1st day of Week 22 and the 1st day of the cycle of Netzach (Victory/Endurance), Chesed shebeChesed shebeNetzach, Kindness within Kindness within Victory/Endurance.
Alef-Bet/Psalms (Cycles of 22 days):
16th day of the 7th cycle. Ayin within the cycle of Mem and Nun, Ayin-Mem / Mem-Ayin. (Sample words: עַם (people), עִם (with) ; מְעַט (little, few), מָעָה (small coin, small change (in plural)).
Everyone's eyes look to You with hope, and You give them their food in its time.
עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ
עַל כֵּן אָהַבְתִּי מִצְוֹתֶיךָ מִזָּהָב וּמִפָּז:
אֱלֹהִ֖ים לֹ֣א תְקַלֵּ֑ל וְנָשִׂ֥יא בְעַמְּךָ֖ לֹ֥א תָאֹֽר:
If you see your enemy's donkey lying under its burden would you refrain from helping him? You shall surely help along with him.
כִּֽי־תִרְאֶ֞ה חֲמ֣וֹר שׂנַֽאֲךָ֗ רֹבֵץ֙ תַּ֣חַת מַשָּׂא֔וֹ וְחָֽדַלְתָּ֖ מֵֽעֲזֹ֣ב ל֑וֹ עָזֹ֥ב תַּֽעֲזֹ֖ב עִמּֽוֹ:
127. Therefore I love Your commandments more than gold, even fine gold.
Nevertheless, he must not be downhearted, nor feel dejected and despicable because of this occurence of extraneous thoughts during his service of G‑d, when he ought to be most joyous.
אלא אדרבה, יתחזק יותר ויוסיף אומץ בכל כחו בכוונת התפלה בחדוה ושמחה יתירה
On the contrary, he should draw fresh strength, and intensify his determination with all his power, to pray with concentration, with even greater joy and gladness,
טוען וחוזר וטוען או אין טוען וחוזר וטוען עולא אמר טוען וחוזר וטוען נהרדעי אמרי אינו טוען וחוזר וטועןThe Gemara asks: Can he state a claim and return and state a modified version of his claim, or can he not state a claim and return and state a modified version of his claim? Ulla said: He can state a claim and return and state a modified version of his claim. The Sages of Neharde’a say: He cannot state a claim and return and state a modified version of his claim.
כל ספק נגעים. בתחלה טהור. עד שלא נזקק לטומאה. משנזקק לטומאה. ספיקו טמא. בשבעה דרכים בודקין את הזב. עד שלא נזקק לזיבה. במאכל ובמשתה. במשא ובקפיצה. ובחולי. ובמראה. ובהרהור. משנזקק זיבה אין בודקין אותו. אונסו. וספיקו ושכבת זרעו. טמאין. שרגלים לדבר. המכה את חבירו ואמדוהו למיתה. והקל ממה שהיה. לאחר מכאן הכביד ומת חייב. רבי נחמיה אומר פטור שרגלים לדבר:Initially, any doubt about negaim (diseased patches on skin, clothes, or houses that create impurity) is [ruled as] pure as long as it has not been declared impure. Once it is declared impure, doubts about it are [ruled as] impure. We investigate a zav (a male who has certain types of atypical genital discharges, which render him impure) about seven categories before he is declared as having discharge: about food, drink, lifting, jumping, sickness, visual stimuli, and thoughts. From the time he is declared as having discharge, we do not investigate him. His accidental [discharges], doubtful [discharges], and seminal discharges are [considered] impure because the matter has a leg on which to stand. One who hits his fellow and they estimate that he will die, and then he improves from what was: If after that it degrades and he dies, he [the one who struck] is liable. Rabbi Nechemia says, "He is exempt because the matter has a leg on which to stand".
Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king; "all the children of Israel" to the priest anointed to lead the people in war, or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.
The statements found in the words of the prophets that the priests would wear an ephod of linen does not mean that they were High Priests. For the High Priest's ephod was not of linen [alone]. For the Levites would also wear such a garment, for the prophet Samuel was a Levite, and [I Samuel 2:18] describes him as "a youth, girded with a linen ephod." Instead, this ephod was worn by the students of the prophets and those who were fit to have the Holy Spirit rest upon them to make it known that such a person reached a rung equivalent to that of the High Priest who speaks with the Holy Spirit via the medium of the ephod and the breastplate.
A mixture including hametz, on its account one transgresses the prohibition on seeing hametz (Exodus 13:7) and the prohibition on finding hametz (Exodus 12:19), e.g., brine, bread/milk preserve, beer, and the like. But something that is a mixture containing hametz but is not fit for consumption, one is permitted to keep on Pesah, e.g., the leather-worker's mixture that one put into it skins and flour, even if one put them together an hour before the time of destruction of hametz, it is permitted to keep it. But if one did not put the skins in but did put the flour in: three days before the time of destruction of hametz, one is permitted to keep it since it is lost and spoiled; within three days, one must destroy it. Similarly, eye salve, bandage, rag, or medicine that one has added hametz to, it is permitted to keep them over Pesah since they have lost the form of hametz.
How does a man divorce on a condition? It is not that he says: Write a get for my wife on this condition, or write and give it to her on this condition, and there is no need to say that he should not write in the get: On this condition so-and-so divorces so-and-so, rather how does he do it? He tells the scribe to write and the witnesses to sign, and they write a valid get without any condition at all. And afterwards he gives her the get and says to her: Behold this is your get or behold you are divorced from me on such and such condition, or he says to them or to an emissary: Give her this get on such and such condition.