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Chabad.org Calendar 
ב"ה Today in JudaismToday is Shabbat, Nissan 29, 5778 · April 14, 2018
Omer: Day 14 - Malchut sheb'Gevurah
Today's Laws & Customs
• Blessing the New Month
This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Iyar, which falls on Sunday and Monday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links: On the Significance of Shabbat Mevarchim; Tehillim (the Book of Psalms); The Farbrengen
• Ethics of the Fathers: Chapter 1
In preparation for the festival of Shavuot, we study one of the six chapters of the Talmud's Ethics of the Fathers ("Avot") on the afternoon of each of the six Shabbatot between Passover and Shavuot; this week, being the first Shabbat after Passover, we study Chapter One. (In many communities -- and such is the Chabad custom -- the study cycle is repeated through the summer, until the Shabbat before Rosh Hashanah.)
Link: Ethics of the Fathers, Chapter 1
• Count "Fifteen Days to the Omer" Tonight
Tomorrow is the fifteenth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is fifteen days, which are two weeks and one day, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Chessed sheb'Tifferet -- "Kindness in Harmony"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Daily Torah Study
Chumash: Shemini, 7th Portion Leviticus 11:33-11:47 with Rashi
• English / Hebrew Linear Translation
• Video Class
• Daily Wisdom (short insight)
Leviticus Chapter 11
33But any earthenware vessel, into whose interior any of them falls, whatever is inside it shall become unclean, and you shall break [the vessel] itself. לגוְכָ֨ל־כְּלִי־חֶ֔רֶשׂ אֲשֶׁר־יִפֹּ֥ל מֵהֶ֖ם אֶל־תּוֹכ֑וֹ כֹּ֣ל אֲשֶׁ֧ר בְּתוֹכ֛וֹ יִטְמָ֖א וְאֹת֥וֹ תִשְׁבֹּֽרוּ:
into whose interior: An earthenware vessel becomes unclean only through [the defiling item entering] its inner space [even if it does not touch the vessel wall. If it touches the outer wall, however, the vessel does not become unclean]. — [Chul. 24b] אל תוכו: אין כלי חרס מיטמא אלא מאוירו:
whatever is inside it becomes unclean: The vessel in turn defiles whatever is in its inner space (other editions: in its interior). כל אשר בתוכו יטמא: הכלי חוזר ומטמא מה שבאוירו:
and you shall break [the vessel] itself: This teaches us that it [an earthenware vessel] cannot be purified in a mikvah. [Consequently, if you wish to use it, you must break it so that it cannot be used for its original use.]- [Torath Kohanim 11:132] ואתו תשבורו: למד שאין לו טהרה במקוה:
34Of any food that is [usually] eaten, upon which water comes will become unclean, and any beverage that is [usually] drunk, which is in any vessel, shall become unclean. לדמִכָּל־הָאֹ֜כֶל אֲשֶׁ֣ר יֵֽאָכֵ֗ל אֲשֶׁ֨ר יָב֥וֹא עָלָ֛יו מַ֖יִם יִטְמָ֑א וְכָל־מַשְׁקֶה֙ אֲשֶׁ֣ר יִשָּׁתֶ֔ה בְּכָל־כְּלִ֖י יִטְמָֽא:
Of any food that is [usually] eaten: This refers back to the preceding verse, [as if to say]: whatever is inside it shall become unclean… of any food that is [usually] eaten, upon which water comes-if it is inside an unclean earthenware vessel-will become unclean. Likewise, any liquid that is [usually] drunk, in any vessel, meaning that it is in the inner space of an unclean earthenware vessel, will become unclean. From here we learn many things. We learn that food becomes predisposed and prepared to contract uncleanness only if water had, at one time, come upon it. And once water has come upon it, the food can contract uncleanness forever, even if it is dry. Wine, oil, and whatever is called a beverage (מַשְׁקֶה) predisposes seeds to receive uncleanness, just as water [does] (Torath Kohanim 11:135). [The liquids that fall under the category of מַשְׁקֶה are: water, dew, oil, wine, milk, blood, and bee-honey.] For our verse [here] is to be expounded as follows: “upon which water comes will become unclean, or any beverage that is [usually] drunk, which is in any vessel, it shall become unclean.” [I.e.] the food [will become unclean]. Our rabbis also learned from this verse that an item with a secondary degree of uncleanness does not defile vessels, for we learned (Shab. 138b): One might think that all vessels would become defiled [when they enter] the inner space of an [unclean] earthenware vessel; Scripture, therefore, says (verses 33-34): כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא [lit., “anything inside it becomes unclean]… מִכָּל הָאֹכֶל [lit., of any food]”; i.e., food and liquid are defiled by the inner space of an [unclean] earthenware vessel, but [other] vessels do not become defiled by the inner space of an [unclean] earthenware vessel. Because a שֶׁרֶץ is a primary source of uncleanness (אָב הַטֻּמְאָה), and the vessel that becomes defiled by it is a secondary source of uncleanness (וְלָד הַטֻּמְאָה). Consequently, it does not in turn defile [other] vessels contained within it. We also learned [from this verse] that if a שֶׁרֶץ fell into the inner space of an [earthenware] oven that contained bread, and the שֶׁרֶץ did not touch the bread, the oven becomes [defiled with] first degree [uncleanness], while the bread is [defiled with] second degree [uncleanness. In this case,] we do not say that the oven is perceived as though it were “filled with uncleanness,” so that the bread contained within becomes [defiled as well with] first degree [uncleanness], for if we were to say so, no vessel would be excluded from becoming defiled by the inner space of an earthenware vessel since uncleanness itself has directly touched the surface of this second vessel (Shab. 138b). We also learned [from this verse] about the contact of water [with food]-that this predisposes seeds [to receive uncleanness] only if the water wetted the seeds after they had been detached from the earth. For, if one were to say that they become predisposed [to contract uncleanness] while still attached [to the ground], there is [no food produce] upon which no water has come [at one time or another]. In that case, why would [Scripture] tell us: “upon which water comes”? [It must therefore mean: after it has been detached from the earth] (Torath Kohanim 11:150). We also learned [from this verse] that [unclean] food will defile other items only if the food has a [minimum] volume equal to a [hen’s] egg, as it is said, “[Any food] that is [usually] eaten,” meaning: [the amount of] food that can be eaten at one time. And our Sages estimated that the pharynx cannot hold more than [the volume of] a hen’s egg" (Yoma 80a). מכל האכל אשר יאכל: מוסב על מקרא העליון, כל אשר בתוכו יטמא, מכל האוכל אשר יאכל אשר יבא עליו מים והוא בתוך כלי חרס הטמא, יטמא. וכן כל משקה אשר ישתה בכל כלי, והוא בתוך כלי חרס הטמא, יטמא. למדנו מכאן דברים הרבה למדנו שאין אוכל מוכשר ומתוקן לקבל טומאה עד שיבאו עליו מים פעם אחת, ומשבאו עליו מים פעם אחת מקבל טומאה לעולם ואפילו נגוב. והיין והשמן וכל הנקרא משקה מכשיר זרעים לטומאה כמים. שכך יש לדרוש המקרא אשר יבא עליו מים או כל משקה אשר ישתה בכל כלי יטמא האוכל. ועוד למדו רבותינו מכאן, שאין ולד הטומאה מטמא כלים, שכך שנינו יכול יהיו כל הכלים מיטמאין מאויר כלי חרס, תלמוד לומר כל אשר בתוכו יטמא מכל האוכל, אוכל מיטמא מאויר כלי חרס, ואין כל הכלים מיטמאין מאויר כלי חרס, לפי שהשרץ אב הטומאה והכלי, שנטמא ממנו, ולד הטומאה, לפיכך אינו חוזר ומטמא כלים שבתוכו. ולמדנו עוד, שהשרץ שנפל לאויר תנור והפת בתוכו, ולא נגע השרץ בפת, התנור ראשון והפת שנייה. ולא נאמר רואין את התנור כאלו מלא טומאה ותהא הפת תחלה, שאם אתה אומר כן לא נתמעטו כל הכלים מלהטמא מאויר כלי חרס, שהרי טומאה עצמה נגעה בהן מגבן. ולמדנו עוד על ביאת מים, שאינה מכשרת זרעים אלא אם כן נפלו עליהן משנתלשו, שאם אתה אומר מקבלין הכשר במחובר, אין לך שלא באו עליו מים, ומהו אומר אשר יבוא עליו מים, משנתלשו. ולמדנו עוד שאין אוכל מטמא אחרים אלא אם כן יש בו כביצה, שנאמר אשר יאכל, אוכל הנאכל בבת אחת, ושיערו חכמים אין בית הבליעה מחזיק יותר מביצת תרנגולת:
35And anything upon which any of their carcasses of these [animals] fall, will become unclean. [Thus,] an oven or stove shall be demolished; they are unclean, and, they shall be unclean for you. להוְכֹ֠ל אֲשֶׁר־יִפֹּ֨ל מִנִּבְלָתָ֥ם | עָלָיו֘ יִטְמָא֒ תַּנּ֧וּר וְכִירַ֛יִם יֻתָּ֖ץ טְמֵאִ֣ים הֵ֑ם וּטְמֵאִ֖ים יִֽהְי֥וּ לָכֶֽם:
oven or stove: They are movable objects, made of earthenware, and they have a hollow inside [i.e., an inner space]; and one places the pot over the opening of the cavity. Both have their openings on the top [rather than on the side. See Shab. 38b.] תנור וכירים: כלים המטלטלין הם, והם של חרס ויש להן תוך, ושופת את הקדרה על נקב החלל ושניהם פיהם למעלה:
shall be demolished: Because an earthenware vessel cannot be purified by immersion [in a mikvah]. יתץ: שאין לכלי חרס טהרה בטבילה:
and they shall be unclean for you: Lest you say, “I am commanded to demolish them,” Scripture says, “they shall be unclean for you” [meaning that] if you wish to keep them in their unclean state, you are permitted [to do so]. — [Torath Kohanim 11:142] וטמאים יהיו לכם: שלא תאמר מצווה אני לנותצם, תלמוד לומר וטמאים יהיו לכם, אם רצה לקיימן בטומאתן רשאי:
36But a spring or a cistern, a gathering of water remains clean. However, one who touches their carcass shall become unclean. לואַ֣ךְ מַעְיָ֥ן וּב֛וֹר מִקְוֵה־מַ֖יִם יִֽהְיֶ֣ה טָה֑וֹר וְנֹגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָֽא:
But a spring or a cistern, a gathering of water: which are attached to the ground, do not contract uncleanness. We also learn from the phrase יִהְיֶה טָהוֹר [lit., “he will be clean”] that anyone who immerses in these [collections of water] “will become clean” from his uncleanness. — [see Pes. 16a] אך מעין ובור מקוה מים: המחוברים לקרקע, אין מקבלין טומאה. ועוד יש לך ללמוד יהיה טהור הטובל בהם מטומאתו:
However, one who touches their carcass shall become unclean: If someone touches the uncleanness [of their carcasses] even while he is inside a spring or a cistern, he becomes unclean. Lest you say, [It can be derived from a] kal vachomer : “If [these collections of water] purify defiled [people] from their uncleanness, how much more so should they prevent a clean [person standing inside them] from becoming defiled!” Therefore, [Scripture] says, “ one who touches their carcass shall become unclean.” - [Torath Kohanim 11:146] ונוגע בנבלתם יטמא: אפילו הוא בתוך מעין ובור ונוגע בנבלתם יטמא, שלא תאמר קל וחומר אם מטהר את הטמאים מטומאתם, קל וחומר שיציל את הטהור מליטמא, לכך נאמר ונוגע בנבלתם יטמא:
37And if of their carcass falls upon any sowing seed which is to be sown, it remains clean. לזוְכִ֤י יִפֹּל֙ מִנִּבְלָתָ֔ם עַל־כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ טָה֖וֹר הֽוּא:
a sowing seed which is to be sown: [This refers to] the sowing of [various] kinds of seeds (זֵרוּעַ). [The word] זֵרוּעַ [lit., “something which is planted,”] is a noun, as in the verse, “and let them give us some pulse (הַזֵּרֹעִים) ” (Dan. 1:12). זרע זרוע: זריעה של מיני זרעונין. זרוע שם דבר הוא, כמו (דניאל א יב) ויתנו לנו מן הזרועים:
it remains clean: Scripture teaches you that it is not predisposed and prepared to be regarded as “food [fit] to receive uncleanness” until water has come upon it. טהור הוא: למדך הכתוב שלא הוכשר ונתקן לקרות אוכל לקבל טומאה, עד שיבואו עליו מים:
38But if water is put upon seeds, and any of their carcass falls on them, they are unclean for you. לחוְכִ֤י יֻתַּן־מַ֨יִם֙ עַל־זֶ֔רַע וְנָפַ֥ל מִנִּבְלָתָ֖ם עָלָ֑יו טָמֵ֥א ה֖וּא לָכֶֽם:
But if water is put upon seeds: after they have been detached [from the ground]. For if you say that [produce] attached [to the ground] can become predisposed [to receive uncleanness], then there would be no seed that would remain unprepared [to receive uncleanness, since all plants are watered]. — [Chul. 118b] וכי יתן מים על זרע: לאחר שנתלש, שאם תאמר יש הכשר במחובר, אין לך זרע שלא הוכשר:
water…upon seeds: [The law applies] both to water and to other beverages, whether they fell on the seed or the seed fell into them. All this is expounded on in Torath Kohanim (11:151, 152). מים על זרע: בין מים בין שאר משקין, בין נפלו הם על הזרע, בין הזרע נפל לתוכן, הכל נדרש בתורת כהנים:
and any of their carcass falls on them: even if they have dried, for the Torah was particular only it should be regarded as “food,” then as soon as it has become predisposed to contract uncleanness once [by becoming wet], this predisposition can never be removed from it. ונפל מנבלתם עליו: אף משנגב מן המים, שלא הקפידה תורה אלא להיות עליו שם אוכל, ומשירד עליו הכשר קבלת טומאה פעם אחת, שוב אינו נעקר הימנו:
39If an animal that you [normally] eat, dies, one who touches its carcass shall be unclean until evening. לטוְכִ֤י יָמוּת֙ מִן־הַבְּהֵמָ֔ה אֲשֶׁר־הִ֥יא לָכֶ֖ם לְאָכְלָ֑ה הַנֹּגֵ֥עַ בְּנִבְלָתָ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב:
[one who touches] its carcass: [but] not its bones or its sinews, nor its horns, hooves or hide [unless they are attached to the carcass]. — [Torath Kohanim 11:159] בנבלתה: ולא בעצמות וגידים ולא בקרנים וטלפים ולא בעור:
40And one who eats of its carcass shall immerse his garments, and he shall be unclean until evening. And one who carries its carcass shall immerse his garments, and he shall be unclean until evening. מוְהָֽאֹכֵל֙ מִנִּבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָ֑רֶב וְהַנֹּשֵׂא֙ אֶת־נִבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָֽרֶב:
And one who carries its carcass: טֻמְאַת מַשָּׂא [uncleanness resulting from lifting up an unclean item, even without touching it, e.g., by lifting it up with a stick,] is more stringent than טֻמְאַת מַגָּע [uncleanness resulting from touching an unclean item], for one who lifts [a carcass, in addition to becoming unclean himself, also] defiles his garments, but one who [merely] touches it does not defile his garments, for regarding him it does not say, “he shall immerse his garments.” והנשא את נבלתה: חמורה טומאת משא מטומאת מגע, שהנושא מטמא בגדים, והנוגע אין בגדיו טמאין, שלא נאמר בו יכבס בגדיו:
And one who eats of its carcass: One might think that his eating renders him unclean. However, when [Scripture] says, regarding the carcass of a clean bird, “He shall not eat carrion or one stricken by a fatal disease or injury, to be defiled through it” (Lev. 22:8), [the seemingly superfluous word] בָהּ [“through it,” is explained as follows]: One defiles his garments “through it,” [i.e.,] through eating it, but the carcass of an animal does not defile if one eats it without lifting it up. For example, if someone else forced it down his pharynx. If so, why does it say, “And one who eats [of its carcass]”? To specify the [minimum] volume [needed to render someone unclean] through his touching or lifting up [an unclean carcass], namely, the volume that one [normally] eats [at a time], namely, the size of an olive," [half the volume of a hen’s egg] (Torath Kohanim 11:16). [One should note that, for food to defile other items, it must have a minimum volume possibly edible at one time, namely, equal to that of a hen’s egg. See Rashi on Lev. 11:34]. והאכל מנבלתה: יכול תטמאנו אכילתו, כשהוא אומר בנבלת עוף טהור (ויקרא כב ח) נבלה וטרפה לא יאכל לטמאה בה, אותה מטמאה בגדים באכילתה, ואין נבלת בהמה מטמאה בגדים באכילתה בלא משא, כגון אם תחבה לו חבירו בבית הבליעה, אם כן מה תלמוד לומר האוכל, ליתן שיעור לנושא ולנוגע כדי אכילה והוא כזית:
and he shall be unclean until evening: Even though he has already immersed himself, he requires sunset [in order to be completely clean]. וטמא עד הערב: אף על פי שטבל צריך הערב שמש:
41And any creeping creature that creeps on the ground is an abomination; it shall not be eaten. מאוְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ שֶׁ֥קֶץ ה֖וּא לֹ֥א יֵֽאָכֵֽל:
that creeps on the ground: This comes to exclude mites founds in chickpeas and in beans, and the pea-beetles found in lentils, since they did not creep on the ground but within the food [which was already detached from the ground]. However, when they exit into the air and creep, they become prohibited [because they fall into the category of שֶׁרֶץ, those that “creep on the ground”]. — [Torath Kohanim 11:161] השרץ על הארץ: להוציא את היתושין שבכליסין ושבפולין ואת הזיזין שבעדשים, שהרי לא שרצו על הארץ אלא בתוך האוכל, אבל משיצאו לאויר ושרצו הרי נאסרו:
it shall not be eaten: [This phrase comes] to render guilty someone who feeds a person [with the flesh of a creeping animal] just as if he would have eaten it [himself] (Torath Kohanim 11:162). A שֶׁרֶץ means a low, short-legged creature, which appears [in its motion] only as if slithering and moving. לא יאכל: לחייב על המאכיל כאוכל. ואין קרוי שרץ אלא דבר נמוך קצר רגלים, שאינו נראה אלא כרוחש ונד:
42Any [creature] that goes on its belly, and any [creature] that walks on four [legs] to any [creature] that has many legs, among all creeping creatures that creep on the ground, you shall not eat, for they are an abomination. מבכֹּל֩ הוֹלֵ֨ךְ עַל־גָּח֜וֹן וְכֹ֣ל | הוֹלֵ֣ךְ עַל־אַרְבַּ֗ע עַ֚ד כָּל־מַרְבֵּ֣ה רַגְלַ֔יִם לְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ לֹ֥א תֹֽאכְל֖וּם כִּי־שֶׁ֥קֶץ הֵֽם:
that goes on its belly: This is the snake (Torath Kohanim 11:163). The word גָּחוֹן denotes “bending low” [and it is used to describe the snake] because it moves while bent a prostrated posture, prostrated on its belly. הולך על גחון: זה נחש, ולשון גחון שחייה, שהולך שח ונופל על מעיו:
Any [creature] that goes: [This comes] to include earthworms and what resembles those that resemble them [i.e., that have tiny legs, but nevertheless slither like a worm on their bellies]. — [Torath Kohanim 11:163] כל הולך: להביא השלשולין ואת הדומה לדומה:
that walks on four [legs]: This [refers to] a scorpion. — [Torath Kohanim 11:163] הולך על ארבע: זה עקרב:
any [creature]: [This word comes] to include the beetle, called escarbot in French, and what resembles those that resemble them. — [Torath Kohanim 11:163] כל: להביא את החפושית אישקרבו"ט בלע"ז [חיפושית] ואת הדומה לדומה:
any [creature] that has many legs: This is the centipede, a creature with legs from its head to its tail, on either side, called centipede [in French]. — [Torath Kohanim 11:163] מרבה רגלים: זה נדל שרץ שיש לו רגלים מראשו ועד זנבו לכאן ולכאן, וקורין ציינפיי"ש [נדל]:
43You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. מגאַל־תְּשַׁקְּצוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֑ץ וְלֹ֤א תִטַּמְּאוּ֙ בָּהֶ֔ם וְנִטְמֵתֶ֖ם בָּֽם:
You shall not make [yourselves] abominable: By eating them, for it says: נַפְשֹׁתֵיכֶם, “your souls” [lit., “Do not make your souls abominable”], and merely touching [an unclean item] does not cause “abomination of the soul” [whereas eating it does. See Me’ilah 16b, Rashi there]; similarly, “and you shall not defile yourselves” [means] by eating them. אל תשקצו: באכילתן, שהרי כתיב נפשותיכם, ואין שיקוץ נפש במגע, וכן ולא תטמאו באכילתן:
that you should become unclean through them: [God says:] “If you defile yourselves through these [creatures] on earth, I too will defile you in the world to come and in the heavenly academy.” - [Yoma 39a] ונטמתם בם: אם אתם מטמאין בהם בארץ אף אני מטמא אתכם בעולם הבא ובישיבת מעלה:
44For I am the Lord your God, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. מדכִּ֣י אֲנִ֣י יְהֹוָה֘ אֱלֹֽהֵיכֶם֒ וְהִתְקַדִּשְׁתֶּם֙ וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָ֑נִי וְלֹ֤א תְטַמְּאוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ:
For I am the Lord your God: Just as I am holy, for I am the Lord your God, so too, you shall make yourselves holy, [i.e.,] sanctify yourselves below [on earth]. — [Torath Kohanim 11:168] כי אני ה' אלהיכם: כשם שאני קדוש שאני ה' אלהיכם, כך והתקדשתם קדשו עצמכם למטה:
and be holy: before Me, for I will make you holy above and in the world to come. — [Yoma 39a] והייתם קדשים: לפי שאני אקדש אתכם למעלה ובעולם הבא:
and you shall not defile yourselves: [This prohibition is written to make a transgressor guilty of] transgressing many negative commandments. And for [the transgression of] each negative commandment, [the perpetrator receives] lashes. This is what [the Sages said in the Talmud (Mak. 16): “If one eats a פּוּטִיתָא [a small unclean aquatic creature], one receives four series of lashes [i.e., four separate series of lashes for the four negative commandments transgressed by eating that one creature]; if one eats an ant, one receives five series of lashes; if one eats a hornet, [he receives] six series of lashes” (Mak. 16b). ולא תטמאו וגו': לעבור עליהם בלאוין הרבה. וכל לאו מלקות, וזהו שאמרו בתלמוד [מכות טז] אכל פוטיתא לוקה ארבע, נמלה לוקה חמש, צרעה לוקה שש:
45For I am the Lord Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy. מהכִּ֣י | אֲנִ֣י יְהֹוָ֗ה הַמַּֽעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְיֹ֥ת לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי:
For I am the Lord Who has brought you up: On the condition that you accept My commandments, I have brought you up [out of Egypt] (Torath Kohanim 11:170). Another explanation of “For I am the Lord Who has brought you up” : Everywhere [Scripture] says, “Who has brought [you] out(הוֹצֵאתִי) [of the land of Egypt],” while here it says, “Who has brought [you] up (הַמַּעֲלֶה).” [What is the meaning of the unusual expression here of bringing up?] the school of Rabbi Ishmael taught: [God says,] “If I had brought up Israel from Egypt only so that they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them, and this is an exaltation for them.” This, then, explains [the use of] the expression הַמַּעֲלֶה - [B.M. 61b] כי אני ה' המעלה אתכם: על מנת שתקבלו מצותי העליתי אתכם. דבר אחר כי אני ה' המעלה אתכם, בכולן כתיב והוצאתי, וכאן כתיב המעלה, תנא דבי רבי ישמעאל אלמלי לא העליתי את ישראל ממצרים אלא בשביל שאין מטמאין בשרצים כשאר אומות, דיים, ומעליותא היא גבייהו, זהו לשון מעלה:
46This is the law regarding animals, birds, all living creatures that move in water and all creatures that creep on the ground, מוזֹ֣את תּוֹרַ֤ת הַבְּהֵמָה֙ וְהָע֔וֹף וְכֹל֙ נֶ֣פֶשׁ הַֽחַיָּ֔ה הָֽרֹמֶ֖שֶׂת בַּמָּ֑יִם וּלְכָל־נֶ֖פֶשׁ הַשֹּׁרֶ֥צֶת עַל־הָאָֽרֶץ:
47to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten. מזלְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַנֶּֽאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵֽאָכֵֽל:
to distinguish: Not only must you learn [these laws concerning prohibited creatures in order to know the laws for the sake of knowing Torah], but also you shall know and recognize [these creatures], and be proficient [in identifying] them. להבדיל: לא בלבד השונה, אלא שתהא יודע ומכיר ובקי בהן:
between the unclean and the clean: But is it necessary [for Scripture] to state [that we should know] the difference between [kosher and non-kosher animals such as] a donkey and a cow, when these [differences] have already been explained? Rather, [what is meant here, is to distinguish] between what is unclean because of you and what is clean because of you, namely between [an animal] whose trachea was slaughtered halfway through [which is considered “unclean” and may not be eaten], and [an animal] who had most of its trachea slaughtered, [rendering the animal “clean” and it may be eaten]. — [Torath Kohanim 11:173:7] בין הטמא ובין הטהר: צריך לומר בין חמור לפרה והלא כבר מפורשים הם, אלא בין טמאה לך לטהורה לך, בין נשחט חציו של קנה לנשחט רובו:
and between the animal that may be eaten: Does [Scripture] have to tell us [that one must be able to distinguish] between a deer and a wild donkey? Are they not already delineated? Rather, [to distinguish] between [an animal] in which signs of a treifah have developed, and it is nevertheless kosher [such as an animal whose injury does not render it treifah], and an animal in which signs of a treifah have developed, and it is not kosher. - [Torath Kohanim 11:173:8] ובין החיה הנאכלת: צריך לומר בין צבי לערוד, והלא כבר מפורשים הם, אלא בין שנולדו בה סימני טרפה כשרה, לנולדו בה סימני טרפה פסולה:
Tehillim: Chapters 140 - 144
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• English text
Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
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Leviticus Chapter 11
33But any earthenware vessel, into whose interior any of them falls, whatever is inside it shall become unclean, and you shall break [the vessel] itself. לגוְכָ֨ל־כְּלִי־חֶ֔רֶשׂ אֲשֶׁר־יִפֹּ֥ל מֵהֶ֖ם אֶל־תּוֹכ֑וֹ כֹּ֣ל אֲשֶׁ֧ר בְּתוֹכ֛וֹ יִטְמָ֖א וְאֹת֥וֹ תִשְׁבֹּֽרוּ:
into whose interior: An earthenware vessel becomes unclean only through [the defiling item entering] its inner space [even if it does not touch the vessel wall. If it touches the outer wall, however, the vessel does not become unclean]. — [Chul. 24b] אל תוכו: אין כלי חרס מיטמא אלא מאוירו:
whatever is inside it becomes unclean: The vessel in turn defiles whatever is in its inner space (other editions: in its interior). כל אשר בתוכו יטמא: הכלי חוזר ומטמא מה שבאוירו:
and you shall break [the vessel] itself: This teaches us that it [an earthenware vessel] cannot be purified in a mikvah. [Consequently, if you wish to use it, you must break it so that it cannot be used for its original use.]- [Torath Kohanim 11:132] ואתו תשבורו: למד שאין לו טהרה במקוה:
34Of any food that is [usually] eaten, upon which water comes will become unclean, and any beverage that is [usually] drunk, which is in any vessel, shall become unclean. לדמִכָּל־הָאֹ֜כֶל אֲשֶׁ֣ר יֵֽאָכֵ֗ל אֲשֶׁ֨ר יָב֥וֹא עָלָ֛יו מַ֖יִם יִטְמָ֑א וְכָל־מַשְׁקֶה֙ אֲשֶׁ֣ר יִשָּׁתֶ֔ה בְּכָל־כְּלִ֖י יִטְמָֽא:
Of any food that is [usually] eaten: This refers back to the preceding verse, [as if to say]: whatever is inside it shall become unclean… of any food that is [usually] eaten, upon which water comes-if it is inside an unclean earthenware vessel-will become unclean. Likewise, any liquid that is [usually] drunk, in any vessel, meaning that it is in the inner space of an unclean earthenware vessel, will become unclean. From here we learn many things. We learn that food becomes predisposed and prepared to contract uncleanness only if water had, at one time, come upon it. And once water has come upon it, the food can contract uncleanness forever, even if it is dry. Wine, oil, and whatever is called a beverage (מַשְׁקֶה) predisposes seeds to receive uncleanness, just as water [does] (Torath Kohanim 11:135). [The liquids that fall under the category of מַשְׁקֶה are: water, dew, oil, wine, milk, blood, and bee-honey.] For our verse [here] is to be expounded as follows: “upon which water comes will become unclean, or any beverage that is [usually] drunk, which is in any vessel, it shall become unclean.” [I.e.] the food [will become unclean]. Our rabbis also learned from this verse that an item with a secondary degree of uncleanness does not defile vessels, for we learned (Shab. 138b): One might think that all vessels would become defiled [when they enter] the inner space of an [unclean] earthenware vessel; Scripture, therefore, says (verses 33-34): כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא [lit., “anything inside it becomes unclean]… מִכָּל הָאֹכֶל [lit., of any food]”; i.e., food and liquid are defiled by the inner space of an [unclean] earthenware vessel, but [other] vessels do not become defiled by the inner space of an [unclean] earthenware vessel. Because a שֶׁרֶץ is a primary source of uncleanness (אָב הַטֻּמְאָה), and the vessel that becomes defiled by it is a secondary source of uncleanness (וְלָד הַטֻּמְאָה). Consequently, it does not in turn defile [other] vessels contained within it. We also learned [from this verse] that if a שֶׁרֶץ fell into the inner space of an [earthenware] oven that contained bread, and the שֶׁרֶץ did not touch the bread, the oven becomes [defiled with] first degree [uncleanness], while the bread is [defiled with] second degree [uncleanness. In this case,] we do not say that the oven is perceived as though it were “filled with uncleanness,” so that the bread contained within becomes [defiled as well with] first degree [uncleanness], for if we were to say so, no vessel would be excluded from becoming defiled by the inner space of an earthenware vessel since uncleanness itself has directly touched the surface of this second vessel (Shab. 138b). We also learned [from this verse] about the contact of water [with food]-that this predisposes seeds [to receive uncleanness] only if the water wetted the seeds after they had been detached from the earth. For, if one were to say that they become predisposed [to contract uncleanness] while still attached [to the ground], there is [no food produce] upon which no water has come [at one time or another]. In that case, why would [Scripture] tell us: “upon which water comes”? [It must therefore mean: after it has been detached from the earth] (Torath Kohanim 11:150). We also learned [from this verse] that [unclean] food will defile other items only if the food has a [minimum] volume equal to a [hen’s] egg, as it is said, “[Any food] that is [usually] eaten,” meaning: [the amount of] food that can be eaten at one time. And our Sages estimated that the pharynx cannot hold more than [the volume of] a hen’s egg" (Yoma 80a). מכל האכל אשר יאכל: מוסב על מקרא העליון, כל אשר בתוכו יטמא, מכל האוכל אשר יאכל אשר יבא עליו מים והוא בתוך כלי חרס הטמא, יטמא. וכן כל משקה אשר ישתה בכל כלי, והוא בתוך כלי חרס הטמא, יטמא. למדנו מכאן דברים הרבה למדנו שאין אוכל מוכשר ומתוקן לקבל טומאה עד שיבאו עליו מים פעם אחת, ומשבאו עליו מים פעם אחת מקבל טומאה לעולם ואפילו נגוב. והיין והשמן וכל הנקרא משקה מכשיר זרעים לטומאה כמים. שכך יש לדרוש המקרא אשר יבא עליו מים או כל משקה אשר ישתה בכל כלי יטמא האוכל. ועוד למדו רבותינו מכאן, שאין ולד הטומאה מטמא כלים, שכך שנינו יכול יהיו כל הכלים מיטמאין מאויר כלי חרס, תלמוד לומר כל אשר בתוכו יטמא מכל האוכל, אוכל מיטמא מאויר כלי חרס, ואין כל הכלים מיטמאין מאויר כלי חרס, לפי שהשרץ אב הטומאה והכלי, שנטמא ממנו, ולד הטומאה, לפיכך אינו חוזר ומטמא כלים שבתוכו. ולמדנו עוד, שהשרץ שנפל לאויר תנור והפת בתוכו, ולא נגע השרץ בפת, התנור ראשון והפת שנייה. ולא נאמר רואין את התנור כאלו מלא טומאה ותהא הפת תחלה, שאם אתה אומר כן לא נתמעטו כל הכלים מלהטמא מאויר כלי חרס, שהרי טומאה עצמה נגעה בהן מגבן. ולמדנו עוד על ביאת מים, שאינה מכשרת זרעים אלא אם כן נפלו עליהן משנתלשו, שאם אתה אומר מקבלין הכשר במחובר, אין לך שלא באו עליו מים, ומהו אומר אשר יבוא עליו מים, משנתלשו. ולמדנו עוד שאין אוכל מטמא אחרים אלא אם כן יש בו כביצה, שנאמר אשר יאכל, אוכל הנאכל בבת אחת, ושיערו חכמים אין בית הבליעה מחזיק יותר מביצת תרנגולת:
35And anything upon which any of their carcasses of these [animals] fall, will become unclean. [Thus,] an oven or stove shall be demolished; they are unclean, and, they shall be unclean for you. להוְכֹ֠ל אֲשֶׁר־יִפֹּ֨ל מִנִּבְלָתָ֥ם | עָלָיו֘ יִטְמָא֒ תַּנּ֧וּר וְכִירַ֛יִם יֻתָּ֖ץ טְמֵאִ֣ים הֵ֑ם וּטְמֵאִ֖ים יִֽהְי֥וּ לָכֶֽם:
oven or stove: They are movable objects, made of earthenware, and they have a hollow inside [i.e., an inner space]; and one places the pot over the opening of the cavity. Both have their openings on the top [rather than on the side. See Shab. 38b.] תנור וכירים: כלים המטלטלין הם, והם של חרס ויש להן תוך, ושופת את הקדרה על נקב החלל ושניהם פיהם למעלה:
shall be demolished: Because an earthenware vessel cannot be purified by immersion [in a mikvah]. יתץ: שאין לכלי חרס טהרה בטבילה:
and they shall be unclean for you: Lest you say, “I am commanded to demolish them,” Scripture says, “they shall be unclean for you” [meaning that] if you wish to keep them in their unclean state, you are permitted [to do so]. — [Torath Kohanim 11:142] וטמאים יהיו לכם: שלא תאמר מצווה אני לנותצם, תלמוד לומר וטמאים יהיו לכם, אם רצה לקיימן בטומאתן רשאי:
36But a spring or a cistern, a gathering of water remains clean. However, one who touches their carcass shall become unclean. לואַ֣ךְ מַעְיָ֥ן וּב֛וֹר מִקְוֵה־מַ֖יִם יִֽהְיֶ֣ה טָה֑וֹר וְנֹגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָֽא:
But a spring or a cistern, a gathering of water: which are attached to the ground, do not contract uncleanness. We also learn from the phrase יִהְיֶה טָהוֹר [lit., “he will be clean”] that anyone who immerses in these [collections of water] “will become clean” from his uncleanness. — [see Pes. 16a] אך מעין ובור מקוה מים: המחוברים לקרקע, אין מקבלין טומאה. ועוד יש לך ללמוד יהיה טהור הטובל בהם מטומאתו:
However, one who touches their carcass shall become unclean: If someone touches the uncleanness [of their carcasses] even while he is inside a spring or a cistern, he becomes unclean. Lest you say, [It can be derived from a] kal vachomer : “If [these collections of water] purify defiled [people] from their uncleanness, how much more so should they prevent a clean [person standing inside them] from becoming defiled!” Therefore, [Scripture] says, “ one who touches their carcass shall become unclean.” - [Torath Kohanim 11:146] ונוגע בנבלתם יטמא: אפילו הוא בתוך מעין ובור ונוגע בנבלתם יטמא, שלא תאמר קל וחומר אם מטהר את הטמאים מטומאתם, קל וחומר שיציל את הטהור מליטמא, לכך נאמר ונוגע בנבלתם יטמא:
37And if of their carcass falls upon any sowing seed which is to be sown, it remains clean. לזוְכִ֤י יִפֹּל֙ מִנִּבְלָתָ֔ם עַל־כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ טָה֖וֹר הֽוּא:
a sowing seed which is to be sown: [This refers to] the sowing of [various] kinds of seeds (זֵרוּעַ). [The word] זֵרוּעַ [lit., “something which is planted,”] is a noun, as in the verse, “and let them give us some pulse (הַזֵּרֹעִים) ” (Dan. 1:12). זרע זרוע: זריעה של מיני זרעונין. זרוע שם דבר הוא, כמו (דניאל א יב) ויתנו לנו מן הזרועים:
it remains clean: Scripture teaches you that it is not predisposed and prepared to be regarded as “food [fit] to receive uncleanness” until water has come upon it. טהור הוא: למדך הכתוב שלא הוכשר ונתקן לקרות אוכל לקבל טומאה, עד שיבואו עליו מים:
38But if water is put upon seeds, and any of their carcass falls on them, they are unclean for you. לחוְכִ֤י יֻתַּן־מַ֨יִם֙ עַל־זֶ֔רַע וְנָפַ֥ל מִנִּבְלָתָ֖ם עָלָ֑יו טָמֵ֥א ה֖וּא לָכֶֽם:
But if water is put upon seeds: after they have been detached [from the ground]. For if you say that [produce] attached [to the ground] can become predisposed [to receive uncleanness], then there would be no seed that would remain unprepared [to receive uncleanness, since all plants are watered]. — [Chul. 118b] וכי יתן מים על זרע: לאחר שנתלש, שאם תאמר יש הכשר במחובר, אין לך זרע שלא הוכשר:
water…upon seeds: [The law applies] both to water and to other beverages, whether they fell on the seed or the seed fell into them. All this is expounded on in Torath Kohanim (11:151, 152). מים על זרע: בין מים בין שאר משקין, בין נפלו הם על הזרע, בין הזרע נפל לתוכן, הכל נדרש בתורת כהנים:
and any of their carcass falls on them: even if they have dried, for the Torah was particular only it should be regarded as “food,” then as soon as it has become predisposed to contract uncleanness once [by becoming wet], this predisposition can never be removed from it. ונפל מנבלתם עליו: אף משנגב מן המים, שלא הקפידה תורה אלא להיות עליו שם אוכל, ומשירד עליו הכשר קבלת טומאה פעם אחת, שוב אינו נעקר הימנו:
39If an animal that you [normally] eat, dies, one who touches its carcass shall be unclean until evening. לטוְכִ֤י יָמוּת֙ מִן־הַבְּהֵמָ֔ה אֲשֶׁר־הִ֥יא לָכֶ֖ם לְאָכְלָ֑ה הַנֹּגֵ֥עַ בְּנִבְלָתָ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב:
[one who touches] its carcass: [but] not its bones or its sinews, nor its horns, hooves or hide [unless they are attached to the carcass]. — [Torath Kohanim 11:159] בנבלתה: ולא בעצמות וגידים ולא בקרנים וטלפים ולא בעור:
40And one who eats of its carcass shall immerse his garments, and he shall be unclean until evening. And one who carries its carcass shall immerse his garments, and he shall be unclean until evening. מוְהָֽאֹכֵל֙ מִנִּבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָ֑רֶב וְהַנֹּשֵׂא֙ אֶת־נִבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָֽרֶב:
And one who carries its carcass: טֻמְאַת מַשָּׂא [uncleanness resulting from lifting up an unclean item, even without touching it, e.g., by lifting it up with a stick,] is more stringent than טֻמְאַת מַגָּע [uncleanness resulting from touching an unclean item], for one who lifts [a carcass, in addition to becoming unclean himself, also] defiles his garments, but one who [merely] touches it does not defile his garments, for regarding him it does not say, “he shall immerse his garments.” והנשא את נבלתה: חמורה טומאת משא מטומאת מגע, שהנושא מטמא בגדים, והנוגע אין בגדיו טמאין, שלא נאמר בו יכבס בגדיו:
And one who eats of its carcass: One might think that his eating renders him unclean. However, when [Scripture] says, regarding the carcass of a clean bird, “He shall not eat carrion or one stricken by a fatal disease or injury, to be defiled through it” (Lev. 22:8), [the seemingly superfluous word] בָהּ [“through it,” is explained as follows]: One defiles his garments “through it,” [i.e.,] through eating it, but the carcass of an animal does not defile if one eats it without lifting it up. For example, if someone else forced it down his pharynx. If so, why does it say, “And one who eats [of its carcass]”? To specify the [minimum] volume [needed to render someone unclean] through his touching or lifting up [an unclean carcass], namely, the volume that one [normally] eats [at a time], namely, the size of an olive," [half the volume of a hen’s egg] (Torath Kohanim 11:16). [One should note that, for food to defile other items, it must have a minimum volume possibly edible at one time, namely, equal to that of a hen’s egg. See Rashi on Lev. 11:34]. והאכל מנבלתה: יכול תטמאנו אכילתו, כשהוא אומר בנבלת עוף טהור (ויקרא כב ח) נבלה וטרפה לא יאכל לטמאה בה, אותה מטמאה בגדים באכילתה, ואין נבלת בהמה מטמאה בגדים באכילתה בלא משא, כגון אם תחבה לו חבירו בבית הבליעה, אם כן מה תלמוד לומר האוכל, ליתן שיעור לנושא ולנוגע כדי אכילה והוא כזית:
and he shall be unclean until evening: Even though he has already immersed himself, he requires sunset [in order to be completely clean]. וטמא עד הערב: אף על פי שטבל צריך הערב שמש:
41And any creeping creature that creeps on the ground is an abomination; it shall not be eaten. מאוְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ שֶׁ֥קֶץ ה֖וּא לֹ֥א יֵֽאָכֵֽל:
that creeps on the ground: This comes to exclude mites founds in chickpeas and in beans, and the pea-beetles found in lentils, since they did not creep on the ground but within the food [which was already detached from the ground]. However, when they exit into the air and creep, they become prohibited [because they fall into the category of שֶׁרֶץ, those that “creep on the ground”]. — [Torath Kohanim 11:161] השרץ על הארץ: להוציא את היתושין שבכליסין ושבפולין ואת הזיזין שבעדשים, שהרי לא שרצו על הארץ אלא בתוך האוכל, אבל משיצאו לאויר ושרצו הרי נאסרו:
it shall not be eaten: [This phrase comes] to render guilty someone who feeds a person [with the flesh of a creeping animal] just as if he would have eaten it [himself] (Torath Kohanim 11:162). A שֶׁרֶץ means a low, short-legged creature, which appears [in its motion] only as if slithering and moving. לא יאכל: לחייב על המאכיל כאוכל. ואין קרוי שרץ אלא דבר נמוך קצר רגלים, שאינו נראה אלא כרוחש ונד:
42Any [creature] that goes on its belly, and any [creature] that walks on four [legs] to any [creature] that has many legs, among all creeping creatures that creep on the ground, you shall not eat, for they are an abomination. מבכֹּל֩ הוֹלֵ֨ךְ עַל־גָּח֜וֹן וְכֹ֣ל | הוֹלֵ֣ךְ עַל־אַרְבַּ֗ע עַ֚ד כָּל־מַרְבֵּ֣ה רַגְלַ֔יִם לְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ לֹ֥א תֹֽאכְל֖וּם כִּי־שֶׁ֥קֶץ הֵֽם:
that goes on its belly: This is the snake (Torath Kohanim 11:163). The word גָּחוֹן denotes “bending low” [and it is used to describe the snake] because it moves while bent a prostrated posture, prostrated on its belly. הולך על גחון: זה נחש, ולשון גחון שחייה, שהולך שח ונופל על מעיו:
Any [creature] that goes: [This comes] to include earthworms and what resembles those that resemble them [i.e., that have tiny legs, but nevertheless slither like a worm on their bellies]. — [Torath Kohanim 11:163] כל הולך: להביא השלשולין ואת הדומה לדומה:
that walks on four [legs]: This [refers to] a scorpion. — [Torath Kohanim 11:163] הולך על ארבע: זה עקרב:
any [creature]: [This word comes] to include the beetle, called escarbot in French, and what resembles those that resemble them. — [Torath Kohanim 11:163] כל: להביא את החפושית אישקרבו"ט בלע"ז [חיפושית] ואת הדומה לדומה:
any [creature] that has many legs: This is the centipede, a creature with legs from its head to its tail, on either side, called centipede [in French]. — [Torath Kohanim 11:163] מרבה רגלים: זה נדל שרץ שיש לו רגלים מראשו ועד זנבו לכאן ולכאן, וקורין ציינפיי"ש [נדל]:
43You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them. מגאַל־תְּשַׁקְּצוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֑ץ וְלֹ֤א תִטַּמְּאוּ֙ בָּהֶ֔ם וְנִטְמֵתֶ֖ם בָּֽם:
You shall not make [yourselves] abominable: By eating them, for it says: נַפְשֹׁתֵיכֶם, “your souls” [lit., “Do not make your souls abominable”], and merely touching [an unclean item] does not cause “abomination of the soul” [whereas eating it does. See Me’ilah 16b, Rashi there]; similarly, “and you shall not defile yourselves” [means] by eating them. אל תשקצו: באכילתן, שהרי כתיב נפשותיכם, ואין שיקוץ נפש במגע, וכן ולא תטמאו באכילתן:
that you should become unclean through them: [God says:] “If you defile yourselves through these [creatures] on earth, I too will defile you in the world to come and in the heavenly academy.” - [Yoma 39a] ונטמתם בם: אם אתם מטמאין בהם בארץ אף אני מטמא אתכם בעולם הבא ובישיבת מעלה:
44For I am the Lord your God, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground. מדכִּ֣י אֲנִ֣י יְהֹוָה֘ אֱלֹֽהֵיכֶם֒ וְהִתְקַדִּשְׁתֶּם֙ וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָ֑נִי וְלֹ֤א תְטַמְּאוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ:
For I am the Lord your God: Just as I am holy, for I am the Lord your God, so too, you shall make yourselves holy, [i.e.,] sanctify yourselves below [on earth]. — [Torath Kohanim 11:168] כי אני ה' אלהיכם: כשם שאני קדוש שאני ה' אלהיכם, כך והתקדשתם קדשו עצמכם למטה:
and be holy: before Me, for I will make you holy above and in the world to come. — [Yoma 39a] והייתם קדשים: לפי שאני אקדש אתכם למעלה ובעולם הבא:
and you shall not defile yourselves: [This prohibition is written to make a transgressor guilty of] transgressing many negative commandments. And for [the transgression of] each negative commandment, [the perpetrator receives] lashes. This is what [the Sages said in the Talmud (Mak. 16): “If one eats a פּוּטִיתָא [a small unclean aquatic creature], one receives four series of lashes [i.e., four separate series of lashes for the four negative commandments transgressed by eating that one creature]; if one eats an ant, one receives five series of lashes; if one eats a hornet, [he receives] six series of lashes” (Mak. 16b). ולא תטמאו וגו': לעבור עליהם בלאוין הרבה. וכל לאו מלקות, וזהו שאמרו בתלמוד [מכות טז] אכל פוטיתא לוקה ארבע, נמלה לוקה חמש, צרעה לוקה שש:
45For I am the Lord Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy. מהכִּ֣י | אֲנִ֣י יְהֹוָ֗ה הַמַּֽעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְיֹ֥ת לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי:
For I am the Lord Who has brought you up: On the condition that you accept My commandments, I have brought you up [out of Egypt] (Torath Kohanim 11:170). Another explanation of “For I am the Lord Who has brought you up” : Everywhere [Scripture] says, “Who has brought [you] out(הוֹצֵאתִי) [of the land of Egypt],” while here it says, “Who has brought [you] up (הַמַּעֲלֶה).” [What is the meaning of the unusual expression here of bringing up?] the school of Rabbi Ishmael taught: [God says,] “If I had brought up Israel from Egypt only so that they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them, and this is an exaltation for them.” This, then, explains [the use of] the expression הַמַּעֲלֶה - [B.M. 61b] כי אני ה' המעלה אתכם: על מנת שתקבלו מצותי העליתי אתכם. דבר אחר כי אני ה' המעלה אתכם, בכולן כתיב והוצאתי, וכאן כתיב המעלה, תנא דבי רבי ישמעאל אלמלי לא העליתי את ישראל ממצרים אלא בשביל שאין מטמאין בשרצים כשאר אומות, דיים, ומעליותא היא גבייהו, זהו לשון מעלה:
46This is the law regarding animals, birds, all living creatures that move in water and all creatures that creep on the ground, מוזֹ֣את תּוֹרַ֤ת הַבְּהֵמָה֙ וְהָע֔וֹף וְכֹל֙ נֶ֣פֶשׁ הַֽחַיָּ֔ה הָֽרֹמֶ֖שֶׂת בַּמָּ֑יִם וּלְכָל־נֶ֖פֶשׁ הַשֹּׁרֶ֥צֶת עַל־הָאָֽרֶץ:
47to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten. מזלְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַנֶּֽאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵֽאָכֵֽל:
to distinguish: Not only must you learn [these laws concerning prohibited creatures in order to know the laws for the sake of knowing Torah], but also you shall know and recognize [these creatures], and be proficient [in identifying] them. להבדיל: לא בלבד השונה, אלא שתהא יודע ומכיר ובקי בהן:
between the unclean and the clean: But is it necessary [for Scripture] to state [that we should know] the difference between [kosher and non-kosher animals such as] a donkey and a cow, when these [differences] have already been explained? Rather, [what is meant here, is to distinguish] between what is unclean because of you and what is clean because of you, namely between [an animal] whose trachea was slaughtered halfway through [which is considered “unclean” and may not be eaten], and [an animal] who had most of its trachea slaughtered, [rendering the animal “clean” and it may be eaten]. — [Torath Kohanim 11:173:7] בין הטמא ובין הטהר: צריך לומר בין חמור לפרה והלא כבר מפורשים הם, אלא בין טמאה לך לטהורה לך, בין נשחט חציו של קנה לנשחט רובו:
and between the animal that may be eaten: Does [Scripture] have to tell us [that one must be able to distinguish] between a deer and a wild donkey? Are they not already delineated? Rather, [to distinguish] between [an animal] in which signs of a treifah have developed, and it is nevertheless kosher [such as an animal whose injury does not render it treifah], and an animal in which signs of a treifah have developed, and it is not kosher. - [Torath Kohanim 11:173:8] ובין החיה הנאכלת: צריך לומר בין צבי לערוד, והלא כבר מפורשים הם, אלא בין שנולדו בה סימני טרפה כשרה, לנולדו בה סימני טרפה פסולה:
Tehillim: Chapters 140 - 144
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Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Tanya: Likutei Amarim, beginning of Chapter 43
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Nissan 29, 5778 · April 14, 2018
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 43
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The Alter Rebbe explained in the previous chapter that every Jew has the ability to attain yirah tata‘ah, the lower level of fear of G‑d. This enables him to perform all the positive commandments and refrain from transgressing all the negative commandments. In the present chapter the Alter Rebbe goes on to explain the two levels of fear of G‑d, yirah tata’ah and yirah ila‘ah, the lower and higher levels of fear respectively.
This distinction clarifies a seeming contradiction. The Mishnah first states:1 “If there is no wisdom, there is no fear [of G‑d].” Wisdom must precede fear. But the Mishnah then goes on to say: “If there is no fear [of G‑d], there is no wisdom.” Fear must precede wisdom!
The explanation is as follows: The Mishnah refers to the two above-mentioned levels of fear. The first statement — “If there is no fear, there is no wisdom” — refers to the lower level of fear, yirah tata‘ah. Without this level of fear, it is impossible to attain wisdom, i.e., the performance of Torah and mitzvot. (This is deemed wisdom, since the ultimate purpose of wisdom is repentance and good deeds.) The second statement — “If there is no wisdom, there is no fear” — refers to the higher level of fear, yirah ila’ah. This level of fear must be preceded by wisdom, i.e., the performance of Torah and mitzvot. Only thus is one able to attain the higher level of fear.
The Alter Rebbe also explains in this chapter that just as there are two general levels of fear of G‑d, there are also two general levels of love of G‑d.
והנה על יראה תתאה זו, שהיא לקיום מצותיו יתברך, בבחינת סור מרע ועשה טוב
Concerning this level of yirah tata‘ah of which it was said in the previous chapter that it is in the province of every Jew, which is [necessary] for the fulfillment of His commandments, in both areas of “Turn away from evil and do good,” i.e., in the performance of the negative and positive commands,
אמרו: אם אין יראה, אין חכמה
it was said, by our Sages, “If there is no fear, there is no wisdom.” If fear of G‑d is lacking, then one cannot properly fulfill the Torah and mitzvot.
ויש בה בחינת קטנות ובחינת גדלות
It (this lower level of fear) comprises a quality of “smallness” and a quality of “greatness”.
The quality of “smallness” describes the fear which is experienced as a result of a Jew’s innate fear of G‑d, and which is merely revealed through meditating upon matters that lead to the fear of G‑d. Since it does not result from contemplating G‑d’s greatness it is deemed “small”. The quality of “greatness” characterizes the fear of G‑d that results from contemplating G‑d’s greatness as it can be discerned from creation.
דהיינו, כשנמשכת בחינת יראה זו מההתבוננות בגדולת ה׳
This means i.e., fear has the quality of “greatness” when this category of the lower level of fear is a result of contemplation on the greatness of G‑d as it is perceived through His providing life to creation —
דאיהו ממלא כל עלמין
that He fills all worlds,
G‑d provides all worlds with vitality by vesting Himself in them. This life-force is attuned to the innate spirituality of the particular world or created being in which it is vested; the higher the world or created being, the loftier its life-force.
ומהאר׳ לרקיע מהלך ת״ק שנה וכו׳, ובין רקיע לרקיע כו׳
and2 from the earth to the heavens is a distance of 500 years,... and the distance from one heaven to the next... is also a journey of 500 years,
רגלי החיות כנגד כולן וכו׳
[and] “the feet i.e., the lowest level of the angels called chayyot measure up to them all...”
The lowest level of the chayyot transcends all the other levels.
וכן השתלשלות כל העולמות, למעלה מעלה עד רום המעלות
and similarly with one’s contemplation on the evolvement of all the worlds, one above the other to the topmost heights of the most spiritual worlds.
When a person contemplates and gains a deep understanding of the divine life-force that provides life to all worlds and spiritual levels, and hence achieves a fear of G‑d, then this understanding may be described by the term “greatness”. However, if this is the case, why then is this level considered part of yirah tata‘ah, the lower level of fear?
The Alter Rebbe answers this by explaining that since this fear derives from contemplation of G‑dliness as it “fills all worlds” and thus is bound up with them, it is necessarily a lower level of fear. For this life-force is concealed in the worlds in such a way that they are still able to be aware of their own existence and being. As this level, the worlds merely nullify their being and existence in deference to their life-force. This is termed bittul hayesh, the self-nullification of a being that is aware of its own existence.
The fear which results from this contemplation can only belong to the level of bittul hayesh, and not the higher form of nullification known as bittul bimetziut, which is total and complete nullification of self. It is for this reason that even the fear which has the quality of “greatness” is still only on a level of yirah tata‘ah, the lower level of fear. And this is what the Alter Rebbe now says:
אף על פי כן נקראת יראה זו יראה חיצונית ותתאה, מאחר שנמשכת מהעולמות
Nevertheless, this fear is called an external and inferior fear, yirah tata‘ah, since it is derived from the worlds i.e., from understanding the greatness of G‑d as a result of meditating upon the divine life-force which animates them,
שהם לבושים של המלך, הקב״ה, אשר מסתתר ומתעלם ומתלבש בהם, להחיותם ולקיימם, להיות יש מאין וכו׳
for they are “garments” of the King, the Holy One, blessed be He, Who conceals and hides and clothes Himself in them, in these worlds, to animate them and give them existence, that they may exist ex nihilo,....
Before the worlds were created they did not exist at all; they were in a state of non-being. Through their creation they became “beings”, entities whose existence could be experienced. This is the manner in which the divine life-force animates (and clothes itself in) creation: that created beings should be able to perceive themselves as existing entities which, nevertheless, are nullified to their divine life-force. Therefore, as explained earlier, this contemplation can only result in the level of bittul hayesh and not in bittul bimetziut, which is the level of yirah ila‘ah, the higher level of the fear of G‑d.
רק שהיא השער והפתח לקיום התורה והמצות
It is only that this fear serves as the gate and entrance to the performance of Torah and mitzvot.
For, as mentioned earlier, yirah tata‘ah leads to the performance of Torah and mitzvot. And it is concerning this lower level of fear that our Sages have said, “If there is no fear, there is no wisdom”; fear of G‑d must precede the performance of Torah and mitzvot.
אך היראה עילאה, ירא בשת
However, as for yirah ila‘ah, a fear stemming from a sense of shame before G‑d’s greatness,
Fear of G‑d stemming from a sense of shame is similar to the shame and total sense of abnegation a person feels when he is in the presence of a truly outstanding tzaddik.3 His shame is not from that great man’s external and revealed powers, as would be the case when one fears a king.
Fearing a king only involves fear of his externality, which finds expression in his rule. (Generally, the more extensive the king’s domain, the greater will be the fear of him.)
The same is true of the fear of G‑d which results from contemplating the “garments” and revelation of G‑dliness in all worlds. It is therefore termed yirah tata‘ah, a lower level of the fear of G‑d, inasmuch as it does not evoke the same degree of shame and self-nullification as is evoked by recognizing the greatness of a truly righteous person. There, the shame and fear is prompted by the great man’s essence; the nullification and shame will therefore be total. Thus, yirah ila’ah is a fear which stems from a sense of shame when one is confronted by G‑d’s greatness.
ויראה פנימית, שהיא נמשכת מפנימית האלקות שבתוך העולמות
and an inner fear that derives from the inward aspects of G‑dliness within the worlds,
wherein the person is cognizant of the inward and essential aspects of G‑dliness and not only of the external qualities of G‑dliness which are clothed in all the worlds. The worlds are wholly nullified before this inward aspect of G‑dliness with a complete and total nullification, bittul bimetziut. Awareness of this higher level of nullification leads to the higher level of fear, yirah ila‘ah.
עליה אמרו: אם אין חכמה, אין יראה
concerning this level of fear it was said by our Sages, “If there is no wisdom, there is no fear.” This level of fear must be prefaced by wisdom.
דחכמה היא כ״ח מ״ה
For4 Chochmah is ko‘ach mah, the level of nullification which is termed mah (“What?”), as the verse says,5“...and we are mah” — a phrase that expresses the complete and total nullification which is termed bittul bimetziut,
והחכמה מאין תמצא
and6 “Chochmah comes from ayin” (“nothingness”), for which reason Chochmah is ayin and nullity,
ואיזהו חכם, הרואה את הנולד. פירוש: שרואה כל דבר איך נולד ונתהוה מאין ליש, בדבר ה׳ ורוח פיו יתברך, כמו שכתוב: וברוח פיו כל צבאם
and our Sages said, moreover,7 “Who is wise? He who sees that which is born [and created].” That is to say, that the wise person is he who sees how everything is born and created from non-being to being by means of the Word of G‑d and the breath of His mouth, as it is written,8 “...and by the breath of His mouth all their hosts [were created].”
ואי לזאת, הרי השמים והאר׳ וכל צבאם בטלים במציאות ממש בדבר ה׳ ורוח פיו, וכלא ממש חשיבי, ואין ואפס ממש, כביטול אור וזיו השמש בגוף השמש עצמה
Therefore, the heavens and the earth and all their hosts, i.e., all of creation, are truly nullified out of existence within the Word of G‑d and the breath of His mouth — the level of their nullification is thus not that of bittul hayesh but of bittul bimetziut — and are accounted as nothing at all, as naught and nothingness indeed, just as the light and brightness of the sun are nullified within the body of the sun itself.
Once sunlight has left the sun one can perceive actual rays and illumination. However, when the light of the sun is found in its source, the body of the sun itself, it is completely nullified and does not exist in a luminous state; all that exists there is the source of light, the sun itself.
So, too, are all created beings nullified in their source, the Word of G‑d that creates them ex nihilo. When a person ponders this matter, it will so affect him that his nullification to G‑d will be at the level of bittul bimetziut.
ואל יוציא אדם עצמו מהכלל
And no man should except himself from this principle — from the principle governing all created beings, about which he understands that they are totally nullified to G‑d. He should realize:
שגם גופו ונפשו ורוחו ונשמתו בטלים במציאות בדבר ה׳
that also his body and Nefesh, Ruach and Neshamah are utterly nullified in the Word of G‑dthat created them,
ודבורו יתברך מיוחד במחשבתו כו׳ וכנ״ל פרק כ׳ וכ״א באריכות, בדרך משל מנפש האדם, שדבור אחד מדבורו ומחשבתו כלא ממש כו׳
and His Word is united with His thought... and G‑d’s thought in turn is one with G‑d Himself. Thus, the nullification is not only to G‑d’s Word, but is a total nullification to G‑d Himself, as has been explained above at length (9chs. 20 and 21), by analogy with the human soul, one utterance of whose speech and thought are veritably as nothing..., when compared to the power of speech which is limitless.
Surely, one word pales utterly in comparison to man’s thought, which is the source of speech. Even more so when a single utterance is compared to the source of thought — the power of intellect or emotion, depending on whether the individual is thinking about intellectual or emotional things. Surely, then, this spoken word cannot in any way be compared to the soul itself.
There is, however, a difference between man’s speech and G‑d’s. When a human being speaks, the sound emitted from his mouth departs from its source and becomes a separate entity. G‑d’s creative speech, however, never departs — heaven forbid — from its source, that source being G‑d Himself, Who is omnipresent. Thus, divine speech is always found within its source.
It now becomes even more clear that G‑d’s Word, the source of creation, is truly and totally nullified to and unified with G‑d. Thus all of creation is completely nullified to G‑d.
וזה שאומר הכתוב: הן יראת ה׳ היא חכמה
This is what is meant by the verse:10 “Behold, the fear of G‑d, that is wisdom.”
For as explained earlier, the level of yirah ila‘ah and bittul bimetziut is the same as “wisdom”; it, too, is essentially bittul bimetziut.
אך אי אפשר להשיג ליראה וחכמה זו אלא בקיום התורה והמצות על ידי יראה תתאה החיצונית, וזה שכתוב: אם אין יראה, אין חכמה
However, one cannot attain this fear and wisdom except by means of the fulfillment of the Torah and mitzvot through yirah tata‘ah, which is an external fear. And this is what is meant by the statement, “If there is no fear, there is no wisdom.”
First must come yirah tata‘ah and the resulting performance of Torah and mitzvot; only then can one attain “wisdom” — yirah ila’ah and bittul bimetziut.
* * *
FOOTNOTES
1. 7Avot 3:17.
2. Cf. Chagigah 13a.
3. The Alter Rebbe explains this comparison in greater detail in his Siddur, in his notes on Tikkun Chatzot.
4. See ch. 19.
5. Shmot 16:7.
6. Iyov 28:12.
7. Tamid 32a.
8. Tehillim 33:6.
9. Parentheses are in the original text.
10. Iyov 28:28.
Rambam:
• Sefer Hamitzvot:
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Nissan 29, 5778 · April 14, 2018
Today's Mitzvah
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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.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
TRANSLATED BY BEREL BELL
• English Text (Lessons in Tanya)
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Nissan 29, 5778 · April 14, 2018
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 43
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The Alter Rebbe explained in the previous chapter that every Jew has the ability to attain yirah tata‘ah, the lower level of fear of G‑d. This enables him to perform all the positive commandments and refrain from transgressing all the negative commandments. In the present chapter the Alter Rebbe goes on to explain the two levels of fear of G‑d, yirah tata’ah and yirah ila‘ah, the lower and higher levels of fear respectively.
This distinction clarifies a seeming contradiction. The Mishnah first states:1 “If there is no wisdom, there is no fear [of G‑d].” Wisdom must precede fear. But the Mishnah then goes on to say: “If there is no fear [of G‑d], there is no wisdom.” Fear must precede wisdom!
The explanation is as follows: The Mishnah refers to the two above-mentioned levels of fear. The first statement — “If there is no fear, there is no wisdom” — refers to the lower level of fear, yirah tata‘ah. Without this level of fear, it is impossible to attain wisdom, i.e., the performance of Torah and mitzvot. (This is deemed wisdom, since the ultimate purpose of wisdom is repentance and good deeds.) The second statement — “If there is no wisdom, there is no fear” — refers to the higher level of fear, yirah ila’ah. This level of fear must be preceded by wisdom, i.e., the performance of Torah and mitzvot. Only thus is one able to attain the higher level of fear.
The Alter Rebbe also explains in this chapter that just as there are two general levels of fear of G‑d, there are also two general levels of love of G‑d.
והנה על יראה תתאה זו, שהיא לקיום מצותיו יתברך, בבחינת סור מרע ועשה טוב
Concerning this level of yirah tata‘ah of which it was said in the previous chapter that it is in the province of every Jew, which is [necessary] for the fulfillment of His commandments, in both areas of “Turn away from evil and do good,” i.e., in the performance of the negative and positive commands,
אמרו: אם אין יראה, אין חכמה
it was said, by our Sages, “If there is no fear, there is no wisdom.” If fear of G‑d is lacking, then one cannot properly fulfill the Torah and mitzvot.
ויש בה בחינת קטנות ובחינת גדלות
It (this lower level of fear) comprises a quality of “smallness” and a quality of “greatness”.
The quality of “smallness” describes the fear which is experienced as a result of a Jew’s innate fear of G‑d, and which is merely revealed through meditating upon matters that lead to the fear of G‑d. Since it does not result from contemplating G‑d’s greatness it is deemed “small”. The quality of “greatness” characterizes the fear of G‑d that results from contemplating G‑d’s greatness as it can be discerned from creation.
דהיינו, כשנמשכת בחינת יראה זו מההתבוננות בגדולת ה׳
This means i.e., fear has the quality of “greatness” when this category of the lower level of fear is a result of contemplation on the greatness of G‑d as it is perceived through His providing life to creation —
דאיהו ממלא כל עלמין
that He fills all worlds,
G‑d provides all worlds with vitality by vesting Himself in them. This life-force is attuned to the innate spirituality of the particular world or created being in which it is vested; the higher the world or created being, the loftier its life-force.
ומהאר׳ לרקיע מהלך ת״ק שנה וכו׳, ובין רקיע לרקיע כו׳
and2 from the earth to the heavens is a distance of 500 years,... and the distance from one heaven to the next... is also a journey of 500 years,
רגלי החיות כנגד כולן וכו׳
[and] “the feet i.e., the lowest level of the angels called chayyot measure up to them all...”
The lowest level of the chayyot transcends all the other levels.
וכן השתלשלות כל העולמות, למעלה מעלה עד רום המעלות
and similarly with one’s contemplation on the evolvement of all the worlds, one above the other to the topmost heights of the most spiritual worlds.
When a person contemplates and gains a deep understanding of the divine life-force that provides life to all worlds and spiritual levels, and hence achieves a fear of G‑d, then this understanding may be described by the term “greatness”. However, if this is the case, why then is this level considered part of yirah tata‘ah, the lower level of fear?
The Alter Rebbe answers this by explaining that since this fear derives from contemplation of G‑dliness as it “fills all worlds” and thus is bound up with them, it is necessarily a lower level of fear. For this life-force is concealed in the worlds in such a way that they are still able to be aware of their own existence and being. As this level, the worlds merely nullify their being and existence in deference to their life-force. This is termed bittul hayesh, the self-nullification of a being that is aware of its own existence.
The fear which results from this contemplation can only belong to the level of bittul hayesh, and not the higher form of nullification known as bittul bimetziut, which is total and complete nullification of self. It is for this reason that even the fear which has the quality of “greatness” is still only on a level of yirah tata‘ah, the lower level of fear. And this is what the Alter Rebbe now says:
אף על פי כן נקראת יראה זו יראה חיצונית ותתאה, מאחר שנמשכת מהעולמות
Nevertheless, this fear is called an external and inferior fear, yirah tata‘ah, since it is derived from the worlds i.e., from understanding the greatness of G‑d as a result of meditating upon the divine life-force which animates them,
שהם לבושים של המלך, הקב״ה, אשר מסתתר ומתעלם ומתלבש בהם, להחיותם ולקיימם, להיות יש מאין וכו׳
for they are “garments” of the King, the Holy One, blessed be He, Who conceals and hides and clothes Himself in them, in these worlds, to animate them and give them existence, that they may exist ex nihilo,....
Before the worlds were created they did not exist at all; they were in a state of non-being. Through their creation they became “beings”, entities whose existence could be experienced. This is the manner in which the divine life-force animates (and clothes itself in) creation: that created beings should be able to perceive themselves as existing entities which, nevertheless, are nullified to their divine life-force. Therefore, as explained earlier, this contemplation can only result in the level of bittul hayesh and not in bittul bimetziut, which is the level of yirah ila‘ah, the higher level of the fear of G‑d.
רק שהיא השער והפתח לקיום התורה והמצות
It is only that this fear serves as the gate and entrance to the performance of Torah and mitzvot.
For, as mentioned earlier, yirah tata‘ah leads to the performance of Torah and mitzvot. And it is concerning this lower level of fear that our Sages have said, “If there is no fear, there is no wisdom”; fear of G‑d must precede the performance of Torah and mitzvot.
אך היראה עילאה, ירא בשת
However, as for yirah ila‘ah, a fear stemming from a sense of shame before G‑d’s greatness,
Fear of G‑d stemming from a sense of shame is similar to the shame and total sense of abnegation a person feels when he is in the presence of a truly outstanding tzaddik.3 His shame is not from that great man’s external and revealed powers, as would be the case when one fears a king.
Fearing a king only involves fear of his externality, which finds expression in his rule. (Generally, the more extensive the king’s domain, the greater will be the fear of him.)
The same is true of the fear of G‑d which results from contemplating the “garments” and revelation of G‑dliness in all worlds. It is therefore termed yirah tata‘ah, a lower level of the fear of G‑d, inasmuch as it does not evoke the same degree of shame and self-nullification as is evoked by recognizing the greatness of a truly righteous person. There, the shame and fear is prompted by the great man’s essence; the nullification and shame will therefore be total. Thus, yirah ila’ah is a fear which stems from a sense of shame when one is confronted by G‑d’s greatness.
ויראה פנימית, שהיא נמשכת מפנימית האלקות שבתוך העולמות
and an inner fear that derives from the inward aspects of G‑dliness within the worlds,
wherein the person is cognizant of the inward and essential aspects of G‑dliness and not only of the external qualities of G‑dliness which are clothed in all the worlds. The worlds are wholly nullified before this inward aspect of G‑dliness with a complete and total nullification, bittul bimetziut. Awareness of this higher level of nullification leads to the higher level of fear, yirah ila‘ah.
עליה אמרו: אם אין חכמה, אין יראה
concerning this level of fear it was said by our Sages, “If there is no wisdom, there is no fear.” This level of fear must be prefaced by wisdom.
דחכמה היא כ״ח מ״ה
For4 Chochmah is ko‘ach mah, the level of nullification which is termed mah (“What?”), as the verse says,5“...and we are mah” — a phrase that expresses the complete and total nullification which is termed bittul bimetziut,
והחכמה מאין תמצא
and6 “Chochmah comes from ayin” (“nothingness”), for which reason Chochmah is ayin and nullity,
ואיזהו חכם, הרואה את הנולד. פירוש: שרואה כל דבר איך נולד ונתהוה מאין ליש, בדבר ה׳ ורוח פיו יתברך, כמו שכתוב: וברוח פיו כל צבאם
and our Sages said, moreover,7 “Who is wise? He who sees that which is born [and created].” That is to say, that the wise person is he who sees how everything is born and created from non-being to being by means of the Word of G‑d and the breath of His mouth, as it is written,8 “...and by the breath of His mouth all their hosts [were created].”
ואי לזאת, הרי השמים והאר׳ וכל צבאם בטלים במציאות ממש בדבר ה׳ ורוח פיו, וכלא ממש חשיבי, ואין ואפס ממש, כביטול אור וזיו השמש בגוף השמש עצמה
Therefore, the heavens and the earth and all their hosts, i.e., all of creation, are truly nullified out of existence within the Word of G‑d and the breath of His mouth — the level of their nullification is thus not that of bittul hayesh but of bittul bimetziut — and are accounted as nothing at all, as naught and nothingness indeed, just as the light and brightness of the sun are nullified within the body of the sun itself.
Once sunlight has left the sun one can perceive actual rays and illumination. However, when the light of the sun is found in its source, the body of the sun itself, it is completely nullified and does not exist in a luminous state; all that exists there is the source of light, the sun itself.
So, too, are all created beings nullified in their source, the Word of G‑d that creates them ex nihilo. When a person ponders this matter, it will so affect him that his nullification to G‑d will be at the level of bittul bimetziut.
ואל יוציא אדם עצמו מהכלל
And no man should except himself from this principle — from the principle governing all created beings, about which he understands that they are totally nullified to G‑d. He should realize:
שגם גופו ונפשו ורוחו ונשמתו בטלים במציאות בדבר ה׳
that also his body and Nefesh, Ruach and Neshamah are utterly nullified in the Word of G‑dthat created them,
ודבורו יתברך מיוחד במחשבתו כו׳ וכנ״ל פרק כ׳ וכ״א באריכות, בדרך משל מנפש האדם, שדבור אחד מדבורו ומחשבתו כלא ממש כו׳
and His Word is united with His thought... and G‑d’s thought in turn is one with G‑d Himself. Thus, the nullification is not only to G‑d’s Word, but is a total nullification to G‑d Himself, as has been explained above at length (9chs. 20 and 21), by analogy with the human soul, one utterance of whose speech and thought are veritably as nothing..., when compared to the power of speech which is limitless.
Surely, one word pales utterly in comparison to man’s thought, which is the source of speech. Even more so when a single utterance is compared to the source of thought — the power of intellect or emotion, depending on whether the individual is thinking about intellectual or emotional things. Surely, then, this spoken word cannot in any way be compared to the soul itself.
There is, however, a difference between man’s speech and G‑d’s. When a human being speaks, the sound emitted from his mouth departs from its source and becomes a separate entity. G‑d’s creative speech, however, never departs — heaven forbid — from its source, that source being G‑d Himself, Who is omnipresent. Thus, divine speech is always found within its source.
It now becomes even more clear that G‑d’s Word, the source of creation, is truly and totally nullified to and unified with G‑d. Thus all of creation is completely nullified to G‑d.
וזה שאומר הכתוב: הן יראת ה׳ היא חכמה
This is what is meant by the verse:10 “Behold, the fear of G‑d, that is wisdom.”
For as explained earlier, the level of yirah ila‘ah and bittul bimetziut is the same as “wisdom”; it, too, is essentially bittul bimetziut.
אך אי אפשר להשיג ליראה וחכמה זו אלא בקיום התורה והמצות על ידי יראה תתאה החיצונית, וזה שכתוב: אם אין יראה, אין חכמה
However, one cannot attain this fear and wisdom except by means of the fulfillment of the Torah and mitzvot through yirah tata‘ah, which is an external fear. And this is what is meant by the statement, “If there is no fear, there is no wisdom.”
First must come yirah tata‘ah and the resulting performance of Torah and mitzvot; only then can one attain “wisdom” — yirah ila’ah and bittul bimetziut.
* * *
FOOTNOTES
1. 7Avot 3:17.
2. Cf. Chagigah 13a.
3. The Alter Rebbe explains this comparison in greater detail in his Siddur, in his notes on Tikkun Chatzot.
4. See ch. 19.
5. Shmot 16:7.
6. Iyov 28:12.
7. Tamid 32a.
8. Tehillim 33:6.
9. Parentheses are in the original text.
10. Iyov 28:28.
Rambam:
• Sefer Hamitzvot:
English Text | Hebrew Text
Audio: Listen | Download | Video ClassNissan 29, 5778 · April 14, 2018
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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• VIDEO CLASS: Rabbi Mendel Kaplan Watch • Listen
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Important Message Regarding This Lesson
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.
Positive Commandment 107
Ritual Impurity Contracted through Contact with a Corpse
We are commanded regarding the ritual impurity contracted through contact with a human corpse. [I.e., if contracted, one must follow all the laws associated with this impurity.]
Full text of this Mitzvah »
Ritual Impurity Contracted through Contact with a Corpse
Positive Commandment 107
Translated by Berel Bell
The 107th mitzvah1 is that we are commanded regarding the tumah conveyed by a dead body.2 This mitzvah includes all the laws relating to tumas meis.3
FOOTNOTES
1.In the order given here, following the order of Mishneh Torah, P107 is the first of the commandments dealing with tumah and taharah (ritual purity and impurity). In the order of Sefer HaMitzvos, however, P96 is the first of these mitzvos, and there the Rambam gives a general introduction to all these mitzvos.
2.Num. 19:11ff.
3.Such as which parts of the body convey tumah, how it is conveyed, etc. See Hilchos Tumas Meis.
TRANSLATED BY BEREL BELL
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.From "Sefer Hamitzvot in English," published by Sichos in English.
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• 1 Chapter A Day: Ta'aniyot Ta'aniyot - Chapter Three
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Ta'aniyot - Chapter Three
Shabbat, 29 Nissan 5778 / April 14, 2018
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Ta'aniyot - Chapter Three
1
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: If the seventeenth of Marcheshvan arrives and no rains have descended, the Torah scholars should begin to fast, [starting on] a Monday [and continuing on] the [following] Thursday, and the [following] Monday. All students [of the Torah] are fit to accept these [fasts] upon themselves.א
הרי שלא ירדו להם גשמים כל עיקר מתחלת ימות הגשמים. אם הגיע י"ז במרחשון ולא ירדו גשמים מתחילין תלמידי חכמים בלבד להתענות שני וחמישי ושני. וכל התלמידים ראויין לכך:
Commentary on Halachah 1
If Rosh Chodesh Kislev arrives without the rains having descended, the court should decree three communal fasts, [starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday. It is permitted to eat and drink at night. The men serving in the [weekly] priestly watch should not fast with them because they are involved in the Temple service.
On these days, the entire people should enter the synagogue, pray, cry out [to God], and make supplications as is customary on all fasts.ב
הגיע ראש חודש כסליו ולא ירדו גשמים בית דין גוזרין שלש תעניות על הצבור שני חמישי ושני. ומותרין בהן לאכול ולשתות בלילה. ואנשי משמר אין מתענין עמהן מפני שהן עסוקין בעבודה. וכל העם נכנסים לבתי כנסיות ומתפללין וזועקין ומתחננין כדרך שעושין בכל התעניות:
Commentary on Halachah 2
3
If these [fasts] pass without [their prayers] being answered, the court should decree an additional three communal fasts. On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur.
The men serving in the [weekly] priestly watch should fast for part of the day, but should not complete the fast. The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating and decided not to eat any more, he may not change his mind and eat, even though there is still time during the day.ג
עברו אלו ולא נענו בית דין גוזרין שלש תעניות אחרות על הצבור שני וחמישי ושני. ובשלש אלו אוכלין ושותין מבעוד יום כמו שעושין בצום כפור. ואנשי משמר מתענין מקצת היום ולא משלימין. ואנשי בית אב והם העוסקין בעבודה באותו היום לא יהיו מתענים כל עיקר. וכל תענית שאוכלין בה מבעוד יום אם אכל ופסק וגמר שלא לאכול אינו חוזר ואוכל אף על פי שיש שהות ביום:
Commentary on Halachah 3
4
On these three fasts, all people are forbidden to perform work during the day, but they are permitted during the [previous] night. It is forbidden for a person to wash his entire body in hot water, but one may wash one's face, hands, and feet. For this reason, the bathhouses are closed.
It is forbidden to anoint oneself. One may, however, do so to remove filth. Sexual relations are forbidden, as is wearing shoes in a city. One may, however, wear shoes on a journey. We pray in the synagogues, cry out [to God], and make supplications as is customary on all fasts.ד
בשלש תעניות אלו כל העם אסורין בעשיית מלאכה ביום ומותרין בלילה. ואסורין ברחיצת כל הגוף בחמין אבל פניו ידיו ורגליו מותר לפיכך נועלין את המרחצאות. ואסורין בסיכה. ואם להעביר את הזוהמא מותר. ואסורין בתשמיש המטה. ובנעילת הסנדל בעיר אבל בדרך מותר לנעול. ומתפללין בבתי כנסיות וזועקין ומתחננין כשאר תעניות:
Commentary on Halachah 4
5
If these [fasts] pass without [their prayers] being answered, the court decrees another seven communal fasts, [beginning on the next] Monday, [and continuing as follows]: Thursday, Monday, Thursday, Monday, Thursday, and Monday.
It is only on these seven fasts1 that pregnant and nursing women2 are required to fast. [On the other fast days,] although they are not obligated to fast,3 they should not indulge in delicacies. Instead, they should eat only what is necessary to maintain their babies.ה
עברו אלו ולא נענו בית דין גוזרין שבע תעניות אחרות על הצבור שני וחמישי ושני וחמישי ושני וחמישי ושני. ובאלו השבע בלבד עוברות ומניקות מתענות אבל בשאר התעניות אין עוברות ומניקות מתענות. ואף על פי שאינן מתענות אין מענגות עצמן בתפנוקים אלא אוכלות ושותות כדי קיום הולד:
6
On these seven fasts the men serving in the [weekly] priestly watch should fast for the entire day. The men of the beit av should fast for a portion of the day, but should not complete their fast.4 All the prohibitions in force during the second set of fasts are also in force during these last seven fasts.5ו
ובשבע תעניות אלו אנשי משמר מתענין ומשלימין. ואנשי בית אב מתענין מקצת היום ולא משלימין. וכל דבר שהוא אסור בשלש אמצעיות אסור באלו השבע האחרונות:
7
There are additional dimensions [of severity] to these [fasts]: it is on these alone that we sound the trumpets, pray in the street of the city, call on an elder to admonish the people [and motivate] them to repent from their [evil] ways, add six blessings in the morning and afternoon prayers - thus, we recite twenty-four blessings, and close the stores.
On Mondays, the doors of the stores are left slightly ajar towards evening and they may be opened [for business]. On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. If a store has two entrances, one entrance should be opened and the other closed. If the store has a display area in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction].ז
ויתרות אלו. שבהן בלבד מתריעין ומתפללין ברחוב העיר. ומורידין זקן להוכיח לעם כדי שישובו מדרכם. ומוסיפין שש ברכות בתפלת שחרית ובתפלת מנחה ונמצאו מתפללין כ"ד ברכות. ונועלין את החנויות. ובשני מטין לעת ערב ופותחין את החנויות. אבל בחמישי פותחין כל היום מפני כבוד השבת. ואם יש לחנות שני פתחים פותח אחד ונועל אחד. ואם יש לחנות אצטבה פותח כדרכו בחמישי ואינו חושש:
Commentary on Halachah 7
8
If these [fasts] pass without [their prayers] being answered, we should minimize our commercial activity, construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls, plantings associated with joy - e.g., that of myrtle trees, and the erection of tents.
We also minimize betrothals and marriages, unless one has not fulfilled the mitzvah of being fruitful and multiplying. Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. When a common person greets them, they may return the greeting in a weak and concerned tone.ח
עברו אלו ולא נענו. ממעטין במשא ומתן ובבנין של שמחה כגון ציור וכיור. ובנטיעה של שמחה כגון מיני הדס ומיני אהלים. וממעטין באירוסין ונישואין אלא אם כן לא קיים מצות פריה ורביה. וכל מי שקיים מצות פריה ורביה אסור לו לשמש מטתו בשני רעבון. וממעטין בשאלת שלום בין אדם לחבירו. ותלמידי חכמים לא ישאלו שלום אלא כנזופין וכמנודין למקום. ועם הארץ שנתן להם שלום מחזירין לו בשפה רפה וכובד ראש:
Commentary on Halachah 8
9
The Torah scholars alone continue to fast, [beginning on the next] Monday, [and continuing on the following] Thursday and Monday [in this manner] until the month of Nisan - as determined in relation to the spring season - passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall.
When these individuals fast until Nisan passes, they are allowed to eat at night and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. They do not fast on Rashei Chodashim, nor on Purim.
After the month of Nisan, as determined in relation to the spring season, passes - i.e., when the sun enters the sign of the bull - they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse.ט
תלמידי חכמים חוזרין לבדם ומתענים שני וחמישי ושני עד שיצא ניסן של תקופה אבל לא הצבור. שאין גוזרין על הצבור בשביל גשמים שלא ירדו יתר משלש עשרה תעניות אלו. וכשמתענין היחידים עד שיצא ניסן מותרין לאכול בלילה ומותרין בעשיית מלאכה וברחיצה ובסיכה ותשמיש המטה ונעילת הסנדל כשאר כל התעניות. ומפסיקין לראשי חדשים ופורים. יצא ניסן של תקופה והוא כשהגיע השמש לתחלת מזל שור אין מתענים. שאין הגשמים בזמן הזה אלא סימן קללה הואיל ולא ירדו כל עיקר מתחלת השנה:
Commentary on Halachah 9
10
Where does the above apply? In Eretz Yisrael and in similar lands.6 In contrast, in places where the rainy season begins before or after the seventeenth of Marcheshvan,7 when the time [for the rains] arrives and no rain descends, individuals should [begin a series of three] fasts, [starting on] Monday [and continuing on the following] Thursday and Monday. They should not fast on Rashei Chodashim, Chanukah, or Purim.8
Afterwards, they should wait approximately seven days.9 If rain does not descend, the court should decree thirteen communal fasts, according to the order described above.10י
במה דברים אמורים בארץ ישראל וכל הדומה לה. אבל מקומות שעונת הגשמים שלהן קודם י"ז במרחשון או אחר זמן זה כשיגיע זמנם ולא ירדו גשמים יחידים מתענים שני וחמישי ושני. ומפסיקין בראשי חדשים ובחנוכה ובפורים. ושוהין אחרי כן כמו שבעה ימים. אם לא ירדו גשמים בית דין גוזרין על הצבור שלש עשרה תעניות על הסדר שאמרנו:
11
[The following laws apply to] all the communal fasts decreed in the diaspora: It is permitted to eat during the night,11 and they are governed by the same laws as other fasts.12 A communal fast resembling Yom Kippur is decreed only in Eretz Yisrael,13 and only because of [a lack of] rain.14 This refers to the latter ten fasts - i.e., the middle series of three fasts and the final series of seven fasts.יא
כל תעניות שגוזרין הצבור בחוצה לארץ אוכלים בהם בלילה ודיניהם כדין שאר התעניות. שאין גוזרין על הצבור תענית כגון צום כפור אלא בא"י בלבד ובגלל המטר. ובאותן עשר תעניות שהן שלש אמצעיות ושבע אחרונות
FOOTNOTES
1.The Rambam, based on his interpretation of Ta'anit 14a, does not consider the nature of the situation during the first two sets of fasts serious enough to warrant that these women fast. During these seven fasts, in contrast, the drought has become a real danger. Hence, they are also required to fast.
This ruling is not accepted by many other authorities. Most follow Rashi's interpretation of the passage, which requires these women to fast during the second set of three fasts only. The rationale for that ruling is that he feels that the drought has already become serious enough to warrant their fasting during the second set of three fasts. In principle, these women should also fast during the final seven fasts, but the Rabbis felt that such a long period of fasting would be too taxing for them. Hence, they restricted their fasts to the second set alone. This is the ruling quoted by the Shulchan Aruch (Orach Chayim 575:5).
2.The same applies to other individuals who are ill and would suffer from the fast.
3.It is significant to mention the statement of the Ramah (Orach Chayim, ibid.), "It is forbidden for them to be stringent with themselves and fast."
4.Because of the severity of the situation, the leniencies that applied in the previous sets of fasts were withdrawn, and the men of the priestly watch who were not required to serve in the Temple that day were required to complete the fast. Even those who were required to serve in the Temple on that day (the men of the beit av) were obligated to fast for a portion of the day.
5.Nevertheless, with the exception of the factors mentioned in the following halachah, these fasts are also not more severe. Hence, the leniencies with regard to work, washing, anointing oneself, and wearing shoes mentioned in the previous halachah also apply.
6.As mentioned, in Eretz Yisrael, the rainy season should begin at the start of Marcheshvan.
7.The Mishnah Berurah 575:24 states that this applies even if a country's rainy season begins after Shavuot. Note also Hilchot Tefillah 2:16-17, in which the Rambam discusses the question of requesting rain in lands other than Eretz Yisrael. This question is particularly relevant in regard to countries in the southern hemisphere.
8.For individual fasts should not be held on these days.
9.This is approximately the time between the conclusion of the three fasts begun on the seventeenth of Cheshvan, and the beginning of the second series of fasts after Rosh Chodesh Kislev. (See Kessef Mishneh.)
10.As explained in the following halachah, there are, however, certain differences in the severity of the fasts.
11.Until dawn. See Chapter 1, Halachah 8.
12.See Halachah 9. Thus, there are no prohibitions against work, washing, anointing oneself, sexual relations, and wearing shoes on these fasts.
13.Ta'anit 11b states, "There is no communal fast in Babylon other than Tish'ah B'Av" - i.e., in Babylon, there is no fast as severe as Yom Kippur, with the exception of Tish'ah B'Av. Significantly, Tosafot (loc. cit.) and Rashi (Pesachim 54b) explain that this refers to the land of Babylon, where rains were always plentiful and there was never a need for fasts.
The Rambam - and other commentaries and authorities, including the Shulchan Aruch (Orach Chayim 575:10) - explain that the law which applies to Babylon, applies to the entire diaspora. It is not that there can be no need for a communal fast of this nature, but rather that, outside of Eretz Yisrael, the Jewish court lacks the authority to declare such a fast. (See the Jerusalem Talmud, Ta'anit 2:1.)
The Ramban explains that the reason for the lack of authority is that there is no Nasi in the diaspora, and the declaration of a communal fast would require his approval. The Rashba states that the lack of authority stems from the lack of judges who have received the semichah (ordination) extending back in a chain to Moses. (See Hilchot Sanhedrin, Chapter 4.) According to these opinions, even in Eretz Yisrael today it is impossible to ordain communal fasts of this nature. Note the gloss of the Birkei Yosefon the Shulchan Aruch (Orach Chayim 575), where this concept is discussed and a rationale is given for fasting in Eretz Yisraeltoday.
(Homiletically, it can be explained that the unity necessary to establish a community is possible only in Eretz Yisrael. In contrast, in the diaspora our greater involvement with material affairs prevents the establishment of true oneness among our people.)
14.Thus, such severe fasts are not ordained for any of the other difficulties mentioned in the second chapter. Although the Ramban differs with the Rambam on this point, the Rambam's view is accepted as halachah.
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Ta'aniyot - Chapter Three
Shabbat, 29 Nissan 5778 / April 14, 2018
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Ta'aniyot - Chapter Three
1
[We should adhere to the following procedure when] no rain at all has descended from the beginning of the rainy season onward: If the seventeenth of Marcheshvan arrives and no rains have descended, the Torah scholars should begin to fast, [starting on] a Monday [and continuing on] the [following] Thursday, and the [following] Monday. All students [of the Torah] are fit to accept these [fasts] upon themselves.א
הרי שלא ירדו להם גשמים כל עיקר מתחלת ימות הגשמים. אם הגיע י"ז במרחשון ולא ירדו גשמים מתחילין תלמידי חכמים בלבד להתענות שני וחמישי ושני. וכל התלמידים ראויין לכך:
Commentary on Halachah 1
If Rosh Chodesh Kislev arrives without the rains having descended, the court should decree three communal fasts, [starting on] a Monday, [and continuing on] the [following] Thursday, and the [following] Monday. It is permitted to eat and drink at night. The men serving in the [weekly] priestly watch should not fast with them because they are involved in the Temple service.
On these days, the entire people should enter the synagogue, pray, cry out [to God], and make supplications as is customary on all fasts.ב
הגיע ראש חודש כסליו ולא ירדו גשמים בית דין גוזרין שלש תעניות על הצבור שני חמישי ושני. ומותרין בהן לאכול ולשתות בלילה. ואנשי משמר אין מתענין עמהן מפני שהן עסוקין בעבודה. וכל העם נכנסים לבתי כנסיות ומתפללין וזועקין ומתחננין כדרך שעושין בכל התעניות:
Commentary on Halachah 2
3
If these [fasts] pass without [their prayers] being answered, the court should decree an additional three communal fasts. On these fasts, we eat and drink while it is still day [on the day before the fast], as on the fast of Yom Kippur.
The men serving in the [weekly] priestly watch should fast for part of the day, but should not complete the fast. The men of the beit av - those individuals who are involved in the Temple service that day - should not fast at all.
On a fast for which we are required to cease eating while it is still day, once a person has ceased eating and decided not to eat any more, he may not change his mind and eat, even though there is still time during the day.ג
עברו אלו ולא נענו בית דין גוזרין שלש תעניות אחרות על הצבור שני וחמישי ושני. ובשלש אלו אוכלין ושותין מבעוד יום כמו שעושין בצום כפור. ואנשי משמר מתענין מקצת היום ולא משלימין. ואנשי בית אב והם העוסקין בעבודה באותו היום לא יהיו מתענים כל עיקר. וכל תענית שאוכלין בה מבעוד יום אם אכל ופסק וגמר שלא לאכול אינו חוזר ואוכל אף על פי שיש שהות ביום:
Commentary on Halachah 3
4
On these three fasts, all people are forbidden to perform work during the day, but they are permitted during the [previous] night. It is forbidden for a person to wash his entire body in hot water, but one may wash one's face, hands, and feet. For this reason, the bathhouses are closed.
It is forbidden to anoint oneself. One may, however, do so to remove filth. Sexual relations are forbidden, as is wearing shoes in a city. One may, however, wear shoes on a journey. We pray in the synagogues, cry out [to God], and make supplications as is customary on all fasts.ד
בשלש תעניות אלו כל העם אסורין בעשיית מלאכה ביום ומותרין בלילה. ואסורין ברחיצת כל הגוף בחמין אבל פניו ידיו ורגליו מותר לפיכך נועלין את המרחצאות. ואסורין בסיכה. ואם להעביר את הזוהמא מותר. ואסורין בתשמיש המטה. ובנעילת הסנדל בעיר אבל בדרך מותר לנעול. ומתפללין בבתי כנסיות וזועקין ומתחננין כשאר תעניות:
Commentary on Halachah 4
5
If these [fasts] pass without [their prayers] being answered, the court decrees another seven communal fasts, [beginning on the next] Monday, [and continuing as follows]: Thursday, Monday, Thursday, Monday, Thursday, and Monday.
It is only on these seven fasts1 that pregnant and nursing women2 are required to fast. [On the other fast days,] although they are not obligated to fast,3 they should not indulge in delicacies. Instead, they should eat only what is necessary to maintain their babies.ה
עברו אלו ולא נענו בית דין גוזרין שבע תעניות אחרות על הצבור שני וחמישי ושני וחמישי ושני וחמישי ושני. ובאלו השבע בלבד עוברות ומניקות מתענות אבל בשאר התעניות אין עוברות ומניקות מתענות. ואף על פי שאינן מתענות אין מענגות עצמן בתפנוקים אלא אוכלות ושותות כדי קיום הולד:
6
On these seven fasts the men serving in the [weekly] priestly watch should fast for the entire day. The men of the beit av should fast for a portion of the day, but should not complete their fast.4 All the prohibitions in force during the second set of fasts are also in force during these last seven fasts.5ו
ובשבע תעניות אלו אנשי משמר מתענין ומשלימין. ואנשי בית אב מתענין מקצת היום ולא משלימין. וכל דבר שהוא אסור בשלש אמצעיות אסור באלו השבע האחרונות:
7
There are additional dimensions [of severity] to these [fasts]: it is on these alone that we sound the trumpets, pray in the street of the city, call on an elder to admonish the people [and motivate] them to repent from their [evil] ways, add six blessings in the morning and afternoon prayers - thus, we recite twenty-four blessings, and close the stores.
On Mondays, the doors of the stores are left slightly ajar towards evening and they may be opened [for business]. On Thursdays, [the stores] may be opened the entire day [to allow people to purchase food] in honor of the Sabbath. If a store has two entrances, one entrance should be opened and the other closed. If the store has a display area in front of it, it may be opened in the normal manner on a Thursday without concern [for the above restriction].ז
ויתרות אלו. שבהן בלבד מתריעין ומתפללין ברחוב העיר. ומורידין זקן להוכיח לעם כדי שישובו מדרכם. ומוסיפין שש ברכות בתפלת שחרית ובתפלת מנחה ונמצאו מתפללין כ"ד ברכות. ונועלין את החנויות. ובשני מטין לעת ערב ופותחין את החנויות. אבל בחמישי פותחין כל היום מפני כבוד השבת. ואם יש לחנות שני פתחים פותח אחד ונועל אחד. ואם יש לחנות אצטבה פותח כדרכו בחמישי ואינו חושש:
Commentary on Halachah 7
8
If these [fasts] pass without [their prayers] being answered, we should minimize our commercial activity, construction projects associated with joy - e.g., those involving decorative patterns on the ceilings and walls, plantings associated with joy - e.g., that of myrtle trees, and the erection of tents.
We also minimize betrothals and marriages, unless one has not fulfilled the mitzvah of being fruitful and multiplying. Whoever has fulfilled this mitzvah is forbidden to engage in sexual relations in a year of famine.
We also reduce the exchange of greetings, and the Torah sages should not exchange greetings at all. Rather, [they should conduct themselves as people] who have been rebuffed and ostracized by God. When a common person greets them, they may return the greeting in a weak and concerned tone.ח
עברו אלו ולא נענו. ממעטין במשא ומתן ובבנין של שמחה כגון ציור וכיור. ובנטיעה של שמחה כגון מיני הדס ומיני אהלים. וממעטין באירוסין ונישואין אלא אם כן לא קיים מצות פריה ורביה. וכל מי שקיים מצות פריה ורביה אסור לו לשמש מטתו בשני רעבון. וממעטין בשאלת שלום בין אדם לחבירו. ותלמידי חכמים לא ישאלו שלום אלא כנזופין וכמנודין למקום. ועם הארץ שנתן להם שלום מחזירין לו בשפה רפה וכובד ראש:
Commentary on Halachah 8
9
The Torah scholars alone continue to fast, [beginning on the next] Monday, [and continuing on the following] Thursday and Monday [in this manner] until the month of Nisan - as determined in relation to the spring season - passes. This is not, however, required of the community. No more than these thirteen communal fasts are decreed because of a lack of rainfall.
When these individuals fast until Nisan passes, they are allowed to eat at night and are allowed to perform work, to wash, to anoint themselves, to engage in sexual relations, and to wear shoes as on other fast days. They do not fast on Rashei Chodashim, nor on Purim.
After the month of Nisan, as determined in relation to the spring season, passes - i.e., when the sun enters the sign of the bull - they should cease fasting. Since no rain has descended from the beginning of the year, rain in this season would be a sign of a curse.ט
תלמידי חכמים חוזרין לבדם ומתענים שני וחמישי ושני עד שיצא ניסן של תקופה אבל לא הצבור. שאין גוזרין על הצבור בשביל גשמים שלא ירדו יתר משלש עשרה תעניות אלו. וכשמתענין היחידים עד שיצא ניסן מותרין לאכול בלילה ומותרין בעשיית מלאכה וברחיצה ובסיכה ותשמיש המטה ונעילת הסנדל כשאר כל התעניות. ומפסיקין לראשי חדשים ופורים. יצא ניסן של תקופה והוא כשהגיע השמש לתחלת מזל שור אין מתענים. שאין הגשמים בזמן הזה אלא סימן קללה הואיל ולא ירדו כל עיקר מתחלת השנה:
Commentary on Halachah 9
10
Where does the above apply? In Eretz Yisrael and in similar lands.6 In contrast, in places where the rainy season begins before or after the seventeenth of Marcheshvan,7 when the time [for the rains] arrives and no rain descends, individuals should [begin a series of three] fasts, [starting on] Monday [and continuing on the following] Thursday and Monday. They should not fast on Rashei Chodashim, Chanukah, or Purim.8
Afterwards, they should wait approximately seven days.9 If rain does not descend, the court should decree thirteen communal fasts, according to the order described above.10י
במה דברים אמורים בארץ ישראל וכל הדומה לה. אבל מקומות שעונת הגשמים שלהן קודם י"ז במרחשון או אחר זמן זה כשיגיע זמנם ולא ירדו גשמים יחידים מתענים שני וחמישי ושני. ומפסיקין בראשי חדשים ובחנוכה ובפורים. ושוהין אחרי כן כמו שבעה ימים. אם לא ירדו גשמים בית דין גוזרין על הצבור שלש עשרה תעניות על הסדר שאמרנו:
11
[The following laws apply to] all the communal fasts decreed in the diaspora: It is permitted to eat during the night,11 and they are governed by the same laws as other fasts.12 A communal fast resembling Yom Kippur is decreed only in Eretz Yisrael,13 and only because of [a lack of] rain.14 This refers to the latter ten fasts - i.e., the middle series of three fasts and the final series of seven fasts.יא
כל תעניות שגוזרין הצבור בחוצה לארץ אוכלים בהם בלילה ודיניהם כדין שאר התעניות. שאין גוזרין על הצבור תענית כגון צום כפור אלא בא"י בלבד ובגלל המטר. ובאותן עשר תעניות שהן שלש אמצעיות ושבע אחרונות
FOOTNOTES
1.The Rambam, based on his interpretation of Ta'anit 14a, does not consider the nature of the situation during the first two sets of fasts serious enough to warrant that these women fast. During these seven fasts, in contrast, the drought has become a real danger. Hence, they are also required to fast.
This ruling is not accepted by many other authorities. Most follow Rashi's interpretation of the passage, which requires these women to fast during the second set of three fasts only. The rationale for that ruling is that he feels that the drought has already become serious enough to warrant their fasting during the second set of three fasts. In principle, these women should also fast during the final seven fasts, but the Rabbis felt that such a long period of fasting would be too taxing for them. Hence, they restricted their fasts to the second set alone. This is the ruling quoted by the Shulchan Aruch (Orach Chayim 575:5).
2.The same applies to other individuals who are ill and would suffer from the fast.
3.It is significant to mention the statement of the Ramah (Orach Chayim, ibid.), "It is forbidden for them to be stringent with themselves and fast."
4.Because of the severity of the situation, the leniencies that applied in the previous sets of fasts were withdrawn, and the men of the priestly watch who were not required to serve in the Temple that day were required to complete the fast. Even those who were required to serve in the Temple on that day (the men of the beit av) were obligated to fast for a portion of the day.
5.Nevertheless, with the exception of the factors mentioned in the following halachah, these fasts are also not more severe. Hence, the leniencies with regard to work, washing, anointing oneself, and wearing shoes mentioned in the previous halachah also apply.
6.As mentioned, in Eretz Yisrael, the rainy season should begin at the start of Marcheshvan.
7.The Mishnah Berurah 575:24 states that this applies even if a country's rainy season begins after Shavuot. Note also Hilchot Tefillah 2:16-17, in which the Rambam discusses the question of requesting rain in lands other than Eretz Yisrael. This question is particularly relevant in regard to countries in the southern hemisphere.
8.For individual fasts should not be held on these days.
9.This is approximately the time between the conclusion of the three fasts begun on the seventeenth of Cheshvan, and the beginning of the second series of fasts after Rosh Chodesh Kislev. (See Kessef Mishneh.)
10.As explained in the following halachah, there are, however, certain differences in the severity of the fasts.
11.Until dawn. See Chapter 1, Halachah 8.
12.See Halachah 9. Thus, there are no prohibitions against work, washing, anointing oneself, sexual relations, and wearing shoes on these fasts.
13.Ta'anit 11b states, "There is no communal fast in Babylon other than Tish'ah B'Av" - i.e., in Babylon, there is no fast as severe as Yom Kippur, with the exception of Tish'ah B'Av. Significantly, Tosafot (loc. cit.) and Rashi (Pesachim 54b) explain that this refers to the land of Babylon, where rains were always plentiful and there was never a need for fasts.
The Rambam - and other commentaries and authorities, including the Shulchan Aruch (Orach Chayim 575:10) - explain that the law which applies to Babylon, applies to the entire diaspora. It is not that there can be no need for a communal fast of this nature, but rather that, outside of Eretz Yisrael, the Jewish court lacks the authority to declare such a fast. (See the Jerusalem Talmud, Ta'anit 2:1.)
The Ramban explains that the reason for the lack of authority is that there is no Nasi in the diaspora, and the declaration of a communal fast would require his approval. The Rashba states that the lack of authority stems from the lack of judges who have received the semichah (ordination) extending back in a chain to Moses. (See Hilchot Sanhedrin, Chapter 4.) According to these opinions, even in Eretz Yisrael today it is impossible to ordain communal fasts of this nature. Note the gloss of the Birkei Yosefon the Shulchan Aruch (Orach Chayim 575), where this concept is discussed and a rationale is given for fasting in Eretz Yisraeltoday.
(Homiletically, it can be explained that the unity necessary to establish a community is possible only in Eretz Yisrael. In contrast, in the diaspora our greater involvement with material affairs prevents the establishment of true oneness among our people.)
14.Thus, such severe fasts are not ordained for any of the other difficulties mentioned in the second chapter. Although the Ramban differs with the Rambam on this point, the Rambam's view is accepted as halachah.
• 3 Chapters A Day: Tum'at Met Tum'at Met - Chapter 18, Tum'at Met Tum'at Met - Chapter 19, Tum'at Met Tum'at Met - Chapter 20
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Rambam - 3 Chapters a Day
Tum'at Met - Chapter 18, Tum'at Met - Chapter 19, Tum'at Met - Chapter 20
Shabbat, 29 Nissan 5778 / April 14, 2018
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Tum'at Met - Chapter 181
The following rules apply when a person held one hand over a corpse and one hand over keilim or he touched a corpse and held his hand over keilim. If each of his hands cover a handbreadth of space, the keilim are impure. If they are smaller, they are pure.
Similarly, if there are two buildings near each other and there is a portion of a corpse the size of half an olive in each of them and a person inserted one hand into one building and the other into the second building, if each of his hands cover a handbreadth of space, he has joined the impurity together. Everything is considered as one ohel and he and the buildings are impure. If they are smaller, he does not join the impurity together.א
אדם שהאהיל בידו אחת על המת והאהיל בשנייה על הכלים או שנגע במת והאהיל על הכלים אם יש בידו פותח טפח הכלים טמאין ואם לאו טהורין וכן שני בתים ובהם שני חצאי זיתים ופשט ידו לבית זה וידו השנייה לבית השני אם יש בידו פותח טפח עירב את הטומאה ונעשה הכל כאהל אחד ונטמא הוא והבתים ואם לאו אינו מביא את הטומאה:
2
When a person looks out from a window and leans over impurity, he conveys impurity to the house in which he is located. The entire house becomes impure. If he was lying on the doorstep, part of his body being in the house and part being outside the house and impurity was positioned above the portion outside the house, the house is impure, because a person is hollow and the upper portion of his body is a handbreadth high. Since impurity was held over him, it is as if he stood over it and he conveys the impurity.
Similarly, if there was impurity within a house and pure people stood over the portion of a man lying outside, over the doorstep, they are impure. The rationale is that he is considered as if he is covering impurity and a person conveys impurity, but does not intervene against it, as we explained.ב
אדם שהשקיף בעד החלון והאהיל על הטומאה מביא את הטומאה לבית ונטמא כל הבית היה מוטל על האסקופה ומקצתו בתוך הבית ומקצתו בחוץ והאהילה טומאה על מקצתו שבחוץ הבית טמא מפני שהאדם חלול ויש בו גובה טפח וכיון שהאהילה טומאה עליו ה"ז כמאהיל עליה ומביא את הטומאה וכן אם היתה טומאה בבית והאהילו טהורין על מקצתו שבחוץ הרי אלו טמאין מפני שהוא כמאהיל על הטומאה והאדם מביא ואינו חוצץ כמו שביארנו:
3
The following rules apply when the people carrying a corpse passed under an exedra, one of them closed the door to a house and locked it with a key so that the house would not become impure or if there was a person inside or outside who closed the door. If the door could stand close by itself, the house is pure. If not, the house is impure. The rationale is that in the latter situation, it was the person who intervened in the face of ritual impurity. As we explained, a person and keilim convey ritual impurity and do not intervene in the face of it.ג
נושאי המת שעברו בו תחת האכסדרה והגיף אחד מהן את הדלת וסמכו במפתח כדי שלא יטמא הבית וכן אם היה אדם מבפנים או מבחוץ סומך הדלת אם יכול הדלת לעמוד בפני עצמו הבית טהור ואם לאו הבית טמא לפי שנמצא האדם הוא שחצץ בפני הטומאה והאדם והכלים מביאין ואינן חוצצין כמו שביארנו:
4
When an oven standing in a house has a dome-shaped opening that extends outside, if people carrying a corpse carried it over the opening that extends outside, the oven is impure, but the house is pure. The rationale is that the oven is not upraised above the ground so that it would bring impurity to the house.
When an oversized closet standing in an entrance opens to the outside and there is impurity in it, the house is pure. When there is impurity in the house, what is in the closet is impure, because it is open in the entrance and it is the nature of impurity to depart and not to enter. If its drawer was extended behind it, projecting less than a handbreadth, and could not be separated from the closet and there was impurity there opposite the boards of the roof of the house, the house is pure. The rationale is that even though it projects outward, it cannot be separated and it does not extend a handbreadth. This applies provided it is a handbreadth by a handbreadth and a handbreadth in height. If the drawer does not have an empty space of a handbreadth, the impurity is considered as flush within the house and the house is impure.
If the closet was standing in the house itself and there was impurity in it or in a chest within it, even though there is not an opening of a handbreadth through which the impurity could depart, the house is impure. If there is impurity in the house, everything in the closet is pure. The rationale is that the nature of impurity is to depart and not to enter.ד
תנור שהוא עומד בתוך הבית ועינו קמורה לחוץ והאהילו נושאי המת על עינו הקמורה התנור טמא והבית טהור שהרי אין התנור גבוה מעל הארץ כדי שיביא טומאה לבית מגדל הבא במדה שהוא עומד בתוך הפתח ונפתח לחוץ טומאה בתוכו הבית טהור טומאה בבית מה שבתוכו טמא שהרי הוא פתוח בתוך הפתח ודרך הטומאה לצאת ואין דרכה להכנס היתה מוכני שלו משוכה לאחוריו ויוצאת פחות מטפח ואינה נשמטת וטומאה שם בתוכה כנגד הקורות הבית טהור שאף על פי שהיא יוצאה אינה נשמטת ואינה יוצאת טפח והוא שיהיה בה טפח על רום טפח חלול אבל אם אין במוכני חלל טפח הרי הטומאה רצוצה בתוך הבית והבית טמא היה המגדל עומד בתוך הבית והטומאה בתוכו או בתוך התיבה שלו אע"פ שאין ביציאתו פותח טפח הבית טמא טומאה בבית מה שבתוכו טהור שדרך הטומאה לצאת ואין דרכה להכנס:
5
If there are keilim between the closet and the ground, between it and the wall, or between it and the ceiling, they are impure if there is a handbreadth of empty space there. If not, they are pure, because we considered it is if the beams of the ceiling descend and close the space between it and the closet.ה
כלים שבין המגדל ובין הארץ שבינו ובין הכותל ושבינו ובין הקורות אם יש שם פותח טפח טמאים ואם לאו טהורים שהרי אנו רואים את הקורות כאילו הן יורדות וסותמות:
6
If there is impurity under the closet, between it and the earth, between it and the boards of the ceilings, or between it and the wall, the house is impure whether there is an open space of a handbreadth or not.
If the closet was standing under the open air and there was impurity in it, the keilim within the breadth of its walls are pure. If there is impurity within the breadth of its walls, the keilim inside of it are pure.ו
היתה טומא' תחת המגדל בינו ובין הארץ או בינו ובין הקורות או בינו ובין הכותל בין שיש שם חלל טפח בין שאין שם הבית טמא היה עומד באויר וטומאה בתוכו כלים שבעביו טהורים טומאה בעביו כלים שבתוכו טהורים:
7
All the slanted walls of tents are considered as the tents themselves.
What is implied? When a tent slants downward and ends within a fingerbreadth of the ground and there is impurity in the tent, the keilim under the slanted side are impure. If there is impurity under the slanted wall, the keilim in the tent are impure.
If there is impurity within the slanted wall, one who touches its inner side contracts impurity that lasts a week. One who touches its outer side contracts impurity that lasts until the evening, for the outer side of the slanting wall is considered as an k'li that touches a tent that has become impure.
If there is impurity on the outer side of the slanted wall, one who touches its outer side contracts impurity that lasts a week. One who touches the inner side of the slanting wall contracts impurity that lasts until the evening.
If there was half an olive-sized portion of a corpse inside the tent and half behind it, one who touches it - whether from inside or outside - contracts impurity that lasts until the evening. The tent itself contracts impurity that lasts for seven days.ז
כל שיפועי אהלים כאהלים כיצד אהל שהוא שופע ויורד וכלה עד כאצבע וטומאה באהל כלים שתחת השיפוע טמאים טומאה תחת השיפוע כלים שבאהל טמאים הטומאה מתוך השיפוע הנוגע בו מתוכו טמא טומאת שבעה והנוגע בשיפוע מאחריו טמא טומאת ערב נעשה השיפוע מאחריו כאילו הוא כלי שנגע באהל היתה הטומאה על אחורי השיפוע הנוגע בו מאחוריו טמא טומאת שבעה והנוגע בשיפוע בתוכו טמא טומאת ערב כחצי זית מתוכו וכחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב והאהל עצמו טמא טומאת שבעה:
8
If the edges of the tent were spread out on the ground and there was impurity on the ground under an edge of the tent spread out or above it, the impurity pierces through and ascends, pierces through and descends.ח
היה כנף האהל מרודד על הארץ וטומאה תחת כנף האהל הפרוש על הארץ או על גבי הכנף טומאה בוקעת ועולה בוקעת ויורדת:
Tum'at Met - Chapter 19
1
The following rules apply with regard to a beehive-like container lying on the ground, in the entrance of a building with its opening facing the outside and an olive-sized portion of a corpse under or on top of the portion outside the building. Whatever is directly under or above the olive-sized portion below or above the container is impure. Whatever is in its inner space is pure except an k'lithat is directly above or below the impurity. The building is pure.
If there is impurity in the building, only the building is impure, but keilim that are in the container or under it or above it outside of the building are pure. If there was impurity in the container, everything is impure, i.e., everything in the building and everything in the container, everything above it and everything below it that is opposite the impurity, as we explained.
If the container was raised a handbreadth above the ground and there was impurity under it, in the building, or above it, everything is impure, i.e., everything in the building, everything below it and everything above it. Whatever is in its inner space, by contrast, is pure except an k'li that is directly above or below the impurity. If there was impurity in the container, everything is impure, i.e., everything in the container and everything in the building, everything below it and everything above it. The rationale is that keilim or people who become an ohel over impurity or who have impurity above them convey impurity and do not intervene in the face of it, as we explained.
When does the above apply? When the container is an k'liand hollow. Different laws apply, however, if it was damaged and broken open and the open portion was plugged with straw and thus it is not considered as an k'li, or it was filled with straw so there was not an empty space of a handbreadth by a handbreadth and a handbreadth high, but instead, it was stuffed and there was not an empty space of a handbreadth in one place. If it was a handbreadth raised above the ground and there was impurity under it or in the building, the building and all the space under it are impure, because everything constitutes one ohel. Its inner space and anything on top of it on the outside of the building are pure, because it is considered an ohel of wood and it is not a container. If there was impurity inside of it, only what is inside of it is impure. If the impurity was above it, the space above it until the heavens is impure.
If such a container was placed on the ground, it opened to the outside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure. If the impurity was above it, the space above it until the heavens is impure. If there was impurity in the building, only the building is impure. If there is impurity within the container, only its inner space is impure.א
כוורת שהיא מוטלת בארץ והיא בתוך פתח הבית ופיה לחוץ וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או בגבה טמא וכל מה שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה והבית טהור היתה הטומאה בבית אין טמא אלא הבית אבל כלים שבתוכה תחתיה או על גבה טהורים היתה הטומאה בתוכה הכל טמא כל שבבית וכל שבתוכה וכל שעל גבה וכל שתחתיה כנגד הטומאה כמו שביארנו היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית או על גבה הכל טמא כל שבבית וכל שתחתיה וכל שעל גבה אבל כל שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה הטומאה בתוכה הכל טמא כל שבתוכה וכל שבבית וכל שתחתיה וכל שעל גבה שהכלים או האדם שנעשו אהל על הטומאה או שהיתה הטומאה על גביהן מביאין ולא חוצצין כמו שביארנו במה דברים אמורים בזמן שהיא כלי ומחולחלת אבל אם היתה פחותה וסתם המקום הנפחת בקש שהרי אינה כלי או שהיתה אפוצה עד שלא יהיה בה חלל טפח אלא אטומה כדי שלא ימצא בה חלל טפח במקום אחד היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית הרי הבית וכל שתחתיה טמאין מפני שהוא אהל אחד ותוכה וגבה טהור מפני שהוא אהל של עץ ואינו כלי היתה טומאה בתוכה אין טמא אלא תוכה היתה על גבה כנגדו עד לרקיע טמא היתה מונחת על הארץ ופיה לחוץ וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היה ע"ג כנגדו עד הרקיע טמא היתה טומאה בבית אין טמא אלא הבית בלבד היתה טומאה בתוכה אין טמא אלא תוכה:
2
When a beehive-like container is lying on the ground in the entrance to a building, it opens up to the inside of the building, it is intact and hollow and there is an olive-sized portion of a corpse below it or above it, everything that is directly below the olive-sized portion of impurity or over it is impure. Everything that is in its inner space is impure except those keilim that are directly above or directly below the impurity and the building is pure.
If it was raised a handbreadth above the ground and there was impurity under it, in it, above it, or in the building, everything is impure: everything that is in the building and everything under it, because it and the building constitute one ohel.
If it was damaged and broken opened and the open portion was plugged with straw or stuffed, was raised a handbreadth above the ground and there was impurity under it, in the building, or in it, everything is impure except the articles above it. If the impurity was above it, the space above the impurity until the heavens is impure, but its inner space is pure and the space under it, the building, and everything in them is pure. Since it is not an k'li, it intervenes in the face of impurity.
If such a container was placed on the ground, it opened to the inside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure If [the impurity] was above it, the space above it until the heavens is impure. If there was impurity within it or within the building, its inner space and the building are impure.ב
כוורת המוטלת בארץ בתוך הפתח ופיה לפנים והיא כלי שלם וחלולה וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או על גבה טמא וכל מה שבאויר תוכה טהור חוץ מכנגד הטומאה והבית טהור היתה טומאה בתוכה או בבית הכל טמא היתה גבוהה מן הארץ טפח וטומאה תחתיה או בתוכה או על גבה או בבית הכל טמא כל שבבית וכל שתחתיה מפני שהיא והבית כאהל אחד וכל שעל גבה וכל שבתוכה טמא שהכלי מביא את הטומאה ואינו חוצץ כמו שנתבאר היתה פחותה ופקוקה בקש או אפוצה וגבוהה מן הארץ טפח וטומאה תחתיה או בבית או בתוכה הכל טמא חוץ מעל גבה היתה טומאה על גבה כנגדו בלבד עד לרקיע טמא אבל תוכה טהור ותחתיה והבית כל מה שבהן טהור מפני שאינה כלי חוצצת היתה מונחת על הארץ ופיה לפנים וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היתה על גבה כנגדו עד לרקיע טמא היתה הטומאה בתוכה או בבית תוכה והבית טמא:
3
The following laws apply when there is a beehive-like container inside a building, it fills the entire height of the building, its opening is positioned toward the ceiling of the building, and it reaches the ceiling so that there is less than a handbreadth of space between it and the ceiling. If there is impurity in it, the building is impure. If there is impurity in the building, its contents are pure. The rationale is that when there is less than a handbreadth of open space, it is the nature of impurity to depart towards the building, but not to enter the container.
This law applies whether the container was standing upright or leaning on its side, with its opening to the wall and there was less than a handbreadth between it and the wall, whether there was one beehive-like container or two beehive-like containers, one above the other, and there was not a handbreadth of empty space between the upper container and the ceiling or the upper container and the wall.
When such a container was standing in the entrance to a building with its opening facing upward and there was less than a handbreadth between it and the lintel, if there is impurity in it, the building is pure. If there is impurity in the building, the contents of the container are impure. The rationale is that it is the nature of impurity to depart and not to enter.ג
כוורת שהיא בתוך הבית והיא ממלאה את כל גובה הבית ופיה למעלה לקורות הבית ואין בינה לבין הקורות פותח טפח וטומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור שדרך הטומאה לצאת לתוך הבית בפחות מטפח ואין דרכה להכנס בין שהיתה מוטה על צדה ופיה לכותל ובינו ובין הכותל פחות מטפח בין שהיתה כוורת אחת בין שהיו שתים זו על גבי זו ואין בין העליונה לקורות או לכותל פותח טפח היתה עומדת בתוך הפתח ופיה למעלה ואין בינו לבין המשקוף פותח טפח וטומאה בתוכה הבית טהור טומאה בבית מה שבתוכה טמא שדרך טומאה לצאת ואין דרכה להכנס:
4
The following laws apply when there is a hollow beehive-like container that is intact and resting on its side in the open and there is an olive-sized portion of a corpse below it or above it. Anything that is directly above or directly below the olive-size portion is impure. Whatever is within its inner space, is pure except what is directly above or below the impurity. Whatever is not directly above or below the impurity inside the container is pure. If there is impurity inside of it, everything is impure: everything inside of it and everything below the container or above it that is directly above or below the impurity.
If it was raised a handbreadth above the ground and there was impurity under it or above it, everything that is below it and everything that is above it is impure, but everything that is inside of it is pure except an k'li that is directly above or below the impurity.
If there is impurity inside of it, everything is impure, everything inside of it, everything below it, and everything resting upon it from above. The rationale is that keilimconvey ritual impurity, but do not intervene in the face of it, as we explained. Accordingly, if this beehive-like container that was lying on the earth was damaged and then plugged with straw or it is an oversized wooden container and there is an olive-sized portion from a corpse under it, anything below it until the depths is impure. If the impurity is on top of it, anything above it until the heavens is impure. If the impurity is inside of it, only the keilim inside of it are impure.
If such a container was raised a handbreadth above the earth that an oversized wooden container is considered as an ohel and not as an k'li. Therefore, it intervenes in the face of impurity.ד
כוורת חלולה שהיא כלי שלם והיתה מונחת על צידיה באויר וכזית מן המת נתון תחתיה או על גבה כל שהוא כנגד הזית בתחתיה ובגבה טמא וכל מה שבאויר תוכה טהור אלא כנגד הטומאה וכל שאינו כנגד הטומאה בתוכה טהור היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שכנגד הטומאה למעלה על גבה או למטה תחתיה היתה גבוהה מן הארץ טפח וטומאה תחתיה או על גבה כל שתחתיה טמא וכל שעל גבה טמא אבל כל שבתוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שתחתיה וכל שלמעלה על גבה שהכלים מביאין ואינן חוצצין כמו שביארנו לפיכך אם היתה כוורת זו המוטלת על הארץ פחותה ופקוקה בקש או שהיתה באה במדה וכזית מן המת נתון תחתיה כנגדו עד התהום טמא על גבה כנגדו עד לרקיע טמא בתוכה אינו טמא אלא תוכה היתה גבוהה טפח מעל הארץ וטומאה תחתיה תחתיה בלבד טמא בתוכה תוכה בלבד טמא על גבה כנגדו עד לרקיע טמא שכבר ביארנו שכלי עץ הבא במדה כאהל הוא חשוב לא ככלים ולפיכך חוצץ:
5
When an intact beehive-like container was resting on its base in the open space and there was impurity under it, inside of it, or on top of it, the impurity pierces through and ascends and pierces through and descends. If, however, it was raised a handbreadth above the ground, covered, or standing upside down and there was impurity below it, in it, or above it, everything is impure: everything inside of it, everything below it, everything above it if the impurity was below it, for an k'li conveys ritual impurity and does not intervene in the face of it, as we explained.
Accordingly, if the container was damaged and plugged with straw and there is impurity under it, in it, or above it, the impurity pierces through and ascends and pierces through and descends. If it was raised a handbreadth above the ground and there was impurity below it, the space below it alone is impure. If the impurity was inside of it or on top of it, anything above it until the heavens is impure, but the keilim under it are pure, because it is an ohel and intervenes.ה
כוורת שהיא כלי שלם והיא יושבת על שוליה לאויר וטומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת אבל אם היתה גבוהה מן הארץ טפח או מכוסה או כפויה על פיה וטומאה תחתיה או בתוכה או על גבה הכל טמא כל שבתוכה וכל שתחתיה וכל שעל גבה אם היתה הטומאה למטה שהכלי המאהיל מביא את הטומאה ואינו חוצץ כמו שביארנו לפיכך אם היתה פחותה ופקוקה בקש או באה במדה טומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת ואם היתה גבוהה טפח וטומאה תחתיה תחתיה בלבד טמא היתה טומאה בתוכה או על גבה כנגדו עד לרקיע טמא וכלים שתחתיה טהורין מפני שהיא אהל וחוצצת:
6
If there is a camel standing in the open space and there was impurity below it, the keilim above it are pure. If there is impurity above it, the keilim under it are pure. If it was lying down and there was impurity under it, the impurity pierces through and ascends and pierces through and descends. Similarly, if there was impurity flush under its foot or above its foot, the impurity pierces through and ascends and pierces through and descends.
We already explained in Hilchot Nizirut that if a nazirite and an olive-size portion of a corpse were both under a camel, a bed, or another similar k'li, even though he contracts impurity that lasts seven days, he does not shave. From this, we can derive that all of the impurity mentioned with regard to an ohel created by a person, an animal, or an k'lihave their source in the words of the Sages. Some of them are part of the Oral Tradition and others are decrees and safeguards. Therefore a nazirite does not shave because of any of these impurities and one is not liable for karet for entering the Temple or partaking of consecrated food. All of the statements regarding the impurity conveyed in this manner are relevant only with regard to the ritual impurity of terumah and sacrificial foods, as we explained.ו
גמל שהוא עומד באויר טומאה תחתיו כלים שעל גביו טהורים טומאה על גביו כלים שתחתיו טהורין היה רובץ וטומאה תחתיו הרי זו בוקעת ועולה בוקעת ויורדת וכן אם היתה טומאה רצוצה תחת רגלו או ע"ג רגלו הרי זו בוקעת ועולה ובוקעת ויורדת כבר ביארנו בנזירות שאם היה הנזיר וכזית מן המת תחת הגמל או תחת המטה וכיוצא בה משאר הכלים אע"פ שנטמא טומאת שבעה אינו מגלח ומשם אתה למד שכל אלו ההלכות האמורות בטומאת אהלים הנעשים מן האדם או מן הבהמה או מן הכלים הכל מדברי סופרים מהן דברי קבלה ומהן גזירות והרחקות ולפיכך אין הנזיר מגלח עליהן ואין חייבין עליהן כרת על ביאת מקדש או אכילת קדשיו ואין הדברים כולן אמורין אלא לענין טומאת תרומה וקדשים בלבד כמו שביארנו:
Tum'at Met - Chapter 20
1
There are three conditions that protect an entity located under the same ohel as a corpse from contracting impurity: a sealed covering, an ohel, and the fact that something was swallowed. Being swallowed prevents pure entities from contracting impurity and prevents impurity that was swallowed from departing and spreading that impurity. In contrast, a sealed cover and an ohel prevent pure entities from contracting impurity, but they do not prevent the impurity from departing and causing other entities to become impure.
What is implied? If there is a container that is sealed in a house that is impure, everything in the container is pure. Similarly, if there is an ohel in such a house, all of the keilim in that ohel are pure. If, however, there was an olive-sized portion from a corpse placed in containers that were sealed close and then they were brought into a house, the house is impure. Similarly, if there was one ohel inside another ohel and an olive-sized portion of a corpse in the inner ohel, all of the keilim in the outer ohel are impure.א
שלשה דברים מצילין באהל המת: צמיד פתיל ואהלין ובלועין הבלועין מצילין על הטהורים שלא יתטמאו ומונעין הטומאה שלא תצא ותטמא אבל צמדי פתיל ואהלין מצילין על הטהורים שלא יתטמאו ואינן מונעין את הטומאה שלא תצא ותטמא את אחרים כיצד בית טמא שיש בו כלי מוקף צמיד פתיל כל שבתוך הכלי טהורים וכן אם היה שם אהל בתוך הבית כל הכלים שבתוך האהל טהורין אבל אם היה כזית מן המת נתון בכלים ומוקף עליו בצמיד פתיל והכניסו לבית הבית טמא וכן אהל בתוך אהל וכזית מן המת באהל הפנימי כל הכלים שבאהל החיצון טמאים:
2
In contrast, when entities are swallowed, pure articles are prevented from contracting impurity and impurity is prevented from spreading.
What is implied? When a dog ate the flesh of a human corpse and entered a house, the house is pure. When a ring was swallowed, even by a person, and then the person who swallowed it entered an ohel where a corpse was located, even though the person contracts the impurity that lasts seven days, the ring remains pure. Similarly, the fact that an entity was swallowed by a beast, a domesticated animal, a fowl, or a fish prevents it from contracting impurity as long as they are alive. If, however, they die and the flesh of a human corpse or keilim are in their intestines, it is as if these articles were not swallowed.ב
אבל הבלועין מצילין על הטהורים ומונעין את הטומאה כיצד כלב שאכל בשר המת ונכנס לבית הבית טהור בלע טבעת אפילו אדם שבלע טבעת ונכנס לאהל המת אף על פי שנטמא טומאת שבעה הטבעת טהורה וכן כל הבלועין בחיה ובהמה ובעופות ובדגים מצילין כל זמן שהן חיין ואם מתו ובשר המת בתוך מעיהן או הכלים הרי הן כמו שאינו בלוע:
3
If the majority of one of a fowl's determining signs for ritual slaughter was slit or the majority of both an animal's signs were sli, even though the living beings were still in their death throes, they are considered as dead. They no longer protect the keilim that are swallowed in their intestines, nor do they prevent impurity that is in their intestines from spreading outward and imparting impurity.ג
נשחט רוב אחד בעוף ורוב שנים בבהמה אף ע"פ שעדיין הן מפרכסין הרי הן כמתים ואינן מצילין על הכלים הבלועים ולא מונעין את הטומאה שבתוך מעיהן שלא תטמא:
4
How long may the impurity remain in their intestines and still impart impurity when they die? For a dog three full days, i.e., three twenty-four hour periods. For other wild beasts, domesticated animals, fowl, or fish, one full day.
When does the above apply? When the flesh of the corpse remains in their intestines. If, however, a wolf swallows a baby and then expels it through its anus, the flesh is pure, but the bones are impure.ד
וכמה תשהא הטומאה במעיהן ותהיה מטמאה כשימותו בכלב שלשה ימים מעת לעת ובשאר חיה ובהמה ועופות ודגים יום אחד מעת לעת בד"א כשנשאר בשר המת בתוך מעיהן אבל זאב שבלע תינוק והקיאו דרך בית הרעי הבשר טהור והעצמות בטומאתן:
5
Entities that are swallowed are protected from impurity only in the digestive organs of a living creature, as we explained. Those, however, which are concealed in the body of a k'li or a stone are not protected.
What is implied? If there is a spindle in which a metal hook was concealed, into which the iron point was driven, or a brick in which a ring was found that were brought into an ohel in which a corpse was found, the articles are impure even though they are not visible and they are covered. The rationale is that articles encompassed by keilim are protected from impurity only by a sealed cover.
Similarly, if there was a pin or a ring covered in the clay used to reinforce an oven and the oven became impure because it was in an ohel where a corpse was located or a dead crawling animal fell into its inner space, the keilim in the clay become impure. If, however, the oven was sealed close, since the oven itself is pure, the keilim that are covered up by the clay on top of it are also pure.
Similarly, if a jug is sealed closed and there is a needle or a ring in the clay sealing at its side, they are impure, and they are not saved in an ohel where a corpse was located. If they were in the sealing of the jug over its opening and they could be seen from the inside of the jug, but do not enter its inner space, they are pure. If they enter its inner space, they are impure. The rationale is that an earthenware container that is sealed close does not protect the keilim that are inside of it, as will be explained. If there is a layer of clay, even as thin as a garlic shell under them, they are pure, even though they project into the inner space of the jug.ה
אין הבלועין נצלין אלא בבטן נפש החיה כמו שביארנו אבל הבלועין בגוף הכלים והאבנים אינן נצלין כיצד כוש שנבלעה בו הצנור של מתכת ומלמד שנבלע בו הדרבן ולבינה שהיתה טבעת מובלעת בתוכה ונכנסו לאהל המת נטמאו אע"פ שאין נראין והרי הן מחופין שאין הבלועין בכלים מצילין אלא בצמיד פתיל וכן מחט או טבעת שהיו מובלעין בטפילת התנור ונטמא התנור באהל המת או שנפל שרץ לאוירו נטמאו הכלים שבתוך הטפילה ואם היה התנור טהור צמיד פתיל הואיל והתנור טהור אף הכלים המובלעין בטיט שעל גביו טהורים וכן חבית המוקפת צמיד פתיל והיתה מחט או טבעת במגופת החבית מצדה הרי אלו טמאין ואין מצילין באהל המת היו במגופת החבית כנגד פיה אם היו נראין לתוך החבית ואינן יוצאין לאוירה טהורין ואם יצאו לאוירה טמאין שאין כלי חרש המוקף צמיד פתיל מציל על הכלים שבתוכו כמו שיתבאר ואם יש תחתיהן כקליפת השום אף על פי שהן שוקעין לתוך אוירה הרי אלו טהורין:
6
All keilim that are embedded in the earth of a house are impure and they are not protected. The rationale is that the earth of an ohel has the same status of the ohelitself until the very depths of the earth. This does not apply with regard to its walls, as will be explained.
What is implied? If there is impurity in a house and there are keilim embedded in its earth, even if they are deeper than 100 cubits, they are impure. If, however, there is a handbreadth by a handbreadth by a handbreadth of empty space in their place, they are pure, because it is as if they are in another ohel. To what can the matter be compared? To a loft that is built over a house. If there is impurity in the loft, the house is pure.
Similarly, if one divided a house with a partition that runs parallel to the ground and there was impurity between the partition and the earth, the keilim that are in the house above the partition are impure, because an ohel does not prevent the spread of impurity, as we explained. If there was impurity above the partition, the keilim between the partition and the earth are pure, because the ohel protects them. If there is not a space of a handbreadth between the partition and the ground, the keilim are considered as if they are embedded in the earth of the house and they are impure.ו
כל הבלועין בקרקעיתו של בית הרי הן טמאין ואין נצלין שקרקע האהל כמוהו עד התהום משא"כ בכותליו כמו שיתבאר כיצד הטומאה בבית וכלים הטמונים בקרקעיתו אפילו תחת מאה אמה טמאים אם יש במקומן טפח על טפח טהורין שהרי הן תחת אהל אחד למה זה דומה לעלייה שע"ג הבית וטומאה בעלייה שהבית טהור וכן אם חלק הבית במחיצה מכלפי ארצו והיתה הטומאה בין המחיצה והארץ כלים שבבית למעלה מן המחיצה טמאין שאין האהלים מונעין הטומאה כמו שביארנו היתה הטומאה למעלה מן המחיצה כלים שבין המחיצה והארץ טהורין שהאהל מציל ואם אין בין המחיצה והארץ גובה טפח הרי הן כטמונים בקרקע הבית וטמאים:
7
The following laws apply when there is a covered drain extending under a house and the drain is a handbreadth by a handbreadth by a handbreadth and its opening outside the house is a cubic handbreadth in size. If there is impurity in the drainage channel, the house is pure. If there is impurity in the house, the contents of the drainage channel are pure.
If the drain was a cubic handbreadth in size, but its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. If there is impurity in the house, the contents of the drainage channel are pure. The rationale is that it is not the way of impurity to enter a secondary entity like a drain.
If the drain was not a cubic handbreadth in size and its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. It is as if the impurity is in the house. If there is impurity in the house, the contents of the drain are impure. The rationale is that they are considered like keilim buried in the earth and the earth of a house has the same status as the house itself until the very depths.ז
ביב שהוא קמור תחת הבית ויש בו פותח טפח ויש בפתחו שהוא חוץ לבית פותח טפח והיתה טומאה בתוכו הבית טהור היתה טומאה בבית מה שבתוכו טהור היה בו פותח טפח ואין ביציאתו פותח טפח והיתה טומאה בתוכו הבית טמא טומאה בבית מה שבתוכו טהור שאין דרכה של טומאה להכנס אין בו פותח טפח ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא כאילו היא בתוך הבית טומאה בבית מה שבתוכו טמא מפני שהן ככלים הטמונים בקרקע וקרקע הבית כמוהו עד התהום:
8
When there are two jugs, each containing half of an olive-sized portion of a corpse and each is sealed close, placed within a house, they are pure, because a partial measure of impurity does not impart impurity. The house is impure, because there is an olive-sized portion of a corpse in the house and a sealed cover does not prevent the spread of impurity outward. The jugs do not become impure because of the house, because they are sealed close. If one of the jugs are open, it and the house are impure and the other jug is pure.
Similarly, if there are two rooms open to each other and to the main room of a house and there is half of an olive-sized portion of a corpse in the inner room or the middle room and half of an olive-sized portion of a corpse in the outer room, the outer room is impure. The inner room and the middle room are pure. If there is half of an olive-sized portion of a corpse in the inner room and half of an olive-sized portion of a corpse in the middle room, the inner room is pure. The middle and the outer rooms are impure, because it is the way of impurity to depart and not to enter.
English Text | Hebrew Text
Rambam - 3 Chapters a Day
Tum'at Met - Chapter 18, Tum'at Met - Chapter 19, Tum'at Met - Chapter 20
Shabbat, 29 Nissan 5778 / April 14, 2018
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Yehoshua B. Gordon - Rambam: Tumat Met, Chapter 18 (30:00)
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Yehoshua B. Gordon - Rambam: Tumat Met, Chapter 20 (29:51)
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18th Perek: Laws of Tumas Meis (24:24)
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19th Perek: Laws of Tumas Meis (34:15)
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20th Perek: Laws of Tumas Meis (33:48)
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Tum'at Met - Chapter 181
The following rules apply when a person held one hand over a corpse and one hand over keilim or he touched a corpse and held his hand over keilim. If each of his hands cover a handbreadth of space, the keilim are impure. If they are smaller, they are pure.
Similarly, if there are two buildings near each other and there is a portion of a corpse the size of half an olive in each of them and a person inserted one hand into one building and the other into the second building, if each of his hands cover a handbreadth of space, he has joined the impurity together. Everything is considered as one ohel and he and the buildings are impure. If they are smaller, he does not join the impurity together.א
אדם שהאהיל בידו אחת על המת והאהיל בשנייה על הכלים או שנגע במת והאהיל על הכלים אם יש בידו פותח טפח הכלים טמאין ואם לאו טהורין וכן שני בתים ובהם שני חצאי זיתים ופשט ידו לבית זה וידו השנייה לבית השני אם יש בידו פותח טפח עירב את הטומאה ונעשה הכל כאהל אחד ונטמא הוא והבתים ואם לאו אינו מביא את הטומאה:
2
When a person looks out from a window and leans over impurity, he conveys impurity to the house in which he is located. The entire house becomes impure. If he was lying on the doorstep, part of his body being in the house and part being outside the house and impurity was positioned above the portion outside the house, the house is impure, because a person is hollow and the upper portion of his body is a handbreadth high. Since impurity was held over him, it is as if he stood over it and he conveys the impurity.
Similarly, if there was impurity within a house and pure people stood over the portion of a man lying outside, over the doorstep, they are impure. The rationale is that he is considered as if he is covering impurity and a person conveys impurity, but does not intervene against it, as we explained.ב
אדם שהשקיף בעד החלון והאהיל על הטומאה מביא את הטומאה לבית ונטמא כל הבית היה מוטל על האסקופה ומקצתו בתוך הבית ומקצתו בחוץ והאהילה טומאה על מקצתו שבחוץ הבית טמא מפני שהאדם חלול ויש בו גובה טפח וכיון שהאהילה טומאה עליו ה"ז כמאהיל עליה ומביא את הטומאה וכן אם היתה טומאה בבית והאהילו טהורין על מקצתו שבחוץ הרי אלו טמאין מפני שהוא כמאהיל על הטומאה והאדם מביא ואינו חוצץ כמו שביארנו:
3
The following rules apply when the people carrying a corpse passed under an exedra, one of them closed the door to a house and locked it with a key so that the house would not become impure or if there was a person inside or outside who closed the door. If the door could stand close by itself, the house is pure. If not, the house is impure. The rationale is that in the latter situation, it was the person who intervened in the face of ritual impurity. As we explained, a person and keilim convey ritual impurity and do not intervene in the face of it.ג
נושאי המת שעברו בו תחת האכסדרה והגיף אחד מהן את הדלת וסמכו במפתח כדי שלא יטמא הבית וכן אם היה אדם מבפנים או מבחוץ סומך הדלת אם יכול הדלת לעמוד בפני עצמו הבית טהור ואם לאו הבית טמא לפי שנמצא האדם הוא שחצץ בפני הטומאה והאדם והכלים מביאין ואינן חוצצין כמו שביארנו:
4
When an oven standing in a house has a dome-shaped opening that extends outside, if people carrying a corpse carried it over the opening that extends outside, the oven is impure, but the house is pure. The rationale is that the oven is not upraised above the ground so that it would bring impurity to the house.
When an oversized closet standing in an entrance opens to the outside and there is impurity in it, the house is pure. When there is impurity in the house, what is in the closet is impure, because it is open in the entrance and it is the nature of impurity to depart and not to enter. If its drawer was extended behind it, projecting less than a handbreadth, and could not be separated from the closet and there was impurity there opposite the boards of the roof of the house, the house is pure. The rationale is that even though it projects outward, it cannot be separated and it does not extend a handbreadth. This applies provided it is a handbreadth by a handbreadth and a handbreadth in height. If the drawer does not have an empty space of a handbreadth, the impurity is considered as flush within the house and the house is impure.
If the closet was standing in the house itself and there was impurity in it or in a chest within it, even though there is not an opening of a handbreadth through which the impurity could depart, the house is impure. If there is impurity in the house, everything in the closet is pure. The rationale is that the nature of impurity is to depart and not to enter.ד
תנור שהוא עומד בתוך הבית ועינו קמורה לחוץ והאהילו נושאי המת על עינו הקמורה התנור טמא והבית טהור שהרי אין התנור גבוה מעל הארץ כדי שיביא טומאה לבית מגדל הבא במדה שהוא עומד בתוך הפתח ונפתח לחוץ טומאה בתוכו הבית טהור טומאה בבית מה שבתוכו טמא שהרי הוא פתוח בתוך הפתח ודרך הטומאה לצאת ואין דרכה להכנס היתה מוכני שלו משוכה לאחוריו ויוצאת פחות מטפח ואינה נשמטת וטומאה שם בתוכה כנגד הקורות הבית טהור שאף על פי שהיא יוצאה אינה נשמטת ואינה יוצאת טפח והוא שיהיה בה טפח על רום טפח חלול אבל אם אין במוכני חלל טפח הרי הטומאה רצוצה בתוך הבית והבית טמא היה המגדל עומד בתוך הבית והטומאה בתוכו או בתוך התיבה שלו אע"פ שאין ביציאתו פותח טפח הבית טמא טומאה בבית מה שבתוכו טהור שדרך הטומאה לצאת ואין דרכה להכנס:
5
If there are keilim between the closet and the ground, between it and the wall, or between it and the ceiling, they are impure if there is a handbreadth of empty space there. If not, they are pure, because we considered it is if the beams of the ceiling descend and close the space between it and the closet.ה
כלים שבין המגדל ובין הארץ שבינו ובין הכותל ושבינו ובין הקורות אם יש שם פותח טפח טמאים ואם לאו טהורים שהרי אנו רואים את הקורות כאילו הן יורדות וסותמות:
6
If there is impurity under the closet, between it and the earth, between it and the boards of the ceilings, or between it and the wall, the house is impure whether there is an open space of a handbreadth or not.
If the closet was standing under the open air and there was impurity in it, the keilim within the breadth of its walls are pure. If there is impurity within the breadth of its walls, the keilim inside of it are pure.ו
היתה טומא' תחת המגדל בינו ובין הארץ או בינו ובין הקורות או בינו ובין הכותל בין שיש שם חלל טפח בין שאין שם הבית טמא היה עומד באויר וטומאה בתוכו כלים שבעביו טהורים טומאה בעביו כלים שבתוכו טהורים:
7
All the slanted walls of tents are considered as the tents themselves.
What is implied? When a tent slants downward and ends within a fingerbreadth of the ground and there is impurity in the tent, the keilim under the slanted side are impure. If there is impurity under the slanted wall, the keilim in the tent are impure.
If there is impurity within the slanted wall, one who touches its inner side contracts impurity that lasts a week. One who touches its outer side contracts impurity that lasts until the evening, for the outer side of the slanting wall is considered as an k'li that touches a tent that has become impure.
If there is impurity on the outer side of the slanted wall, one who touches its outer side contracts impurity that lasts a week. One who touches the inner side of the slanting wall contracts impurity that lasts until the evening.
If there was half an olive-sized portion of a corpse inside the tent and half behind it, one who touches it - whether from inside or outside - contracts impurity that lasts until the evening. The tent itself contracts impurity that lasts for seven days.ז
כל שיפועי אהלים כאהלים כיצד אהל שהוא שופע ויורד וכלה עד כאצבע וטומאה באהל כלים שתחת השיפוע טמאים טומאה תחת השיפוע כלים שבאהל טמאים הטומאה מתוך השיפוע הנוגע בו מתוכו טמא טומאת שבעה והנוגע בשיפוע מאחריו טמא טומאת ערב נעשה השיפוע מאחריו כאילו הוא כלי שנגע באהל היתה הטומאה על אחורי השיפוע הנוגע בו מאחוריו טמא טומאת שבעה והנוגע בשיפוע בתוכו טמא טומאת ערב כחצי זית מתוכו וכחצי זית מאחוריו הנוגע בו בין מתוכו בין מאחוריו טמא טומאת ערב והאהל עצמו טמא טומאת שבעה:
8
If the edges of the tent were spread out on the ground and there was impurity on the ground under an edge of the tent spread out or above it, the impurity pierces through and ascends, pierces through and descends.ח
היה כנף האהל מרודד על הארץ וטומאה תחת כנף האהל הפרוש על הארץ או על גבי הכנף טומאה בוקעת ועולה בוקעת ויורדת:
Tum'at Met - Chapter 19
1
The following rules apply with regard to a beehive-like container lying on the ground, in the entrance of a building with its opening facing the outside and an olive-sized portion of a corpse under or on top of the portion outside the building. Whatever is directly under or above the olive-sized portion below or above the container is impure. Whatever is in its inner space is pure except an k'lithat is directly above or below the impurity. The building is pure.
If there is impurity in the building, only the building is impure, but keilim that are in the container or under it or above it outside of the building are pure. If there was impurity in the container, everything is impure, i.e., everything in the building and everything in the container, everything above it and everything below it that is opposite the impurity, as we explained.
If the container was raised a handbreadth above the ground and there was impurity under it, in the building, or above it, everything is impure, i.e., everything in the building, everything below it and everything above it. Whatever is in its inner space, by contrast, is pure except an k'li that is directly above or below the impurity. If there was impurity in the container, everything is impure, i.e., everything in the container and everything in the building, everything below it and everything above it. The rationale is that keilim or people who become an ohel over impurity or who have impurity above them convey impurity and do not intervene in the face of it, as we explained.
When does the above apply? When the container is an k'liand hollow. Different laws apply, however, if it was damaged and broken open and the open portion was plugged with straw and thus it is not considered as an k'li, or it was filled with straw so there was not an empty space of a handbreadth by a handbreadth and a handbreadth high, but instead, it was stuffed and there was not an empty space of a handbreadth in one place. If it was a handbreadth raised above the ground and there was impurity under it or in the building, the building and all the space under it are impure, because everything constitutes one ohel. Its inner space and anything on top of it on the outside of the building are pure, because it is considered an ohel of wood and it is not a container. If there was impurity inside of it, only what is inside of it is impure. If the impurity was above it, the space above it until the heavens is impure.
If such a container was placed on the ground, it opened to the outside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure. If the impurity was above it, the space above it until the heavens is impure. If there was impurity in the building, only the building is impure. If there is impurity within the container, only its inner space is impure.א
כוורת שהיא מוטלת בארץ והיא בתוך פתח הבית ופיה לחוץ וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או בגבה טמא וכל מה שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה והבית טהור היתה הטומאה בבית אין טמא אלא הבית אבל כלים שבתוכה תחתיה או על גבה טהורים היתה הטומאה בתוכה הכל טמא כל שבבית וכל שבתוכה וכל שעל גבה וכל שתחתיה כנגד הטומאה כמו שביארנו היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית או על גבה הכל טמא כל שבבית וכל שתחתיה וכל שעל גבה אבל כל שבאויר תוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה הטומאה בתוכה הכל טמא כל שבתוכה וכל שבבית וכל שתחתיה וכל שעל גבה שהכלים או האדם שנעשו אהל על הטומאה או שהיתה הטומאה על גביהן מביאין ולא חוצצין כמו שביארנו במה דברים אמורים בזמן שהיא כלי ומחולחלת אבל אם היתה פחותה וסתם המקום הנפחת בקש שהרי אינה כלי או שהיתה אפוצה עד שלא יהיה בה חלל טפח אלא אטומה כדי שלא ימצא בה חלל טפח במקום אחד היתה גבוהה מן הארץ טפח וטומאה תחתיה או בבית הרי הבית וכל שתחתיה טמאין מפני שהוא אהל אחד ותוכה וגבה טהור מפני שהוא אהל של עץ ואינו כלי היתה טומאה בתוכה אין טמא אלא תוכה היתה על גבה כנגדו עד לרקיע טמא היתה מונחת על הארץ ופיה לחוץ וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היה ע"ג כנגדו עד הרקיע טמא היתה טומאה בבית אין טמא אלא הבית בלבד היתה טומאה בתוכה אין טמא אלא תוכה:
2
When a beehive-like container is lying on the ground in the entrance to a building, it opens up to the inside of the building, it is intact and hollow and there is an olive-sized portion of a corpse below it or above it, everything that is directly below the olive-sized portion of impurity or over it is impure. Everything that is in its inner space is impure except those keilim that are directly above or directly below the impurity and the building is pure.
If it was raised a handbreadth above the ground and there was impurity under it, in it, above it, or in the building, everything is impure: everything that is in the building and everything under it, because it and the building constitute one ohel.
If it was damaged and broken opened and the open portion was plugged with straw or stuffed, was raised a handbreadth above the ground and there was impurity under it, in the building, or in it, everything is impure except the articles above it. If the impurity was above it, the space above the impurity until the heavens is impure, but its inner space is pure and the space under it, the building, and everything in them is pure. Since it is not an k'li, it intervenes in the face of impurity.
If such a container was placed on the ground, it opened to the inside, and an olive-sized portion of a corpse was under it, the space under it until the depths is impure If [the impurity] was above it, the space above it until the heavens is impure. If there was impurity within it or within the building, its inner space and the building are impure.ב
כוורת המוטלת בארץ בתוך הפתח ופיה לפנים והיא כלי שלם וחלולה וכזית מן המת נתון תחתיה או על גבה מבחוץ כל שהוא כנגד הזית בתחתיה או על גבה טמא וכל מה שבאויר תוכה טהור חוץ מכנגד הטומאה והבית טהור היתה טומאה בתוכה או בבית הכל טמא היתה גבוהה מן הארץ טפח וטומאה תחתיה או בתוכה או על גבה או בבית הכל טמא כל שבבית וכל שתחתיה מפני שהיא והבית כאהל אחד וכל שעל גבה וכל שבתוכה טמא שהכלי מביא את הטומאה ואינו חוצץ כמו שנתבאר היתה פחותה ופקוקה בקש או אפוצה וגבוהה מן הארץ טפח וטומאה תחתיה או בבית או בתוכה הכל טמא חוץ מעל גבה היתה טומאה על גבה כנגדו בלבד עד לרקיע טמא אבל תוכה טהור ותחתיה והבית כל מה שבהן טהור מפני שאינה כלי חוצצת היתה מונחת על הארץ ופיה לפנים וכזית מן המת נתון תחתיה כנגדו עד התהום טמא היתה על גבה כנגדו עד לרקיע טמא היתה הטומאה בתוכה או בבית תוכה והבית טמא:
3
The following laws apply when there is a beehive-like container inside a building, it fills the entire height of the building, its opening is positioned toward the ceiling of the building, and it reaches the ceiling so that there is less than a handbreadth of space between it and the ceiling. If there is impurity in it, the building is impure. If there is impurity in the building, its contents are pure. The rationale is that when there is less than a handbreadth of open space, it is the nature of impurity to depart towards the building, but not to enter the container.
This law applies whether the container was standing upright or leaning on its side, with its opening to the wall and there was less than a handbreadth between it and the wall, whether there was one beehive-like container or two beehive-like containers, one above the other, and there was not a handbreadth of empty space between the upper container and the ceiling or the upper container and the wall.
When such a container was standing in the entrance to a building with its opening facing upward and there was less than a handbreadth between it and the lintel, if there is impurity in it, the building is pure. If there is impurity in the building, the contents of the container are impure. The rationale is that it is the nature of impurity to depart and not to enter.ג
כוורת שהיא בתוך הבית והיא ממלאה את כל גובה הבית ופיה למעלה לקורות הבית ואין בינה לבין הקורות פותח טפח וטומאה בתוכה הבית טמא טומאה בבית מה שבתוכה טהור שדרך הטומאה לצאת לתוך הבית בפחות מטפח ואין דרכה להכנס בין שהיתה מוטה על צדה ופיה לכותל ובינו ובין הכותל פחות מטפח בין שהיתה כוורת אחת בין שהיו שתים זו על גבי זו ואין בין העליונה לקורות או לכותל פותח טפח היתה עומדת בתוך הפתח ופיה למעלה ואין בינו לבין המשקוף פותח טפח וטומאה בתוכה הבית טהור טומאה בבית מה שבתוכה טמא שדרך טומאה לצאת ואין דרכה להכנס:
4
The following laws apply when there is a hollow beehive-like container that is intact and resting on its side in the open and there is an olive-sized portion of a corpse below it or above it. Anything that is directly above or directly below the olive-size portion is impure. Whatever is within its inner space, is pure except what is directly above or below the impurity. Whatever is not directly above or below the impurity inside the container is pure. If there is impurity inside of it, everything is impure: everything inside of it and everything below the container or above it that is directly above or below the impurity.
If it was raised a handbreadth above the ground and there was impurity under it or above it, everything that is below it and everything that is above it is impure, but everything that is inside of it is pure except an k'li that is directly above or below the impurity.
If there is impurity inside of it, everything is impure, everything inside of it, everything below it, and everything resting upon it from above. The rationale is that keilimconvey ritual impurity, but do not intervene in the face of it, as we explained. Accordingly, if this beehive-like container that was lying on the earth was damaged and then plugged with straw or it is an oversized wooden container and there is an olive-sized portion from a corpse under it, anything below it until the depths is impure. If the impurity is on top of it, anything above it until the heavens is impure. If the impurity is inside of it, only the keilim inside of it are impure.
If such a container was raised a handbreadth above the earth that an oversized wooden container is considered as an ohel and not as an k'li. Therefore, it intervenes in the face of impurity.ד
כוורת חלולה שהיא כלי שלם והיתה מונחת על צידיה באויר וכזית מן המת נתון תחתיה או על גבה כל שהוא כנגד הזית בתחתיה ובגבה טמא וכל מה שבאויר תוכה טהור אלא כנגד הטומאה וכל שאינו כנגד הטומאה בתוכה טהור היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שכנגד הטומאה למעלה על גבה או למטה תחתיה היתה גבוהה מן הארץ טפח וטומאה תחתיה או על גבה כל שתחתיה טמא וכל שעל גבה טמא אבל כל שבתוכה טהור חוץ מכלי שהוא כנגד הטומאה היתה טומאה בתוכה הכל טמא כל מה שבתוכה וכל שתחתיה וכל שלמעלה על גבה שהכלים מביאין ואינן חוצצין כמו שביארנו לפיכך אם היתה כוורת זו המוטלת על הארץ פחותה ופקוקה בקש או שהיתה באה במדה וכזית מן המת נתון תחתיה כנגדו עד התהום טמא על גבה כנגדו עד לרקיע טמא בתוכה אינו טמא אלא תוכה היתה גבוהה טפח מעל הארץ וטומאה תחתיה תחתיה בלבד טמא בתוכה תוכה בלבד טמא על גבה כנגדו עד לרקיע טמא שכבר ביארנו שכלי עץ הבא במדה כאהל הוא חשוב לא ככלים ולפיכך חוצץ:
5
When an intact beehive-like container was resting on its base in the open space and there was impurity under it, inside of it, or on top of it, the impurity pierces through and ascends and pierces through and descends. If, however, it was raised a handbreadth above the ground, covered, or standing upside down and there was impurity below it, in it, or above it, everything is impure: everything inside of it, everything below it, everything above it if the impurity was below it, for an k'li conveys ritual impurity and does not intervene in the face of it, as we explained.
Accordingly, if the container was damaged and plugged with straw and there is impurity under it, in it, or above it, the impurity pierces through and ascends and pierces through and descends. If it was raised a handbreadth above the ground and there was impurity below it, the space below it alone is impure. If the impurity was inside of it or on top of it, anything above it until the heavens is impure, but the keilim under it are pure, because it is an ohel and intervenes.ה
כוורת שהיא כלי שלם והיא יושבת על שוליה לאויר וטומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת אבל אם היתה גבוהה מן הארץ טפח או מכוסה או כפויה על פיה וטומאה תחתיה או בתוכה או על גבה הכל טמא כל שבתוכה וכל שתחתיה וכל שעל גבה אם היתה הטומאה למטה שהכלי המאהיל מביא את הטומאה ואינו חוצץ כמו שביארנו לפיכך אם היתה פחותה ופקוקה בקש או באה במדה טומאה תחתיה או בתוכה או על גבה טומאה בוקעת ועולה בוקעת ויורדת ואם היתה גבוהה טפח וטומאה תחתיה תחתיה בלבד טמא היתה טומאה בתוכה או על גבה כנגדו עד לרקיע טמא וכלים שתחתיה טהורין מפני שהיא אהל וחוצצת:
6
If there is a camel standing in the open space and there was impurity below it, the keilim above it are pure. If there is impurity above it, the keilim under it are pure. If it was lying down and there was impurity under it, the impurity pierces through and ascends and pierces through and descends. Similarly, if there was impurity flush under its foot or above its foot, the impurity pierces through and ascends and pierces through and descends.
We already explained in Hilchot Nizirut that if a nazirite and an olive-size portion of a corpse were both under a camel, a bed, or another similar k'li, even though he contracts impurity that lasts seven days, he does not shave. From this, we can derive that all of the impurity mentioned with regard to an ohel created by a person, an animal, or an k'lihave their source in the words of the Sages. Some of them are part of the Oral Tradition and others are decrees and safeguards. Therefore a nazirite does not shave because of any of these impurities and one is not liable for karet for entering the Temple or partaking of consecrated food. All of the statements regarding the impurity conveyed in this manner are relevant only with regard to the ritual impurity of terumah and sacrificial foods, as we explained.ו
גמל שהוא עומד באויר טומאה תחתיו כלים שעל גביו טהורים טומאה על גביו כלים שתחתיו טהורין היה רובץ וטומאה תחתיו הרי זו בוקעת ועולה בוקעת ויורדת וכן אם היתה טומאה רצוצה תחת רגלו או ע"ג רגלו הרי זו בוקעת ועולה ובוקעת ויורדת כבר ביארנו בנזירות שאם היה הנזיר וכזית מן המת תחת הגמל או תחת המטה וכיוצא בה משאר הכלים אע"פ שנטמא טומאת שבעה אינו מגלח ומשם אתה למד שכל אלו ההלכות האמורות בטומאת אהלים הנעשים מן האדם או מן הבהמה או מן הכלים הכל מדברי סופרים מהן דברי קבלה ומהן גזירות והרחקות ולפיכך אין הנזיר מגלח עליהן ואין חייבין עליהן כרת על ביאת מקדש או אכילת קדשיו ואין הדברים כולן אמורין אלא לענין טומאת תרומה וקדשים בלבד כמו שביארנו:
Tum'at Met - Chapter 20
1
There are three conditions that protect an entity located under the same ohel as a corpse from contracting impurity: a sealed covering, an ohel, and the fact that something was swallowed. Being swallowed prevents pure entities from contracting impurity and prevents impurity that was swallowed from departing and spreading that impurity. In contrast, a sealed cover and an ohel prevent pure entities from contracting impurity, but they do not prevent the impurity from departing and causing other entities to become impure.
What is implied? If there is a container that is sealed in a house that is impure, everything in the container is pure. Similarly, if there is an ohel in such a house, all of the keilim in that ohel are pure. If, however, there was an olive-sized portion from a corpse placed in containers that were sealed close and then they were brought into a house, the house is impure. Similarly, if there was one ohel inside another ohel and an olive-sized portion of a corpse in the inner ohel, all of the keilim in the outer ohel are impure.א
שלשה דברים מצילין באהל המת: צמיד פתיל ואהלין ובלועין הבלועין מצילין על הטהורים שלא יתטמאו ומונעין הטומאה שלא תצא ותטמא אבל צמדי פתיל ואהלין מצילין על הטהורים שלא יתטמאו ואינן מונעין את הטומאה שלא תצא ותטמא את אחרים כיצד בית טמא שיש בו כלי מוקף צמיד פתיל כל שבתוך הכלי טהורים וכן אם היה שם אהל בתוך הבית כל הכלים שבתוך האהל טהורין אבל אם היה כזית מן המת נתון בכלים ומוקף עליו בצמיד פתיל והכניסו לבית הבית טמא וכן אהל בתוך אהל וכזית מן המת באהל הפנימי כל הכלים שבאהל החיצון טמאים:
2
In contrast, when entities are swallowed, pure articles are prevented from contracting impurity and impurity is prevented from spreading.
What is implied? When a dog ate the flesh of a human corpse and entered a house, the house is pure. When a ring was swallowed, even by a person, and then the person who swallowed it entered an ohel where a corpse was located, even though the person contracts the impurity that lasts seven days, the ring remains pure. Similarly, the fact that an entity was swallowed by a beast, a domesticated animal, a fowl, or a fish prevents it from contracting impurity as long as they are alive. If, however, they die and the flesh of a human corpse or keilim are in their intestines, it is as if these articles were not swallowed.ב
אבל הבלועין מצילין על הטהורים ומונעין את הטומאה כיצד כלב שאכל בשר המת ונכנס לבית הבית טהור בלע טבעת אפילו אדם שבלע טבעת ונכנס לאהל המת אף על פי שנטמא טומאת שבעה הטבעת טהורה וכן כל הבלועין בחיה ובהמה ובעופות ובדגים מצילין כל זמן שהן חיין ואם מתו ובשר המת בתוך מעיהן או הכלים הרי הן כמו שאינו בלוע:
3
If the majority of one of a fowl's determining signs for ritual slaughter was slit or the majority of both an animal's signs were sli, even though the living beings were still in their death throes, they are considered as dead. They no longer protect the keilim that are swallowed in their intestines, nor do they prevent impurity that is in their intestines from spreading outward and imparting impurity.ג
נשחט רוב אחד בעוף ורוב שנים בבהמה אף ע"פ שעדיין הן מפרכסין הרי הן כמתים ואינן מצילין על הכלים הבלועים ולא מונעין את הטומאה שבתוך מעיהן שלא תטמא:
4
How long may the impurity remain in their intestines and still impart impurity when they die? For a dog three full days, i.e., three twenty-four hour periods. For other wild beasts, domesticated animals, fowl, or fish, one full day.
When does the above apply? When the flesh of the corpse remains in their intestines. If, however, a wolf swallows a baby and then expels it through its anus, the flesh is pure, but the bones are impure.ד
וכמה תשהא הטומאה במעיהן ותהיה מטמאה כשימותו בכלב שלשה ימים מעת לעת ובשאר חיה ובהמה ועופות ודגים יום אחד מעת לעת בד"א כשנשאר בשר המת בתוך מעיהן אבל זאב שבלע תינוק והקיאו דרך בית הרעי הבשר טהור והעצמות בטומאתן:
5
Entities that are swallowed are protected from impurity only in the digestive organs of a living creature, as we explained. Those, however, which are concealed in the body of a k'li or a stone are not protected.
What is implied? If there is a spindle in which a metal hook was concealed, into which the iron point was driven, or a brick in which a ring was found that were brought into an ohel in which a corpse was found, the articles are impure even though they are not visible and they are covered. The rationale is that articles encompassed by keilim are protected from impurity only by a sealed cover.
Similarly, if there was a pin or a ring covered in the clay used to reinforce an oven and the oven became impure because it was in an ohel where a corpse was located or a dead crawling animal fell into its inner space, the keilim in the clay become impure. If, however, the oven was sealed close, since the oven itself is pure, the keilim that are covered up by the clay on top of it are also pure.
Similarly, if a jug is sealed closed and there is a needle or a ring in the clay sealing at its side, they are impure, and they are not saved in an ohel where a corpse was located. If they were in the sealing of the jug over its opening and they could be seen from the inside of the jug, but do not enter its inner space, they are pure. If they enter its inner space, they are impure. The rationale is that an earthenware container that is sealed close does not protect the keilim that are inside of it, as will be explained. If there is a layer of clay, even as thin as a garlic shell under them, they are pure, even though they project into the inner space of the jug.ה
אין הבלועין נצלין אלא בבטן נפש החיה כמו שביארנו אבל הבלועין בגוף הכלים והאבנים אינן נצלין כיצד כוש שנבלעה בו הצנור של מתכת ומלמד שנבלע בו הדרבן ולבינה שהיתה טבעת מובלעת בתוכה ונכנסו לאהל המת נטמאו אע"פ שאין נראין והרי הן מחופין שאין הבלועין בכלים מצילין אלא בצמיד פתיל וכן מחט או טבעת שהיו מובלעין בטפילת התנור ונטמא התנור באהל המת או שנפל שרץ לאוירו נטמאו הכלים שבתוך הטפילה ואם היה התנור טהור צמיד פתיל הואיל והתנור טהור אף הכלים המובלעין בטיט שעל גביו טהורים וכן חבית המוקפת צמיד פתיל והיתה מחט או טבעת במגופת החבית מצדה הרי אלו טמאין ואין מצילין באהל המת היו במגופת החבית כנגד פיה אם היו נראין לתוך החבית ואינן יוצאין לאוירה טהורין ואם יצאו לאוירה טמאין שאין כלי חרש המוקף צמיד פתיל מציל על הכלים שבתוכו כמו שיתבאר ואם יש תחתיהן כקליפת השום אף על פי שהן שוקעין לתוך אוירה הרי אלו טהורין:
6
All keilim that are embedded in the earth of a house are impure and they are not protected. The rationale is that the earth of an ohel has the same status of the ohelitself until the very depths of the earth. This does not apply with regard to its walls, as will be explained.
What is implied? If there is impurity in a house and there are keilim embedded in its earth, even if they are deeper than 100 cubits, they are impure. If, however, there is a handbreadth by a handbreadth by a handbreadth of empty space in their place, they are pure, because it is as if they are in another ohel. To what can the matter be compared? To a loft that is built over a house. If there is impurity in the loft, the house is pure.
Similarly, if one divided a house with a partition that runs parallel to the ground and there was impurity between the partition and the earth, the keilim that are in the house above the partition are impure, because an ohel does not prevent the spread of impurity, as we explained. If there was impurity above the partition, the keilim between the partition and the earth are pure, because the ohel protects them. If there is not a space of a handbreadth between the partition and the ground, the keilim are considered as if they are embedded in the earth of the house and they are impure.ו
כל הבלועין בקרקעיתו של בית הרי הן טמאין ואין נצלין שקרקע האהל כמוהו עד התהום משא"כ בכותליו כמו שיתבאר כיצד הטומאה בבית וכלים הטמונים בקרקעיתו אפילו תחת מאה אמה טמאים אם יש במקומן טפח על טפח טהורין שהרי הן תחת אהל אחד למה זה דומה לעלייה שע"ג הבית וטומאה בעלייה שהבית טהור וכן אם חלק הבית במחיצה מכלפי ארצו והיתה הטומאה בין המחיצה והארץ כלים שבבית למעלה מן המחיצה טמאין שאין האהלים מונעין הטומאה כמו שביארנו היתה הטומאה למעלה מן המחיצה כלים שבין המחיצה והארץ טהורין שהאהל מציל ואם אין בין המחיצה והארץ גובה טפח הרי הן כטמונים בקרקע הבית וטמאים:
7
The following laws apply when there is a covered drain extending under a house and the drain is a handbreadth by a handbreadth by a handbreadth and its opening outside the house is a cubic handbreadth in size. If there is impurity in the drainage channel, the house is pure. If there is impurity in the house, the contents of the drainage channel are pure.
If the drain was a cubic handbreadth in size, but its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. If there is impurity in the house, the contents of the drainage channel are pure. The rationale is that it is not the way of impurity to enter a secondary entity like a drain.
If the drain was not a cubic handbreadth in size and its opening on the outside was not a cubic handbreadth in size and there was impurity in it, the house is impure. It is as if the impurity is in the house. If there is impurity in the house, the contents of the drain are impure. The rationale is that they are considered like keilim buried in the earth and the earth of a house has the same status as the house itself until the very depths.ז
ביב שהוא קמור תחת הבית ויש בו פותח טפח ויש בפתחו שהוא חוץ לבית פותח טפח והיתה טומאה בתוכו הבית טהור היתה טומאה בבית מה שבתוכו טהור היה בו פותח טפח ואין ביציאתו פותח טפח והיתה טומאה בתוכו הבית טמא טומאה בבית מה שבתוכו טהור שאין דרכה של טומאה להכנס אין בו פותח טפח ואין ביציאתו פותח טפח טומאה בתוכו הבית טמא כאילו היא בתוך הבית טומאה בבית מה שבתוכו טמא מפני שהן ככלים הטמונים בקרקע וקרקע הבית כמוהו עד התהום:
8
When there are two jugs, each containing half of an olive-sized portion of a corpse and each is sealed close, placed within a house, they are pure, because a partial measure of impurity does not impart impurity. The house is impure, because there is an olive-sized portion of a corpse in the house and a sealed cover does not prevent the spread of impurity outward. The jugs do not become impure because of the house, because they are sealed close. If one of the jugs are open, it and the house are impure and the other jug is pure.
Similarly, if there are two rooms open to each other and to the main room of a house and there is half of an olive-sized portion of a corpse in the inner room or the middle room and half of an olive-sized portion of a corpse in the outer room, the outer room is impure. The inner room and the middle room are pure. If there is half of an olive-sized portion of a corpse in the inner room and half of an olive-sized portion of a corpse in the middle room, the inner room is pure. The middle and the outer rooms are impure, because it is the way of impurity to depart and not to enter.
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Nissan 29, 5778 · 04/14/2018
"Today's Day"
Tuesday Nissan 29, 14th day of the omer 5703
Torah lessons: Chumash: K'doshim, Shlishi with Rashi.
Tehillim: 140-144.
Tanya: A great and more (p. 233)...will become nature. (p. 235).
The Introduction to "Likutei Torah On Three Parshiot" is the maamar which begins, "To understand the matter of the G-dly soul; it is written, You shall not eat ..."1. This maamar was originally said by the Alter Rebbe to the Tzemach Tzedek. The Tzemach Tzedek repeated the maamar in the Alter Rebbe's presence, who then said to him, "Nu, and the flavoring?" The Tzemach Tzedek then wrote a transcript of the maamarwith parenthetical notes. The Alter Rebbe reviewed and corrected the transcript and ordered that the parenthetical notes be entered as part of the body of the maamartext.
At my father's suggestion this maamar was selected to serve as an introduction to the "Likutei Torah (On Three Parshiot," of the Rebbe Maharash).
FOOTNOTES
1. Vayikra 19:26.
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