TODAY IN JUDAISM: Thursday, June 8, 2017 - Chabad.org in New York, New York, United States - Today is Thursday, Sivan 14, 5777 · June 8, 2017
Torah Reading:
Numbers 8:1 Adonai said to Moshe, 2 “Tell Aharon, ‘When you set up the lamps, the seven lamps are to cast their lig
ht forward, in front of the menorah.’” 3 Aharon did this: he lit its lamps so as to give light in front of the menorah, as Adonai had ordered Moshe. 4 Here is how the menorah was made: it was hammered gold from its base to its flowers, hammered work, following the pattern Adonai had shown Moshe. This is how he made the menorah.
5 Adonai said to Moshe, 6 “Take the L’vi’im from among the people of Isra’el and cleanse them. 7 Here is how you are to cleanse them: sprinkle the purification water on them, have them shave their whole body with a razor, and have them wash their clothes and cleanse themselves. 8 Then they are to take a young bull with its grain offering, which is to be fine flour mixed with olive oil; while you take another bull for a sin offering. 9 You are to present the L’vi’im in front of the tent of meeting, and assemble the entire community of the people of Isra’el. 10 You will present the L’vi’im before Adonai, the people of Isra’el will lay their hands on the L’vi’im, 11 and Aharon will offer the L’vi’im before Adonai as a wave offering from the people of Isra’el, so that they may do Adonai’s service. 12 The L’vi’im will lay their hands on the heads of the bulls; the one you will offer as a sin offering and the other as a burnt offering to Adonai to make atonement for the L’vi’im. 13 You are to place the L’vi’im before Aharon and his sons, and offer them as a wave offering to Adonai. 14 In this way you will separate the L’vi’im from the people of Isra’el, and the L’vi’im will belong to me.
Today in Jewish History:
• Jewish Books Spared from Destruction (1510)
In 1509, Emperor Maximilian of Germany ordered that all Jewish books in the cities of Cologne and Frankfurt am Main be destroyed. This followed the request of Pfefferkorn, a baptized Jew, who claimed that Jewish literature was insulting to Christianity. The Jews appealed to the Emperor to reconsider this edict, and Maximilian agreed to investigate the matter. He appointed Johann Reuchlin, a famed German scholar, to conduct the investigation. The report issued by Reuchlin was very positive. He demonstrated that the books openly insulting to Christianity were very few and viewed as worthless by most Jews themselves. The other books were needed for Jewish worship, and contained much value in the areas of theology and science.
The Emperor rescinded his edict on the 14th of Sivan, 1510.
Daily Quote:
Love is strong as death; envy is harsh as the grave.
Song of Songs 8:6
Daily Torah Study:
Chumash: Behaalotecha, 5th Portion Numbers 10:11-10:34 with Rashi
• English / Hebrew Linear Translation • Video Class • Daily Wisdom (short insight)
Numbers Chapter 10
| 11On the twentieth of the second month in the second year, the cloud rose up from over the Tabernacle of the Testimony. | | יאוַיְהִ֞י בַּשָּׁנָ֧ה הַשֵּׁנִ֛ית בַּחֹ֥דֶשׁ הַשֵּׁנִ֖י בְּעֶשְׂרִ֣ים בַּחֹ֑דֶשׁ נַֽעֲלָה֙ הֶֽעָנָ֔ן מֵעַ֖ל מִשְׁכַּ֥ן הָֽעֵדֻֽת: |
| Of the second month: Hence, you say that they spent twelve months minus ten days at Horeb, for on the first day of [the month of] Sivan, they encamped there, and did not travel until the twentieth of Iyyar of the following year. | | בחדש השני: נמצאת אומר שנים עשר חודש חסר עשרה ימים עשו בחורב, שהרי בראש חודש סיון חנו שם ולא נסעו עד עשרים באייר לשנה הבאה: |
| 12The children of Israel traveled on their journeys from the Sinai desert, and the cloud settled in the desert of Paran. | | יבוַיִּסְע֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל לְמַסְעֵיהֶ֖ם מִמִּדְבַּ֣ר סִינָ֑י וַיִּשְׁכֹּ֥ן הֶֽעָנָ֖ן בְּמִדְבַּ֥ר פָּארָֽן: |
| On their journeys: In accordance with the regulations set down for the traveling of their banners which should be first and which should be last.] | | למסעיהם: כמשפט המפורש למסע דגליהם מי ראשון ומי אחרון: |
| In the desert of Paran: Kivroth HaTa’avah was in the desert of Paran, and that is where they camped after this journey. | | במדבר פארן: קברות התאוה במדבר פארן היה ושם חנו ממסע זה: |
| 13This was the first journey at God's bidding through Moses. | | יגוַיִּסְע֖וּ בָּרִֽאשֹׁנָ֑ה עַל־פִּ֥י יְהֹוָ֖ה בְּיַד־משֶֽׁה: |
| 14The banner of the camp of Judah's children traveled first according to their legions. Heading the legion was Nahshon the son of Amminadab. | | ידוַיִּסַּ֞ע דֶּ֣גֶל מַֽחֲנֵ֧ה בְנֵֽי־יְהוּדָ֛ה בָּרִֽאשֹׁנָ֖ה לְצִבְאֹתָ֑ם וְעַ֨ל־צְבָא֔וֹ נַחְשׁ֖וֹן בֶּן־עַמִּֽינָדָֽב: |
| 15Heading the legion of the tribe of the children of Issachar was Nethanel the son of Zuar. | | טווְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י יִשָּׂשכָ֑ר נְתַנְאֵ֖ל בֶּן־צוּעָֽר: |
| 16Heading the legion of the tribe of the children of Zebulun was Eliab the son of Helon. | | טזוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י זְבוּלֻ֑ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן: |
| 17The Tabernacle was dismantled, and the sons of Gershon set out, [together] with the sons of Merari who carried the Tabernacle. | | יזוְהוּרַ֖ד הַמִּשְׁכָּ֑ן וְנָֽסְע֤וּ בְנֵי־גֵֽרְשׁוֹן֙ וּבְנֵ֣י מְרָרִ֔י נֹֽשְׂאֵ֖י הַמִּשְׁכָּֽן: |
| The Tabernacle was dismantled: Once the banner of Judah had set out, Aaron and his sons went in, took down the parocheth curtain and covered the Ark with it, as it says, “When the camp is about to travel, Aaron and his sons shall come” (4:5). The sons of Gershon and the sons of Merari dismantled the Tabernacle and loaded it on wagons. The Ark and the holy utensils, which were carried by the sons of Kohath, stood covered and were placed on poles, until the banner of the camp of Reuben set out. Following this,“the Kohathites… set out” (verse 21). | | והורד המשכן: כיון שנוסע דגל יהודה נכנסו אהרן ובניו ופרקו את הפרכת וכסו בה את הארון, שנאמר (במדבר ד, ה) ובא אהרן ובניו בנסוע המחנה, ובני גרשון ובני מררי פורקין המשכן וטוענין אותו בעגלות ונוסעים, והארון וכלי הקדש של משא בני קהת עומדים מכוסין ונתונין על המוטות עד שנסע דגל מחנה ראובן, ואחר כך ונסעו הקהתים: |
| 18Then the banner of the camp of Reuben set out according to their legions. Heading its legion was Elitzur the son of Shdeur. | | יחוְנָסַ֗ע דֶּ֛גֶל מַֽחֲנֵ֥ה רְאוּבֵ֖ן לְצִבְאֹתָ֑ם וְעַ֨ל־צְבָא֔וֹ אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר: |
| 19Heading the legion of the tribe of the children of Simeon was Shelumiel the son of Zurishaddai. | | יטוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י שִׁמְע֑וֹן שְׁלֻֽמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי: |
| 20Heading the legion of the tribe of the children of Gad was Eliasaph the son of Reuel. | | כוְעַ֨ל־צְבָ֖א מַטֵּ֣ה בְנֵי־גָ֑ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל: |
| 21The Kohathithes, who carried the holy [equipment] set out, and they had erected the Tabernacle before they had arrived. | | כאוְנָֽסְעוּ֙ הַקְּהָתִ֔ים נֹֽשְׂאֵ֖י הַמִּקְדָּ֑שׁ וְהֵקִ֥ימוּ אֶת־הַמִּשְׁכָּ֖ן עַד־בֹּאָֽם: |
| Carried the holy: They carried the sacred equipment. | | נשאי המקדש: נושאי הדברים המקודשים: |
| And they had erected the Tabernacle: The sons of Gershon and the sons of Merari, who had preceded them [the Kohathites] by the departure of two banners [their own and Reuben’s], erected the Tabernacle as soon as the cloud settled. The signal for camping was seen in the camp of Judah, and when they encamped, the sons of Kohath were still traveling behind them, with the last two banners [Ephraim and Dan]. The sons of Gershon and Merari erected the Tabernacle so that when the sons of Kohath arrived, they found it set up. They brought in the Ark, the Table, the Candelabrum and the altars. This is the meaning of the verse: Those who erected the Tabernacle erected it עַד, [that is,] before the arrival of the Kohathites. | | והקימו את המשכן: בני גרשון ובני מררי, שהיו קודמים להם מסע שני דגלים, היו מקימין את המשכן, כשהיה הענן שוכן, וסימן החנייה נראה בדגל מחנה יהודה והם חונים, ועדיין בני קהת באים מאחריהם עם שני דגלים האחרונים, היו בני גרשון ובני מררי מקימין את המשכן, וכשבאים בני קהת מוצאים אותו על מכונו, ומכניסין בו הארון והשלחן והמנורה והמזבחות, וזהו משמעות המקרא והקימו מקימי המשכן אותו עד טרם בואם של בני קהת: |
| 22Then the banner of the camp of Ephraim set out, according to its legions. Heading its legion was Elishama the son of Amihud. | | כבוְנָסַ֗ע דֶּ֛גֶל מַֽחֲנֵ֥ה בְנֵֽי־אֶפְרַ֖יִם לְצִבְאֹתָ֑ם וְעַ֨ל־צְבָא֔וֹ אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד: |
| 23Heading the legion of the tribe of the children of Menasseh was Gamliel the son of Pedahzur. | | כגוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י מְנַשֶּׁ֑ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר: |
| 24Heading the legion of the tribe of the children of Benjamin was Abidan the son of Gidoni. | | כדוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעוֹנִֽי: |
| 25Then the banner of the camp of Dan set out, the collector for all the other camps, according to its legions. Heading its legion was Achiezer the son of Amishaddai. | | כהוְנָסַ֗ע דֶּ֚גֶל מַֽחֲנֵ֣ה בְנֵי־דָ֔ן מְאַסֵּ֥ף לְכָל־הַמַּֽחֲנֹ֖ת לְצִבְאֹתָ֑ם וְעַל־צְבָא֔וֹ אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי: |
| The collector for all the other camps: The Jerusalem Talmud [states]: Because the tribe of Dan was numerous they traveled last, and if anyone had lost anything, they would [find it and] return it to him. There is an opinion that they traveled in box-like formation, and he derives this from the [the words], “Just as they camp so shall they travel” (2:17). Another opinion is that they traveled in the form of a beam, and he derives this from [the words], “collector for all the camps.” | | מאסף לכל המחנות: תלמוד ירושלמי לפי שהיה שבטו של דן מרובה באוכלוסין היה נוסע באחרונה וכל מי שהיה מאבד דבר היה מחזירו לו. אתיא כמאן דאמר כתיבה היו מהלכין, ומפיק לה מן (במדבר ב, יז) כאשר יחנו כן יסעו. ואית דאמרי כקורה היו מהלכין ומפיק לה מן מאסף לכל המחנות: |
| 26Heading the legion of the tribe of the children of Asher was Pagiel the son of Ocran. | | כווְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן: |
| 27Heading the legion of the tribe of the children of Naphtali was Ahira the son of Enon. | | כזוְעַ֨ל־צְבָ֔א מַטֵּ֖ה בְּנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן: |
| 28These are the travels of the children of Israel according to their legions, and then they traveled. | | כחאֵ֛לֶּה מַסְעֵ֥י בְנֵֽי־יִשְׂרָאֵ֖ל לְצִבְאֹתָ֑ם וַיִּסָּֽעוּ: |
| These are the travels: This is the order in which they traveled. | | אלה מסעי: זה סדר מסעיהם: |
| And then they traveled: On that day they set out. | | ויסעו: ביום ההוא נסעו: |
| 29Then Moses said to Hobab the son of Reuel the Midianite, Moses's father-in-law, We are traveling to the place about which the Lord said, I will give it to you. Come with us and we will be good to you, for the Lord has spoken of good fortune for Israel. | | כטוַיֹּ֣אמֶר משֶׁ֗ה לְ֠חֹבָ֠ב בֶּן־רְעוּאֵ֣ל הַמִּדְיָנִי֘ חֹתֵ֣ן משֶׁה֒ נֹֽסְעִ֣ים | אֲנַ֗חְנוּ אֶל־הַמָּקוֹם֙ אֲשֶׁ֣ר אָמַ֣ר יְהֹוָ֔ה אֹת֖וֹ אֶתֵּ֣ן לָכֶ֑ם לְכָ֤ה אִתָּ֨נוּ֙ וְהֵטַ֣בְנוּ לָ֔ךְ כִּֽי־יְהֹוָ֥ה דִּבֶּר־ט֖וֹב עַל־יִשְׂרָאֵֽל: |
| Hobab: This is Jethro, as it says, “Of the children of Hobab, the father-in-law of Moses” (Jud. 4:11). So what does Scripture mean by saying,“They [the daughters of Jethro] came to their father Reuel” (Exod. 2:18)? It teaches that children call their grandfather, ‘father.’ He had many names: 'Jethro’-because through him a portion was added (יֶתֶר) to the Torah; 'Hobab’-because he loved (חֹבָב) the Torah, etc…. [see commentary to Exodus 18:1]. | | חובב: הוא יתרו, שנאמר (שופטים ד, יא) מבני חובב חותן משה, ומה תלמוד לומר (שמות ב, יח) ותבאנה אל רעואל אביהן, מלמד שהתינוקות קורין לאבי אביהן אבא. ושמות הרבה [ושני שמות] היו לו יתר על שם שיתר פרשה אחת בתורה. חובב על שחבב את התורה וכו': |
| We are traveling to the place: Immediately, within three days, we will enter the Land. For on this first journey they traveled with the intention of entering the Land of Israel, but [because] they sinned at the episode of the complainers [they were punished and did not enter the Land until much later]. Why did Moses include himself with them [if he wasn’t going to enter the Land]? Because the decree against him [entering the Land] had not yet been issued, and [at that time] he thought he would enter. | | נסעים אנחנו אל המקום: מיד עד שלשה ימים אנו נכנסין לארץ, שבמסע זה הראשון נסעו על מנת להכנס לארץ ישראל, אלא שחטאו במתאוננים. ומפני מה שתף משה עצמו עמהם, שעדיין לא נגזרה גזרה עליו וכסבור שהוא נכנס: |
| 30He said to him, I won't go, for I will go to my land and my birthplace. | | לוַיֹּ֥אמֶר אֵלָ֖יו לֹ֣א אֵלֵ֑ךְ כִּ֧י אִם־אֶל־אַרְצִ֛י וְאֶל־מֽוֹלַדְתִּ֖י אֵלֵֽךְ: |
| To my land and my birthplace: Whether for the sake of my possessions or for the sake of my family. | | אל ארצי ואל מולדתי: אם בשביל נכסי, אם בשביל משפחתי: |
| 31He said, Please don't leave us, for because you are familiar with our encampments in the desert and you will be our guide. | | לאוַיֹּ֕אמֶר אַל־נָ֖א תַּֽעֲזֹ֣ב אֹתָ֑נוּ כִּ֣י | עַל־כֵּ֣ן יָדַ֗עְתָּ חֲנֹתֵ֨נוּ֙ בַּמִּדְבָּ֔ר וְהָיִ֥יתָ לָּ֖נוּ לְעֵינָֽיִם: |
| Please don’t leave us: The word נָא is an expression denoting a request. [He made] this [request] as he didn’t want people to say:“Jethro did not convert out of commitment [for Judaism]; rather, he [thought that proselytes have a portion in the Land. Now that he realizes that they have no portion, he has forsaken them and gone his own way.” - [from Sifrei] | | אל נא תעזב: אין נא אלא לשון בקשה, שלא יאמרו לא נתגייר יתרו מחבה, סבור היה שיש לגרים חלק בארץ, עכשיו שראה שאין להם חלק הניחם והלך לו: |
| For because you are familiar with our encampments in the desert: It is fitting for you to do this [i.e., remain with us] since you are familiar with the places in which we will camp in the desert and you saw the miracles and wonders done for us. | | כי על כן ידעת חנתנו במדבר: כי נאה לך לעשות זאת על אשר ידעת חנותנו במדבר וראית נסים וגבורות שנעשו לנו: |
| For because you are familiar…: [The expression… כִּי עַל כֵּן] has the meaning of עַל אֲשֶׁר יָדַעְתָּ, [because you know], as in,“because (כִּי עַל כֵּן) I did not give her to my son Shelah” (Gen. 38:26);“for because (כִּי עַל כֵּן) you passed by” (ibid. 18:5);“for because (כִּי עַל כֵּן) they came [under the shade of my roof]” (ibid. 19: 8);“for because (כִּי עַל כֵּן) I have seen your face” (ibid. 33:10). | | כי על כן ידעת: כמו על אשר ידעת, כמו (בראשית לח, כו) כי על כן לא נתתיה לשלה בני, כי על כן עברתם (שם יח, ה), כי על כן באו (שם יט, ח), כי על כן ראיתי פניך (שם לג, י): |
| You will be our guide: The verse has the past tense, [and] as the Targum renders, [it means: all the wonders wrought for us, you have seen with your eyes.] Another explanation: [It is in] the future tense-If anything should be hidden from our eyes, you shall enlighten us [with your guidance]. A further interpretation: You shall be as beloved to us as the pupils of our eyes, as it says, “You shall love the proselyte” (Deut. 10:9). | | והיית לנו לעינים: לשון עבר כתרגומו. דבר אחר לשון עתיד, כל דבר ודבר שיתעלם מעינינו תהיה מאיר עינינו. דבר אחר שתהא חביב עלינו כגלגל עינינו, שנאמר (דברים י, יט) ואהבתם את הגר: |
| 32And if you go with us, then we will bestow on you the good which God grants us. | | לבוְהָיָ֖ה כִּֽי־תֵלֵ֣ךְ עִמָּ֑נוּ וְהָיָ֣ה | הַטּ֣וֹב הַה֗וּא אֲשֶׁ֨ר יֵיטִ֧יב יְהֹוָ֛ה עִמָּ֖נוּ וְהֵטַ֥בְנוּ לָֽךְ: |
| Then we will bestow on you the good: What good did they actually bestow upon him? They said, When Israel apportioned the Land, there was a fertile area of Jericho measuring five hundred by five hundred cubits, and they refrained from allocating it. They said, The one in whose portion the Temple will be built shall take it. Meanwhile, they gave it to the descendants of Jethro, to Jonadab the son of Rehab, as it says, “The sons of Keini, Moses’ father-in-law, went up from the city of dates [namely, Jericho]” (Jud. 1:16). - [from Sifrei] | | והיה הטוב ההוא וגו': מה טובה הטיבו לו, אמרו כשהיו ישראל מחלקין את הארץ היה דושנה של יריחו חמש מאות אמה על ת"ק אמה והניחוהו מלחלוק, אמרו מי שיבנה בית המקדש בחלקו הוא יטלנו, בין כך ובין כך נתנוהו לבני יתרו ליונדב בן רכב, שנאמר ובני קני חותן משה עלו מעיר התמרים וגו' (שופטים א, טז): |
| 33They traveled a distance of three days from the mountain of the Lord, and the Ark of the Lord's covenant traveled three days ahead of them to seek for them a place to settle. | | לגוַיִּסְעוּ֙ מֵהַ֣ר יְהֹוָ֔ה דֶּ֖רֶךְ שְׁל֣שֶׁת יָמִ֑ים וַֽאֲר֨וֹן בְּרִֽית־יְהֹוָ֜ה נֹסֵ֣עַ לִפְנֵיהֶ֗ם דֶּ֚רֶךְ שְׁל֣שֶׁת יָמִ֔ים לָת֥וּר לָהֶ֖ם מְנוּחָֽה: |
| A distance of three days: They completed a distance of three days travel in one day, for the Holy One wanted to bring them to the Land immediately. - [from Sifrei] | | דרך שלשת ימים: מהלך שלשת ימים הלכו ביום אחד, שהיה הקב"ה חפץ להכניסם לארץ מיד: |
| The Ark of the Lord’s covenant traveled three days ahead of them: This was the Ark that accompanied them in battle. The broken pieces of the [first set of] Tablets lay in them. It preceded them by three days of travel to prepare for them a place to encamp. - [from Sifrei] | | וארון ברית ה' נסע לפניהם דרך שלשת ימים: זה הארון היוצא עמהם למלחמה ובו שברי לוחות מונחים ומקדים לפניהם דרך שלשת ימים לתקן להם מקום חנייה: |
| 34The cloud of the Lord was above them by day, when they traveled from the camp. | | לדוַֽעֲנַ֧ן יְהֹוָ֛ה עֲלֵיהֶ֖ם יוֹמָ֑ם בְּנָסְעָ֖ם מִן־הַמַּֽחֲנֶֽה: |
| The cloud of the Lord was above them: Seven clouds are recorded in the account of their travels: four from the four sides, one above, one below, and one in front of them which would flatten the high land, raise the hollows and destroy snakes and scorpions - [from Sifrei]. | | וענן ה' עליהם יומם: שבעה עננים כתובים במסעיהם. ארבע מארבע רוחות, ואחד למעלה, ואחד למטה, ואחד לפניהם מנמיך את הגבוה ומגביה את הנמוך והורג נחשים ועקרבים: |
| From the camp: From the place where they encamped. | | מן המחנה: ממקום חנייתן: |
• Hebrew text • English text
Chapter 72
David composed this psalm for Solomon, praying that he be granted the wisdom to provide justice for the poor.
1. For Solomon. O God, impart Your justice to the king, and Your righteousness to the son of the king.
2. May he judge Your people with righteousness, Your poor with justice.
3. May the mountains bear peace to the nation, also the hills, in [reward for their] righteousness.
4. May he judge the nation's poor, save the children of the destitute, and crush the oppressor,
5. so that they will fear You as long as the sun [shines] and the moon endures, generation after generation.
6. May [his words] descend like rain upon cut grass, like raindrops that water the earth.
7. In his days may the righteous flourish, with much peace until the moon is no more.
8. And may he rule from sea to sea, and from the river until the ends of the earth.
9. May nobles kneel before him, and may his enemies lick the dust.
10. The kings of Tarshish and the islands will return tribute, the kings of Sheba and Seba will offer gifts.
11. All kings will bow to him, all nations will serve him;
12. for he rescues the needy one who cries out, the poor one who has no one to help him.
13. He pities the impoverished and needy, and saves the souls of the destitute.
14. He redeems their soul from deception and violence, and their blood is precious in his eyes.
15. He revives [the poor], and gives him of the gold of Sheba; and so [the poor] pray for him always, and bless him all day.
16. May there be abundant grain in the land, upon the mountaintops; may its fruit rustle like the [cedars of] Lebanon, and may [people] blossom from the city like the grass of the earth.
17. May his name endure forever; may his name be magnified as long as the sun [shines]. And all nations will bless themselves by him, they will praise him.
18. Blessed is the Lord God, the God of Israel, Who alone performs wonders.
19. Blessed is His glorious Name forever, and may the whole earth be filled with His glory, Amen and Amen.
20. The prayers of David, son of Jesse, are concluded
Chapter 73
This psalm addresses the question of why the righteous suffer while the wicked prosper, and prays for an end to our long exile. Read, and you will find repose for your soul.
1. A psalm by Asaph. Truly God is good to Israel, to the pure of heart.
2. But as for me, my feet nearly strayed; in an instant my steps would have been swept aside.
3. For I envied the revelers when I saw the tranquility of the wicked.
4. For there are no bonds to their death, and their health is sound.
5. They have no part in the toil of men, nor are they afflicted like other mortals;
6. therefore they wear pride as a necklace; their bodies are enwrapped in violence.
7. Their eyes bulge from fat; they surpassed the fantasies of their heart.
8. They consume [others], and talk wickedly of oppression-from on high do they speak.
9. They set their mouths against Heaven, while their tongues walk upon the earth.
10. Therefore His people return here, and suck the full [cup of bitter] waters.
11. And they say, "How can it be that God knows? Is there knowledge in the Most High?”
12. Behold these are the wicked, and they are ever tranquil, they have gained much wealth.
13. Surely in vain have I purified my heart, and washed my hands in cleanliness;
14. for I was afflicted all day, and my rebuke came each morning.
15. Were I to say, "I shall tell it like it is," behold I would turn the generation of Your children to rebels.
16. And when I pondered to understand this, it was unjust in my eyes;
17. until I came to the sanctuaries of God, and perceived their end.
18. Only on slippery places do You set them, You cast them into darkness.
19. How they have become desolate in an instant! They came to an end, they were consumed by terrors,
20. like a dream upon awakening. O my Lord, disgrace their image in the city.
21. When my heart was in ferment, and my mind was sharpened,
22. I was a boor and did not understand, like an animal was I with You.
23. Yet I was always with You; You held my right hand.
24. Guide me with Your counsel, and afterward, receive me with honor.
25. Whom do I have in heaven [besides You]? And when I am with You I desire nothing on earth.
26. My flesh and my heart yearn; God is the rock of my heart and my portion forever.
27. For behold, all those who are far from You perish, You cut down all who stray from You.
28. But as for me, the nearness of God is my good; I have put my trust in my Lord, God, that I may recount all Your works.
Chapter 74
The psalmist mourns and weeps over all the synagogues and study halls that have been burned: the Philistines destroyed the Tabernacle of Shiloh; Nebuchadnezzar destroyed the first Temple. We have been in exile for so long, without seeing any signs of redemption! When will the redemption come? Read, and you will find lamentation and consolation.
1. A maskil by Asaph. Why, O God, have You abandoned us forever, does Your wrath fume against the sheep of Your pasture?
2. Remember Your congregation which You acquired long ago, the tribe of Your inheritance whom You redeemed [and brought to] Mount Zion, where You rested Your Presence.
3. Lift Your steps to inflict eternal ruin, because of all the evil done by the enemy in the Sanctuary.
4. Your foes roared in the midst of Your meeting place; they considered their omens to be [genuine] signs.
5. The axes in the thicket of trees were reckoned as bringing [an offering] to the Above.
6. And now, all her ornaments together are smashed by hammer and hatchet.
7. They set Your Sanctuary on fire; they desecrated the Abode of Your Name to the ground.
8. Their rulers thought together in their hearts; they burned all the meeting places of God in the land.
9. We have not seen our signs; there is no longer a prophet, and there is none among us who knows how long.
10. How long, O God, will the adversary disgrace, will the enemy blaspheme Your Name forever!
11. Why do You withdraw Your hand, even Your right hand? Cast it out from within Your bosom!
12. For God is my King from long ago, working salvations in the midst of the earth.
13. In Your might, You divided the sea; You shattered the heads of the sea-monsters on the waters.
14. You crushed the heads of the Leviathan, leaving him as food for the nation [wandering in] the wilderness.
15. You split [the rock, bringing forth] fountain and brook; You dried up mighty streams.
16. Yours is the day, the night is also Yours; You established the moon and the sun.
17. You set all the boundaries of the earth; summer and winter-You created them.
18. Remember this, how the enemy reviled the Lord, and the vile nation blasphemed Your Name.
19. Do not give the soul of Your turtledove to the wild beast; do not forget the life of Your poor forever.
20. Look to the covenant, for the dark places of the earth are filled with dens of violence.
21. Do not turn back the oppressed in disgrace; [then] the poor and needy will praise Your Name.
22. Arise, O God, champion Your cause; remember Your insults from the perverse all day long.
23. Forget not the voice of Your adversaries; the tumult of Your opponents ascends always.
Chapter 75
How great is Israel! During their holidays they do not engage in frivolity, but in song and praise, and the study of the holiday's laws. Also, when they proclaimed (at the giving of the Torah), "We will do and we will hear!" they allowed the world to remain in existence. This psalm also admonishes those who indulge in worldly pleasures and attribute their prosperity to their own efforts.
1. For the Conductor, a plea not to be destroyed. A psalm by Asaph, a song.
2. We gave thanks to You, O God, we gave thanks; and Your Name was near [when] they told of Your wonders.
3. When I choose the appointed time, I will judge with fairness.
4. When the earth and all its inhabitants were melting, I established its pillars forever.
5. I said to the perverse, "Do not pervert [Israel]," and to the wicked, "Do not raise your pride.”
6. Do not raise your pride heavenward, nor speak with an arrogant neck
7. For not from the east or the west, nor from the desert does greatness come.
8. For God is Judge; He humbles one, and elevates the other.
9. For there is a cup [of punishment] in the hand of the Lord, with strong wine of full mixture; He pours from this, and all the wicked of the earth will drink, draining even its dregs.
10. But as for me, I will tell of it forever; I will sing to the God of Jacob.
11. I will cut off all glory of the wicked, but the glory of the righteous will be raised up.
Chapter 76
This psalm contains the prophecy of when the vast army of Sennacherib was seized with a deep slumber that rendered the hands of the soldiers powerless to raise their weapons; thus did they all fall in battle.
1. For the Conductor, with instrumental music, a psalm by Asaph, a song.
2. God is known in Judah, His Name is great in Israel.
3. His Tabernacle was in Shalem, and His dwelling place in Zion.
4. There He broke the flying arrows of the bow, the shield, the sword and battle-forever.
5. You are illumination, mightier than the mountains of prey.
6. The stout-hearted were without sense, they slept their sleep, and all the warriors were unable to find their strength.
7. At Your rebuke, O God of Jacob, chariot and horse were stunned.
8. You, awesome are You! Who can stand before You once You are enraged.
9. From heaven You let the verdict be heard; the earth feared and was still,
10. when God rose to pass judgement, to save all the humble of the earth forever.
11. The anger of man will cause us to thank You; You will restrain the residue of wrath.
12. Make vows to the Lord your God and fulfill them; all who surround Him will bring tribute to the Awesome One.
13. He cuts down the spirit of nobles; He is awesome to the kings of the earth.
• English Text (Lessons in Tanya) • Hebrew Text • Audio Class: Listen | Download • Video Class
Thursday, Sivan 14, 5777 · June 8, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, end of Chapter 4
(והנה בחינת הצמצום והסתר החיות נקרא בשם כלים, והחיות עצמו נקרא בשם אור
1(The tzimtzum and concealing of the life-force is called in kabbalistic terminology kelim (“vessels”), and the life-force itself is called or (“light”),2 which signifies revelation.
שכמו שהכלי מכסה על מה שבתוכו, כך בחינת הצמצום מכסה ומסתיר האור והחיות השופע
For just as a vessel covers that which is within it, so does the tzimtzum cover and conceal the light and the life-force that flows into created beings, and this tzimtzum makes it impossible for them to perceive the G‑dliness that is vested within them.
והכלים הן הן האותיות
The kelim are verily the letters of the Ten Divine Utterances (or their substitutions and transpositions, etc.) which are the life-force of created beings,
ששרשן ה׳ אותיות מנצפ״ך
and [all these letters] are rooted in the five letters3 מנצפ״ך
It is explained in the Kabbalah that these are the source of all letters, —
שהן ה׳ גבורות המחלקות ומפרידות ההבל והקול בה׳ מוצאות הפה, להתהוות כ״ב אותיות
since they represent five degrees of Gevurah i.e., five restraining forces that divide and separate the breath and voice in the five organs of speech, thus enabling the twenty-two letters to be formed.
Just as the five physical organs of speech divide sounds and letters into five separate categories (labial, guttural, etc.), so too do the five spiritual levels of Gevurah give rise to the twenty-two supernal letters.
ושרש הה׳ גבורות הוא בוצינא דקרדוניתא
The source of the five levels of Gevurah is termed in the Kabbalah Butzina deKardunita, which is Aramaic for (lit.) “light out of darkness,” signifying a level of concealment that transcends light.
שהיא גבורה עילאה דעתיק יומין
This is the supernal Gevurah of Atik Yomin, the spiritual level of Keter that transcends all Worlds, including Atzilut;
ושרש החסדים הוא גם כן חסד דעתיק יומין
and, correspondingly, the source of [the various levels of Divine] kindness is Chesed of Atik Yomin,
כידוע ליודעי ח״ן)
as is known to those well versed in the Esoteric Wisdom,)4 i.e., the Kabbalah.
Since the tzimtzum and the letters (on the one hand) and the revelation of the Divine light and life-force (on the other hand) both emanate from the level of Atik Yomin, it follows that the tzimtzum does not effect an objective concealment, as viewed from their common source Above. For, as previously explained, “No entity can conceal itself from itself.”
Thus, tzimtzum affects and is only felt by created beings, who because of this concealment are unable to perceive the Divine life-force that continuously creates them. This is necessary in order for them to think of themselves as independently existing — a state which must be felt by them if they are to “tangibly exist.”
In truth, however, they are utterly nullified within their source Above.
Rambam:
• Sefer Hamitzvot:
Thursday, Sivan 14, 5777 · June 8, 2017
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
We are commanded regarding food and drink that have contracted ritual impurity. [I.e., one must follow all the laws associated with this impurity.]
Ritual Impurity of Food and Drink
Ritual Impurity of Food and Drink
Positive Commandment 98
The 98th mitzvah is that we are commanded to rule according to the appropriate laws regarding the tumah of food and drink. This mitzvah includes all the laws of tumas ochlin u'mashkin.
• 1 Chapter A Day: Malveh veLoveh Malveh veLoveh - Chapter 25
Malveh veLoveh - Chapter 25
1 The following law applies when a person gives a loan to a colleague and afterwards, a third party says: "I will act as a guarantor," the lender sues the borrower and a third party says: "Let him go. I will act as a guarantor, or the lender was strangling the borrower in the market place and a third party says: "Let him go. I will act as a guarantor." The guarantor is not obligated at all. Even if the prospective guarantor says in the presence of a court: "I will guarantee the money," he is not liable.
If, however, he formalizes his commitment to guarantee the money with a kinyan, he becomes obligated in all the above situations. This applies whether the kinyan was made in the presence of the court, or together with the lender alone.אהמלוה את חבירו ואחר שהלוהו אמר לו אחד אני ערב, או שתבע את הלוה בדין ואמר לו אחר הנח ואני ערב, או שהיה חונק את חבירו בשוק ליתן לו ואמר לו הנח ואני ערב אין הערב חייב כלום, ואפילו אמר אני ערב בפני ב"ד, אבל אם קנו מידו שהוא ערב ממון זה כל אלו הפנים בין בפני ב"ד בין בינו לבין המלוה נשתעבד.
2 If, however, the guarantor told the lender when the money was being given: "Lend him, and I will be the guarantor," he becomes responsible. In such a situation, a kinyan is not necessary.
Similarly, if a court appointed him a guarantor, he becomes liable even though he did not affirm his commitment with a kinyan. For example, the court desired to expropriate property from the borrower, and this person told them: "Let him be. I will guarantee the debt for you." Since he receives satisfaction from being trusted by the court, he accepts a binding commitment upon himself.באמר לו בשעת מתן מעות הלוהו ואני ערב נשתעבד הערב ואינו צריך קנין, וכן אם ב"ד עשו אותו ערב נשתעבד אע"פ שלא קנו מידו, כגון שהיו ב"ד רוצין לגבות מן הלוה ואמר להם הניחוהו ואני ערב לכם הואיל ויש לו הנאה שהאמינוהו ב"ד באותה הנייה שעבד עצמו.
3 When a person lends money to a colleague because of the commitment of a guarantor, although though the guarantor becomes responsible to the lender, the lender should not demand payment from the guarantor first. Instead, he should demand payment from the borrower first. If he does not pay him, he should return to the guarantor and collect payment from him. When does the above apply? When the borrower does not own property. If, however, the borrower does own property. He should not collect the debt from the guarantor at all. Instead, he should collect from the borrower."
If, however, the borrower is a man of force, and the court cannot expropriate money from him, or he refuses to come to the court, the lender may collect payment from the guarantor first. Afterwards, the guarantor will make a reckoning with the borrower. If the guarantor can extract payment from him, he should. If that is not possible, the court should place the borrower under a ban of ostracism until he repays the guarantor.גהמלוה את חבירו ע"י ערב אע"פ שהערב משתעבד למלוה לא יתבע את הערב תחלה אלא תובע את הלוה תחלה אם לא נתן לו חוזר אצל הערב ונפרע ממנו, בד"א בשאין נכסים ללוה, אבל אם יש נכסים ללוה לא יפרע מן הערב כלל אלא מן הלוה, היה הלוה אלם ואין ב"ד יכולין להוציא מידו או שלא בא לדין ה"ז נפרע מן הערב תחלה ואח"כ יעשה הערב דין עם הלוה אם יכול להוציאו מידו יוציא או ישמתוהו ב"ד עד שיתן לו.
4 Although the lender makes a stipulation with the guarantor and tells him: "I am giving the loan on the condition that I can collect the debt from whomever I desire," if the borrower possesses property, he should not collect the debt from the guarantor.
If he stipulated, "I am giving the loan on the condition that I can collect the debt from whomever I desire first," or the guarantor was a kablan, the lender may demand payment from this guarantor or this kablan first. He may collect payment from them although the borrower possesses property.דהתנה המלוה על הערב ואמר לו על מנת שאפרע ממי שאצרה אם יש נכסים ללוה לא יפרע מן הערב, אמר על מנת שאפרע ממי שארצה תחלה או שהיה קבלן הרי זה יתבע את הערב הזה או את הקבלן תחלה ויפרע מהן אף על פי שיש נכסים ללוה.
5 Who is considered to be an ordinary guarantor and who is considered to be a kablan] If a person says: "Give him the loan and I will give you," he is considered to be a kablan. The lender has the option of seeking repayment from him, even though he did not explicitly stipulate: "On the condition that I can collect the debt from whomever I desire first."
If, however, he tells him: "Lend him and I will act as a guarantor," "Lend him and I will pay," "Lend him and I am obligated," "Lend him and I will give," "Lend him and I will act as a kablan" "Give him and I will act as a kablan" "Give him and I will pay," "Give him and I am obligated," or "Give him and I will serve as a guarantor" - all of these are statements that cause him to be considered a guarantor. The lender may not demand payment from him first. Nor may he collect payment from him in a situation where the lender possesses property unless he stipulates: "On the condition that I can collect... from whomever I desire first"האיזהו ערב ואיזהו קבלן אמר לו תן לו ואני נותן לך זהו קבלן שיש למלוה להפרע ממנו תחלה אע"פ שלא פירש ולא אמר על מנת שאפרע ממי שארצה, אבל אם אמר לו הלוהו ואני ערב הלוהו ואני פורע הלוהו ואני חייב הלוהו ואני נותן הלוהו ואני קבלן, תן לו ואני קבלן תן לו ואני פורע תן לו ואני חייב תן לו ואני ערב, כולן לשון ערבנות הן ואינו תובעו תחלה ולא נפרע ממנו במקום שיש נכסים ללוה עד שיפרש ויאמר ממי שארצה אפרע.
6 When a person guarantees a woman's ketubah he is not obligated to pay, even if he affirmed his commitment with a kinyan. The rationale is that he performed a mitzvah and did not cause her a financial loss. If a father guarantees his son's ketubah and affirms his commitment with a kinyan, the obligation is established. A person who becomes a kablan for a ketubah is liable.וערב של כתובה אע"פ שקנו מידו פטור מלשלם שהרי מצוה עשה ולא חסר ממון, ואם היה האב ערב לכתובת בנו וקנו מידו חייב, וקבלן של כתובה חייב.
7 The following rules apply when Reuven sells Shimon a field and Levi accepts financial responsibility for it. Levi is not considered responsible, for this is an asmachta. If he affirmed with a kinyan his commitment to pay the money involved in this sale whenever demanded to do so by Shimon, he is obligated to do so. My masters ruled in this manner.זראובן שמכר לשמעון שדה ובא לוי וקיבל אחריות עליו לא נשתעבד לוי שזו אסמכתא היא, ואם קנו מידו שהוא ערב לשלם דמי מכר זה כל עת שירצה שיתבענו לשמעון הרי זה חייב וכזה הורו רבותי.
8 Similarly, if a guarantor or a kablan make a conditional commitment, they do not become obligated even if the commitment is affirmed by a kinyan. The rationale is that this is an asmachta.
What is implied? For example, the guarantor told him: "Give him the loan and I will give you if this-and-this will take place," or "... if it will not take place." The rationale is that whenever a person undertakes an obligation for which he is personally not liable and makes it dependent on a condition: "if this takes place," or "if this does not take place," he never makes a wholehearted commitment or kinyan. Therefore, he does not become liable.חוכן הערב או הקבלן שחייבו עצמן על תנאי אע"פ שקנו מידו לא נשתעבד מפני שהוא אסמכתא, כיצד כגון שאמר לו תן לו ואני אתן לך אם יהיה כך וכך או אם לא יהיה, שכל התולה שיעבוד שאינו חייב בו באם יהיה ואם לא יהיה לא גמר והקנה קנין שלם ולפיכך לא נשתעבד.
9 When two people take out loans from the same person and record their debts in the same promissory note or together purchase a single article, they are considered as having guaranteed the other person's commitment even though they do not explicitly agree to do so. The same law applies when one of a group of partners undertakes a loan or makes a purchase for the partnership.טשנים שלוו בשטר אחד או שלקחו מקח אחד, וכן השותפין שלוה אחד מהן או לקח בשותפות הרי הן ערבאין זה לזה אע"פ שלא פירש.
10 When two people both commit themselves to guarantee a debt taken on by one person, when the lender comes to collect payment from the guarantor, he may collect from either one of them, as he desires. If, however, one of them does not possess the entire amount of the debt, the lender may demand payment of the remainder from the other guarantor.ישנים שערבו לאחד כשיבוא המלוה ליפרע מן הערב יפרע מאי זה מהן שירצה, ואם לא היה לאחד כדי החוב חוזר ותובע השני בשאר החוב.
11 If one person guarantees the debts of two different individuals, when a lender comes to collect payment he should tell the guarantor which of the two debts he is paying so that the guarantor will be able to seek reimbursement from the debtor.יאואחד שערב לשנים כשיפרע למלוה יודיעו על חוב איזה משניהם פורע כדי שיחזור עליו.
12 When a person tells a colleague: "Guarantee a debt for so-and-so for this-and-this amount and I will guarantee the sum to you," it is as if he tells him: "Lendhim the money and I will guarantee the debt." Just as the guarantor becomes obligated to the lender, the second guarantor becomes obligated to the first guarantor. The same laws that govern the relationship between the guarantor and the lender govern the relationship between the first guarantor and the second guarantor.יבהאומר לחבירו ערוב לפלוני כך וכך ואני ערב לך הרי זה כמי שאמר לו הלוהו ואני ערב, וכשם שנשתעבד הערב למלוה כך נשתעבד ערב לערב ראשון, ודין הערב עם המלוה ודין ערב ראשון עם השני דין אחד הוא.
13 The following opinions were stated with regard to a person who did not limit the extent of the commitment he made to serve as a guarantor. For example, he told the lender: "Give him whatever you give him, I will guarantee it," "Sell to him, and I will guarantee it," or "Lend him, and I will guarantee it."
There are Geonim who rule that even if the other person sells 10,000 zuz worth of merchandise or lends 100,000 zuz to the person named, the guarantor becomes responsible for the entire amount. It appears to me, by contrast, that the guarantor is not liable at all. Since he does not know for what he undertook the liability, he did not make a serious commitment and did not obligate himself. These are words of reason that a person of understanding will appreciate.יגמי שלא פירש קצב הדבר שערב כגון שאמר לו כל מה שתתן תן לו ואני ערב או מכור לו ואני ערב או הלוהו ואני ערב יש מן הגאונים שהורה אפילו מכר לו בעשרת אלפים או הלוה מאה אלף נשתעבד הערב בכל, ויראה לי שאין זה הערב חייב כלום שכיון שאינו יודע הדבר ששיעבד עצמו בו לא סמכה דעתו ולא שיעבד עצמו ודברים של טעם הם למבין.
14 When a person tells a colleague: "Lend him. I will guarantee the borrower's physical person," he did not make a commitment with regard to the money itself. What he meant was: Whenever you want, I will bring him to you.
Similar principles apply when, after the lender makes the loan and demands payment, a person says: "Let him go. Whenever you lodge a claim against him, I will bring him to you." If he affirms his commitment with a kinyan, there are Geonim who rule that if the guarantor does not bring the borrower to the court, the guarantor is obligated to pay. There are, however, others who rule that even if he made a stipulation saying: "If I do not bring him, or if he dies or he flees, I will be obligated to pay," the guarantor does not become liable, for this is an asmachta. I favor this understanding.ידמי שאמר לחבירו הלוהו ואני ערב לגופו של לוה זה לא ערב לעצמו של ממון אלא כל זמן שתרצה אביאנו לך, וכן אם אמר לו אחר שהלוהו ותבעו הניחהו כל זמן שתתבענו אביאנו לך וקנו מידו על זה אם לא יביא זה הלוה יש מן הגאונים שהורה שהוא חייב לשלם, ויש מי שהורה שאפילו התנה ואמר אם לא אביאנו או שמת או שברח אהיה חייב לשלם הרי זו אסמכתא ולא נשתעבד ולזה דעתי נוטה.
Tum'at Okhalin - Chapter 16
1 All bundles of vegetables in the marketplaces and all the flour and fine flour in the marketplaces can be assumed to have been made susceptible to ritual impurity: the bundles of vegetables, because it is common practice to continually sprinkle water upon them and flour and fine flour, because the kernels of grain are washed and afterwards, they are ground. Similarly, when kernels of wheat are crushed in a mill into two or three pieces in order to be cooked as groats or the like, it can be assumed that they were made susceptible to ritual impurity in all places, whether they are from the marketplaces or from private homes, because they are washed to remove their shells.אכל האגודות שבשווקים וכל הקמחים וכל הסלתות שבשווקים בחזקת מוכשרין האגודות מפני שדרכן לזלף המים עליהן תמיד והקמח והסלת לותתין אותו ואח"כ טוחנין אותו וכן חטין שחולקין אותן ברחיים אחת לשתים ואחת לשלש כדי לעשות מהן מעשה קדירה כגון הריפות וכיוצא בהן הרי הן בחזקת מוכשרין בכ"מ בין של שווקין בין של בתים מפני שלותתין אותן להסיר קליפתן:
2 All of the above that are assumed to have become susceptible to ritual impurity are also assumed to have contracted impurity, because everyone touches them and they have already become susceptible to impurity. In all such situations, the word of an unlearned person is accepted if he says: "They were not made susceptible to impurity." Needless to say, with regard to other foods about which such assumptions are not made, the word of an unlearned person is accepted if he says: "They were not made susceptible to impurity."בכל אלו שהן בחזקת מוכשרין הרי הן בחזקת טומאה מפני שהכל ממשמשין בהן והן מוכשרין ועל כולן נאמן עם הארץ לומר לא הוכשרו ואין צריך לומר שאר אוכלין שאין להן חזקה שע"ה נאמן לומר לא הוכשרו:
3 It is assumed that all fish have been made susceptible to ritual impurity. In this instance, if an unlearned person says that they were not made susceptible to impurity, his word is not accepted. For this reason, fish are always assumed to be impure.
Whether fish are caught in a large net, a small net, or a snare, if it was not turned over upon them, they do not become susceptible to impurity. If it is turned over upon them, they do become susceptible to impurity. The word of an unlearned person is not accepted if he says: "I did not turn the snare over upon them." It is assumed that they are impure unless one had the intent to catch them in a state of purity.גכל הדגים בחזקת מוכשרין ואין עם הארץ נאמן עליהן לומר לא הוכשרו לפיכך לעולם הדגים בחזקת טומאה הדגים בין שצדן בחרם בין בכפוף בין במצודה אם לא ניער את המצודה עליהן לא הוכשרו ואם ניער הוכשרו ואין עם הארץ נאמן לומר לא נערתי את המצודה עליהן והרי הן בחזקת טומאה עד שיתכוין לצודן בטהרה:
4 It is assumed that all fish brine has been made susceptible to ritual impurity. When even the slightest amount of water falls into pure fish brine, the entire mixture is considered as a liquid. It makes substances susceptible to ritual impurity and it itself can contract the impurity that affects liquids. Therefore it is assumed to be impure.
If wine, honey, or milk fall into fish brine, the ruling is determined by the majority of the mixture. Similarly, if fruit juices become mixed with liquids that are susceptible to impurity aside from water, the ruling is determined by the majority of the mixture. If the fruit juice becomes mixed with even the slightest amount of water, the entire mixture is considered as a liquid that imparts impurity and it is susceptible to contracting impurity as liquids do and it makes other foods susceptible to impurity.
Brine from unkosher locusts does not make foods susceptible to impurity, but it does contract the impurity associated with liquids.דכל הציר בחזקת מוכשר וציר טהור שנפל לתוכו מים כל שהם הרי הכל משקה ומכשיר ומתטמא טומאת משקין לפיכך חזקתו טמא נפל לתוכו יין דבש וחלב הולכין אחר הרוב וכן מי פירות שנתערבו בשאר המשקין הולכין אחר הרוב נתערבו במים כל שהן הרי הכל משקה ומתטמא טומאת משקין ומכשיר וציר חגבים טמאים אינו מכשיר אבל מתטמא טומאת משקין:
5 When a person purchases fish brine from an unlearned person, he can make it pure by connecting it to the water of a mikveh. The rationale is as follows: If the majority of the brine is water, the water regains purity because of the mikveh. If the majority is fish brine, it is not susceptible to impurity and the water within the mixture is considered as negligible because of the small amount that is present.
When does the above apply? When one seeks to dip bread in the mixture. If, however, one seeks to cook it in a pot containing water, one type finds its fellow and it becomes significant. Thus the majority of the water is impure, since the minimal amount that was in the brine was not purified in a mikveh.ההלוקח ציר מע"ה משיקו במים וטהור שאם היה רוב הציר מים הרי המים מטהרין במקוה ואם היה רובו מלח של דגים אינה מקבלת טומאה והמים שבה בטלו במיעוטן במה דברים אמורים לטבול בהן פת אבל לקדרה מצא מין את מינו וניעור ונמצאו רוב המים טמאים שהמיעוט שהיה בציר לא טהור במקוה:
6 Produce is always considered as pure, even if the seller is a gentile unless it is known that they became susceptible to impurity through contact with water or are from the types of produce that we can assume became susceptible to impurity.והפירות בכל מקום בחזקת טהרה אפילו היה המוכר עכו"ם עד שידע שהוכשרו או שיהיו מדברים שחזקתן מוכשרין:
7 In all places, sumach berries can be assumed to be impure. Similarly, all zucchini, squash, and other vegetables that are hung by reeds at the entrance to stores can be assumed to have been susceptible to impurity and to have contracted impurity.זהאוג בכ"מ בחזקת טומאה וכן כל הקישואין והדלועין והתלויות בגמי על פתחי חנויות בחזקת מוכשרין וטמאין:
8 All that is written in the Torah and the words of Scripture concerning the laws of ritual purity and impurity apply only with regard to the Sanctuary, sacrifices consecrated for it, terumah, and the second tithe. For individuals who are ritually impure were warned against entering the Sanctuary or partaking of sacrificial foods, terumah, or the second tithe while impure. There is no prohibition at all against partaking of ordinary foods while impure. Instead, it is permitted to eat ordinary foods that are impure and partake of ordinary beverages that are impure. Behold, it is written in the Torah Leviticus 7:19: "The meat that will come in contact with any impurity should not be eaten." It can be inferred that that it is permissible to partake of ordinary foods while impure, because the verse is speaking only about sacrificial foods.
If so, what is the intent of the statement: Ordinary food that is a primary derivative of impurity is impure and that which is a secondary derivative is disqualified?. The intent is not that the food itself is forbidden to be eaten, instead, its status is important only when counting levels with regard to terumah and sacrificial foods. For if ordinary food that is a secondary derivative of impurity touches terumah, it disqualifies it and causes it to be considered as a tertiary derivative. Similarly, if it touches sacrificial food, it imparts impurity to it and causes it to be considered as a tertiary derivative, as we explained. Similarly, if a person who ate ordinary food that was a secondary derivative of impurity touches terumah, he disqualifies it.חכל הכתוב בתורה ובדברי קבלה מהלכות הטומאות והטהרות אינו אלא לענין מקדש וקדשיו ותרומות ומעשר שני בלבד שהרי הזהיר את הטמאין מליכנס למקדש או לאכול קודש או תרומה ומעשר בטומאה אבל החולין אין בהן איסור כלל אלא מותר לאכול חולין טמאין ולשתות משקין טמאים הרי נאמר בתורה והבשר אשר יגע בכל טמא לא יאכל מכלל שהחולין מותרין שאינו מדבר אלא בבשר קדשים א"כ מפני מה נאמר הראשון שבחולין טמא והשני פסול לא שיהיה אסור באכילה אלא למנות ממנו לתרומה ולקדש שאם נגע שני של חולין בתרומה פסלה ועשאה שלישי וכן אם נגע באוכלין של קדש טימאן ועשאן שלישי כמו שביארנו וכן האוכל אוכל שני של חולין אם נגע בתרומה פסלה:
9 Just as it is permitted to eat impure ordinary food and drink impure ordinary beverages, so too, it is permitted to impart impurity to ordinary food in Eretz Yisrael. Even as an initial preference, one may impart impurity to food from which terumah and the tithes were separated.
Similarly, it is permissible for a person to touch all sources of impurity and contract impurity from them. This is evident from the fact that the Torah warned a priest and a nazirite from becoming impure through contact with a human corpse. One can infer from this that all other members of the people are permitted. Moreover, even priests and nazirites are permitted to contract impurity from all other sources of impurity with the exception of a human corpse.טכשם שמותר לאכול חולין טמאים ולשתותן כך מותר לגרום טומאה לחולין שבא"י ויש לו לטמא את החולין המתוקנין לכתחלה וכן מותר לאדם ליגע בכל הטומאות ולהתטמא בהן שהרי הזהיר הכתוב את בני אהרן ואת הנזיר מהתטמא במת מכלל שכל העם מותרין ושאף כהנים ונזירים מותרין להתטמא בשאר טומאות חוץ מטמא מת:
10 All Israelites are warned to be pure on every pilgrimage festival, because at that time, they are ready to enter the Sanctuary and partake of consecrated foods. The Torah's statement Leviticus 11:8: "You shall not touch their carcasses," applies only on the festivals. Moreover, if a person does contract impurity, he is not liable for lashes. During the remainder of the year, one is not prohibited at all.יכל ישראל מוזהרין להיות טהורים בכל רגל מפני שהם נכונים ליכנס במקדש ולאכול קדשים וזה שנאמר בתורה ובנבלתם לא תגעו ברגל בלבד ואם נטמא אינו לוקה אבל בשאר ימות השנה אינו מוזהר:
11 "The impure and the pure may partake of it" [Deuteronomy 12:22. According to the Oral Tradition, it was taught: an impure person and a pure person may eat from the same plate. Nevertheless, a husband may not eat from the same plate as his wife when she is in the nidah state, nor may he drink with her, nor may he pour her a cup of beverage for her, as we explained. Similarly, a zav should not eat with a zavah because familiarity may lead to sin, for perhaps they will engage in intimate relations.יאהטמא והטהור יחדיו מפי השמועה למדו שהטמא והטהור אוכלין בקערה אחת אבל לא יאכל הבעל עם אשתו בקערה כשתהיה נדה ולא ישתה עמה ולא תמזוג לו את הכוס כמו שביארנו ולא יאכל הזב עם הזבה מפני הרגל עבירה שמא יבעול:
12 Even though it is permitted to eat impure foods and drink impure beverages, the pious men of the early generations would partake of their ordinary food in a state of ritual purity and would avoid all of the sources of impurity throughout their lives. They are called perushim.
This is an extra measure of holiness and a path to piety: to be separate from people at large, to hold oneself apart from them, not to touch them, nor eat and drink with them. For setting oneself apart leads to the purification of the body from wicked actions. Purifying one's body leads to sanctifying one's soul from wicked character traits. And the holiness of the soul causes one to resemble the Divine presence, as Leviticus 11:44 states: "And you shall make yourselves holy; and you shall be holy, because I, God, Who makes you holy, am holy."יבאף על פי שמותר לאכול אוכלין טמאין ולשתות משקין טמאים חסידים הראשונים היו אוכלין חולין בטהרה ונזהרין מן הטומאות כולן כל ימיהם והן הנקראים פרושים ודבר זה קדושה יתירה היא ודרך חסידות שיהיה נבדל אדם ופורש משאר העם ולא יגע בהם ולא יאכל וישתה עמהם שהפרישות מביאה לידי טהרת הגוף ממעשים הרעים וטהרת הגוף מביאה לידי קדושת הנפש מן הדעות הרעות וקדושת הנפש גורמת להדמות בשכינה שנאמר והתקדשתם והייתם קדושים כי קדוש אני י"י מקדשכם:
Blessed be the Merciful One Who offers assistance.בריך רחמנא דסייען:
Kelim - Chapter 1
Introduction to Hilchos Kelim
The purpose of this collection of laws is to know which keilim are susceptible to any of these types of impurity, those keilim which are not susceptible to impurity, and how keilim contract and impart impurity.
This concept is explained in the ensuing chapters. הלכות כלים - הקדמה
הלכות כלים ענין אלו ההלכות לידע כלים שמקבלין טומאה מכל אלו הטומאות וכלים שאינן מתטמאין וכיצד מתטמאין ומטמאין
וביאור ענין זה בפרקים אלו:
1 There are seven types of keilim that are susceptible to impurity according to Scriptural Law. They are: clothes, keilim from sackcloth, leather keilim, keilim made from bone, metal keilim, wooden keilim, and earthenware keilim. For Leviticus 11:32 states: "From all wooden implements, garments, leather articles, or sackcloth." And with regard to metal utensils, Numbers 31:22 states: "But the gold and the silver...." And with regard to earthenware utensils, Leviticus 11:33 states: "And every earthenware container into whose inner space one of them will fall, everything inside of it will contract impurity and the container should be broken."אשבעה מיני כלים הן שמקבלין טומאה מן התורה ואלו הן: הבגדים והשקין וכלי עור וכלי עצם וכלי מתכות וכלי עץ וכלי חרש הרי הוא אומר מכל כלי עץ או בגד או עור או שק ובכלי מתכות נאמר אך את הזהב ואת הכסף ובכלי חרש נשאר וכלי חרש אשר יפול מהם אל תוכו כל אשר בתוכו יטמא ואותו תשבורו:
2 According to the Oral Tradition, it was taught that the Torah's statement Numbers 31:20: "And anything made from goats" includes keilim made from the horns, hooves, and bones of goats. The same applies to keilim made from the body parts of other domesticated and undomesticated animals. keilim made from the bones of fowl, by contrast, are not susceptible to impurity with the sole exception of keilim made from the wings of an osprey and an ostrich egg that was coated. Since they resemble bones, they are susceptible to ritual impurity as a bone implement is. It nigh appears to me that their impurity is of Rabbinic origin.במפי השמועה למדו שזה שנאמר בתורה וכל מעשה עזים לרבות כלים העשויין מן הקרניים ומן הטלפיים ומן העצמות של עזים והוא הדין לשאר מיני בהמה וחיה אבל כלים העשויין מעצמות העוף אינן מקבלין טומאה חוץ מכלים העשוין מכנף העזניה בלבד וביצת הנעמית המצופה הואיל והן דומין לעצם מקבלין טומאה ככלי עצם וקרוב בעיני שטומאתן מדברי סופרים:
3 keilim that are fashioned from the bones or the hide of sea-animals are pure. Everything from the sea is pure and is not susceptible to any form of impurity, including the impurity stemming from articles that contracted impurity from a zav. Even if one weaves a garment with "wool" growing in the sea, it is not susceptible to impurity.
This is implied by the phrase: "garments or leather articles." According to the Oral Tradition, it was taught "Just as it is only a garment that comes from plants that grow on the earth that is susceptible to ritual impurity, so too, only leather keilim that come from plants that grow on the earth are susceptible to ritual impurity.
The following law applies if one connected fabric from plants that grow in the sea with fabric from plants that grow on the earth, even if only by a thread or a fringe. If they were connected in a way that they are considered a single entity with regard to ritual impurity, i.e., if one became impure, the other became impure, the entire entity becomes susceptible to impurity.גכלים העשויין מעצמות חיה שבים ומעורה טהורים כל שבים טהור ואינו מקבל טומאה מן הטומאות ולא טומאת מדרס אף האורג בגד מצמר הגדל בים אינו מקבל טומאה שנאמר או בגד או עור מפי השמועה למדו מה בגד מן הגדל בארץ אף עור מן הגדל בארץ חיבר מן הגדל בים עם הגדל בארץ אפילו חוט או משיחה אם חיברו חיבור עד שמשים את שניהן כאילו הן אחד לטומאה שאם נטמא זה יטמא זה הכל מקבל טומאה:
4 It appears to me that utensils made from the skin of a fowl are not susceptible to impurity like its bones. One might object, saying: Such skin is acceptable to have tefillin written upon it like the hide of a domesticated or undomesticated animal. That objection can be refuted as follows:[ The skin of a fish is not susceptible to ritual impurity. [Nevertheless, were it not for its filth which never ceases, it would be acceptable to be used for tefillin. Thus it is derived that even an entity that is not susceptible to ritual impurity is acceptable to be used for tefillin if it is not characterized by filth.דיראה לי שהכלים העשויים מעור העוף אין מקבלין טומאה כמו עצמותיו וא"ת והרי הוא כשר לכתוב עליו תפילין כעור בהמה וחיה הנה עור הדג אינו מקבל טומאה ולולא זוהמתו שאינה פוסקת היה כשר לתפילין הנה למדת שאף דבר שאינו מקבל טומאה כשר לתפילין אם אין לו זוהמא:
5 Glass keilim are not susceptible to ritual impurity according to Scriptural Law. Our Sages decreed that they would be susceptible to impurity. The rationale is that since, at the outset, they are made from sand like earthenware utensils, they are considered as earthenware utensils. Since their inside can be seen like their outside, the Sages did not decree that they would contract impurity from their inner space. Instead, the impurity must touch them, whether on the inside or the outside, as is true with regard to metal utensils. They did not establish this decree with regard to flat glass keilim, only those that serve as containers. Once such containers contract impurity, they cannot be purified in a mikveh. Terumah and sacrificial food is not burnt after contact with them, for it was decreed only that their state would be held in abeyance.הכלי זכוכית אינן מקבלין טומאה מדברי תורה וחכמים גזרו עליהן שיקבלו טומאה הואיל ותחלת ברייתן מן החול ככלי חרס הרי הן ככלי חרס ומפני שתוכן נראה כברן לא גזרו עליהן שיטמאו מאוירן אלא עד שתגע הטומאה בהן בין מתוכן בין מגבן ככלי מתכות ולא גזרו טומאה על פשוטיהן אלא על מקבליהן ואין להם טהרה במקוה ואין שורפין עליהן תרומה וקדשים שלא גזרו עליהן אלא לתלות:
6 Utensils made from animal turds, stone, or earth are always pure. They are not susceptible to any form of impurity, nor to the impurity that stems from articles that contracted impurity from a zav, neither according to Scriptural Law, nor according to Rabbinic Law, neither flat keilim, nor containers.וכלי גללים וכלי אבנים וכלי אדמה לעולם טהורין ואין מקבלין טומאה מן הטומאות ולא טומאת מדרס לא מן התורה ולא מדברי סופרים בין פשוטיהן בין מקבליהן:
7 When an elephant swallows thin branches and then excretes them as feces, if one fashions utensils from them, their status is unresolved. It was not determined whether they are considered as utensils made from feces or utensils made from wood as they would have been had they not been swallowed. When, however, a basket that had contracted impurity was swallowed by an elephant and was excreted as feces, it remains impure.זפיל שבלע הוצין והקיאן דרך הרעי העושה מהן כלים הרי הן ספק אם הם ככלי גללים או כלי עץ כשהיו אבל כפיפה שנטמאת ובלעה פיל והקיאה דרך בית הרעי הרי היא בטומאתה:
8 Flat earthenware utensils, e.g., a lamp, a chair, a table, or the like made of earthenware are not susceptible to any of the types of impurity, nor to the impurity that stems from articles that contracted impurity from a zav, neither according to Scriptural Law, nor according to Rabbinic Law, as implied by the phrase, Leviticus 11:33: "Into whose inner space one of them will fall." One can infer that any earthenware utensil that has a receptacle is susceptible to impurity. If it does not have a receptacle, it is pure.חפשוטי כלי חרס כגון מנורה וכסא ושולחן של חרס וכיוצא בהן אין מקבלין טומאה מן הטומאות ולא טומאת מדרס לא מן התורה ולא מדברי סופרים שנאמר אשר יפול מהם אל תוכו יטמא כל שיש לו תוך בכלי חרס מקבל טומאה ושאין לו תוך טהור:
9 Metal keilim, whether flat, like knives or scissors, or containers like pots or kettles, are all susceptible to ritual impurity, as implied by Numbers 31:23: "Any entity that will pass through fire," i.e., whether a container or a flat implement. Even a chest or a drawer, or the like that are made from metal and which contain 40 se'ah of liquid measure or more are susceptible to ritual impurity, as implied by the phrase: "Any entity that will pass through fire."טכלי מתכות אחד פשוטיהן כגון הסכינים והמספריים או מקבליהן כגון היורות והקומקומוסין הכל מקבלין טומאה שנאמר כל דבר אשר יבוא באש בין מקבל בין פשוט אפילו תיבה או מגדל וכיוצא בהן של מתכת שהן מקבלין ארבעים סאה בלח או יתר מקבלין טומאה שנאמר כל דבר אשר יבא באש:
10 Containers made from wood, leather, or bone, e.g., a kneading trough, a drinking pouch, or the like, are susceptible to ritual impurity according to Scriptural Law. Keilim made from wood, leather, or bone that are flat, e.g., tablets, a chair, a leather mat on which one eats, and the like, by contrast, are susceptible to ritual impurity only according to Rabbinic Law, as implied by the phrase: "From all wooden keilim... or sackcloth." According to the Oral Tradition, it was taught: "Just as the sackcloth which is susceptible to ritual impurity has a receptacle, so too, keilim made from all the other substances mentioned must have a receptacle. keilim made from bone are governed by the same laws as those made from wood in all matters.
When does the statement that flat utensils made from these substances are susceptible to impurity only according to Rabbinic Law apply? With regard to all impurities other than the impurity contracted from a support that contracted impurity from a zav. With regard to the impurity resulting from a support that contracted impurity from a zav or others like him, they contract impurity according to Scriptural Law, as implied by Leviticus 15:4: "Any surface on which one lies upon which a zav will lie." This includes everything made to lie upon or ride upon, as we explained. Similarly, glass keilim made to lie upon contract impurity according to Rabbinic Law.יכלי עץ וכלי עור וכלי עצם מקבליהן כגון העריבה והחמת וכיוצא בהן מקבלין טומאה מדברי תורה אבל פשוטיהן כגון הלוחות והכסא והעור שאוכלין עליו וכיוצא בהן אינן מקבלין טומאה אלא מדברי סופרים שנאמר מכל כלי עץ מפי השמועה למדו מה שק שיש לו בית קבול אף כל שיש לו בית קבול וכלי עצם ככלי עץ לכל דבר בד"א שטומאת פשוטיהן מדברי סופרים בשאר טומאות חוץ מטומאת מדרס אבל במדרס הזב וחביריו מתטמאין מן התורה שנאמר כל המשכב אשר ישכב כל העשוי למשכב או למרכב כמו שביארנו וכן כלי זכוכית העשוי למשכב מתטמא במדרס מדבריהן:
11 Any article that is woven, whether from wool, from linen, hemp, silk, or other fabrics that grow on land, is called a garment with regard to impurity. Felt is like a garment with regard to all matters.יאכל שהוא ארוג בין מצמר ופשתים בין מקנבוס או ממשי או משאר דברים הגדלים ביבשה הוא הנקרא בגד לעניין טומאה והלבדים כבגדים לכל דבר:
12 Sackcloth refers to threads of hair that are braided like a chain or woven like garments, whether they are made from goats' hair, camels' wool, the hairs of a tail of a horse or cow or the like. This applies whether they are woven like sacks or braided like a band for donkeys or the like. Ropes or strands, whether they are spun from goats' hair or from wool or linen are not susceptible to ritual impurity on their own accord.יבהשק הוא חוטי שיער הגדילין כשלשלת או הארוגין כבגדים אחד העשוי מן העזים או מצמר גמלים או מזנב הסוס והפרה וכיוצא בהן ואחד האריג מהן כמו המרצופין או הגדל כמו חבק של חמור וכיוצא בו אבל הטבלים והמשיחות השזורין בין מן השיער בין מצמר ופשתים אינן מקבלין טומאה בפני עצמן:
13 All utensils that are fashioned from reeds, from willow-branches, from bulrushes, from date branches, from leaves and branches, the bark of the tree, and grasses, e.g., small baskets, large baskets, rugs, or mats are all considered as wooden utensils, for anything that grows from the earth is considered as wood.
The same laws that govern earthenware utensils govern sandstone utensils. Any utensil that is made from earth or sand and is then burnt in a kiln is considered as an earthenware utensil. An oven, a range, a stove or the like, i.e., structures in which food is baked or cooked, all are susceptible to ritual impurity according to Scriptural Law. The laws governing their impurity are the same as those governing that of an earthenware utensil.יגכל הכלים העשויין מן הגומא ומן הערבה ומן הקנים ומכפות תמרים ומן העלים והשריגין וקליפי אילנות ומן החלף כגון הכפיפות והטרסקלין והמחלצות והמפצות הכל בכלל בכלל כלי העץ שהכל גדל מן הארץ כעץ אחד כלי חרס ואחד כלי נתר לכל דבר כל כלי העשוי מהעפר מן העפרות ואחר כך שורפין אותן בכבשן הרי זה כלי חרס והתנור והכיריים והכופח וכיוצא בהן משאר הבניינות שאופין בהן או מבשלין בהן הכל מקבלין טומאה דין תורה וטומאתן וטומאת כלי חרס שוה:
Kelim - Chapter 2
1 Whenever a person makes a receptacle, it is susceptible to impurity according to Scriptural Law regardless of its size. There is no minimum measure for a receptacle, provided it is made from a lasting substance that will be maintained.
What is implied? When a person makes a utensil from a hide that was not processed at all, from paper, even though the paper itself is not susceptible to impurity, or from the shells of pomegranates, nuts, or acorns, even if children hollowed out the shells to measure earth or they were prepared to be used for scales, the utensils are susceptible to ritual impurity. The rationale is that the deeds of a child, a deafmute, a mentally or emotionally compromised person and a minor are halachically significant, although their intent is not halachically significant.
If, however, one makes a utensil from a dried turnip, esrog, or squash, hollowing them out to measure with them or the like, they are pure, for it is impossible that they will last longer than a short while.אהעושה כלי קיבול מ"מ הרי זה מקבל טומאה בכל שהוא מן התורה ואין לכלי קיבול שיעור והוא שיעשה דבר של קיימא שאפשר שיעמוד כיצד העושה כלי מן העור המצה שלא נתעבר כלל או מן הנייר אע"פ שאין הנייר מקבל טומאה או מקליפת הרימון והאגוז והאלון אפילו חקקום התינוקות למוד בהן את העפר או שהתקינום לכף מאזנים הרי אלו מקבלין טומאה שתינוק חרש שוטה וקטן יש להן מעשה אף על פי שאין להן מחשבה אבל העושה כלים מן הלפת והאתרוג והדלעת היבשים שחקקן למוד בהן וכל כיוצא בהן הרי הן טהורין לפי שא"א שיעמדו אלא זמן מועט:
2 All of the following - the horizontal rod of a scale and a leveling rod that have a receptacle where metal can be place, a peddler's pole that has a receptacle where coins can be stored, a wooden pole that has a place where water is stored, a staff that has a receptacle for a mezuzah or a place for a pearl, a wooden sharpener that has a receptacle for oil, a wooden writing tablet that has a receptacle for wax - are susceptible to ritual impurity according to Scriptural Law, because they have a receptacle, even though it may be of the smallest size.
According to Scriptural Law, it is only the receptacle that these keilim contain and the part of the k'li that serves the receptacle and that the receptacle requires that is susceptible to impurity. The remainder of a flat k'li that is not necessary for the receptacle, is pure according to Scriptural Law. It is susceptible to impurity according to Rabbinic Law, as we explained.בקנה מאזנים והמחק שיש בהן בית קיבול מתכת והאסל שיש בו בית קיבול מעות וקנה של עץ שיש בו בית קיבול מים ומקל שיש בו בית קיבול מזוזה או מקום מרגלית ומשחזת של עץ שיש בו בית קיבול שמן ולוח פנקס שיש בו בית קיבול שעוה כל אלו וכיוצא בהן אע"פ שהן פשוטי כלי עץ הואיל ויש בהן בית קיבול כל שהוא מקבלין טומאה דין תורה ואין טמא מן התורה אלא בית קיבול לבדו שיש בהן והמשמש את בית הקיבול משאר הכלי שבית הקיבול צריך לו אבל היתר על הצורך משאר הכלי הפשוט טהור מן התורה וטמא מדבריהן כמו שביארנו:
3 When a receptacle is intended to be filled, it is not considered as a receptacle. What is implied? When a receptacle is hollowed out from a block of wood and then a metal anvil is inserted into it, if it is a blacksmith's, it is not susceptible to ritual impurity. Although it has a receptacle, it was made to be filled. Similar laws apply in all analogous situations.
If the anvil was for jewelers, the k'li is susceptible to ritual impurity, because whenever they desire, they lift up the iron and collect the filings of gold and silver that collect there, under the anvil. Thus the hollow is meant to serve as a receptacle. Similar laws apply in all analogous situations.גבית קיבול העשוי למלאותו אינו בית קיבול כיצד בקעת של עץ שחוקקין בה בית קיבול ותוקעין בו הסדן של ברזל אם של נפחים היא אינה מקבלת טומאה שאף על פי שיש בה בית קיבול לא נעשה אלא למלאותו וכן כל כיוצא בזה ואם היתה של צורפין הרי זו מקבלת טומאה מפני שהן מגביהין את הברזל בכל עת שירצה ומקבצין את שפות הזהב והכסף המתקבצת שם תחת הסדן והרי נעשה לקבלה וכן כל כיוצא בו:
4 When a cup is carved below the legs of beds, chests, and the like, even though it is a receptacle, it is pure. It is considered as if it does not have a receptacle, because it is not intended to collect anything, but rather to support furniture.
A hollow piece of straw is susceptible to impurity like any wooden k'li that is susceptible to impurity even if it can only take in one drop. A hollow reed is not susceptible to impurity until all the white sap in it is removed. If it was not cut for the sake of taking in other substances, it is considered like other flat wooden keilim. The hollow stems of gall and the like are not considered as keilim, but rather as foods.דהכף החקוק שתחת רגלי המטות והמגדלות וכיוצא בהן אע"פ שהוא מקבל טהור ואין בו משום כלי קיבול לפי שאינו עשוי לקיבול אלא לסמוך בו בלבד שפופרת הקש מקבלת טומאה ככל כלי העץ שמקבלין טומאה אפילו אינה יכולה לקבל אלא טיפה אחת ושפופרת הקנה שחתכה לקבלה אינה מקבלת טומאה עד שיוציא את כל הלבן שבתוכה ואם לא נחתכה לקבלה הרי היא כפשוטי כלי עץ אבל שפופרת של פקועות וכיוצא בהן אינן כלים אלא כאוכלין הן חשובין:
5 When one cuts a straw, inserted a mezuzah inside of it, and then placed it inside a wall, it is susceptible to impurity even if he placed it in the wall with its open part pointed downward. If he affixed it to the wall, affixing it with its open part pointed upward, it is susceptible to impurity. If the open part is pointed downward, it is pure.
Should one place the straw in the wall and then insert the mezuzah inside, if the open part was pointing upward, it is susceptible to impurity. If the open part is pointing downward, it is pure. If he affixed it to the wall, even if its open part is pointing upward, it is pure.השפופרת שחתכה ונתן בה את המזוזה ואחר כך נתנה בכותל אפילו נהיה שלא כדרך קבלתה מקבלת טומאה קבעה בכותל אם קבעה כדרך קבלתה הרי זו מקבלת טומאה שלא כדרך קבלתה טהורה נתן השפופרת בכותל ואח"כ נתן בה המזוזה אם היתה כדרך קבלתה הרי זו מקבלת טומאה שלא כדרך קבלתה טהורה קבעה בכותל אפילו כדרך קבלתה טהורה:
6 The following laws apply to a k'li that is made by weaving pieces of wood or sh'am for the purpose of spreading clothes over it while incense is burned below it so that they become fragrant. If it was made like a beehive that has no base, it is pure. if it has an opening where a covering can be placed, it is susceptible to impurity.וכלי שאורגין אותו מן הנסרים או מן השעם כדי שישטחו עליו הבגדים והמוגמר מלמטה כדי שיתבסמו אם היה עשוי ככוורת שאין לו קרקע טהור ואם היה בו בית קבולת כסוי ה"ז מקבל טומאה:
7 A metal foot-covering for an animal is impure. If it is made from sh'am, it is pure, because that is not considered as a receptacle.זסנדל של בהמה של מתכת טמא ושל שעם טהור שאין זה חשוב מכלי הקבלה:
8 When a person bundles a pearl in a hide and, after he removes it, a hollow is left, it is susceptible to impurity until it is smoothed out. For any container is considered a receptacle if it can hold even the slightest amount and, in the above instance, something resembling a small pocket is left. If, however, one bundles coins in a hide, it is not susceptible to impurity, because such a bundle does not have the form of container at all.חהצורר מרגלית בעור והוציאה ונשאר מקומה עמוק הרי זה מקבל טומאה עד שיפשט שכל כלי קיבול מקבלין בכל שהן והרי מקומן כמו כיס קטן אבל צרור המעות אינו מקבל טומאה שאין עליו צורת כלי
Thursday, Sivan 14, 5777 · 8 June 2017
"Today's Day"
| Thursday | Sivan 14 | 5703 |
| Torah lessons: | Chumash: Beha'alotecha, Chamishi with Rashi. |
| Tehillim: 72-77. |
| Tanya: Now this attribute (p.297)... out of nothing. (p. 299). |
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In putting on the tallit-katan in the morning, with "clean" hands1 and in a place where a b'racha may be said, recite al mitzvat tzitzit; (L'hitateif b'tzitzit is only said for a large tallit that has the size for "enwrapment.") If one may not say a b'racha when putting on a tallit-katan, then before davening, hold the four tzitzit and say the b'racha then. However, if one is wearing a large tallit as well, no b'racha is said for the tallit-katan.
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