a barrel became cracked in the oven and thus two bases for containers were produced. If it cracked after the work necessary to fashion it was completed, each of the bases is susceptible to ritual impurity. If it was cracked before the work necessary to complete it was finished and afterwards, it was fired in the kiln, it is pure.
How can this matter be determined? If the broken pieces were flat and the clay was red beneath the surface, it can be assumed that it was broken before the work necessary to fashion it was completed. If the broken pieces were not flat and the clay was not red beneath the surface, it can be assumed that it was broken after the work necessary to fashion it was completed. Hence it is susceptible to impurity like other broken earthenware containers that are fit to be used.חחבית שנסדקה בכבשן ונמצא שהיא כשתי גסטראות אם משנגמרה מלאכתה נסדקה כל גסטרא מהן מקבלת טומאה ואם נסדקה קודם שתגמר מלאכתה ואח"כ נשרפה בכבשן טהורה והיאך יודע דבר זה אם היו שבריה שוין ותוכה מאדים עד שלא נגמרה מלאכתה נסדקה אין שבריה שוין ואין תוכה מאדים בידוע שאחר שנגמרה מלאכתה נשברה ומקבלת טומאה כשאר שברי כלי חרס הראויין לתשמיש:
9 When a base to be placed under containers is cracked and it is not suitable to hold liquids, it is pure even though it is still suitable to hold food. The rationale is that it is made only to collect liquids that seep out as we explained. If it would leak, it would be useless, because a base is not placed under another base.
Similarly, a base that is broken or divided into two is pure, because it was not said that the remnants of remnants are susceptible to impurity. Instead, it is only the remnants of earthenware containers themselves that are susceptible to impurity.טגסטרא שנתרעעה ואינה מקבלת משקין אף על פי שמקבלת אוכלין הרי זו טהורה שאינה עשויה אלא לקבל משקין הדולפין כמו שביארנו ואם היתה דולפת אין עושין גסטרא לגסטרא וכן גסטרא שנפחתה או שנחלקה לשתים טהורה שלא אמרו שירים של שירים מתטמאין אלא שירי כלי חרס בלבד הן שמתטמאין:
10 If there are protrusions emerging from a base, whether it is resting upright or leaning on its side, whenever the protrusions can hold olives if the base is filled with olives, it contracts impurity when the base is touched by impurity and when impurity enters the inner space opposite it. If it cannot hold olives, it contracts impurity when the base is touched by impurity, but does not contract impurity when impurity enters the inner space opposite it.יגסטרא שחדודין יוצאין ממנה בין שהיתה יושבת בין שהיתה מוטה על צדה כל המקבל מן החדודין זיתים כשיתמלא הגסטרא זיתים מטמא במגע וכנגדו מתטמא באויר וכל שאין מקבל עמה בזיתים מתטמא במגע ואין כנגדו מתטמא באויר:
11 What is meant by the statement: it contracts impurity when the base is touched by impurity, but does not contract impurity when impurity enters the inner space opposite it? If impurity touches the actual body of the inside of the base, the protrusion contracts impurity. If impurity enters the inner space of the base, even if it is directly opposite the protrusion, the protrusion does not contract impurity.יאכיצד מתטמא במגע ואין כנגדו מתטמא באויר שאם נגעה הטומאה בגסטרא מתוכה מתטמא החדוד נכנסה הטומאה באויר הגסטרא אפילו היתה כנגד החדוד לא נטמא החדוד:
12 What is meant by the statement that a base contracts impurity when impurity enters the inner space opposite it? That if impurity enters the inner space of the base opposite the protrusion, the protrusion contracts impurity together with the base.
Similar concepts apply whenever it is stated that an earthenware container, an oven, or a range contract impurity if touched by impurity, they contract impurity when impurity enters the inner space opposite them, or that they do not contract impurity when impurity enters the inner space opposite them. Similarly, whenever the concept of contracting impurity through contact is mentioned with regard to an earthenware container, an oven or a range, the intent is that the impurity will touch the inside of these entities. Contracting impurity via their inner space means that the impurity will not touch them at all, merely enter into their inner space.יבוכיצד כנגדו מתטמא באויר שאם היתה הטומאה באויר הגסטרא כנגד החדוד נטמא החדוד עם הגסטרא ועל דרך זה הוא בכל מקום שנאמר בכלי חרס ובתנור וכירים מתטמא במגע וכנגדו באויר או אין מתטמא כנגדו באויר וכן כל טומאת מגע האמורה בענין כלי חרס או תנור וכירים הוא שתגע הטומאה בהן מתוכן וכל טומאת אויר הוא שלא תגע הטומאה כלל אלא תכנס לאויר בלבד:
13 When a barrel was cracked and one held it together by smearing animal turds upon it - even though the shards would fall if the turds were removed - it remains susceptible to impurity, because its classification as a k'li was never nullified.
If it was broken and, after the shards fell apart, one stuck them together with turds or one brought shards from another place and stuck them together with turds - even though the shards would stand as a unit if the turds were removed - it is pure, because there was a time when it was no longer considered as a k'li. If one of the shards could hold a revi'it, that shard alone contracts impurity if impurity enters its inner space, because it is considered as a k'li in its own right. The remainder of the barrel does not contract impurity unless impurity touches it from the inside, because it is not a whole k'li.יגחבית שנתרעעה וטפלה בגללים אע"פ שהוא נוטל את הגללים והחרסים נופלים ה"ז מקבלת טומאה מפני שלא בטל שם כלי מעליה נשברה ודבק חרסיה אחר שפרשו או שהביא חרסים ממקום אחר וטפלם בגללים אף על פי שנוטל את הגללים וחרסיה עומדין ה"ז טהורה מפני שבטל מעליה שם כלי היה בהן חרס מחזיק רביעית כנגד אותו החרס בלבד מתטמא באויר מפני שהוא כלי בפני עצמו ושאר החבית אינו מתטמא עד שתגע בה הטומאה מתוכה מפני שאינה כלי שלם:
14 The following laws apply if a barrel was perforated, one plugged the hole with tar, and then the barrel was broken. If the shard plugged with tar could hold a revi'it, it is susceptible to impurity, because it is considered as a broken portion of a barrel and its classification as a k'li was never nullified.
If, however, one plugged a hole in a shard with tar after it was separated from the k'li, it is pure, even though it is now capable of holding a revi'it. The rationale is that when a shard is perforated, it is no longer considered as a k'li and it is pure. And once an earthenware container has been considered as pure for even one moment, it never becomes susceptible to impurity again.ידחבית שניקבה וסתם הנקב בזפת ואח"כ נשברה אם יש בחרס הסתום בזפת כדי להחזיק רביעית ה"ז מקבל טומאה מפני שהוא משברי החבית ולא בטל שם כלי מעליה אבל חרס שניקב אחר שפירש מן הכלי וסתם הנקב בזפת אע"פ שהוא מחזיק רביעית טהור שהחרס שניקב בטל שם כלי מעליו וטהר וכל שטהר בכלי חרס שעה אחת אין לו טומאה לעולם:
15 When a kettle was perforated and it was patched with tar, it is pure, because it cannot hold hot liquids as it holds cold ones. Similarly, keilim made from tar, beeswax, or the like are pure and are not considered as keilim.טוקומקומוס שניקב ועשאהו בזפת טהור שאינו יכול לקבל החמין כצונן וכן כלי הזפת והשעוה וכיוצא בהן טהורין ואינן בכלל הכלים:
16 When an earthenware funnel was plugged with tar, it is not susceptible to impurity, because the tar does not cause it to be considered as a container. If, however, a wooden funnel is plugged in this manner, it is considered as a container and it is susceptible to impurity.טזמשפך של חרס שפקקו בזפת אינו מקבל טומאה שאין הזפת משימו כלי קיבול אבל משפך של עץ שסתמו ה"ז ככלי קיבול ומתטמא:
Kelim - Chapter 20
1 We already explained that every accessory that is required by an implement when it is being used is considered as an integral element of the implement with regard to both contracting and imparting impurity. Therefore, when one coats an earthenware container which is intact and strong, if the container contracts impurity and foods and/or liquids touch the coating, they are pure. The rationale is that the container does not require this coating.
If, however, one coats an unsound earthenware container, the coating is considered as an integral element of the container. Similarly, when one reinforces an earthenware jug used to draw water by covering it with leather, parchment, or the like, if the jug was unsound, the coating is considered as an integral element of the container.אכבר ביארנו שכל יד הכלים שהכלי צריך לה בשעת תשמישו הרי היא חשובה כגוף הכלי להתטמא ולטמא לפיכך הטופל כלי חרס הבריא אם נטמא הכלי הרי אוכלין ומשקין הנוגעין בטפילה טהורין שאין הכלי צריך לטפילה זו אבל הטופל את כלי חרס הרעוע הרי הטפילה חשובה כגוף הכלי וכן המהדק את הקירויה של חרס הדולין בה המים אם חיפה אותה בעור או בקלף וכיוצא בהן אם היתה רעועה הרי הן כגופה:
2 When one coats an earthenware container in order to cook with it, the coating is not considered as joined to it. If one coats implements in order to heat tar in them, the coating is considered as joined to them.בהטופל כלי חרס להיות מבשל בו אינו חיבור טפל כלים להיות זופת בהן חיבור:
3 When there was a hole in a barrel and one plugged it with tar, tin, sulfur, lime, or gypsum, the filling is not considered as joined to it. If one plugged it with other substances, the filling is considered as joined to it.גחבית שניקבה ועשאה בזפת בבעץ וגפרית בסיד ובגפסים אינן חיבור ושאר כל הדברים חיבור:
4 Moist substances that can be stretched that are used to coat casks of water so that water will not drip from the container are considered as integral elements of the container. Even if the container contracted impurity because of the presence of impurity within its inner space, food and/or liquids that touch the coating are impure.
Similarly, the coating of an oven is considered as the earthenware substance of the oven itself, provided the coating is no more than a handbreadth thick, because that it is what is necessary for an oven. Anything more than a handbreadth is not necessary for an oven and entities that touch a portion of the coating that is more than a handbreadth thick are pure. The coating necessary for a range is three fingerbreadths thick.דדברים הלחין המשוכין שטופלין בהן הפטסין של מים כדי שלא ידלוף הכלי הרי הן כגופו של כלי שאפילו נטמא הכלי מאוירו אוכלין ומשקין הנוגעין בטפילה טמאין וכן טפילו של תנור הרי הוא כחרס התנור והוא שיהיה בעובי הטפלה עד טפח שהוא צורכו של תנור אבל יתר על טפח אינו מצורך התנור והנוגעין ביתר על טפח מעוביו טהורים טפילת הכירה עוביו שלש אצבעות:
5 When there was a hole in a barrel and one plugged it with more tar than was necessary, an entity that touches the portion that is necessary to plug it is impure. If it touches the portion that is not necessary, it is pure. When tar dripped onto a barrel, an entity that touches it is pure.החבית שניקבה וסתמה בזפת יותר מצורכה הנוגע בצורכה טמא וביתר מצורכה טהור זפת שנטפה על חבית הנוגע בה טהור:
6 When a samovar that was coated with both mortar and pieces of ground shards contracts impurity, one who touches the mortar contracts impurity. One who touches the ground shards does not contract impurity, because the ground shards do not attach themselves thoroughly to the container.ומיחם שטפלו בחמר ובחרסית ונטמא הנוגע בחמר טמא והנוגע בחרסית טהור שאין החרסית מתחבר לכלי:
7 When a coating was applied to the cover of a barrel and to the barrel, the covering is not considered as connected to it. If impure liquids touch the barrel, the cover does not contract impurity. If such liquids touch the cover, the outside of the barrel does not contract impurity.זמגופת החבית שטפל בטיט עליה ועל החבית אינה חיבור לה ואם נגעו משקין טמאין בחבית לא נטמאת המגופה ואם נגעו במגופה לא נטמאו אחורי החבית:
8 When a metal implement is covered with tar, the tar is not considered as joined to it. If it was designated for wine, the coating is considered an integral part of the container.חכלי נחושת שזפתן אין הזפת חיבור ואם ליין ה"ז כגוף הכלי:
9 The following laws apply when the carcass of a crawling animal comes in contact with dough that is in the cracks of a kneading trough. On Pesach, since there is a significant prohibition against the possession of dough, it is considered as an intervening substance and the contact of the carcass with it does not impart impurity to the kneading trough. Different laws apply throughout the year. If one is particular about it, the kneading trough does not contract impurity. If one desires that the dough remain, it is considered as part of the kneading trough and the kneading trough contracts impurity.טבצק שבסדקי העריבה שנגע בו שרץ אם בפסח הואיל ואיסורו חשוב חוצץ ולא נטמאת העריבה ואם בשאר ימות השנה אם היה מקפיד עליו העריבה טהורה ואם רוצה בקיומו הרי הוא כעריבה ונטמאת העריבה:
10 The following laws apply to the strands and the straps attached to covers for books or handkerchiefs for children. Those that are sewn are considered as attached, while those that are merely tied are not. Similar laws apply to the straps attached to a hoe, a sack, and a bushel. Those joined to the handles of an earthenware container, by contrast, are not considered as attached - even if they are sewn - because there is no way they can be attached to an earthenware container.יהמשיחות והרצועות שבמטפחות הספרים ושבמטפחות התינוקות תפורות חיבור וקשורות אינן חיבור וכן רצועות שבמעדר ושבשק ושבקופה אבל שבאזני כלי חרס אפילו תפורות אינן חיבור שאין חיבורין לכלי חרס:
11 The following rules apply with regard to the extension of the handle of a hatchet: Within three fingerbreadths of the head is considered as joined. Anything that touches beyond three fingerbreadths is pure.
With regard to the portion of the handle that is held, the handbreadth next to the head is considered as attached. Anything that touches beyond that measure is pure.יאיד קורדום היוצא מאחריו שלש אצבעות חיבור והיתר על שלש הנוגע בו טהור יד קורדום מלפניו טפח הסמוך לברזל חיבור יתר ע"כ הנוגע בו טהור:
12 For the implement to be susceptible to impurity, the remnant of the shaft of a compass must be a handbreadth long. The handle of a jewelers' hammer must be a handbreadth. The handle of a goldsmith's hammer must be two handbreadths long, that of a carpenter, three handbreadths.
The remnant of a plow drawn by oxen is four handbreadths close to the metal peg implanted in its upper end. The handle of the hatchet with which one digs irrigation ditches is four handbreadths. The handle of a hatchet used to prune trees is five handbreadths. The handle of a small hammer is five handbreadths and that of an ordinary hammer is six. The handle of a hatchet used to chop firewood and that of one use to break up earth is six handbreadths. The handle of a hammer used by stonecutters is six handbreadths. The remnants of a plow that is close to the metal edge at the plow's end must be seven handbreadths. The handle of a ladle is eight handbreadths, that used by appliers of lime is ten handbreadths. With regard to any greater measure, if one desires to keep it, it is susceptible to impurity. The handles of any implements used when cooking over a fire, e.g., spits and skewers, are susceptible to impurity even if they are very long.יבשירי הפרגל טפח ויד מקבת של מפתחי אבנים טפח יד קורנס של זהבים טפחיים ושל חרשים שלשה שירי מלמד הבקר ארבעה טפחים סמוך לדרבן יד קורדום שחופרין בו ביררין של מים ארבעה טפחים ויד קורדום של נכוש חמשה ויד בן פטיש חמשה ושל פטיש ששה וכן יד קורדום של בקוע ושל עדיר ששה יד מקבת של סתתין ששה שיירי המרדע הסמוך לחרחור של מתכת שבראש המרדע שבעה טפחים יד המגריפה של בעלי בתים שמונה טפחים ושל סיידין עשרה וכל היתר על זה אם רצה לקיימו טמא יד כל משמשי האור כגון השפודין והאסכלאות אפילו ארוכין כל שהן טמאין:
13 When a staff is temporarily used as a handle for a hatchet, it is considered as attached to it at the time one is working with it. If a source of impurity comes in contact with the staff while one is breaking up earth or chopping with it, the head of the hatchet contracts impurity. If impurity touches the head, the staff contracts impurity.
Similarly, a diyustar which is made up of two wooden implements held together by a peg with which one sets up a loom is considered as attached at the time one works with it. If one affixed the diyustar to a beam, it is still susceptible to impurity and the beam is not considered as attached to it. If one made part of the beam a diyustar, any part of the beam that is necessary for the diyustar is considered as part of the diyustar. However, a person who touches the remainder of the beam is pure because the entire beam is not considered as joined to the diyustar.יגמקל שעשאהו יד לקורדום הרי הוא חיבור לטומאה בשעת מלאכה ואם נגעה טומאה במקל כשהוא חורש או מבקע בו נטמא הקורדום ואם נגעה בקורדום נטמא המקל וכן הדיוסטר שהן כשני כלים והמסמר מחברן להיות מסך עליהן הרי הן חיבור בשעת מלאכה קבעו בקורה הרי זה מקבל טומאה ואין הקורה חיבור לו עשה קצת הקורה דיוסטר כל שהוא מן הקורה לצורך הדיוסטר חיבור לדיוסטר והנוגע בשאר הקורה טהור שאין כל הקורה חיבור:
14 When a wagon contracts impurity, one who touches the metal bar, the wooden yoke, the eye, and the thick ropes - even at the time work is being performed - is pure.
One who touches the swordlike beam of wood, the kneelike piece of wood, the handle, a metal ring, the "cheeks" of the yoke, and the articles hanging from it. are impure.
Similarly, when a saw manned by two people becomes impure, one who touches either side contracts impurity. One who touches the strap or the band the shaft, and its supports remains pure, for these are not considered as attached to it. In contrast, one who touches the frame of a large saw is impure.ידעגלה שנטמאת הנוגע בעול ובקטרב ובעץ ובעבות אפילו בשעת מלאכה טהורה והנוגע בחרב ובבורך ובביצול ובעין של מתכת ובלחיים ובעיראין טמא וכן מגירה שנטמאת הנוגע בידה מכאן ומכאן טמא והנוגע בחוט ובמשיחה ובאמה ובסניפין שלה טהור שאין אלו חיבור לה אבל הנוגע במלבן של מסר הגדול טמא:
15 When the lance in a carpenter's press becomes impure, one who touches the press itself is pure. When a drill becomes impure, one who touches the bow wound around it is pure, because it is not considered as attached to the drill.
When a bow was extended and the arrow extended within it, if the arrow contracts impurity, one who touches the bowstring or the bow does not contract impurity. This applies even when it is extended. Similarly, if the lance of a trap for field mice becomes impure, the trap does not contract impurity, even if it has been set.
Similarly, when a loom that is extended contracts impurity in the weaving process, one who touches all of the following: the upper beam and the lower beam, the heddles, the weaver's comb, the thread that is passed over purple thread when weaving a sheet of fabric, and a strand extending from the weave that will not be integrated within it is pure. The rationale is that all of these are not considered as joined to the garment. One, however, who touches the woof that has not yet been tightened, the woof that is standing, a thread that is woven as part of a purple fabric, and a strand extending from the weave that will be integrated with it is impure. The rationale is that all of these are considered as joined to the garment.טומכבש של חרש שנטמא הרומח שבו הנוגע במכבש טהור מגרה שנטמא הנוגע בקשטנית שהיא לפופה עליו טהור שאינה חיבור קשת שהיתה מתוחה והחץ משוך עמה ונטמא החץ הנוגע ביתר ובקשת טהור ואפי' כשהיא מתוחה וכן מצודת האישות שנטמא החץ שלה לא נטמאת המצודה אפילו כשהיא מתוחה וכן מסכת נסוכה שנטמאת בשעת האריג הנוגע בכובד העליון והתחתון ובנירים ובקירוס ובחוט שהעבירו על גבי ארגמן ובעירה שאינה עתיד להחזירה טהור שכל אלו אינן חיבור לבגד אבל הנוגע בנפש המסכת ובשתי העומד ובכפל שהעבירו על גבי ארגמן ובעירה שהוא להחזירה טמא שכל אלו חיבורין לבגד:
16 One who touches wool that is on the base of a spindle of a loom or on a rod is pure. One who touches a spool before it has been uncovered, is impure. After it has been uncovered, he is pure.טזהנוגע בצמר שעל האימה ובאשויה טהור הנוגע בפיקה עד שלא פרעה טמא משפרעה טהור:
17 When a string is threaded through a needle, even if it is tied on both sides, it is not considered as joined to it. If it was inserted into a garment, the string is considered as connected to the garment, but the needle is not considered as connected to the garment. Moreover, not even the entire string is considered as connected to the garment, only what is necessary for sewing. What is not necessary is not considered as connected.
When a thread has unraveled from a garment, even if it is 100 cubits long, the entire thread is considered to be attached to the garment. When a rope is attached to an earthenware container, even if it is 100 cubits long, the entire rope is considered to be attached to it. If one tied another rope to the initial rope, the portion on the inside of the knot is considered as attached. The portion outside the knot is not considered as attached. When a rope is attached to a basket, it is not considered as attached unless one sewed one to the other.יזהחוט שהשילו למחט אפילו קשור משני צדדין אינו חיבור הכניסו לבגד החוט חיבור לבגד ואין המחט חיבור לבגד ואין החוט כולו חיבור לבגד אלא כל שהוא לצורך התפירה חיבור שאינו לצורך התפירה אינו חיבור החוט שפירש מן הבגד אפילו מאה אמה כולו חיבור חבל שקשור בחרס אפילו מאה אמה כולו חיבור קשר בו חבל אחד מן הקשר ולפנים חיבור מן הקשר ולחוץ אינו חיבור החבל שהוא קשור בקופה אינו חיבור אלא אם כן תפר:
Hayom Yom:
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Wednesday, Sivan 20, 5777 · 14 June 2017
"Today's Day"
Wednesday Sivan 20 5703
Torah lessons: Chumash: Sh'lach, Revi'i with Rashi.
Tehillim: 97-103.
Tanya: Ch. 7. With the (p. 307)...to it at all. (p. 309).
Among my grandfather's aphorisms: The intellectual and emotional structure of the chassid is consonant with his first yechidus1 with his Rebbe. The first yechidus is in accordance with the essence-character of the chassid. The Rebbe prescribes an order of avoda appropriate to the nature of the chassid's essence-character.
FOOTNOTES
1. The G-dly soul consists of five parts, of which yechida is the highest. During an audience with the Rebbe (yechidus), the yechida of Rebbe and chassid encounter each other. The chassid, properly prepared (see Tammuz 18) will translate this awakening of yechida into tangible spiritual and moral growth (see Elul 13).
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