TODAY IN JUDAISM: Wednesday, June 7, 2017 - Chabad.org - Today is Wednesday, Sivan 13, 5777 · June 7, 2017
Today in Jewish History:
• Moses Ascends to the Top of Mount Sinai (1313 BCE)
"Moses went up to the mountain, and the cloud covered the mountain...for six days. On the seventh day G-d called to Moses from within the cloud... And Moses came within the cloud, and he went up to the top of the mountain, and Moses was upon the mountain forty days and forty nights" (Exodus 24:15-18).
On the morrow of the giving of the Ten Commandments (see Jewish History for the 6th of Sivan), Moses ascended Mount Sinai in order to receive from G-d the remainder of the Torah -- the remaining commandments and the Oral Law. After being "cleansed" by the cloud for six days, he was ushered into the presence of G-d on the 13th of Sivan.
• Bombing in Cairo Jewish Quarter (1948)
Following the War of Independence (see Jewish History for the 6th of Iyar), citizens in many Arab countries began harassing their Jewish co-citizens, often times inflicting casualties and substantial property damage.
The 5,000 Jews living in Cairo, Egypt were also repeatedly victimized. On the 13th of Sivan a bomb exploded in the Jewish quarter of Cairo, murdering 22 Jews and wounding more than 40 others.
The systematic persecution caused most Egyptian Jews to flee, many choosing to move to Israel. Today, there are virtually no Jews remaining in Egypt.
Daily Quote:
"One nation will struggle against the other" (Genesis 25:23). Jacob and Esau will never be equal: when one rises the other will fall, and when the other rises, the first will fall.
Rashi
Daily Torah Study:
Numbers Chapter 9
| 15On the day the Mishkan was erected, the cloud covered the Mishkan, which was a tent for the Testimony, and at evening, there was over the Mishkan like an appearance of fire, [which remained] until morning. | | טווּבְיוֹם֙ הָקִ֣ים אֶת־הַמִּשְׁכָּ֔ן כִּסָּ֤ה הֶֽעָנָן֙ אֶת־הַמִּשְׁכָּ֔ן לְאֹ֖הֶל הָֽעֵדֻ֑ת וּבָעֶ֜רֶב יִֽהְיֶ֧ה עַל־הַמִּשְׁכָּ֛ן כְּמַרְאֵה־אֵ֖שׁ עַד־בֹּֽקֶר: |
| the Mishkan which was a tent for the Testimony: The Mishkan served as a tent over the tablets of the Testimony. | | המשכן לאהל העדת: המשכן העשוי להיות אהל ללוחות העדות: |
| there was over the Mishkan: Heb. יִהְיֶה. In the sense of being continuously over the Mishkan. Such [is the meaning of] the expression in the entire passage. | | יהיה על המשכן: כמו הווה על המשכן, וכן כל לשון הפרשה: |
| 16So it was always, the cloud covered it and there was an appearance of fire at night. | | טזכֵּ֚ן יִֽהְיֶ֣ה תָמִ֔יד הֶֽעָנָ֖ן יְכַסֶּ֑נּוּ וּמַרְאֵה־אֵ֖שׁ לָֽיְלָה: |
| 17and according to the cloud's departure from over the Tent, and afterwards, the children of Israel would travel, and in the place where the cloud settled, there the children of Israel would encamp. | | יזוּלְפִ֞י הֵֽעָל֤וֹת הֶֽעָנָן֙ מֵעַ֣ל הָאֹ֔הֶל וְאַ֣חֲרֵי כֵ֔ן יִסְע֖וּ בְּנֵ֣י יִשְׂרָאֵ֑ל וּבִמְק֗וֹם אֲשֶׁ֤ר יִשְׁכָּן־שָׁם֙ הֶֽעָנָ֔ן שָׁ֥ם יַֽחֲנ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל: |
| the cloud’s departure: הֵעָלוֹת. As the Targum renders, אִסְתַּלְּקוּת, departure. Similarly,“the cloud departed” (verse 21). It would have been incorrect to write, וּלְפִי עֲלוֹת הֶעָנָן [and in verse 21] וְעָלָה הֶעָנָן, for that would not be an expression denoting ‘departure’ but sprouting forth or ascending, as in,“Behold a cloud, small as a man’s palm, rising (עֹלָה) from the sea” (I Kings 18:44). | | העלות הענן: כתרגומו אסתלקות, וכן ונעלה הענן. ולא יתכן לכתוב ולפי עלות הענן ועלה הענן, שאין זה לשון סלוק אלא צמוח ועלייה, כמו (מלכים א' יח, מד) והנה עב קטנה ככף איש עולה מים: |
| 18At the bidding of the Lord, the children of Israel traveled, and at the bidding of the Lord, they encamped. As long as the cloud hovered above the Mishkan, they encamped. | | יחעַל־פִּ֣י יְהֹוָ֗ה יִסְעוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְעַל־פִּ֥י יְהֹוָ֖ה יַֽחֲנ֑וּ כָּל־יְמֵ֗י אֲשֶׁ֨ר יִשְׁכֹּ֧ן הֶֽעָנָ֛ן עַל־הַמִּשְׁכָּ֖ן יַֽחֲנֽוּ: |
| At the bidding of the Lord…traveled: We learned in the [Baraitha] Melecheth HaMishkan [ch. 13]: When the Israelites traveled, the cloud would fold and spread itself over the tribe of Judah like a beam. They blew a tekiah (long blast), a teruah (series of short blasts), and another tekiah , but it did not move on until Moses declared, “Rise up, O Lord” (10:35), and then the banner of the camp of Judah would travel. This [appears] in the Sifrei. [35] | | על פי ה' יסעו: שנינו במלאכת המשכן, כיון שהיו ישראל נוסעים היה עמוד הענן מתקפל ונמשך על גבי בני יהודה כמין קורה, תקעו והריעו ותקעו ולא היה מהלך עד שמשה אומר קומה ה', ונסע דגל מחנה יהודה, זו בספרי: |
| and at the bidding of the Lord they encamped: As soon as the Israelites encamped, the pillar of cloud would mushroom upward and spread itself over the tribe of Judah like a canopy. It would not depart until Moses declared, “Return O Lord, to the myriads of Israel’s thousands” (10:36). This is what is meant by,“according to the Lord’s word, through Moses” (verse 23). - [Melecheth HaMishkan ch. 13] | | ועל פי ה' יחנו: כיון שהיו ישראל חונים, עמוד הענן מתמר ועולה ונמשך על גבי בני יהודה כמין סוכה, ולא היה נפרש עד שמשה אומר שובה ה' רבבות אלפי ישראל, הוי אומר על פי ה' וביד משה: |
| 19When the cloud lingered over the Mishkan for many days, the children of Israel kept the charge of the Lord and did not travel. | | יטוּבְהַֽאֲרִ֧יךְ הֶֽעָנָ֛ן עַל־הַמִּשְׁכָּ֖ן יָמִ֣ים רַבִּ֑ים וְשָֽׁמְר֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־מִשְׁמֶ֥רֶת יְהֹוָ֖ה וְלֹ֥א יִסָּֽעוּ: |
| 20Sometimes, the cloud remained for several days above the Mishkan; at the Lord's bidding they traveled and at the Lord's bidding they encamped. | | כוְיֵ֞שׁ אֲשֶׁ֨ר יִֽהְיֶ֧ה הֶֽעָנָ֛ן יָמִ֥ים מִסְפָּ֖ר עַל־הַמִּשְׁכָּ֑ן עַל־פִּ֤י יְהֹוָה֙ יַֽחֲנ֔וּ וְעַל־פִּ֥י יְהֹוָ֖ה יִסָּֽעוּ: |
| Sometimes: Heb. וְיֵשׁ, lit., [and there is used in the sense of וּפְעָמִים]“and sometimes.” | | ויש: כלומר ופעמים: |
| several days: Heb. יָמִים מִסְפָּר, lit., days of number, a few days. | | ימים מספר: ימים מועטים: |
| 21Sometimes the cloud remained from evening until morning, and when the cloud departed in the morning, they traveled. Or, the cloud remained for a day and a night, and when the cloud departed, they traveled. | | כאוְיֵ֞שׁ אֲשֶׁ֨ר יִֽהְיֶ֤ה הֶֽעָנָן֙ מֵעֶ֣רֶב עַד־בֹּ֔קֶר וְנַֽעֲלָ֧ה הֶֽעָנָ֛ן בַּבֹּ֖קֶר וְנָסָ֑עוּ א֚וֹ יוֹמָ֣ם וָלַ֔יְלָה וְנַֽעֲלָ֥ה הֶֽעָנָ֖ן וְנָסָֽעוּ: |
| 22Whether it was for two days, a month or a year, that the cloud lingered to hover over the Mishkan, the children of Israel would encamp and not travel, and when it departed, they traveled. | | כבאֽוֹ־יֹמַ֜יִם אוֹ־חֹ֣דֶשׁ אֽוֹ־יָמִ֗ים בְּהַֽאֲרִ֨יךְ הֶֽעָנָ֤ן עַל־הַמִּשְׁכָּן֙ לִשְׁכֹּ֣ן עָלָ֔יו יַֽחֲנ֥וּ בְנֵֽי־יִשְׂרָאֵ֖ל וְלֹ֣א יִסָּ֑עוּ וּבְהֵעָֽלֹת֖וֹ יִסָּֽעוּ: |
| or a year: Heb. יָמִים, a year, as in“Its [period of] redemption shall be a full year (יָמִים)” (Lev. 25:29). | | או ימים: שנה, כמו (ויקרא כה, כט) ימים תהיה גאולתו: |
| 23At the Lord's bidding they would encamp, and at the Lord's bidding they would travel; they kept the charge of the Lord by the word of the Lord through Moses. | | כגעַל־פִּ֤י יְהֹוָה֙ יַֽחֲנ֔וּ וְעַל־פִּ֥י יְהֹוָ֖ה יִסָּ֑עוּ אֶת־מִשְׁמֶ֤רֶת יְהֹוָה֙ שָׁמָ֔רוּ עַל־פִּ֥י יְהֹוָ֖ה בְּיַד־משֶֽׁה: |
Numbers Chapter 10
| 1The Lord spoke to Moses saying: | | אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Make yourself two silver trumpets; you shall make them [from a] beaten [form]; they shall be used by you to summon the congregation and to announce the departure of the camps. | | בעֲשֵׂ֣ה לְךָ֗ שְׁתֵּי֙ חֲצֽוֹצְרֹ֣ת כֶּ֔סֶף מִקְשָׁ֖ה תַּֽעֲשֶׂ֣ה אֹתָ֑ם וְהָי֤וּ לְךָ֙ לְמִקְרָ֣א הָֽעֵדָ֔ה וּלְמַסַּ֖ע אֶת־הַמַּֽחֲנֽוֹת: |
| Make yourself: So they should blow before you like a king, as it says, “There was a king among in Jerushun” [Deut. 33:5]. | | עשה לך: שיהיו תוקעין לפניך כמלך, כמו שנאמר (דברים לג, ה) ויהי בישורון מלך: |
| Make yourself: From your own resources. | | עשה לך: משלך: |
| Make yourself: You make them and use them, but no one else. - [from Midrash Rabbah]) | | עשה לך: אתה עושה ומשתמש בהם ולא אחר: |
| To summon the congregation: When you wish to speak with the members of the Sanhedrin court and the rest of the people, and you summon them to gather before you, convene them with the trumpets. | | למקרא העדה: כשתרצה לדבר עם הסנהדרין ושאר העם ותקראם לאסוף אליך, תקראם ע"י חצוצרות: |
| And to announce the departure of the camps: At the time the camps are due to depart, blow on them as a signal. It follows that they traveled at the behest of three-at God’s bidding, by the word of Moses and by the call of the trumpets. | | ולמסע את המחנות: בשעת סלוק מסעות תתקעו בהם לסימן, נמצאת אתה אומר על פי שלשה היו נוסעים, על פי הקב"ה וע"פ משה ועל פי חצוצרות: |
| Beaten: It should be made out of a single block, by banging it with a hammer. | | מקשה: מהעשת תעשה בהקשת הקורנס: |
| 3When they blow on them, the entire congregation shall assemble to you, at the entrance to the Tent of Meeting. | | גוְתָֽקְע֖וּ בָּהֵ֑ן וְנֽוֹעֲד֤וּ אֵלֶ֨יךָ֙ כָּל־הָ֣עֵדָ֔ה אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד: |
| When they blow on them: With both of them; it is a signal for the congregation to assemble, as it says, “the entire congregation shall assemble to you, at the entrance to the Tent of Meeting.” | | ותקעו בהן: בשתיהן והוא סימן למקרא העדה, שנאמר ונועדו אליך כל העדה אל פתח אהל מועד: |
| 4If they blow one of them, the princes, the leaders of Israel's thousands, shall convene to you. | | דוְאִם־בְּאַחַ֖ת יִתְקָ֑עוּ וְנֽוֹעֲד֤וּ אֵלֶ֨יךָ֙ הַנְּשִׂיאִ֔ים רָאשֵׁ֖י אַלְפֵ֥י יִשְׂרָאֵֽל: |
| If they blow one of them: It is a signal for the princes to assemble, as it says, “the princes…shall assemble to you.” Their meeting point was also at the entrance to the Tent of Meeting. This is derived by the Sifrei from the rule of inference. | | ואם באחת יתקעו: הוא סימן למקרא הנשיאים, שנאמר ונועדו אליך הנשיאים. ואף הן יעידתן אל פתח אהל מועד. ומגזרה שוה הוא בא בספרי: |
| 5When you blow a teruah [a series of short blasts, the camps which are encamped to the east shall travel. | | הוּתְקַעְתֶּ֖ם תְּרוּעָ֑ה וְנָֽסְעוּ֙ הַמַּֽחֲנ֔וֹת הַֽחֹנִ֖ים קֵֽדְמָה: |
| When you blow a teruah: [a series of short blasts] The signal for the camps to travel was a tekiah , a teruah and a tekiah . The Sifrei derives this from redundant verses. | | ותקעתם תרועה: סימן מסע המחנות תקיעה תרועה ותקיעה, כך הוא נדרש בספרי מן המקראות היתרים: |
| 6When you blow a second teruah, the camps encamped to the south shall travel; they shall blow a teruah for traveling. | | ווּתְקַעְתֶּ֤ם תְּרוּעָה֙ שֵׁנִ֔ית וְנָֽסְעוּ֙ הַמַּֽחֲנ֔וֹת הַֽחֹנִ֖ים תֵּימָ֑נָה תְּרוּעָ֥ה יִתְקְע֖וּ לְמַסְעֵיהֶֽם: |
| 7But when assembling the congregation, you shall blow a tekiah [long blast] but not a teruah. | | זוּבְהַקְהִ֖יל אֶת־הַקָּהָ֑ל תִּתְקְע֖וּ וְלֹ֥א תָרִֽיעוּ: |
| But when assembling the congregation: Because it says, “they shall be used by you to summon the congregation and to announce the departure of the camps” (verse 2). Just as summoning the congregation is done by two priests, and with both trumpets as it says, “they shall blow with them”-so the traveling of the camps was with both of them. I might think that just as [with] the departure of the camps he blows a tekiah , teruah , tekiah , so when summoning the congregation he blows a tekiah , teruah , tekiah , and now there would be no difference between [the signal for] summoning the congregation and [the signal for initiating] the departure of the camps. Scripture therefore teaches, “But when assembling the congregation…” indicating that no teruah is blown to summon the congregation, and the same applies for [convening] the leaders. So there is a signal for all three: Summoning the congregation was with two, and [convening] the princes with one and neither of them included a teruah . Initiating the camps departure was with both-with a teruah and a tekiah . | | ובהקהיל את הקהל וגו': לפי שהוא אומר והיו לך למקרא העדה ולמסע את המחנות מה מקרא העדה, תוקע בשני כהנים ובשתיהן, שנאמר ותקעו בהן וגו', אף מסע המחנות בשתיהן, יכול מה מסע המחנות תוקע ומריע ותוקע אף מקרא העדה תוקע ומריע ותוקע, ומעתה אין חילוק בין מקרא העדה למסע את המחנות, תלמוד לומר ובהקהיל את הקהל וגו', לימד שאין תרועה למקרא העדה והוא הדין לנשיאים. הרי סימן לשלשתם, מקרא העדה בשתים, ושל נשיאים באחת, וזו וזו אין בהם תרועה, ומסע המחנות בשתים ע"י תרועה ותקיעה: |
| 8The descendants of Aaron, the priests, shall blow the trumpets; this shall be an eternal statute for your generations. | | חוּבְנֵ֤י אַֽהֲרֹן֙ הַכֹּ֣הֲנִ֔ים יִתְקְע֖וּ בַּֽחֲצֹֽצְר֑וֹת וְהָי֥וּ לָכֶ֛ם לְחֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם: |
| The descendants of Aaron…shall blow: For these summonings and journeyings. | | ובני אהרן יתקעו: במקראות ובמסעות הללו: |
| 9If you go to war in your land against an adversary that oppresses you, you shall blow a teruah with the trumpets and be remembered before the Lord your God, and thus be saved from your enemies. | | טוְכִֽי־תָבֹ֨אוּ מִלְחָמָ֜ה בְּאַרְצְכֶ֗ם עַל־הַצַּר֙ הַצֹּרֵ֣ר אֶתְכֶ֔ם וַֽהֲרֵֽעֹתֶ֖ם בַּֽחֲצֹֽצְרֹ֑ת וְנִזְכַּרְתֶּ֗ם לִפְנֵי֙ יְהֹוָ֣ה אֱלֹֽהֵיכֶ֔ם וְנֽוֹשַׁעְתֶּ֖ם מֵאֹֽיְבֵיכֶֽם: |
| 10On the days of your rejoicing, on your festivals and on your new-moon celebrations, you shall blow on the trumpets for your ascent-offerings and your peace sacrifices, and it shall be a remembrance before your God; I am the Lord your God. | | יוּבְי֨וֹם שִׂמְחַתְכֶ֣ם וּבְמֽוֹעֲדֵיכֶם֘ וּבְרָאשֵׁ֣י חָדְשֵׁכֶם֒ וּתְקַעְתֶּ֣ם בַּֽחֲצֹֽצְרֹ֗ת עַ֚ל עֹלֹ֣תֵיכֶ֔ם וְעַ֖ל זִבְחֵ֣י שַׁלְמֵיכֶ֑ם וְהָי֨וּ לָכֶ֤ם לְזִכָּרוֹן֙ לִפְנֵ֣י אֱלֹֽהֵיכֶ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם: |
| For your ascent-offerings: The verse speaks of communal offerings. - [from Sifrei] | | על עלתיכם: בקרבן צבור הכתוב מדבר: |
| I am the Lord your God: From here we learn that [on the New Year Festival (Rosh HaShanah)] the verses proclaiming God’s kingship (מַלְכִיוֹת) [are recited] with [verses of] remembrances (זִכְרוֹנוֹת) and [verses] relating to the shofar (שׁוֹפְרוֹת), for it says,“You shall blow”-this refers to the שׁוֹפְרוֹת;“a remembrance”-this refers to זִכְרוֹנוֹת;“I am the Lord your God”-this refers to מַלְכִיוֹת. - [from Sifrei] | | אני ה' אלהיכם: מכאן למדנו מלכיות עם זכרונות ושופרות, שנאמר ותקעתם הרי שופרות, לזכרון הרי זכרונות, אני ה' אלהיכם זה מלכיות וכו': |
• Hebrew text
• English text
Chapter 69
1. For the Conductor, on the shoshanim, by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
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Wednesday, Sivan 13, 5777 · June 7, 2017
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 4
והנה כמו שמדה זו היא שבחו של הקב״ה לבדו
Now, this attribute of “HaGadol”, the attribute of Chesed that spreads forth His life-force into all the worlds so as to create them ex nihilo, is exclusively the praise of the Holy One, blessed be He,
שאין ביכולת שום נברא לברוא יש מאין ולהחיותו
for no created thing can create a being out of nothing and give it life.
Creatio ex nihilo is utterly beyond the realm of created beings. In the words of the Midrash:1 “Even if all mankind were to gather together they would not be able to create even the wing of a gnat and animate it.”
וגם מדה זו היא למעלה מהשכלת כל הברואים והשגתם
This attribute of benevolence, whereby G‑d creates ex nihilo, is also beyond the cognition of all creatures and their understanding,
שאין כח בשכל שום נברא להשכיל ולהשיג מדה זו ויכלתה לברוא יש מאין ולהחיותו
for it is not within the power of the intellect of any creature to comprehend through the faculty of Chochmah or understand through the faculty of Binah this attribute and its ability to create a being out of nothing and vivify it.
כי הבריאה יש מאין היא דבר שלמעלה משכל הנבראים, כי היא ממדת גדולתו של הקב״ה
For creatio ex nihilo is a matter which transcends the intellect of all creatures, inasmuch as it stems from the Divine attribute of Gedulah.
והקב״ה ומדותיו אחדות פשוט, כדאיתא בזהר הקדוש: דאיהו וגרמוהי חד
Now the Holy One, blessed be He, and His attributes are a perfect unity, as the holy Zohar states,2 “He and His causations i.e., His attributes are One,”
וכשם שאין ביכולת שום שכל נברא להשיג בוראו, כך אינו יכול להשיג מדותיו
and just as it is impossible for the mind of any creature to comprehend its Creator, so is it impossible for it to comprehend His attributes, for they are One with Him.
Until now we have been speaking of the specific attribute of Gedulah, or Chesed. The Alter Rebbe will now say that just as this attribute, which is responsible for creation, is unfathomable, so too with regard to the attribute of Gevurah, or “contraction”. The function of this attribute is to conceal from created beings the activating force within them, enabling them to exist as tangible entities, instead of being utterly nullified within their source.
In the Alter Rebbe’s words:
וכמו שאין ביכולת שום שכל נברא להשיג מדת גדולתו, שהיא היכולת לברוא יש מאין ולהחיותו, כדכתיב: עולם חסד יבנה
And just as it is impossible for the mind of any creature to apprehend His attribute of Gedulah, which is the ability to create a being out of nothing and give it life, as it is written,3 “The world is built by i.e., created through the attribute of kindness,”
כך ממש אין ביכלתו להשיג מדת גבורתו של הקב״ה, שהיא מדת הצמצום ומניעת התפשטות החיות מגדולתו
exactly so is it impossible for it to apprehend the Divine attribute of Gevurah (“might,” “restraint”), which is the faculty of tzimtzum (“condensation,” “contraction,”), restraining the spreading forth of the life-force from His attribute of Gedulah,
מלירד ולהתגלות על הנבראים, להחיותם ולקיימם בגילוי, כי אם בהסתר פנים
preventing it from descending upon and manifesting itself to the creatures, and providing them with life and existence in a revealed manner, but rather with His Countenance concealed; i.e., the Divine activating force is at work within creation in a concealed manner.
Thus, it is the attribute of Gevurah and tzimtzum that enables the life-force to be concealed from the very creature it is creating.
שהחיות מסתתר בגוף הנברא, וכאילו גוף הנברא הוא דבר בפני עצמו
For the life-force conceals itself in the body of the created being, [making it appear] as if the body of the created being had independent existence,
ואינו התפשטות החיות והרוחניות כהתפשטות הזיו והאור מהשמש, אלא הוא דבר בפני עצמו
and [making it appear as though] the created being was not [merely] an extension of the life-force and the spirituality that creates it — just like the diffusion of the radiance and light of the sun — but an independently existing entity.
ואף שבאמת אינו דבר בפני עצמו, אלא כמו התפשטות האור מהשמש
Although, in reality, [the created being] has no independent existence, and is only like the diffusion of the light from the sun,
Just as the sun’s rays are merely a diffusion from the sun, so, too, all of creation is but a diffusion of G‑d’s activating force. Since, however, created beings are continuously found within their source (unlike the sun’s rays which do leave their source), their Divine source should cause them to be completely nullified within it, just as the light of the sun is in a state of complete nullification when found within the sun.
מכל מקום הן הן גבורותיו של הקב״ה, אשר כל יכול
nevertheless, this nullification is not felt by created beings even though they are but a diffusion of G‑d’s activating force, for this [capacity for self-concealment] is the very restraining power of the Holy One, blessed be He, Who is Omnipotent,
G‑d’s omnipotence expresses itself not only in His ability to bring forth light and bestow life, but also in His ability to conceal this same light and life from the beings He creates.
לצמצם החיות והרוחניות הנשפע מרוח פיו ולהסתירו
[and hence able] to condense the life-force and spirituality which issues from the “breath of His mouth” and to conceal it,
שלא יבטל גוף הנברא במציאות
so that the body of the created being shall not become nullified out of existence, and hence, notwithstanding the fact that the created being is but a diffusion of the rays of its source, it is thus enabled to perceive itself to be an independently existing entity.
וזה אין בשכל שום נברא להשיג מהות הצמצום וההסתר
It is beyond the scope of the mind of any creature to comprehend the essential nature of the tzimtzum and concealment,
-ושיהיה אף על פי כן גוף הנברא נברא מאין ליש
and [to comprehend] that nonetheless — the tzimtzum notwithstanding — the creature itself be created ex nihilo.
But since creation is an act of revelation rather than concealment, creatio ex nihilo should surely consist of the revelation of the Divine life-force within the created being. How, then, do both these things manifest themselves at one and the same time? On the one hand, the revelation of the Divine life-force; on the other, the condensation and concealment of this life-force, so that created beings will be unaware of it and consider themselves to be independently existing entities, and not utterly nullified within their source.
Indeed, the paradox of tzimtzum defies the comprehension of mere created beings, —
כמו שאין יכולת בשכל שום נברא להשיג מהות הבריאה מאין ליש
just as it is not within the capacity of the mind of any creature to comprehend the essential nature of the creation of being out of nothing.
Since the capacity for tzimtzum emanates from the Divine attribute of Gevurah, one might erroneously infer that it actually serves to create an independently existing entity; i.e., not only does the created being regard itself as such, but the Creator views it so as well.
For inasmuch as G‑d causes this concealment, and His attribute of Gevurah, the ability to conceal, is as real and as effective as His attribute of Gedulah, His ability to reveal, we may mistakenly liken creation to the sun’s rays insofar as they exist beyond the confines of the sun-globe.
Forestalling this possible error, the Alter Rebbe now explains that G‑d’s power to reveal and His power to conceal are truly one and the same. For revelation and concealment are respectively “light” (or) and its “vessels” (kelim), which are fused in complete and total unity. Moreover, in the state in which they exist in their supernal source, they are not only united: they are one and the same.
Now it is axiomatic that “No entity can conceal itself from itself.”
An illustration of this concept is found in the Shulchan Aruch, Orach Chayim, where it is stated that covering one’s head with one’s hand does not serve as a valid head-covering, because head and hand are part of the selfsame individual; the hand cannot be said to conceal that which the head itself reveals.
The same is true here too: Since the power to reveal and the power to conceal are essentially one and the same power, which is a manifestation of G‑d’s limitless ability, it is impossible for tzimtzum to bring about a real concealment that will be so regarded when viewed from the Divine perspective. Tzimtzum only enables created beings to perceive themselves as independently existing entities; G‑d does not view them this way at all.
Rambam:
• Sefer Hamitzvot:
Wednesday, Sivan 13, 5777 · June 7, 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 24
Malveh veLoveh - Chapter 24
1 We have already explained that a promissory note concerning a loan that was affirmed by a kinyan may be composed for a borrower even when the lender is not together with him. Similarly, we compose a deed of sale for a seller even though the purchaser is not together with him. And we compose a receipt for a lender even though the borrower is not together with him. We compose a receipt for a woman even though her husband is not together with her, and a bill of divorce for a man even though his wife is not with him.
We do not compose legal documents for consecration and marriage, sharecropping agreements, business contracts, the choice of judges, the claims of the litigants, and any act of court without the consent of both principals. It is necessary to be careful about all the particulars of the composition of these documents, as is the case with regard to other legal documents.אכבר ביארנו ששטר חוב שיש בו קנין כותבין אותו ללוה אע"פ שאין המלוה עמו, וכן כותבין שטר למוכר אע"פ שאין הלוקח עמו, וכן כותבין שובר למלוה אע"פ שאין הלוה עמו ושובר לאשה אף על פי שאין בעלה עמה וגט לאיש אע"פ שאין אשתו עמו, אבל אין כותבין שטרי אירוסין ונישואין ושטרי אריסות וקבלנות ושטר ברירת הדיינין או שטר טענת בעלי דינין וכל מעשה ב"ד אלא מדעת שניהם, וכל השטרות האלו צריכין להזהר בתקונן כשאר השטרות.
2 Who must pay the scribe's fee for the composition of these documents? With regard to promissory notes, the borrower must pay. With regard to deeds of sale, the purchaser must pay. The woman must pay the fee for the bill of divorce. The groom must pay the fee for documents for consecration and marriage. The recipient of the field, the sharecropper, or the worker must pay the fee for the composition of a contract. With regard to the document recording the choice of judges and the claims of litigants, both parties must share the fee.בומי נותן שכר הסופר, בשטרי הלואה הלוה נותן שכר, ובשטרי מקח וממכר הלוקח נותן שכר, והאשה נותנת שכר הגט, והחתן נותן שכר שטר האירוסין או הנישואין, והמקבל וכן האריס או השכיר נותן שכר השטר, אבל שטר ברירת הדיינין או טענות בעלי דינין שניהם נותנין שכר.
3 The following law applies both to legal documents composed for one of the parties when the other is not present, and legal documents that can be composed only when both consent and both are present - e.g., a promissory note written at the request of the lender, or a deed of sale written at the request of the purchaser. In all instances, the witnesses must recognize the identity of the individuals mentioned in the legal document, that this is so-and-so, the son of so-and-so, and that this is so-and-so, the son of so-and-so. This is necessary, lest two individuals come and try to perpetrate deceit, changing their names to the names of other people, and then acknowledge obligations to each other.גאחד השטרות הנכתבין לאחד שלא בפני חבירו ואחד השטרות שאין כותבין אותן אלא מדעת שניהם ושניהן עומדין כגון שטר שכותבין למלוה או ללוקח כולן צריכין שיהיו העדים מכירין השמות שבשטר שזה הוא פלוני בן פלוני וזהו פלוני בן פלוני שמא יבואו שנים ויעשו קנוניא וישנו שמותיהן בשמות אחרים ויודו זה לזה.
4 Whenever a person has established a name for 30 days in a city, we do not suspect that he has another name and has changed his name to perpetrate deceit. For if we would raise such suspicions, there would be no end to the matter.
Therefore, if a person who has not established has name in a city for 30 days comes and asks: "Write a promissory note for me that I am obligated to so-and-so" - or "... to this person for these and these many dinarim" we do not compose such a document for him unless he brings proof that this is his name, or he waits until his identity is established.דכל מי שהוחזק שמו בעיר שלשים יום אין חוששין לו שמא שם אחר יש לו והוא שינהו כדי לרמות ולעשות קנוניא שאם אתה אומר כן אין לדבר סוף, לפיכך מי שלא הוחזק שמו בעיר שלשים יום ובא ואמר כתבו עלי שטר שאני חייב לפלוני או לזה כך וכך דינרין, אין כותבין לו עד שיביא ראיה שזה שמו או יוחזק.
5 The following laws apply when there is a dispute with regard to any promissory note produced before us. For example, the borrower claims: "I do not owe anything. Maybe a charlatan pretended that his name was my name and acknowledged owing money to this person." Or he might claim: "I do not owe anything to this person, but rather to another person. This plaintiff is a charlatan in claiming that his name is the same as the name of the person to whom I owe." Since it has not been established that there are two people in that city with the same name, we pay no attention to his claim. For it is an accepted presumption that witnesses will not sign a legal document unless they know the identity of the people mentioned within it.
Similarly, it is an accepted presumption that witnesses will not sign a legal document unless they know with certainty that the persons making the statements concerning themselves are adults and mentally competent. And witnesses will not sign a legal document unless they know how to read and sign their names.הכל שטר שיצא לפנינו ויטעון הלוה ויאמר איני חייב כלום שמא רמאי אחר העלה שמו כשמי והודה לזה או שאמר לא לזה אני חייב כלום אלא לאחר וזה רמאי הוא והעלה שמו כשם בעל חובי, מאחר שלא הוחזק שם שנים ששמותיהן שוין אין חוששין לדבריו שחזקה הוא שאין העדים חותמין על השטר אלא א"כ מכירין אלו הנזכרים בו, וכן חזקה שאין חותמין על השטר אלא א"כ נודע להם בודאי שאלו שהעידו על עצמן גדולים ובני דעת, ואין העדים חותמין על השטר אלא אם כן יודעים לקרות ולחתום.
6 When witnesses do not know how to sign their names, and the names of the witnesses were cut out from a blank paper and placed over the legal document, and then the witnesses "signed" with this script, they are given stripes for rebellious conduct, and the promissory note is unacceptable.ועדים שאין יודעין לחתום וקרעו להן נייר חלק וחתמו על הרשום מכין אותן מכת מרדות והשטר פסול.
7 When the head of a court of law knows about the general circumstances described in a legal document, he may sign it even though he does not read it himself, but instead, it was read to him by one of his scribes. The rationale is that the head of the court trusts the scribe, and the scribe is afraid. No other person can do this. A witness may not sign a legal document until he reads it word for word.זראש ב"ד שהיה יודע ענין השטר וקרא השט' לפניו הסופר שלו הואיל והוא מאמין אותו ואימתו עליו הרי זה חותם על השטר אע"פ שלא קראהו הוא בעצמו ואין שאר העם רשאין לעשות כן עד שיקרא העד השטר מלה מלה.
8 The following laws apply when there are two people in a city, each named Yosef, the son of Shimon. Neither of them can demand payment from the other on the basis of a promissory note that he produces, nor can a third party demand payment from either of them on the basis of a promissory note that he produces unless the witnesses who signed the promissory note come themselves and testify: "This is the promissory note concerning which we testified, and this is the person concerning whom we testified regarding the loan."
Similarly, such individuals cannot divorce their wives unless they do so in the presence of the other individual with the same name. Similarly, if a person finds a receipt among his legal documents saying, "The promissory note concerning the debt owed to Yosef, the son of Shimon, has been paid," the debts recording in the promissory notes this person owes to both of these individuals with the same name are considered to be paid.
What should people whose names and the names of their parents are alike do to enable them to compose valid legal documents? They should write the third generation as identification in the legal document. If the names of their grandparents are the same, they should write a sign. If the signs also looked alike, they should write their family lineage. If they were both priests or both Levites, they should write further generations.חשנים שהיו בעיר שם כל אחד מהן יוסף בן שמעון אינן יכולין להוציא שטר חוב זה על זה ולא אחר יכול להוציא עליהן שטר חוב אלא א"כ באו עדי השטר בעצמן ואמרו זהו השטר שהעדנו עליו וזהו שהעדנו לו בהלואה, וכן אין מגרשין נשותיהן אלא זה בפני זה, וכן אם נמצא לאחד בין שטרותיו שובר ששטרו של יוסף בן שמעון פרוע שטרות שניהן שעליו פרועין, וכיצד יעשו אלו ששמותיהן שוין ושמות אביהן שוין ישלשו, היו שמות אבות אבותיהן שוין יכתבו סימניהן, היו דומין זה לזה בצורתן יכתבו יחוסן, היו שניהם לוים שניהם כהנים יכתבו דורות.
9 The following laws apply when a person produces a promissory note against a colleague that states: "I, so-and-so, the son of so-and-so, borrowed a maneh from you." Although the name of the lender is not mentioned in the promissory note, any person who produces this promissory note from his possession can expropriate payment with it. The borrower cannot rebuff the plaintiff by saying that the promissory note belonged to another person from whom it fell.
Similarly, when there are two people named Yosef, the son of Shimon, dwelling in the same city and one of them produces a promissory note against one of the inhabitants of the city, the defendant cannot rebuff him by saying: "I am obligated to so-and-so whose name is the same as yours and this promissory note fell from him." Instead, the person who produced the promissory note may use it to collect the debt. We do not suspect that the promissory note fell.טהוציא עליו שטר שכתוב בו אני פלוני בן פלוני לויתי ממך מנה אע"פ שאין בו שם המלוה כל מי שיצא שטר זה מתחת ידו גובה בו ואינו יכול לדחותו ולומר של אחר הוא ונפל, וכן שני יוסף בני שמעון הדרין בעיר אחת שהוציא אחד מהן שטר חוב על אחד מבני העיר אינו יכול לדחותו ולומר לו לפלוני שהוא כשמך אני חייב וממנו נפל השטר אלא הרי זה שיצא מתחת ידו גובה ואין חוששין לנפילה.
10 The following laws apply when two persons produce promissory notes against each other. The latter cannot tell the first: "If I owed you money, why would you borrow from me?" Instead, each one is entitled to collect the debt mentioned in his promissory note.
If both of the promissory notes were for 100 zuz, both of the principals possessed property of equivalent value, be it property of superior quality, property of intermediate quality, or property of inferior quality, we do not attend to them. Instead, each person remains with what he possesses. If one possesses property of superior quality and property of intermediate quality, and the other only property of inferior quality, the one should expropriate the property of intermediate quality, and the other should expropriate the property of inferior quality.ישנים שהוציאו כל אחד משניהם שטר חוב על חבירו אין האחרון יכול לומר לראשון אילו הייתי חייב לך היאך אתה לוה ממני אלא זה גובה חובו וזה גובה חובו, היה זה במאה וזה במאה ויש לזה עידית ולזה עידית או לזה בינונית ולזה בינונית לזה זיבורית ולזה זיבורית אין נזקקין להן אלא כל אחד ואחד עומד בשלו, היה לזה עידית ובינונית ולזה זיבורית זה גובה מן הבינונית וזה גובה מן הזיבורית.
11 The following laws apply when a person produces a promissory note against a colleague and that person produces a deed of sale, stating that the alleged lender sold him a field. If they are in a place where the purchaser pays the money, and afterwards the seller writes the deed of sale, the promissory note is invalidated. The rationale is that the borrower will tell the alleged lender: "If I was indebted to you, you should have used the money to pay the debt."
In a place where the deed of sale is composed and then the money is paid, however, the promissory note is viable. For the alleged lender can claim: "I sold you the field so that you would have known property from which I could collect my debt if you claimed bankruptcy."יאהוציא שטר חוב על חבירו והלה מוציא שטר שמכר לו השדה אם היו במקום שנותן הלוקח המעות ואח"כ כותב לו המוכר את השטר הרי שטר חובו של זה בטל שהרי אומר לו אילו הייתי חייב לך היה לך לפרוע חובך, אבל במקום שכותבין ואחר כך נותנין הרי שטר החוב קיים שהרי זה אומר מכרתי לך את השדה כדי שיהיה לך נכסים ידועים שאגבה מהן חוב שלי.
• 3 Chapters A Day: Tum'at Okhalin Tum'at Okhalin - Chapter 13, Tum'at Okhalin Tum'at Okhalin - Chapter 14, Tum'at Okhalin Tum'at Okhalin - Chapter 15
Tum'at Okhalin - Chapter 13
1 When a person draws water with a cylinder, the water remaining in the cylinder is considered as having been willfully uprooted for three days. After being left for three days, however, it is not considered to have been uprooted willfully. Instead, if liquid remains there, it does not make foods subject to impurity.אהממלא בקילון המים הנשארים בקילון הרי הן תלושין ברצון עד שלשה ימים אבל אחר שלשה ימים אינן תלושין ברצון אלא אם נשאר שם משקה אינו מכשיר:
2 When wood was exposed to liquids willfully, but rain fell upon it against the person's will, if there was more rain than liquid, all of the liquid on the wood is considered to have come against the person's will. If he brought wood out so that the rain would fall upon it, even though there is a majority of rainwater, all of the liquid is considered as having been poured on the wood willfully.
When a person's feet or the feet of his animal were filled with mud and he crossed a river and rinsed them, if he was happy, the water on his or their feet is considered to have been uprooted willfully. If he was not happy, they are not considered as uprooted willfully.בעצים שנפלו עליהן משקין ברצון וירדו עליהן גשמים שלא לרצון אם רבו הרי כולן שלא לרצון הוציאן שירדו עליהן גשמים אף על פי שרבו הרי כולן לרצון היו רגליו או רגלי בהמתו מלאות טיט ועבר בנהר ורחצו אם שמח הרי המים העולין עליהן תלושין ברצון ואם לאו אינן ברצון:
3 When a person brings wooden wheels and implements used for oxen into water during the summer when the east wind blows so that the cracks in the wood will seal, the water that ascends with them is considered as having been uprooted willfully.גהמוריד את הגלגלים ואת כלי הבקר בשעת הקדים למים כדי שיסתמו הסדקין שבעץ הרי המים העולין בהן תלושין ברצון:
4 When a person leads an animal down to a stream to drink, the water that ascend with its mouth is considered as having been uprooted willfully. The water that ascends on its feet are not considered as having been uprooted willfully, unless he had the intent that its feet be rinsed. When the animal's feet are diseased, and in the threshing season, even the water on its feet is considered as having been uprooted willfully.
If a deafmute, a mentally or emotionally compromised person, or a minor brought the animal to drink, even if he intended that its feet be washed, the water that ascends on its feet is not considered to have been uprooted willfully, because the deeds of such individuals are halachically significant, but their intent is not.דהמוריד את הבהמה לשתות המים העולין בפיה תלושין ברצון וברגליה אינן כתלושין ברצון אלא אם חישב שיודחו רגליה ובשעת החורף והדיש אף שברגליה תלושין ברצון הורידה חרש שוטה וקטן אע"פ שחשב שיודחו רגליה המים העולין ברגליה אינן תלושין ברצון שיש להן מעשה ואין להן מחשבה:
5 When a person immerses himself in water, the water on his body is considered to have been uprooted willfully. If, however, one passes through water, all of the water on his body is not considered to have been willfully uprooted.ההטובל במים הרי כל המים שעל בשרו תלושין ברצון אבל העובר במים כל המים שעל בשרו אינן תלושין ברצון:
6 When a person immerses himself in a river and there was another river before him and he crossed it, the second water nullifies the presence of the first water and the water on his body is not considered as having been uprooted willfully.
Similarly, if a person's friend pushed him or his animal into a pool, the presence of the first water is nullified. If, however, he pushed him in jest, the second water does not nullify the first and the water that is on his body is considered as having been uprooted willfully.
If a person immerses himself in a river and ascended and then, rain fell upon him, should there be more rainwater than river water on his body, the rainwater nullifies the presence of the first water and the water on his body is not considered as having been uprooted willfully.ומי שטבל בנהר והיה לפניו נהר אחר ועבר בו ביטלו השניים את הראשונים והרי המים שעליו אינן תלושין ברצון וכן אם דחהו חבירו לשכרו או לשכר בהמתו בטלו המים הראשונים אבל אם דחהו דרך שחוק לא בטלו אלא הרי המים שעליו תלושין לרצון טבל בנהר ועלה וירדו עליו גשמים אם רבו עליו גשמים הרי בטלו מים הראשונים והרי כל המים שעליו אינן תלושין ברצון:
7 When a person is swimming on the surface of water, the water he splashes is not considered as having been uprooted willfully. The water on his body, however, is considered as having been uprooted willfully. If he intended to splash water on a friend, the water he splashes is considered as uprooted willfully.זהשט על פני המים המים הניתזין אינן תלושין ברצון והמים העולין עליו תלושין ברצון אם נתכוון להתיז על חבירו אף הניתזין תלושין ברצון:
8 When a person makes a squirting spout in the water, the water squirted from it and within it are not considered as uprooted willfully.חהעושה צפור במים המים הניתזין ואת שבה אינם תלושין ברצון:
9 When a person measures a cistern to find out how deep it is, the water that ascends on his hand and on the article with which he measures is considered as having been uprooted willfully. If he measures its width, the water that ascends on his hand and on the article with which he measures is not considered as having been uprooted willfully.
If a person extends his hand or foot into a cistern to see whether it contains water, the water that ascends on his hand or foot is not considered as having been uprooted willfully. If he extends them to see how much water is there, the water that ascends on his hand or foot is considered as having been uprooted willfully. If he casts a stone into a cistern to see if it contains water, the water that is splashed is not considered as uprooted willfully. Similarly, the water on the stone is not considered as uprooted willfully.טהמודד את הבור לידע עומקו מים העולין בידו ובדבר שמדד בו תלושין ברצון ואם מדד רוחבו מים העולין בידיו או בדבר שמדד בו אינן תלושין ברצון פשט ידו או רגלו לבור לידע אם יש בו מים הרי המים העולין בידו או ברגלו אינן תלושין ברצון פשטן לידע כמה מים שם העולין בהן תלושין ברצון זרק אבן לבור לידע אם יש בו מים מים הניתזין אינן ברצון ושעל האבן אינן כתלושין:
10 If a person beats a hide from which the wool has not been separated while it is outside the water, the water that is expelled from is considered as having been uprooted willfully, for his desire is that the water be expelled. If, however, he beats it while it is in the water, the water is not considered as having been uprooted willfully.יהחובט על השלח חוץ למים הנתזין ממנו תלושין ברצון שהרי רצונו שיצאו חבט עליו והוא בתוך המים אינן תלושין ברצון:
11 The water that ascends on a ship, its reservoir, and its oars is not considered to have been uprooted willfully. Similarly, the water on the snares, nets, and meshes is not considered to have been uprooted willfully. If one shakes them out, it is considered to have been uprooted willfully.
Similarly, the water on the table-coverings or coverings for bricks is not considered to have been uprooted willfully. If one shakes them out, it is considered to have been uprooted willfully.יאהמים העולין בספינה ובעיקל ובמשוטות אינן תלושין ברצון ובמצודות וברשתות ובמכמורות אינם תלושין ברצון ואם ניער תלושין ברצון וכן המים שעל הקסיה [של] שלחנות ועל השפה של לבנים אינן ברצון ואם ניער הרי אלו ברצון:
12 When a person takes a ship out to the Mediterranean Sea to strengthen it, takes a peg out to the rain to harden it, or takes a firebrand out to the rain to make it a coal, the water on them is considered to have been uprooted willfully. If, however, one takes a glowing peg or a firebrand out to the rain to quench their fire, the water on them is not considered to have been uprooted willfully.יבהמוליך את הספינה לים הגדול לצרפה המוציא מסמר לגשמים לצרפו המניח את האוד בגשמים לעשותו [פחם] הרי המים שעליהן תלושין ברצון אבל המוציא את המסמר ואת האוד לגשמים לכבותן אין המים שעליהן תלושין ברצון:
13 When one lowers a chain with a hook into a cistern to lift up a container or a pitcher or one lowered a basket into a cistern so that a chicken would sit on it, the water on these objects is not considered to have been uprooted willfully.יגשלשל את המשולת לבור להעלות בה כלי או קיתון שלשל את הכלכלה לבור כדי שתשב עליה (את) התרנגולת אין המים שעליה תלושין ברצון:
14 When one smoothes out cress to remove the water on it or one squeezes the water on his hair into his garments, the water that emerges is considered to have been uprooted willfully. The water that remains is not considered to have been uprooted willfully, because he desired that all of the water be purged originally.
The cress itself becomes susceptible to impurity, because the water makes it susceptible to impurity when it departs. If he removed the water from it with all his power, it does not become susceptible to impurity.ידהממחק את הכרישה להסיר המים שעליה והסוחט שערו בכסותו המים היוצאין תלושין ברצון והנשארין אינן תלושין ברצון מפני שרצונו שיצאו מכולן וכרישה עצמה הוכשרה שבשעת פרישתה מכשירין ואם ניתק המים מעליה בכל כחו לא הוכשרה:
15 When a person shakes a tree to cause food that had been placed there or an impure object to descend, the water which sputters from it is not considered to have been uprooted willfully. If he shook it to remove the liquids, the liquids that fall are considered to have been uprooted willfully. The liquids that remain inside it are not considered to have been uprooted willfully even though they moved from place to place, because his intent was that they be removed entirely. Similarly, if the liquids sputter on produce that is connected to the ground, they are not considered to have been uprooted willfully.טוהמרעיד את האילן להשיר ממנו אוכלין או להשיר טומאה המים הניתזין ממנה אינן תלושין ברצון הרעידו להשיר ממנו משקין היוצאין הרי הן תלושין והנשארין בו אף על פי שנשרו ממקום למקום אינן תלושין ברצון מפני שהוא מתכוון שיצאו מכולו וכן אם נתזו על המחוברין אינן תלושין ברצון:
16 When a person shakes a tree and water from it falls on another tree or a branch and then the water fell on other branches under which there were plants and vegetables attached to the ground, the water on the plants or the vegetables are not considered to have been uprooted willfully.טזהמרעיד את האילן ונפל על חבירו או סוכה ונפלה על חבירתה ותחתיהן זרעים וירקות מחוברים לקרקע ונפלו המים על הפירות המחוברין שתחתיהן אותן המים שבזרעים ושבירקות אינן תלושין ברצון:
17 As explained in Hilchot Terumot , when one poured water over wine dregs that were terumah, the first and second batches produced are forbidden to non-priests. If the dregs had come from grapes consecrated for improvements for the Temple, even the third batch is forbidden. And if the grapes were consecrated for use for the Altar, all mixtures are forbidden. If the grapes are definitely from the second tithe, only the first batch is forbidden.
Just as these groundrules were established with regard to prohibitions, so too, they are applied with regard to the mixture making foods susceptible to ritual impurity. For example, water became mixed with dregs on its own accord and an animal drank one mixture after another. An animal is mentioned, because if, by contrast, a person would remove the first water, even though the water fell on its own accord, since a person gave thought to it and objected to its presence, it is considered significant and imparts impurity.יזשמרים של תרומה שנתן עליהן מים כבר ביארנו בתרומות שהראשון והשני אסור לזרים ושל הקדש בדק הבית אף השלישי אסור ושל קדשי מזבח לעולם אסור ושל מעשר שני הודאי ראשון בלבד אסור כשם שאמרו לענין איסורן כך אמרו לענין הכשירן כגון שנתמדו מאליהן והיתה בהמה שותה ראשון ראשון שאם היה האדם הוא שמסיר המים הראשונים אע"פ שמאליהן נפלו כיון שחשבן והקפיד עליהן מכשירין:
Tum'at Okhalin - Chapter 14
1 When water from a drainpipe descends into produce and the owner mixed the produce so that it would dry, the produce does not become susceptible to impurity.אפירות שירד הדלף לתוכן ועירבן כדי שיתנגבו לא הוכשרו:
2 When a person brings his produce to the roof so that it does not become worm-infested and dew descends upon it, it does not become susceptible to impurity. If he intended that the dew descend upon it, it becomes susceptible to impurity. Therefore, if a deafmute, a intellectually or emotionally compromised individual, or a minor brought the produce up to the roof, even if they had the intent that dew descend upon it, it does not become susceptible to impurity. The rationale is that their deeds are significant according to Scriptural Law, but their intent is not significant, even according to Rabbinic Law.
If minors turned the produce over on the roof, it becomes susceptible to impurity. For if the intent of a minor is obvious from his actions, his intent has an effect according to Rabbinic Law.בהמעלה פירותיו לגג מפני הכנימה וירד עליהן הטל לא הוכשר ואם נתכוון שירד עליהן הטל הוכשרו לפיכך אם העלום חרש שוטה וקטן אף על פי שחישבו שירד הטל עליהן לא הוכשרו שיש מעשה להן דין תורה ואין להן מחשבה אפילו מדברי סופרים הפכו בהן קטנים על הגג הרי אלו מוכשרין שאם היתה מחשבה של קטן ניכרת מתוך מעשיו מחשבתו מועלת מדבריהן:
3 When a person brings bundles of vegetables, dried figs, or garlic to a roof so that they will be preserved and dew descended upon them, they do not become susceptible to ritual impurity. We do not say that since everyone knows that dew will descend, it is as if he willfully exposed them to water. The rationale is that he brought them up to the roof solely so that they should be preserved.גהמעלה את האגודות ואת הקציעות ואת השום לגג בשביל שימתינו וירד עליהן הטל לא הוכשרו ואין אומרין הואיל והכל יודעין שהטל יורד הרי זה ברצונו שהרי לא העלם אלא כדי שימתינו:
4 When a person brings wheat to be ground into flour and rain falls upon it, if he was happy, it becomes susceptible to impurity. When his olives had been placed on the roof and rain descended, if he was happy, they were made susceptible to impurity. When donkey-drivers were crossing a river and their sacks fell into the water, and they lifted them up, if they were happy that the produce became wet, the produce was made susceptible to impurity. The water that is on the sacks is considered as having been uprooted willfully, for they were happy that the sacks became wet.דהמוליך חיטין לטחון וירדו עליהן גשמים אם שמח הוכשרו היו זיתיו נתונין בגג וירדו עליהן גשמים אם שמח הוכשרו החמרים שהיו עוברים בנהר ונפלו שקיהן במים והעלום אם שמחו הוכשרו הפירות והמים שעל השקין הנם תלושין ברצון שהרי שמחו:
5 When a sack that was filled with seeds and was placed on the edge of a river, at the opening to a cistern, or on the steps leading to a storage cavern of water, if they absorbed water, they become susceptible to impurity.השק שהוא מלא זרעונים ונתון על גבי הנהר או על פי הבור או על מעלות המערה ושאבו הוכשרו:
6 When an earthenware jug containing produce was placed in liquids or a jug containing liquids was placed among produce and the produce absorbed the liquids, it becomes susceptible to impurity.
With regard to which liquids was the above said: With regard to water, wine, and vinegar. Other liquids are not absorbed through the walls of earthenware containers causing produce to be made susceptible to ritual impurity.וחבית שהיא מלאה פירות שנתנה בתוך המשקין או מלאה משקין שנתנה בתוך הפירות ושאבו הוכשרו באלו משקין אמרו במים וביין ובחומץ אבל שאר המשקין אין משאבין מן החרס כדי שיכשירו הפירות שבצידן:
7 The following rules apply when a person removes a hot loaf of bread from an oven and places it on the opening of a jug of wine: If the loaf was from wheat flour, it does not become susceptible to impurity. If it was from barley flour, it does become susceptible to impurity, because barley is absorbent. Similarly, if the wine was impure, if the loaf was from wheat, it is pure. If it was from barley, it becomes impure, because it absorbed impure liquids.זהרודה פת חמה ונתנה ע"פ חבית של יין אם היתה פת חיטין לא הוכשרה ואם היתה של שעורים הוכשרה מפני שהשעורים שואבות וכן אם היה היין טמא והיה פת חיטים טהורה ואם היתה שעורים נטמאה מפני ששאבה משקין טמאין:
8 When a person sprinkles water on the floor of his house and then placed wheat upon it and it became moist, if it became moist because of the water, it becomes susceptible to impurity. If it became moist because of the stone, it does not become susceptible to impurity.
When a person washes his garment in a kneading trough and afterwards he placed wheat in it and it became moist, if it became moist because of the water, it becomes susceptible to impurity. If it became moist because of the kneading trough, it does not become susceptible to impurity.חהמרבץ את ביתו ונתן בו חטים וטננו אם מחמת המים הוכשרו ואם מחמת הסלע לא הוכשרו המכבס את כסותו בעריבה ונתן בה חטים וטננו אם מחמת המים הוכשרו ואם מחמת העריבה לא הוכשרו:
9 When a person buries his produce in sand so that it will become moist, it becomes subject to impurity. When he buries it in dry mud, if the mud is moist enough that a hand that touches it will become wet, the produce becomes subject to impurity. If not, it does not.טהטומן פירות בחול כדי שירטיבו הוכשרו הטומן בטיט הנגוב אם יש בו משקה טופח הוכשרו ואם לאו לא הוכשרו:
10 When a person sprinkles water on his grainheap, he need not worry that his wheat became susceptible to impurity if the kernels came in contact with water even though he is satisfied that this happened.יהמרבץ את גורנו אינו חושש שמא יוכשרו חטיו אם טננו בו ואף ע"פ שהוא שמח:
11 When a person gathers grasses upon which dew had descended to use for covering wheat, the wheat does not become susceptible to impurity. If this was his intent, it does become susceptible.יאהמלקט עשבים כשהטל יורד עליהן לחפות בהן החיטין לא הוכשרו ואם נתכוון לכך הוכשרו:
12 When a person sprinkles impure water on the floor of his house and then placed stalks of grain there and they become moist, they become impure if there is enough moisture upon them that the hand of one who touches them also becomes moist. If not, they are pure.יבהמרבץ את ביתו במים טמאים ונתן בו שבולים וטננו אם יש עליהן משקה טופח הרי אלו טמאין ואם לאו טהורין:
13 When a person shakes a bunch of vegetables that had liquid on them and the liquid descended from the upper ones to the lower ones, they do not become susceptible to impurity.יגהנוער אגודה של ירק שהיו עליה משקין וירדו מצד העליון לצד התחתון לא הוכשר:
14 When a person lifts sacks full of produce from the river and places them one on top of the other, the lower one becomes susceptible to impurity because of the water descending from the upper one, for he willfully placed one on top of the other.ידהמעלה שקין מלאין פירות מן הנהר ונתנן זה ע"ג זה הוכשר התחתון במים שירדו לו מן העליון שהרי ברצונו הניח זה על גבי זה:
15 When a person blows on lentils to see if they are good for the purpose of cooking, if water collects on them, they become susceptible to impurity because of the moisture in his breath which is a derivative of water. Similarly, when a person eats sesame seeds with his finger, they become susceptible to impurity because of the moisture in his breath and on his finger.טוהנופח בעדשים לבודקן אם הן יפות והזיעו הוכשרו בהבל פיו מפני שהוא מתולדות המים וכן האוכל שומשמין באצבע הוכשרו במשקה פיו ושעל אצבעו:
16 When a person bites food and then it falls from his hand, the liquid on the food is not considered as having been placed there willfully. If a person was eating olives that had been broken open, moist dates, or any other produce whose pit he desired to suck, but it fell from his mouth, the liquid on it is considered as having been placed there willfully. If he was eating dry olives, dried dates, any other produce whose pit he does not desire to suck, and it fell from his mouth, the liquid on it is not considered as having been placed there willfully.טזנשך באוכל ונפל האוכל הרי המשקה שעל האוכל שלא לרצון היה אוכל זיתים פצועים ותמרים רטובות וכל שהוא רוצה למוץ את גרעינתו ונפל מפיו הרי המשקה שעליו ברצון היה אוכל זיתים נגובין ותמרים יבישות וכל שאינו רוצה למוץ את גרעינתו ונפל מפיו הרי המשקה שעליו שלא ברצון:
17 We have already explained that when a person gathered endives for an animal and washed them, but changed his mind afterwards and thought to use them for human consumption, they need to be exposed to water a second time to make foods susceptible to impurity. If, however, there was tangible moisture on them when he thought to use them for human consumption, they are susceptible to impurity.יזעולשין שליקטן לבהמה והדיחן וחישב עליהן לאדם אח"כ כבר ביארנו שהן צריכים הכשר שני ואם היה עליהן משקה טופח כשחישב עליהן לאדם הרי אלו מוכשרין:
Tum'at Okhalin - Chapter 15
1 Water that is in a container contracts impurity, whether it entered the container willfully or against one's desires. It imparts impurity to foods and keilim whether it came in contact with them willfully or against one's will. Water collected on the earth, by contrast, e.g., water in a cistern, storage trench, or storage cavern or water in a pit that does not contain 40 se'ah, does not contract impurity unless it comes in contact with the source of impurity willfully, nor does it impart impurity unless it comes in contact with the food willfully.
What is implied? When there was less than 40 se'ah of water collected on the ground, whether it was drawn or it was not drawn, and a human corpse fell into this water or an impure person walked through it, it is pure. If, however, an impure person drank from this water, one filled an impure container with it, or impure liquids willfully fell into it, the water becomes impure even though it is still collected on the ground. If a pure person drank from this water after it became impure on the ground or one filled a pure container with it, the person who drank and the container with which the water was drawn becomes impure, because he drank or the container was filled intentionally.
If a loaf that was terumah fell into such water, it is pure as it was originally, because the water imparts impurity only when foods come in contact with it willfully. Therefore, if one washed his hand and removed a loaf, the loaf contracts impurity from the water on the person's hand, because it was removed willfully.אמים שבכלים מתטמאין בין לרצון בין שלא לרצון ומטמאין אוכלים וכלים בין שנפל עליהן ברצון בין שלא נפל עליהן ברצון אבל מים שבקרקעות כגון מי בורות שיחין ומערות ומי גבאים שאין בהם ארבעים סאה אין מתטמאין אלא לרצון ואין מטמאין אלא ברצון כיצד מים שבקרקע שאין בהן ארבעים סאה בין שהיו שאובין בין שאינן שאובין שנפל לתוכן המת או שהלך בהן הטמא הרי אלו טהורין אבל אם שתה מהן אדם טמא או שמילא בהן בכלי טמא או שנפלו לתוכן משקין טמאין ברצון הרי אלו טמאין ואף על פי שהן בקרקע שתה מהן הטהור אחר שנטמאו בקרקע או שמילא בהן בכלי טהור נטמא השותה ונטמא הכלי שהרי ברצון שתה או מילא נפל לתוכן ככר של תרומה הרי הוא טהור כשהיה שאין מתטמאין אלא לרצון לפיכך אם הדיח ידו והוציא הככר נטמא הככר במים שבידיו שהרי הן ברצון:
2 The following laws apply to water that is collected in a pit and other types of water collected on the ground, e.g., water in a cistern, storage trench, or storage cavern, rainwater that stopped flowing and collected in one place or mikveot that do not contain 40 se'ah that became impure. If rain then descended, causing there to be more rainwater than the water originally collected, even if the original water did not flow out, those bodies of water become pure. Therefore, during the rainy season, all water collected on the ground, e.g., water collected in a pit or the like, is assumed to be pure.במי גבאים וכיוצא בהן ממים שבקרקעות כגון מי בורות שיחין ומערות ומי תמצית שפסקו ומקואות שאין בהן ארבעים סאה שנטמאו וירדו להם גשמים ורבו מי גשמים עליהם אע"פ שלא שטפו הרי הן טהורין לפיכך כל המים שבקרקעות כגון מי גבאים וכיוצא בהן בשעת הגשמים הכל בחזקת טהרה:
3 Different laws apply when the rains cease. When such bodies of water are close to a town or a thoroughfare, they are impure, because it can be assumed that an impure person drank from them and/or water was drawn from them in impure containers. Those that are distant are pure until the majority of people begin walking. Once they do, they are all assumed to impure, because those who journey on caravans drink from them.
When does the above apply? With regard to water in a pit from which it is possible to drink. If, however, there is water in a pit that it is impossible to drink from except through great effort, it is assumed to be pure unless the footprints of a person or large animal were evident. If, however, the footprints of a small animal were found, the water is pure, because it is possible that the animal descended on its own accord.גפסקו הגשמים הקרובים לעיר או לדרך טמאין שהן בחזקת ששתה מהן הטמא ושמלאו מהן בכלים טמאין והרחוקים טהורים עד שיהלכו רוב האדם הלכו הכל בחזקת טומאה שההולכים בשיירות ממלאין ושותין מהן בד"א בגבא שאפשר לשתות ממנה אבל בגבא שאי אפשר לשתות ממנה אלא בדוחק גדול ה"ז בחזקת טהרה (שהן בחזקת טהורין) עד שימצא מקום פרסות רגלי אדם או פרסות רגלי בהמה גסה ניכרת בו אבל מצא פרסות רגלי בהמה דקה הרי זה טהור שאפשר שירדה ושתת:
4 In the rainy season, it can be assumed that the mud and the water in the hollows at the entrance of stores in the public domain are pure. When the rains cease, they are considered as drainage water. The ruling concerning water in the marketplace depends on the majority. .
When wine, milk, or honey fall into a pit filled with water, the ruling depends on the majority. When oil falls into it, the mixture can contract and impart impurity without the owner's desire even when it congeals. The rationale is that it is impossible that droplets will not remain mixed with the water.דחזקת טיט וגמומיות שבפתחי חנויות בר"ה בשעת הגשמים שהן טהורין פסקו הגשמים הרי הן כמי שפיכות ושבשווקין הולכין בהן אחר הרוב גבא שנפל לתוכו יין או חלב או דבש הולכין בו אחר הרוב נפל לתוכו שמן אף על פי שהקפיאהו הרי זה מתטמא ומטמא שלא ברצון לפי שאי אפשר לו לצאת ידי צחצחית:
5 Oil and other liquids aside from water are governed by the same laws whether they are collected in the earth or in containers.השמן ושאר המשקין חוץ מן המים הרי הן בקרקע כמות שהן בכלים דין אחד הוא:
6 Streams of rainwater that are still flowing - even if they do not contain 40 se'ah, since they are on the earth and their water is flowing - do not contract ritual impurity. Even if an impure person drank from them, drew water from them with an impure container, or poured impure water into them, they are still pure with regard to all matters.ומי תמצית שלא פסקו אף ע"פ שאין בהן ארבעים סאה הואיל והן בקרקע והרי המים נמשכין ובאין להן אינן מקבלין טומאה ואע"פ ששתה מהן הטמא ומילא מהן בכלי טמא או נתן לתוכן מים טמאים הרי הן טהורין לכל דבר:
7 When a person was eating terumah with impure hands, e.g., a dried fig that had not come into contact with water, if he inserted his hand into his mouth to remove a pebble, were he to turn over his finger while doing so, the fig would become impure because of his saliva. For the saliva would become impure because of the person's hand, because he uprooted the saliva from its place. If, however, he did not turn over his finger, it is pure. The rationale is that, before he turns over his finger or sucks it, the liquid in his mouth is comparable to water on the earth that was not uprooted from its place, but instead, is on the ground. As explained, such water only contracts and imparts impurity due to willful actions. This person desired only to remove the pebble.
The following rules apply when, in addition to the dried fig, there was a pundiyon in his mouth and he extended his hand to remove it and the fig from his mouth. If he had placed the coin in his mouth because he was thirsty, the saliva on it is considered as removed from its place and the fig contracts impurity from the moisture in his mouth that contracted impurity because of his hand.זמי שהיה אוכל תרומה בידים טמאות כגון דבילה שלא הוכשרה והכניס ידו לתוך פיו ליטול צרור אם הפך נטמאת הדבילה ברירו שהרי נטמא ביד מפני שעקרו ואם לא הפך טהורה שהמשקה שבפיו קודם שיהפכנו או ימוצצנו להוציאו דומה למים שלא נתלשו אלא הן עדיין בקרקע שאין מתטמאין ואין מטמאין אלא ברצון כמו שביארנו וזה אין רצונו אלא ליטול הצרור היה פונדיון לתוך פיו ופשט ידו ליטלו והדבילה בתוך פיו אם הניחו לצמאו הרי זה הרוק כעקור ונטמאת הדבילה מחמת משקה פיו שנטמא מחמת ידיו:
8 The following rules apply when a woman was partaking of food that is terumah which had not been made susceptible to impurity while she was removing the coals from an impure oven. If she was poked by a splinter that caused her to bleed and she was sucking her finger because of the blood or she burnt her finger and inserted it into her mouth, the terumah in her mouth contracted impurity.חהאשה שהיתה אוכלת אוכלין של תרומה שאינן מוכשרין והיתה גורפת את התנור הטמא והכה הקוץ ויצא ממנה דם ומצצה אצבעה מפני הדם או שנכוית ונתנה אצבעה בפיה נטמאת התרומה שבפיה שהרי רצונה להוציא המשקה מפיה ולעוקרו במציצת אצבע:
Wednesday, Sivan 13, 5777 · 07 June 2017
"Today's Day"
| Wednesday | Sivan 13* | 5703 |
| Torah lessons: | Chumash: Beha'alotecha, Revi'i with Rashi. |
| Tehillim: 69-71. |
| Tanya: Ch. 4. It is (p. 295)...to do good." (p. 297). |
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The Tzemach Tzedek composed many melodies. He studied Torah aloud and with song. It would happen that he would interrupt his studies, or his writing Chassidus or responsa, and sing some melody.
My grandfather related that from the sound of the Tzemach Tzedek's melody he could tell in what subject he was then occupied.
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