TODAY'S LAWS & CUSTOMS:
• PASSOVER TORAH READINGS
Click here for a summary of the Passover Torah readings.
• PRAYER FOR DEW ('TAL')
The month of Nissan marks the ends of the "season of rains" in the Holy Land. Beginning with the Mussaf prayer of the 1st day of Passover, we omit the passage in our prayers praising G-d's greatness as a provider of rain (Mashiv haruach umorid hageshem), substituting it with the words Morid hatal ("Who brings down dew").
Link: Winter
• BEGIN OMER COUNT TONIGHT
"And you shall count for yourselves from the morrow of the Shabbat, from the day on which you bring the Omer offering, seven complete weeks they shall be; until the morrow of the seventh week, you shall count fifty days..." (Leviticus 23:15)
The "morrow of the Shabbat" referred to in this verse is the 16th of Nissan--the 2nd day of Passover, which begins tonight at nightfall. On this day, the "Omer Offering"--which included matzahs baked from the new crop of barley harvested that very day--was brought in the Holy Temple. (No grain from new harvest was allowed to be eaten before the Omer offering was brought.) Thus 16th of Nissan also commences the 49-day "Counting of the Omer", which 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 we count: "Today is one day to the Omer."
Tonight's Sefirah: Chessed sheb'Chessed -- "Kindness in Kindness"
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
See also: "Sefirah" Mourning Practices
• 2ND SEDER TONIGHT
Outside of the Holy Land, biblical festivals are observed for an extra day. So in addition to the Passover Seder conducted last night for the 1st day of Passover, a second Seder is conducted tonight, when the 2nd day of Passover begins (on the Jewish Calendar, the day begins at nightfall of the previous evening).
Links:
www.Passover.net includes a Seder guide, text of the Haggadah, in-depth studies, and more
The Seder Wizard is a step-by-step guide to conducting the Seder
TODAY IN JEWISH HISTORY:
• "COVENANT BETWEEN THE PARTS" (1743 BCE)
On the 15th of Nissan of the year 2018 from creation (1743 BCE) G-d forged a special covenant with Abraham in which the destiny of the Jewish people was foretold: the Holy Land was bequeathed to them as their eternal heritage, but first they would have to experience galut--exile and persecution. "And He said to Abram: 'Know surely that your descendents shall be strangers in a land that is not theirs, and they will be enslaved to them, and they will afflict them four hundred years... and afterwards they shall come out with great wealth.' And when the sun went down and it was dark, behold, a smoking furnace and a burning torch which passed between those pieces... On that day G-d made a covenant with Abram, saying: 'To your seed I have given these land, from the river of Egypt to the great river, the River Euphrates'" (Genesis 15:13-18).
Links:
The Covenant Between the Parts
Great Wealth
Sparks
• ABRAHAM BATTLES FOUR KINGS (1738 BCE?)
When Lot was taken captive by the four kings who conquered the "five cities of the plain" (Sodom, Gomorra, Admah, Zevoim and Zoar), Abraham, aided only by a small band of loyal servants, went to battle to rescue his nephew; "the night divided for them, for him and his servants, and they defeated them, pursuing them to Hovah, which is to the left of Damascus... And he recovered all the property; also his kinsman, Lot, and his property were recovered, and also the women and the people" (Genesis 14:15-16).
Link: Abraham's battle
• ANGELS VISIT ABRAHAM (1714 BCE)
On the 3rd day following his circumcision at age 99 (see "Today in Jewish History" for Nissan 13) three angels visited Abraham: Rephael healed him, and Michael informed Abraham and Sarah that, in exactly one year, a son will be born to them. (The third angel, Gabriel, proceeded to Sodom to destroy the wicked city).
Link:
More on Angels
• ISAAC BORN (1713 BCE)
"G-d remembered Sarah as He had said; and G-d did to Sarah as He had spoken. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which G-d had spoken to him... Abraham was a hundred years old, when his son Isaac was born to him. And Sarah declared: 'G-d has made laughter for me, so that all that hear will laugh ('yitzchak') with me'" (Genesis 21:1-6).
Links:
The Resemblance
Learning to Laugh
• JACOB WRESTLES WITH ESAU'S ANGEL (1556 BCE)
"And Jacob was left alone, and a man wrestled with him until the break of dawn. When he saw that he could not prevail against him, he touched the socket of his hip, and the socket of Jacob's hip became dislocated as he wrestled with him. And he (the angel) said, 'Let me go, for dawn is breaking,' but he (Jacob) said, 'I will not let you go unless you have blessed me.' So he said to him, 'What is your name?' and he said, 'Jacob.' And he said, 'Your name shall be called no more Jacob, but Israel; for you have contended with G-d and with men, and have prevailed'" (Genesis 32:25-29). It was the eve of Nissan 15.
The next morning, Jacob confronted Esau in the flesh. Esau, who had come with a band of armed men with the intention to kill his brother, "ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept". Esau invited Jacob to join him in his mountain kingdom of Se'ir, but Jacob replied, "Please, let my lord go on ahead before his servant; and I will lead on slowly, according to the pace of the cattle that goes before me and the children, until I come to my lord to Se'ir" -- a promise yet to be fulfilled (ibid., 33:4-14).
Links:
Wrestling with Angels
Facing Reality
Why Does Esau Hate Jacob?
• MOSES AT BURNING BUSH (1314 BCE)
On the 15th of Nissan of the year 2447 from creation (1314 BCE) -- exactly one year before the Exodus -- Moses was shepherding the flocks of his father-in-law, Jethro, at the foot of Mount Sinai, when G-d appeared to him in a "thornbush that burned with fire, but was not consumed" and instructed him to return to Egypt, come before Pharaoh, and demand in the name of G-d: "Let My people go, so that they may serve Me." For seven days and seven nights Moses argued with G-d, pleading that he is the wrong person for the job, before accepting the mission to redeem the people of Israel and bring them to Sinai.
Links:
Moses at the Burning Bush
I Am
• THE EXODUS (1313 BCE)
At the stroke of midnight of Nissan 15 of the year 2448 from creation (1313 BCE), 210 years after Jacob settled in Egypt and 430 years after the "Covenant Between the Parts," G-d visited the last of the ten plagues on the Egyptians, killing all their firstborn. Earlier that evening, the Children of Israel conducted the first "seder" of history, eating the roasted meat of the Passover offering with matzot and bitter herbs, and sprinkling the blood of the sacrifice on their doorposts as a sign that G-d will "pass over" their homes when inflicting the plague upon the Egyptians. Pharaoh's resistance to free them was broken, and he virtually chased his former slaves out of the land. Several million souls--600,000 adult males, plus the woman and children, and a large "mixed multitude" of non-Hebrews who joined them -- left Egypt on that day, and began the 50-day trek to Sinai and their birth as G-d's chosen people.
Links: 19 Flavors of Freedom; Exploring Passover
• QUEEN VASHTI EXECUTED (366 BCE)
On the seventh day of his royal feast (see Jewish history for 9 Nissan), King Achashverosh demanded that the Queen Vashti appear unclothed to display her beauty before all the attending guests. When Vashti refused this obscene request, the king had her executed.
Her ignominious death on Shabbat was divine retribution for her penchant to force Jewish girls to work on Shabbat, and paved the way for Esther to become queen and save the Jewish nation from Haman's plot.
Links:
The Death Verdict
Mordechai and Esther
• DANIEL IN LIONS' DEN (372 BCE)
Daniel was cast into a den of hungry lions by Darius I of Persia for violating a royal edict that no man may pray to any god save the king for 30 days. Miraculously, the lions did not touch him, and he emerged from the den unscathed (Daniel 6:5-29).
Links: Monotheism in Rostov; more on Mesirat Nefesh (self sacrifice)
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Kedoshim, 3rd Portion Leviticus 19:23-19:32 with Rashi
• Chapter 19
23. When you come to the Land and you plant any food tree, you shall surely block its fruit [from use]; it shall be blocked from you [from use] for three years, not to be eaten. כג. וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת פִּרְיוֹ שָׁלשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל:
you shall surely block…[from use]: Heb. וַעִרַלְתֶּם עָרְלָתוֹ, [lit.:] “And you shall block up its blockage,” i.e., [its fruit] shall be blocked and closed up from deriving benefit from it.
וערלתם ערלתו: ואטמתם אטימתו, יהא אטום ונסתם מליהנות ממנו:
it shall be blocked for you [from use] for three years: From when does one start counting [this three-year period]? From the time of its planting. — [Torath Kohanim 19:60] One might think that if one stores away the fruit [produced in the first three years], after the first three years have elapsed, [the fruit] will become permissible. Therefore, Scripture, says, “it shall be” -the fruit shall remain in its [forbidden] status [forever]. — [Torath Kohanim 19:62]
שלש שנים יהיה לכם ערלים: מאימתי מונה לו, משעת נטיעתו. יכול אם הצניעו, לאחר שלש שנים יהא מותר, תלמוד לומר יהיה, בהוייתו יהא:
24. And in the fourth year, all its fruit shall be holy, a praise to the Lord. כד. וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהוָֹה:
all its fruit shall be holy: Just like the second tithe, concerning which it is [also] written, “And every tithe of the Land…is holy to the Lord” (Lev. 27:30); just as the tithe may not be eaten outside the wall of Jerusalem, except after having been redeemed, so is this. — [see Torath Kohanim 19:66], and this thing is “a praise to the Lord,” for he carries it there [to Jerusalem,] to laud and give praise to Heaven.
יהיה כל פריו קדש: כמעשר שני שכתוב בו (ויקרא כז ל) וכל מעשר הארץ וגו' קדש לה'. מה מעשר שני אינו נאכל חוץ לחומת ירושלים אלא בפדיון, אף זה כן. ודבר זה הלולים לה' הוא, שנושאו שם לשבח ולהלל לשמים:
25. And in the fifth year, you may eat its fruit; [do this, in order] to increase its produce for you. I am the Lord, your God. כה. וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהוָֹה אֱלֹהֵיכֶם:
to increase its produce for you: This commandment which you will observe, will be “[in order] to increase its produce for you,” because as its reward, I will bless for you the fruits of [your] plantings. Rabbi Akiva used to say, “The Torah stated this to counter man’s evil inclination: so that a person should not say, ”For four years I suffer with this tree for nothing!“ Scripture therefore says here, ” [in order] to increase its produce for you." - [Torath Kohanim 19: 68]
להוסיף לכם תבואתו: המצוה הזאת שתשמרו תהיה להוסיף לכם תבואתו, שבשכרה אני מברך לכם פירות הנטיעות. היה רבי עקיבא אומר דברה תורה כנגד יצר הרע, שלא יאמר אדם הרי ארבע שנים אני מצטער בו חנם, לפיכך נאמר להוסיף לכם תבואתו:
I am the Lord: I am the Lord Who promises regarding this and Who is faithful to keep My promise.
אני ה': אני ה' המבטיח על כך ונאמן לשמור הבטחתי:
26. You shall not eat over the blood. You shall not act on the basis of omens or lucky hours. כו. לֹא תֹאכְלוּ עַל הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ:
You shall not eat over the blood: [This verse is] expounded in many different ways in Sanhedrin (63a) [as follows]: (a) It is a warning that one must not eat from the flesh of holy sacrifices before the dashing of the blood; (b) It is a warning against [anyone] who eats from an ordinary animal before its soul [contained in its blood] has [fully] departed; and in many more [ways this verse is expounded there].
לא תאכלו על הדם: להרבה פנים נדרש בסנהדרין (סג א) אזהרה שלא יאכל מבשר קדשים לפני זריקת דמים, ואזהרה לאוכל מבהמת חולין טרם שתצא נפשה, ועוד הרבה:
You shall not act on the basis of omens: like those who interpret [the sounds or actions of] a weasel or birds as omens [for good or bad], - [Torath Kohanim 19:71; Sanh. 66a], or [like those who interpret] bread falling from his mouth or a deer crossing his path [as signs for certain things]. — [Sanh. 65b]
לא תנחשו: כגון אלו המנחשין בחולדה ובעופות, פתו נפלה מפיו, צבי הפסיקו בדרך:
You shall not act on the basis of… lucky hours: [The expression תְעוֹנְנוּ] denotes times (עוֹנוֹת) and hours, that one would say, “Such and such a day is auspicious to begin your work,” or, “Such and such an hour is unlucky to embark [on a journey].” - [Sanh. 65b]
ולא תעוננו: לשון עונות ושעות, שאומר יום פלוני יפה להתחיל מלאכה, שעה פלונית קשה לצאת:
27. You shall not round off the corner of your head, and you shall not destroy the edge of your beard. כז. לֹא תַקִּפוּ פְּאַת רֹאשְׁכֶם וְלֹא תַשְׁחִית אֵת פְּאַת זְקָנֶךָ:
You shall not round off the corner of your head: This refers to someone who [cuts his hair in such a way that he] makes [the hair on] his temples even with that behind his ear and on his forehead [i.e., the front hairline], thereby causing [the hairline] surrounding his head to become a circle, since the main hairline behind the ears is at a much higher level than [the hair on] his temples. — [Mak. 20b]
לא תקפו פאת ראשכם: זה המשוה צדעיו לאחורי אזנו ולפדחתו, ונמצא הקף ראשו עגול סביב, שעל אחורי אזניו עקרי שערו למעלה מצדעיו הרבה:
the edge of your beard: [meaning:] The end of the beard and its borders. And these are five: two on each cheek at the top [edge of the cheek] near the head, where [the cheek] is broad and has two “corners” [i.e., extremities, one near the temple and the other at the end of the cheek bone towards the center of the face]-and one below, on the chin, at the point where the two cheeks join together. - [Torath Kohanim 19: 74; Mak. 20b]
פאת זקנך: סוף הזקן וגבוליו. והן חמש שתים בכל לחי ולחי למעלה אצל הראש שהוא רחב ויש בו שתי פאות, ואחת למטה בסנטרו מקום חבור שני הלחיים יחד:
28. You shall not make cuts in your flesh for a person [who died]. You shall not etch a tattoo on yourselves. I am the Lord. כח. וְשֶׂרֶט לָנֶפֶשׁ לֹא תִתְּנוּ בִּבְשַׂרְכֶם וּכְתֹבֶת קַעֲקַע לֹא תִתְּנוּ בָּכֶם אֲנִי יְהוָֹה:
You shall not make] cuts [in your flesh] for a person [who died]: This was the practice of the Amorites: to make cuts in their flesh when a person [related] to them died.
ושרט לנפש: כן דרכן של אמוריים להיות משרטין בשרם כשמת להם מת:
etch a tattoo: Heb. וּכְתֹבֶת קַעֲקַע, an inscription etched (מְחֻקֶּה) and sunken (שָׁקוּע), never to be erased, for one etches it with a needle, and it remains permanently black.
וכתבת קעקע: כתב המחוקה ושקוע שאינו נמחק לעולם שמקעקעו במחט והוא משחיר לעולם:
etched: Heb. קַעְקַע. Similar to the expression [found in the verses], “and hang (וְהוֹקַע) them” [lit., “and sink them”] (Num. 25:4), and, “and we will hang them (וְהוֹקַעְנוּם) ” [lit., “and we will sink them”] (II Sam. 21:6). They would thrust a pole into the ground, and hang the [guilty people] on it; in this way, [the ones hanged would appear as if] inserted and thrust into the ground [and thus the word קַעְקַע denoting “etched in and sunken” into the skin]; porpoynt in Old French [according to Greenberg, porpoint according to Gukovitzki].
קעקע: לשון (במדבר כה ד) והוקע אותם, (שמואל ב כא ו) והוקענום. תוחבין עץ בארץ ותולין אותם עליהם ונמצאו מחוקין ותחובין בקרקע, פורפויינ"ט בלע"ז [נעוץ]:
29. You shall not defile your daughter by making her a harlot, lest the Land fall into harlotry and the land be filled with immorality. כט. אַל תְּחַלֵּל אֶת בִּתְּךָ לְהַזְנוֹתָהּ וְלֹא תִזְנֶה הָאָרֶץ וּמָלְאָה הָאָרֶץ זִמָּה:
You shall not defile your daughter by making her a harlot: [This is speaking of] a person who hands over his unmarried daughter to have relations that are not for the purpose of marriage.[Torath Kohanim 19:77; Sanh. 76a]
אל תחלל את בתך להזנותה: במוסר בתו פנויה לביאה שלא לשם קידושין:
lest the Land fall into harlotry: Heb. וְלֹאתִזְנֶה, for if you do so, the Land itself will cause its fruits to go astray (מְזַנֶּה), producing them elsewhere and not in your Land. And thus the verse says (Jer. 3:2-3), “[and you defiled the Land with your harlotries (בִּזְנוּתַיִ) …] Therefore, the rains were withheld.” - [Torath Kohanim 19:77]
ולא תזנה הארץ: אם אתה עושה כן הארץ מזנה את פירותיה לעשותן במקום אחר ולא בארצכם. וכן הוא אומר (ירמיה ג ג) וימנעו רביבים וגו':
30. You shall observe My Sabbaths and revere My Sanctuary. I am the Lord. ל. אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ וּמִקְדָּשִׁי תִּירָאוּ אֲנִי יְהוָֹה:
And revere My Sanctuary: One may not enter [the Temple Mount] with his [walking] staff, his shoes, with his money belt, or with the dust on his feet.[Yev. 6b] And although I warn you regarding the [holiness of the] Sanctuary, [says God,] nevertheless-“You shall observe My Sabbaths”-the construction of the Sanctuary does not supersede [the laws of the] Sabbath. — [Yev. 6a].
ומקדשי תיראו: לא יכנס בהר הבית לא במקלו ולא במנעלו ובאפונדתו ובאבק שעל רגליו. ואף על פי שאני מזהירכם על המקדש, את שבתותי תשמורו אין בנין בית המקדש דוחה שבת:
31. You shall not turn to [the sorcery of] Ov or Yid'oni; you shall not seek [these and thereby] defile yourselves through them. I am the Lord, your God. לא. אַל תִּפְנוּ אֶל הָאֹבֹת וְאֶל הַיִּדְּעֹנִים אַל תְּבַקְשׁוּ לְטָמְאָה בָהֶם אֲנִי יְהוָֹה אֱלֹהֵיכֶם:
You shall not turn to [the sorcery of]: Ov or Yid’oni. This is a warning against one who practices the sorcery of Ov or Yid’oni. [And what are these forms of sorcery?] One who practices the sorcery of Ov is “Pithom the sorcerer” (see Rashi Deut. 18:11); [he communes with the dead, as it were, by raising the spirit of the dead, which then] speaks from his armpit. [And one who practices the sorcery of] Yid’oni inserts the bone of a creature called Yido’a (see Bartenura, Mishnah Kilayim 8:5) into his mouth, and the bone speaks [from there].-[Torath Kohanim 19:79; Sanh. 65b]
אל תפנו אל האבת: אזהרה לבעל אוב וידעוני. בעל אוב זה פיתום המדבר משחיו. וידעוני מכניס עצם חיה ששמה ידוע לתוך פיו והעצם מדבר:
you shall not seek: to occupy yourselves with these [types of sorcery], for if you do occupy yourselves with them, you will become defiled before Me [says God], and I will deem you abominable.
אל תבקשו: להיות עסוקים בם, שאם תעסקו בם אתם מיטמאין לפני ואני מתעב אתכם:
I am the Lord, your God: Know Whom you are exchanging for whom [i.e., you would be exchanging “the Lord, your God” for these futile sorceries]. — [Torath Kohanim 19:79]
אני ה' אלהיכם: דעו את מי אתם מחליפין במי:
32. You shall rise before a venerable person and you shall respect the elderly, and you shall fear your God. I am the Lord. לב. מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָֹה:
You shall rise before a venerable person: One might think [that the commandment refers to rising before] an old person, [even though he may be] guilty [of transgression]. Scripture, therefore, says, זָקֵן the term זָקֵן exclusively refers to one who has acquired wisdom [see Num. 11:16, where the same term refers to great, wise men, and therefore not guilty of transgression]. — [Torath Kohanim 19:80; Kid. 32b]
מפני שיבה תקום: יכול זקן אשמאי, תלמוד לומר זקן, אין זקן אלא שקנה חכמה:
and you shall respect the elderly: What is meant by “respecting” [the elderly]? One may not sit in his place, speak in his stead [when it is the elder’s turn to speak], or contradict him. [Since one is obligated to rise before the elderly only when the latter enters within one’s four cubits,] one might think that he may close his eyes [when the elder approaches], as if he did not see him [and thus evade the obligation to rise before him]! Therefore Scripture adds here, “and you shall fear your God,” for this matter is privately known to the one who commits it, and no one knows about it except the person himself, and, concerning any matter known only in the heart [of one person,], Scripture says, “and you shall fear your God,” [for God knows man’s thoughts]. — [Torath Kohanim 19:80; Kid. 31b, 32b]
והדרת פני זקן: איזהו הדור, לא ישב במקומו ולא ידבר במקומו ולא יסתור את דבריו. יכול יעצים עיניו כמי שלא ראהו, לכך נאמר ויראת מאלהיך, שהרי דבר זה מסור ללבו של עושהו, שאין מכיר בו אלא הוא, וכל דבר המסור ללב נאמר בו ויראת מאלהיך:
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Tehillim: Psalms Chapters 77 - 78
• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
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Tanya: Likutei Amarim, middle of Chapter 41
• Lessons in Tanya
• Today's Tanya Lesson
Tuesday, Nissan 15, 5774 • April 15, 2014
Likutei Amarim, middle of Chapter 41
But what of one who finds it impossible to arouse even a feeling of intellectual awe of G d? — The Alter Rebbe will now go on to say that since this individual, too, meditates upon the above-mentioned concepts, and, furthermore, his intent during the study of Torah and the performance of mitzvot is to serve G d, these activities are therefore also deemed to constitute a completely valid form of service.
והנה אף מי שגם במוחו ומחשבתו אינו מרגיש שום יראה ובושה
Furthermore, even in the case of an individual who even in his mind and thought feels no fear or shame,
I.e., an individual who is not moved by his contemplation of G d uniquely bestowing His Kingdom upon him, and furthermore, is not moved by the consideration that G d is scrutinizing him to see if he is serving Him as is fitting,
מפני פחיתות ערך נפשו ממקור חוצבה ממדריגות תחתונים די׳ ספירות דעשיה
on account of the limited grade of his soul, originating in the lower degrees of the Ten Sefirot of Asiyah,
The soul of this individual derives from Asiyah, the lowest of the Four Worlds. Moreover, within this World itself, it originates from the lowest degrees of the Ten Sefirot that span it. Since his soul stems from such a lowly level, he finds it impossible to reveal within himself a sensitivity to G dliness, to experience even an intellectual fear of G d.
אף על פי כן מאחר שמתכוין בעבודתו כדי לעבוד את המלך, הרי זו עבודה גמורה
nevertheless, since he is intent in his service to serve the King, this is unequivocally a complete service.
כי היראה והעבודה נחשבות לשתי מצות במנין תרי״ג, ואינן מעכבות זו את זו
For fear and service are accounted as two commandments of the total of 613, and they do not exclude each other.
Thus, although this individual fails to fulfill the command of fearing G d, for fear must be felt in one’s heart and at the very least in one’s mind, he is nevertheless able to fulfill the precept of divine service by studying Torah and performing the commandments with the intention that he is thereby serving G d, his King.
After all this has been said, the Alter Rebbe will now say, that although this person fails to experience the fear even in his mind, yet since he thinks about those ideas which should evoke fear, he is fulfilling the command of fearing G d.
ועוד, שבאמת מקיים גם מצות יראה במה שממשיך היראה במחשבתו
Furthermore, as a matter of fact, he not only fulfills the obligation of service, he also fulfills the commandment of fearing [G d] by introducing the fear into his thought — by thinking about it and seeking to arouse it,
כי בשעה ורגע זו, על כל פנים, מורא שמים עליו, על כל פנים כמורא בשר ודם הדיוט לפחות, שאינו מלך, המביט עליו
for at this hour and moment, at any rate, there rests upon him the fear of heaven, at least like one’s fear in the presence of an ordinary mortal, even not a king, who is watching him,
שנמנע בעבורו מלעשות דבר שאינו הגון בעיניו
when he would refrain from doing anything unseemly in the other’s eyes.
שזו נקראת יראה, כמו שאמר רבן יוחנן בן זכאי לתלמידיו: יהי רצון שיהא מורא שמים עליכם כמורא בשר ודם כו׳
This — even this simple expression of fear — is termed fear; as Rabbi Yochanan ben Zakkai said to his disciples:1 “May it be G d’s Will that the fear of heaven be upon you like the fear of a human being.”
Whereupon his disciples protested: “No more than this?!”
תדעו כשאדם עובר עבירה, אומר: שלא יראני אדם כו׳
He responded that the proof that this is indeed a true form of fear is as follows: “...For you know that when a person commits a sin, he says [to himself]: ‘May no one see me!’...”
Such fear, held Rabbi Yochanan, would ensure that they refrain from sinning.
At any rate, we note that this manner of fear is duly designated as “fear of heaven,” because it distances a person from sin. Accordingly, attaining this level of fear through meditation amounts to a proper fulfillment of the command to fear G d.
רק שיראה זו נקראת יראה תתאה ויראת חטא, שקודמת לחכמתו
Such fear, however, is termed yirah tata‘ah (“lower-level fear”) and yirat chet (“fear of sin”), which precedes wisdom;2 i.e., it is only a lower level of fear, a fear of transgressing, rather than a fear of G d Himself,
For “wisdom” is an appelation for the fulfillment of Torah and mitzvot, inasmuch as3 “the ultimate purpose of wisdom is repentance and good deeds.” This lower level of fear is therefore considered a prelude to Torah and mitzvot. And, indeed, in this spirit our Sages state:4 “If there is no fear, there is no wisdom.”
Conversely,5 however, our Sages also state:6 “If there is no wisdom, there is no fear,” which would seem to imply the very opposite — that wisdom precedes fear.
In fact there is no contradiction between the two statements. For there are two levels of fear: (a) yirah tata‘ah, the lower level of fear, and (b) yirah ila’ah, the higher level of fear.
The lower level of fear is a necessary prelude to “wisdom”, to the proper fulfillment of Torah and mitzvot. The higher level of fear, however, can only be attained after “wisdom”, i.e., after the proper performance of Torah and mitzvot. Hence, “If there is no wisdom, there is no fear.”
ויראה עילאה הוא ירא בושת כו׳
while the higher fear is a “shamefaced fear,” i.e., the state of being abashed and overawed in G d’s presence.
דאית יראה ואית יראה כו׳
For there are two kinds of fear... — the lower level of fear which leads to the performance of Torah and mitzvot, and the higher level of fear which results from the proper performance of Torah and mitzvot.
אבל בלי יראה כלל, לא פרחא לעילא באהבה לבדה, כמו שהעוף אינו יכול לפרוח בכנף אחד
Without any fear at all, however, it i.e., one’s fulfillment of Torah and mitzvot does not soar on high to the supernal Sefirot through love alone, just as a bird cannot fly with one wing,7
דדחילו ורחימו הן תרין גדפין כמו שכתוב בתיקונים
for fear and love are the two wings (as stated in Tikkunei Zohar).
The spiritual wings of love and fear of G d elevate the Torah and mitzvot performed under their impetus to the supernal Sefirot, as explained in the previous chapters. When one lacks a fear of G d and acts only out of love, he is operating with only one “wing”, thus making it impossible for his Torah and mitzvot to soar on high.
וכן היראה לבדה היא כנף אחד, ולא פרחה בה לעילא, אף שנקראת עבודת עבד
Similarly, fear alone is but one wing, and [one’s service] cannot ascend with it on high, even though it is termed the “service of a servant,” duly motivated by awe, or fear,
וצריך להיות גם כן בחינת בן
for there must also be [the service characteristic of] a “son”, i.e., service motivated by love,
לעורר האהבה הטבעית על כל פנים המסותרת בלבו, שתהא בהתגלות מוחו על כל פנים
in order to awaken at least the natural love for G d that is hidden in one’s heart, so that he should at least become conscious of it in his mind,
לזכור אהבתו לה׳ אחד במחשבתו וברצונו לדבקה בו יתברך
to recall his love of the One G d in his thought, and in his desire to cleave to Him. This recollection of his hidden love for G d should arouse within him a desire to cleave to Him.
וזאת תהיה כוונתו בעסק התורה או המצוה הזו
This should be his intent when occupying himself with the Torah, or with the particular commandment he is about to perform, viz.,
לדבקה בו נפשו האלקית והחיונית ולבושיהן כנ״ל
that his divine soul as well as his vivifying soul, together with their “garments”, shall cleave to Him, as has been explained above.
In summary: a Jew’s divine service must embrace both that of a son who serves his father out of love, and that of a servant who serves his master out of fear and awe.
FOOTNOTES
1. Berachot 28b.
2. See Avot 3:9.
3. Berachot 17a.
4. Avot 3:17.
5. See beginning of ch. 43, where this subject is treated in greater detail.
6. Avot 3:17.
7. The Rebbe notes that this does not contradict the statement of the Midrash (Bereishit Rabbah 39:8, quoted in Tosafot, Shabbat 49a, s.v. כנפיה), that when a dove is tired it “flies with one wing,” indicating that a bird can indeed fly with only one wing.
There is no contradiction, because the Midrash concludes with the words, “(it flies with one) and rests with one”; the bird possesses both wings. Here, however, the Alter Rebbe is describing a situation where the individual possesses only a love of G d and lacks fear of Him; he thus completely lacks the second “wing”.
Furthermore, according to the Midrashic text and commentary of the Matnot Kehunah, although the dove is mostly flying with one wing it also makes use, albeit minimal use, of the second wing as well; even a dove cannot fly with just one of its two wings.
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Rambam:
• Daily Mitzvah - Sefer Hamitzvos:
Tuesday, Nissan 15, 5774 • April 15, 2014
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 173
Non-Kosher Fish
"And they shall be a detestable thing to you, you shall not eat from their meat, and their carcasses you shall hold in abomination"—Leviticus 11:11.
It is forbidden to eat any non-kosher fish.
Non-Kosher Fish
Negative Commandment 173
Translated by Berel Bell
The 173rd prohibition is that we are forbidden from eating non-kosher fish.
The source of this commandment is G‑d's statement1 regarding those species of fish [that do not have both fins and scales], "They shall be repulsive to you. You must avoid them by not eating their flesh."
The punishment for eating a kezayis [about 1 oz.] of their meat is lashes.
FOOTNOTES
1.Lev. 11:11.
________________________________________
Negative Commandment 175Flying Insects
"And every creeping flying thing is unclean to you: they shall not be eaten"—Deuteronomy 14:19.
It is forbidden to eat any flying insect, such as flies, bees or hornets.
Flying Insects
Negative Commandment 175
Translated by Berel Bell
The 175th prohibition is that we are forbidden from eating insects that fly,1 such as flies, bees, hornets, and similar species.
The source of this commandment is G‑d's statement in Deuteronomy,2 "All flying insects are unclean to you. They may not be eaten."
In the words of the Sifri, "The verse 'All flying insects...' constitutes a negative commandment."
The punishment for eating one3 [of these insects] is lashes.
FOOTNOTES
1.See Kapach, 5731, note 70.
2.Deut. 14:19.
3.One gets lashes only for eating an entire insect. If the insect is in pieces, one receives lashes only for eating a kezayis. The same applies to the other prohibitions involving insects.
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Negative Commandment 176
Creeping Land Creatures
"And every creeping thing that creeps upon the earth is a detestable thing; it shall not be eaten"—Leviticus 11:41.
It is forbidden to eat any creature that creeps on the ground, such as bugs or worms.
Creeping Land Creatures
Negative Commandment 176
Translated by Berel Bell
The 176th prohibition is that we are forbidden from eating insects [that breed] on the ground, such as worms, beetles, and benas vardan.1
The source of this commandment is G‑d's statement,2 "Every small creature which breeds on land is repulsive to you. It may not be eaten."
The punishment for eating any of them is lashes.
FOOTNOTES
1.The Arabic name for a type of beetle known to live in damp places.
2.Lev. 11:41.
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Negative Commandment 177
Insects that are Born from Decay
"You shall not defile yourselves [by eating] any creeping creature that creeps upon the earth"—Leviticus 11:44.
It is forbidden to eat any species of creature that is born from rotted matter (as opposed to creatures conceived from a male and female).
Insects that are Born from Decay
Insects that are Born from Decay
Negative Commandment 177
Translated by Berel Bell
The 177th prohibition is that we are forbidden from eating an insect which is created from decayed matter,1 even though it is not a particular species and is not created from a male-female relationship.
The source of this commandment is G‑d's statement,2 "Do not defile your souls [by eating] any small creature that lives on land."
In the words of the Sifri, "The verse, 'any small creature that lives on land' [comes to include an insect] even if it does not multiply."3
This is the difference between the phrase, "a small creature that is shoretz on land," and "a small creature that is romeis [on land]." "A small creature that is shoretz" refers to something that has the ability to produce offspring like itself and reproduces on land. "A small creature that is romeis" refers to something which is created from decayed matter and does not produce a creature like itself.
The punishment for eating any of these is also lashes.
FOOTNOTES
1.See N (and the footnotes) for further discussion of this topic.
2.Lev. 11:44.
3.I.e. coming from the decaying matter, rather than from a parent insect.
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Negative Commandment 178
Insects that Develop inside Fruit or Seeds
"Among all creeping things that creep upon the earth, you shall not eat them for they are an abomination"—Leviticus 11:42.
It is forbidden to eat any living creature that is born within fruits or seeds—once they have exited the fruit or seed (even if they have now reentered).
Insects that Develop inside Fruit or Seeds
Negative Commandment 178
Translated by Berel Bell
The 178th prohibition is that we are forbidden from eating creatures that come into existence within seeds and fruit. [They are prohibited only] after they emerge and crawl on the surface of the seed or fruit. Even if they are found later within the food,1 they may not be eaten, and the punishment for eating them is lashes.
The source of this commandment is G‑d's statement,2 "All small creatures which breed on land may not be eaten, for they are repulsive."
In the words of the Sifri, "This comes to include [an insect that] emerged to the ground3 and then returned."
FOOTNOTES
1.I.e. after emerging once, the insect returned to its original place.
2.Lev. 11:42.
3.I.e. from inside the food to the surface.
____________________________
Rambam:
• 1 Chapter: Rotseah uShmirat Nefesh Rotseah uShmirat Nefesh - Chapter One
Rotseah uShmirat Nefesh - Chapter One
HILCHOT ROTZEACH USH'MIRAT NEFESH
The Laws of Murderers and the Protection of Life
They contain seventeen mitzvot: seven positive mitzvot and ten negative mitzvot. They are:
a) Not to murder;
b) Not to accept ransom from a murderer to save him from execution;
c) To exile a person who killed inadvertently;
d) Not to accept ransom from a person who killed inadvertently to save him from exile;
e) Not to kill a murderer directly after the murder, before he stands trial;
f) To save a person who is being pursued, by killing the pursuer;
g) Not to have mercy on the pursuer;
h) Not to stand idly by when a colleague's life is in danger;
i) To set aside cities of refuge, and to prepare the roads leading to them;
j) To break the neck of a calf in a wadi [when required];
k) Never to till or seed the land [where the calf was decapitated];
l) Not to create a dangerous situation;
m) To build a guardrail;
n) Not to cause a well-meaning person to blunder;
o) To help [a person whose animal collapses on a road] to unload it;
p) [Together with the owner] to reload [the animal];
q) Not to abandon him helpless, with his burden.
These mitzvot are explained in the chapters [that follow].
Halacha 1
Whenever a person kills a human being, he transgresses a negative commandment, as Exodus 20:13 states: "Do not murder." If a person kills a Jew intentionally in the presence of witnesses, he should be executed by decapitation.
This is implied by Exodus 21:20, which states that when a person kills a servant, "vengeance will certainly be executed." The Oral Tradition explains that this refers to decapitation.
Whether he kills the victim with an iron weapon or burns him with fire, the murderer should be executed by decapitation.
Halacha 2
It is a mitzvah for the blood redeemer to kill the murderer, as Numbers 35:19 states: "The blood redeemer shall put the murderer to death." Whoever is fit to inherit the victim's estate becomes the redeemer of his blood.
If the blood redeemer did not desire - or was unable - to kill the murderer, or if the victim did not have a relative to redeem his blood, the court executes the murderer by decapitation.
Halacha 3
The following rules apply if a father kills his son. If the victim has a son, this son should kill his grandfather, because he is the blood redeemer. If he does not have a son, none of the victim's brothers becomes the blood redeemer who must kill his father. Instead, he should be executed by the court.
Both a male and a female may become blood redeemers.
Halacha 4
The court is enjoined not to accept ransom from the murderer to save him from execution. Even if he gave all the money in the world, and even if the blood redeemer was willing to forgive him he should be executed.
The rationale is that the soul of the victim is not the property of the blood redeemer, but the property of the Holy One, blessed be He. And He commanded, Numbers 35:31: "Do not accept ransom for the soul of a murderer."
There is nothing that the Torah warned so strongly against as murder, as Ibid.:33 states: "Do not pollute the land in which you live, for blood will pollute the land."
Halacha 5
When a murderer kills willfully, he should not be killed by witnesses or observers until he is brought to court and sentenced to death, as implied by Numbers 35:12 "A murderer should not be put to death until he stands before the congregation in judgment."
This law applies to all those liable for execution by the court, who transgressed and performed the forbidden act. They should not be executed until their trial is completed by the court.
Halacha 6
When does the above apply? When the person has already transgressed and performed the transgression for which he is liable to be executed by the court. When, however, a person is pursuing a colleague with the intention of killing him - even if the pursuer is a minor - every Jewish person is commanded to attempt to save the person being pursued, even if it is necessary to kill the pursuer.
Halacha 7
What is implied? If the rodef was warned and continues to pursue his intended victim, even though he did not acknowledge the warning, since he continues his pursuit he should be killed.
If it is possible to save the pursued by damaging one of the limbs of the rodef, one should. Thus, if one can strike him with an arrow, a stone or a sword, and cut off his hand, break his leg, blind him or in another way prevent him from achieving his objective, one should do so.
If there is no way to be precise in one's aim and save the person being pursued without killing the rodef, one should kill him, even though he has not yet killed his victim. This is implied by Deuteronomy 25:11-12, which states: "If a man is fighting with his brother, and the wife of one... grabs the attacker by his private parts, you must cut off her hand; you may not show pity."
Halacha 8
There is no difference whether she grabs "his private parts" or any other organ that imperils his life. Similarly, the rodef may be a man or a woman. The intent of the verse is that whenever a person intends to strike a colleague with a blow that could kill him, the pursued should be saved by "cutting off the hand" of the rodef. If this cannot be done, the victim should be saved by taking the rodef's life, as the verse continues: "you may not show pity."
Halacha 9
This, indeed, is one of the negative mitzvot - not to take pity on the life of a rodef.
On this basis, our Sages ruled that when complications arise and a pregnant woman cannot give birth, it is permitted to abort the fetus in her womb, whether with a knife or with drugs. For the fetus is considered a rodef of its mother.
If the head of the fetus emerges, it should not be touched, because one life should not be sacrificed for another. Although the mother may die, this is the nature of the world.
Halacha 10
The laws of a rodef apply whether a person is pursuing a colleague with the intent of killing him, or a maiden that had been consecrated with the intent of raping her, as reflected by Deuteronomy 22:26, which establishes an equation between murder and rape, stating: "Just as when a man arises against his colleague and kills him, so too, is this matter i.e., the rape of a consecrated maiden."
The same principle is reflected by another verse within the passage, which states (Ibid.:27): "The consecrated maiden cried out, but there was no one to save her." Implied is that if there is someone who can save her, he must do so, using all means including taking the life of the pursuer.
Halacha 11
The same laws apply with regard to any woman forbidden as an ervah, but not to relations with an animal. With regard to homosexual rape, by contrast, one may save a man from being raped by killing the intended rapist.
If one pursues an animal with the intent of sodomizing it, or one seeks to perform a forbidden labor on the Sabbath or to worship idols - although the Sabbath and the prohibition against idol worship are fundamental elements of our faith - the person should not be killed until he commits the transgression and is brought to court, convicted and executed.
Halacha 12
If a person pursued a woman forbidden as an ervah, took hold of her and inserted the head of his organ within her,he may not be slain, even though he has not concluded sexual relations. He must be brought to court.
If a man was pursuing a woman forbidden as an ervah, and other men were pursuing him to save her, and she tells them, "Let him be, so that he does not kill me," they should not listen to her.Instead, he should be intimidated and prevented from raping her, by maiming his limbs. If he cannot be prevented by maiming his limbs, his life may be taken, as explained above.
Halacha 13
When a person could prevent a murder or a rape by maiming the rodef's limbs, but did not take the trouble and instead saved the victim by killing the rodef, he is regarded as one who shed blood and is liable for death. Nevertheless, he should not be executed by the court.
Halacha 14
Whenever a person can save another person's life, but he fails to do so, he transgresses a negative commandment, as Leviticus 19:16 states: "Do not stand idly by while your brother's blood is at stake."
Similarly, this commandment applies when a person sees a colleague drowning at sea or being attacked by robbers or a wild animal, and he can save him himself or can hire others to save him. Similarly, it applies when he hears gentiles or mosrim conspiring to harm a colleague or planning a snare for him, and he does not inform him and notify him of the danger.46
And it applies when a person knows of a gentile or a man of force who has a complaint against a colleague, and he can appease the aggressor on behalf of his colleague, but he fails to do so. And similarly, in all analogous instances, a person who fails to act transgresses the commandment: "Do not stand idly by while your brother's blood is at stake."
Halacha 15
When a person sees a rodef pursuing a colleague to kill him, or a woman forbidden as an ervah to rape her, and he has the potential to save the victim and yet fails to do so, he has negated the observance of the positive commandment: "You must cut off her hand," and has transgressed two negative commandments: "You may not show pity," and "Do not stand idly by while your brother's blood is at stake."
Halacha 16
Even though lashes are not given as punishment for the transgression of these prohibitions - because they do not involve committing a forbidden deed - they are nevertheless very severe. For whoever causes the loss of a Jewish soul is considered as if he destroyed the entire world, and whoever saves a Jewish soul is considered as if he saved the entire world.
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Rambam:
• 3 Chapters: Ma'achalot Assurot Ma'achalot Assurot - Chapter 5, Ma'achalot Assurot Ma'achalot Assurot - Chapter 6, Ma'achalot Assurot Ma'achalot Assurot - Chapter 7
Ma'achalot Assurot - Chapter 5
Halacha 1
According to the Oral Tradition, we learnt1 that [the intent of] the Torah's statement "Do not partake of the soul together with the meat" [is to] forbid a limb cut off from a living animal.2 With regard to a limb cut off from a living animal, it was said to Noah [Genesis 9:4]: "But flesh, together with its soul, its blood, you may not eat."3
The prohibition against [partaking of] a limb from a living animal applies to kosher domesticated animals, wild beasts, and fowl, but not to non-kosher species.4
Halacha 2
The term ever [translated as "limb"] applies both to a limb that has flesh, sinews, and bones, e.g., a hand or a foot, and to an organ that does not have a bone, e.g., the tongue, the testicles, the spleen, the kidneys, the heart, and the like.5 [There is, however, one difference.] When an organ does not possess a bone, the prohibition [against partaking of] a limb from a living animal applies whether one cut off the entire organ or only part of it.6 When, by contrast, a limb possesses a bone, a person is not liable [for violating the prohibition against] a limb from a living animal unless he separates it in its complete state, with its flesh, sinews, and bones. If, however, he only removes flesh from the living animal, he is liable for [the prohibition against partaking of] a trefe [animal] as explained,7 and not because of a limb from a living animal.
Halacha 3
One is liable for lashes only for partaking of an olive-sized portion of a limb from a living animal. Even if one eats an entire limb or organ, if it is the size of an olive, one is liable;8 if not he is exempt.
If one cut off a olive-sized portion of flesh, sinews, and bones from the limb according to its natural form and ate it, one is liable, even if it possessed only the smallest amount of meat.9 If, however, one separated a limb which he tore off from a living animal and detached the flesh from the sinews and the meat, he is not liable for lashes unless he eats an olive-sized portion of the meat alone. The bones and the sinews are not included in the olive-sized portion since he changed [the limb's] natural form.
Halacha 4
When one divides this organ and eats it bit by bit, he is liable if there is an olive-sized portion of meat in what he ate.10 If not, he is exempt. If he took an olive-sized portion of a limb with flesh, sinews, and bones according to its natural form and ate it, he is liable, even though it became divided inside his mouth before he swallows it.
Halacha 5
When a person rips a limb from a living animal and causes it to become trefe when doing so, he is doubly liable for partaking of it: once for [partaking of] a limb from a living animal and once for [partaking of] a trefe. Both of these prohibitions take effect at the same time.11 Similarly, if one rips fat from a living animal and partakes of it, he is doubly liable: for [partaking of] a limb from a living animal and for [partaking of] fat.12 If he rips fat from a trefe [animal], he is liable for [the violation of] three [negative commandments].13
Halacha 6
[The following rules apply when] meat is disjoined from an animal and an organ is hanging from it. If it is impossible that this meat will again become a living part of the body, it is forbidden,14 but one is not liable for lashes for it. [This applies] even though it was not separated [from the animal] until after it was slaughtered. If the animal dies, we consider [the limb] as if it fell off while [the animal] was alive.15 Therefore one receives lashes for [partaking] of it, because of the prohibition against [partaking of] a limb from a living animal. If, however, the limb could again become a living part of the body and the animal is ritually slaughtered, it is permitted.16
Halacha 7
If one pulled an organ [from its natural position],17 crushed it, ground it, e.g., one crushed testicles or pulled them from their place [and then slaughtered the animal, the organ] is not forbidden according to Scriptural Law. [The rationale is] that it possesses a trace of life - as evidenced by the fact that it does not decay. Nevertheless, it is forbidden to partake of it as a result of a custom followed by the entire Jewish people from previous generations. For it resembles a limb separated from a living animal.
Halacha 8
[The following laws apply when an animal's] bone was broken:18 If the flesh or the skin covers the majority of the thickness of the broken bone and the majority of the circumference of the fracture, it is permitted. If the bone emerged outside [the skin], the limb is forbidden. When the animal or the fowl is slaughtered, one should cut off [the limb] at the place where it is broken and discard it. The remainder of the limb is permitted.
We rule that [the limb] is forbidden until the flesh is healed [in all the following situations]: the bone broke, the flesh covers the bone, but that flesh was crushed or decayed like flesh which a doctor would remove, it is scattered in many different places,19 there were many perforations within the flesh,20 the flesh was cracked or pierced like a ring, the flesh was rubbed off from above until only a [thin] peel remained, or the flesh decayed from below around the broken bone to the extent that the flesh surrounding the bone does not touch it.21 If a person partook [of the limb] in any of these [circumstances], he is liable for stripes for rebellious conduct.
Halacha 9
When a person inserts his hand into the inside of an animal, cuts off the spleen, one of the kidneys, or the like,22 but leaves [the severed organ] inside the animal, and then slaughters it, the pieces cut off are forbidden as organs from a living animal although they remained within the animal's womb. If, however, he cut away [a portion of] a fetus within the womb, but did not remove it, and then slaughtered [the mother], the pieces or limbs of the fetus are permitted because they did not emerge [outside the mother].23
When a fetus sticks its foreleg or hind leg out of the womb, that limb is forbidden forever, whether one cuts off [the limb] before he slaughters the mother or afterwards.24 Even if it returns the limb to the womb of the mother and afterwards, [the mother] was slaughtered or the fetus was born and lived for several years,25 that limb is forbidden as a trefe. [The rationale is that] all meat that emerged from its natural position is forbidden as flesh that was separated from a living animal.
[This is derived from the phrase (Exodus 22:30):] "Meat [from an animal that was] mortally wounded (trefe) in the field." [Our Rabbis extrapolated:] When meat comes out to a place that is like a field for it,26 it becomes trefe, as we explained.27
Halacha 10
[When the fetus] sticks out a portion of a limb and a portion remains within, even if it is only the minority of it, the portion which emerged is forbidden and that which remained within is permitted.
If he cuts off the portion of the limb that emerged after it was returned within the animal and the animal was slaughtered, only that portion is forbidden, the remainder of the limb is permitted. If he did not return it to the womb and it remained outside and he cut it off there, the place where he cut it off - i.e., the place on the limb open to the air after the limb was cut off - is forbidden. He must afterwards cut off this portion as well. [This applies] whether he [originally] cut off the portion of the limb before [the mother] was slaughtered or afterwards.
Halacha 11
Whenever a limb emerges and is cut off before the animal is slaughtered while it is outside, it is considered as a limb from a living animal28 and one is worthy of lashes for partaking of it. [This applies] even if the fetus dies before [the mother] is slaughtered.29 If it is cut off after ritual slaughter, one who partakes of it is not liable for lashes,30 even if it dies. If [the mother] dies and then one cuts off this limb, one who partakes of it is liable for lashes for the prohibition against partaking of a limb from a living animal.31
Halacha 12
[The following rule applies when] a fetus sticks out a limb and that limb becomes forbidden and then the fetus is born.32 If it is female, we are forbidden to drink its milk because of an unresolved halachic question.33 For the milk comes from all of the animal's limbs and it has a limb which is forbidden. Hence, it is comparable to milk from a trefe animal that becomes mixed with milk from a kosher animal.
Halacha 13
When a person slaughters a kosher animal that is pregnant and discovers a fetus - whether live or dead - within it, the fetus is permitted to be eaten.34 Even the placenta is permitted to be eaten.35
[The following rules apply if] a portion of the placenta emerged and then one slaughtered the mother. If the placenta was attached to the fetus, the portion which emerged is forbidden36 and the remainder is permitted. If it is not attached to the fetus, it is forbidden in its entirety, for perhaps the fetus that was in this placenta disappeared37 and maybe the placenta of the fetus that is found in the womb disappeared. Needless to say, if a fetus is not found in the womb at all, the placenta is forbidden in its entirety.
Halacha 14
If one finds a living fetus [in the womb of a slaughtered animal] - even though it has been carried for nine months,38 and it is possible that it will live, it does not require ritual slaughter.39 Instead, it is acceptable because of the slaughter of its mother. If it steps on the ground, it requires ritual slaughter.40
Halacha 15
If a person ripped open an animal41 or slaughtered an animal that was trefe and found a live fetus that had been carried for nine months, [that fetus] must be ritually slaughtered to be permitted.42 The slaughter of its mother is not effective.43
If the period [of gestation] was not completed, it is forbidden even though it is alive in the womb of the trefe animal. [The rationale is that] it is considered as one of the mother's limbs.44 Whenever an animal thrust its head [out of the womb] and then returned it and [only] afterwards its mother was slaughtered, the slaughter of its mother has no bearing on it, it is considered as if it was born and it must be ritual slaughtered [to be permitted].
FOOTNOTES
1.Chullin 102b.
2.Sefer HaMitzvot (negative commandment 182) and Sefer HaChinuch (mitzvah 452) include this prohibition among the 613 mitzvot of the Torah.
3.This prohibition is also one of the seven universal laws commanded to Noah and his descendants (Hilchot Melachim 8:10).
4.Since the species is forbidden, no additional prohibitions apply.
5.The Merkevat HaMishneh notes that this represents a difference between this prohibition and the prohibition against ritual impurity stemming from a limb where the limb must possess a bone. He explains that there a bone is necessary, for the source of the impurity is that of a corpse, and a corpse possesses bones.
6.The Ra'avad differs with the Rambam and does not accept this distinction. He maintains that partaking of part of an organ is also included in the prohibition against partaking of a trefe.
7.Chapter 4, Halachah 10.
8.We do not consider an organ or limb as a distinct creature and hold him liable, as he is liable for partaking of an ant, even if it is smaller than an olive. Chulin 102a explains that we require an olive-sized portion for the verse that states the prohibition speaks of "partak[ing] of the soul." The term partaking is appropriate only when one eats an olive-sized portion.
9.Since one did not alter its natural form, one is liable for the bones and sinews as well.
10.Even though he did not detach the meat from the sinews and the bones, since he cut the limb and distorted its natural form, we consider only the meat and not the other elements of the limb.
11.This explains why the person is liable for the prohibition against partaking of a trefe, for seemingly, we should follow the principle "a prohibition does not fall on a substance which is already forbidden." This principle does not apply in this instance, for here, both prohibitions take effect at the same time. Hence, one does not take precedence over the other and the transgressor is liable for both. (See Hilchot Issurei Bi'ah 17:8-10; Chapter 14, Halachah 18, for explanation regarding these principles.)
12.He is liable for both prohibitions, because the prohibition against partaking of a limb from a living animal is of a wider scope (issur mosif; i.e., it is forbidden to gentiles as well as Jews) than the prohibition against partaking of forbidden fat (Lechem Mishneh).
Kin'at Eliyahu asks why a limb taken from a forbidden species is not forbidden. Here also, the prohibition against taking a limb from a living animal is of a wider scope than that against partaking of a forbidden species.
13.The two mentioned in the previous clause and the prohibition against partaking of a trefe.
He is liable for all three prohibitions, because the prohibition against partaking of forbidden fat is of a wider scope than the prohibition against partaking of a trefe and the prohibition against partaking of limb of a living animal is of a wider scope than the other two (ibid.).
14.From a comparison to the following halachah, it appears that this prohibition is of Scriptural origin.
15.Chullin 74a makes this distinction between an animal that dies naturally and one which is ritually slaughtered.
16.For it is considered as part of the animal.
17.Without detaching it.
18.In Hilchot Shechitah 8:11-12, the Rambam mentions instances where a broken bone causes an animal to be designated as trefe. Here the Rambam is speaking of instances where the broken bone does not cause the animal to be trefe and the question involves merely the broken limb. May the meat from that limb be eaten or not?
19.I.e., when one would calculate the entire amount of the flesh, it would be large enough to cover the majority of the bone. Nevertheless, it is not located in large sections, but is instead, made up of many small pieces.
20.None of these perforations, however, caused a decrease in the mass of the flesh.
21.Chullin 76b mentions all these circumstances without reaching a final ruling regarding them. Hence we rule stringently.
22.I.e., organs that do not cause an animal to be considered as a trefe.
23.This distinction is made on the basis of Chulin 68a, 69a. The rationale is that the animal's organs are an integral part of it. On the basis of Deuteronomy 14:5, "You shall eat it," our Sages explain when it's whole, you may eat everything within it, but not when it is lacking. The fetus, however, is not considered an integral part of the animal. Hence, as long as its limbs have not emerged outside the womb, they are permitted with the slaughter of the mother.
24.From this halachah and Halachah 11, we see that there are two prohibitions involved: partaking of a limb considered trefe and partaking of a limb from a living animal. At times, one applies, and in other situations, the other applies.
25.The Maggid Mishneh and Kessef Mishneh interpret this as referring to a situation where the fetus was not born before the mother was ritually slaughtered (see also Halachah 12). Instead, the mother was slaughtered while the fetus was still in its womb. Afterwards, the fetus was taken out and it survived. If, however, the fetus is born before the mother is slaughtered, the leg which emerged is not forbidden. When the calf is slaughtered, all of its legs are permitted. There are authorities who differ whether this is the Rambam's intent. Most, however, agree that this ruling should be followed in practice [Rama (Yoreh De'ah 14:2)].
26.I.e., it is not its natural place.
27.See Chapter 4, Halachah 10.
28.As evident from a comparison to Halachah 9, the prohibition against partaking of a trefe applies only when the limb was cut off following the ritual slaughter of the mother.
29.For the ruling is dependent on the mother's condition, not that of the fetus. Even if the fetus dies, it is permitted to partake of it after the slaughter of the mother (see Tosafos, Chullin 72a).
30.I.e., he is not liable for lashes for transgressing the prohibition against partaking of a limb of a living animal. As reflected by Halachah 9, he violates the prohibition against partaking of a trefe. The Ra'avad maintains that he is liable for lashes for this violation. The Maggid Mishneh maintains that this situation is comparable to a maimed limb as described in Halachah 6 in which instance a Scriptural prohibition is involved, but one is not liable for lashes.
31.And not for either the prohibition against partaking of a trefe or a nevelah. The death of the mother causes the limb to be considered as if it fell off during the animal's lifetime. See Hilchot Sha'ar Avot HaTumah 2:9 which explains the parallels that apply with regard to the laws of ritual impurity.
32.The Maggid Mishneh states that this also refers to a situation where the fetus was born after the mother was slaughtered.
33.Chullin 69a asks whether this milk can be compared to milk from a kosher animal or not. The distinction is that a kosher animal will become permitted if it is slaughtered in the ritual manner and this limb will never become permitted.
34.With regard to a live fetus, see the following halachah. With regard to a dead fetus, the Rambam is emphasizing that it is not considered as a separate entity (in which case it would be forbidden as a nevelah), but instead as one of the limbs of the mother.
35.Chapter 4, Halachah 5, states that a placenta that is expelled together with the newborn is forbidden to be eaten. In this instance, however, since the placenta has not been expelled, it is still considered part of the mother's body and permitted.
36.Like the limb of a fetus that emerged before ritual slaughter (Maggid Mishneh).
The Ra'avad states that the placenta is comparable to an animal's waste products and therefore is not forbidden at all. The Maggid Mishneh justifies the Rambam's ruling.
37.Which was not permitted because of the slaughter of the mother.
38.I.e., the period of gestation was full term.
39.And can be killed in any manner.
40.Because of the impression that might be created (Chullin 75b).
41.Without slaughtering it according to Torah law.
42.The Rama (Yoreh De'ah 13:3) states that at present, we do not permit any fetus found in the womb of a trefe even if it was ritually slaughtered.
43.Since the slaughter of the mother does not cause the mother to be permitted, it is not effective with regard to the fetus.
44.Since the period of gestation has not been completed, it is not considered as an independent entity. Even if it is taken from the womb and lives for a brief time, ritual slaughter does not cause it to be permitted.
Ma'achalot Assurot - Chapter 6
Halacha 1
When a person partakes of an olive-sized1 portion of blood intentionally, he is liable for karet.2 If he does so inadvertently, he is liable to bring a fixed sin-offering.3
It is explicitly stated in the Torah that he is liable for partaking of blood from all domesticated animals, wild beasts, and fowl alone. This applies whether they are from a non-kosher or kosher species,4 as [Leviticus 7:26] states: "You may not partake of any blood from a fowl or an animal in all your dwellings." A wild beast is considered as an animal as [Deuteronomy 14:4-5] states: "These are the animals that you may eat: an ox... a gazelle and a deer...."5
One is not, [by contrast,] liable for transgressing of the prohibition against partaking of blood6 for partaking of the blood of fish, locusts, creeping animals, teeming animals, or humans. Therefore it is permitted to partake of the blood of kosher fish and locusts. Even if one collects it in a container and drinks it, it is permitted.7 The blood of non-kosher fish and locusts is forbidden because it comes from their bodies like the milk of a non-kosher animal.8 The blood of creeping animals is comparable to their bodies, as we explained.9
Halacha 2
The blood of a human is forbidden according to Rabbinic law if it departed [from the person's body]. One is liable for stripes for rebellious conduct for [partaking] of it. When, by contrast, one's teeth bleed, he may swallow it; he need not hold himself back. If one bit into bread and found blood upon it,10 he must scrape away the blood before partaking of it, for the blood has departed [from the body].
Halacha 3
One is liable for karet only for blood that flows out [from the animal] when it is slaughtered, killed, or decapitated as long as it is tinted red, blood that is collected within the heart,11 and blood that is let, i.e., blood that flows forcefully [from the body]. One is not, however, liable for blood that drips at the beginning of bloodletting before it begins to flow forcefully or blood that drips at the ending of bloodletting when the bleeding begins to cease. It is like "blood within the limbs." [The reason for the distinction is that] blood that flows forcefully is bleeding through which the soul may expire.
Halacha 4
One is not liable for kerat for concentrated blood12 or the blood within the limbs, i.e., the blood of the spleen, the kidneys, the testicles, the blood that collects in the heart at the time the animal is slaughtered, and the blood found in the liver.13 A person who partakes of an olive-sized portion of it, however, is liable for lashes, as it is written: "You may not partake of any blood."14 With regard to one's liability for kerat [Leviticus 17:11] states: "For the soul of the flesh is in the blood." [Implied is that] one is liable for kerat only for blood that causes the soul to expire.
Halacha 5
When a fetus is found in an animal's womb, its blood is like the blood of an animal that has been born.15 Therefore one is liable for the blood that is collected in its heart.16 The remainder of its blood, by contrast, is considered as the blood of the limbs.17
Halacha 6
Whether one [desires to] roast or cook a heart, one must cut it open, remove its blood, and then salt it.18 If one cooks a heart without cutting it open, one may cut it open after it was cooked. It is then permitted.19 If one did not cut it open and partook of it, one is not liable for kerat.
When does the above apply? With regard to the heart of a fowl, because it does not contain an olive-sized portion of blood.20 If, by contrast, one [partakes] of the heart of an animal, one is liable for kerat. For there is an olive-sized portion of blood within the heart and therefore one is liable for kerat.21
Halacha 7
If one cuts open the liver22 and casts it into vinegar or boiling water until it turns white, it is permitted to cook it afterwards.23 It has already become universal Jewish custom to singe it over a fire24 and then cook it. [This applies] whether one cooks it alone or one cooks it with other meat.25
Similarly, it is a common custom that the brains are not cooked nor roasted until they are singed over a fire.26
Halacha 8
When a liver was cooked without being singed over a fire or cast into vinegar or hot water, the pot in which it was cooked is forbidden entirely: the liver and everything cooked with it.27
It is permitted to roast a liver together with other meat on one spit, provided the liver is positioned below [the other meat].28 If one transgressed and roasted it while it was positioned above the meat, [after the fact,] one may eat it.
Halacha 9
It is permitted to cook a spleen29 together with meat, because it is not blood, but meat that resembles blood.
When one breaks the neck of an animal before its soul expires, the blood is absorbed into the limbs.30 It is forbidden to eat raw meat from it even if one causes the blood to be sealed.31 What should be done? One should cut open32 the piece and salt it thoroughly and afterwards, cook it or roast it.33
We have already explained34 that when a person slaughters a domesticated animal, wild beast, or fowl and no blood emerges, they are permitted.
Halacha 10
Meat does not release [all] the blood it contains unless it is salted thoroughly and washed thoroughly. What should one do? One should wash the meat first35 and afterwards, salt it thoroughly. One should leave it in the salt for the time it takes to walk a mil36 and then wash it thoroughly, [continuing] until clean water emerges.37 Immediately afterwards, one should cast it into boiling water - warm water is not [sufficient] - so that it will become white immediately and [no further] blood will be released.38
Halacha 11
When we salt meat, we salt it only in a utensil that has holes.39
We salt it only with thick salt that resembles coarse sand. [The rationale is that] salt that is thin like flour will be absorbed by the meat and will not extract the blood.40
One must shake the salt from the meat before washing it.41
Halacha 12
All of the above procedures apply with regard to meat that one must cook. For roasting, by contrast, one may salt the meat and roast it immediately.42
When a person desires to eat raw meat, he should salt it thoroughly43and wash it thoroughly. If he causes the blood to be sealed [by casting the meat into] vinegar, it is permitted to eat the meat while raw.44 And it is permitted to drink the vinegar which sealed it, for vinegar does not extract blood.
Halacha 13
Vinegar in which meat was sealed should not be used to seal meat a second time.45 When a piece of meat turns red within vinegar,46 it and the vinegar are forbidden. [It can be permitted by] salting it thoroughly and roasting it.
When meat turns red,47 similarly, the testicles of an animal or beast and their membranes,48 and similarly the neck which contains large blood vessels that are filled with blood, it is permitted to cook them if they are cut open and salted as required. If one did not cut them open and instead roasted them on a spit, they are permitted if he roasted the neck with its opening facing downward or he roasted all of them on the coals themselves.
Halacha 14
[The following rules apply when one] roasts the head of an animal in an oven or a furnace. If one hangs the head with the opening to its neck49 hanging downward, it is permitted, for the blood will emerge and flow outward.50 If the opening to the neck is positioned to the side, the brain is forbidden, because the blood collects in it.51 The remainder of the meat on the external surface of the bones is permitted.52
Should he [roast it] with its nose positioned downward, if he places a straw or a reed in its nose so that it will remain open and the blood can flow out through it, [the brain] is permitted. If not, it is forbidden.
Halacha 15
One should not place a utensil beneath meat53 that is being roasted to collect the juice [dripping from it] until no red color remains in the juice. What should be done?54 One places a small amount of salt55 in the utensil and leaves the utensil there until the meat roasts. He then removes the fat resting on top. The liquid below the fat is forbidden.56
Halacha 16
When roasted meat is sliced over a piece of bread, it is permitted to eat the bread, for [the liquid] which exudes is only fat.57
When fish and fowl are salted together, even in a utensil with holes, the fish are forbidden. [The rationale is that] the fish is soft and will absorb the blood which is being exuded by the fowl.58 Needless to say, [this law applies] if one salted fish together with the meat of an animal or beast.
Halacha 17
When one leaves fowl whole, stuffs their cavity with meat and eggs, and cooks them, they are forbidden, for the blood flows into them.59 This applies even if one salted them thoroughly,60 and even if the meat inside them was cooked or roasted. If one roasted [the fowl], they are permitted.61 [This applies] even if the meat inside them was raw and even if their opening was pointed upward.62
Halacha 18
When one filled intestines [that were not salted] with roasted or cooked meat in this manner or with eggs and cooked them or roasted them, they are permitted. [The rationale is that] we do not presume that there is blood in the intestines.63 The Geonim ruled in this manner.
Halacha 19
[The following rules apply when] one coated fowl64 with flour and roasted them, whether whole or cut in portions. If they were coated with coarse flour, one may partake of the coating, even if it became reddish. [The rationale is that] coarse flour will crumble65 and the blood will flow outward. When they are coated with wheat flour that was moistened [before being ground],66 it is permitted to eat from the coating if it is white like silver. Otherwise, it is forbidden. If they were coated with other flours, they are forbidden if they turn red. Otherwise,67 they are permitted.
Halacha 20
It is forbidden to use a knife that was used for ritual slaughter to cut hot meat68 unless the knife was exposed to fire until it turned white, sharpened in a sharpener or inserted into hard earth ten times. [After the fact,] if one cut hot meat with it, it is permitted.
Similarly, one should not cut radishes or other sharp foods69 with it at the outset. If one washed the knife or cleaned it with a utensil, it is permitted to cut radish and the like with it, but not hot meat.
Halacha 21
When meat has been salted in a bowl,70 one is forbidden to eat hot food71 in it for all time,72 for the blood has already been absorbed in its clay.73 [This applies] even if [the utensil] is coated with lead.74
FOOTNOTES
1.Although blood is a liquid, the Rambam mentions an olive-sized portion, i.e., a measure of mass, rather than a fourth of a lug, a liquid measure. It is possible to explain that since the Torah uses the word "eat" while stating the prohibition, the intent is the same measure that applies with regard to other prohibitions involving "eating," an olive-sized portion.
2.The soul is cut off in this world (i.e., the person dies prematurely) and in the world to come (Hilchot Teshuvah 8:1). Whenever a person is liable for karet, he is punished by lashes if he was warned before committing the transgression. If lashed, he is absolved from karet.
Sefer HaMitzvot (negative commandment 184) and Sefer HaChinuch (mitzvah 148) include this prohibition among the 613 mitzvot of the Torah.
3.This term is used to differentiate this offering from a guilt offering whose value is adjusted according to the person's means.
4.In contrast to the prohibition against partaking of cheilev, forbidden fat, which applies only with regard to kosher species of domesticated animals.
5.I.e., the verse uses the term behemah which more specifically refers to domesticated animals and mentions both domesticated animals and wild beasts.
6.One may, however, be liable for another prohibition as the Rambam continues to explain.
7.The Ra'avad and the Maggid Mishneh note that Keritot 21a states that it is permitted to partake of fish blood that has been collected only when fish scales are placed in it. Otherwise, it is forbidden because of the impression that may be created. The Shulchan Aruch (Yoreh De'ah 66:9) quotes this view.
8.As apparent from Chapter 3, Halachot 1 and 6, although this prohibition is of Scriptural origin, it is not punishable by lashes. See also Chapter 3, Halachah 22.
9.Chapter 2, Halachot 9-10.
10.I.e., the same blood that he is permitted to swallow.
11.See the Rambam's Commentary to the Mishnah (Keritot 5:1) where he states that this is the blood of fundamental importance. See also Halachot 5-6.
12.I.e., blood that flows slowly after the majority of the animal's blood has already been discharged. See the Rambam's Commentary to the Mishnah (loc. cit.).
13.There is a difference of opinion among the Rabbis if the prohibition against the blood of the liver is Scriptural or Rabbinic in origin. See the gloss of Rav Moshe HaCohen.
14.The term "blood within the limbs" appears to refer to blood that is absorbed within the meat and organs of the animal. As indicated later in this chapter and as stated in the Shulchan Aruch (Yoreh De'ah 67:1, this blood is forbidden only when it emerges from the meat or moves from place to place within the meat. See the notes to Halachah 12.
15.There is a distinction between the blood of a fetus and its fat (which is permitted in certain circumstances, see Chapter 7, Halachah 3). The rationale is that the verse forbidding blood prohibits "any blood" (Lechem Mishneh).
16.As stated in Halachah 3.
17.According to the Maggid Mishneh, even if one slaughters the fetus after removing it from its mother's womb, he is not liable for partaking of its blood.
18.As stated in Halachah 12, the Rambam maintains that even when one roasts meat, he must salt it first. As stated in the notes to that halachah, there are other Rabbis who differ with that point and require salting only when one cooks meat. See also the Rama (Yoreh De'ah 72:1) which quotes certain authorities that forbid eating a cooked heart, even if it was cut open and salted.
19.Pesachim 74b states that the meat of the heart is smooth and hard and will not absorb the blood. Other substances that are cooked with it, however, are forbidden (Maggid Mishneh in the name of the Rashba). The Ra'avad and others differ with the Rambam and consider a heart cooked with its blood as forbidden. This is the view cited by the Shulchan Aruch (Yoreh De'ah 72:2).
20.The heart of a fowl is not large enough for there to be an olive-sized portion of blood absorbed within its meat before slaughter. And it is only that blood for which one is liable for kerat. If an olive-sized portion of blood collects there when the animal is slaughtered, one is liable for lashes.
21.This indicates that according to the Rambam, even when one cooks blood, one is liable for kereit for partaking of it (Lechem Mishneh). Other authorities differ and maintain that if blood has been cooked or salted, one is not liable according to Scriptural Law (Siftei Cohen 87:15).
22.The Shulchan Aruch (Yoreh De'ah 73:1) states: "The liver has an abundance of blood. Therefore at the outset, it is not a sufficient measure to prepare it for cooking by salting."
The liver must be cut open thoroughly so that the blood contained in the blood vessels inside of it will flow out. Afterwards, placing it in vinegar or hot water causes the blood to be sealed in its place and not to flow into other portions of the liver. It is only blood that flows from place to place within the meat itself that is forbidden (Kessef Mishneh).
23.Implied is that if one desires to roast it, there is no difficulty (Maggid Mishneh).
Many opinions maintain that we are not knowledgeable with regard to the process of casting a liver in vinegar or boiling water in the present age and should not rely on this practice. This view is quoted in the Shulchan Aruch (Yoreh De'ah 73:2).
24.See the Rambam's Commentary to the Mishnah (Terumot 10:11) where the Rambam mentions ordinary roasting and not singeing for the liver to be permitted.
25.The Rama (Yoreh De'ah 73:1) states that it must be roasted to the extent that it is fit to be eaten. The Siftei Cohen 73:2 explains that this means that it must be roasted at least half the extent to which one would normally roast it.
26.The Maggid Mishneh states that this custom is not as widespread as the custom of singeing the liver. Instead, he writes that it is customary to cut open the membrane surrounding it and then to salt it thoroughly. See the Shulchan Aruch (Yoreh De'ah 71:3).
27.The Shulchan Aruch (Yoreh De'ah 73:2) follows the opinion that the liver itself is permitted if it is cooked after being salted, though everything cooked with it is forbidden. The Rama, however, states that the Rambam's view should be followed.
28.For then the blood will not flow from the liver to the other meat. Hence, even at the outset, this is permitted. The Shulchan Aruch (Yoreh De'ah 73:4) states that this ruling applies with regard to the ovens that existed in the Talmudic era. In the present era, however, it is common to turn the spit upside down. Hence, one should not roast the liver together with other meat.
29.That has been salted [Shulchan Aruch (Yoreh De'ah 74:1)].
30.I.e., the animal suffers internal bleeding when its neck is broken. Since it is in the midst of expiring, it does not have the potential to expel this blood from its system. Instead, it becomes absorbed in its meat [Tur (Yoreh De'ah 67)].
31.By casting it into vinegar or boiling water.
To explain the difficulty the Rambam is addressing: There is a certain amount of blood absorbed in the meat of an animal. It is forbidden to partake of blood that has moved from place to place within an animal's body and cooking meat will certainly cause such movement. To avoid this difficulty, we salt meat, for this removes the blood. Casting meat in vinegar or boiling water does not remove blood, but instead causes it to be sealed in its place without moving even when the meat is cooked. Hence, according to the Rambam, this process is effective for ordinary meat. It is not, however, effective in this instance, for the internal bleeding that resulted from the breakage of the neck leaves blood that is not in its natural place (Kessef Mishneh, see also his gloss to Halachah 12).
32.Our translation follows the gloss of the Lechem Mishneh who states that one should cut open the meat to allow its blood to flow out. The Maggid Mishneh states that it is unnecessary to cut open the meat and his view is accepted by the Shulchan Aruch (Yoreh De'ah 67:3). The Rama, however, states that at the outset, one should be stringent.
33.It is then permitted, because the salting removes all the blood.
34.Chapter 4, Halachah 13. In that chapter, the emphasis was that the animal was not dead when slaughtered. Here the Rambam is restating the law to emphasize that we do not fear that the blood became absorbed within the meat and will not be released through salting.
35.Among the reasons given for this initial washing are:
a) it removes the blood on the external surface of the meat;
b) it softens the meat and enables the blood inside to flow out more easily;
c) it enables the salt to adhere well to the surface of the meat.
36.A mil is a Talmudic measure equivalent to approximately a kilometer. According to many Rabbinic opinions, it takes 18 minutes to walk a mil. [This view is cited in the present context by the Shulchan Aruch (Yoreh De'ah 69:6).] The Rambam, however, follows a more stringent view [see his Commentary to the Mishnah (Pesachim 3:2)] and requires 24 minutes.
The Rama states that these measures are acceptable only after the fact or when there is an urgent need to prepare meat quickly. Otherwise, meat should be allowed to soak in water for at least half an hour.
37.This washing removes the salt and blood from the meat. The Shulchan Aruch (Yoreh De'ah 69:7) states that the meat should be washed twice and the Rama requires a third washing.
38.This follows the Rambam's view that we are knowledgeable in the process of casting meat into hot water to seal it in its place. (As mentioned above, there are many who maintain that we lack that knowledge.) Moreover, in this instance, once the meat has been salted, there is no need for this measure, because all its blood has been released. For this reason, the Ra'avad and the Maggid Mishneh object to the Rambam's ruling. It is, however, mentioned by the Shulchan Aruch (Yoreh De'ah 69:19).
39.So that the blood will drain out and not be reabsorbed by the meat. If one salted meat in utensil that did not have holes, all the meat lying in the brine is forbidden. Moreover, the outer surface of the meat above the brine becomes forbidden [Shulchan Aruch (Yoreh De'ah 69:18)]. The Rama maintains that the entire piece of meat becomes forbidden.
40.The Shulchan Aruch (Yoreh De'ah 69:3) states that one should be careful not to use salt with overly large crystals for they will not adhere to the meat. The Rama adds that if one has only thin salt, it is permitted to salt meat using it.
41.For the water will stop the meat from releasing blood. Afterwards, the salt may cause the blood on the surface to be reabsorbed into the meat (Siftei Cohen 69:27).
42.When meat is cooked, the blood will enter the pot in which it is being cooked and cause the meat and any other substances to become forbidden. When it is being roasted, the blood will flow down from the spit without being absorbed.
The Maggid Mishneh states that the Rambam's words imply that he maintains that one must salt meat before roasting it. There are other Rabbinic opinions that do not accept that approach. (They are favored by the Shulchan Aruch (Yoreh De'ah 76:1).
The Rashba emphasizes that if one salts meat and does not roast it immediately, he should wash off the salt and the blood. Otherwise, the blood may become reabsorbed. The Rama rules that one should wash meat and salt it slightly before roasting it and should roast it directly after salting it.
43.The Rambam's statements have attracted the attention of the commentaries, for they appear to contradict his approach in Halachah 9 and in the latter clause of this halachah. To explain: From Halachah 9, it would appear that it is forbidden to eat raw meat that is not salted only when there is internal bleeding while the animal is being slaughtered. For although the meat contains blood, that blood is forbidden only when it moves from one part of the meat to another while cooking. If one eats the meat raw, such a transfer will not take place.
Similarly, the latter clause of this halachah permits meat when it is cast into vinegar because the blood becomes sealed in its place. Implied is that the blood itself is permitted.
This clause, by contrast, states that one must salt the meat to remove the blood even when one eats the meat without cooking it. Implied is that the blood is forbidden even though it has not moved from place to place within the meat. The Kessef Mishneh resolves the contradiction, explaining that since the blood is fit to move from place to place, it is forbidden. Hence, the latter clause which speaks about blood that is sealed in its place does not represent a contradiction. Similarly, this interpretation allows Halachah 9 to be understood in a manner that does not produce a contradiction.
It must be emphasized that the Ra'avad and many other authorities object to the Rambam's ruling and maintain that as long as the blood has not actually moved from place to place, it is not forbidden. Therefore it is permitted to partake of raw meat without salting it. It must, however, be washed thoroughly to remove all blood on its surface. This view is cited by the Shulchan Aruch (Yoreh De'ah 67:2).
44.As mentioned previously, in the Ashkenazic community (and also among many Sefardim), the custom of sealing blood by casting meat into vinegar is no longer practice. See Rama (Yoreh De'ah 67:6).
45.For its power has been weakened (Rashi, Chulin 33a).
46.The Ra'avad objects to the Rambam's ruling, maintaining that it is based on an improper interpretation of Chulin 93b. The Shulchan Aruch (Yoreh De'ah 67:4-5 appears to think that the interpretations are not mutually exclusive, for it accepts both of them.
47.An indication that it has absorbed additional blood.
48.For they also contain large quantities of blood. See Chulin 93a.
49.Literally, the place where the animal was slaughtered.
50.The Rama (Yoreh De'ah 68:1) states that, as an initial and preferred measure, it is customary to be stringent and not to roast the head while it is hole at all, even if the opening to the neck is positioned downward.
51.If, however, a hole is made in the skull and its membranes so that the blood can drain off, the brain is permitted [Rashba, as quoted by the Maggid Mishneh; Shulchan Aruch (Yoreh De'ah 68:1)].
52.The brain must, however, be removed from the skull, before the skull is cooked (Maggid Mishneh in the name of the Ramban).
53.That has not been salted and left to let the blood drain off.
54.For if one waits until there is no trace of the blood, the fat that one wishes to collect will also have drained off.
55.One should use only a small amount of salt. If one uses a large amount, the blood will become mixed with the fat (Maggid Mishneh).
56.Because it is mixed with blood. Since the fat does not mix with the other liquids but instead floats above them, it remains a distinct entity and is permitted.
The Maggid Mishneh writes that there are opinions that we are not familiar with the details of this process. Hence one should not rely on this leniency. This approach is followed by the Tur and the Shulchan Aruch (Yoreh De'ah 76:6) which state that one should not place a utensil under the meat until the meat is roasted to the extent that it can be eaten.
57.I.e., once the meat is roasted to the extent that it is fit to be eaten, we assume that all the forbidden blood has drained off.
58.Generally, when pieces of meat are being salted together and the utensil has holes so that the blood can run off, the meat is permitted even if the blood from other meat flows over it. The rationale is that since it is expelling its own blood and/or other juices, it will not absorb blood. Fish, however, will expel its blood and juices far faster than meat or fowl and will complete that process before the meat completes expelling its blood. Hence, we fear that it will absorb the blood from the meat or fowl (Maggid Mishneh).
All that is forbidden is the external surface of the fish (kedai kelipah). Once that is cut off, the remainder of the fish is permitted [Shulchan Aruch (Yoreh De'ah 70:1)]. The Rama rules that all the fish are forbidden. This stringency applies when the fishes' scales have been removed. If they have not been removed, the fish are permitted.
59.I.e., into the stuffings. Afterwards, the blood will become reabsorbed into the fowl itself and cause it to become forbidden.
60.The Maggid Mishneh interprets the Rambam's ruling as being dependent on his ruling in Halachah 10 that after being salted, meat must be placed in hot water. In this instance, the fowl's stuffing prevents the boiling water from having the desired effect on the fowl.
Alternatively, the Rambam's ruling can be understood according to the statements of the Shulchan Aruch (Yoreh De'ah 77:1) who rules that initially one must salt both sides of the fowl. If the fowl was already stuffed, salting just the exterior is not sufficient, because it will not effect the blood on the inside. See also the Rama who rules that at the outset, fowl must be salted properly and any meat placed within it must be salted properly. Only in such a situation should one cook a fowl with stuffing.
61.For the fire will cause all the blood to drain out.
62.Even in such a position, the power of the fire will cause the blood to drain downward.
63.Hence salting is not required.
64.The Maggid Mishneh interprets this halachah as referring to fowl that were salted, but were not placed in water after the salting. According to the Shulchan Aruch (Yoreh De'ah 78:1), it applies to fowl that were not salted. The Shulchan Aruch continues, stating that according to the present custom, one should not coat meat that is being roasted unless it has been salted and washed first.
65.I.e., it will not stick thoroughly to the sides of the fowl. Thus there will be space for the blood to drain through.
66.In which instance, the flour is very thin and hence, clings tightly to the fowl.
67.Even if they are not white like silver.
68.The Rambam's ruling is based on the following points. There is a difference of opinion among our Sages (Chullin 8b) whether the portion of the animal's neck where it is slaughtered is considered as "hot" at the time of slaughter, in which instance, when the animal is slaughtered some of its blood would be absorbed into the knife. Or it is not hot, in which instance, there is no such absorption.
From the Rambam's ruling (here and in Chapter 17, Halachah 7), it appears that he maintains that the animal's neck is not "hot." Nevertheless, he requires certain safeguards in consideration of the other views.
This issue is a matter of concern only when the meat being cut itself is hot. For otherwise, the blood absorbed in the knife will not be transferred to it.
The Maggid Mishneh mentions that there is another opinion which maintains that even though the animal's neck is cold, the pressure of cutting causes the knife to absorb some blood. See the Shulchan Aruch (Yoreh De'ah 10:2) and commentaries.
69.Since these foods are sharp, they produce an effect similar to actual heat and have the potential to affect forbidden foods absorbed in a knife. Therefore safeguards should be taken.
70.Seemingly this refers to a bowl that does not have holes. Nevertheless, there are authorities who also forbid using a bowl that has holes. The Rama (Yoreh De'ah 69:17) states that at the outset, one should not use even a bowl that has holes, but after the fact, the food is permitted.
71.The Shulchan Aruch (Yoreh De'ah 69:16) also quotes an opinion that forbids using the bowl for cold food at the outset if it has not been washed.
72.One of the fundamental principles of the laws of kashrut is that an earthenware vessel can never be kashered. Once it absorbs forbidden matter, it will never be dislodged from it (see Chapter 17, Halachah 2). Hence once the bowl has absorbed the blood, there is no way that the earthenware utensil will be permitted again.
73.And will be released when the hot food is placed in it, causing that food to become forbidden.
74.Were the utensil to be made of lead alone, it could be kashered by boiling water in it (hagalah), as is the law with regard to metal utensils. In this instance, however, the metal is just a coating and the blood will penetrate to the earthenware base. Hence, it remains forbidden.
Ma'achalot Assurot - Chapter 7
Halacha 1
When a person willfully eats an olive-sized portion of forbidden fat,1he is liable for kerat. If he partakes of it inadvertently, he must bring a fixed sin-offering.
It is explicitly stated in the Torah that he is liable for partaking2 [of the fat] of the three species of kosher domesticated animals alone, as [Leviticus 7:23] states: "Do not partake of any fat from an ox, lamb, or goat."3 [This applies] whether one partakes of fat from an animal that is ritually slaughtered or one partakes of fat from a nevelah or a trefe [from a kosher species].4 With regard to other domesticated animals and wild beasts, whether non-kosher or kosher, their fat is comparable to their meat.5 Similarly, the fat of a stillborn fetus of the three species of kosher animals is comparable to its flesh. When one partakes of an olive-sized portion of it, one is liable for lashes for partaking of a nevelah.6
Halacha 2
When a person partakes of the fat of a nevelah or a trefe, he is liable for partaking of fat and for partaking of a nevelah or a trefe. [The rationale]7 is that since a prohibition is added to its meat - for it was permitted beforehand - it is also added to its fat.8 Hence one is liable for two sets of lashes.
Halacha 3
When a person slaughters an animal and finds a fetus in its womb, all of its fat is permitted.9 [This applies] even if the fetus is alive, because it is considered as a limb of [the mother]. If it was carried for the full period of gestation and discovered to be alive, its fat is forbidden and one is liable for kerat for partaking of it. [This applies] even if [the fetus] never stepped on the ground and does not require ritual slaughter.10 [Instead,] we must remove all the forbidden strands of tissue and membranes from it as [is required] with regard to other animals.
Halacha 4
When a person inserts his hand into an animal's womb and cuts off and takes out the fat of a fetus that has undergone a full period of gestation, he is liable11 for it in the same way as if he cut off the fat of the animal itself. [The rationale is that the fulfillment of the gestation period] is what causes the prohibition against fat.12
Halacha 5
There are three types of forbidden fat for which one is liable for kerat: the fat on the digestive organs, on both kidneys, and on the flanks. The fat-tail, by contrast, is permitted to be eaten.13 It is called fat only with regard to the sacrifices, just as the kidneys and the large lobe of the liver are referred to as "fat" with regard to the sacrifices.14 Similarly, we find the expressions15 "the fat of the land," and "wheat as fat as kidneys" [where the intent is not "fat,"] but "choice."
Since these entities are being raised up from the sacrifice to be consumed with fire for God, they are called "the fat," i.e., the choice portion, for there is nothing more choice than the portion consumed with fire for God. For this reason, with regard to terumat ma'aser16 [Numbers 18:30] states: "When you raise up its fat from it."17
Halacha 6
The fat on the abdomen18 and on the gut is what is meant by the term "the fat on the digestive organs." One is liable for the fat at the joints of the thighs on the inside. This is what is meant by the term "the fat on the flanks." There is also fat on the maw which is bent like an arch; it is forbidden. There is a ligament that extends like a lobe; it is permitted. The strands [stemming from] the fat are forbidden, but one is not liable for kerat for them.
Halacha 7
Fat which is covered by meat is permitted. Scripture forbids "fat on the flanks," but not within the flanks. Similarly, "fat on the kidneys" is forbidden, but not fat within the kidneys. Nevertheless, a person should remove the white matter within the kidney and only then, partake of it. It is not necessary, however, to remove all traces of it.19
Halacha 8
There are two cords of fat in the primary loin area, near the top of the thigh. While an animal is alive, this fat can be seen on the intestines.20 When, however, it dies, one portion of meat will cling to another and cover this fat. It will not be visible until the portions of meat will be separated from each other. Nevertheless, it is forbidden, because this is not fat that is covered by meat.21
[In contrast,] wherever you find fat under meat, with the meat covering it and surrounding it in its entirety [so that] it will not be seen until the meat is cut away, it is permitted.
Halacha 9
The fat of the heart and the fat of all of the small intestines are permitted. They are considered like shuman which is permitted fat with the exception of the top of the intestine that is next to the maw and is the beginning of the small intestines. The fat must be scraped off it.22 This is the fat of the small intestines that is forbidden. There are some of the Geonim who say that the top of the intestine from which the fat must be scraped off is the large intestine,23i.e., the colon from which feces are excreted which is the last of the digestive organs.
Halacha 10
In the body of an animal, there are strands of tissue and membranes that are forbidden. Some are forbidden because of the prohibition against partaking of fat and others because of that against blood.24 Whenever a strand of tissue or a membrane is forbidden because of the prohibition [Leviticus 3:17]: "Do not partake of any blood," one must remove it, and only then salt the meat as we explained.25If one cut [the forbidden blood vessel], it does not have to be removed.26Similarly, if one roasts [the meat], it does not have to be removed.27
Whenever a strand of tissue or membrane is forbidden because of the prohibition, "Do not partake of any fat," it must be removed from the animal whether one's intent is to cut it or roast it.28
Halacha 11
There are five strands of tissue in the flanks:29 three on the right and two on the left. Each of the three on the right splits into two and each of the two on the left splits into three. All are [forbidden] as fat.
The strands of tissue from the spleen and from the kidneys are forbidden as fat. Similarly, the membrane on the spleen, the membrane above the flanks, and the membrane on the kidneys are forbidden as fat. One is liable for kerat for the membrane on the thick side30 of the spleen. The remainder of the membrane is forbidden, but one is not liable for it.
Halacha 12
The kidney has two membranes. One is liable for kerat for [partaking of] the upper one as one is for [partaking of] the fat of the kidney itself. The lower one is like other membranes.31 The strands of tissue in them are forbidden, but one is not liable for kerat for them.
Halacha 13
The strands of tissue of the heart, of the foreleg, of the end of the spinal cord,32 of the lower jaw, those at either side of the tongue, and those within the fat of the small intestines which are interwoven like spiderwebs,33 and the membrane above the brain in the cranium and the membrane on the testicles are all forbidden because [of the prohibition against partaking] of blood.34
Halacha 14
When a kid or a lamb35 is less than 30 days old, it is permissible to cook its testicles without peeling [the membranes from them].36After 30 days, if thin red lines can be seen within them, it is recognizable that blood has circulated through them and one should not cook [the testicles] until their outer membrane has been removed or until they have been cut open and salted, as we explained.37 If thin red lines have not yet been seen within them, they are permitted.
Halacha 15
We do not assume that there is blood in any of the digestive organs38 through which the food passes.
Halacha 16
It appears to me39 that all of these strands of tissue and membranes are forbidden according to Rabbinic Law. [Even] if one would say that they are forbidden according to Scriptural Law,40 and are included in the prohibitions against partaking against any fat or any blood, one is not liable for lashes for them, only stripes for rebellious conduct. [Partaking of] them is comparable to partaking of half the measure of a forbidden substance. This is forbidden by Scriptural Law, yet one is not liable for lashes for it.41
Halacha 17
We do not salt42 or wash fat together with meat. One should not use a knife used to cut fat to cut meat, nor a container in which fats were washed to wash meat.43
Therefore a butcher should prepare three knives: one with which to slaughter, one to cut the meat,44 and one to cut fat.
Halacha 18
If it is local custom for the butcher to wash the meat in his store, he should prepare two containers of water, one in which to wash meat and one in which to wash fat.45
Halacha 19
It is forbidden for a butcher to spread the fat of the flanks over the meat46 to make it appear attractive. [The rationale is that] the membrane over the fat is thin. It may become crushed by the butcher's hand and the fat will ooze out and saturate through the meat.
[Although] it is forbidden to perform all of these acts, if they are performed, the meat is not forbidden.47 Nor is the person who performs them given corporal punishment. Instead, he is taught not to act in this manner.
Halacha 20
Meat should not be salted before the forbidden membranes and strands of tissue are removed.48 If the meat was salted with them, they must be removed after the salting. Even if the gid hanesheh49 was among them, one may remove them after salting and cook [the meat].50
Halacha 21
When a butcher follows the practice of cleaning meat [from forbidden strands of tissue and membranes and] such a strand or membrane is found after he [alleged to have cleaned the meat], we teach him and warn him not to act negligently with regard to prohibitions.51 [More stringent rules apply] if forbidden fat is found after he [alleged to have cleaned the meat]. If it is a barley corn in size, he is removed [from his position]. If an olive-sized portion of forbidden fat is found - even in several places - after he [alleged to have cleaned the meat], he is given stripes for rebellious conduct52 and he is removed from his position. The rationale is that a butcher's word is relied upon with regard to fat.53
FOOTNOTES
1.The term forbidden fat refers to the Hebrew term cheilev, to distinguish it from shuman which refers to fat that may be eaten. Unless otherwise mentioned, the term "fat" in this text will refer to forbidden fat.
2.There is, however, no prohibition against benefiting from forbidden fat. See Chapter 8, Halachah 15.
3.Sefer HaMitzvot (negative commandment 185) and Sefer HaChinuch (mitzvah 147) include this prohibition among the 613 mitzvot of the Torah.
4.See the following halachah.
5.I.e., there is no separate prohibition concerning it. If the animal is kosher, its fat is not considered cheilev and is permitted. If the animal is not-kosher, its fat is of course forbidden, but it is not bound by a separate prohibition. This reflects a contrast to the prohibition against partaking of blood mentioned in the previous chapter.
6.There is not, however, a separate prohibition for partaking of its forbidden fat. From Chulin 75a, it appears that this leniency applies only when the fetus is stillborn before its full period of gestation is completed. If, however, the full period of gestation is completed, the prohibition against cheilev does apply (Maggid Mishneh; Siftei Cohen 64:5). See also Halachot 3-4.
7.I.e., why we do not follow the principle that one prohibition does not fall upon another.
8.The fat was forbidden previously and a further prohibition is added when the meat becomes forbidden.
9.Contrast this to the prohibition against gid hanasheh as stated in Chapter 8, Halachah 1.
10.As stated in Chapter 5, Halachah 14. The Ra'avad mentions an opinion which states that one is not liable. The Shulchan Aruch (Yoreh De'ah 64:2) cites both views..
11.From the Rambam's inclusion of the phrase "takes out," the Kessef Mishneh concludes that the prohibition applies only when the fat is taken out from the mother's womb while the animal is still alive. If the fat is left inside the womb and then the animal is slaughtered, he maintains that the fat is permitted. This conclusion is cited by the Turei Zahav 64:4 and the Siftei Cohen 64:6.
12.The Maggid Mishneh clarifies that this stringency does not apply when the fetus dies in its mother's womb even if it has completed the nine months of gestation.
13.The Shulchan Aruch (Yoreh De'ah 64:5) states that one must remove the fatty portion on the inner side.
14.Chulin 117a interprets Leviticus 3:16: "All of the cheilev to God" as referring to the portions of the animal offered on the altar. These include the kidneys and the lobe of the liver although they are not "fat" (see Hilchot Maaseh HaKorbanot 1:18). Instead, the intent of term cheilev in the verse is "choice portions."
15.Genesis 45:18; Deuteronomy 32:14.
16.The tenth of the tithe which the Levites who receive the tithe must separate and give the priests.
17.Here also the intent of the term cheilev is "choice portions."
18.An animal has four stomachs. We have chosen synonyms arbitrarily to describe them.
19.The Shulchan Aruch (Yoreh De'ah 64:12) cites the Rambam's view, but also that of the Tur which requires one to be stringent and remove all of its traces. The Rama states that, after the fact, even the stringent opinions do not consider the kidney forbidden if it was cooked without the traces of this fat being removed.
20.For while an animal is alive, its meat hangs loosely (Chulin 93b).
21.For in its lifetime, it is not covered by meat.
22.In his Kessef Mishneh, Rav Yosef Caro mentions that some interpret Chulin 93b as stating that a cubit of the intestines are forbidden and he quotes this view as halachah in the Shulchan Aruch (Yoreh De'ah 64:15). The Ramah, however, states that the forbidden measure is not a full cubit, but close to it.
23.From the Rambam's statements in Hilchot Shechitah 6:10, it is obvious that he favors the first opinion. The Ra'avad differs and maintains that the second view should be followed. The Shulchan Aruch (Yoreh De'ah 64:15) states that one should follow the stringencies of both views.
24.I.e., there is blood absorbed in the tissue or membrane.
25.The commentaries have cited Chapter 6, Halachot 10-12, as the Rambam's intent, but this point is not explicitly stated there.
26.For the blood will flow out of it.
27.For the fire will cause the blood to drain off [see Shulchan Aruch (Yoreh De'ah 65:1)]. As the Maggid Mishneh mentions, there are some authorities who require that the blood vessels be cut open even when one roasts the meat.
28.Otherwise, the fat will seep through the meat when it is being cooked or roasted.
29.The Rama (Yoreh De'ah 64:13) explains that these strands of tissue extend from the lower portion of the backbone. As will be explained in the notes to Halachah 13, there are differences between his interpretation and that of the Rambam.
30.Our translation follows the commentary of Rashi to Chullin 93a and the Shulchan Aruch (Yoreh De'ah 64:10).
31.I.e., they are forbidden, but one is not liable for kerat for them.
32.This follows the Rambam's interpretation of Chullin 93a. Rashi [and his view is cited by the Shulchan Aruch (Yoreh De'ah 64:13)] understands that passage as referred to the strands of fat mentioned in Halachah 11.
33.The Maggid Mishneh and Shulchan Aruch (Yoreh De'ah 75:3) write that in the present age, leniency is granted with regard to these blood vessels. Nevertheless, it is customary to remove them.
34.I.e., these are blood vessels in which blood will be lodged after the slaughter of the animal. Therefore they must be removed or cut open (see Halachah 10) before the animal is cooked or roasted.
35.The Maggid Mishneh notes that the Rambam (and his source, Chullin 93b) do not mention a calf when stating this leniency. Implied is that even at a younger age, the testicles of a calf are considered as developed.
36.Until the kid or lamb reaches that age, the blood vessels are not developed and there is not a large quantity of blood flowing through them.
37.Chapter 6, Halachah 13.
38.This refers to the organs themselves. Hence they need not be salted (Maggid Mishneh, see Chapter 6, Halachah 18). With regard to the fat on these organs, it is possible for there to be blood vessels within them as mentioned above.
The Maggid Mishneh writes that we do assume that the stomach contains blood. This view is not, however, followed by the Shulchan Aruch (Yoreh De'ah 75:1). The Siftei Cohen 75:1 and the Turei Zahav 75:1, however, state that we do assume that the stomach of a fowl contains blood.
39.This expression indicates a conclusion at which the Rambam arrived through his own powers of deduction without any explicit prior Rabbinic source. It appears that the Rambam did not arrive at a conclusive decision that the prohibition was of Rabbinic origin, but that he did favor this understanding.
40.The verses mention kol, "any," fat or blood. That term could be understood as an inclusion beyond the ordinary scope of the term and hence, involving these substances as well.
41.See Chapter 4, Halachah 16, Hilchot Shivitat Esor 2:3, et al.
42.For we fear that the meat will absorb some of the fat.
43.If one cleans the knife or the container first, scrubbing it carefully, it is permitted (Maggid Mishneh in the name of the Rashba).
44.For at the outset, the knife used to slaughter should not be used to cut meat (see Chapter 6, Halachah 20).
45.The Chulin 8b asks: Why isn't one container sufficient? First he will wash the meat in it and then the fat? The text answers that perhaps he will forget and wash the fat first. In this instance, by contrast, since he has two clearly designated containers, he will not make such a mistake.
46.The Maggid Mishneh mentions views that maintain that this restriction only applies directly after slaughter when the fat is still warm. Once it has cooled, it hardens. This ruling is quoted by the Shulchan Aruch (Yoreh De'ah 64:18).
47.Although there are some more stringent views regarding certain particulars, the Rambam's view is cited by the Shulchan Aruch (Yoreh De'ah 64:19).
48.This is a safeguard against the fat and blood being absorbed by the meat.
49.See the following chapter.
50.According to the Rambam, after the fact, we do not say that the fat and/or blood was absorbed in the meat (see also Chapter 15, Halachah 32, and notes). The Rashba differs and maintains that one must remove the surface of the meat with them, because that surface also becomes forbidden. The Shulchan Aruch (Yoreh De'ah 64:20) quotes both views. The Rama also cites a more stringent perspective, but concludes that one may rely on the Rashba's view.
51.He is not removed from his position, because these prohibitions are Rabbinic in origin (Maggid Mishneh). This ruling is, however, somewhat difficult to understand according to the second view mentioned in Halachah 16.
52.For he transgresses the prohibition: "Do not place a stumbling block before the blind," which is interpreted as a charge forbidding one to cause others to transgress. Nevertheless, lashes are not given for the violation of this prohibition.
53.And his customers might cook the meat without checking for fat (or being knowledgeable about the details of the prohibition). Hence, he would cause them to transgress.
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Hayom Yom:
• Tuesday, 15 Nissan 5774 / April 15, 2014
Tuesday, Nissan 15, 1st day of chag ha'matzot (Pesach), 5703
Our custom is to use for the maror and the chazeret (on the seder plate) both horseradish and romaine lettuce. Kiddush is said standing. The pronunciation of the first word of the Haggada is Hay lachma... When the b'racha "...on eating maror" is recited, one should have in mind the second portion of maror to be eaten later at koreich (sandwiched between two pieces of matza).
Torah lessons: Chumash: Acharei Mot, Shlishi with Rashi.
Tehillim: 77-78.
Tanya: Furthermore, even in (p. 209)...been explained above. (p.211).
At the first seder my father would be brief,1 in order to eat the afikoman before midnight. On the second night, however, he would expound at length; he began the seder before 9 p.m. and ended at about 3 or 4 in the morning, dwelling at length on the explanation of the Haggada.
The Alter Rebbe declared: The matza of the first evening of Pesach is called the Food of Faith; the matza of the second evening is called the Food of Healing. When healing brings faith ("Thank you, G-d, for healing me") then clearly there has been illness. When faith brings healing, there is no illness to start with.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
FOOTNOTES
1.In his explanations of the Haggada, etc.
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Daily Thought:Creating a Need for Wisdom If G‑d had made a perfect world, what need would there be for wisdom? So He left shattered vessels for us to repair. And in doing so, we engage a wisdom deeper than that which fashioned the earth, the sun and the stars.
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