Torah Reading:
Behaalotecha (Numbers - Bamidbar 8:1 And Hashem spoke unto Moshe, saying,
2 Speak unto Aharon and say unto him, When thou set up the Nerot (lamps), the seven Nerot (lamps) shall cast light in front of the Menorah.
3 And Aharon did so; he set up the Nerot (lamps) thereof to give light in front of the Menorah, as Hashem commanded Moshe.
4 And the Menorah was made thus of hammered zahav, from its base unto its flower was it hammered out; according unto the mar’eh (pattern) which Hashem had shown Moshe, so he made the Menorah.
5 And Hashem spoke unto Moshe, saying,
6 Take the Levi’im from among the Bnei Yisroel, and make them tahor.
7 And thus shalt thou do unto them, to make them tahor: Sprinkle water of purification upon them, and let them cause a razor to pass over their basar, and let them wash their clothes, and so make themselves tahor.
8 Then let them take a young bull with its minchah, even fine flour mixed with shemen, and another young bull shalt thou take for a chattat.
9 And thou shalt bring the Levi’im before the Ohel Mo’ed: and thou shalt gather Kol Adat Bnei Yisroel together;
10 And thou shalt bring the Levi’im before Hashem; and the Bnei Yisroel shall lay their hands upon the Levi’im;
11 And Aharon shall offer the Levi’im before Hashem for a tenufah from the Bnei Yisroel, that they may perform the Avodat Hashem.
12 And the Levi’im shall lay their hands upon the rosh of the bulls; and thou shalt offer the one for a chattat, and the other for an olah, unto Hashem, to make kapporah for the Levi’im.
13 And thou shalt set the Levi’im before Aharon, and before his Banim, and offer them for a tenufah unto Hashem.
14 Thus shalt thou set apart as separate the Levi’im from among the Bnei Yisroel; and the Levi’im shall be Mine.
15 And after that shall the Levi’im go in to do the service of the Ohel Mo’ed; and thou shalt make them tahor and offer them for a tenufah.
16 For they are wholly given unto Me from among the Bnei Yisroel; instead of such as open every womb, even instead of the Bechor Kol Bnei Yisroel, have I taken them unto Me.
17 For Kol Bechor Bnei Yisroel are Mine, both adam and behemah; on the day that I struck down kol bechor in Eretz Mitzrayim I set them apart as kodesh for Myself.
18 And I have taken the Levi’im tachat (instead of) Kol Bechor Bnei Yisroel.
19 And I have given the Levi’im as a gift to Aharon and to his Banim from among the Bnei Yisroel, to do the Avodat Bnei Yisroel in the Ohel Mo’ed, and to make kapporah for the Bnei Yisroel; so that there be no plague among the Bnei Yisroel, when the Bnei Yisroel come near unto HaKodesh.
20 And Moshe, and Aharon, and Kol Adat Bnei Yisroel, did with the Levi’im according unto all that Hashem commanded Moshe concerning the Levi’im, so did the Bnei Yisroel unto them.
21 And the Levi’im purified themselves, and they immersed their clothes; and Aharon offered them as a tenufah before Hashem; and Aharon made kapporah for them to make them tahor.
22 And after that went the Levi’im in to do their Avodah in the Ohel Mo’ed before Aharon, and before his Banim; just as Hashem had commanded Moshe concerning the Levi’im, so did they with them.
23 And Hashem spoke unto Moshe, saying,
24 This is it that belongeth unto the Levi’im: from twenty and five years old and upward they shall enter to perform service in the Avodat Ohel Mo’ed;
25 And from the age of fifty years they shall retire from the service of the Avodah and shall serve no more;
26 But shall assist with their brethren in the Ohel Mo’ed, in performing their duties, and shall do no Avodah. Thus shalt thou do with the Levi’im regarding their duties.
9:1 And Hashem spoke unto Moshe in the Midbar Sinai, in the first month of the second year after they were come out of Eretz Mitzrayim, saying,
2 Let the Bnei Yisroel also observe the Pesach at its appointed season.
3 In the fourteenth day of this month, at twilight, ye shall observe it in its appointed season; according to kol chukkot of it, according to all the mishpatim thereof, shall ye observe it.
4 And Moshe spoke unto the Bnei Yisroel, that they should observe the Pesach.
5 And they observed the Pesach on the fourteenth day of the first month at twilight in the Midbar Sinai; according to all that Hashem commanded Moshe, so did the Bnei Yisroel.
6 And there were certain men, who were teme’im by the nefesh (dead body) of an adam, that they could not observe the Pesach on that day; and they came before Moshe and before Aharon on that day;
7 And those men said unto him, We are teme’im (unclean) by the nefesh of a man; but why should we be kept back, that we may not offer a korban Hashem in its appointed season among the Bnei Yisroel?
8 And Moshe said unto them, Stand still, and I will hear what Hashem will command concerning you.
9 And Hashem spoke unto Moshe, saying,
10 Speak unto the Bnei Yisroel, saying, If any man of you or of your descendents shall be tamei by reason of a dead body, or be in a journey afar off, yet he shall observe the Pesach unto Hashem.
11 The fourteenth day of the second month [Iyyar] at twilight they shall observe it, and eat it with matzot and merorim (bitter herbs).
12 They shall leave none of it unto boker, nor break any bone of it; according to all the chukkat of the Pesach they shall observe it.
13 But the man that is tahor, and is not in a journey, and faileth to observe the Pesach, even the same nefesh shall be cut off from among his people; because he brought not the korban Hashem at its appointed time, that man shall bear his sin.
14 And if a ger shall stay for a while among you, and will observe the Pesach unto Hashem; according to the chukkat of the Pesach, and according to the mishpat thereof, so shall he do; ye shall have one chukkat, both for the ger, and for him that was born in the land.
15 And on the day that the Mishkan was set up the Anan covered the Mishkan, namely, the Ohel HaEdut; and at erev there was upon the Mishkan as it were the appearance of eish, until boker.
16 So it was tamid: the Anan covered it by day, and the appearance of eish by lailah.
17 And when the Anan was lifted up from the Ohel, then after that the Bnei Yisroel set out; and in the place where the Anan abode, there the Bnei Yisroel encamped.
18 At the mouth of Hashem the Bnei Yisroel set out, and at the mouth of Hashem they encamped; as long as the Anan abode upon the Mishkan they encamped.
19 And when the Anan tarried long upon the Mishkan many days, then the Bnei Yisroel obeyed the order of Hashem, and did not set out.
20 And so it was, when the Anan was a few days upon the Mishkan; according to the mouth of Hashem they encamped; according to the mouth of Hashem they set out.
21 And so it was, when the Anan abode from erev unto boker, and that the Anan was lifted up in the boker, then they set out; whether it was by yomam valailah that the Anan was lifted up, they set out.
22 Or whether it were two days, or a month, or longer, that the Anan tarried over the Mishkan remaining thereon, the Bnei Yisroel abode in their tents, and did not set out; but when it was lifted up, they set out.
23 At the mouth of Hashem they encamped, and at the mouth of Hashem they set out; they obeyed the order of Hashem, at the mouth of Hashem by the hand of Moshe.
10:1 And Hashem spoke unto Moshe, saying,
2 Make thee two tzotzerot (trumpets) of silver; of a whole piece shalt thou make them; that thou mayest use them for the calling of the Edah, and for the setting out of the machanot.
3 And when they shall sound them, Kol HaEdah shall assemble themselves to thee at the entrance of the Ohel Mo’ed.
4 And if they sound but with one, then the Nasi’im, which are heads of Yisroel’s thousands, shall gather themselves unto thee.
5 When ye sound a teruah, then the machanot that camp on the east shall go forward.
6 When ye sound a teruah the second time, then the machanot that camp on the south shall set out; they shall sound a teruah for their settings out.
7 But when the Kahal is to be gathered together, ye shall sound it, but ye shall not sound a teruah.
8 And the Bnei Aharon, the kohanim, shall sound the tzotzerot; and they shall be to you for a chukkat olam throughout your dorot.
9 And if ye go into milchamah (battle) in your land against the enemy that oppresseth you, then ye shall sound a blast on the tzotzerot; and ye shall be remembered before Hashem Eloheichem, and ye shall be saved from your enemies.
10 Also in the day of your simcha, and in your moadim, and in the Rosh-Chodesh, ye shall sound a blast on the tzotzerot over your olot, and over the zevakhim of your shelamim; that they may be to you for a memorial reminder before Eloheichem: I am Hashem Eloheichem.
11 And it came to pass on the twentieth day of the second month, in the second year, that the Anan was lifted up from off the Mishkan HaEdut.
12 And the Bnei Yisroel set out in their travels from the Midbar Sinai; and the Anan rested in the Midbar Paran.
13 And they first set out according to the mouth of Hashem by the hand of Moshe.
14 First in place went the degel of the machaneh of the Bnei Yehudah according to their tzivos; and over his division was Nachshon ben Amminadav.
15 And over the division of the tribe of the Bnei Yissakhar was Netanel ben Tzuar.
16 And over the division of the tribe of the Bnei Zevulun was Eliav ben Helon.
17 And the Mishkan was taken down; and the Bnei Gershon and the Bnei Merari set out, bearing the Mishkan.
18 And the degel of the machaneh of Reuven set out according to their tzivos (armies); and over his division was Elitzur ben Shedeur.
19 And over the division of the tribe of the Bnei Shim’on was Shelumiel ben Tzurishaddai.
20 And over the division of the tribe of the Bnei Gad was Elyasaph ben Deuel.
21 And the descendants of Kehat set out, bearing the Mikdash; and they would erect the Mishkan before their arrival.
22 And the degel of the machaneh of the Bnei Ephrayim set out according to their tzivos (armies); and over his division was Elishama ben Ammihud.
23 And over the division of the tribe of the Bnei Menasheh was Gamli’el ben Pedahtzur.
24 And over the division of the tribe of the Bnei Binyamin was Avidan ben Gideoni.
25 And the degel of the machaneh of the Bnei Dan set out, which formed the rear guard of all the machanot throughout their tzivos; and over his division was Achiezer ben Ammishaddai.
26 And over the division of the tribe of the Bnei Asher was Pagiel ben Ochran.
27 And over the division of the tribe of the Bnei Naphtali was Achira ben Enan.
28 Thus was the order of march of the Bnei Yisroel according to their tzivos (armies), when they set out.
29 And Moshe said unto Chovav ben Reuel the Midyani, Moshe’s khoten (father-in-law), We are traveling unto the place of which Hashem said, I will give it you: Come thou with us, and we will do thee good; for Hashem hath promised tov concerning Yisroel.
30 And he said unto him, I will not go; but I will depart to mine own land, and to my moledet.
31 And he [Moshe] said, Leave us not, please; forasmuch as thou hast da’as how we are to encamp in the midbar, and thou mayest be to us as eyes.
32 And it shall be, if thou go with us, yea, it shall be, that what tov Hashem shall do unto us, the same will we share with thee.
33 And they departed from the Mountain of Hashem three days’ journey; the Aron Brit Hashem went before them in the three days’ derech, to search out a menuchah for them.
34 And the Anan of Hashem was upon them by day, when they set out from the machaneh.
35 And it came to pass, when the Aron set out, that Moshe said, Rise up, Hashem, and let Thine enemies be scattered; and let them that hate Thee flee before Thee.
36 And when it rested, he said, Return, Hashem, unto the countless thousands of Yisroel.
11:1 And when the people complained, it displeased Hashem; Hashem heard it; His anger was kindled; and the Eish Hashem burned among them, and consumed them that were at the edge of the machaneh.
2 And the people cried unto Moshe; and when Moshe davened unto Hashem, the eish was quenched.
3 He called shem hamakom Taverah because the Eish Hashem burned among them.
4 And the rabble that was among them fell a-lusting; and the Bnei Yisroel also wept again, and said, If only we had basar to eat!
5 We remember the fish, which we did eat in Mitzrayim at no cost; the cucumbers, and the melons, and the leeks, and the onions, and the garlic;
6 But now our nefesh is dried up; there is nothing at all, besides this manna, before our eyes.
7 And the manna was like coriander seed, and the color thereof like the color of white gum resin.
8 And the people went about and gathered it, and ground it in handmills, or crushed it in the mortar, and baked it in pans, and made cakes of it; and the taste of it was like the taste of cakes prepared of shemen.
9 And when the dew fell upon the machaneh in the lailah, the manna fell with it.
10 Then Moshe heard the people wailing throughout their mishpekhot, every man in the entrance of his ohel; and the anger of Hashem was kindled greatly; Moshe also was displeased.
11 And Moshe said unto Hashem, Why hast Thou afflicted Thy eved? And why have I not found chen (favor) in Thy sight, that Thou layest the massa (burden) of all this people upon me?
12 Have I conceived all this people? Have I fathered them, that Thou shouldest say unto me, Carry them in thy bosom, as the one nursing beareth the nursing infant, unto the land which Thou didst swear unto their avot?
13 Where should I get basar to give unto all this people? For they wail unto me, saying, Give us basar, that we may eat.
14 I am not able to carry all this people alone, because it is too heavy for me.
15 And if Thou deal thus with me, kill me, please, at once, if I have found chen in Thy sight; and let me not see my wretchedness.
16 And Hashem said unto Moshe, Gather unto Me seventy men of the Zekenim of Yisroel, whom thou knowest to be the Ziknei HaAm, and officers over them; and bring them unto the Ohel Moed, that they may stand there with thee.
17 And I will come down and speak with thee there; and I will take of the Ruach [Hakodesh] that is upon thee, and will put [Him] upon them; and they shall bear the massa HaAm (burden of the People) with thee, that thou bear it not thyself alone.
18 And say thou unto the people, Set yourselves apart as kodesh against tomorrow, and ye shall eat basar; for ye have wept in the ears of Hashem, saying, Who shall give us basar to eat? For it was well with us in Mitzrayim; therefore Hashem will give you basar, and ye shall eat.
19 Lo (not) ye shall eat one day, nor two days, nor five days, neither ten days, nor twenty days;
20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you; because that meastem (ye have rejected) Hashem Who is among you, and have wept before Him, saying, Why came we forth out of Mitzrayim?
21 And Moshe said, The people, among whom I am, are 600,000 men on foot; and Thou hast said, I will give them basar, that they may eat a whole month.
22 Shall the flocks and the herds be slain for them, to suffice them? Or shall all the dag (fish) of the yam be gathered together for them, to suffice them?
23 And Hashem said unto Moshe, Is the Yad Hashem cut short (i.e., limited in power)? Thou shalt see now whether My Devar shall come to pass unto thee or not.
24 And Moshe went out, and told HaAm the divrei Hashem, and gathered the seventy men of the Ziknei HaAm, and set them round about the Ohel [Moed].
25 And Hashem came down in an Anan, and spoke unto him, and took of the Ruach [Hakodesh] that was upon him, and gave [Him] unto the seventy Zekenim; and it came to pass, that, when the Ruach [Hakodesh] rested upon them, they prophesied, but did not continue. [See Shmuel Alef 10:6; 19:24; Ac 19:6]
26 But there remained two of the anashim in the machaneh, the shem of the one was Eldad, and the shem of the other Medad: and the Ruach [Hakodesh] rested upon them; and they were of them that were listed, but went not out unto the Ohel [Moed]; and they prophesied in the machaneh.
27 And there ran a young man, and told Moshe, and said, Eldad and Medad do prophesy in the machaneh.
28 And Yehoshua Ben Nun, the mesharet Moshe, one of his chosen young men, answered and said, Moshe adoni, forbid them.
29 And Moshe said unto him, Are you jealous for my sake? If only kol Am Hashem were neviim, and that Hashem would put His Ruach upon them [see Yoel 2:28 (3:1)]!
30 And Moshe went back to the machaneh, he and the Ziknei Yisroel.
31 And there went forth a wind from Hashem, it drove in quail from the yam, brought them down over the machaneh at a height of two cubits from the ground for the distance of a day’s journey all around the machaneh.
32 And the people stood up all that yom, and kol halailah, and all the next day, and they gathered in the quail; he that gathered least gathered ten homers; and they spread them all out for themselves round about the machaneh.
33 And while the basar was yet between their teeth, before it was chewed, the wrath of Hashem was kindled against the people, and Hashem struck down the people with a makkah rabbah me’od (a very great plague).
34 And the shem of that place was called Kivrothataavah (graves of greed) because there they buried the people that lusted.
35 And the people set out from Kivrot-hataavah unto Chatzerot; and abode at Chatzerot.
12:1 And Miryam and Aharon spoke against Moshe because of the Kushite woman whom he had married; for he had married a Kushite woman.
2 And they said, Hath Hashem indeed spoken only by Moshe? Hath He not spoken also by us? And Hashem heard it.
3 (Now the man Moshe was anav me’od, above all the men which were upon the face of ha’adamah.)
4 And Hashem spoke suddenly unto Moshe, and unto Aharon, and unto Miryam, Come out ye three unto the Ohel Mo’ed. And they three came out.
5 And Hashem came down in an Ammud Anan, and stood in the entrance of the Ohel, and He called Aharon and Miryam; and they both came forth.
6 And He said, Hear now My words: If there be a navi among you, I Hashem will reveal Myself unto him in a mar’ah (vision), and will speak unto him in a chalom.
7 Avdi Moshe is not so, who is ne’eman (faithful) in all Mine Bais.
8 With him will I speak peh el peh, plainly, and not in dark sayings; and the temuna (form) of Hashem shall he behold; why then were ye not afraid to speak against Avdi Moshe?
9 And the anger of Hashem was kindled against them; and He departed.
10 And the Anan departed from off the Ohel [Mo’ed]; and, hinei, Miryam became metzora’at (leprous), white as snow: and Aharon looked upon Miryam, and, hinei, she was metzora’at.
11 And Aharon said unto Moshe, Alas, adoni, I beseech thee, hold not the chattat (sin) against us, wherein we have done foolishly, and wherein we have sinned.
12 Let her not be as one dead, of whom the basar is half consumed when he cometh out of his mother’s womb.
13 And Moshe cried unto Hashem, saying, El (G-d), refah (heal) her now, I beseech thee.
14 And Hashem said unto Moshe, If her av had but spit in her face, should she not be in disgrace seven days? Let her be exiled from the machaneh seven days, and after that let her be received in again.
15 And Miryam was exiled from the machaneh seven days; and HaAm did not set out till Miryam was received in again.
16 And afterward HaAm removed from Chatzerot, and encamped in the Midbar Paran.)
TODAY'S LAWS & CUSTOMS:
Ethics: Chapter 1
It is the custom of many communities (and such is the Chabad custom) to continue the weekly study of a chapter Ethics of the Fathers ("Avot"), one chapter each Shabbat afternoon, through through the summer, until the Shabbat before Rosh Hashanahn (the first six-week cycle is completed on the six Shabbatot between Passover and Shavuot). This Shabbat, being the first Shabbat after Shavuot, we study Chapter One.
Link: Ethics of the Fathers, Chapter 1
TODAY IN JEWISH HISTORY:
Passing of "Kaf Hachaim" (1939)
Rabbi Yaakov Chaim Sofer, better known as the Kaf Hachaim (the name of the monumental halachic work which he authored), was born in Baghdad in 1870. In his youth he studied Torah under the Sephardic greats of the times, such as the Ben Ish Chai.
In the beginning of the 20th century Rabbi Yaakov Chaim emigrated to the Land of Israel, and settled in Jerusalem. There he became renowned as a great kabbalist as well as a recognized halachic authority. He authored an eight-volume book on Jewish law, with a special focus on Jewish law and customs from a mystical viewpoint.
He passed away on the 9th of Sivan in Jerusalem and was buried on the Mount of Olives.
DAILY STUDY:
CHITAS AND RAMBAM FOR TODAY:
Chumash: Parshat Behaalotecha, 7th Portion (Numbers 11:30-12:16) with Rashi
• Chapter 11
30. Then Moses entered the camp; he and the elders of Israel. ל. וַיֵּאָסֵף משֶׁה אֶל הַמַּחֲנֶה הוּא וְזִקְנֵי יִשְׂרָאֵל:
Moses entered: From the entrance of the Tent of Meeting.
ויאסף משה: מפתח אהל מועד:
the camp: Each one to his tent.
אל המחנה: נכנסו איש לאהלו:
entered: Heb. וַיֵאָסֵף, an expression denoting entering a house, as in,“You shall gather it (וַאֲסַפְתּוֹ) into your house” (Deut. 22:2). The origin for all these terms is,“he amasses, but knows not who will gather them in (אֹסְפָם)” (Ps. 39:7). This teaches that He [God] did not bring punishment upon them before the righteous men had retired to their tents. — [Sifrei Beha’alothecha 1:42:30]
ויאסף: לשון כניסה אל הבית, כמו (דברים כב, ב) ואספתו אל תוך ביתך, ואב לכולם (תהלים לט, ז) יצבור ולא ידע מי אוספם, מלמד שלא הביא עליהם פורענות עד שנכנסו הצדיקים איש לאהלו:
31. A wind went forth from the Lord and swept quails from the sea and spread them over the camp about one day's journey this way and one day's journey that way, around the camp, about two cubits above the ground. לא. וְרוּחַ נָסַע | מֵאֵת יְהֹוָה וַיָּגָז שַׂלְוִים מִן הַיָּם וַיִּטּשׁ עַל הַמַּחֲנֶה כְּדֶרֶךְ יוֹם כֹּה וּכְדֶרֶךְ יוֹם כֹּה סְבִיבוֹת הַמַּחֲנֶה וּכְאַמָּתַיִם עַל פְּנֵי הָאָרֶץ:
and swept: Heb. וַיָּגָז, caused to fly; similarly,“for it passes (גָז) quickly” (Ps. 90:10),“and likewise, they have crossed (נָגוֹזוּ) and passed away” (Nah. 1:12).
ויגז: ויפריח, וכן (תהלים צ, י) כי גז חיש, וכן (נחום א, יב) נגוזו ועבר:
and spread them: Heb. וַיִּטֹּשׁ, and strew them, as in,“Behold, they were spread out (נְטֻשִׁים) over the face of the land” (I Sam. 30:16);“I will spread you out (וּנְטַשְׁתִּיךָ) in the desert” (Ezek. 29:5).
ויטש: ויפשוט, כמו (שמואל א' ל טז) והנם נטושים על פני כל הארץ, (יחזקאל כט, ה) ונטשתיך המדברה:
about two cubits: They flew at a height that they reached a person’s heart, so that it would not be difficult for them to gather them, so that they need neither rise up nor bend down. — [Sifrei Beha’alothecha 1:42:31]
וכאמתים: פורחות בגובה עד שהן כנגד לבו של אדם, כדי שלא יהא טורח באסיפתן לא להגביה ולא לשחות:
32. The people rose up all that day and all night and the next day and gathered the quails. [Even] the one who gathered the least collected ten heaps. They spread them around the camp in piles. לב. וַיָּקָם הָעָם כָּל הַיּוֹם הַהוּא וְכָל הַלַּיְלָה וְכֹל | יוֹם הַמָּחֳרָת וַיַּאַסְפוּ אֶת הַשְּׂלָיו הַמַּמְעִיט אָסַף עֲשָׂרָה חֳמָרִים וַיִּשְׁטְחוּ לָהֶם שָׁטוֹחַ סְבִיבוֹת הַמַּחֲנֶה:
[Even] the one who gathered the least: The one who gathered the least of all, the lazy and the disabled, gathered ten heaps. — [Sifrei Beha’alothecha 1:42:32]
הממעיט: מי שאוסף פחות מכולם, העצלים והחגרים, אסף עשרה חמרים:
they spread them: They spread them out in numerous heaps. — [Sifrei Beha’alothecha 1:42:32]
וישטחו: עשו אותן משטיחין משטיחין:
33. The meat was still between their teeth; it was not yet finished, and the anger of the Lord flared against the people, and the Lord struck the people with a very mighty blow. לג. הַבָּשָׂר עוֹדֶנּוּ בֵּין שִׁנֵּיהֶם טֶרֶם יִכָּרֵת וְאַף יְהֹוָה חָרָה בָעָם וַיַּךְ יְהֹוָה בָּעָם מַכָּה רַבָּה מְאֹד:
it was not yet finished: טֶרֶם יִכָּרֵת. As the Targum renders: it was not yet finished. [I.e., the quails had not yet finished coming (Be’er Basadeh). They had not yet finished eating (Gur Aryeh). All the quails had not yet been removed from the field (Be’er Mayim Chayim).] Another interpretation: He did not have the chance to chew it [lit., cut it] with his teeth before his soul departed. — [Sifrei Beha’alothecha 1:42:33]
טרם יכרת: כתרגומו עד לא פסק. דבר אחר אינו מספיק לפסקו בשניו עד שנשמתו יוצאה:
34. He named that place Kivroth Hata'avah [Graves of Craving], for there they buried the people who craved. לד. וַיִּקְרָא אֶת שֵׁם הַמָּקוֹם הַהוּא קִבְרוֹת הַתַּאֲוָה כִּי שָׁם קָבְרוּ אֶת הָעָם הַמִּתְאַוִּים:
35. From Kivroth Hata'avah the people traveled to Hazeroth, and they stayed in Hazeroth. לה. מִקִּבְרוֹת הַתַּאֲוָה נָסְעוּ הָעָם חֲצֵרוֹת וַיִּהְיוּ בַּחֲצֵרוֹת:
Chapter 12
1. Miriam and Aaron spoke against Moses regarding the Cushite woman he had married, for he had married a Cushite woman. א. וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמשֶׁה עַל אֹדוֹת הָאִשָּׁה הַכֻּשִׁית אֲשֶׁר לָקָח כִּי אִשָּׁה כֻשִׁית לָקָח:
[Miriam and Aaron] spoke: [The term] דִּבּוּר always connotes harsh talk, as it says,“The man, the lord of the land, spoke (דִּבֶּר) harshly with us” (Gen. 42:30). But wherever [the term] אֲמִירָה is found, it connotes supplication, as it says,“He said (וַיֹּאמֶר), 'my brethren, please do not do evil’” (Gen. 19:7);“He said (וַיֹּאמֶר), 'Please listen to My words’” (Num. 12:6). [The term] נָא always denotes a request. — [Tanchuma Tzav 13]
ותדבר: אין דבור בכל מקום אלא לשון קשה, וכן הוא אומר (בראשית מב, ל) דבר האיש אדוני הארץ אתנו קשות, ואין אמירה בכל מקום אלא לשון תחנונים, וכן הוא אומר (בראשית יט, ז) ויאמר אל נא אחי תרעו, (במדבר יב, ו) ויאמר שמעו נא דברי, כל נא לשון בקשה:
Miriam and Aaron spoke: She spoke first. Therefore, Scripture mentions her first. How did she know that Moses had separated from his wife? [See below] R. Nathan says: Miriam was beside Zipporah when Moses was told that Eldad and Medad were prophesying in the camp. When Zipporah heard this, she said,“Woe to their wives if they are required to prophesy, for they will separate from their wives just my husband separated from me.” From this, Miriam knew [about it] and told Aaron. Now if Miriam, who did not intend to disparage him [Moses] was punished, all the more so someone who [intentionally] disparages his fellow. — [Tanchuma Tzav 13]
ותדבר מרים ואהרן: היא פתחה בדבור תחילה, לפיכך הקדימה הכתוב תחלה, ומנין היתה יודעת מרים שפרש משה מן האשה, רבי נתן אומר, מרים היתה בצד צפורה בשעה שנאמר למשה אלדד ומידד מתנבאים במחנה, כיון ששמעה צפורה, אמרה אוי לנשותיהן של אלו אם הם נזקקים לנבואה שיהיו פורשין מנשותיהן כדרך שפרש בעלי ממני, ומשם ידעה מרים והגידה לאהרן. ומה מרים שלא נתכוונה לגנותו, כך נענשה, קל וחומר למספר בגנותו של חבירו:
the Cushite woman: [Moses’ wife was a Midianite, not a Cushite, but] Scripture teaches that everyone acknowledged her beauty just as everyone acknowledges a Cushite’s blackness. — [Tanchuma Tzav 13]
האשה הכשית: מגיד שהכל מודים ביפיה, כשם שהכל מודים בשחרותו של כושי:
Cushite: כֻּשִׁית. Its numerical value is equal to יְפַת מַרְאֶה, beautiful in appearance. — [Tanchuma Tzav 13] כ = 20, ו = 6, ש = 300 , י = 10, ת = 400, total 736; י = 10, פ = 80, ת = 400, מ = 40, ר = 200, א = 1, ה = 5, total 736.
כושית: בגימטריא יפת מראה:
regarding the… woman: Concerning her divorce. — [Tanchuma Tzav 13]
על אדות האשה: על אודות גירושיה:
for he had married a Cushite woman: What does this [apparently superfluous clause] mean to say? You find a woman who is beautiful in appearance, but unpleasant in deed; [or a woman who is pleasant] in deed, but not of beautiful appearance. This one, however, was pleasant in every respect. [Therefore, she was called Cushite, as above.] - [Tanchuma Tzav 13]
כי אשה כשית לקח: מה תלמוד לומר, אלא יש לך אשה נאה ביפיה ואינה נאה במעשיה, במעשיה ולא ביפיה, אבל זאת נאה בכל:
Cushite woman: She was called “the Cushite” [the Ethiopian] on account of her beauty, as a man would call his handsome son “Cushite” to negate the power of the evil eye. — [Tanchuma Tzav 13]
האשה הכשית: על שם נויה נקראת כושית כאדם הקורא את בנו נאה כושי, כדי שלא תשלוט בו עין רעה:
for he had married a Cushite woman: And had now divorced her. - [Tanchuma Tzav 13]
כי אשה כשית לקח: ועתה גרשה:
2. They said, "Has the Lord spoken only to Moses? Hasn't He spoken to us too?" And the Lord heard. ב. וַיֹּאמְרוּ הֲרַק אַךְ בְּמשֶׁה דִּבֶּר יְהֹוָה הֲלֹא גַּם בָּנוּ דִבֵּר וַיִּשְׁמַע יְהֹוָה:
Has… only: with Him alone?- [Tanchuma Tzav 13]
הרק אך: עמו לבדו דבר ה':
Hasn’t He spoken to us too?: Yet we have not abstained from marital relations. — [Tanchuma Tzav 13]
הלא גם בנו דבר: ולא פרשנו מדרך ארץ:
3. Now this man Moses was exceedingly humble, more so than any person on the face of the earth. ג. וְהָאִישׁ משֶׁה עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה:
humble: Modest and patient. — [Tanchuma Tzav 13]
ענו: שפל וסבלן:
4. The Lord suddenly said to Moses, Aaron and Miriam, "Go out, all three of you, to the Tent of Meeting!" And all three went out. ד. וַיֹּאמֶר יְהֹוָה פִּתְאֹם אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל מִרְיָם צְאוּ שְׁלָשְׁתְּכֶם אֶל אֹהֶל מוֹעֵד וַיֵּצְאוּ שְׁלָשְׁתָּם:
suddenly: He revealed Himself to them suddenly, when they were ritually unclean following marital relations, and they cried, “Water, water!” [They needed water to purify themselves.] He thus showed them that Moses had done right in separating from his wife, since the Divine Presence revealed itself to him frequently, and there was no set time for Divine Communication. — [Tanchuma Tzav 13]
פתאום: נגלה עליהם פתאום, והם טמאים בדרך ארץ, והיו צועקים מים מים, להודיעם שיפה עשה משה שפרש מן האשה, מאחר שנגלית עליו שכינה תדיר ואין עת קבועה לדבור:
Go out, all three of you: This teaches us that all three were summoned with a single word, something impossible for the [human] mouth to utter and the ear to grasp. — [Sifrei Beha’alothecha 1:42:4]
צאו שלשתכם: מגיד ששלשתן נקראו בדבור אחד, מה שאי אפשר לפה לומר ולאזן לשמוע:
5. The Lord descended in a pillar of cloud and stood at the entrance of the Tent. He called to Aaron and Miriam, and they both went out. ה. וַיֵּרֶד יְהֹוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם:
in a pillar of cloud: Unlike a mortal, He went alone. For when a mortal king goes out to war, he departs accompanied by a large retinue, but when he travels in times of peace, he leaves with a small escort. But the custom of the Holy One, blessed is He, is that He goes out to battle alone, as it says, “[The Lord is] a man of war” (Exod. 15:3), but He goes in peace with a large retinue, as it says, “The chariot of God is twice ten thousand times, thousands of angels” (Ps. 68:18). - [Sifrei Beha’alothecha 1:42:5]
בעמוד ענן: יצא יחידי, שלא כמדת בשר ודם. מלך בשר ודם כשיוצא למלחמה יוצא באוכלוסין, וכשיוצא לשלום יוצא במועטים, ומדת הקב"ה יוצא למלחמה יחידי, שנאמר (שמות טו, ג) ה' איש מלחמה, ויוצא לשלום באוכלוסין, שנאמר (תהלים סח, יח) רכב א-להים רבותים אלפי שנאן:
He called to Aaron and Miriam: So that they should proceed to leave the courtyard, [drawn] towards the Divine word. — [Sifrei Beha’alothecha 1:42:5]
ויקרא אהרן ומרים: שיהיו נמשכין ויוצאין מן החצר לקראת הדבור:
and they both went out: Why did He draw them away to isolate them from Moses? Because we relate only some of a person’s good qualities in his presence and all of them in his absence. Similarly, we find in the case of Noah, that in his absence, Scripture says [of him], “a righteous man, perfect” (Gen. 6:9). But in his presence it was said [by God],“for it is you that I have seen as a righteous man before Me” (Gen. 7:1) [but God makes no mention of his perfection]. Another interpretation: [God isolated them from Moses] so that he [Moses] should not hear the reprimanding of Aaron [by God]. - [Sifrei Beha’alothecha 1:42:5]
ויצאו שניהם: ומפני מה משכן והפרידן ממשה, לפי שאומרים מקצת שבחו של אדם בפניו וכולו שלא בפניו, וכן מצינו בנח, שלא בפניו נאמר (בראשית ו, ט) איש צדיק תמים, ובפניו נאמר (בראשית ז, א) כי אותך ראיתי צדיק לפני. דבר אחר שלא ישמע בנזיפתו של אהרן:
6. He said, "Please listen to My words. If there be prophets among you, [I] the Lord will make Myself known to him in a vision; I will speak to him in a dream. ו. וַיֹּאמֶר שִׁמְעוּ נָא דְבָרָי אִם יִהְיֶה נְבִיאֲכֶם יְהֹוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר בּוֹ:
Please listen to My words: [The term] נָא always denotes a request. - [Sifrei Beha’alothecha 1:42:6]
שמעו נא דברי: אין נא אלא לשון בקשה:
If there be prophets among you: If you have prophets…. — [Targum Onkelos]
אם יהיה נביאכם: אם יהיו לכם נביאים:
[I] the Lord will make Myself known to him in a vision: The Divine Presence of My Name is not revealed to him with distinct clarity, but in a dream or a vision. - [Tanchuma Tzav 13]
ה' במראה אליו אתודע: שכינת שמי אין נגלית עליו באספקלריא המאירה אלא בחלום וחזיון:
7. Not so is My servant Moses; he is faithful throughout My house. ז. לֹא כֵן עַבְדִּי משֶׁה בְּכָל בֵּיתִי נֶאֱמָן הוּא:
8. With him I speak mouth to mouth; in a vision and not in riddles, and he beholds the image of the Lord. So why were you not afraid to speak against My servant Moses ? ח. פֶּה אֶל פֶּה אֲדַבֶּר בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהֹוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמשֶׁה:
Mouth to mouth: I told him to separate from his wife (Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13). Where did I tell him this? At Sinai; “Go and tell them, ‘Return to your tents,’ but you, remain here with Me” (Deut. 5:27). - [See Shab. 87a]
פה אל פה: אמרתי לו לפרוש מן האשה. והיכן אמרתי לו, בסיני (דברים ה, כז) לך אמור להם שובו לכם לאהליכם, ואתה פה עמוד עמדי:
in a vision but not in riddles: “A vision” refers to the vision of speech, for I express My communication to Him with absolute clarity, and I do not obscure it with riddles in the way it was said to Ezekiel, “Present a riddle” (Ezek. 17:2). I might think that it refers to the vision of the Divine Presence [itself]! Scripture therefore teaches, “You are not able to see My face” (Exod. 33:23). - [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13]
ומראה ולא בחידות: מראה זה מראה דבור, שאני מפרש לו דבורי במראת פנים שבו ואיני סותמו לו בחידות, כענין שנאמר ליחזקאל (יחזקאל יז, ב) חוד חידה וגו', יכול מראה שכינה, תלמוד לומר (שמות לג, כ) לא תוכל לראות את פני:
and He beholds the image of the Lord: This refers to a vision of the “back,” as it says,“and you will see My back” (Exod. 33:23). - [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13]
ותמנת ה' יביט: זה מראה אחורים, כענין שנאמר (שמות לג, כג) וראית את אחורי:
against my servant Moses: Heb. בְּעַבְדִי בְמשֶׁה, lit., against My servant, against Moses. Scripture does not say בְּעַבְדִי משֶׁה, against My servant Moses, but בְּעַבְדִי בְמשֶׁה, against My servant, against Moses . [The meaning is thus:] against My servant even if he were not Moses, and against Moses, even if he were not My servant, you should certainly have feared him, and all the more so since he is My servant, and the servant of the king is a king himself! You should have said, “The King does not love him for nothing.” If you claim that I am unaware of his actions, this [statement] is worse than your previous one. — [Sifrei Beha’alothecha 1:42:8, Tanchuma Tzav 13]
בעבדי במשה: אינו אומר בעבדי משה, אלא בעבדי במשה, בעבדי אף על פי שאינו משה, במשה אפילו אינו עבדי, כדאי הייתם לירא מפניו, וכל שכן שהוא עבדי ועבד מלך מלך, היה לכם לומר אין המלך אוהבו חנם. ואם תאמרו איני מכיר במעשיו, זו קשה מן הראשונה:
9. The wrath of the Lord flared against them and He left. ט. וַיִּחַר אַף יְהֹוָה בָּם וַיֵּלַךְ:
The wrath of the Lord flared against them and He left: After He had informed them of their transgression, He issued a decree of excommunication against them. All the more so, should a mortal not become angry with his friend before he informs him of his offense. — [Sifrei Beha’alothecha 1:42:9, Tanchuma Tzav 13]
ויחר אף ה' בם וילך: מאחר שהודיעם סרחונם גזר עליהם נדוי, קל וחומר לבשר ודם שלא יכעוס על חבירו עד שיודיענו סרחונו:
10. The cloud departed from above the Tent, and behold, Miriam was afflicted with tzara'ath, [as white] as snow. Then Aaron turned to Miriam and behold, she was afflicted with tzara'ath. י. וְהֶעָנָן סָר מֵעַל הָאֹהֶל וְהִנֵּה מִרְיָם מְצֹרַעַת כַּשָּׁלֶג וַיִּפֶן אַהֲרֹן אֶל מִרְיָם וְהִנֵּה מְצֹרָעַת:
The cloud departed: and afterwards, “behold Miriam was afflicted with tzara’ath, [as white] as snow.” This is comparable to a king who said to a tutor,“Punish my son, but do not punish him until I leave you, for I feel pity for him.” - [Sifrei Beha’alothecha 1:42:10, Tanchuma Tzav 13]
והענן סר: ואחר כך והנה מרים מצורעת כשלג, משל למלך שאמר לפדגוג, רדה את בני, אבל לא תרדנו עד שאלך מאצלך, שרחמי עליו:
11. Aaron said to Moses, "Please, master, do not put sin upon us for acting foolishly and for sinning. יא. וַיֹּאמֶר אַהֲרֹן אֶל משֶׁה בִּי אֲדֹנִי אַל נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ:
for acting foolishly: Heb. נוֹאַלְנוּ, as the Targum [Onkelos] renders, [דִי אִטַפְּשְׁנָא, that we acted foolishly] from the term, אֱוִיל, “fool.”
נואלנו: כתרגומו לשון אויל:
12. Let her not be like the dead, which comes out of his mother's womb with half his flesh consumed!" יב. אַל נָא תְהִי כַּמֵּת אֲשֶׁר בְּצֵאתוֹ מֵרֶחֶם אִמּוֹ וַיֵּאָכֵל חֲצִי בְשָׂרוֹ:
Do not let her be: This sister of ours.
אל נא תהי: אחותנו זו:
like the dead: For the one afflicted with tzara’ath is considered like dead. Just as a corpse defiles through entry [if one enters the room where it lies], so does one afflicted with tzara’ath defile through entry. — [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13]
כמת: שהמצורע חשוב כמת, מה מת מטמא בביאה, אף מצורע מטמא בביאה:
which comes out of his mother’s womb: It should have said, “our mother”? But Scripture euphemizes. Similarly, [it says,] “half his flesh.” It should have said, “half our flesh”? But [here too,] Scripture euphemizes. [The meaning here is:] For since she came out of our mother’s womb, it is to us as if half our flesh has been eaten away. This is similar to saying, “for he is our brother, our very flesh” (Gen. 37:27). Even according to the literal meaning of the text, it appears so. It is not proper for a brother to allow his sister to remain as if dead.
אשר בצאתו מרחם אמו: אמנו היה לו לומר, אלא שכינה הכתוב. וכן חצי בשרו, חצי בשרנו היה לו לומר, אלא שכינה הכתוב. מאחר שיצאה מרחם אמנו היא לנו כאילו נאכל חצי בשרנו, כענין שנאמר (בראשית לז, כז) כי אחינו בשרנו הוא. ולפי משמעו אף הוא נראה כן, אין ראוי לאח להניח את אחותו להיות כמת:
which comes out: Since he [the dead one] came out of the womb of the mother of the one who has the power to help him but does not, it is as if half his [the latter’s] flesh is eaten away, since his brother is his own flesh. Another interpretation: Let her not be like the dead-If You do not heal her through prayer, who will confine her? Who will cleanse her? I myself may not examine her, since I am related, and a relative many not examine plague marks [symptomatic of tzara’ath], and there is no other kohen in the world. This is the meaning of, “since he has come out of his mother’s womb.” [Sifrei Beha’alothecha 1:42:12, Tanchuma Tzav 13]
אשר בצאתו: מאחר שיצא זה מרחם אמו של זה שיש כח בידו לעזור ואינו עוזרו, הרי נאכל חצי בשרו, שאחיו בשרו הוא. דבר אחר אל נא תהי כמת, אם אינך רופאה בתפלה, מי מסגירה ומי מטהרה, אני אי אפשר לראותה, שאני קרוב ואין קרוב רואה את הנגעים, וכהן אחר אין בעולם, וזהו אשר בצאתו מרחם אמו:
13. Moses cried out to the Lord, saying, "I beseech you, God, please heal her." יג. וַיִּצְעַק משֶׁה אֶל יְהֹוָה לֵאמֹר אֵל נָא רְפָא נָא לָהּ:
I beseech you, God, please heal her: Scripture teaches you proper conduct, that if one asks his friend for a favor, he should precede [his request] with two or three words of supplication, and only then should he make his requests. — [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13]
אל נא רפא נא לה: בא הכתוב ללמדך דרך ארץ, שהשואל דבר מחבירו צריך לומר שנים או שלשה דברי תחנונים ואחר כן יבקש שאלותיו:
saying: What does this [word] teach us? He [Moses] said to Him, Answer me as to whether You will heal her or not. Eventually, He replied,“If her father were to spit….” R. Eleazar ben Azariah says: In four places Moses asked the Holy One, blessed is He, to answer him if He would accede to his requests or not [and in all four he used the word, לֵאמֹר, to say , i.e., to answer]. Similarly, “Moses spoke before the Lord saying…” (Exod. 6:12). What does the word “saying” teach? Answer me as to whether You will redeem them or not. Eventually, He replied, “Now you will see…” (Exod. 7:1). Similarly, “Moses spoke to the Lord, saying, Let the Lord, the God of the spirits of all flesh appoint…” (Num. 27:15-16). He answered, “Take for yourself…” (verse 18). Similarly, “I pleaded to the Lord, at that time, saying” (Deut. 3:23). He answered him, “It is enough for you!” (verse 26). - [Sifrei Beha’alothecha 1:42:13]
לאמר: מה תלמוד לומר, אמר לו השיבני אם אתה מרפא אותה אם לאו, עד שהשיבו ואביה ירק ירק וגו'. רבי אלעזר בן עזריה אומר בארבעה מקומות בקש משה מלפני הקב"ה להשיבו אם יעשה שאלותיו אם לאו, כיוצא בו (שמות ו, יב) וידבר משה לפני ה' לאמר וגו', מה תלמוד לומר לאמר, השיבני אם גואלם אתה אם לאו, עד שהשיבו עתה תראה וגו'. כיוצא בו (במדבר כז טו - טז) וידבר משה אל ה' לאמר יפקד ה' אלהי הרוחות לכל בשר, השיבו קח לך (במד' כז יח). כיוצא בו (דברים ג, כג) ואתחנן אל ה' בעת ההיא לאמר, השיבו רב לך:
please heal her: Why did Moses not pray at length? So that the Israelites should not say, “His sister is in distress, yet he stands and prolongs his prayer.” [Sifrei Beha’alothecha 1:42:13, Tanchuma Tzav 13] (Another interpretation: So that Israel should not say, “ For his sister he prays at length, but for our sake he does not pray at length.”) - [Midrash Aggadah, Yalkut Shim’oni, Midrash Lekach Tov]
רפא נא לה: מפני מה לא האריך משה בתפלה, שלא יהיו ישראל אומרים אחותו נתונה בצרה והוא עומד ומרבה בתפלה [דבר אחר שלא יאמרו ישראל בשביל אחותו הוא מאריך בתפלה, אבל בשבילנו אינו מאריך בתפלה]:
14. The Lord replied to Moses, "If her father were to spit in her face, would she not be humiliated for seven days? She shall be confined for seven days outside the camp, and afterwards she may enter. יד. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה וְאָבִיהָ יָרֹק יָרַק בְּפָנֶיהָ הֲלֹא תִכָּלֵם שִׁבְעַת יָמִים תִּסָּגֵר שִׁבְעַת יָמִים מִחוּץ לַמַּחֲנֶה וְאַחַר תֵּאָסֵף:
If her father were to spit in her face: If her father had turned to her with an angry face, would she not be humiliated for seven days? All the more so in the case of the Divine Presence [she should be humiliated for] fourteen days! But [there is a rule that] it is sufficient that a law derived from an ? fortiori conclusion to be only as stringent as the law from which it is derived. Thus, even as a consequence of My reprimand, she should be confined [only] seven days. — [Sifrei Beha’alothecha 1:42:14, B.K. 25a]
ואביה ירק ירק בפניה: ואם אביה הראה לה פנים זועפות הלא תכלם שבעת ימים, קל וחומר לשכינה י"ד יום, אלא דיו לבא מן הדין להיות כנדון, לפיכך אף בנזיפתי תסגר שבעת ימים:
and afterwards she may enter: I believe that when a derivative of the word אסף is used in reference to one afflicted with tzara’ath, it is related to his being expelled from the camp, and when he is healed, he is brought back (נֶאֶסָף) to the camp. That is why the term אָסִיפָה is used; it connotes bringing back in. — [See Rashi above on 11:30.]
ואחר תאסף: אומר אני כל האסיפות האמורות במצורעים על שם שהוא משולח מחוץ למחנה, וכשהוא נרפא נאסף אל המחנה לכך כתוב בו אסיפה לשון הכנסה:
15. So Miriam was confined outside the camp for seven days, and the people did not travel until Miriam had entered. טו. וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה שִׁבְעַת יָמִים וְהָעָם לֹא נָסַע עַד הֵאָסֵף מִרְיָם:
the people did not travel: This honor was accorded her by the Omnipresent because of the time she remained with Moses when he was cast into the river, as it says,“His sister stood by from afar to know what would be done to him” (Exod. 2:4). - [Sotah 9b]
והעם לא נסע: זה הכבוד חלק לה המקום בשביל שעה אחת שנתעכבה למשה כשהושלך ליאור, שנאמר (שמות ב, ד) ותתצב אחותו מרחוק וגו':
16. Then the people departed from Hazeroth, and they camped in the desert of Paran. טז. וְאַחַר נָסְעוּ הָעָם מֵחֲצֵרוֹת וַיַּחֲנוּ בְּמִדְבַּר פָּארָן:
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Tehillim: Chapters 49-54
• Chapter 49
This psalm is a strong message and inspiration for all, rich and poor alike, rebuking man for transgressions which, owing to habit, he no longer considers sinful; yet, these sins incriminate man on the Day of Judgement. The psalm speaks specifically to the wealthy, who rely not on God but on their wealth.
1. For the Conductor, by the sons of Korach, a psalm.
2. Hear this, all you peoples; listen, all you inhabitants of the world;
3. sons of common folk and sons of nobility, rich and poor alike.
4. My mouth speaks wisdom, and the thoughts of my heart are understanding.
5. I incline my ear to the parable; I will unravel my riddle upon the harp.
6. Why am I afraid in times of trouble? [Because] the sins I trod upon surround me.
7. There are those who rely on their wealth, who boast of their great riches.
8. Yet a man cannot redeem his brother, nor pay his ransom to God.
9. The redemption of their soul is too costly, and forever unattainable.
10. Can one live forever, never to see the grave?
11. Though he sees that wise men die, that the fool and the senseless both perish, leaving their wealth to others-
12. [nevertheless,] in their inner thoughts their houses will last forever, their dwellings for generation after generation; they have proclaimed their names throughout the lands.
13. But man will not repose in glory; he is likened to the silenced animals.
14. This is their way-their folly remains with them, and their descendants approve of their talk, Selah.
15. Like sheep, they are destined for the grave; death shall be their shepherd, and the upright will dominate them at morning; their form will rot in the grave, away from its abode.
16. But God will redeem my soul from the hands of the grave, for He will take me, Selah.
17. Do not fear when a man grows rich, when the glory of his house is increased;
18. for when he dies he will take nothing, his glory will not descend after him.
19. For he [alone] praises himself in his lifetime; but [all] will praise you if you better yourself.
20. He will come to the generation of his forefathers; they shall not see light for all eternity.
21. Man [can live] in glory but does not understand; he is likened to the silenced animals.
Chapter 50
This psalm speaks of many ethics and morals. The psalmist rebukes those who fail to repent humbly and modestly. He also admonishes those who do not practice that which they study, and merely appear to be righteous; they sin and cause others to sin.
1. A psalm by Asaph. Almighty God, the Lord, spoke and called to the earth, from the rising of the sun to its setting.
2. Out of Zion, the place of perfect beauty, God appeared.
3. Our God will come and not be silent; a fire will consume before Him, His surroundings are furiously turbulent.
4. He will call to the heavens above, and to the earth, to avenge His people:
5. "Gather to Me My pious ones, those who made a covenant with me over a sacrifice.”
6. Then the heavens declared His righteousness, for God is Judge forever.
7. Listen, my people, and I will speak; O Israel, and I will testify against you-I am God your God.
8. Not for [the lack of] your sacrifices will I rebuke you, nor for [the lack of] your burnt offerings which ought to be continually before Me.
9. I do not take oxen from your house, nor goats from your pens;
10. for every beast of the forest is Mine, the cattle of a thousand mountains.
11. I know every bird of the mountains, and the crawling creatures of the field are in My possession.
12. Were I hungry, I would not tell you, for the world and everything in it is mine.
13. Do I eat the flesh of bulls, or drink the blood of goats?
14. Offer confession as a sacrifice to God, and fulfill your vows to the Most High,
15. and call to Me on the day of distress; I will free you, and you will honor Me.
16. But to the wicked, God said, "What does it help you to discuss My laws, and bear My covenant upon your lips?
17. For you hate discipline, and throw My words behind you.
18. When you see a thief you run with him, and your lot is with adulterers.
19. You sent forth your mouth for evil, and attach your tongue to deceit.
20. You sit down to talk against your brother; your mother's son you defame.
21. You have done these things and I kept silent, so you imagine that I am like you-[but] I will rebuke you and lay it clearly before your eyes.
22. Understand this now, you who forget God, lest I tear you apart and there be none to save you.
23. He who offers a sacrifice of confession honors Me; and to him who sets right his way, I will show the deliverance of God."
Chapter 51
This psalm speaks of when Nathan the prophet went to David's palace, and rebuked him for his sin with Bathsheba. David then secluded himself with God, offering awe-inspiring prayers and begging forgiveness. Every person should recite this psalm for his sins and transgressions.
1. For the Conductor, a psalm by David,
2. when Nathan the prophet came to him after he had gone to Bathsheba.
3. Be gracious to me, O God, in keeping with Your kindness; in accordance with Your abounding compassion, erase my transgressions.
4. Cleanse me thoroughly of my wrongdoing, and purify me of my sin.
5. For I acknowledge my transgressions, and my sin is always before me.
6. Against You alone have I sinned, and done that which is evil in Your eyes; [forgive me] so that You will be justified in Your verdict, vindicated in Your judgment.
7. Indeed, I was begotten in iniquity, and in sin did my mother conceive me.
8. Indeed, You desire truth in the innermost parts; teach me the wisdom of concealed things.
9. Purge me with hyssop and I shall be pure; cleanse me and I shall be whiter than snow.
10. Let me hear [tidings of] joy and gladness; then the bones which You have shattered will rejoice.
11. Hide Your face from my sins, and erase all my trespasses.
12. Create in me a pure heart, O God, and renew within me an upright spirit.
13. Do not cast me out of Your presence, and do not take Your Spirit of Holiness away from me.
14. Restore to me the joy of Your deliverance, and uphold me with a spirit of magnanimity.
15. I will teach transgressors Your ways, and sinners will return to You.
16. Save me from bloodguilt, O God, God of my deliverance; my tongue will sing Your righteousness.
17. My Lord, open my lips, and my mouth shall declare Your praise.
18. For You do not desire that I bring sacrifices, nor do You wish burnt offerings.
19. The offering [desirable] to God is a contrite spirit; a contrite and broken heart, God, You do not disdain.
20. In Your goodwill, bestow goodness upon Zion; rebuild the walls of Jerusalem.
21. Then will You desire sacrifices [offered in] righteousness, olah and other burnt offerings; then they will offer bullocks upon Your altar.
Chapter 52
David laments his suffering at the hands of Doeg, and speaks of Doeg's boasts about the evil he committed. David asks, "What does he think? Does he consider the doing of evil a mark of strength?" David also curses Doeg and those like him.
1. For the Conductor, a maskil by David,
2. when Doeg the Edomite came and informed Saul, saying to him, "David has come to the house of Achimelech.”
3. Why do you boast with evil, O mighty one? God's kindness is all day long.
4. Your tongue devises treachery; like a sharpened razor it works deceit.
5. You love evil more than good, falsehood more than speaking righteousness, Selah.
6. You love all devouring words, a deceitful tongue.
7. God will likewise shatter you forever; He will excise and pluck you from the tent, and uproot you from the land of the living forever.
8. The righteous will see it and be awed, and they will laugh at him:
9. "Here is the man who did not make God his stronghold, but trusted in his great wealth, and drew strength from his treachery.”
10. But I am like a fresh olive tree in the house of God; I trust in God's kindness forever and ever.
11. I will thank you forever for what You have done; I will hope in Your Name, for You are good to Your pious ones.
Chapter 53
This psalm speaks of when Titus pierced the curtain of the Holy of Holies with his sword, and thought he had killed "himself" (a euphemism for God).
1. For the Conductor, on the machalat,1 a mas-kil2 by David.
2. The fool says in his heart, "There is no God!" They have acted corruptly and committed abominable deeds; not one does good.
3. God looked down from heaven upon mankind, to see if there was any man of intelligence who searches for God.
4. But they all regressed together; they have become corrupt; there is none who does good, not even one.
5. Indeed, the evildoers who devour My people as they devour bread, who do not call upon God, will come to realize.
6. There they will be seized with fright, a fright such as never was; for God scatters the bones of those encamped against you. You shamed them, for God rejected them.
7. O that out of Zion would come Israel's deliverance! When God returns the captivity of His people, Jacob will exult, Israel will rejoice.
Chapter 54
A prayer to God asking that in His might He save all who hope for His kindness. Read, and you will discover an awe-inspiring and wondrous prayer that should be said by all in the appropriate time.
1. For the Conductor, with instrumental music, a maskil by David,
2. when the Ziphites came and said to Saul, "Behold, David is hiding among us!”
3. O God, deliver me by Your Name, and vindicate me by Your might.
4. God, hear my prayer, listen to the words of my mouth.
5. For strangers have risen against me, and ruthless men have sought my soul; they are not mindful of God, Selah.
6. Behold, God is my helper; my Lord is with those who support my soul.
7. He will repay the evil of my watchful enemies; destroy them by Your truth.
8. With a free-will offering I will sacrifice to You; I will offer thanks to Your Name, O Lord, for it is good.
9. For He has saved me from every trouble, and my eye has seen [the downfall of] my enemy.
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Tanya: Shaar Hayichud Vehaemunah, end of Chapter 2
• Lessons in Tanya
• Shabbat, 9 Sivan 5774 - June 7, 2014
• Shaar Hayichud Vehaemunah, end of Chapter 2
וכל שכן וקל וחומר בבריאת יש מאין, שהיא למעלה מהטבע והפלא ופלא יותר מקריעת ים סוף
How much more so is it in the creation of something out of nothing, which transcends nature, and is far more miraculous than the splitting of the Red Sea,
על אחת כמה וכמה שבהסתלקות כח הבורא מן הנברא, חס ושלום, ישוב הנברא לאין ואפס ממש
that surely with the withdrawal of the power of the Creator from the thing created, G‑d forbid, the created being would revert to naught and utter non-existence.
אלא צריך להיות כח הפועל בנפעל תמיד להחיותו ולקיימו
Rather,1 the activating force of the Creator must continuously be present in the thing created to give it life and existence.
והן הן בחינת אותיות הדבור מעשרה מאמרות שבהם נבראו
[Activating forces such as the above] are the selfsame letters of speech [that constitute] the Ten Utterances by which [all beings] were created.
This is why the above-quoted verse states, “Forever, O G‑d, Your word stands in the heavens.” G‑d’s speech, which is the force that brings a created being into existence, must be present there forever, so as to give it life and existence.
--ועל זה נאמר: ואתה מחיה את כולם. אל תקרי מחיה אלא מהוה, דהיינו יש מאין
Concerning this Scripture says,2 “and You give life to them all.” I.e., G‑d provides the heavens and earth and all the creatures found within them, with life. Read not “give life,” but “bring into being,” i.e., ex nihilo.
It is written in Reishit Chochmah, as well as in the Shaloh (Shaar HaOtiot, pp. 48b, 70a), that although the verse uses the phrase “give life,” this does not mean that G‑d only provides created beings with life, in the way that the soul animates the already-existent body. Rather, the verse implies that this provision of life also serves to create them and to be responsible for their continued existence.
ואתה הן בחינת האותיות מאל״ף עד תי״ו
The word אתה (“You”) indicates all the letters from alef, the first letter of the Hebrew alphabet, to tav, the final letter of the alphabet,
והה״א היא ה׳ מוצאות הפה, מקור האותיות
and the letter hei of the same word alludes to the five organs of verbal articulation, i.e., the larynx, palate, tongue, teeth and lips, which are the source of the letters.
This, then, is the meaning of the phrase, “and You (אתה) give life to them all.” The spiritual letters that emanate from the five supernal organs of verbal speech, provide life ex nihilo to the whole of the created universe.
ואף שאין לו דמות הגוף
Although He has no bodily likeness,3
How, then, can we speak of letters existing in the worlds above, and indeed add that it is through them that creation takes place ex nihilo?
הרי מקרא מלא דבר הכתוב: וידבר ה׳, ויאמר ה׳
yet Scripture itself explicitly applies [to Him anthropomorphic terms such as] “G‑d spoke” or “G‑d said,” thereby ascribing to Him letters and speech,
והיא בחינת התגלות הכ״ב אותיות עליונות לנביאים
and this — the meaning of “G‑d spoke” or “G‑d said” — is the revelation of the twenty-two supernal letters to the Prophets.
ומתלבשות בשכלם והשגתם במראה הנבואה
[These supernal letters] are enclothed in the intellect and comprehension which is to be found in their prophetic vision,
וגם במחשבתם ודיבורם, כמו שכתוב: רוח ה׳ דבר בי, ומלתו על לשוני
[and are enclothed] as well in their thought and speech, as it is written,4 “The spirit of G‑d spoke within me, and His word is upon my tongue,”
וכמו שאמר האריז״ל בשער הנבואה
as has been explained by the AriZal (in Shaar HaNevuah).
Clearly, there exist letters and speech above which are capable of being garbed in the thought and speech of the Prophets.
וכעין זה היא התלבשות האותיות בברואים, כדכתיב: בדבר ה׳ שמים נעשו, וברוח פיו כל צבאם
Similar to this is the investment of the letters in created things, as it is written,5 “By the word of G‑d were the heavens made, and by the breath of His mouth all their host,”
רק שהיא על ידי השתלשלות רבות ועצומות
except that [the enclothing of the letters in created beings] comes about through numerous and powerful descents,
עד שיורדות לעשיה גופנית
until [the letters] reach the corporeal World of Asiyah, which contains corporeal beings,
מה שאין כן השגת הנביאים היא באצילות המתלבשת בעולם הבריאה
whereas the apprehension of the Prophets is in the World of Atzilut as it becomes clothed in the World of Beriah.
It is from this lofty level that the spirit of prophecy descends upon the Prophets.
In similar fashion, the supernal letters descend and are invested within created beings, providing them with life and creating them ex nihilo.
FOOTNOTES
1.Cf. Kuzari III, 11.
2.Nechemiah 9:6.
3.Rambam, Hilchot Yesodei HaTorah 1:7-12.
4.II Shmuel 23:2.
5.Tehillim 33:6.
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Rambam:
• Daily Mizvah P21 - Sefer Hamitzvos:
• Shabbat, 9 Sivan 5774 - June 7, 2014
Positive Commandment 21 (Digest)
Respecting the Temple
"And revere My sanctuary"—Leviticus 19:30.
We are commanded to greatly revere the Temple. It is not the physical structure that we revere, but the One who commanded us to build [and who dwells in] it.
Included in this mitzvah are the following laws:
It is forbidden to enter the Temple Mount while wearing shoes, or clad in an undershirt.
It is forbidden to enter the Temple Mount with one's walking stick or with dusty feet.
It is forbidden to spit on the Temple Mount.
It is forbidden to use the Temple Mount as a shortcut.
Only monarchs of the Davidic Dynasty are permitted to sit in the Temple Courtyard.
This mitzvah applies at all times, even today when – due to our many sins – the Temple has been destroyed. [We still must respect and revere the Temple Mount.]
The 21st mitzvah is that we are commanded to have a tremendous amount of awe for the Holy Temple, to the extent that the fear and trembling becomes set in our hearts. This mitzvah is known as mora'as HaMikdash.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Revere My Sanctuary."
The exact nature of this mitzvah is described in the Sifra:2 "What constitutes awe? Do not enter the Temple Mount carrying a walking stick, or wearing shoes, or clad in an undershirt,3 or with dirt on one's feet. Do not use it as a shortcut and certainly do not spit there." It is explained in many Talmudic passages4 that it is absolutely forbidden for one to sit down in the Temple courtyard, with the exception of a king from the House of David. All of these laws are included in this that G‑d (exalted be He) said, "Revere My Sanctuary."
This commandment applies forever, even now when — due to our many sins — it has been destroyed. The Sifra5 says, "From this verse ['Revere My Sanctuary'] I only know that the mitzvah applies when the Sanctuary is standing. What verse tells us that it applies even when there is no Sanctuary? From [the two phrases,] 'Keep My Sabbaths and revere My Sanctuary.' Just as the mitzvah of keeping the Sabbath is forever, so too the mitzvah of having awe for the Sanctuary." They also explain there, "The awe is not for the Sanctuary itself, but for the One who gave the command regarding the Sanctuary."6
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 19:30.
2.Kedoshim 7:9.
3.See Commentary on the Mishneh, Berachos 54a.
4.See Yoma 25a and sources referenced there.
5.Kedoshim 7:8.
6.This final statement explains how one can have awe for the Sanctuary even when it is not standing.
Translation of (the unabridged text of) Sefer Hamitzvot by Rabbi Berel Bell, member of the Rabbinical Court of Montreal and director of Teacher Training for the Jewish Learning Institute.
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Rambam:
• 1 Chapter: Zechiyah uMattanah - Chapter Eleven
Zechiyah uMattanah - Chapter Eleven
Halacha 1
When a sh'chiv me'ra says: "This property of mine should be given to banai," his daughters are not included among the recipients.
Even when the descendants of the sh'chiv me'ra include only one son and a daughter, or one son and the son of another son, and he used the expression banai - which is a plural term - the estate should be given to his son alone. For one son can be referred to as "my sons."
Halacha 2
When a sh'chiv me'ra says: "My property should be given to Tovia," and then dies, and a person named Tovia comes and claims the estate, it should be given to him.
If, however, it is established that the claimant is referred to as "Rav Tovia,"
the estate should not be given to him. Nevertheless, should the sh'chiv me'ra be familiar with the claimant and be on first name basis with him, the estate should be given to him although he is generally referred to as Rav Tovia.
Halacha 3
The following principles apply when two claimants come, and it is established that they are both called Tovia. If one of them is a Torah scholar and the other is not, the Torah scholar receives precedence. If neither of them is a Torah scholar, but one is a neighbor or a relative, the neighbor or relative receives precedence. If one is a neighbor and the other is a relative, the neighbor is given precedence.
If both of the claimants are relatives, neighbors or Torah scholars, the judges should act on their own assessment of the circumstances; the estate should be given to the claimant whom they think the deceased intended.13
Similar principles apply if there are several intended recipients.
Halacha 4
If a sh'chiv me'ra says: "My property should be given to so and so, to so and so, and to so and so," the intended recipients should divide the estate equally. This applies even if 100 people are mentioned.
Halacha 5
When a sh'chiv me'ra says: "My property should be given to so and so and to my sons," the estate should be divided between them. The person named receives half, and all his sons together receive the other half.
An incident occurred concerning a person who told his wife: "My property should be given to you and my sons." Our Sages said: She should receive half of the estate, and all the sons should divide the other half.
Halacha 6
If a sh'chiv me'ra says: "My property should be given to so and so, to so and so, and to the sons of so and so," the sons of so and so receive half of the estate, and the other two people mentioned receive the other half.
Halacha 7
When a sh'chiv me'ra says: "So and so should receive a portion of my property," he should receive half. When he says: "Give a portion of my property to so and so," he should be given one sixteenth. There are, however, those who maintain that he should be given one fourth of the estate.
Halacha 8
If a sh'chiv me'ra says: "Give so and so a portion of the wine that I possess," the person named should be given one fourth of the wine. If he says: "Give him a portion of the wine to pour into jugs," he has diminished that person's share, and the person named should be given one eighth of the wine.
If he says: "Give him a portion of the wine for cooking, the person named should be given one twelfth of the wine. If he says: "Give him a portion of the wine for a small cup, the person named should be given one sixteenth of the wine. For he revealed that his intent was to give him merely a small portion.
Halacha 9
One should not extrapolate from the measures mentioned with regard to any other matters.
Halacha 10
When a sh'chiv me'ra says: "Let my wife receive a portion like one of the sons," she should be given a portion the size of that given to each of the sons. If sons are born to the deceased after he has made this deposition of his property, they are added to the sons who existed at the time the will was made, and she receives a portion equal to that given to each of them.
What is implied? If the sh'chiv me'ra had three sons at the time he made his will, and two more sons were born to him afterwards, she should receive a portion equal to that given the five sons - i.e., one sixth of the estate.
Halacha 11
The widow receives a portion only from the property that the deceased owned at the time he made his will. She does not receive a portion of any property he acquires after the will was made. The rationale is that a person cannot transfer ownership of an entity that is not in his possession.
Halacha 12
When a sh'chiv me'ra says: "So and so should receive movable property that I own," the person named should receive his personal utensils. He is not, however, given wheat, barley or other similar entities that the deceased owned. If, however, he says: "...all the movable property that I own," the person named receives everything.
Halacha 13
Servants are included in the category of movable property, but not a lower millstone or the like. For the lower millstone is attached to the earth.
Halacha 14
If the sh'chiv me'ra said: "...everything that can be carried," the intended recipient acquires even a lower millstone and similar objects.
Halacha 15
When a sh'chiv me'ra says: "Give my property to so and so," that person receives all his movable property, all his landed property, the garments, the servants, the livestock, the fowl, the tefillin and the other sacred texts; for these are all considered to be property.
There is, however, an unresolved question of whether or not a Torah scroll is considered to be "property." Therefore, if the recipient takes possession of it, it should not be expropriated from him.
Halacha 16
When a sh'chiv me'ra says: "Give 200 zuz to so and so, my firstborn, as is appropriate for him," he should be given that sum as well as his portion as a firstborn.
Halacha 17
In the above situation, if the sh'chiv me'ra said: "Give him 200 zuz as his firstborn portion," the firstborn is given the option: He may take his firstborn portion, or he may take the 200 zuz.
Halacha 18
Similarly, if the sh'chiv me'ra said: "Give 200 zuz to my wife so and so, as is fitting for her, she receives that sum and the money due her by virtue of her ketubah. lf he said: "Give her 200 zuz for her ketubah" the option is hers.
Halacha 19
If the sh'chiv me'ra said: "Give 200 zuz to so and so, my creditor, as is fitting for him, he receives that sum and the money due him because of the debt. If he said: "Give him 200 zuz for his debt, he may collect only his debt.38
Halacha 20
If a sh'chiv me'ra said: "Give 400 zuz to so and so and let him marry my daughter," it is as if he gave him two gifts. Whichever he desires, he may take. Therefore, if he desires to take the money but not to marry the daughter, he may do so.
If, however, the sh'chiv me'ra said: "Let him take my daughter and give him 400zuz" he is making the gift conditional. Theperson mentioned does not acquire the gift unless he marries the daughter.
Halacha 21
The following principle applies if a sh'chiv me'ra said: "Give 400 zuz to my daughter as her ketubah" or "...for her ketubah." If it is the custom of the people of that city to add to the appraisal of the dowry and to write a maneh's worth as 200 zuz, the daughter should be given only 200 zuz. For the sh'chiv me'ra did not say "400 zuz" without any modifier, but rather "400 zuz as her ketubah." It is as if he said: "Give her what is necessary so that her ketubah will be appraised at 400 zuz."
Halacha 22
If a sh'chiv me'ra said: "Give such and such clothing and such and such articles to my daughter for her dowry," and the price of the garments and the articles decreases afterwards, the heirs profit, and they are required to give her only what she was promised according to the lesser price.
Similarly, if a sh'chiv me'ra said: "Give my daughter the 400 zuz, the money from this wine," and the price of wine increases, the heirs profit, and the daughter is given only 400 zuz.
An incident occurred concerning a person who was being led off in fetters. He said: "Give so and so 400 zuz from the wine in this and this place." Our sages said: "He should receive 400 zuz from the price of that wine." The condemned man did not intend to give the person named an amount of wine equal in weight to 400 zuz. He intended to give him the monetary amount. He specified the place from which he could collect the money to strengthen the legal power of the recipient.
Another incident occurred concerning a man who said: "Give my daughter the date palm," but he left only two halves of a date palm. Our Sages said: "She should receive the two halves of the date palm, for that was his intent. He called them a date palm."
And another incident occurred concerning a person who said: "Give so and no a building that contains 100 korim" It was discovered that the building owned by the person who apportioned his property could contain 120 korim. Our Sages said: "He acquires that house, because it appears that this was his intent." For everyone who gives a gift gives generously. The same applies in all analogous situations.
Halacha 23
When a sh'chiv me'ra says: "Give my sons a shekel each week," or even if he said: "Do not give them anything but a shekel each week," and it is discovered that a sela a week is necessary to meet their needs, they are given whatever they need. We assume that his intent was not to starve his children, but to encourage them not to live on a very lavish budget.
Halacha 24
When a sh'chiv me'ra orders: "Do not eulogize me," he should not be eulogized. If he says: "Do not use funds from my estate to bury me," his words are not heeded. We do not enable him to secure the funds of his children and make himself a burden on the community. For it is forbidden to leave him without a burial. Instead, we compel his heirs to bury him from the funds in his estate.
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Rambam:
• 3 Chapters: Beis Habechirah - Chapter 5, Beis Habechirah - Chapter 6, Beis Habechirah - Chapter 7
Beis Habechirah - Chapter 5
Halacha 1
Mount Moriam, the Temple Mount, measured 500 cubits by 500 cubits.1 It was surrounded by a wall.2 [The earth beneath it was hallowed out to prevent contracting ritual impurity] due to Tumat Ohel.3 Arches above arches were built underneath [for support].4 It was entirely covered,5 one colonnade inside another.6
Halacha 2
Five gates led to the [Temple Mount]: One from the west,7 one from the east,8 one from the north,9 and two from the south.10 Each gate was 10 cubits [wide] and twenty cubits high.11 [Each gate] had doors.12
Halacha 3
Further within, a latticework partition,13 10 handbreadths high, surrounded it on all sides.14
The Chayl [a rampart] ten cubits high, was located further inside this partition.15 It is referred to in the [Book of] Lamentations [2:6]: 'The wall and the rampart mourned.' [This wall] refers to the wall surrounding the Temple Courtyard.
Halacha 4
Further inward, beyond the chayl, was the Temple Courtyard.16 The Temple Courtyard was 187 [cubits] long and 135 [cubits] wide.17
It had seven gates.18 Three were on its north side, close to the west,19 and three were on the south side, close to the west. One [gate] in the east was positioned in the center, [directly] opposite the Holy of Holies.20
Halacha 5
Each gate was ten cubits wide and twenty cubits high.21 Each one had gold-plated doors,22 except for the eastern gate which was plated with bronze that resembled gold. This was called the Upper Gate.23 It was [also called] the gate of Nicanor.24
Halacha 6
The Temple Courtyard was not situated directly in the center of the Temple Mount. Rather, it was set off further from the southern [wall] of the Temple Mount than from [the wall of] any other direction.25 It was closer to the western [wall] than to [the wall of] any other direction.26 There was a greater distance between it and the northern [wall] than between it and the western [wall]. [Similarly,] there was a greater distance between it and the eastern [wall] than between it and the northern [wall].27
Halacha 7
The Women's Courtyard28 was in front of the Temple Courtyard on the East29 and was 135 cubits long and 135 cubits wide. It had four chambers, each forty cubits [by forty cubits, one] in [each of] its four corners.30 They did not have roofs, nor will they in the Messianic Age.31
Halacha 8
For what purpose were they used?
The southeastern chamber32 was [called] the Chamber of the Nazirites.33 There, they cooked peace offerings and shaved their hair.
The northeastern chamber34 was [called] the Chamber of the Woodshed. There, the priests who [were disqualified from the Temple service] because of physical deformities35 checked the wood [brought for the Altar] for worms. If a worm was found, it was unfit for use.36
The northwestern chamber37 was [called] the Chamber of Those Afflicted with Tzara'at.38
The southwestern chamber39 was used to store wine and oil. It was called "The Chamber of the Oils."40
Halacha 9
The Women's Courtyard41 was surrounded by balconies so that women could look on from above and the men from below without intermingling.42
Halacha 10
Outside the Temple Courtyard,43 on its northern side,44 was a large structure between the Courtyard and the chayl. It was built with a dome45 and [its inner walls] were surrounded with stone protrusions.46 It was called the Chamber of the Hearth.47
It contained two entrances: one to the Temple Courtyard48 and one to the chayl.49
There were four chambers inside it.50 Two were consecrated51 and two were not.52 Marking posts53 separated the consecrated [chambers] from those which were not consecrated.54
For what purpose were they used?
The southwestern [chamber]55 was the Chamber of the Lambs.56
The southeastern [chamber]57 was the Chamber of the Bakers of the Showbread.58
[In] the northeastern [chamber], the Hasmoneans entombed the stones of the Altar59 which were defiled by the Greek kings.60
[In] the northwestern chamber, [a stairwell] descended to the mikveh.61
Halacha 11
One who descended from this chamber to the mikveh62 proceeded along a winding stairway located under the entire Temple complex.63 Candles were kindled on both sides [of the passageway, to illuminate the way] until reaching the mikveh.
This [chamber] also contained the hearth64 and the seat of dignity.65 This was the dignity associated with it. If one found it locked, he knew it was occupied by another person [and did not enter].66
Halacha 12
The Temple Courtyard was 187 cubits long from east to west.67 The measurement can be broken down as follows:
Eleven cubits from the western wall of the Courtyard to the wall of the Temple building.
100 cubits, the length of the Temple building.68
22 cubits between the Entrance Hall and the Altar.69
22 cubits, [the length of] the Altar.70
Eleven cubits, the area where the priests could walk.71 This was called the Priestly courtyard.72
Eleven cubits, the area where Israelites could walk.73 This was called the Courtyard of Israel.
Halacha 13
The Courtyard was 135 cubits wide, from north to south.74 The measurement can be broken down as follows:
Eight cubits from the northern wall75 until the butchering area.
Twelve and one half cubits, the width of the butchering area.76 There, they would suspend the sacrificed animals [on posts] and remove their hides.77
Halacha 14
At its side was the place for the tables; it was eight cubits wide.78 It had marble tables79 on which the severed limbs were placed. The meat was washed [there]80 before it was cooked.81 There were eight tables.82
The area of the rings83 [was positioned] next to the location of the tables. It was 24 cubits [wide].84 There, they slaughtered the sacrifices.85
Halacha 15
There were eight cubits between the Altar and the area of the rings.86 The Altar was 32 cubits wide.87 The ramp was 30 cubits [long].88 There were twelve and a half cubits between the ramp and the southern wall.89
[The area] from the northern wall of the Temple Courtyard90 until the wall91 of the Altar, was sixty and a half [cubits] wide.92 The length of this area, from the wall of the Entrance Hall until the eastern wall of the Courtyard, was 76 [cubits].93
Halacha 16
The entire rectangle [described above] is called "the northern portion." The sacrifices of the most sacred order of holiness were slaughtered there.94
Halacha 17
The Courtyard of the Israelites had eight chambers:95 three in the north and three in the south.96 In the south,97 were the Chamber of Salt, Parve's Chamber,98 and the Washing Chamber.
The salt for the sacrifices was stored in the Chamber of the Salt.99 The hides of the sacrifices were salted in Parve's chamber.100 Its roof had a mikveh, used by the High Priest on Yom Kippur.101 The internal organs of the sacrifices were washed in the Washing Chamber.102 It had a winding ramp way leading to the roof of Parve's chamber.103
The three [chambers] in the north were the Chamber of Hewn Stone, the Chamber of the Bowl, and the Chamber of Wood.104
The Supreme Sanhedrin sat105 [in judgment] in the Chamber of Hewn Stone.106 Half was consecrated107 and half was not.108 The Sanhedrin sat in the half that was not consecrated.
The Chamber of the Bowl had a well from which water was drawn with a bowl. This [well] supplied water to the entire Temple Courtyard.
The Chamber of Wood was situated behind these two. It was the Chamber of the High Priest and [also] called "the Chamber of Parhedrin."109 The roofs of these three chambers were on the same level.110
The Courtyard of the Israelites had two other chambers:111 one to the right of the eastern gate, [called] the Chamber of Pinchas, the clothes-butler;112 and one to the left. It was [called] the Chamber of the Bakers of the chavitin.113
FOOTNOTES
1.The commentaries, basing themselves on the Jerusalem Talmud (Eruvin 2:5), explain that this figure was derived as follows:
Exodus 27:18 states: 'The length of the courtyard shall be 100 cubits and its width, 50 by 50.' This verse can obviously not be understood literally, for area has only two coordinates. Hence, the Sages explained that rather than refer to the courtyard of the Tabernacle, the verse describes a measure related to the future Sanctuaries. The Temple Tabernacle, the verse describes a measure related to the future Sanctuaries. The Temple Mount measured a total of 50 x 100 x 50 cubits in area, i.e., a total of 250,000 sq. cubits.
The Piskei Tosafot (Middot 5) relate that the total area of the Temple Mount was greater than 250,000 sq. cubits. However, only the latter figure was consecrated.
2.With the exception of the wall on the eastern side, the walls on all sides were very high. We know that their gates were 20 cubits high and the walls themselves were even higher. In modern terms, that would mean at least 10 meters (32.5 feet high).
3.Tumat Ohel refers to ritual impurity contracted by being under the same tent or structure as a corpse. Even thought the corpse is buried, ritual impurity can be contracted unless there is a vacant space between the corpse and the earth above it. To prevent the possibility of impurity from a grave under the Temple courtyard, the entire earth below was hollowed out. See Parah 3:3.
4.Though the Mishnah (Parah, loc. cit.) states that the earth beneath the Temple was hollowed out, it does not mention the construction of arches. However, since the Mishnah (ibid.:6) states that arches supported the ramp leading from the Temple Mount to the Mount of Olives, we may assume that a similar technique was used in the instance (Kessef Mishneh). See also the commentary to Chapter 1, Halachah 13.
5.With the exception of the Temple Courtyard.
6.Rashi (Pesachim 13a) explains that this roof was built to protect the visitors to the Temple fom rain.
7.Middot 1:3 relates that this gate was called Kaiphonus. The Shiltei Giborim explains that this means 'garden' in Greek. The name was given because a rose was planted outside this gate.
8.This gate was called the Gate of Shushan, and the image of the city of Shushan was engraved upon it. This was done at the command of King Cyrus of Persia, who gave permission for the Temple to be rebuilt.
9.It was called the Tadi gate, meaning 'hiddenness.' This gate was used when someone was forced to leave the Temple, but he did not want to publicize the circumstances (Middot 1:9, 2:2). Its construction differed from that of the other gates. Rather than have an ordinary lintel, it had two stones leaning against each other (ibid.:3).
10.These were the gates most frequently used to enter the Temple Mount. They were named after the prophetess Chuldah. In the time of the First Temple, she stood before these gates and urged the people to repent.
The tractate Sofrim 19:12 relates that there were two additional gates to the Temple Mount: one for mourners and one for grooms. The Jewish people would sit between these two gates waiting to console the mourners and join in the celebration of the grooms. The Kaftor ViPerach states that these gates were on the east, to the north of the gate of Shushan. They were called the 'gates of mercy.' Today, the term is used to refer to the two gates on the east side of the Temple Mount, which can be seen from the Mount of Olives and are permanently shut.
11.This was the standard size of the gates in the Temple complex.
12.In contrast to the gateway to the Entrance Hall, which had no doors.
13.Made of wooden shafts arranged in a crisscross pattern.
14.Rabbenu Asher explains that this structure was constructed to allow the articles to be carried on the Sabbath. Therefore, it was made 10 handbreadths high. The Temple Mount was surrounded by a wall and, therefore, could not be considered a public domain. Nonetheless, its size exceeded the limits placed by the Sages, and without this partition, there would have been a Rabbinic against carrying on the Sabbath.
The Tosafot Yom TOv (Middot 2:3) objects to this reasoning, explaining that the Rabbinic prohibitions regarding the Sabbath were generally relaxed within the Temple premises. Instead, he offers the hypothesis that this partition served to delineate the point beyond which gentiles were not allowed to proceed.
15.Middot 2:3 states: 'The Chayl, ten cubits.' In his Commentary to the Mishnah (Middot 1:4), the Rambam describes the Chayl as a rampart. He, therefore, interprets this statement as referring to its height. In contrast, Rav Ovadiah of Bartinura does not define the Chayl as a wall. Rather, he refers to it as an empty space, 10 cubits wide.
16.In this halachah, the Rambam does not mention the Women's Courtyard (See Halachah 7), because he intends to list the dividers which circumscribe an area of the Temple Mount on all four sides. The Women's Courtyard had the same dimensions as the Temple Courtyard on the north and south. Hence, it was not mentioned in this place.
17.See Halachot 12 and where the Rambam details the space allocation of the Temple Courtyard.
18.This statement raises a number of problems: Three mishnayot in the tractate of Middot mention the number of gates to the Temple Courtyard:
Mishnah 1:1 states: "The Levites [stood guard] in twenty one places: five at the five gates of the Temple Courtyard...."
Mishnah 1:4 states: "There were seven gates to the Temple Courtyard...."
Mishnah 2:6 states: "Thirteen prostrations were carried out there. Abba Yossi ben Chanan declared: 53[These were instituted] because of the thirteen gates... 54
It is difficult to conceive that the Mishnah would contradict itself within the same tractate. The apparent discrepancies can be explained as follows: The Sages do not disagree about the number of entrances to the Temple Courtyard. They did, however, debate the question of which entrance met the legal criteria for a gate. Guards were required to stand watch over every entrance that was considered a gate.
Similarly, although a person who is ritually impure may not enter the Temple premises, it is not clear whether he would be obligated to bring a sin offering if he came in through an entrance which is not considered a gate. See Chapter 8, Halachah 8, and Likkutei Sichot, Vol. 18, p.212-217.
19.These gates were:
a) the gate of the spark. A two-floor structure with an entrance to the chayl.
b) the gate of the offerings. The most sacrifices of the highest order of sanctity, were slaughtered on the north side of the courtyard, and were brought in through this gate.
c) the gate to the Chamber of the Hearth. See Halachah 10.
20.The Gate of Nicanor. It was most commonally used to enter the Temple Courtyard. The notes to the following halachah offers an explanation of that name.
21.This was the standard size of the gates on the Temple Mount.
22.See Chapter 1, Halachot 11 and 19.
23.As mentioned in the beginning of Chapter 6, the Temple was built on an incline and had steps leading from the Women's Courtyard to the gate of Nicanor. Hence, the gate leading to the Women's Courtyard was referred to as the lower gate, and the gate of Nicanor, the Upper Gate. See Hilchot Klei HaMikdash, Chapter 7, Mishnah 6.
24.In honor of the noble person who donated its doors.
Yoma 38a relates that Nicanor journeyed to Alexandria to ask the skilled bronzeworkers there to fashion these gates. When the gates were finished, he set sail with them to return to Eretz Yisrael.
At sea, a violent storm almost capsized the vessel. After other measures failed, the crew members decided to jettison some of the ship's cargo to reduce its weight. Immediately, they tossed one of the heavy bronzed gates to the waves.
The danger did not cease, and the crew wanted to cast the second gate overboard as well. Hearing this, Nicanor protested and declared that he would have to be thrown into the sea before the gate. Directly after he made that statement, the storm subsided and the ship was able to proceed.
Throughout the remainder of the journey, Nicanor was overcome with remorse. Why, he thought, hadn't he defended the first gate as well? How great was his joy when the ship docked at Acre and the gate emerged from under its hull.
When the financial situation of the Jewish people improved, they replaced all the Temple's bronze gates with gold-covered gates. Nevertheless, they allowed Nicanor's gates to remain in memory of the miracles which occurred. The Sages declared: "Their bronze shined like gold."
25.As mentioned above (Halachah 2), the main entrance to the Temple Mount was on the South. Therefore, more space was left in this direction, and more Temple functions were carried out on that side.
26.In deference to the Holy of Holies, no mundane business was carried on behind it. Hence, less space was left there than in the other directions.
According to most opinions, the Wailing Wall at which we worship today, is the western wall which surrounded the Temple Mount (Kaftor Viperach).
27.The Tosafot Yom Tov calculated the distances between the Temple Courtyard and the walls as follows:
Between the Courtyard and the southern wall, 250 cubits,
Between the Courtyard and the eastern wall, 213 cubits,
Between the Courtyard and the northern wall, 115 cubits,
Between the Courtyard and the western wall, 100 cubits.
28.The reason for this name is explained in Halachah 9 and notes.
29.Except for certain unique circumstances, people entered the Temple through this area.
30.The chambers were inside the walls of the Courtyard, and not on the outside.
31.The Mishnah (Middot 2:5) bases the latter statement on the prophecy of Ezekiel (46:21-22): "Then he took me out into the outer courtyard.... Behold, there was a chamber in each corner of the courtyard. At the four corners, there were roofless chambers...."
32.The chamber to the left upon entering the Women's Courtyard.
33.Numbers 6:18 commands: "The Nazirite shall shave off the crown of hair on his head before the Tent of Meeting. He shall take the hair... and place it in the fire under the peace offering." Nazir 45a explains that, in deference to the presence of the Shechinah, the shaving was not carried out before the Sanctuary itself, but rather in this chamber, while the door to the Sanctuary was open. See also Hilchot Nizirut 8:2-3.
34.The chamber to the right upon entering.
35.Leviticus 21:16-24 lists the physical deformities which disqualified a priest for Temple service and the relevant regulations. See also Hilchot Bi'at HaMikdash, Chapter 6.
36.Just as the choicest animals should be chosen for the sacrifices, so too, the wood used to burn them should be of the highest quality (Hilchot Issurei Mizbeiach, 6:1-2).
37.The chamber on the right side before the entrance to the Temple Courtyard.
38.It contained a mikveh in which those seeking purification from tzara'at immersed themselves as part of their process of regaining ritual purity. See Hilchot Michusrei Kapporah, Chapter 4.
39.The chamber on the left side before the entrance to the Temple Courtyard.
40.Its name mentioned oil rather than wine, because a sacrifice is acceptable if a wine libation is lacking. In contrast, all meal offerings are invalidated if they lack oil (Yeriat Shlomo).
41.Women were not allowed to enter the Temple Courtyard except to perform certain rituals in connection with sacrifices which they had brought. However, they were permitted to enter this outer courtyard and therefore, it was named accordingly.
42.The Mishnah (Middot 2:5) relates that these balconies were a later addition to the Temple structure.
On the festival of Sukkot, the entire Jewish nation would gather in this courtyard to watch the Simchat Beit HaShoevah celebrations (the festivities associated with the water libation). Though the men and the women were seated in separate sections, the closeness between them aroused a certain dimension of frivolity which was not appropriate to the holiness of the occasion. To avoid such circumstances, these balconies were constructed. See also Sukkot 51b.
43.Although the Kessef Mishneh and other commentaries explain that half of the Chamber of the Hearth was positioned within the Temple Courtyard, and half on the outside, the diagrams drawn by the Rambam depict it as being positioned entirely outside the Courtyard's walls.
44.To the right upon entering the Temple Courtyard.
45.As a roof.
46.On which the priests slept at night (Tamid 1:1).
47.Because the priests kindled a fire there to keep warm.
48.Each morning, the priests entered the Courtyard through this entrance to prepare it for the morning sacrifices.
49.A priest who became impure at night and therefore, could not participate in the Temple services would leave through this exit.
50.Middot 1:5 describes the chambers as resembling "bedrooms opening out to a large hallway."
Note the accompanying diagram which was copied from the Rambam's drawings in his Commentary to the Mishnah.
51.Thus they were considered extensions of the Temple Courtyard. This distinction is significant in regard to the prohibition against eating the sacrifices of the highest degree of sanctity outside the Temple Courtyard.
52.According to the interpretation of the Kessef Mishneh mentioned above, this statement is quite clear. Two chambers were situated inside the Temple Courtyard, and two were on the outside. However, according to the Rambam, the entire structure was situated outside the Temple Courtyard. If so, how could two structures be consecrated?
This difficulty can be resolved as follows: The Jerusalem Talmud (Ma'aser Sheni 3:4) states that chambers which are built on ground that was not consecrated, but which open up to the Temple Courtyard, are considered as consecrated. Should they open up to the outside, they are not sacred. According to the Rambam's diagram, the two southern chambers of the Chamber of the Hearth faced the Temple Courtyard, while the two northern chambers faced the chayl. Hence, the southern chambers alone were consecrated. See also Chapter 6, Halachah 8.
53.In his Commentary to the Mishnah, the Rambam defines "marking posts" as "a lattice divider, sometimes made of reeds, sometimes made of wood, and at other times, made of other building materials." They were placed on the ceiling of this structure.
54.In his Commentary to the Mishnah (Tamid, loc. cit.), the Rambam writes that the priests only slept in the part of the chamber which was not consecrated. Hence, these marking posts were useful in clarifying this matter to them.
55.The chamber to the right when facing the Temple Courtyard.
56.Here the lambs to be offered as daily sacrifices were inspected to see if they had any disqualifying blemishes. The lambs were kept in this chamber before they were sacrificed. In Hilchot Temidim UMusafim 1:9, the Rambam writes that at least six lambs were always kept in this chamber.
57.The chamber to the left when facing the Temple Courtyard.
16The southeastern [chamber] - The chamber to the left when facing the Temple Courtyard.
58.Here, the Showbread offered each Sabbath on the Golden Table was baked.
59.See Chapter 1, Halachah 15.
60.The Greeks who occupied Jerusalem before the Maccabean revolt defiled the altar by offering sacrifices to idols upon it.
Tamid 3:3 mentions that there was a Chamber of Seals within the Chamber of the Hearth. There, the priests would authorize the sale of the wine and meal offerings. In his Commentary to the Mishnah (Middot 1:5), the Rambam explains that this chamber was used for that purpose in addition to the entombment of the altar's stones.
61.As explained in the following halachah.
62.Tamid 1:1 relates that the priests slept in the Chamber of the Hearth. "If one of them had a seminal emission [in his sleep,] he would descend to the mikveh."
The emission of semen renders a man ritually impure (Leviticus 15:16). Thus, a priest who had a nocturnal emission may not enter the Temple premises or take part in its services. The process of ritual purification involves immersion in a mikveh and waiting until nightfall. In the morning, the priest left the Temple premises through the gate leading to the chayl (Tamid, loc. cit.).
63.An intricate chain of underground passageways was located under the Temple Mount, including this stairwell leading to a natural reservoir of water where a mikveh was constructed.
This halachah raises a question. As mentioned above, in this condition, the priests were not able to enter the Temple premises. If so, how could they enter these passageways which passed under consecrated ground?
The commentaries answer (see Chapter 8, Halachah 7) that since these underground passageways did not open to the Temple Courtyard itself, they were not consecrated. See Pesachim 86a.
64.The fire that the priests kindled at night, from which the entire chamber derived its name. See Tamid 3:3.
65.I.e., a toilet.
66.Rav Ovadiah of Bartinura wrote that no one ever entered this toilet while it was occupied by another person.
There are additional references to the Chamber of the Hearth and to the stairwell leading to the mikveh in Chapter 8, Halachot 5-7.
67.This measure did not include the width of the courtyard's walls.
68.As explained above, Chapter 3, Halachah 4.
69.The washbasin and the steps leading to the Entrance Hall (See Chapter 6, Halachah 4) were located here.
70.See Chapter 2, Halachah 7.
71.When they were not directly involved with the Temple services.
72.See Chapter 1, Halachah 7.
73.As explained in Chapter 7, Halachah 19, an Israelite was only allowed beyond this region for four reasons:
a) to perform semichah on an animal he had brought as a sacrifice;
b) to offer the confessional prayers that accompany the sacrifices;
c) to slaughter a sacrificial animal;
d) to wave the peace offerings.
The source for this halachah and those following is the fifth chapter of the tractate of Middot. It must be noted that the Rambam's text of the Mishnah does not have a fifth chapter. Rather, all these mishnayot are included as mishnah 8 of Chapter 3.
See the diagram of the Temple Courtyard at the conclusion of this chapter.
74.The Rambam describes the breakdown of this figure in this and the following three halachot.
75.In this instance as well, the width of the courtyard's walls are not included in the total measure.
76.This area included eight posts permanently affixed to the floor of the Courtyard. The posts were made of a short stone pillar in which was embedded a post of cedar wood. Each post had three iron hooks from which the sacrifices were suspended (Middot 3:5).
77.Also, at this time, the limbs of the animal which was suspended on these hooks were cut off, and given to the priests to bring to the altar.
78.Middot 5:2 states as follows:
The ramp and the altar took up 62 cubits. From the altar to the rings, there were eight cubits. The area of the rings was 24 cubits wide. There were four cubits between the rings and the tables, and four cubits from the tables to the short pillars. From the short pillars to the wall of the Courtyard were eight cubits. The remainder [of the 5 cubits] was taken up by the short pillars and by the space between the ramp and [the Courtyard's northern] wall.
The Rambam's interpretation of the mishnah divides the 25 remaining cubits equally between the area of the pillars, the butchering area mentioned in the previous halachah, and the space between the ramp and the southern wall. The Rambam also combined the two measurements given for the space of the tables into one figure (Kessef Mishneh).
79.As mentioned on several occasions above, an effort was made to use gold for all utensils in the Temple. However, marble was sometimes used, because it is a poorer conductor of heat. In this case as well, marble tables were used lest the heat cause the meat to spoil.
80.This statement is somewhat difficult. Tamid 4:2 states that a sacrificial animal's internal organs, except for its stomach, were washed on these tables. It does not mention the washing of the meat at all. The Rambam states that the internal organs were washed in the Washing Chamber (see Halachah 17) and that these tables were used for washing the meat. The commentaries question the source for the Rambam's statements (Ra'avad). Kin'at Eliyahu emphasizes that the Rambam's wording indicates that here we are not speaking about meat offered on the altar, but meat cooked and eaten by the priests.
81.As a preliminary stage in the process of salting meat, the meat must be washed to remove all surface blood.
82.See Shekalim 3:4.
Tosafot (Yoma 16b) notes that Yoma 30b describes the tables as being placed between the pillars. Two possible explanations are offered:
a) there were two sets of tables: one between the pillars, and one to their left;
b) even though there was a small gap between the pillars and the tables, the expression "between the tables" could be used.
83.These rings were permanently affixed to the floor of the Temple Courtyard, at the request of Yochanan, the High Priest. The feet of an animal brought as a sacrifice were placed inside the rings to hold the animal in place while it was being slaughtered. (See the Rambam's Commentary to the Mishnah 5:2. Note Rashi, Sukkah 56a for a different interpretation of the rings' use.)
84.There were 24 rings. There is a debate in Middot 3:5 whether there were six rows of four rings, or four rows of six. Though the Rambam does not specify which opinion he follows, his diagrams which accompany his Commentary to the Mishnah apparently tend toward the former opinion.
85.As mentioned in Halachah 16, the sacrifices of the most sacred order had to be slaughtered in the northern portion of the courtyard. The rings included in that region were therefore used for this purpose. The sacrifices of a lesser degree of holiness could be slaughtered any place within the Temple courtyard. When many people brought their sacrifices at the same time, for example on the festivals, the priests took advantage of this leniency.
Note the accompanying diagram.
86.See Middot 3:5.
87.See Chapter 2, Halachah 7.
88.See Chapter 2, Halachah 13.
89.See the notes to Halachah 14 of this chapter.
90.The wall on the right upon entering.
91.More specifically, the base of the altar.
92.That measurement can be broken down as follows:
the space between the pillars and the northern wall 8 cubits,
the area of the pillars 12.5 cubits,
the area of the tables 8 cubits,
the area of the rings 24 cubits,
the space between the rings and the altar 8 cubits.
93.See Halachah 12.
94.Leviticus 1:11 declares that the burnt offerings are to be slaughtered "on the north side of the altar." Similar instructions were given in regard to sin offerings, guilt offerings, and communal peace offerings.
This definition of "the northern portion" of the Temple Courtyard follows the opinion of Rebbi Yehudah HaNasi (Zevachim 20a).
95.See Middot 5:3, 4 and 1:4.
96.These chambers were not situated parallel to each other.
97.The side of the Temple Courtyard to the left when facing the Temple building.
98.This chamber was named after a Gentile magician who dug an tunnel under the Temple Courtyard to observe the services. He was discovered and killed on the spot (the Rambam's Commentary to the Mishnah, Middot 5:3).
99.The Rambam writes in Hilchot Issurei HaMizbayach 5:11:
It is a positive commandment to salt all sacrifices before they are brought up to the altar, as in Leviticus 2:13: "You shall offer salt on all your sacrifices."
In Halachah 13 there, he continues:
They placed salt [on the sacrifices] in three places: in the Chamber of Salt, on the ramp [leading to the altar,] and on the top of the altar.
The Lechem Mishneh explains that salt for all the Temple's needs was stored in this chamber.
100.The hides of the sacrifices were given to the priests for their private use. They were treated with salt to preserve them.
16There is a difficulty with this halachah. In Hilchot Issurei Mizbeiach (loc. cit.), the Rambam states that the hides were salted in the Chamber of Salt. The Lechem Mishneh resolves that difficulty by explaining that although the salt was stored in the Chamber of Salt, the actual salting of the hides was carried out in Parve's Chamber.
101.On Yom Kippur, the High Priest immersed himself in the mikveh five times. Except for the first immersion, all were carried out in this mikveh (Yoma 3:3).
102.As mentioned previously in Halachah 14, there is a slight difficulty with this statement. Tamid 4:2 states that the internal organs were washed on the tables, except for the lower digestive organs. They were not washed in the open since it was not proper to spill out their contents before the Temple building. However, the Rambam goes beyond that source and states that all internal organs were washed in this chamber.
103.Allowing access to the mikveh located there.
104.The name "Chamber of Wood" is somewhat problematic. As mentioned in Chapter 1, Halachah 9, it is forbidden to build a chamber of wood in the Temple Courtyard. The commentaries explain that the chamber itself was not made of wood. However, it was given that name either because it was used to store wood or because it had wooden paneling.
105.Only kings from the House of David were allowed to sit in the Temple Courtyard (Yoma 25a).
106.This name was given because of the seats of hewn stone upon which the Sanhedrin were seated. Two reasons are given for the placement of Israel's highest court in the Temple Courtyard. Firstly, to a large extent, they were involved with judging cases related to the priesthood (Hilchot Bi'at HaMikdash 6:11).
Secondly, the holiness of the Temple inspired their decisions and provided them with additional insight. Once the Sanhedrin was forced to leave this site, it was not granted the authority to judge capital cases.
107.Considered as part of the Temple Courtyard.
108.Commenting on the Mishnah, the Rambam states that the chamber was situated entirely within the Courtyard. Nevertheless, half is considered unconsecrated because one entrance opened to the outside. In Chapter 6, Halachah 7, the Rambam states that even if a chamber is built within the Courtyard, if it opens to the outside, it is not considered consecrated. The Chamber of Hewn Stone had two entrances, one leading into the Temple Courtyard and one leading outside. Therefore, half was consecrated and half was not.
Nevertheless, there are unresolved difficulties concerning this Halachah. Among them:
a) How was it possible for all the judges and the students who would attend the sessions of the Sanhedrin to sit in so small an area?
b) Which entrance leading from the Courtyard is referred to? It was not mentioned among the seven gates mentioned in Halachah 5:4 or even among the 13 gates listed in Middot 2:6.
109.Seven days before Yom Kippur, the High Priest left his own home and adjourned to this chamber, where he busied himself, preparing for the service of that holy day (Yoma 2a).
Yoma 8b (note Rashi's commentary) explains that the name Parhedrin meant "officer of the king." This name was given to this chamber in the days of the Second Temple when the High Priests would purchase this office from the king at a high price.
These "High Priests" were not righteous and as a sign of Divine retribution, they would die within a year of assuming office. Upon their death, the position would be sold again. To emphasize that these "High Priests" received the position through bribery and not through merit, they were referred to as "the officers of the king."
110.Rav Ovadiah of Bartinura explains that one roof was placed over all three buildings. However, the Rambam's diagrams do not appear to subscribe to this idea.
111.See Middot 1:4.
112.The clothes-butler was responsible for weaving and knitting the priestly garments (Hilchot Klai HaMikdash 7:20).
According to the commentaries (Shekalim 5:1), the first person entrusted with this task in the second Temple was named Pinchas. Hence, all his successors were called by that name.
113.This term refers to a meal offering, prepared in a frying pan. The product resembled pancakes. This offering was prepared every day in this chamber and brought by the High Priest, as commanded in Leviticus 6:13-15.
Beis Habechirah - Chapter 6
Halacha 1
The entire Temple complex was not built on flat ground, but rather on the incline1 of Mount [Moriah.] Thus, a person who entered from the Eastern Gate of the Temple Mount would proceed to the end of the chayl on one level.2
He would ascend from the chayl to the Woman's Courtyard on twelve steps. Each step was half a cubit high and half a cubit wide.3
Halacha 2
One proceeded through the entire Women's Courtyard4 on one level.5 From it, one ascended6 to the Courtyard of the Israelites, which is the beginning of the Temple Courtyard, using fifteen steps.7 Each step was half a cubit high and half a cubit wide.
Halacha 3
One would proceed through the entire Israelites' Courtyard on one level8 and ascend from it to the Priestly Courtyard [using] one step, one cubit high.9
Above [that step] was a platform of three steps.10 Each step was half a cubit high and half a cubit wide.11 Thus, the Priestly Courtyard was two and a half cubits higher than the Courtyard of the Israelites.
Halacha 4
One would proceed through the entire Priestly Courtyard,12 [the area of] the Altar,13 and the space between the Entrance Hall and the Altar14 on one level. From there, one would ascend to the Entrance Hall using twelve steps.15 Each step was half a cubit high and half a cubit wide.16
The Entrance Hall and [the remainder of] the Temple building were both on the same level.17
Halacha 5
Thus, the ground [on which] the Temple building [was located] was 22 cubits higher than the ground [on which] the Eastern Gate [was located].18
The Eastern Gate was twenty cubits high.19 Accordingly, a person standing opposite the Eastern Gate could not see the Temple building.20 For this reason, the wall above this gate was low.21 Thus, the priest [who offered the Parah Adumah] could see the opening of the Temple when he sprinkled its blood,22 while standing on the Mount of Olives.23
Halacha 6
There were chambers under the Courtyard of the Israelites opening up to the Women's Courtyard.24 There, the Levites stored their harps, lyres,25 cymbals, and other musical instruments.26
The Levites stood on the platform which ascends from the Courtyard of the Israelites to the Courtyard of the Priests, when they chanted songs over the sacrifices.27
Halacha 7
[Regarding] the chambers that were built on consecrated ground, but which opened up to an area that was not consecrated:28 If [their roofs] were on the same level as the earth of the Courtyard, their inner space is not consecrated,29 but their roofs are consecrated.30
If they are not on the same level [as the Courtyard], their roofs are also not consecrated, for the roofs and the upper floors [of the structures in the Temple Courtyard] were not consecrated.31
Therefore, sacrifices of the highest degree of sanctity32 may not be eaten on these roofs,33 nor may sacrifices of a lesser degree of sanctity34 be slaughtered there.35
Halacha 8
[Regarding the chambers] which were built on unconsecrated ground, but were open to consecrated ground:36 Their inner space was considered consecrated when eating sacrifices of the most holy order.37 However, the sacrifices of a lesser degree of sanctity were not slaughtered there. [Similarly,] a person who enters while ritually impure is not required [to bring a sin offering].38
The roofs [of these chambers] are considered as unconsecrated ground in all respects.39
Halacha 9
The underground passageways which open to the Temple Courtyard40 are consecrated.41 Those that open to the Temple Mount [outside the Courtyard] are not consecrated.42
The windows43 and the width44 of the wall are considered within [the Courtyard] in regard to partaking of the sacrifices of the most holy order and [entering while] ritually impure.45
Halacha 10
If the Sanhedrin46 desires to add to [the city limits of] Jerusalem47 or the Temple Courtyard,48 they may.49 They may extend the Temple Courtyard to any place they desire on the Temple Mount.50 [Similarly, they may] extend the walls of Jerusalem to any place they desire.51
Halacha 11
We may not expand [the limits] of the city [of Jerusalem] or of the Temple Courtyard52 unless receiving the consent of the king, a prophet,53 the Urim V'Tumim,54 and the Sanhedrin of 71 judges,55 as [Exodus 25:9] states: "According to all that I show you, [the design of the Sanctuary]...so shall you make it." [The latter phrase was interpreted by our sages to mean that the same conditions should apply in] future generations.
[The presence of a king is required] because Moses, our teacher, was a king.56
Halacha 12
How do we extend [the limits of] the city?57 The Sanhedrin must offer two thanksgiving offerings.58 [Then, two priests]59 take the leavened breads from these offerings [and proceed]. The Sanhedrin would follow the thanksgiving offerings.60 The thanksgiving offerings [would not proceed together, but] one would follow the other.61
They would stand on each and every corner and every single stone in Jerusalem, [playing] harps, lyres, and cymbals, and reciting [Psalms 30]: "I exalt you, Lord, for You have uplifted me...."62
[They would proceed] until reaching the end of the place [which they desired to] consecrate. There, they would stand and eat one of the two thanksgiving offerings. The other was burnt. A prophet would determine which was eaten and which was burnt.63
Halacha 13
Similarly, [if the Sages desire] to extend the [limits of the] courtyard,64 they must consecrate it with the remaining portion of the meal offering. Just as the thanksgiving offering, which must be eaten inside Jerusalem consecrates it, so, too, the remaining portion of the meal offering, which may only be eaten inside the Temple Courtyard,65 consecrates it. It is to be eaten at the end of the space which they desire to consecrate.66
Halacha 14
Any place which was not [consecrated] with all the above [elements] and according to the above procedure is not thoroughly consecrated.67 Though Ezra offered two thanksgiving offerings68 [to dedicate the city,] he merely carried out a testimonial act. The Sanctuary was not consecrated through his deeds, for neither a King nor the Urim V'Tumim69 were present there.70
[If so,] how was [the Second Temple] consecrated?71 With the first consecration performed by Solomon, for he consecrated the Temple Courtyard and Jerusalem for that time and for eternity.72
Halacha 15
Therefore, we may offer all the sacrifices [on the Temple site], even though the Temple itself is not built.73 Similarly, sacrifices of the most holy order can be eaten in the entire [area of the] Courtyard, even though it is in ruin and not surrounded by a divider.74
We may also eat sacrifices of lesser sanctity and Ma'aser Sheni75 throughout Jerusalem,76 even though [it is not surrounded by] a wall, for through its original consecration, it was consecrated for that time and for eternity.
16.77 Why do I say that the original consecration sanctified the Temple and Jerusalem for eternity,78 while in regard to the consecration of the remainder of Eretz Yisrael, in the context of the Sabbatical year, tithes, and other similar [agricultural] laws, [the original consecration] did not sanctify it for eternity?79
Because the sanctity of the Temple and Jerusalem stems from the Shechinah, and the Shechinah can never be nullified.80 Therefore, [Leviticus 26:31] states: "I will lay waste to your Sanctuaries." The Sages declared:81 "Even though they have been devastated, their sanctity remains."82
In contrast, the [original] obligation to keep the laws of the Sabbatical year and tithes on the Land stemmed from the fact that it was conquered by the [Jewish people, as a] community.83 Therefore, when the land was taken from their hands [by the Babylonians,] their [original] conquest was nullified. Thus, according to Torah law, the land was freed from the obligations of the Sabbatical year and of tithes because it was no longer Eretz Yisrael.84
When Ezra returned [to Eretz Yisrael] and consecrated it, it was not sanctified by means of through conquest, but rather through Chazzakah.85 Therefore, every place which was repossessed by the [exiles returning from] Babylon and consecrated when Ezra consecrated [the land] the second time, is sacred today.
Thus, as explained in Hilchot Terumah, it is necessary to keep the laws of the Sabbatical years and the tithes [on this land] even though it was taken from [the Jewish people in later years].86
FOOTNOTES
1.This concept is explained in this and the following four halachot. Note the accompanying diagram.
There is a homiletic aspect to the placement of the Temple on the incline of a mountain. A Jew must realize that his advance in holy matters resembles the climbing of a mountain.
When ascending a mountain it is difficult to remain in one position. One must either climb further upward or descend. Similarly, a Jew must always strive to advance in his spiritual service. Otherwise, he is likely to fall to a lower level.
2.As explained in the commentary to Chapter 5, Halachah 6, a distance of approximately 213 cubits separated between the exterior wall surrounding the Temple Mount and the Eastern Wall of the Temple Courtyard. The Women's Courtyard was 135 cubits long. A thick wall surrounded it, leaving approximately 68 cubits between that wall and the exterior wall.
According to the Rambam's diagrams, see Chapter 5, Halachah 6, the ratio of space between the chayl and the exterior wall, and the space between the chayl and the Women's Courtyard, was approximately 3:1. Thus, the distance mentioned here was approximately 51 cubits.
3.Thus, he ascended six cubits when climbing these steps.
This was the size of all the steps in the Temple complex, except for the step dividing the Courtyard of the Israelites from the Priestly Courtyard.
4.135 cubits.
5.The steps leading to the Temple Courtyard did not take up the entire width of the Courtyard, and the area on both sides was on the same level as the remainder of the Courtyard.
6.Seven and a half cubits.
7.Middot 2:5 relates that the steps were semicircular in shape. In the Simchat Beit HaShoevah celebrations, during the holiday of Sukkot, the Levites stood on these steps, sang, and played music.
8.A distance of eleven cubits.
9.This step departed from the standard height of half a cubit. It served as a clear line of demarcation between the two regions.
10.On which the Levites would stand and chant while sacrifices were being offered, as described in Halachah 6.
11.Thus, the height of the platform was 3 x 1/2, for a total height of one and a half cubits.
12.The Priestly Courtyard was eleven cubits long. However, one and a half cubits were taken up by the Levites' platform.
13.32 cubits in length. See Chapter 5, Halachah 12.
14.22 cubits in length,
15.See the commentary to Chapter 4, Halachah 9.
16.The Kessef Mishneh questions this statement. It appears to contradict two explicit statements of the Mishnah. Middot 2:3 states: "All the steps there [in the Temple complex] were half a cubit high and half a cubit wide, except for the steps of the Entrance Hall."
Similarly, Middot 2:6 states: "Twelve steps [led to the Entrance Hall]. They were half a cubit high and a cubit wide."
However, Yoma 16a quotes the latter mishnah, using the same text as the Rambam uses in this halachah.
17.The commentaries explain that the differing heights of the various sections of the Temple Mount reflected their levels of holiness. Each level which was more sacred was actually physically higher than the preceding level. Since, as stated in the commentary to Chapter 1, Halachah 5, the Entrance Hall and the two inner chambers of the Sanctuary were considered one integral unit, there was no difference in altitude between them.
18.The 22 cubits can be broken down as follows:
The steps leading to the Woman's Courtyard, 6 cubits
The steps leading to the Temple Courtyard, 7.5 cubits
The steps leading to the Priestly Courtyard, 2.5 cubits
The steps leading to the Entrance Hall, 6 cubits
19.The standard height of the gates in the Temple complex.
20.Five gates were placed in a straight line:
the Eastern Gate,
the gate to the chayl,
the gate to the Women's Courtyard,
the gate of Nicanor, and
the gate of the Entrance Hall.
Thus, had the Temple been built on flat ground, one would have been able to see through all the gates at once. However, because the person would be looking through the gates on an upward incline, he would only be able to see the steps leading to the Entrance Hall.
21.All the other walls to the Temple Mount were very high. However, the eastern wall was only six cubits higher than the gate (Tifferet Yisrael, Middot 2:4).
22.The Parah Adumah [Red Heifer] was necessary to purify those who had come in contact with a human corpse. Regarding its slaughter, Numbers 19:3-4 commands: "He shall take it outside the camp and ... take from the blood of the heifer and sprinkle it opposite the front of the Tent of Meeting." Similarly, in later generations, the Parah Adumah had to be sacrificed outside the Temple premises, but in view of the Sanctuary. Therefore, it was slaughtered on the Mount of Olives.
23.The Mount of Olives is situated directly behind the Temple Mount, with the Kidron Valley in between. The priest stood on the Mount of Olives looking toward the Temple.
24.As mentioned above, the mountain rose seven and a half cubits at this point. Thus, there was ample room to create storage chambers in the wall.
25.The Sages explain that a harp and a lyre were similar in appearance, but the lyre had more strings.
26.The Levites chanted Psalms while the daily communal sacrifices were offered and accompanied these songs with music. Also, on special occasions like the Simchat Beit HaShoevah celebrations, they played music for the people. See Hilchot K'lei HaMikdash 3:2.
27.The Har HaMoriah noted that in a number of places the Talmud states that this platform was used by the Levites in the manner described above (e.g., Yoma 20a and 53a, Arichin 13b). Nevertheless, the platform was also used for other purposes. Chagigah 16a and Rosh Hashanah 31b relate that the priests stood on this platform when they blessed the people. Indeed, the Hebrew name for the platform, Duchan, has become synonymous with the priestly blessing. (It must be noted that in Hilchot Nesiat Kapaim 14:14, the Rambam writes that the priests would stand on the steps before the Entrance Hall when they blessed the people.)
28.In this and the following two Halachot, the Rambam defines which structures of the Temple Courtyard share the sanctity of the area. This determination is significant in regard to three matters:
a) Sacrifices of the highest holy order of sanctity must be eaten within the Temple Courtyard.
b) Sacrifices of lesser degree of sanctity must be slaughtered within the Temple Courtyard.
c) Entry to the Temple Courtyard is forbidden when ritually impure.
See the Rambam's Commentary to Ma'aser Sheni 3:8.
29.And does not share the sanctity of the Courtyard.
30.And shares that level of holiness.
31.Pesachim 86a explains that an exception to the latter principle was made regarding the upper storey of the Temple building itself.
I Chronicles 28:11 states: "Then David gave Solomon his son the design of the Entrance Hall, its houses, its treasure stores, its upper storeys, its inner chambers, and the place for the ark," implying that the upper storey shared the same level of holiness as the remainder of the Temple building.
32.Sin offerings, guilt offerings, and communal peace offerings.
33.Leviticus 6:6 requires the guilt offering to be eaten "in a sacred place," i.e. within the Temple courtyard. The same ruling applies to the other sacrifices of similar status.
34.13for example, individual peace offerings, thanksgiving offerings, or the Passover sacrifice.
35.Leviticus 3:8 states that individual peace offerings must be slaughtered "before the tent of meeting." In the Temple, that phrase refers to the Temple Courtyard. The same ruling applies to other sacrifices of similar status (Zevachim 55a).
36.Among the chambers included in this category were those on the southern side of the Chamber of the Hearth. Though the latter was positioned outside the Temple Courtyard, these chambers were open to it. See Chapter 5, Halachah 10.
37.Zevachim 56a explains that these chambers are by nature unconsecrated. However, the Torah made an exception in regard to the consumption of these sacrifices.
38.Though there is no Scriptural prohibition against entering these chambers while ritually impure, the Sages forbade such an act.
39.There is not even a Rabbinic prohibition against one who is ritually impure ascending to them.
40.As mentioned above, many underground passageways were constructed on the Temple Mount.
41.And all the laws applying to the Courtyard apply to them.
42.Therefore, a ritually impure individual may enter them, as described in Chapter 5, Halachah 11.
43.I.e., the apertures in the wall.
44.I.e., the upper surface.
45.The Ra'avad and the Kessef Mishneh question these statements. Pesachim 86a states that the wall's upper surface is only considered an extension of the Courtyard when it is on the same level as the Courtyard (as the roofs of the chambers mentioned in Halachah 7.) If the wall is higher than the Courtyard, it is not considered consecrated.
The following explanation may be offered for the decision rendered by the Rambam: Rashi (Pesachim, loc. cit.) relates that the chayl was the major wall around the inner Temple complex and the wall of the Courtyard itself was not high. Since the Temple was built on an incline, it was possible that the latter wall would be on the same level as the floor of the Courtyard, even though the Courtyard wall was raised above the ground in front of it.
However, the Rambam himself definitely cannot accept such an interpretation. He already stated (Chapter 5, Halachah3) that the chayl was only 10 cubits high. Therefore, it is highly unlikely that it would be the major wall surrounding the inner Temple complex. That likelihood is further reduced by the fact that the chayl was set off from the Temple Courtyard by a considerable distance, especially on the northern and southern sides. See also Tosefot Yom Tov, Middot 2:3.
The above three halachot also apply to the city of Jerusalem as a whole. As stated above, the sacrifices of the most holy order could only be eaten within the Temple Courtyard. Similarly, a limitation was placed on where the sacrifices of lesser sanctity could be eaten. One could only partake of those offerings within the confines of the city of Jerusalem, and the definition of the city's limits were therefore of consequence. The particular decisions regarding the Courtyard's chambers, underground passageways, and upper surfaces of the wall, refer to the counterparts of these structures at the city's outer wall.
46.This decision can only be made by the Supreme Sanhedrin, the court of 71 judges who were seated in the Chamber of Hewn Stone.
47.And thus, extend the area in which sacrifices of lesser sanctity may be eaten.
48.And thus, extend the area to which the three mitzvot mentioned in the notes to Halachah 7 apply.
49.Tosafot (Zevachim 33a) explains that since the design for the Temple was conveyed by Ruach HaKodesh, Divine inspiration, even the Sanhedrin could not add to the limits of the Courtyard unless they could find a verse in the Tanach to support their decision.
The passage cited in Zevachim and similarly, Sukkot 51b, reinforce the position of the Tosafot. However, the Yeriot Shlomo and other commentaries question whether the Rambam accepts that principle
50.The Or Sameiach cites allusions from the Tanach which appear to limit the size of the Courtyard to the Temple Mount. Isaiah 2:3, Zechariah 8:3, and other prophets frequently referred to "the mountain of God," implying that the Temple could only be situated on that peak.
51.Here, no restrictions are placed. Indeed, the Midrash relates that in the Messianic age, Jerusalem will encompass all of Eretz Yisrael, extending until Damascus.
52.As the Rambam explains, the construction of the Temple and the establishment of its limits must conform to the pattern followed in the construction of the Shechinah's first resting place, the Sanctuary in the desert. See Sh'vuot 14a,b. Therefore, the expansion cannot take place unless the conditions mentioned by the Rambam are met.
53.Moses was the master of all prophets.
54.The stones of the breastplate of the High Priest. They served as oracles, and were consulted on all matters of national importance. See the commentary to Chapter 4, Halachah 1.
Tosafot (Sh'vuot 15a) questions the necessity for the Urim V'Tumim to be used in the establishment of the Courtyard's limits. Aharon, the High Priest, did not don the Urim V'Tumim until after the Sanctuary was constructed and its limits established. Since these requirements were set on the basis of the pattern followed when dedicating the Sanctuary, the Urim V'Tumim should not be required for dedicating future Sanctuaries.
Among the answers given to that question are that until Aharon's installation as High Priest, Moses served in that capacity and wore al the priestly garments (Ritbah).
55.Some authorities maintain that the Sanhedrin was established before the Sanctuary was built. Other opinions maintain that the Sanhedrin was only established later. Nevertheless, Moses' participation is considered equivalent to that of the Sanhedrin.
56.The commentaries explain that Deuteronomy 33:5: "And he was a king in Yeshurun," refers to Moses.
57.13The entire procession described by the Rambam is described in detail in Sh'vuot 15a-16a.
The source for these practices is the description of the dedication of Jerusalem in Nechemiah 12:27-44. There, it is related that:
At the dedication of the wall of Jerusalem, they sought Levites...to bring them to Jerusalem to carry out the dedication with joy and thanksgiving, with songs, with cymbals, with harps, and with lyres....Then, I asked the princes of Judah to ascend the wall, and I brought up the greater portion of two thanksgiving offerings....They ascended to the wall by the stairs of the city of David....They offered great sacrifices that day, for God had made them rejoice with great joy....and the joy of Jerusalem was heard from far away.
58.A thanksgiving offering includes three elements: the leavened breads, an animal which is sacrificed and loaves of unleavened bread.
Sh'vuot, loc. cit., explains that the leavened breads were chosen because Nechemiah's description of Jerusalem's dedication relates that he "brought up the greater portion of two thanksgiving offerings." That phrase alludes to the leavened breads of the thanksgiving offerings which rose, and thus, were more substantial than the unleavened breads.
59.The bracketed addition was made on the basis of Rashi's commentary, Sh'vuot 16b.
60.Sh'vuot, loc. cit. relates that the leaders of the people, the Sanhedrin, followed the thanksgiving offerings when Ezra and Nechemiah dedicated the city of Jerusalem.
This halachah is taken from the Mishnah, Sh'vuot 2:2. Many versions of that mishnah, including the one quoted in the Talmud, add the phrase: "And all of Israel followed after them." However, the Rambam's version of the text omits that phrase. Hence, it is also not included in this halachah.
61.Similarly, in Nechemiah's narrative, the two offerings were separated.
62.Psalm 30 is called "the song of the dedication of the House." Hence, it is appropriate for this occasion.
Sh'vuot, loc. cit., also relates that other Psalms, including 3, 91, and 100, were recited.
63.This procedure was carried out at Nechemiah's dedication of Jerusalem. The prophets Chaggai, Zechariah, and Malachi participated in that dedication, and advised Nechemiah of the procedure to follow.
64.There is no record of this practice ever being carried out. Rather, the Temple Courtyard remained the same size from the time it was dedicated by Ezra.
65.Leviticus 2:1-3 states: "When a man offers a meal offering to the Lord, his offering shall be of fine flour....the priest shall burn the memorial part of it on the Altar....and the remnant of the meal offering shall be Aharon's and his sons. It is of the sacrifices of the highest order of holiness." Hence it must be eaten in the Temple Courtyard.
66.Ri Migash, the Rambam's teacher, commenting on Sh'vuot, loc. cit., emphasizes that eating the offerings are not merely signs that the consecration of the city or the Courtyard had been carried out, but rather, the consecration becomes effective by eating of these offerings. The Rambam's statements here appear to be based on that principle.
67.The expression used "not thoroughly consecrated" is somewhat problematic. The Maharit explains that this expression can be understood within the context of the Mishnah's statements (Sh'vuot, loc. cit.): "[In regard to] any place [in the Temple Courtyard] which was not consecrated with all of these [i.e., a king, a prophet, etc.], one who enters [while ritually impure] is not liable [for a sin offering]."
Generally, throughout the Talmud, such an expression implies that though a sin offering is not required, the act is forbidden. Similarly, in this context, a consecration which lacks all the elements listed previously in the Mishnah is not totally effective. Therefore, entering the portion of the Courtyard consecrated in this manner does not obligate an impure individual to bring a sacrifice. Nevertheless, there is a Rabbinic prohibition against entering that area.
68.As described in the passage from Nechemiah quoted above
69.See Chapter 4, Halachah 1.
70.Although the dedication procedure carried out by Ezra and Nechemiah was merely a testimonial act, having no Halachic significance, we are forced to say that the testimonial was carried out in precise detail as if the city was actually being consecrated. Therefore, the description of their procedure can demonstrate the process necessary to actually dedicate the city.
71.Since all sacrifices were offered there, we must conclude that it was indeed consecrated.
72.13This concept is the subject of a debate in the Talmud (Sh'vuot 16a, Makkot 19a, Megillah 10a) and is discussed by the Rambam in the following two halachot.
73.See the commentary to Chapter 2, Halachah 4 which explains that the exiles who returned from Babylon built an Altar before they completed the construction of the Second Temple. The prophets assured them that "all sacrifices could be offered on that Altar, even though the Temple itself was not [built] there [yet.]" The construction of the Temple took another twenty two years to complete.
Even in later generations, our spiritual leaders have desired to offer sacrifices on the Temple Mount. In the Middle Ages, the Sage, Rabbi Chayim (according to other sources, Rabbi Yechiel) of Paris made Aliyah and settled in Jerusalem. He was prepared to offer sacrifices on the Temple site and refrained from doing so only after his colleagues explained that sacrifices could not be offered because they were unaware of the proper location, size, and dimensions of the Altar.
74.Twenty two years passed between the time that the exiles return to Jerusalem and the completion of the Second Temple. During that time, all the sacrifices were offered and eaten even though the walls of the Temple and the Courtyard were not built.
75.The second tithe. After the first tithe was separated, a second tithe also had to be set aside. In four years out of the seven year agricultural cycle, Ma'aser Sheni was brought to Jerusalem and eaten there. See Deuteronomy:22-26, Hilchot Ma'aser Sheni.
76.This statement is extremely problematic. In Hilchot Ma'aser Sheni 2:1, the Rambam himself writes that "Ma'aser Sheni is only eaten in Jerusalem while the Temple is standing." Though some authorities have explained that the statement in Hilchot Beit HaBechirah refers to the time when the Altar is standing, there is no indication in the Rambam's words to that effect. Furthermore, there are other inconsistencies between the Rambam's statements here and in Hilchot Ma'aser Sheni.
Even according to the Rambam's statements here, we are now prohibited from eating Ma'aser Sheni in Jerusalem. We are all ritually impure, and Ma'aser Sheni must be eaten in a state of ritual purity.
77.In the previous halachot, the Rambam stated that the sanctity of the Temple Mount and Jerusalem would remain for eternity, because of the initial consecration by David and Solomon. Thus, when Ezra rededicated Jerusalem, as described in the Book of Nechemiah, his act was merely testimonial in nature. There was no need to reconsecrate the Temple, because its original holiness had never been nullified.
This seemingly contradicts the Rambam's statements in Sefer Zeraim, the portion of the Mishneh Torah which deals with the agricultural laws to be observed in Eretz Yisrael. There, the Rambam states that the original consecration of Eretz Yisrael was nullified after the Babylonian conquest. When Ezra returned from Babylon, he reconsecrated the Land, causing the various agricultural laws to be in effect again, though only M'd'Rabbanen, according to Rabbinic decree.
The portion he consecrated was considerably smaller than the original boundaries of Eretz Yisrael. Nevertheless, his consecration remained in effect even after the Gentiles' subsequent conquests. Indeed, on the basis of that consecration, these agricultural laws must be observed in Eretz Yisrael today.
To resolve that contradiction, the Rambam explains that the "consecration" of Jerusalem and of the Temple differs from the "consecration" of Eretz Yisrael as a whole. Jerusalem and the Temple were consecrated by the revelation of the Shechinah in the Temple. That Divine act can never be nullified by man's deeds. In contrast, the consecration of Eretz Yisrael as a whole was brought about by the Jewish people. It can thus be nullified by the Gentiles.
78.As stated above in Halachot 14 and 15.
79.In Hilchot Terumah (1:5), the Rambam states:
Every [place] which those ascending from Egypt took possession of was consecrated in the initial consecration. When [the Jewish people] were exiled, that sanctity was nullified. The first consecration... sanctified the land for that time, but not for eternity.
80.See the commentary to Chapter 4, Halachah 1.
81.Megillah 28a.
82.Support for this statement can be brought from God's response to King Solomon, II Chronicles 7:15: "For now, I have chosen and sanctified this house, that My Name be there for eternity, and My eyes and My heart will be there forever."
Similarly, Sh'vuot 16b states that the Temple was consecrated forever.
Nevertheless, that statement is not accepted by all Halachic authorities. Both Rashi and the Tosafot interpret the Talmud's statements in Sh'vuot in a manner which indicates that they do not accept its simple meaning.
Similarly, commenting on this and the above halachot, the Ra'avad writes:
This is [the Rambam's] opinion. I am not aware of his source... According to the opinion in the Talmud which states that it was not originally consecrated for eternity, no differentiation was made between the Temple, Jerusalem, and the remainder of Eretz Yisrael...
Even R. Yossi who maintains that the second consecration consecrated the land for eternity made that statement only in regard to the remainder of Eretz Yisrael and not in regard to the Temple and Jerusalem.
Ezra knew that ultimately [the status] of the Temple and Jerusalem would ultimately change and that they would be eternally consecrated by God's glory [in the Messianic age]. Hence, he did not consecrate it when consecrating the remainder of Eretz Yisrael.
The above was revealed to me, [as it is said:] "The secrets of God [are conveyed] to those who fear Him."
83.In contrast, lands that were conquered by only a certain portion of the Jewish community, for example, Syria, were not bound by these laws.
84.After the Babylonians conquered Eretz Yisrael and exiled the people, the sanctity of the land was nullified. There was no obligation to keep any of the agricultural laws that apply in Eretz Yisrael during the seventy years of the Babylonian exile.
85.Chazzakah is a manifestation of ownership. It is accepted by Torah law as one of the certain formal acts of contract which acknowledge the transfer of property from one person to another.
86.The Kessef Mishnah finds these statements difficult to accept because of the following questions:
a) On what basis is Chazzakah considered a more effective means of acquisition than conquest?
b) After the initial conquest of Eretz Yisrael, the Jewish people manifested their ownership over it and thus, effected a Chazzakah. If so, why is Ezra's Chazzakah, which was not preceded by conquest, more effective than the Chazzakah which followed the original conquest? Why should the conquest detract from the consecration of the land?
These questions can be explained as follows: The Jerusalem Talmud (Challah 5:1) interprets Genesis 15:18: "I have given this land to your seed 48 to mean that from Abraham's time onward Eretz Yisrael became the property of the Jewish people. Though the land was still possessed by the Canaanites, the Jews were already its legal owners. See Bava Batra 119b.
Despite this claim of ownership, the sanctity of Eretz Yisrael came about only after the Jewish people entered the land, after the redemption from Egypt. At that time, they were commanded to conquer the land and take it forcefully from the Gentiles (See Numbers 32:29, Deuteronomy 3:21, etc.) Since God made the consecration of the land dependent on its conquest by Israel, it follows that conquest by a Gentile nation can nullify that holiness.
In contrast, Ezra was not commanded to reconquer Eretz Yisrael, but to settle it. In this instance, God made the sanctity of the land dependent on the Jewish people manifesting their ownership over the land which had been given to them as an eternal inheritance. Since Eretz Yisrael remains our land, regardless of how many times it has been conquered by Gentiles, the sanctity effected by that manifestation of ownership is also eternal. See Likkutei Sichot, Vol. 15, 102-109.
Beis Habechirah - Chapter 7
Halacha 1
There is a positive commandment to hold the Temple in awe,1 as [Leviticus 19:30] states: "And you shall revere my Sanctuary."2 Nevertheless, it is not the [physical building of] the Temple which must be held in awe, but rather, He who commanded that it be revered.3
Halacha 2
How is reverence for it manifest? A person should not enter the Temple Mount holding a staff,4 or with sandals on his feet,5 or wearing only underwear,6 with dust on his feet, or with money wrapped in his kerchief.7
It is superfluous to say that it is forbidden to spit on the entire Temple Mount.8 If one must spit, he should let it be absorbed in his clothing.9
One should not take a shortcut through the Temple Mount, by entering from one gate, and leaving from the opposite one, in order to shorten the way.10 Rather, one should walk around from the outside, entering only for the purpose of a mitzvah.11
Halacha 3
All who enter the Temple Mount12 should [face] the right side, walk around [in that direction],13 and leave on the left side.14 [This applies to everyone] except to one to whom [a grievous] event occurred. He would circle around towards the left side.15 Therefore, [those who met him] would ask him: "Why are you circling towards the left?"16
"Because I have become a mourner," [he would answer].
"May the One Who rests in this House comfort you," [they would reply].
[Or he might answer:] "Because I have been ostracized."17
[In which case, they would reply:] "May the One Who rests in this House bring about a change in your heart and thus, you will follow the words of your colleagues. Then, they will draw you near."18
Halacha 4
Anyone who has completed his service [in the Temple and desires] to leave, should not [turn around and] leave with his back to the Temple. Rather, he should walk backwards slightly19 and [then], walk slowly, and [turn] to his side20 until leaving the Temple Courtyard.21
imilarly, the members of the priestly watch,22 the representatives of the Jewish people,23 and the Levites [when they descend] from their platform,24 should leave the Temple in this manner, similar to one who steps backwards after his prayers.25 All these [are expressions of] reverence for the Temple.
Halacha 5
A person should not act frivolously before the gate of Nicanor, the eastern gate of the Temple Courtyard,26 for it is positioned opposite the chamber of the Holy of Holies.
Everyone who enters the Temple Courtyard should walk in a dignified manner,27in the region where he is permitted to enter.28 He should conceive of himself as standing before God, as [I Kings 9:3] states: "My eyes and My heart will be there forever."
One should walk with awe, fear, and trembling,29 as [Psalms 55:15] states: "We would walk in the House of the Lord with fervor."30
Halacha 6
It is forbidden for anyone to sit in the Temple Courtyard,31 [for] sitting in the Temple Courtyard is prohibited32 except for the Kings of the House of David, as [II Samuel 7:18] states: "And King David entered and sat before the Lord."33
The Sanhedrin34 met in the half of the Chamber of Hewn Stone which was not consecrated.35
Halacha 7
Even though, the Temple is now in ruin because of our sins,36 a person must hold its [site] in awe, as one would regard it when it was standing.
[Therefore,] one should only enter a region which he is permitted to enter. He should not sit in [the area of] the Temple Courtyard, nor should he act frivolously when standing before [the place of] the eastern gate, as [implied by Leviticus 19:30]: "You shall observe My Sabbaths and you shall revere My Sanctuary." [Explaining the analogy between the two commands, the Sages comment:]37 "Just as the observance of the Sabbath [applies] for eternity, so too, the reverence for the Temple must be eternal. Even though it is in ruin, it remains holy."
Halacha 8
When the Temple is standing, a person may not act frivolously in the area from Mt. Scopus,38 which is outside of Jerusalem, and inwards [towards the city.39 This prohibition only applies] when he can see the Temple, and there is no fence between him and the Temple.
Halacha 9
At all times,40 a person may not defecate41 or sleep42 [with his body positioned] between the east and the west.43 It is superfluous to state that one should not place a toilet between the east and the west in any place [throughout the world,] for the Temple is in the west. Therefore, one should not defecate to the west nor to the east, for it is opposite the west. Rather, we should always defecate and sleep [with our bodies] to the north and south.44
Whoever urinates from Mt. Scopus inward to the city should not sit facing the Temple. Rather, [he should position himself] to the north or to the south, or have the Temple at his side.45
Halacha 10
A person may not make46 a house47 according to the Temple's design,48 a porch with the design of the Entrance Hall,49 a courtyard resembling the Temple Courtyard,50 a table according to the design of the Table for the Showbread, or a lamp in the design of the Menorah.51 However, one may make a lamp [resembling the Menorah] with five branches or with eight branches52 [even] with seven branches if it is not made of metal.53
Halacha 11
The [encampment of the Jewish people] in the desert[ was divided into] three areas:54
the camp of Israel, which was itself subdivided into four camps;55
the camp of the Levites about which [Numbers 1:50] states: "They shall camp around the Sanctuary;"56
and the camp of the Shechinah [which included the area] beginning at the entrance to the courtyard of the Tent of Meeting inwards.57
Correspondingly, for [future] generations:
[The area] from the entrance to Jerusalem to the Temple Mount is comparable to the camp of Israel.58
[The area] from the entrance to the Temple Mount until the entrance to the Temple Courtyard, the gate of Nicanor, is comparable to the camp of the Levites.59
[The area] from the entrance to the Temple Courtyard inward, is comparable to the camp of the Shechinah.60
The chayl61 and the Women's Courtyard62 were regions of increased sanctity which were first instituted in the Temple.63
Halacha 12
The entire land of Eretz Yisrael is more sanctified than all other lands. How is its holiness expressed?
The Omer offering, the two loaves (offered on Shavuot), and the first fruits must be brought from its [territory] and cannot be brought from other lands.
Halacha 13
Eretz Yisrael has ten gradations of holiness, each higher than the preceding level. The cities which are surrounded by a wall are holier than the rest of the Land.
[How is this holiness expressed?]
Those afflicted by tzara'at are sent out of [these cities].
A corpse cannot be buried inside them until the entire city or its seven chosen representatives agree.
If a corpse has been taken outside a city, it should not be returned, even though all of the inhabitants are willing.
If the inhabitants of a city desire to disinter [a corpse] and remove it from the country, they may. The graves [of any individual] may be disinterred except for those of a king or of a prophet.
[The following rules apply in the case of a grave which was originally placed outside a city. Afterwards, the city grew in size to the point where] it surrounded the grave on all four sides, or merely on two sides which faced each other. If [originally,] there was more than 50 cubits between the grave and the city on either side, [the corpse] cannot be disinterred from the grave until every inhabitant of the city agrees. If a smaller distance [had originally been left,] it may be removed.
Halacha 14
Jerusalem is holier than other walled cities. We must eat the sacrifices of lesser sanctity and the second tithes within its walls.
[Because of this holiness], the following [restrictions] were enacted in regard to Jerusalem:
No corpse is left within [its boundaries] overnight.
Human bones may not be transported within it.
Homes cannot be rented within it.
A resident alien may not be given the opportunity to settle in the city.
No graves may remain within [its boundaries] except for the graves of the House of David and the grave of Chuldah, the prophetess, which were there from the days of the first prophets.
We should not plant gardens or orchards within the city. It cannot be sowed or plowed [as a field], so that it will not smell foul. No trees may be maintained within it, except for a rose garden which was there from the days of the first prophets.
We may not maintain a garbage dump there, because of creeping animals.
We may not [build] balconies or protrusions extending into the public domain because of Tumat Ohel.
We may not create furnaces within it because of the smoke.
We may not raise chickens within it, because they may cause ritually pure articles [to become impure]. Similarly, a priest may not raise chickens throughout Eretz Yisrael, because they cause ritually pure articles [to become impure].
A house in the city which is sold is never designated as the permanent property of the buyer.
A house in the city is never designated as leprous.
It cannot be judged as an "apostate city."
An Eglah Arufah is never brought from it.
[The latter four statements apply] because [Jerusalem] was never divided among the tribes.
Halacha 15
The Temple Mount is holier than [the city of Jerusalem]. Zavim, Zavot, Niddot, and women who have given birth may not enter there. [However,] a corpse may be brought into the Temple Mount and one has contracted ritual impurity from a corpse may definitely enter there.
Halacha 16
The chayl is holier than the Temple Mount. Gentiles and those who contracted impurity through contact with a corpse or engaging in sexual relations with a Niddah may not enter there.
Halacha 17
The Women's Courtyard is holier than the chayl. A person who has immersed himself in a mikveh, but must wait until the sun sets to become ritually pure, may not enter there.
This prohibition was instituted by the Sages. According to Torah law, such a person may enter the camp of the Levites. [Similarly,] a person who contracted ritual impurity through contact with a corpse and who entered the Women's Courtyard, is not liable for a sin offering.
Halacha 18
The Courtyard of the Israelites is holier than the Women's Courtyard.64 A person who has purified himself, but has not brought the required sacrifices,65 may not enter there.66 Similarly, an impure person who enters there is liable for karet.67
Halacha 19
The Priestly Courtyard is holier than [the Courtyard of the Israelites].68 An Israelite may only enter there when required for:
a) Semichah,69 c) slaughtering,70 b) confession,71 tenufah.72
Halacha 20
[The area] between the Altar and the Entrance Hall is holier than the area mentioned above. Priests who have physical deformities,73 have grown long hair,74 or whose [priestly] garments are torn may not enter there.75
Halacha 21
The Temple building is holier than [the area] between the Altar and the Entrance Hall. Only a priest who has sanctified his hands and feet may enter there.76
Halacha 22
The chamber of the Holy of Holies is holier than it. Only the High Priest may enter there, on Yom Kippur, while he is involved in the Temple service.77
Halacha 23
There was a place in the upper storey [of the Temple]78which was located directly opposite the Holy of Holies.79 It was entered only once in seven years, to [inspect it] and find out what is necessary for its repair.80
When builders [are required] to enter the Temple building to construct or repair it, or to remove an impure object,81 it is a mitzvah for the [craftsmen] who enter to be priests who do not possess any disqualifying physical deformities.82
If no [capable craftsmen meeting those criteria] can be found, priests with disqualifying deformities should enter.83
If none are found, Levites should enter.84
If none are found, Israelites should enter.
It is a mitzvah for [those who enter] to be ritually pure. If no [capable craftsman] who are ritually pure can be found, impure [craftsmen] may enter.85
[If there is a choice between a craftsman] who is impure and a priest with a disqualifying deformity, the priest with the deformity should enter, for [although the prohibitions against] ritual impurity are put aside in regard to matters which concern the entire people, [they are not relaxed completely].86
All those who enter to repair the Temple87 should be lowered down inside crates [from the upper floor].88 If no crates are available or if it is impossible [to make arrangements for them to enter] using crates, they may enter through the [usual] entrances.
FOOTNOTES
1.Sefer HaMitzvot(Positive Commandment 21) and Sefer HaChinuch (mitzvah 254) consider this as one of the 613 mitzvot, incumbent on both men and women.
2.As explained in Halachot 7-9, the fulfillment of this Mitzvah is not limited to the time when the Temple stood, but is applicable even at present.
3.This clause is quoted from Yevamot 6a,b. Tosefot explain that such a clarification is necessary, lest the Jewish people worship the Temple per se, bowing down to the physical building or showing it other signs of reverence.
4.The source for these statements is the Mishnah (Berachot 9:6). The Talmud accepts these as signs of reverence without even questioning the source for these practices.
5.When God appeared to Moses in the burning bush, He told him (Exodus 3:5): "Remove your shoes from your feet, for the place on which you are standing is holy." Similarly, on the Temple Mount, shoes had to be removed.
The Minchat Chinuch states that one may wear shoes on the Temple Mount if they are not made of leather.
6.In his Commentary to the Mishnah (Berachot, loc. cit.), the Rambam defines the word, afundaso, as "a garment which one will wear against his flesh to collect sweat, so that his sweat will not spoil his dress clothing."
7.Tosafot, in Bava Metzia 26a, explain that only the public display of money is prohibited. One may carry money discreetly in his pockets.
8.Berachot 62b explains that this concept may be inferred from the prohibition against wearing shoes. If wearing shoes which generally is not considered an act of disrespect is forbidden, then surely spitting is not allowed.
9.The Har HaMoriah explains that this law was derived from Berachot 24b, which recommended this course of action to someone who has to spit in the midst of the Amidah prayers.
10.Berachot, loc. cit., also considers this as a lack of respect.
11.The Kessef Mishneh explains that the latter concept is derived from Megillah 28b, where a similar statement is made in reference to a person's entering a synagogue.
12.The Rambam's statements are based on Middot 2:2. By quoting that mishnah here, he implies that these practices are also an expression of deference to the Temple (Rambam LeAm).
13.In his Commentary to the Mishnah, the Rambam writes: "For example, one who enters through the gate of Shushan, [the eastern gate,] should not turn toward the Chuldah gates, [the southern gates,] but rather toward the Tadi gate, [the northern gate]."
14.Tosafot Yom Tov explains that this does not necessarily mean that one would exit from the gate in the opposite direction. Rather, one would continue circling towards the right, even though it would be shorter to leave by turning towards the left.
15.Tifferet Yisrael (Middot, loc. cit.) explains that this distinction was made so that all who see him would be aroused to pray for his welfare. See also Shabbat 67a.
16.Magen Avraham 651:21 states that from these statements, it appears that only a person who suffered one of the fates listed would circle to the left. Generally, a left-handed person must give his left hand prominence, as others do the right. In this instance, however, he would circle to the right even though it is his weaker side.
17.Under certain circumstances, the court would place a person who did not follow its directives under a ban of ostracism, restricting the business and social relations he could have with other Jews. See Hilchot Talmud Torah, chs. 6-7.
18.The Mishnah (Middot, loc. cit.) relates that Rabbi Meir maintained that the people would answer: "May the One Who dwells in this House cause them to have a change of heart and accept you." Rabbi Yossi explained that such an expression makes it appear that the court was unfair in its judgment and suggests the phrase quoted by the Rambam.
19.Yoma 53a explains that one must leave the Temple service facing in the same direction as when he entered.
20.One need not walk backwards the entire way. However, it is also improper to turn one's back to the Temple.
21.At which point he may walk in an ordinary manner.
22.In order to allow the priests to serve in the Temple throughout the year in an organized manner, the prophets organized a rotation system, dividing the entire priestly family into 24 watches. Each watch would serve for a week and perform all the sacrificial functions required. The following week they would be replaced by a new watch according to the order of rotation. See Hilchot K'lei HaMikdash, Chapter 4, Halachah 3.
23.This refers to the Anshei Ma'amaad, who represented the entire Jewish people. In Hilchot Klei HaMikdash, Chapter 6, Halachah 1, the Rambam describes their function as follows:
It is impossible for a person's offering to be sacrificed unless he is present. The communal offerings are the sacrifices of the entire Jewish people, [and hence, their presence should be required. Nevertheless,] since it is impossible for the entire Jewish people to be present in the Temple Courtyard while sacrifices are being offered, the first prophets established a practice of choosing worthy and God-fearing men....to serve as the representatives of all of Israel, and to be present at the sacrifices...They were divided into 24 watches.
See also Ta'anit 4:2.
24.After accompanying the sacrifices with songs and music.
25.After the conclusion of the Amidah prayer, one retreats backwards three steps as "a servant departs from his master's presence." (Yoma 53b. See also Hilchot Tefillah 5:10.
The commentaries on the Shulchan Aruch (Orach Chayim 123:1) explain that since the prayers were instituted to replace the sacrifices, one should conclude his prayers in the same manner as the priests departed from their service.
26.Rashi, commenting on Berachot 54a, explains that this also applies to someone standing outside the Temple Mount. See also Halachah 8.
27.On this statement, the Ra'avad comments: "And not as common people conduct themselves."
28.As explained in Chapter 1, Halachah 7, and in Chapter 5, Halachah 12, there were divisions in the Temple Courtyard for the priests and for the Israelites.
29.The Targum Yonatan renders Leviticus 19:30: "And you shall revere My Sanctuary" as "Walk to My Sanctuary with fear." See also Ecclesiastics 4:17: "Guard your feet when you walk to the House of God."
30.See Rashi, Avot 6:3.
31.The Mishneh LiMelech states that this prohibition appears to have its source in the Torah itself.
Sefer HaMitzvot, positive commandment 21, the Rambam includes this prohibition as one expression of reverence for the Temple.
32.Rashi (Yoma 25a) explains that this prohibition is derived from Deuteronomy 18:5: "For the Lord has chosen him...to stand and to serve in the name of the Lord."
Tosafot (Yoma, ibid.) question whether the priests are permitted to sit in the courtyard when they partake of the sacrifices of the most holy order. From the Rambam's statements, it appears that he does not permit such leniency.
33.The narrative in II Samuel relates that after sitting, David stated: "Who am I, O Lord, God, and what is my house that You have brought me this far." At the moment when he was granted this great honor, he displayed humility.
34.Who sat.
35.See Chapter 5, Halachah 17, and Chapter 6, Halachah 7.
36.The Rambam uses the expressions "our sins," rather than "the sins of our ancestors," for all Israel, in every generation and every place, is one communal body.
The usage of the term "our" also implies a deeper concept. Our Sages declared: "Whoever does not witness the rebuilding of the Temple in his days must consider as if it was destroyed in his days."
The exile and the Temple's destruction were caused by the sins of the Jewish people. As soon as sin, the cause for the exile, is eradicated, the effect, the exile, will cease. Similarly, our Sages declared: "If Israel repents, she will immediately be redeemed."
37.Midrash Tanchuma, Vayikra 6.
38.As stated above, even when the Temple is destroyed, one may not act frivolously directly opposite the gate to the Courtyard. However, when the Temple was standing, that prohibition was extended, and included any place within sight of Jerusalem. (Meiri, Berachot 61b.)
39.Berachot, loc. cit., explains that Mt. Scopus is the most distant point from which one can see the Temple site.
40.I.e., even at present, when the Temple is destroyed. It must be noted that with slight emendations, the following laws are all quoted as Halachah by the Shulchan Aruch, Orach Chayim, sec. 3.
41.Most of the Rabbis explain that there is no prohibition if the toilet is surrounded by a wall. However, the Rambam's phraseology does not imply such license. Therefore, some authorities recommend that, if possible, one should construct his home with the toilet facing the north or south.
42.Most authorities follow the opinion of the Tosafot (Berachot 5b) who explain that this prohibition only applies when sleeping with one's wife. However, Rav Yosef Caro emphasizes that according to the Rambam, the prohibition applies even when sleeping alone and strongly urges that this ruling be accepted.
43.The Halachic authorities question whether the Rambam's intention is to stress the directions of east and west or the direction of the Temple itself. The Jerusalem Talmud (Berachot 9:5) states that, regardless of where one is located, one should not face the west, because "the Shechinah is in the west." On the other hand, certain authorities emphasize that according to the Babylonian Talmud (Berachot 61b), the location of Jerusalem is the determining factor.
44.The Rabbis explain that although it is preferable to follow the Rambam's view, one may position his bed between the east and the west if there is no other alternative.
45.Less severe restrictions are placed on urinating than on defecating. However, from the point where one can see the Temple site, Mt. Scopus, one should also control oneself in this regard.
46.The Sefer HaChinuch (mitzvah 254), explains that this prohibition also stems from the command to revere the Sanctuary. A building or utensil that cannot be copied is obviously unique and special, and emphasis on its uniqueness will lead to reverence.
47.Based on Avodah Zarah 43a, it would appear that the prohibition forbids constructing a building following the Temple's measurements exactly, but making a model in miniature would be permitted.
48.The Minchat Chinuch (Mitzvah 254) analyzes this prohibition in depth and raises a number of issues, including the following:
a) The Talmud (Avodah Zarah 43a) explains that the source for this prohibition is the command against making images, as the Torah commands (Exodus 20:20): "Do not make with Me gods of silver..." If so, on the surface, it would have been more appropriate for the Rambam to mention this concept within the laws of Avodah Zarah (worship of false gods) rather than in Hilchot Beit HaBechirah. Indeed, the Tur and the Shulchan Aruch, Yoreh De'ah 141:8, discuss these prohibitions in that context.
b) As explained above, the structure of the Second Temple differed from the First and the dimensions of the Third Temple will not resemble those of the Second in their entirety. Thus, we must understand: Which structure are we forbidden to copy, that of the First or the Second Temple? Does the prohibition apply only when the Temple is standing, or does it apply to all three structures?
The Minchat Chinuch himself, tends towards the opinion that at present there is no prohibition to duplicate the previous structures of the Temple. Only in the Third Temple, may it be built speedily in our days, will this prohibition apply.
The text, Ma'asai LiMelech, explains that the Rambam's source for this prohibition is not the abovementioned Talmudic portion, but rather the obligation of awe and reverence referred to previously. It is not respectful to duplicate the Temple or its structures and use them for mundane purposes.
49.Despite the fact that the Entrance Hall had walls on all four sides. Nevertheless, since its gate was large, 40 cubits high and 20 cubits wide, and open at all times, it resembled a porch.
50.The Minchat Chinuch (loc. cit.) states that this prohibition does not extend beyond the Temple Courtyard. One may make a copy of the chayl, the rampart surrounding the Courtyard, or another similar structure.
51.The Minchat Chinuch questions if these two utensils were mentioned only as examples, and the same prohibition applies to the other sacred utensils, or if the Rambam meant them exclusively. He concludes that we may not make a replica of any utensil whose exact dimensions are known to us.
He also emphasizes that the prohibition against making a replica of the Menorah applies even if the goblets, bulbs, and flowers are omitted, since the Menorah is acceptable without them when made from other metals (Chapter 3, Halachah 4).
52.Indeed, it is customary to make Chanukah lamps in the shape of the Menorah.
53.As explained in Chapter 1, Halachah 18, the sacred utensils must be made of metal. Hence, there is no prohibition against making a replica from other substances.
54.With these statements, the Rambam introduces the following twelve Halachot, which discuss various gradations of holiness. These statements are based on the Tosafta, Kelim 1:10 and Zevachim 116b.
55.See Numbers 2:1-31, which describes the division of the twelve tribes into the camps of Judah, Reuven, Ephraim, and Dan.
56.The Levites would dwell in a separate encampment, between the camp of Israel and the Courtyard of the Sanctuary. The particular encampment of each Levite family is described in Numbers, Chapter 3.
57.No one was permitted to dwell in this region. People would enter only to participate in the service of the Sanctuary.
58.The strictures to be observed because of its sanctity are described in Halachah 14.
59.The strictures to be observed because of its sanctity are described in Halachah 15.
60.The strictures to be observed because of its sanctity are described in Halachah 18.
61.The strictures to be observed because of its sanctity are described in Halachah 16.
62.The strictures to be observed because of its sanctity are described in Halachah 17.
63.Parrallels to these divisions did not exist in the encampment in the desert. They were instituted when the First Temple was constructed.
64.As mentioned in the commentary to Chapter 6, Halachah 4, the physical height of the different regions of the Temple Mount corresponded to the difference in spiritual level. There was a marked distinction between the Temple Courtyard and the preceding regions. Until this point, there was no Scriptural prohibition against entering when ritually impure. Correspondingly, the greatest rise in height between the different levels occurred at this point.
65.In Hilchot Michusrei Kapporah (1:1), the Rambam writes:
There are four who are considered "lacking in purification:"
a) a zavah,
b) a woman who has just given birth,
c) a zav,
d) one afflicted with tzara'at.
Why are they called "lacking in purification?" Because in each of these cases, even though the individual has:
a) been purified from [the cause of] his impurity,
b) immersed [in a Mikveh,] and
c) waited until the day has passed,
he is still lacking. His purification process is not complete enough to entitle him to partake of the sacrifices until he brings the offering [required of] him.
66.In his Commentary to the Mishnah (Kelim 1:8), the Rambam writes:
We have prevented a person from entering the Women's Courtyard though he has immersed himself in a mikveh, because he must wait until the sun sets to become ritually pure. However, we need not force away a person who has purified himself, but who has not brought the required sacrifices.
[Why is there a distinction between the two?] Because the former is prohibited from eating Terumah, while the latter is permitted to partake of Terumah. The above is based on the principle mentioned above: "All those whose state of impurity is more severe will be banished in a more severe manner."
67.Premature death by the hand of God.
68.To clarify this distinction, the step between the two was a cubit high (See Chapter 6, Halachah 3) and marking posts were placed at either side.
69.In connection with the peace-offerings, Leviticus 3:2 declares: "He shall lay his hands on the head of his offering." See Hilchot Ma'aseh HaKorbanot 3:6-13.
70.A person who brings a sacrifice is not required to slaughter it. However, the slaughtering of a sacrifice need not be performed by a priest. See Hilchot Ma'aseh HaKorbanot 5:1.
71.In Hilchot Ma'aseh HaKorbanot 3:14-15, the Rambam relates that a person offering a sacrifice is required to confess his sins while laying his hands on his sacrifice.
It must be noted that the source for this Halachah, Kelim 1:8, does not mention these confessional prayers. Note the commentary of the Har HaMoriah.
72.With regard to the peace offerings, Leviticus 7:30-31 states: "With his own hands, he must bring the choice parts.... He shall wave the chest with the prescribed motions...." The waving of these offerings had to be performed by the person bringing the sacrifice himself. See Hilchot Ma'aseh HaKorbanot 9:6-10.
73.Leviticus 21:16-23 describes the various physical deformities which disqualify a priest from service in the Temple. The concluding verse of that passage reads: "He shall not come near the Parochet or approach the Altar." In Hilchot Biat HaMikdash (6:1) and in Sefer HaMitzvot (neg. command 69), the Rambam explains that entering this area constitutes a violation of a Torah prohibition.
It must be noted that Nachmanides does not accept the Rambam' opinion and views this prohibition as Rabbinic in origin (Hasagot L'Sefer HaMitzvot).
74.In Hilchot Biat HaMikdash (1:8), the Rambam writes:
A priest who has grown long hair is forbidden to enter [the area] beyond the Altar. If he transgresses [this command] and enters, he is liable to die by the hand of God, as a drunkard who participates in the Temple service, as it is said (Ezekiel 44:20-21): "All the priests shall not drink wine...nor shall they grow long hair."
75.In Hilchot Bi'at HaMikdash 1:14, the Rambam explains that the Torah established an analogy between priests who have long hair and those whose priestly garments are torn, as Leviticus 10:6 states: "Do not let the hair of your heads grow long, nor rend your clothes." Therefore, the same prohibitions apply in both cases.
Kelim 1:9, which is the source for this Halachah, does not mention the prohibition against entering this region with torn garments. Also, it is significant to mention that in Hilchot Biat HaMikdash (1:1), the Rambam explains that a priest who has drunk wine is bound by the same prohibitions.
76.The priests were obligated to sanctify their hands and feet before taking part in the Temple service. Thus, with this terminology, the Mishnah (Kelim, loc. cit., and the Rambam are referring to a priest involved in the Temple service.
The above statement can be compared with Hilchot Bi'at HaMikdash 2:2, where the Rambam writes:
All the priests were warned not to enter the Sanctuary or the Holy of Holies except when involved in the Temple service as [Leviticus 16:2] states: "Let him not enter the Sanctuary at all times, [to] the chamber of the Parochet." ["The Sanctuary"] refers to the Holy of Holies, "the chamber of the Parochet," to the entire Temple building.
77.The above-mentioned verse in Leviticus continues: "In this manner, shall Aaron enter the Holy place" and proceeds to describe the details of the Yom Kippur service.
The High Priest would enter the Holy of Holies four times on Yom Kippur:
a) to bring the incense offering;
b) to sprinkle the blood of the bull offered as atonement for himself;
c) to sprinkle the blood of the goat sacrificed as atonement for the Jewish people;
d) to remove the incense holder.
We recite a description of the High Priest's service on Yom Kippur in the Avodah portion of the Musaf prayers on Yom Kippur. See also Hilchot Avodat Yom HaKippurim.
78.See Chapter 4, Halachah 13.
79.The Tosefta (Kelim 1:7) states:
Abba Saul declares: "[The status of] the upper storey of the Holy of Holies is more strict [than that of] the Holy of Holies. In regard to the Holy of Holies, the High Priest enters four times each year, on Yom Kippur...[In contrast,] they would only enter the upper storey of the Holy of Holies once in seven years..."
They replied to him: "That is not considered a distinguishing quality."
Certain commentaries explain that the Rambam placed this Halachah here to indicate his acceptance of Abba Saul's view. Although there are other reasons to support this argument, it would appear that the Rambam subscribes to the other view mentioned in the Tosefta. In Halachah 13, he stated that there are ten levels of holiness and proceeded to enumerate them, concluding with the highest level in Halachah 22.
Furthermore, the opening phrase of each of those halachot, states: "... is holier than it..." and this halachah does not begin in that fashion.
80.Pesachim 86a mentions three opinions concerning the frequency in which this chamber was entered: twice in seven years, once in fifty years, and once every seven years as quoted above. See Tosafot Yom Tov, Middot 4:5.
81.Eruvin 104b and 105a explain that this impurity could be either the body of one of the eight crawling species (sheratzim) which convey ritual impurity, or alternatively, sacraments belonging to idol worship that were placed in the Temple. II Chronicles (Chapter 29) explains that the Temple was cleansed of idol worship by King Chezekiah, and that narrative serves as a source from which these laws were derived.
82.As mentioned in Halachah 20, priests with disqualifying physical deformities were generally forbidden to proceed beyond the Priestly Courtyard.
83.Eruvin, loc. cit., explains that the prohibition against these priests entering the more sanctified portions of the Temple implies the permission to enter should they be required for their craftmanship.
84.The Levites are granted precedence, since they are allowed to proceed beyond the Israelites and to stand on the steps within the Priestly Courtyard.
85.This leniency is allowed because the restrictions stemming from the laws of ritual purity do not apply to cases involving communal offerings for the entire Jewish people.
86.This statement has stirred much controversy among the commentaries. See the Kessef Mishneh and the Mishneh LiMelech.
Although the Sages all agreed that the restrictions stemming from ritual impurity did not apply to cases involving communal offerings for the entire Jewish people, they debated (Yoma 6b) the nature of the leniency. Rav Nachman maintains that once a need arises, all the restrictions governing ritual impurity are relaxed entirely. Rav Sheshet argues that these restrictions are only "put aside" when there is no alternative, and wherever possible, the restrictions should be maintained. In Hilchot Bi'at HaMikdash 4:15, the Rambam rules according to Rav Sheshet's opinion.
In our mishnah, both a craftsman who is impure, and a priest with a disqualifying physical deformity, are prohibited from entering the Temple. The prohibition against entering while impure is more severe. Thus, Rav Sheshet's opinion would explain that although the restrictions against entering while impure are "put aside" to repair the Temple, total license is not granted. Hence, in this instance, since an alternative exists, it should be employed, and the priests with the deformities should be allowed to enter.
87.Middot 4:5 mentions this practice only in regard to the Holy of Holies. However, Eruvin (loc. cit.) and the Tosefta (loc. cit.) apply the concept to the entire Temple building.
88.Middot 4:5, and Rambam (Chapter 4, Halachah 13) explain that this practice was instituted "so that they would not satiate their eyes, [gazing at] the chamber of the Holy of Holies."
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Hayom Yom:
• Shabbat, 9 Sivan 5774 - June 7, 2014
• Shabbat, Sivan 9, 5703
Torah lessons: Chumash: Nasso, Shevi'i with Rashi.
Tehillim: 49-54.
Tanya: (Thus, if for (p. 291)...world of Beriah. (p. 291).
The world is in need of a purified atmosphere. Purified air comes only through words of Torah. Words of Torah offer protection in general and for each individual in particular. The division of the Six Orders of Mishna for memorization is intended for "when you walk on the road."1 The Mishna or two recited from memory wherever one may be, in whatever sort of place he may be, will illuminate the bond between Israel and G-d. The letters MiSHNaH are the same as NeSHaMaH (soul).2 It is extremely difficult to find the words to express the tremendous benefit, with G-d's help, in the general and individual protection that constant repetition of Mishna will bring. And there are no words to describe the tremendous gratification one thereby gives the Creator, may He be blessed.
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.Devarim 6:7.
2.See Sefer Hamaamarim 5700, p. 39. See Tevet 11.
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Daily Thought:Illumination
In truth, there is no need to change the world, for each thing has a place, and in that place it is good. All that’s needed is a little light.
In the dark, there is no way to know what belongs in your closet, ready for use, and what belongs in the laundry, waiting to be cleaned. And so, that which could be washed and used for good is despised as hateful, and that which is clean and tidy is used for evil.
Torah is light; it tells us the place of each thing. Shine it bright and heal the world.
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