TODAY IN JUDAISM: Sivan 21, 5777 - Thursday, June 15, 2017 - Chabad.org in New York, New York, United States - Today is Thursday, Sivan 21, 5777 · June 15, 2017
Torah Reading
Daily Quote:
G-d, in His goodness, renews the universe and all creatures every moment with His particular Divine Providence, which constitutes - to the exclusion of all else - the reality, life-force and sustained existence of all creations
[Hayom Yom, Sivan 29]
Daily Torah Study:
Chumash: Shlach, 5th Portion Numbers 15:8-15:16 with Rashi
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Numbers Chapter 15
| 8If you prepare a young bull as a burnt offering or sacrifice by expressing a vow, or for a peace offering for the Lord, | | חוְכִי־תַֽעֲשֶׂ֥ה בֶן־בָּקָ֖ר עֹלָ֣ה אוֹ־זָ֑בַח לְפַלֵּא־נֶ֥דֶר אוֹ־שְׁלָמִ֖ים לַֽיהֹוָֽה: |
| 9with the young bull he shall offer up a meal offering consisting of three tenths fine flour mixed with half a hin of oil. | | טוְהִקְרִ֤יב עַל־בֶּן־הַבָּקָר֙ מִנְחָ֔ה סֹ֖לֶת שְׁלשָׁ֣ה עֶשְׂרֹנִ֑ים בָּל֥וּל בַּשֶּׁ֖מֶן חֲצִ֥י הַהִֽין: |
| 10And you shall offer half a hin of wine for a libation, a fire offering of pleasing fragrance to the Lord. | | יוְיַ֛יִן תַּקְרִ֥יב לַנֶּ֖סֶךְ חֲצִ֣י הַהִ֑ין אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| a fire-offering of pleasing fragrance: This refers only to the meal-offering and oil, but the wine is not a fire-offering, since it is not placed on the fire. | | אשה ריח: אינו מוסב אלא על המנחה והשמן, אבל היין אינו אשה, שאינו ניתן על האש: |
| 11So shall it be done for each ox or ram, or for a young sheep or young goat. | | יאכָּ֣כָה יֵֽעָשֶׂ֗ה לַשּׁוֹר֙ הָֽאֶחָ֔ד א֖וֹ לָאַ֣יִל הָֽאֶחָ֑ד אֽוֹ־לַשֶּׂ֥ה בַכְּבָשִׂ֖ים א֥וֹ בָֽעִזִּֽים: |
| Or for a young sheep…: Whether it is a sheep [lamb] or a goat. כֶּבֶשׂ and שֶׂה are the names given to sheep or goats within their first year. - [Parah 1:3] | | או לשה: בין שהוא בכבשים בין שהוא בעזים כבש ושה קרוים בתוך שנתם: |
| ram: Heb. אַיִל, [the name given] from the age of thirteen months and one day. - [Parah 1:3] | | איל: בן י"ג חדש ויום אחד: |
| 12In accordance with the number you offer up, so shall you present for each one, according to their numbers. | | יבכַּמִּסְפָּ֖ר אֲשֶׁ֣ר תַּֽעֲשׂ֑וּ כָּ֛כָה תַּֽעֲשׂ֥וּ לָֽאֶחָ֖ד כְּמִסְפָּרָֽם: |
| In accordance with the number you offer up: In accordance with the number of animals you offer up as a sacrifice, so shall you present libations for each of them, according to the number of animals shall be the number of libations. | | כמספר אשר תעשו: כמספר הבהמות אשר תקריבו לקרבן, ככה תעשו נסכים לכל אחד מהם: |
| 13Every native born shall do it in this manner, to offer up a fire offering of pleasing fragrance to the Lord. | | יגכָּל־הָֽאֶזְרָ֥ח יַֽעֲשֶׂה־כָּ֖כָה אֶת־אֵ֑לֶּה לְהַקְרִ֛יב אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה: |
| 14If a proselyte resides with you, or those among you in future generations, and he offers up a fire offering of pleasing fragrance to the Lord, as you make it, so shall he make it. | | ידוְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָ֑ה כַּֽאֲשֶׁ֥ר תַּֽעֲשׂ֖וּ כֵּ֥ן יַֽעֲשֶֽׂה: |
| 15One rule applies to the assembly, for yourselves and for the proselyte who resides [with you]; one rule applies throughout your generations just as [it is] for you, so [it is] for the proselyte, before the Lord. | | טוהַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִֽהְיֶ֖ה לִפְנֵ֥י יְהֹוָֽה: |
| just as [it is] for you, so [it is] for the proselyte: Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10);“like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people]. | | ככם כגר: כמותכם כן גר וכן דרך לשון עברית, (בראשית יג, י) כגן ה' כארץ מצרים, כן ארץ מצרים, (מ"א כב, ד) כמוני כמוך כעמי כעמך: |
| 16There shall be one law and one ordinance for you and the proselyte who resides [with you]. | | טזתּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִֽהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם: |
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Chapter 104
This psalm tells of the beauty of creation, describing that which was created on each of the six days of creation. It proclaims the awesomeness of God Who sustains it all-from the horns of the wild ox to the eggs of the louse.
1. My soul, bless the Lord! Lord my God, You are greatly exalted; You have garbed Yourself with majesty and splendor.
2. You enwrap [Yourself] with light as with a garment; You spread the heavens as a curtain.
3. He roofs His heavens with water; He makes the clouds His chariot, He moves [them] on the wings of the wind.
4. He makes the winds His messengers, the blazing fire His servants.
5. He established the earth on its foundations, that it shall never falter.
6. The depths covered it as a garment; the waters stood above the mountains.
7. At Your exhortation they fled; at the sound of Your thunder they rushed away.
8. They ascended mountains, they flowed down valleys, to the place which You have assigned for them.
9. You set a boundary which they may not cross, so that they should not return to engulf the earth.
10. He sends forth springs into streams; they flow between the mountains.
11. They give drink to all the beasts of the field; the wild animals quench their thirst.
12. The birds of the heavens dwell beside them; they raise their voice from among the foliage.
13. He irrigates the mountains from His clouds above; the earth is satiated from the fruit of Your works.
14. He makes grass grow for the cattle, and vegetation requiring the labor of man to bring forth food from the earth;
15. and wine that gladdens man's heart, oil that makes the face shine, and bread that sustains man's heart.
16. The trees of the Lord drink their fill, the cedars of Lebanon which He planted,
17. wherein birds build their nests; the stork has her home in the cypress.
18. The high mountains are for the wild goats; the rocks are a refuge for the rabbits.
19. He made the moon to calculate the festivals; the sun knows its time of setting.
20. You bring on darkness and it is night, when all the beasts of the forest creep forth.
21. The young lions roar for prey, and seek their food from God.
22. When the sun rises, they return and lie down in their dens.
23. Then man goes out to his work, to his labor until evening.
24. How manifold are Your works, O Lord! You have made them all with wisdom; the earth is full of Your possessions.
25. This sea, vast and wide, where there are countless creeping creatures, living things small and great;
26. there ships travel, there is the Leviathan that You created to frolic therein.
27. They all look expectantly to You to give them their food at the proper time.
28. When You give it to them, they gather it; when You open Your hand, they are satiated with goodness.
29. When You conceal Your countenance, they are terrified; when You take back their spirit, they perish and return to their dust.
30. When You will send forth Your spirit they will be created anew, and You will renew the face of the earth.
31. May the glory of the Lord be forever; may the Lord find delight in His works.
32. He looks at the earth, and it trembles; He touches the mountains, and they smoke.
33. I will sing to the Lord with my soul; I will chant praise to my God with my [entire] being.
34. May my prayer be pleasant to Him; I will rejoice in the Lord.
35. May sinners cease from the earth, and the wicked be no more. Bless the Lord, O my soul! Praise the Lord!
Chapter 105
When David brought the Holy Ark up to the City of David, he composed this psalm and sang it before the Ark. He recounts all the miracles that God performed for the Jews in Egypt: sending before them Joseph, who was imprisoned, only to be liberated by God, eventually attaining the status of one who could imprison the princes of Egypt without consulting Pharaoh.
1. Offer praise to the Lord, proclaim His Name; make His deeds known among the nations.
2. Sing to Him, chant praises to Him, speak of all His wonders.
3. Glory in His holy Name; may the heart of those who seek the Lord rejoice.
4. Search for the Lord and His might; seek His countenance always.
5. Remember the wonders that He has wrought, His miracles, and the judgements of His mouth.
6. O descendants of Abraham His servant, children of Jacob, His chosen ones:
7. He is the Lord our God; His judgements extend over the entire earth.
8. He remembers His covenant forever, the word which He has commanded to a thousand generations;
9. the covenant which He made with Abraham, and His oath to Isaac.
10. He established it for Jacob as a statute, for Israel as an everlasting covenant,
11. stating, "To you I shall give the land of Canaan"-the portion of your inheritance,
12. when they were but few, very few, and strangers in it.
13. They wandered from nation to nation, from one kingdom to another people.
14. He permitted no one to wrong them, and admonished kings for their sake:
15. "Do not touch My anointed ones, and do not harm My prophets.”
16. He called for a famine upon the land; He broke every source of bread.
17. He sent a man before them; Joseph was sold as a slave.
18. They afflicted his foot with chains, his soul was put into iron;
19. until the time that His words came, the decree of the Lord purified him.
20. The king sent [word] and released him, the ruler of nations set him free.
21. He appointed him master of his house and ruler of all his possessions,
22. to imprison his princes at will, and to enlighten his elders.
23. Thus Israel came to Egypt, and Jacob sojourned in the land of Ham (Egypt).
24. He multiplied His nation greatly, and made it mightier than its adversaries.
25. He turned their hearts to hate His nation, to conspire against His servants.
26. He sent Moses, His servant; Aaron, whom He had chosen.
27. They placed among them the words of His signs, miracles in the land of Ham.
28. He sent darkness and made it dark, and they did not defy His word.
29. He transformed their waters to blood, and killed their fish.
30. Their land swarmed with frogs in the chambers of their kings.
31. He spoke, and hordes of wild beasts came, and lice throughout their borders.
32. He turned their rains to hail, flaming fire in their land;
33. it struck their vine and fig tree, it broke the trees of their borders.
34. He spoke, and grasshoppers came, locusts without number;
35. and it consumed all grass in their land, it ate the fruit of their soil.
36. Then He smote every firstborn in their land, the first of all their potency.
37. And He took them out with silver and gold, and none among His tribes stumbled.
38. Egypt rejoiced at their leaving, for the fear [of Israel] had fallen upon them.
39. He spread out a cloud for shelter, and a fire to illuminate the night.
40. [Israel] asked, and He brought quail, and with the bread of heaven He satisfied them.
41. He opened a rock and waters flowed; they streamed through dry places like a river,
42. for He remembered His holy word to Abraham His servant.
43. And He brought out His nation with joy, His chosen ones with song.
44. He gave them the lands of nations, they inherited the toil of peoples,
45. so that they might keep His statutes and observe His laws. Praise the Lord!
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7
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Thursday, 21 Sivan 5777 / June 15, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
והנה אף על פי שהוא יתברך למעלה מהמקום והזמן, אף על פי כן הוא נמצא גם למטה במקום וזמן
Now, although G‑d transcends space and time, He is nevertheless also found below, within space and time — even as space and time, i.e., the dimensions that constitute the world, exist (in their own eyes) as independent entities;
דהיינו, שמתייחד במדת מלכותו, שממנה נמשך ונתהוה המקום והזמן
that is, He unites with His attribute of Malchut, from which space and time are derived and come into existence.
This refers to Malchut after its descent through the various tzimtzumim. However, even this level of Malchut is united with G‑d. Thus, G‑d Who transcends time and space is also found within time and space.
The reason created beings are unable to perceive Him is that Malchut conceals His Presence; they thus regard themselves as possessing independent existence, subject to the limitations and divisions of time and space.
וזהו יחודא תתאה
And this is yichuda tata‘ah, or “lower-level Unity,”
In this state, created beings are not totally nullified in relation to their source, the attribute of Malchut, inasmuch as it allows them to be aware of their own existence.
שילוב הויה באדנות ברוך הוא
(1[meaning] the intertwining of [the letters of the Name] Havayah within [the letters of the Name of] Adnut).
In this instance the Divine Name Havayah is intertwined and vested within the Name of Adnut; i.e., Havayah is concealed and submerged, while Adnut is revealed and predominant, allowing for the creation of time and space.
דהיינו, שמהותו ועצמותו יתברך, הנקרא בשם אין סוף ברוך הוא, מלא את כל הארץ ממש בזמן ומקום
I.e., His Essence and Being, which is called by the Name Ein Sof, “the Infinite One,” completely fills the whole earth temporally and spatially.
כי בשמים ממעל ובארץ ולד׳ סטרין, הכל מלא מאור אין סוף ברוך הוא בשוה ממש, כי כך הוא בארץ מתחת כמו בשמים ממעל ממש
For in the heavens above and on the earth [below] and in the four directions, everything is equally permeated with the Ein Sof-light, for [G‑d] is to be found on the earth below exactly as in the heavens above,
כי הכל הוא בחינת מקום, הבטל במציאות באור אין סוף ברוך הוא
for everything — including both heaven and earth — is within the dimension of space, which is utterly nullified in the Ein Sof-light,
המתלבש בו על ידי מדת מלכותו, המיוחדת בו יתברך
which clothes itself in it through [G‑d’s] attribute of Malchut that is united with Him.
In relation to the Ein Sof-light which totally transcends time and space there exists no difference between heaven and earth; G‑d is found equally in heaven and upon the earth. This being so, why are time and space not totally nullified?
רק שמדת מלכותו היא מדת הצמצום וההסתר, להסתיר אור אין סוף ברוך הוא
[They are not nullified] because [G‑d’s] attribute of Malchut is the attribute of tzimtzum and concealment, [whose function is] to hide the Ein Sof-light, so that it will not be perceived by created beings,
שלא יבטלו הזמן והמקום ממציאותם לגמרי, ולא יהיה שום בחינת זמן ומקום במציאות, אפילו לתחתונים
so that the existence of time and space should not be completely nullified and there will be no dimensions of time and space whatsoever, even for the lower worlds.
I.e., it is only because of the concealment effected by Malchut that time and space exist for created beings.
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
We are commanded regarding the ritual impurity of a zav [a man who suffers an abnormal seminal discharge.
When contracted, one must follow all the laws associated with this impurity. E.g.,] how he contracts this ritual impurity and how, after he becomes a zav, he can pass on this impurity to others.
Ritual Impurity of a Zav
Ritual Impurity of a Zav
Positive Commandment 104
• 1 Chapter A Day: To`en veNit`an To`en veNit`an - Chapter 5
To`en veNit`an - Chapter 5
1 An oath is not taken on claims concerning the following according to Scriptural Law: landed property, servants, promissory notes and consecrated property. Even though a defendant admitted a portion of a claim or a witness testified against him, or he served as a watchman and sought to free himself on the basis of one of the claims according to which a watchman is freed of liability, he is not required to take an oath. These concepts are derived from Exodus 22:6, which, with regard to the obligation to take an oath, states: "When a person will give his colleague" -this excludes consecrated property - "money or utensils..." - this excludes landed property. And it excludes servants, which the Torah associated with landed property. It also excludes promissory notes, for their actual substance is not of financial value like money or utensils. They only serve as proof of an obligation.
With regard to all of these matters, the defendant must take a sh 'vuat hesset if the plaintiff issues a definite claim with the exception of consecrated property. In that instance, even though a person is not liable to take an oath concerning them according to Scriptural Law, our Sages ordained that the defendant take an oath resembling a Scriptural oath. This requirement was instituted so that people would not treat consecrated property lightly.אואלו דברים שאין נשבעין עליהן מן התורה, הקרקעות והעבדים והשטרות וההקדשות אע"פ שהודה במקצת או שיש עליו עד אחד או ששמר וטען טענת השומרין הרי זה פטור, שנאמר כי יתן איש אל רעהו פרט להקדש, כסף או כלים פרט לקרקעות ולעבדים שהוקשו לקרקעות, וכן יצאו שטרות שאין גופן ממון ככסף וככלים ואינן אלא לראיה שבהן, ועל כלן נשבע שבועת היסת אם היתה שם טענת ודאי, חוץ מן ההקדשות שאע"פ שאינו חייב עליהם שבועה מן התורה תקנו חכמים שישבע עליהם כעין של תורה כדי שלא יזלזלו בהקדשות.
2 Accordingly, when a plaintiff claims: "You sold me two fields," and the defendant responds: "I sold you only one," or he claims: "I entrusted two servants..." or "...two promissory notes to you," and the defendant responds: "You entrusted only one," the defendant is required to take only a sh'vuat hesset.
Similarly, if the plaintiff claims: "This courtyard, this servant or this promissory note that is in your possession is mine; you sold it to me," and the defendant denies the existence of the matter entirely, he is required to take merely a sh'vuat hesset. This applies whether the plaintiff brings a witness to support his claim or not.
A similar law applies when a person digs cisterns, trenches or caves in his colleague's property, reducing its value, and the owner of the field claims that the digger is liable to make financial restitution. Regardless of whether the owner claimed that a defendant dug such caves, and the defendant responded: "I did not dig anything," the owner claimed: "You dug two caves," and the defendant answered, "I dug only one," or one witness testified that he dug caves and the defendantresponded: "I did not dig anything," the defendant is required to take only a sh'vuat hesset regarding the claim.בשתי שדות מכרת לי לא מכרתי לך אלא אחת, שני עבדים או שני שטרות יש לי בידך אין לך בידי אלא שטר אחד או עבד אחד הרי זה נשבע היסת, וכן אם טען ואמר חצר זו או עבד זה או שטר זה שיש לי בידך שלי הוא ואתה מכרתו לי והנטען אומר לא היו דברים מעולם, בין שהביא הטוען עד אחד בין שלא הביא הרי זה נשבע היסת ונפטר, וכן החופר בשדה חבירו בורות שיחין ומערות והפסידוה והרי הוא חייב לשלם בין שטענו שחפר והוא אומר לא חפרתי או שטענו שחפר שתי מערות והוא אומר לא חפרתי אלא אחת או שהיה שם עד אחד שחפר והוא אומר לא חפרתי כלום, הרי זה נשבע היסת על הכל.
3 The following laws apply when the plaintiff claimed both utensils and landed property. Whether the defendant: acknowledged owing all of the landed property, but denied owing any of the utensils, acknowledged owing all the utensils, but denied owing any of the landed property, acknowledged owing some of the landed property, but denied owing the remainder as well as all of the utensils, he must take a sh'vuat hesset.
If, however, the defendant acknowledged owing some of the utensils and denied owing the remainder, as well as all of the landed property, since he is required to take an oath with regard to the utensils that he denied, he must also take an oath concerning the landed property that he denied together with them, for it is all one claim.
Similar laws apply when the plaintiff claims utensils and servants, or utensils and promissory notes, for all such claims are governed by the same legal process.גטענו כלים וקרקעות בין שהודה בכל הקרקעות וכפר בכל הכלים בין שהודה בכל הכלים וכפר בכל הקרקעות בין שהודה במקצת הקרקעות וכפר במקצתן עם כל הכלים, בכל אלו נשבע היסת, אבל אם הודה במקצת כלים וכפר במקצתן עם כל הקרקעות מתוך שהוא חייב שבועה על מקצת הכלים שכפר בהן נשבע אף על הקרקעות שטענו עמהן שהכל טענה אחת, וכן הדין בטענו כלים ועבדים או כלים ושטרות הכל דין אחד הוא.
4 When a plaintiff lodges a claim concerning grapes that are ready to be harvested, or grain that has dried and is ready to be reaped, and the defendant accepts a portion of the claim and denies a portion of the claim, he must take an oath concerning those he denied, as is required with regard to other movable property, provided they no longer require the nurture of the ground. The rationale is whatever is ready to be harvested is considered as though it has been harvested with regard to the denial and admission of claims.
If, however, the crops require the nurture of the ground, they are considered to be landed property in all contexts, and only a sh'vuat hesset is required concerning them.דטענו ענבים העומדות ליבצר ותבואה יבשה העומדת להקצר והודה במקצתן וכפר במקצתן הרי זה נשבע עליהם כשאר המטלטלין, והוא שאינן צריכין לקרקע שכל העומד להבצר הרי הוא כבצור לענין כפירה והודייה, אבל אם היו צריכים לקרקע חרי הן כקרקע לכל דבר ואין נשבעין עליהן אלא היסת.
5 When a person lodges a claim against his colleague, saying: "You dwelled in my courtyard for two months, and you owe me two months rent," and the defendant responds, "I dwelled there for only one month," he is considered a person who denied a portion of a claim.
Thus, if the rent for the month that he denied owing is equivalent to two silver me'in, he must take an oath. The rationale is that the claim does not focus on the land itself, but on the rent for it, and that is movable property.ההטוען על חבירו ואמר לו שני חדשים שכנת בחצרי ואתה חייב לי שכר שני חדשים והוא אומר לא שכנתי אלא חדש אחד הרי זה מודה במקצת, ואם היה שכר החדש שכפר בו שוה שני כסף נשבע שאין הטענה בגוף הקרקע אלא בשכרה שהוא מטלטלין.
6 When a plaintiff claims: "I gave you a promissory note that served as proof of a debt of ten dinarim," and the defendant denies the matter entirely, the defendant is required to take a sh'vuat hesset.
If he reverses the obligation for the oath, requiring it of the plaintiff, the plaintiff must take a sh'vuat hesset that the note served as proof of a debt of ten dinarim, which he lost when the promissory note was destroyed. Afterwards, he may collect his claim.
If the defendant admitted: "It is true that you gave me the promissory note, and it was lost," he is not liable, even to take a sh 'vuat hesset. For even if he was negligent in its care and it was lost, he would not be liable, as we have explained in Hilchot Chovel.ושטר מסרתי לך ועשרה דינרין היו לי בו ראיה לא היו דברים מעולם ישבע היסת, הפך עליו הרי זה נשבע היסת שהיתה בו ראיה לעשרה דינרים ואבדו באבדת השטר ויטול, ואם אמר הנתבע אמת מסרת לי ואבד הרי זה פטור אף משבועת היסת שאפילו פשע בו ואבד פטור כמו שבארנו בהלכות חובל.
7 When a person tells a colleague: "The promissory note in your possession mentions a factor that is advantageous to me," and the colleague states: "I will not produce my promissory note," or "I do not know if it states anything that serves as support for your position," we compel him to produce the promissory note and bring it to court.זהאומר לחבירו שטר שיש לי בידך זכות יש לי בו וזה אומר איני מוצא שטרי או איני יודע אם יש לך בו ראיה או לא כופין אותו להוציאו.
8 If the holder of the promissory note claims that it was lost, we issue a conditional ban of ostracism against him.
If, however, the person who desires to see the promissory note claims that he is certain that his colleague is holding a promissory note that mentions a factor that is advantageous to him, his colleague must take a sh'vuat hesset that the promissory note is no longer in his possession and it is lost. My teachers ruled in this manner.חטען שאבד השטר מחרימין אותו חרם סתם, טען זה שהוא יודע בודאי שהשטר שיש לו בו זכות אצלו הרי זה נשבע היסת שאינו אצלו ושאבד ממנו וכזה הורו רבותי.
9 An oath is never administered because of claims issued by deaf-mutes, mentally or emotionally incapable individuals and minors. In the latter instance, this principle applies regardless of whether the minor's claim involves his own issues or those of his father. For admitting a portion of a claim owed to a minor is like returning a lost article. '
Similarly, if the defendant denied the entire debt, and one witness came and testified on behalf of the minor, the defendant is not required to take an oath. For it is as though there were one witness, but no plaintiff, because a claim lodge by a minor is not a substantial claim.
Thus, if a minor said to an adult: "You owe me..." or "You owe my father a maneh," and the defendant said: "I owe you only 50," or "I do not owe you anything" and there was one witness who corroborates the minor's claim, the defendant is not liable to take a Scriptural oath.
If, however, a person acted as a watchman for a minor and claimed that the entrusted article was lost, he is required to take the oath required of a watchman. The rationale is that this oath is not taken because of a claim.
Similarly, if a person admitted that he was a partner or a sharecropper of a minor, the court should appoint a guardian for the minor, and the partner or the like should take an oath despite the fact that there is only an indefinite claim against him.טאין נשבעין על טענת חרש שוטה וקטן, אחד הבא בטענת עצמו או בטענת אביו לפי שזה המקצת שהודה בו לקטן אינו אלא כמשיב אבדה, וכן אם כפר בכל ובא עד אחד והעיד לקטן אינו נשבע שזה עד אחד ואין שם תובע שתביעת קטן אינה תביעה גמורה, נמצאת אומר קטן שאמר לגדול מנה לי בידך, או אבא היה לו בידך והלה אומר אין לך בידי אלא חמשים או אין לך בידי כלום ועד אחד מעידו שיש לו הרי זה פטור משבועת התורה, אבל אם שמר לקטן וטען שאבד הרי זה נשבע שבועת השומרין לפי שאינו נשבע מחמת טענה, וכן אם הודה שהיה שותף לקטן או אפוטרופוס עליו יעמידו בית דין אפוטרופוס לקטן וישבע השותף וכיוצא בו בטענת שמא.
10 My teachers ruled that although a Scriptural oath is not taken because of the claim of a minor, a sh 'vuat hesset must be taken. This applies even when the minor is not resourceful with regard to financial matters. The rationale is that an opportunity should not be granted for a person to take money belonging to a minor, and depart without paying him at all. I also favor this approach, and think that it will lead to the improvement of society.
Thus, if a minor lodges a claim against an adult, whether the adult admits a portion of the claim or denies it entirely, whether there is a witness who supports the plaintiff or not, the defendant is required to take a sh 'vuat hesset. He cannot reverse the responsibility for the oath, placing it on the minor, because an oath is never administered to a minor. Even a conditional ban of ostracism is not imposed upon the minor, for he does not know the severity of the retribution received for taking a false oath.יהורו רבותי שאין נשבעין על טענת קטן שבועה של תורה אבל שבועת היסת נשבעין, ואפילו היה קטן שאינו חריף לענין משא ומתן נשבעין היסת על טענתו, שלא יהיה זה נוטל ממונו כשהוא קטן וילך לו בחנם ולזה דעתי נוטה ותקון עולם הוא, נמאת למד שהקטן שטען על הגדול בין שהודה במקצת בין שכפר בכל בין שהיה שם עד בין שלא היה שם עד, הרי זה נשבע היסת ואינו יכול להפוך על הקטן שאין משביעין את הקטן כלל, ואפילו חרם סתם אינו מקבל לפי שאינו יודע עונש השבועה.
11 The following rules apply when an adult lodges a claim against a minor. If the claim involves a matter that will benefit the minor - e.g., a claim involving business transactions - and the minor admits his liability, we expropriate payment from the minor's property. If the minor does not possess any resources, we wait until he gains such. Then he must pay. If the minor denies the obligation, the plaintiff must wait until the minor attains majority. At that point, he is required to take a sh 'vuat hesset.
The following rules apply when a person lodges a claim against a minor in a matter that will not benefit the minor - e.g., damages or personal injury. Even though the minor admits his responsibility and he has resources with which he could pay, he is not liable even after he attains majority. If the plaintiff was one of those who takes an oath and collects the money that he claims - e.g., an employee and the like - since the minor benefits from the fact that an employee will work for him, he may take an oath and collect from the minor. A storekeeper who takes an oath because of his account book, by contrast, may not take an oath and collect from a minor. The rationale is that the minor does not derive any benefit from this. For regardless, he must pay his workers who take oaths and collect from him. Thus it is the storekeeper who caused himself a loss, because he gave his money because of a minor's word. Similar laws apply in all analogous situations.יאקטן שטענו הגדול, אם טענו בדבר שיש לו הנייה לקטן כגון עסק משא ומתן והודה הקטן נפרעין מנכסיו, ואם אין לו ימתין עד שיהיה לו וישלם, ואם כפר הקטן ממתינין עד שיגדיל וישבע היסת, ואם טענו בדבר שאין לקטן הנייה כגון נזקין וחבלות אע"פ שמודה ואע"פ שיש לו ממה ישלם פטור ואפילו לאחר שהגדיל, ואם היה התובע מן הנשבעין ונוטלין כגון השכיר וכיוצא בו שיש הנייה לקטן שישתכר לו שכיר הרי זה נשבע ונוטל מן הקטן, אבל חנוני שנשבע על פנקסו אינו נשבע ונוטל מן הקטן, שאין לקטן בזה הנייה שהרי חייב ליתן לפועליו ונשבעין ונוטלין ממנו, וזה החנוני הפסיד על נפשו שנתן ממונו על פי קטן וכן כל כיוצא בזה.
12 With regard to a deaf-mute and a mentally or emotionally incapable individual, we do not concern ourselves with them with regard to any claim, not a claim that they lodged against others, nor a claim that others lodge against them, nor for a lesser oath, and, needless to say, not for a severe oath or to compel them to make financial restitution. A blind man, by contrast, is considered to be a healthy person with regard to all matters concerning such subjects. He must take all types of oaths if required, and oaths are taken in response to his claims.יבהחרש והשוטה אין נזקקין להן לכל טענה לא לטענתן על אחרים ולא לטענת אחרים עליהן לא לשבועה קלה ואין צריך לומר שבועה חמורה או תשלומין, אבל הסומא הרי הוא כבריא לכל דבר בענינים אלו ונשבע כל מיני שבועות ונשבעין על טענתו.
• 3 Chapters A Day: Kelim Kelim - Chapter 21, Kelim Kelim - Chapter 22, Kelim Kelim - Chapter 23
Kelim - Chapter 21
1 The strands that emerge from the weave and those at the beginning of the sheet of fabric and at its end are called nimin. Until what measure are they considered as part of the fabric? For a sheet, for a headcovering, a scarf, or a veil, six fingerbreadths. For a cloak that is open across its entire length and which is then closed with loops, the measure of its strands is ten fingerbreadths; a thick blanket, a mantle, a cloak, three fingerbreadths. Even if the garment is impure due the impurity of a zav or because of another form of impurity, if one touches a strand beyond these measures, he remains pure. Needless to say that if impurity touched the additional portion, the garment does not contract impurity.אהחוטין היוצאין מן האריג ושבתחילת היריעה ושבסופה והן הנקראין נימין כמה שיעורן של סדין ושל סודרין ושל צעיף ושל פליון של ראש שש אצבעות ושל חלוק שהוא קרוע מתחילתו ועד סופו ואחר שלובשין אותו מקבצין אותו בלולאות שיעור חוטיו עשר אצבעות הסגיס והרדיד והטלית שלש אצבעות וכל היתר על השיעורין האלו הנוגע בו טהור אע"פ שהבגד טמא במדרס או בשאר טומאות ואין צריך לומר שאם נגעה טומאה ביתר שהבגד טהור:
2 There is no minimum measure for the strands that emerge from a headcovering, a mask worn by the Arabs over their faces, a belt made of goats' hair, undergarments worn by a person close to his flesh, a handkerchief, and a curtain placed over entrances like a drape.בנימי הכיפה של ראש והמסוה שמניחין הערביים על פניהם והקלקלין השזורין מן השיער והפונדא שלובש האדם על בשרו והשמלה והפרגוד שמניחין על הפתחים כמו פרוכת נימיהן כל שהן:
3 When a plumb line contracts impurity, the twelve handbreadths of its strand are considered as joined to it. Anyone who touches a portion beyond twelve handbreadths is pure. A plumb line of carpenters is eighteen handbreadths; one used by the builders of large structures is 50 cubits. When one touches any portion beyond these measures, even if the owner desires that it be preserved, he is pure.גמשקולת שנטמאת הרי י"ב טפח מן החוט שלה חיבור לה וכל הנוגע בחוץ לשנים עשר טפח טהור ומשקולת של חרשים שמנה עשר טפח ושל בנאין חמשים אמה והיתר על מדות אלו אף על פי שהוא רוצה בקיומו טהור:
4 Plumb lines used by roofers and artists are impure regardless of their length.דמשקולות של סיידין ושל ציירין אפילו ארוכין כל שהן טמאין:
5 The length of the chain of a scale of goldsmiths, an ordinary balance scale, or a scale used by those who weigh precious purple cloth which is held by the seller, suspending the scale from his hand, is three fingerbreadths. Its horizontal beam and its strings have no specific length.
The length of the chain of the scale of sellers of scrap metal and the like is three handbreadths. Its beam and its strings are twelve handbreadths. The length of the chain of a scale used by merchants and homeowners is a handbreadth. Its beam and its strings are six handbreadths. The length of the chain of a scale used by wool merchants and those who weigh glass is two handbreadths. Its beam and its strings are nine handbreadths. Anything more than these measures is not considered as joined to the scale.החוט מאזנים של זהבים של פלס ושל שוקלי ארגמן טוב שאוחז השוקל בו ותולה המאזנים מידו שלש אצבעות קנה שלה וחוטיה כל שהן חוטי מאזנים של מוכרי עששיות של מתכות וכיוצא בהן שלשה טפחים קנה שלה וחוטיה שנים עשר טפחים חוט מאזנים של חנוונים ושל בעלי בתים טפח קנה המאזנים וחוטיה ששה טפחים חוט מאזנים של צמרים ושל שוקלי זכוכית טפחיים קנה מאזנים וחוטיה תשעה טפחים והיתר על השיעורין אלו אינן חיבור:
6 When is the cord used to tie the supports for a bed considered as joined to the bed? When one ties three squares. One who touches the cord from the point where it is tied and further inward is impure. For three fingerbreadths, the length of the cord on the outside of the knot is impure, because that measure is necessary for the knot and is considered as part of the bed. Anything outside of three fingerbreadths is pure, because it is not necessary for the k'li. Even if it is cut off, the knot will not become undone.והחבל שמסרגין המטות מאימתי הוא חיבור לטומאה משיסרג בו שלשה בתים והנוגע בחבל מן הקשר ולפנים טמא מן הקשר ולחוץ עד שלש אצבעות טמא מפני שהן צרכיו של קשר הרי הן מכלל המטה וחוץ לשלש אצבעות טהור שאינו לצורך הכלי שאפילו פסקו אין הקשר ניתר:
7 When a person touches a cord extending out from a bed that is impure, until the end of four handbreadths, he is pure. The rationale is that this measure is not considered as necessary for the bed, since it is not fit for any purpose. From the beginning of the fifth handbreadth until the end of the tenth handbreadth, he is impure, because the cord is used to tie the beds when they are hung from the walls. From ten handbreadths and more, he is pure, because it is more than what is necessary for the bed.זחבל היוצא מן המטה שהיא טמאה עד סוף ארבעה טפחים הנוגע בו טהור שאינו מצורכי המטה לפי שאינו ראוי לכלום מתחלת חמשה ועד סוף עשרה טמא מפני שתולין בו את המטות מעשרה ולחוץ טהור מפני שהוא יתר על צורך המטה:
8 The woven band tied around a bed to reinforce the connection between its components is called a mizran. The following rules apply with regard to the portion that extends outside the bed. For ten handbreadths, it is considered as necessary for the bed. Anything more than that is not necessary for the bed.
When a mizran has worn out, if seven handbreadths of it - enough to make a girdle for a donkey - remain, it is susceptible to impurity.חאבנט של אריג שמקיפין אותו על המטה כדי לקבץ איבריה והוא הנקרא מזרן שמקצתו יוצאה מן המטה עד עשרה טפחים הרי הוא מצורכי המטה יתר על כן אינו מצרכי המטה ומזרן שבלה אם נשאר ממנו שבעה טפחים כדי לעשות ממנו חבק לחמור ה"ז מקבל טומאה:
9 When a bed was impure because it served as a support for a zav and a portion of its mizran protrudes from it, for ten handbreadths, it is a primary source of impurity like the bed itself. Everything is considered as a support to which a zav imparted impurity. Beyond ten handbreadths, the extra portion of the mizran is impure like an object that was touched by a support to which a zav imparted impurity.
When a zav steps on the extension of a mizran, if he steps on the first ten handbreadths, the entire bed is considered as a support to which a zav imparted impurity. If he steps on the portion, outside of ten handbreadths, the bed is pure.
With regard to what does the above apply? With regard to impurity stemming from serving as support for a zav. With regard to other types of impurity, even 100 cubits is considered as attached to the bed.
What is implied? When a mizran is wound around a bed and one brought its end into a structure in which a human corpse was found, the carcass of a crawling animal touched its end, or impure liquids fell on its end, the bed contracts impurity even if the end of the mizran that contracted impurity is 100 cubits away from the bed itself.טמטה שהיתה טמאה מדרס ומזרן יוצא ממנה עד עשרה טפחים הרי הוא אב טומאה כמטה עצמה והכל מדרס מעשרה ולחוץ הרי הוא כמגע מדרס דרס הזב על המזרן היוצא מעשרה ולפנים הרי המטה כולה מדרס מעשרה ולחוץ טהורה במה דברים אמורים למדרס אבל לשאר טומאות אפילו מאה אמה כולו חיבור כיצד מזרן שהוא כרוך על המטה והכניס קצתו לאהל המת או שנגע שרץ בקצתו או שנפלו משקין טמאין על מקצתו נטמאת המטה ואפילו היה הקצה שנטמא יוצא מן המטה מאה אמה:
10 When a bed was impure because it was used as a support for a zav and one wound a mizran around it, everything contracts that impurity. If one separated them afterwards, the bed retains its original status, but the mizran is considered merely as an object that touched a support for a zav.
If the bed had contracted impurity that lasts seven days and one wound a mizran around it, everything contracts that impurity. If one separated them afterwards, the bed retains its original status, but the mizran is impure merely until nightfall. If the bed was impure until nightfall and one wound a mizran around it, everything contracts that impurity. If one separated them afterwards, the bed retains its original status, but the mizran is pure.ימטה הטמאה מדרס וכרך לה מזרן הכל טמא מדרס הפרישו המטה מדרס כשהיתה והמזרן מגע מדרס היתה טמאה טומאת שבעה וכרך לה מזרן כולה טמאה טומאת שבעה הפרישו היא טמאה כשהיתה והמזרן טמא טומאת ערב היתה טמאה טומאת ערב וכרך לה מזרן הכל טמא טומאת ערב הפרישו היא טמאה טומאת ערב והמזרן טהור:
11 If there was a mizran wound around a bed and a human corpse touched them, everything contracts impurity that lasts seven days. If they are separated, they both remain impure for that time. If the carcass of a crawling animal or the like touches them, they contract impurity that lasts until nightfall. If they are separated, they both remain impure for that time.יאמטה שכרך עליה מזרן ונגע בהן המת הכל טמא טומאת שבעה פירשו טמא טומאת שבעה נגע בה שרץ וכיוצא בהן טמאין טומאת ערב פירשו טמאין טומאת ערב:
12 When a bedpost that was deemed impure as a support for a zav was connected to a bed that had been pure, the entire bed is considered as such a support. If they were separated afterwards, the bedpost retains its original status and the bed is impure because of contact with such a support. Similarly, if a bedpost that had contracted impurity that lasts seven days was connected to a bed, the entire bed is impure for seven days as if a corpse had touched its bedpost. If one sprinkled the ashes of the red heifer on the bed, it is purified and the bedpost is purified together with it. If the bedpost was separated from the bed before the ashes of the red heifer were sprinkled, the bedpost retains its original status and the bed is impure until the evening.
If a bedpost that was impure until the evening was connected to a bed, everything is impure until the evening. If the bedpost was separated from the bed, the bedpost retains its original status and the bed is pure, for an article that it is impure until the evening as a derivative of impurity stemming from a corpse does not impart impurity, neither to a person or ana k'li, because it is merely a derivative, as we explained. Similar laws apply with regard to a tooth of a plow that contracted impurity from a corpse and was then joined to the plow.יבכרע שהיתה טמאה מדרס וחיברה למטה המטה כולה מדרס פירשה הכרע טמאה מדרס כשהיתה והמטה מגע מדרס וכן אם היתה הכרע טמאה טומאת שבעה וחיברה למטה המטה כולה טמאה שבעה כאילו נגע המת בכרע שלה ואם הזה על המטה טהרה והכרע בכללה ואם פירשה קודם הזייה הכרע טמאה טומאת שבעה כשהיתה והמטה טמאה טומאת ערב היה הכרע טמאה טומאת ערב וחיברה למטה הכל טמא טומאת ערב פירשה היא טמאה טומאת ערב והמטה טהורה שאין הטמא טומאת ערב מן המת מטמא לא אדם ולא כלים מפני שהוא ולד כמו שביארנו וכן הדין בשן של מעדר שנטמא במת ואחר כך חיברו למעדר:
Kelim - Chapter 22
1 What is the minimum measure for a cloth to contract impurity? Three handbreadths by three handbreadths to contract the impurity of a support for a zav, precisely three fingerbreadths by three fingerbreadths together with the loose hanging strands to contract the impurity stemming from a human corpse or other types of impurity.
With regard to what does the above apply? To clothes of wool or flax. If, however, clothes were made from other fabrics, they do not contract any type of impurity unless they are three handbreadths by three handbreadths. This is derived from Leviticus 11:32 which states: "or a garment." According to the Oral Tradition, it was taught that "or" serves as an inclusion, teaching that a garment three handbreadths by three handbreadths from other fabrics is susceptible to impurity.
When does the above apply? With regard to torn pieces from a garment. When, however, one weaves a garment independently, it is susceptible to any impurity no matter how small it is, with the exception of the impurity of a support for a zav to which only those articles fit to serve as a support are susceptible.אכמה שיעור הבגד להתטמא שלשה טפחים על שלשה טפחים למדרס ושלש אצבעות על שלש אצבעות מכוונות עם המלל לטומאת המת או לשאר טומאות בד"א בבגדי צמר ופשתים אבל בגדים של שאר מינין אין מקבלין טומאה מכל הטומאות אלא אם כן היה בהן שלשה טפחים על שלשה טפחים או יתר שנאמר או בגד מפי השמועה למדו שבא הכתוב לרבות שלשה טפחים על שלשה טפחים כשאר בגדים לטומאה במה דברים אמורים בקרעים מן הבגדים אבל האורג בגד בפני עצמו כל שהוא הרי זה מקבל שאר טומאות חוץ מטומאת מדרס שאין מקבל אותה אלא הראוי למדרס:
2 Very thick cloths, e.g., felt or firm, thick blankets, or very thin clothes, e.g., the linen garments of the Egyptians through which the flesh can be seen, are not susceptible to impurity unless the torn fabric is three handbreadths by three handbreadths. This applies both with regard to the impurity of a support for a zav or other types of impurity.בהבגדים העבים ביותר כגון הלבדין והנמטין הקשין או הבגדים הרכין ביותר כגון בגדי פשתן של מצרים שהבשר נראה מתחתן אינן מקבלין טומאה עד שיהיה בקרע שלשה על שלשה טפחים בין למדרס בין לשאר טומאות:
3 All woven nets are susceptible to impurity like clothes are. This applies equally to one who weaves strands together and makes them into a thick cord or who weaves them together to make a belt, with the exception of a net made by wool merchants to hold wool which is pure.
When the portion of a slingshot where a stone rests is woven or made of leather, it is susceptible to impurity. If the place where one places his finger is slit, it is pure. If the handle of the slingshot is slit, it is still susceptible to impurity.
Different types of fishing nets are susceptible to impurity. A fishing net with a closely-woven pocket is susceptible to impurity because of that pocket. Since its holes are so small, it is considered like a garment. When one makes a garment from such a net, it is pure. When one makes a garment from the pocket, it is susceptible to impurity.גכל הקליעות מקבלות טומאה בבגדים אחד הקולע חוטים ועשאן פיף או האורגן ועשאן אבנט וכיוצא בו חוץ מקליעה שעושין הצמרים לקשור בה הצמר שהיא טהורה הקלע שבית קיבול אבן שבה ארוג או עור מקבלת טומאה נפסק בית אצבע שלה טהורה נפסק [בית] הפקיע שלה בלבד עדיין היא בטומאתה המכמורות והרשתות מקבלין טומאה והחרם מקבל טומאה מפני זוטו מפני שעיני אותה השבכה דקין ביותר והרי היא כבגד העושה בגד מן החרם טהור מן זוטו מתטמא:
4 When one made a cloak from a cloth used as a filter of liquids, if it is three handbreadths by three handbreadths, it is susceptible to impurity.דעשה חלוק מן המשמרת אם יש בו שלשה על שלשה מקבל טומאה:
5 When a cloth used as a filter for wine becomes worn out, if it is still useful for its initial purpose, it is susceptible to impurity. If not, it is pure.המשמרת של יין שבלתה אם משמשת מעין מלאכה ראשונה טמאה ואם לאו טהורה:
6 Cloth covers for scrolls on which designs were made are not susceptible to impurity, because they do not serve humans. The designs indicate that they were made for the scrolls. If there were no designs on them, they are susceptible to types of impurity other than that contracted by the support of a zav, because were one to sit on such a cover, he would be told: "Stand up and let us perform our work," as we explained concerning Hilchot Metamei Mishkav UMoshav.ומטפחות ספרים המצויירות אין מקבלין טומאה מפני שאינן משמשין אדם שהרי ציורן מעיד עליהן שבשביל ספר נעשו ושאינן מצויירות מתטמאות בשאר טומאות חוץ מטומאת מדרס מפני שאומרין לו עמוד ונעשה מלאכתנו כמו שביארנו בענין משכב ומושב:
7 A cushion that porters place on their shoulders because of the yoke they carry is susceptible to the impurity contracted by the support of a zav. A cloth used as a filter for wine is not susceptible to that type of impurity.זכסת הסבלים שמניחין על כתפיהן מפני המוט מתטמאה במררס ומשמרת של יין אינה מתטמאה במדרס:
8 When one originally had in mind using a cloth for designs, it is not susceptible to impurity. If the person nullified his original intent, it is susceptible to impurity. When a homeowner made covers to hang over walls or pillars, they are not susceptible to impurity.חבגד שחישב עליו לצורות אינו מקבל טומאה ביטל מחשבתו מקבל טומאה בעל הבית שעשה מטפחות לחפות בהן כותלים או עמודים אינם מקבלות טומאה:
9 A cloak that is made like a veil in order to entertain drinkers is not susceptible to impurity.טחלוק העשוי כסבכה כדי לשחק בו שותי שכר אינו מקבל טומאה:
10 A woman's head kerchief that was used to cover a scroll is not susceptible to the impurity contracted by the support of a zav. It is, however, susceptible to the impurity associated with a human corpse and other types of impurity.יכפה שנתנו על הספר טהור מלקבל טומאת מדרס אבל מתטמא במת ובשאר טומאות:
11 When one makes a bandage, whether from leather or from cloth, even though the bandage is of the minimum measure to contract impurity, it is pure. If one applies a compress to cloth, it is not susceptible to impurity, because it becomes soiled and is not fit to be sat upon. If it is applied to leather, it is susceptible to impurity, because it is cleaned easily and is then fit to lie upon.יאהעושה אספלנית בין על העור בין על הבגד אע"פ שיש בהן שיעור טהורין עשה עליהן מלוגמא על הבגד אינו מקבל טומאה שהרי נתלכלך ואינו ראוי ועל העור מקבל טומאה מפני שהוא מתקנח וראוי למשכב:
12 At what point does a cloth become susceptible to ritual impurity? When a portion three fingerbreadths by three fingerbreadths will be woven. All garments that are woven with needles, e.g., pockets and leggings, are not susceptible to impurity until the work to complete them has been finished.יבמאימתי יקבל הבגד טומאה משיארוג בו שלש אצבעות על שלש אצבעות וכל הכלים הנארגין במחט כגון הכיס ואנפליא אין מקבלין טומאה עד שתיגמר מלאכתן:
13 All keilim that are made with needlework, e.g., a trap, become susceptible to impurity when the receptacle that enables the intended task to be performed with them is completed.יגכל הכלים הנעשין ע"ג מחט כגון מצודה כיון שנעשה בהן בית קיבול מלאכתן מקבלין טומאה:
14 With regard to the headcovering worn by young women: If one began making it from its opening, it does not become susceptible to impurity until one completes its base. If one began from the base, it does not become susceptible to impurity until one completes the opening.
An ornament for a headcovering is susceptible to impurity independently. The strands that attach the head-covering to the woman's hair are considered as joined to the head-covering, both to impart impurity and to contract impurity.ידסבכה שמניחות הבנות בראשיהן אם התחילו לעשות אותה מפיה אינה מקבלת טומאה עד שיגמר קרקעיתה ואם התחילה מקרקעיתה אינה מקבלת טומאה עד שיגמור את פיה ושביסה מקבלת טומאה בפני עצמה וחוטיה חיבור לה לטמא ולהתטמא:
15 When a head covering is torn, if it no longer can cover the greater portion of the hair on the woman's head, it is pure.טוסבכה שנקרעה אם אינה מקבלת רוב שיער הראש טהורה:
16 When is the fashioning of a cloak made from fabric, felt, or paper completed? When one makes the opening for the head. This depends on the person for whom the cloak is made. For someone who is large, the opening is made for his size; for someone who is small, the opening is made for his size.
When does such a cloak regain purity? When it is worn out to the extent that it can no longer serve its original purpose. If its upper portion comprises the larger part of the cloak and it remains intact, the cloak still retains its impure status. If the bottom portion comprises the larger part of the cloak and it remains intact, the cloak is pure. If the border around its opening is torn, it is pure.טזחלוק של בגד או של לבד או של נייר מאימתי הוא גמר מלאכתו משיפתח את פיו הגדול לפי גודלו והקטן לפי קוטנו ואם נטמא החלוק מאימתי הוא טהרתו משיבלה ואינו משמש מעין מלאכתו ראשונה נשתייר בו רובו מלמעלה עדיין הוא בטומאתו רובו מלמטה טהור ואם נקרע מבית פיו טהור:
17 If one makes a belt from the collar of a garment or the side of a sheet, it is not susceptible to ritual impurity until one makes a border at its edge. If one makes it from the middle of garment or the sheet, it is not susceptible to impurity until one makes a border at the other side as well.יזהעושה חגור מצואר של בגד ומצדו של סדין אינו מקבל טומאה עד שימלול שפתותיו עשאהו מאמצע הבגד ומאמצע הסדין אינו מקבל טומאה עד שימלול מצד השני:
18 When both edges of a belt have worn out, but its middle portion is intact, it remains impure.יחחגור שבלו צדדיו ואמצעיתו קיימת טמא:
19 When a border was separated from a garment and was adapted to use for girding one's loins, it is susceptible to impurity, because it is like a belt.יטשפה שפירשה מן הבגד והתקינה לחגור בה את מתניו מקבלת טומאה מפני שהיא כאבנט:
20 The following laws apply to a garment of a poor person that has become worn out: If the greater portion of its edges are intact, even if it does not have a portion three fingerbreadths by three fingerbreadths that is intact, it is susceptible to impurity. If its edges are not intact, but it has a portion three fingerbreadths by three fingerbreadths that is strong and intact, it is susceptible to impurity. If not, it is not susceptible to impurity. Similar concepts apply to other clothes of poor people.כטלית של עני שבלתה אם היו רוב שפתותיה קיימות אף על פי שאין בה שלש על שלש בריא הרי זו מקבלת טומאה אין שפתותיה קיימות אם יש בה שלש על שלש חזק ובריא מקבלת טומאה ואם לאו אינה מקבלת טומאה וכן שאר בגדי עניים:
21 Patches that are smaller than three handbreadths by three handbreadths are not susceptible to impurity. If one had in mind to use them for a given purpose and prepared them with that intent, they are susceptible to impurity unless they are less than three fingerbreadths by three fingerbreadths. For anything less than three fingerbreadths by three fingerbreadths is not susceptible to impurity at all, even though it was prepared to be used.כאמטליות שאין בהן שלשה על שלשה אינן מקבלות טומאה ואם חישב עליהן והכינן מקבלות טומאה עד שיהיו פחות משלש על שלש שכל פחות משלש על שלש אינו מקבל טומאה כלל ואע"פ שהכינו:
22 When a cloth that is smaller than three handbreadths by three handbreadths which had been prepared to be used to plug a bathhouse, as a hand guard when turning over a pot, to clean a mill, or the like was cast on a dung heap, it is no longer susceptible to impurity.
If it was hung on a hook or placed behind the door, it is as if one placed it among his clothes. It is still significant for him and it is susceptible to impurities other than that of a support of a zav. It is not susceptible to that impurity, because it is less than three handbreadths by three handbreadths.כבפחות משלשה על שלשה שהתקינו לפקוק בו את המרחץ ולנער בו את הקדירה ולקנח בו את הריחיים וכיוצא באלו אם השליכו באשפה אינו מקבל טומאה תלאו במגוד או הניחו אחורי הדלת הרי זה כמי שהניחו בתוך בגדיו ועדיין הוא חשוב אצלו ומקבל שאר טומאות חוץ מטומאת מדרס שהרי הוא פחות משלשה טפחים:
23 When a cloth three handbreadths by three handbreadths was cast in the dung heap, if it was whole and durable so that it could be used to hold a fourth of a kab of coarse salt without tearing, it is susceptible to the impurity associated with the support of a zav. If not, it is not susceptible to impurity. If, however, it was in the house and it was durable, even if it could not be used to hold salt or if it was used to hold salt even if it was not durable, it is susceptible to the impurity associated with the support of a zav.כגשלשה על שלשה שהיה מושלך באשפה אם היה בריא כדי לצרור בו רובע הקב מלח גס ולא יקרע הרי זה מתטמא במדרס ואם לאו אינו מתטמא אבל אם היה בבית אם היה בריא אף על פי שאינו יכול לצרור בו מלח או שהיה צורר בו מלח ולא היה בריא הרי זה טמא מדרס:
24 The following laws apply when a cloth three handbreadths by three handbreadths was torn, but the pieces were not separated from each other. If it was placed on a chair and when one sat on it, his flesh would touch the chair itself, it is pure. If not, it is susceptible to the impurity associated with the support of a zav.כדשלשה על שלשה שנקרע ולא הובדלו הקרעים אם נותנו על הכסא וכשישב עליו יגע בשרו בכסא הרי זה טהור ואם לאו הרי זה מתטמא במדרס:
25 If a cloth three fingerbreadths by three fingerbreadths had even one thread that was very worn out, there was a knot in it, or two strands ran together with each other, it is pure.כהשלש על שלש שנמחה ממנו אפילו חוט אחד או שנמצא בה קשר או שני חוטין מתאימין ה"ז טהורה:
26 If a cloth three fingerbreadths by three fingerbreadths was thrown into the dung heap, it is pure. If he took it back, it is susceptible to impurity. In a continuous cycle, casting it away purifies it, taking it back makes it susceptible to impurity. The only exceptions are remnants of purple fabric and fine red silk. Even if they were cast in the dungheap, they are susceptible to impurity, because they are valuable.כושלש על שלש שהשליכה באשפה טהורה החזירה מקבלת טומאה לעולם השלכתה מטהרתה והחזרתה מטמאתה חוץ משל ארגמן ושל זהורית טובה שאפילו היתה על האשפה מקבלת טומאה מפני שהיא חשובה:
27 When a cloth three fingerbreadths by three fingerbreadths was placed in a ball of fabric or it was made into a ball of fabric itself, it is pure. If, however, a cloth three handbreadths by three handbreadths was placed in a ball, its status is the same as it was previously and it is susceptible to the impurity associated with the support of a zav. If such a cloth was made into a ball itself, it is not susceptible to the impurity associated with the support of a zav, because the sewing necessary to make it into a ball reduces it from the size of three handbreadths by three handbreadths.כזשלש על שלש שנתנה בכדור או שעשאה כדור בפני עצמה טהורה אבל שלשה טפחים על שלשה טפחים שנתנו בכדור הרי הוא כמות שהיה ומתטמא במדרס עשהו כדור בפני עצמו אינו מתטמא במדרס שהרי התפר ממעטו משלשה על שלשה:
Kelim - Chapter 23
1 A mapatz is a mat made by interweaving cords, reeds, grasses, or the like. A mapatz is not one of the keiliim mentioned by the Torah. Nevertheless, it is susceptible to the impurity associated with the support of a zav according to Scriptural Law. The rationale is that Leviticus 15:4 states "All surfaces on which one lies," expanding the category of articles susceptible to impurity. A mat is thus included, because it is fit to lie on and is indeed made for that purpose. Similarly, it contracts impurity from contact with a human corpse and other sources of impurity according to Rabbinic Law, like all other flat wooden keiliim, as we explained. This is a great general principle: Any entity that is susceptible to the impurity associated with the support of a zav is susceptible to other types of impurity.אהמפץ הוא המחצלת שאורגין אותה מן החבלים ומן הסוף ומן הגומא וכיוצא בהן ואין המפץ בכלל כלים האמורין בתורה ואעפ"כ מתטמא הוא במדרס דין תורה שהרי ריבה הכתוב כל המשכב וזה ראוי למשכב ועשוי לו וכן מתטמא במת ובשאר טומאות מדבריהן ככל פשוטי כלי עץ כמו שביארנו וזה כלל גדול שכל המתטמא במדרס מתטמא בשאר טומאות:
2 We already explained that a piece of cloth three fingerbreadths by three fingerbreadths is susceptible to other types of impurity and one three handbreadths by three handbreadths is susceptible to the impurity associated with the support of a zav.בכבר ביארנו שהבגד מתטמא בשלש על שלש כמו שביארנו בשאר טומאות ובשלשה טפחים על שלשה טפחים למדרס:
3 The measure for a cloth of goats' hair to be susceptible to impurity is four handbreadths by four handbreadths; for leather, five handbreadths by five handbreadths, for a mat, six handbreadths by six handbreadths, both with regard to the impurity associated with the support of a zav and with regard to other types of impurity. Anything smaller than these measures is pure on all accounts.
In which instance does the above apply? When a piece of fabric was torn from such a cloth unintentionally. If, however, one intentionally cuts a piece off, even if it is merely one handbreadth by one handbreadth for a seat or three handbreadths by three handbreadths for a surface on which one lies, it is susceptible to the impurity associated with the support of a zav. This applies whether the piece one handbreadth by one handbreadth or three handbreadths by three handbreadths was a cloth, from goats' hair, leather, or a mat. Similarly, if one sets aside a fragment of such fabrics to hold, i.e., to hold in one's hand as the harvesters of figs do so that their fingers will not be damaged, the fragment is impure whatever its size, provided it is not less than three fingerbreadths by three fingerbreadths. For any fragment less than three fingerbreadths by three fingerbreadths is pure under all conditions.גהשק שיעורו ארבעה טפחים על ארבעה טפחים העור חמשה על חמשה המפץ ששה על ששה בין למדרס בין לשאר הטומאות ופחות מן השיעורין האלו טהורין מכלום בד"א בקרע אחד מהן שנקרא בלא כוונה אבל הקוצץ בכוונה וקצץ אפילו טפח על טפח למושב או שלשה טפחים על שלשה טפחים למשכב ה"ז מתטמא במדרס בין שהיה הטפח על טפח שקיצץ או השלשה בגד או שק או עור או מפץ וכן המקצע מאחד מהן לאחיזה כדי שיאחז בו בידו כדרך שעושין קוצצי תאנים שלא יזוקו אצבעותיהן ה"ז טמא בכל שהוא והוא שלא יהיה פחות משלש על שלש שכל פחות משלש אצבעות טהור מכלום:
4 If one joins two handbreadths from a cloth to one handbreadth from a cloth of goats' hair, three handbreadths from a cloth of goats' hair to one handbreadth from leather, four handbreadths from leather and one from a mat, the article is pure. If, by contrast, one joined five handbreadths from a mat and one from leather, four handbreadths from leather and one from goats' hair, three handbreadths from goats' hair and one from cloth, the article is susceptible to the impurity associated with the support of a zav.
This is the general principle: Whenever one completes the minimum measure with a substance governed by a more stringent law, it is susceptible to impurity. If it is completed] with a substance governed by a less stringent law, it is pure.דהמחבר שני טפחים מן הבגד ומן השק טפח שלשה מן השק ואחד מן העור ארבעה מן העור ואחד מן המפץ ה"ז טהור מן המדרס אבל אם חיבר חמשה טפחים מן המפץ ואחד מן העור ארבעה מן העור ואחד מן השק שלשה מן השק ואחד מן הבגד ה"ז טמא מדרס זה הכלל כל שהשלים שיעורו בחמור ממנו טמא מן הקל טהור:
5 When a sifter or a sieve that became worn out was adjusted to be used as a seat, it is pure. They are not susceptible to impurity until the edges are cut and straightened. Afterwards, it is considered as a mat.הבלויי נפה וכברה שהתקינן לישיבה טהורין ואינן מקבלין טומאה עד שיקצצם ואחר כך יהיו כמפץ:
6 A cloak of a child is not susceptible to impurity unless it comprises the minimum measure: three handbreadths by three handbreadths. Both of its sides are measured as one, for that is the way it is made.
These are the garments whose sides are measured as one: garments that are worn over the feet, the shins, and the head, pants, undergarments with pockets. When a patch was sewn over the edge of a garment, if it was extended to its full length, it is measured as its full length. If it was folded over, it is measured as it is folded over.וחלוק של קטן אינו מתטמא במדרס עד שיהיה בו כשיעור שלשה טפחים על שלשה טפחים ונמדד כפול כברייתו ואלו נמדדין כפולין בגדים שמלבישין אותן על הרגלים ועל השוקים ואת הראש והמכנסיים והכובע והכיס של פונדא ומטלית שתלאה על השפה אם פשוטה נמדדת פשוטה ואם כפולה נמדדת כפולה:
7 When exactly three handbreadths by three handbreadths of a garment were woven and it contracted the impurity associated with the support of a zav and afterwards, the entire garment was completed, the entirety of the garment is impure on that level of impurity. If one removed one strand from the beginning of the original garment, it is no longer considered in that category of impurity. It is, however, impure like an article that came in contact with a support that contracted the impurity of a zav. It is a primary derivative, like a k'li that touched such a support. If one removed one strand from the beginning of the original garment and then completed the entire garment, the entire garment is impure like an article that came in contact with a support that contracted the impurity of a zav.
Similarly, when three fingerbreadths by three fingerbreadths of a cloth were woven, it contracted the impurity associated with a human corpse, and then one completed the entire garment, the entire garment is impure with the impurity associated with a human corpse. If one removed one strand from the beginning of the original garment, it is no longer considered in that category of impurity. It is, however, impure like an article that came in contact with such impurity. If one removed one strand from the beginning of the original garment and then completed the entire garment, the entire garment is pure.
Why is the entire garment pure? Because it was said that when the size of a cloth three fingerbreadths by three fingerbreadths was reduced, it is pure entirely. By contrast, although a cloth three handbreadths by three handbreadths whose size was reduced is no longer susceptible to the impurity associated with the support of a zav, it is susceptible to other types of impurity.זהבגד שארג שלשה על שלשה נטמא במדרס ואח"כ השלים את כל הבגד כולו מדרס נטל חוט אחד מתחילתו טהר מן המדרס אבל טמא מגע מדרס והרי הוא ראשון ככלי שנגע במדרס נטל חוט אחד מתחילתו ואחר כך השלים את כל הבגד כל הבגד טמא מגע מדרס וכן בגד שנארג בו שלש אצבעות על שלש אצבעות ונטמא במת ואחר כך השלים עליו את כל הבגד הבגד כולו טמא מת נטל חוט אחד מתחילתו טהר מטמא מת אבל טמא מגע טמא מת נטל חוט אחד מתחילתו ואח"כ השלים את כל הבגד הכל טהור ולמה יהיה הכל טהור מפני שאמרו שלש על שלש שנתמעטה טהורה מכלום אבל שלשה על שלשה שנתמעטה אע"פ שטהרה מן המדרס הרי היא טמאה בכל הטומאות:
8 When a patch that had contracted the impurity associated with a support of a zav was attached to a basket or a hide, the entire entity is considered as a primary derivative of impurity. If, afterwards, one separated the patch from it, the basket or the hide remain a primary derivative, because they came in contact with a support. The patch, however, is pure, since it was attached and detached, its identity was subsumed to that of the basket or hide.
If he attached the patch to a cloth of linen or wool or of goats' hair, the entire cloth is considered as a primary source of the impurity associated with a zav. If, afterwards, the patch was separated, the cloth or the goats' hair is considered as a primary derivative and the patch is a primary source of impurity, as it was originally. For it is not subsumed to the weave.
When he attached the impure patch to the garment, if he sewed it on one side or even on two sides, but like a gamma, it is not considered as joined together, nor is the entire garment considered as a primary source of impurity. Instead, it is only considered to have come in contact with a support of a zav. If it was sewn on two sides, one opposite the other, it is considered as joined to the garment, and the entire garment is considered as a primary source of impurity.חמטלית שהיא מדרס וטלאה על הקופה או על העור נעשה הכל ראשון לטומאה הפריש את המטלית הרי הקופה או העור ראשון מפני שנגעו במדרס והמטלית טהורה שכיון שטלאה והפרישה בטלה טלאה על הבגד או על השק נעשה הכל מדרס והרי הכל אב טומאה הפרישה הרי הבגד או השק ראשון שהרי נגע במדרס והמטלית אב טומאה כשהיתה שאינה בטילה על האריג תפר המטלית על הבגד כשטלאה מרוח אחת או משתי רוחות כמין גאם אינו חיבור ולא נעשה הכל אב אלא מגע מדרס בלבד תפרה משתי רוחות זו בצד זו הרי היא חיבור ונעשה הכל אב:
9 When a cloth three handbreadths by three handbreadths that had contracted the impurity associated with a support of a zav was afterwards divided, it is purified and the remnants are not impure at all. Their status is like that of the broken pieces of a k'li that had contracted impurity. When, by contrast, one cut a piece three fingerbreadths by three fingerbreadths from a large cloth that had contracted the impurity associated with a support of a zav, that piece has been purified from that level of impurity. It, nevertheless, is impure, as an object that touched such a support, because at the time it was separated from the larger cloth, it contracted that level of impurity through contact with the impure cloth.טשלשה על שלשה שנטמא במדרס ואח"כ נחלק טהר מן המדרס ואין בקרעים אלו טומאה כלל והנם כשברי כלי שנטמא אבל בגד שנטמא במדרס וקרע ממנו שלש אצבעות על שלש אצבעות אותו הקרע טהר מן המדרס אבל טמא מגע מדרס שבעת פרישתו מן הבגד הגדול נטמא במגע:
10 When a cloak that had contracted the impurity associated with a support of a zav was afterwards made into a curtain, it is purified from that impurity.
When is it purified from that impurity? When one attaches to it loops from which it will be hung like other curtains.יסדין שנטמא במדרס ואחר כך עשאהו פרוכת טהר מן המדרס ומאימתי הוא טהרתו מן המדרס משיקשור בו הלולאות שהוא נתלה בהן כשאר הפרוכות:
11 When a garment that had contracted the impurity associated with a support of a zav was immersed in a mikveh, but before nightfall that day, one began tearing fragments from it, once the majority of it was torn, it is no longer considered as joined together and the entire garment is pure even though there still remained a portion large enough for a scarf that was not torn. The rationale is he has the intent to continue to tear it.
With regard to what does the above apply? With regard to an article that was immersed that day. Since he did not care for it enough not to refrain from immersing it, it can be assumed that he will also not care for it enough not to refrain from tearing it in its entirety. Therefore, the entire garment is pure.יאטלית שהיא מדרס והטבילה וקודם שיעריב שמשה התחיל לקרוע ממנה קרע כיון שנקרע בה רובה שוב אינה חיבור וטהרה כולה אף על פי שעדיין נשתייר בה כדי מעפורת שלא נקרע שהרי הוא קורע והולך במה דברים אמורים בטבולת יום שכיון שלא חס עליה להטבילה כך לא יחוס לקרוע את כולה ולפיכך טהרה כולה:
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