Today's Laws & Customs:
• Count "Forty-Two Days to the Omer" Tonight
Tomorrow is the forty-second day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer fortomorrow's date tonight, after nightfall: "Today is forty-two days, which are six weeks, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day isShavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Malchut sheb'Yesod -- "Receptiveness in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" --Sefirot -- that G-d assumes through which to relate to our existence: Chessed,Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Passing of R. Saadia Gaon (942)
Iyar 26 is the yahrtzeit (anniversary of the passing) of Rabbi Saadia Gaon (892?-942), author of Emunot V'deot, one of the earliest works of Jewish philosophy. ("Gaon" was the title given to the leading Sages of Babylonia in the post-Talmudic period).
Links:
More on R. Saadia
A story
• Passing of Ramchal (1747)
Rabbi Moshe Chaim Luzzato (known by the acronym "Ramchal"), philosopher, kabbalist and ethicist, was born in Padua, Italy, in 1707. At a very early age, he began to study Kabbalah under the tutelage of Rabbi Moshe Zacuto, one of the foremost Kabbalists of his generation. While still in his twenties, he authored numerous works of Torah scholarship, including Derech Hashem ("The way of G-d"), a systematic exposition of the fundamentals of Judaism.
In 1735, Luzzatto left his native Italy and, avoiding public life, set up shop as a gem cutter in Amsterdam. His fame nevertheless caught up with him, and in 1740, (at the turn of the Jewish century 5500), he published his most famous work,Mesilat Yesharim ("Path of the Just"). Like many other great men of his age, Luzzatto longed for the Holy Land, and in 1743 he settled in Acco. He was not to enjoy a long stay there, however, and on Iyar 26, 5507 (1747), at the age of 39, he and his entire family died in a plague. According to most traditions, he was buried in Tiberias, next to the tomb of Rabbi Akiva.
• Passing of R. Eizik of Homel (1857)
Rabbi Yitzchak Eizik Epstein (1770-1857), who served as the rabbi of the town of Homel in White Russia for 58 years, was a leading figure in the first three generations of Chabad Chassidism. As a young man, he became attracted to the teachings of the first Chabad Rebbe, Rabbi Schneur Zalman of Liadi, and remained a devoted follower of the 2nd and 3rd Rebbes, Rabbi DovBer and Rabbi Menachem Mendel. He authored a number of Chassidic works, including Sh'tei HaMeorot and Chanah Ariel.
Link: One on One
• Six-Day War (1967)
In the spring of 1967, the Arab capitals paraded their arms and openly spoke of overrunning the Land of Israel and casting its inhabitants into the sea. The international media was almost unanimous in its belief that the small Jewish state, outflanked and outgunned by its enemies, stood little chance of survival. It seemed that, for the second time in a generation, the world was going to stand by and allow the enemies of the Jewish people to slaughter them in the millions.
On Iyar 26 (June 5, 1967), Israel launched preemptive strikes on its southern and northern frontiers. In just six days, the Jewish army defeated five Arab armies on three fronts and liberated territories of its promised homeland amounting to an area greater than its own size, including the Old City of Jerusalem and the Temple Mount (see “Today in Jewish History” for Iyar 28).
The openly miraculous nature of Israel’s victory spawned a global awakening of the Jewish soul, fueling the already present and growing teshuvah movement of return to G‑d and Jewish traditions. The Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, called it a moment of biblical proportions, an “opportunity the likes of which has not been granted for thousands of years.” Many thousands of Jews flocked to put on tefillin and pray at the newly liberated Western Wall of the Temple Mount.
Link: The Rebbe on the Six-Day War (video)
Daily Quote:
Behold, the heavens and high heavens cannot contain You; how, then, this House that I have built?[King Solomon (I Kings 8:27)]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 6th Portion Leviticus 27:1-27:15 with Rashi
• Chapter 27
1And the Lord spoke to Moses, saying, אוַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
2Speak to the children of Israel and say to them: When a man expresses a vow, [pledging the] value of lives to the Lord, בדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יַפְלִא נֶדֶר בְּעֶרְכְּךָ נְפָשֹׁת לַיהֹוָה:
When a man expresses: Expresses verbally. כי יפלא: יפריש בפיו:
[pledging the] value of lives: to give the valuation of his life, i.e., saying: “I take it upon myself [to donate to the Holy Temple] the value (בְּעֶרְכְּךָ) of a vital (נְפָשֹׁת) organ, [such as the head or the liver]” - [Torath Kohanim 26:57, Arachin 20a] בערכך נפשת: ליתן ערך נפשו לומר ערך דבר שנפשו תלויה בו עלי:
3the [fixed] value of a male shall be as follows: From twenty years old until sixty years old, the value is fifty silver shekels, according to the holy shekel; גוְהָיָה עֶרְכְּךָ הַזָּכָר מִבֶּן עֶשְׂרִים שָׁנָה וְעַד בֶּן שִׁשִּׁים שָׁנָה וְהָיָה עֶרְכְּךָ חֲמִשִּׁים שֶׁקֶל כֶּסֶף בְּשֶׁקֶל הַקֹּדֶשׁ:
the [fixed] value… shall be: The value stated here is not an expression of monetary value [the usual market value of a person sold as a slave], but, whether he has a high market value or a low one, the value fixed for him in this passage is according to his age. והיה ערכך וגו': אין ערך זה לשון דמים, אלא בין שהוא יקר בין שהוא זול, כפי שניו הוא הערך הקצוב עליו בפרשה זו:
the value: Heb. הָעֶרְכְּ [The last letter of this word, ךָ, is not the second person pronominal suffix, “your,” but rather, a double of the preceding letter כ, and therefore, this word is] the same as עֵרֶךְ, “value.” And I do not know what the double כ denotes here. ערכך: כמו ערך. וכפל הכפי"ן לא ידעתי מאיזה לשון הוא:
4And if she is a female, the value is thirty shekels; דוְאִם נְקֵבָה הִוא וְהָיָה עֶרְכְּךָ שְׁלשִׁים שָׁקֶל:
5And if [the person is] from five years old until twenty years old, the value of a male shall be twenty shekels, while that of a female shall be ten shekels; הוְאִם מִבֶּן חָמֵשׁ שָׁנִים וְעַד בֶּן עֶשְׂרִים שָׁנָה וְהָיָה עֶרְכְּךָ הַזָּכָר עֶשְׂרִים שְׁקָלִים וְלַנְּקֵבָה עֲשֶׂרֶת שְׁקָלִים:
And if… five years old: Not that the one who is vowing is a minor, because a minor’s words have no validity. Rather, [our verse is speaking of] an adult who says: “I take upon myself [to donate to the Holy Temple] the value of this five-year-old” [i.e., the subject of our verse is the person who is to be evaluated]. ואם מבן חמש שנים: לא שיהא הנודר קטן, שאין בדברי קטן כלום, אלא גדול שאמר ערך קטן זה, שהוא בן חמש שנים, עלי:
6And if [the person is] from one month old until five years old, the value of a male shall be five silver shekels, while the value of a female shall be three silver shekels; ווְאִם מִבֶּן חֹדֶשׁ וְעַד בֶּן חָמֵשׁ שָׁנִים וְהָיָה עֶרְכְּךָ הַזָּכָר חֲמִשָּׁה שְׁקָלִים כָּסֶף וְלַנְּקֵבָה עֶרְכְּךָ שְׁלשֶׁת שְׁקָלִים כָּסֶף:
7And if [the person is] sixty years old or over, if it is a male, the value shall be fifteen shekels, while for a female, it shall be ten shekels. זוְאִם מִבֶּן שִׁשִּׁים שָׁנָה וָמַעְלָה אִם זָכָר וְהָיָה עֶרְכְּךָ חֲמִשָּׁה עָשָׂר שָׁקֶל וְלַנְּקֵבָה עֲשָׂרָה שְׁקָלִים:
And if [the person is] sixty years old [or over]: When people reach a venerable age, a woman’s value becomes closer to that of a man. This is why a man decreases [in value] in his old age [to] beyond a third of his value [as an adult, namely, from 50 shekels to 15], while a woman [in her old age] decreases [to] only one third of her value [namely, from 30 shekels to 10]. As people say: “An old man in the house is a breach in the house (Rashi) [or] a snare in the house (Rabbenu Gershom), while an old woman in the house is a hidden treasure in the house and a good sign for the house.”- [Arachin 19a] ואם מבן ששים שנה וגו': כשמגיע לימי הזקנה האשה קרובה להחשב כאיש, לפיכך האיש פוחת בהזדקנו יותר משליש בערכו, והאשה אינה פוחתת אלא שליש בערכה, דאמרי אינשי סבא בביתא פחא בביתא, סבתא בביתא סימא בביתא וסימנא טבא בביתא:
8But if he is [too] poor to [pay] the valuation [amount], he shall stand him up before the kohen, and the kohen shall evaluate him according to how much the one who is vowing his value can afford._ חוְאִם מָךְ הוּא מֵעֶרְכֶּךָ וְהֶעֱמִידוֹ לִפְנֵי הַכֹּהֵן וְהֶעֱרִיךְ אֹתוֹ הַכֹּהֵן עַל פִּי אֲשֶׁר תַּשִּׂיג יַד הַנֹּדֵר יַעֲרִיכֶנּוּ הַכֹּהֵן:
But if he is [too] poor: that he cannot afford to pay this [fixed] valuation amount, ואם מך הוא: שאין ידו משגת ליתן הערך הזה:
he shall stand him up: [i.e., the one making the vow should stand up] the one whose value he pledged, before the kohen , [who] will then evaluate him in view of how much the one pledging the valuation, can afford. — [see next Rashi ; Torath Kohanim 27:62] והעמידו: לנערך לפני הכהן ויעריכנו לפי השגת ידו של מעריך:
according to how much [the one who is vowing his value] can afford:[The kohen] shall estimate the valuation, with reference to how much [the one who is vowing] owns, leaving him his basic life necessities, namely, a bed, a bolster, a pillow, and tools of trade-e.g., if he is a donkey-driver, the kohen must [make the valuation such that he] leaves him his donkey. — [Arachin 23b] על פי אשר תשיג: לפי מה שיש לו יסדרנו וישאיר לו כדי חייו מטה כר וכסת וכלי אומנות, אם היה חמר, משאיר לו חמורו:
9Now, if an animal of whose type is [fit] to be brought as an offering to the Lord, whatever part of it the person donates to the Lord, shall become holy. טוְאִם בְּהֵמָה אֲשֶׁר יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיהֹוָה כֹּל אֲשֶׁר יִתֵּן מִמֶּנּוּ לַיהֹוָה יִהְיֶה קֹּדֶשׁ:
[If… an animal…] whatever part of it the person donates [… shall become holy]: If a person says, “The leg of this animal shall be a burnt-offering,” his words have validity. [And how is his vow expedited?] The [entire] animal [except for its leg] should be sold to one who needs a burnt-offering, and the money [received from this sale] which excludes the value of that limb [as stated above], becomes non-consecrated, [and then the entire animal can be brought by both parties as a burnt-offering]. — [Arachin 5a, Temurah 11b, Raavad on Torath Kohanim] כל אשר יתן ממנו: אמר רגלה של זו עולה, דבריו קיימין, ותמכר לצרכי עולה ודמיה חולין, חוץ מדמי אותו האבר:
10He shall not exchange it or offer a substitute for it, whether it be a good one for a bad one, or a bad one for a good one. But if he does substitute one animal for another animal, [both] that one and its replacement shall be holy. ילֹא יַחֲלִיפֶנּוּ וְלֹא יָמִיר אֹתוֹ טוֹב בְּרָע אוֹ רַע בְּטוֹב וְאִם הָמֵר יָמִיר בְּהֵמָה בִּבְהֵמָה וְהָיָה הוּא וּתְמוּרָתוֹ יִהְיֶה קֹּדֶשׁ:
whether it be a good one for a bad one: i.e., an unblemished animal in place of a blemished one, טוב ברע: תם בבעל מום:
or a bad one in place of a good one: And how much more so [should he receive lashes if he replaced] a good [unblemished animal] for another good one, or if he replaced a bad [blemished animal] with another bad one [in which cases he did not raise the standard of the consecrated animal]. — [Torath Kohanim 27:71; Temurah 9a] או רע בטוב: וכל שכן טוב בטוב ורע ברע:
11And if it is any unclean animal, of whose type shall not be brought as an offering to the Lord, then he shall stand up the animal before the kohen. יאוְאִם כָּל בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיהֹוָה וְהֶעֱמִיד אֶת הַבְּהֵמָה לִפְנֵי הַכֹּהֵן:
And if it is any unclean animal: [But the case of an unclean animal is stated later (verse 27); so what “unclean animal” is meant?] The text is speaking about a blemished animal, which is “unclean” [i.e., unfit] for sacrifice. And Scripture is teaching us that unblemished consecrated animals cannot leave [their holy status and enter] into a mundane status through redemption, unless they become blemished. — [Men. 101a, Temurah 32b, 33a] ואם כל בהמה טמאה: בבעלת מום הכתוב מדבר, שהיא טמאה להקרבה, ולמדך הכתוב שאין קדשים תמימים יוצאין לחולין בפדיון אלא אם כן הוממו:
12The kohen shall then evaluate it whether it is good or bad; like the evaluation of the kohen, so shall it be. יבוְהֶעֱרִיךְ הַכֹּהֵן אֹתָהּ בֵּין טוֹב וּבֵין רָע כְּעֶרְכְּךָ הַכֹּהֵן כֵּן יִהְיֶה:
like the evaluation of the kohen, so shall it be: for anyone else [but the owner], who wishes to purchase it from the possession of the Temple treasury, כערכך הכהן כן יהיה: לשאר כל אדם הבא לקנותה מיד הקדש:
13But if he redeems it, he shall add its fifth to its value. יגוְאִם גָּאֹל יִגְאָלֶנָּה וְיָסַף חֲמִישִׁתוֹ עַל עֶרְכֶּךָ:
But if he redeems it: [i.e., if the owner himself redeems the animal]. Scripture is more stringent with the owner, [obligating him] to add a fifth [to its value (see B.M . 54a, regarding the meaning of fifth)]. Likewise, in the case of one who consecrates his house, and likewise, in the case of one who consecrates his field, and likewise, in the case of the redemption of the Second Tithe- [in all these cases,] the owners must add a fifth [to the value], but no one else [who redeems these items must add a fifth]. [Torath Kohanim 27:83] ואם גאל יגאלנה: בבעלים החמיר הכתוב להוסיף חומש, וכן במקדיש בית וכן במקדיש את השדה וכן בפדיון מעשר שני הבעלים מוסיפין חומש, ולא שאר כל אדם:
14And if a man consecrates his house [to be] holy to the Lord, the kohen shall evaluate it whether good or bad; as the kohen evaluates it, so shall it remain. ידוְאִישׁ כִּי יַקְדִּשׁ אֶת בֵּיתוֹ קֹדֶשׁ לַיהֹוָה וְהֶעֱרִיכוֹ הַכֹּהֵן בֵּין טוֹב וּבֵין רָע כַּאֲשֶׁר יַעֲרִיךְ אֹתוֹ הַכֹּהֵן כֵּן יָקוּם:
15But if the one who consecrated it redeems his house, he shall add to it a fifth of its valuation money, and it shall be his. טווְאִם הַמַּקְדִּישׁ יִגְאַל אֶת בֵּיתוֹ וְיָסַף חֲמִישִׁית כֶּסֶף עֶרְכְּךָ עָלָיו וְהָיָה לוֹ:Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Likutei Amarim, beginning of Chapter 52• Lessons in Tanya
• Friday, Iyar 26, 5775 · May 15, 2015
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 52
In the previous chapter the Alter Rebbe began to expound upon the theme of the indwelling of the Shechinah, which resided in the Holy of Holies and likewise in other places. He asked: “Is not the whole world filled with His glory?” Since there is no place void of Him, what do we mean when we say that G‑d chose a specific place for the Shechinah to rest?
He explained this according to the text: “From my flesh I see G‑d,” using the analogy of the soul, which pervades all the 248 organs of the body, yet its principal habitation is in the brain. This cannot be said to apply to the soul’s essence, for that is found equally in all 248 organs, from the highest, the brain, to the lowest in the feet. Rather this refers to the general flow of the soul’s vitality into the body and its revelation there, before it is diffused and drawn down into all the bodily organs, each according to its particular capacity.
Concerning this general aspect we say that its principal province and indwelling is in the brain; from there, a mere glimmer of this vitality is drawn down and revealed in the other bodily organs.
The same is true, the Alter Rebbe explains, in the analogue of G‑dliness and the world: The core and essence of the Ein Sof is the same in the higher and lower Worlds — He is concealed from them all equally, for even in the higher Worlds no thought can apprehend Him at all. At the same time He is equally to be found both in the higher and lower Worlds.
The difference between the higher and lower Worlds — as in the analogy of the bodily organs — subsists only with regard to the stream of vitality which flows and is revealed from the Ein Sof in order to create and vitalize the Worlds and their creatures. Concerning this level of revelation we say that in the higher Worlds G‑dliness is revealed to a greater degree, and in the lower Worlds, to a lesser degree.
In the present chapter the Alter Rebbe goes on to further explain how the analogue of G‑dliness and its place in the world relates to the analogy, in which the individual’s vitality in its undiffused state resides in the brain.
וכמו שבנשמת האדם עיקר גילוי כללות החיות הוא במוחין, וכל האברים מקבלים אור וכח לבד המאיר להם ממקור גילוי החיות שבמוחין
And just as in the human soul the principal manifestation of the undiffused vitality is in the brain, while all the organs receive merely a light and potency which radiates to them from the source of the manifestation of the said vitality in the brain,
ככה ממש, על דרך משל, עיקר גילוי כללות המשכת החיות, להחיות העולמות והברואים שבהם, הוא מלובש ונכלל ברצונו וחכמתו ובינתו ודעתו יתברך, הנקראים בשם מוחין
so indeed, figuratively speaking, is the essential manifestation of the general stream of vitality, animating the Worlds and the creatures therein, clothed and contained in His blessed Will, wisdom, understanding and knowledge, which are called the “intelligence”,
The Sefirot of Keter (Will), Chochmah, Binah and Daat as they exist Above are collectively called “intelligence”. Within them is enclothed the stream of undiffused vitality, which is the first revelation of the Ein Sof in the Worlds.
והן הן המלובשים בתורה ומצותיה
and these (Will, Chochmah, Binah and Daat) are clothed in the Torah and itsmitzvot.
This is their abode, for Torah law and the mitzvot are themselves the Will of G‑d, desiring as He does that the law in a particular case should be specifically one way and not the other, and that a particular mitzvah be performed in a certain manner and not otherwise. Understanding the laws and knowing the reasons for the mitzvot, — this belongs to the divine levels of Chochmah and Binah. Thus, within Torah and the mitzvot is enclothed the “intelligence” of Above, and in it is to be found the undiffused stream of vitality that descends into the Worlds.
וגילוי כללות המשכה זו
The manifestation of this general flow of life, which is similar to the undiffused stream of vitality found in the brain, takes place — as the Alter Rebbe will soon say — when the flow from “intelligence” descends into the Sefirah of Malchut. This manifestation:
הוא מקור החיות אשר העולמות מקבלים, כל אחד בפרטות רק הארה מתפשטת ומאירה ממקור זה
is the source of the vitality which the Worlds receive, each one in particular receiving but a diffused glow that shines forth from this source,
This refers not to the general stream of vitality found in “intelligence”, but to its revelation.This revelation is the source of the vitality received by all Worlds and their creatures, each according to its particular level. The diffused glow that shines forth is:
כדמיון אור המתפשט מהשמש, על דרך משל, וכחות אברי הגוף מהמוח הנ״ל
in a similar manner to the light that radiates from the sun, by way of example,where the rays are but a diffused glimmer of the sun’s essence, or as the faculties of the organs of the body derive from the brain, as discussed above, in the previous chapter.
ומקור זה הוא הנקרא עלמא דאתגליא
It is this source (this source being a revelation from the general stream of vitality found within “intelligence”) which is called in the Kabbalah the “world of manifestation,”because — as the Alter Rebbe will soon say — it is here that G‑dliness first becomes manifest in the Worlds.
ומטרוניתא
and it is also called matrunita (Aramaic for “queen”), for the “queen” receives her vitality from Kudsha Brich Hu (Aramaic for “the Holy One, blessed be He”), the “king”,
ואימא תתאה
and it is also known as the “nether mother,” the lower level of “mother” — for Binah, too, is known as “mother” (as the verse says,1 “Allude to Binah as mother”). Binah, however, is the higher level of “mother”, while Malchut is the “nether mother,”
ושכינה, מלשון: ושכנתי בתוכם
and is called the Shechinah, from the Scriptural phrase,2 “...and I will dwell among them,” for its Hebrew root means: to dwell and be revealed.3
As the Rebbe explains, the Alter Rebbe now goes on to explain the meaning and character of each of the above-listed names, as well as their particular effect.
על שם שמקור זה הוא ראשית התגלות אור אין סוף
The above-mentioned source is called the “world of manifestation”: For this source is the beginning of the revelation of the light of Ein Sof, and since the source itself constitutes a revelation, it is itself known as the “world of manifestation” — because of its own nature, and not because it vitalizes the revealed Worlds.
אשר ממשיך ומאיר לעולמות בבחינת גילוי
It is called “queen” because it is this level which extends to and illumines the Worlds in a revealed manner — similar to a queen, for through her the wishes of the king are revealed.
Thus, the source of life, i.e., the first revelation of the light of Ein Sof, is first manifest in the “queen”.
וממקור זה נמשך לכל אחד האור וחיות פרטי הראוי לו
From this source there extends to each individual thing, World or creature, the particular light and vitality suitable for it, for which reason it is called the “nether mother,” for it is the “mother” and source of the particular form of vitality of each and every creature.
ושוכן ומתלבש בתוכם להחיותם
and it (the light) dwells and is clothed in them (in the Worlds and their respective creatures), thereby animating them.
Since it dwells, animates and is enclothed in every World and creature it is calledShechinah, which as previously explained means “indwelling”.
Until now the Alter Rebbe has clarified how the light is the source of the Worlds and creatures in general. He now goes on to explain how it is also the source of Jewish souls.
ולכן נקרא אם הבנים, על דרך משל, וכנסת ישראל, שממקור זה נאצלו נשמות דאצילות, ונבראו נשמות דבריאה וכו׳
Therefore it is figuratively called “mother of the children” i.e., of Jewish souls, andis also called “community of Israel,” for from this source the souls of Atzilut have emanated, these being “emanations” and not “creations”, and the souls of Beriah have been created, and so forth,
וכולן אינן רק מהתפשטות החיות והאור מהמקור הזה, הנקרא שכינה
all of them — all the Worlds, creatures and souls — being derived only from theextension of the vitality and light which extends and streams forth from this source which is called Shechinah,
כהתפשטות האור מהשמש
in a manner resembling the radiation of light from the sun, this radiation being but a ray from its source.
| FOOTNOTES | |
| 1. | See Mishlei 2:3; Berachot 57a (and Chiddushei Aggadot of Maharsha, ad loc.). |
| 2. | Shmot 25:8. |
| 3. | Note of the Rebbe: “In all the above no mention is made that this is the level of Malchut ofAtzilut, and ‘Divine speech.’ Only later, as an introduction to the concept of ‘Holy of Holies’ and Torah, and the manner in which they descend from World to World, does the Alter Rebbe use the terms, ‘Malchut of Atzilut...,’ ‘Malchut of Beriah...,’ and so on. For inasmuch as he finds support for this in Etz Chayim he uses the terminology of Etz Chayim — Malchut(and not Shechinah, and the like). The Tanya itself, however, does not adopt the style of Kabbalistic writings.” |
• Sefer Hamitzvos:Friday, Iyar 26, 5775 · May 15, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
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Iyar 26, 5775 · May 15, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 23
The Service of the Levites
"And the Levite shall do the service of the Tent of Meeting"—Numbers 18:23.
The Levites – and only the Levites – are commanded to discharge the Levite duties in the Holy Temple. These duties include serving as gatemen and accompanying with song the offering of the sacrifices.
The Service of the Levites
Positive Commandment 23
Translated by Berel Bell
The 23rd mitzvah is the commandment to the Levites to carry out certain types of service in the Holy Temple, such as closing the gates, and singing at the time when the sacrifices were offered.
The source of this mitzvah is G‑d's statement,1 "This is the service of the Levites."
The Sifri2 says, "We might think that the Levite can serve if he wants to, but that if he doesn't want to, he is not obligated. The Torah therefore says, 'This is the service of the Levites' — even against their will." This means that it is obligatory upon him and that the mitzvah is forced upon him.
What the service of the Levites consists of is explained in many places in tractates Tamid3 and Middos.4 It is also explained in the second chapter of tractate Erachin5 that only the Levites can perform the service of singing. This commandment is repeated in another verse,6 "He can serve in the name of G‑d, his G‑d just the same as any of his fellow Levites." Our Sages explained in the second chapter of Erachin, "What is meant by service 'in the name of G‑d'? It refers to the singing."
FOOTNOTES
1.Num. 18:23.
2.Ibid.
3.5:6. 6:7.
4.1:1.
5.11a.
6.Deut. 18:7.
___________________________________________
Negative Commandment 72
Priests and Levites Exchanging Duties
"Each man individually to his task and his load"—Numbers 4:19.
The kohanim (priests) and Levites each have their unique tasks in the Holy Temple. As such, Levites are forbidden to discharge any of the duties that are the domain of the kohanim, and vice versa.
Indeed, it is also forbidden for a priest or Levite to get involved in a task that was assigned to a fellow priest or Levite. The Talmud relates that Rabbi Joshua ben Chananiah once wished to aid his fellow Levite Rabbi Yochanan ben Gurgoda. "Desist from this," Rabbi Yochanan told him, "for you are already liable to pay with your life. For I am of the gatemen and you are of the singers..."
Positive Commandment 32
Honoring the Priests
"You shall sanctify him, for he offers up the food offering of your G‑d; he shall be holy to you"—Leviticus 21:8.
We are commanded to honor and exalt the seed of Aaron, the kohanim (priests), and to acknowledge their holiness.
This mitzvah applies whether or not the specific priest desires such honor. This mitzvah applies also to maimed kohanim, though they are not eligible to serve in the Holy Temple.
We fulfill this mitzvah by honoring the priest with the first aliyah to the Torah and leading the Grace after Meals, and by allowing him to take the first choice portion of food.
Honoring the kohanim is, in effect, honoring G‑d, who chose them to serve Him [in the Holy Temple] and offer the sacrifices.
Positive Commandment 36
The Priestly Shifts
"And if a Levite comes . . . he may come whenever his soul desires . . . and he may serve in the name of G‑d, his G‑d, just like all his Levite brothers, who stand there before G‑d. They shall eat equal portions..."—Deuteronomy 18:6-8.
We are commanded to divide the kohanim (priests) into shifts, so that each week another shift should serve in the Holy Temple. Only during the festivals shall all the kohanim serve together.
The prophet Samuel and King David divided the kohanim into 24 shifts.
• 1 Chapter: Shevitat Yom Tov Shevitat Yom Tov - Chapter Three Priests and Levites Exchanging Duties
"Each man individually to his task and his load"—Numbers 4:19.
The kohanim (priests) and Levites each have their unique tasks in the Holy Temple. As such, Levites are forbidden to discharge any of the duties that are the domain of the kohanim, and vice versa.
Indeed, it is also forbidden for a priest or Levite to get involved in a task that was assigned to a fellow priest or Levite. The Talmud relates that Rabbi Joshua ben Chananiah once wished to aid his fellow Levite Rabbi Yochanan ben Gurgoda. "Desist from this," Rabbi Yochanan told him, "for you are already liable to pay with your life. For I am of the gatemen and you are of the singers..."
Priests and Levites Exchanging Duties
Negative Commandment 72
Translated by Berel Bell
The 72nd prohibition is that the Levites are prohibited from performing any Temple service which belongs to the kohanim, and the kohanim from performing any Temple service which belongs to the Levites. The reason for this is that each of these two families, i.e. the kohanim and the Levites, have their own specific types of service in the Holy Temple. Therefore G‑d (exalted be He), addressed a prohibition to both simultaneously, that each group should perform its own type of service, not the other's. This was told to them in the verse,1 "Each one shall be placed on his service and carry his load."
The prohibition is conveyed in G‑d's statement2 (exalted be He), to the Levites, "But they shall not approach the sacred vessels or the altar, so that they not die." He then continued by saying to the kohanim,3 "[so that they not die,] not they and also not you." The phrase, "and also not you," means "you [i.e. the kohanim] are included in this prohibition. Just as you are commanded to perform your service, i.e. with the sacred vessels and the altar, so too you are forbidden from performing their service."
The Sifri4 says, "The words, 'They shall not approach the sacred vessels or the altar,' constitutes a prohibition. The words, "so that they not die,' is the punishment. This teaches only that the Levites have a prohibition and punishment for performing the kohanim's service. How do we know that same applies for the kohanim performing that of the Levites? From the words, 'not they.' [How do I know further than a Levite of] one group [is forbidden to do the work of] the other group? From the words, 'and also not you.' It once occurred that R. Yehoshua ben Chananya tried to help R. Yochanan ben Gudgada [to close the gates of the Sanctuary; whereupon the latter] said to him: 'Go back! You are already guilty of the death penalty since I am from those who take care of the gates5 and you are from those that sing.' " This explains clearly that anyone who serves in a way not meant for him receives a heavenly death penalty.
Similarly, the kohanim may not perform the service of the Levites; but the punishment for doing so is lashes, not death. The Mechilta6 says, "[The verse says,] 'But they shall not approach the sacred vessels or the altar.' One might think that one is punished even for touching them. The verse therefore says 'but' — one is punished only for performing a type of service. This verse only teaches about Levites who perform the service of the kohanim. From where do we derive the prohibition of kohanim performing the service of the Levites? From the words, 'not they and also not you.' " There it also says, "Levites who perform the service of the kohanim are punished by death, but kohanim who perform the service of the Levites only transgress a regular prohibition."
FOOTNOTES
1.Num. 4:19.
2.Ibid., 18:3.
3.Ibid.
4.Ibid.
5.Although both were Levites and were performing Levitical service, they still had to keep to their assigned task.
6.See Kapach, 5731, footnote 75.
Positive Commandment 32
Honoring the Priests
"You shall sanctify him, for he offers up the food offering of your G‑d; he shall be holy to you"—Leviticus 21:8.
We are commanded to honor and exalt the seed of Aaron, the kohanim (priests), and to acknowledge their holiness.
This mitzvah applies whether or not the specific priest desires such honor. This mitzvah applies also to maimed kohanim, though they are not eligible to serve in the Holy Temple.
We fulfill this mitzvah by honoring the priest with the first aliyah to the Torah and leading the Grace after Meals, and by allowing him to take the first choice portion of food.
Honoring the kohanim is, in effect, honoring G‑d, who chose them to serve Him [in the Holy Temple] and offer the sacrifices.
Honoring the Priests
Positive Commandment 32
Translated by Berel Bell
The 32nd mitzvah is that we are commanded to exalt, honor, and elevate the descendants of Aaron [i.e. kohanim]; to treat them in a way of holiness and respect. Even if they refuse to accept it, one should not listen to them. All this is to honor G‑d (exalted be He), since He singled them out to serve Him and offer His sacrifices.
The source of this mitzvah is G‑d's statement,1 "You must keep him holy, since he presents the food-offering to G‑d."
Our Sages explained,2 "The word 'vikidashto' ('keep him holy') refers to every matter of holiness: he should be the first to read in the Torah; first to recite the blessing [after meals]; first to take the choicest portion."
The Sifra3 also says, "The word 'vikidashto' ('keep him holy') implies 'even against his will.' " This means that this commandment is given to us, and does not depend on the desire of the kohen.
The Sages also said,4 "The phrase,5 'they shall be holy unto their G‑d,' means even against their will. 'They must remain holy,' comes to include even those kohanim who have a blemish." We should not say, "Since he is not fit6 to 'present the food-offering to G‑d,' why should we give him special treatment and show him honor and respect?" The Torah therefore said [the apparently redundant phrase], "they must remain holy" — to teach you that it applies to all from this distinguished lineage, whether blemished or blemish-free.
The proper conditions7 under which they must be honored are explained in various Talmudic passages: Makkos,8 Chullin,9 Bechoros,10 Shabbos,11 and others.
FOOTNOTES
1.Lev. 21:8.
2.Gittin 59b.
3.Parshas Emor, Ch. 1, Halachah 14.
4.Sifra, ibid., Halachah 6.
5.Lev. 21:6.
6.Because of his blemish. See N70.
7.I.e. to exclude when a kohen forfeits his sanctity.
8.See Kapach, 5718, footnote 130; 5731, footnote 71.
9.132b.
10.45b.
11.55b. See Kapach, 5731, footnote 74.
Positive Commandment 36
The Priestly Shifts
"And if a Levite comes . . . he may come whenever his soul desires . . . and he may serve in the name of G‑d, his G‑d, just like all his Levite brothers, who stand there before G‑d. They shall eat equal portions..."—Deuteronomy 18:6-8.
We are commanded to divide the kohanim (priests) into shifts, so that each week another shift should serve in the Holy Temple. Only during the festivals shall all the kohanim serve together.
The prophet Samuel and King David divided the kohanim into 24 shifts.
The Priestly Shifts
Positive Commandment 36
Translated by Berel Bell
The 36th mitzvah is that we are commanded that the kohanim shall serve in watches, i.e. that each watch shall serve for one week's time. They shall not be mixed together except for the festivals, when all watches shall serve together and anyone who comes may perform the service. It is explained in Chronicles1 that Dovid and Shmuel divided them and assigned them to 24 watches.2 In tractate Sukkah3 it is explained that during the festivals, all are treated equally.
The verse which refers to this mitzvah is G‑d's statement,4 "A Levite5 can come [from one of your gates]...whenever he wishes...and may serve before G‑d, his G‑d, just the same as any of his fellow Levites whose turn it is to serve before G‑d. He shall receive the same portion to eat."
The Sifri6 says, "From the phrase, 'whenever he wishes' one could think that it means any time whatsoever. The Torah therefore says, 'from one of your gates,' i.e. when all the Jewish people are gathered at one gate7 — during the three festivals. One could think that all watches share equally during the festival even in offerings that are not specifically festival offerings.8 The Torah therefore says, 'The only exception is that which was sold by the ancestors.' What did the ancestors 'sell' to each other? They said, 'You [will serve] in your Shabbos and I in my Shabbos.' " This means that they agreed to setting up a system of watches with a different watch each week. The Targum also explains the verse in this way: "Except for the watch of that week, because that is how the ancestors established it."
The details of this mitzvah are explained in the end of tractate Sukkah.9
FOOTNOTES
1.Chronicles I, 9:22.
2.In Hilchos Klei HaMikdash 4:3, the Rambam writes that Moses originally split them into 8 groups.
3.55a.
4.Deut. 18:6-8.
5.In Hilchos Klei HaMikdash 4:6, the Rambam explains that here the word "Levite" refers to kohanim. This is obvious from the end of the verse, which says, "He shall receive the same portion to eat," and only kohanim receive "portions" in the Holy Temple.
6.Deut., ibid.
7.I.e. Jerusalem.
8.Such as the offerings of Shabbos, when the festival falls on Shabbos. Although it is brought during the festival, such an offering is treated as a regular offering and the service is performed by the kohanim of that week's watch.
9.55a.
Shevitat Yom Tov - Chapter Three
Halacha 1
A person who has earth that has been prepared or ash that has been prepared and that may be carried1 may slaughter a fowl or a beast2 and cover their blood [on a holiday]. If he does not have earth that is prepared or ash that may be carried, he should not slaughter [a fowl or a beast on a holiday]. If he transgresses and does in fact slaughter [a fowl or a beast on a holiday], he should not cover its blood until the evening.3
Similarly, on a holiday one should not slaughter an animal concerning which there is a doubt whether it is a wild beast or a domestic animal.4 If a person does slaughter [such an animal on a holiday], he should not cover the blood until the evening.5 [This applies] even when one had earth that was prepared or ash [available],6 lest an observer conclude, "This animal is definitively categorized as a beast, and its blood was therefore covered on the holiday." The observer might then [err] and consider the fat of [this animal] to be permitted.7
Halacha 2
Similarly, if a person slaughtered a beast or a fowl before a holiday [and did not cover the blood at that time], he may not cover it on the holiday.
If a person slaughtered both a domestic animal and a beast or a fowl on a holiday,8 and their blood became mixed, he should not cover it until the evening [following the holiday]. If he had earth that was prepared or ash, and it is possible for him to cover all [the blood] with one shovelful,9 he should do so.
Halacha 3
A person who slaughters an animal on a holiday is permitted to pull off the wool by hand10 from the place where he wishes to slaughter it, provided he does not remove it from its place, but rather leaves it there tangled with the remainder of the wool of the animal's neck.
[When slaughtering] a fowl, by contrast, one may not pull out the feathers, for [doing so by hand] is the usual procedure. Thus, one would be performing [the forbidden labor of] pulling out [feathers] on a holiday.
Halacha 4
When a person skins the hide of an animal on a holiday, he should not salt it. For [salting] is one of the leather-making processes,11 and thus one would be performing a forbidden labor that is not necessary for [the preparation of] food.
One may, however, deposit it12 in a place where people will tread on it,13 so that it will not spoil.14 This leniency was permitted only for the sake of the holiday celebrations, so that a person will not refrain from slaughtering [an animal].15
It is permitted to salt meat to be roasted on this hide. One may act with guile regarding this matter. What is implied? One may salt a small portion of meat on this place, another small portion in another place, until the entire hide has been salted.
Halacha 5
When does the above apply? When one is salting the meat for roasting, and much salt is not required. If, however, one [is salting it for] cooking, [and much salt is required],16 it is forbidden to salt [the meat] on a hide.
Similarly, it is forbidden to salt fats, nor may one flip them or spread them on staves in the wind, because they are not fit to be eaten.17
Halacha 6
When a person skins an animal on a holiday, he should not employ the technique referred to as regol. What is meant by regol? The person removes all the meat from [a hole made] at one foot, leaving the entire hide intact, without being torn. [This is forbidden] because this means of skinning involves great effort, and it is not necessary for the holiday.
Halacha 7
We may pour hot water over the head and the feet [of a slaughtered animal] and singe it with fire [to remove its hair]. We may not, however, apply lime, clay, or loam [for that purpose]. Nor may we trim it with scissors.
We may not pare a vegetable in a decorative fashion. We may, however, trim food that has thorns - e.g., artichokes or cardoon - in a decorative fashion.
Halacha 8
It is permitted to knead a large dough on a holiday.20 If a person kneaded dough on the day before a holiday, he may not separate challah21 from it on the holiday.22 If he kneaded it on the holiday, he may separate challah and give it to a priest.23
If the dough is impure,24 or the challah became impure, the challah should not be baked, for we are allowed to bake on a holiday only for the sake of eating, and this [challah] must be burned.
We may not burn it on a holiday, because we do not burn sacred food that became impure on a holiday.25 For the burning of sacred food that became impure is a positive commandment, as [Leviticus 7:19] states: "And you shall burn it with fire"; and performing a [forbidden] labor [on a holiday] that is not necessary for the sake of [the preparation of] food and the like [nullifies] both a positive commandment and a negative commandment.26 And the fulfillment of a positive commandment does not override the fulfillment of both a positive commandment and a negative commandment.
Halacha 9
What should one do with [this impure challah]? Leave it until the evening and burn it [then].27
On the holiday of Pesach, when leaving [the challah unburned until the day after the holiday] will cause it to become leavened, one should not separate thechallah [from] the dough. Instead, one should bake the entire impure loaf, and then separate the challah after it has already [been baked as matzah].
Halacha 10
We may not bake in a new earthenware oven on a holiday. [This is] a decree [instituted] lest [the oven] crack open, spoiling the bread, and tainting the person's festive joy.
We may not rake out [the coals and ash28] of an oven or a range; we may, however, press them down.29 If baking or roasting in it is impossible unless we rake out [the coals and ash], it is permitted to do so.30
We may seal the opening of an oven with mud or sediment from a river bank, provided it was made soft on the previous day. It is forbidden to mix mud on a holiday. We may, however, mix ashes with water [to form a clay-like mixture] to seal the opening of an oven.31
Halacha 11
Halacha 12
We may not make cheese on a holiday. For cheese will not lose its flavor if it is prepared on the day before the holiday.36 In contrast, one may crush spices in the ordinary manner [on a holiday], for if they were crushed before the holiday, they would lose flavor. Salt, however, may not be crushed on a holiday unless one tilts the pestle, crushes it in a bowl, or deviates from the norm in another way. [This restriction was instituted] because salt will not lose its flavor if crushed before the holiday.
We may not grind pepper in a pepper mill.37 Instead, we must crush it in a pestle like other spices.
Halacha 13
We may not crush groats in a large grinder. We may, however, crush them in a small grinder,38 this being the [required] deviation from the norm. In Eretz Yisrael, it is forbidden to do so using even a small grinder, for the grain [that grows there] is of a higher quality, and will not lose [its flavor] if crushed before the holiday.39
Halacha 14
Although flour was sifted on the day prior to the holiday, and its bran removed, it may not be sifted again on a holiday unless a pebble, a sliver of wood, or the like fell into it.40 This is permitted, however, if one deviates from the norm by sifting with the back of the sifter,41 sifting over the table, or the like.
Halacha 15
One may remove grain from husks, remove legumes from their pods, and blow air over them [to cause the husks to fall], using both hands with all one's power, and then partake of them. One may use a tray, or a pot with compartments,42but not a sifter or a strainer.43
Similarly, a person who separates [the pods of legumes from] the legumes [themselves] on a holiday may separate them in an ordinary way44 in his bosom, and in a pot. He may not, however, use a strainer, a tablet, or a sifter.
Halacha 16
When does the above apply? When there is more food than waste.45 When, however, there is more waste than food, one should separate the food and leave the waste. If, however, more difficulty is involved in separating the waste from the food than in separating the food from the waste,46 one should separate the food from the waste even when there is more food than waste.
Halacha 17
We may not filter mustard using a filter designated for that purpose, since it appears that one is [performing the forbidden labor of] selecting.47 We may, however, [mix] a raw egg [with mustard] in a mustard strainer, and [the mustard] will undergo a process of refinement naturally.48
If a filter was already hanging [over a container before the commencement of the holiday], it is permitted to filter wine through it on the holiday. By contrast, a person may not hang a filter on a holiday, so that he will not be following his weekday practice. One may, however, act with guile, and hang the filter to hold pomegranates, use it for that purpose,49 and then hang the dregs of wine in it [so that the wine will filter through].
| FOOTNOTES | |
| 1. |
See the final halachah of the previous chapter.
|
| 2. |
In contrast to a behemah, a domesticated animal (e.g. a cow, sheep, or goat), when a fowl or wild animal (e.g., a deer) is slaughtered, its blood must be covered with earth. (See Hilchot Shechitah, Chapter 14.)
|
| 3. |
See the notes on the final halachah of the previous chapter, which touch on this issue.
|
| 4. |
Most authorities consider this to be referring to an animal that is a crossbreed between a goat and a deer. The Rambam (Commentary on the Mishnah, Chulin 6:1), however, considers this an independent species that the Sages were unable to classify as either an animal or a beast. (See also Hilchot Shechitah 14:4.)
|
| 5. |
The Ramah (Orach Chayim 498:18) states that this ruling applies only when the person slaughtered this animal in a corner. If, however, he slaughtered it in the middle of a courtyard and earth has been prepared and is available, it is permitted to cover its blood on the holiday, just as it is permitted to remove an unpleasant object from sight.
|
| 6. |
In his Commentary on the Mishnah (Bikkurim 2:9), the Rambam w rites that it is forbidden to take this earth, because there is a doubt regarding the animal's classification. This can be interpreted as an indication that even if earth was prepared for use, it may be carried only for a valid reason.
|
| 7. |
As the Rambam explains in Hilchot Ma'achalot Asurot 7:3, we are forbidden to eat only the fat of cows, sheep, and goats. The fat of all other kosher animals and beasts is permitted. Since the animal in question could be considered to be a goat, it is forbidden to eat its fat.
|
| 8. |
Although it is necessary to cover the blood of the beast or fowl, it is not necessary to cover the blood of the domestic animal.
|
| 9. |
Shulchan Aruch HaRav 498:36 and the Mishnah Berurah 498:103 explain that "one shovelful" need not be interpreted literally. The intent is that one would not have to engage in any additional effort to cover the extra blood coming from the animal.
|
| 10. |
This is the key to the leniency. Since one would normally cut the wool away with shears, pulling it away by hand represents a departure from one's ordinary procedure and is therefore permitted. Shearing the wool with a utensil is indeed prohibited.
The Shulchan Aruch (Orach Chayim 498:12) rules more stringently, and forbids intentionally tearing the wool away. According to this view, one may merely smooth it to the sides with one's hands. If, however, it is torn off in the process, that is of no consequence.
|
| 11. |
See Hilchot Shabbat 11:5.
|
| 12. |
A hide from an animal slaughtered on a holiday, in contrast to the hide of an animal slaughtered before the holiday began (Maggid Mishneh; Shulchan Aruch, Orach Chayim 499:3).
|
| 13. |
By the people's treading on it, the tanning process will begin, and it will not spoil.
|
| 14. |
Similarly, one is permitted to place it in the shade or in a cool place so that it will not spoil (Shulchan Aruch HaRav 499:3; Mishnah Berurah 499:4).
|
| 15. |
Because of the fear that its hide will spoil. Our Sages feared that this financial loss would deter a person from slaughtering an animal on the holiday.
|
| 16. |
The Rambam describes the difference between the manner in which meat is salted for cooking and for roasting in Hilchot Ma'achalot Asurot 6:12.
|
| 17. |
Shulchan Aruch Harav 499:10 permits the fats to be carried to a cool shady place, lest their loss prevent the person from slaughtering.
|
| 18. |
To cut the meat in such a way that it will be easier for a customer to carry it home (Rashi, Beitzah28a).
|
| 19. |
To distinguish meat purchased by one customer from that purchased by another (ibid.).
|
| 20. |
Although the School of Shammai forbids this, the halachah follows the School of Hillel, which rules that baking such a loaf is permitted (Beitzah 22b). The rationale is that a loaf tastes better when cooked in an oven which is full.
|
| 21. |
Numbers 15:20 requires us to separate a portion of dough and give it to the priest as challah. This offering is governed by the rules pertaining to terumah and hence may not be eaten when either the dough or the person partaking of it is impure. In such an instance, it must be burned.
|
| 22. |
On a holiday, one may, however, bring a priest challah that had been separated before the holiday (Chapter 4, Halachah 26; Ramah, Orach Chayim 506:3).
The Ramah also mentions that in the present age, in the diaspora, dough that has been kneaded before the holiday is permitted to be baked on the holiday, and a small portion of bread is left over, from which challah will be separated on the following day.
|
| 23. |
It is ordinarily forbidden to separate the consecrated articles that are due the priests on a holiday (Chapter 4, Halachah 26). Nevertheless, an exception was made in this instance, to allow people the option of eating fresh bread on a holiday.
|
| 24. |
This is the ruling that must be followed in the present age, for we are all ritually impure, and convey ritual impurity to the dough.
|
| 25. |
See Hilchot Pesulei HaMukdashim 19:5.
|
| 26. |
See Chapter 1, Halachah 2.
|
| 27. |
The Noda Biy'hudah (Vol. II, Orach Chayim, Responsum 96) notes that according to Hilchot Pesulei HaMukdashim, loc. cit., it is also forbidden to burn certain sacrificial meats that became disqualified - e.g., piggul and notar - at night. The Rambam does not mention such a restriction, however, with regard to consecrated articles that become impure.
There are, nevertheless, other authorities who differ and forbid the burning at night of consecrated articles that have become impure. (See Be'ur Halachah 506 and the sources mentioned there.)
|
| 28. |
Our translation follows the Rambam's Commentary on the Mishnah (Beitzah 4:5). Beitzah 32b and the Shulchan Aruch (Orach Chayim 507:4) speak of an instance where a brick or part of the lime covering of the oven wall fell and disturbed the cooking process.
|
| 29. |
By hand (Rambam's Commentary on the Mishnah, loc. cit.), seemingly implying that it is forbidden to use a utensil unless necessary.
|
| 30. |
The Maggid Mishneh states that this is permitted even though in the process one will extinguish the coals. Although Chapter 4, Halachah 2, states that it is forbidden to extinguish a fire on a holiday, it is possible to explain that a distinction can be made in this instance, for by extinguishing the flame it becomes possible to cook.
|
| 31. |
This follows the Rambam's position (Hilchot Shabbat 8:16) that one is not liable for mixing clay if one uses ashes. The Ra'avad differs with the Rambam both in Hilchot Shabbat and in this halachah. The Shulchan Aruch (loc. cit.:7) follows the Rambam's view.
|
| 32. |
Contact with cold water after being heated will seal the walls of an earthenware oven.
|
| 33. |
These prohibitions are instituted because these tasks are mundane matters that are not directly associated with the preparation of food on a holiday.
|
| 34. |
All the commentaries see this as a reference to the Mishnah (Beitzah 4:7), which forbids heating "tiles." They question why the Rambam deviated from the wording used there.
|
| 35. |
This refers to a cauldron used during the Talmudic period, made of heavy copper. It was made up of two receptacles, the upper one for water, and the lower one for the coals used to heat the water (Rambam's Commentary on the Mishnah, Shabbat 3:3).
Since the cauldron is large and remains hot for a very long time, one might think that its use would be forbidden on a holiday, lest one create the impression that one is preparing hot water for the day following the holiday (Maggid Mishneh).
|
| 36. |
As mentioned in Chapter 1, Halachot 5-7, our Sages forbade the performance of any labors on a holiday even for the sake of the preparation of food, if it is possible to perform these labors before the holiday begins.
|
| 37. |
The Shulchan Aruch (Orach Chayim 504:1) states that this is forbidden because it is a mundane activity that is inappropriate for a holiday. Others explain that, as stated in Chapter 1, Halachah 7, grinding is forbidden on a holiday.
|
| 38. |
The Shulchan Aruch (Orach Chayim 504:3) states that at present, we are unaware which is considered a small grinder and which a large grinder. Therefore, it is forbidden to use all grinders.
|
| 39. |
Although he accepts the law stated by the Rambam, the Ra'avad differs with the rationale, and explains that in Eretz Yisrael it was always customary to use a small grinder. Therefore, employing one on a holiday is not considered to be a deviation from the norm.
|
| 40. |
Although there are opinions that permit removing the pebble or the sliver by hand, Shulchan Aruch HaRav 506:4 and the Mishnah Berurah 506:12 forbid removing it by hand (for this would be removing waste matter from food as in Halachah 17), and require that the flour be sifted again.
|
| 41. |
If, however, the flour had not been sifted on the previous day, it may not be sifted on the holiday (Shulchan Aruch, Orach Chayim 506:2). It is, however, permissible to have a gentile sift the flour, provided he deviates from the ordinary practice (Ramah).
|
| 42. |
Our translation of these terms is taken from the Rambam's Commentary on the Mishnah (Keilim16:3). Most other authorities follow different interpretations.
|
| 43. |
The Maggid Mishneh explains that since it is customary to prepare a large quantity using these utensils, it appears as if the person were preparing on the holiday for the weekdays that follow. The Rashba offers another rationale: Since performing this function with these utensils on the Sabbath violates the prohibition against a forbidden labor, the Sages did not want to allow this leniency on the holidays. These reasons are also given for the prohibitions in the clause that follows.
|
| 44. |
I.e., one is thus separating the waste matter from the food.
|
| 45. |
And thus it is likely to be easier to separate the small amount of waste matter, than to separate all the food.
|
| 46. |
When the waste matter is thin and difficult to separate.
|
| 47. |
Which our Rabbis prohibited on a holiday, even when it is performed for the purpose of preparing food.
|
| 48. |
In his Commentary on the Mishnah (Shabbat 20:2), the Rambam explains that when raw eggs are mixed with coarse foods, they cause the lighter matter to rise above the heavier, coarse matter. Thus, mixing the egg with the mustard will cause the dregs of the mustard to be separated.
|
| 49. |
If, however, one does not use the filter for another purpose, one may not use it to filter wine afterwards.
|
Kli Hamikdash - Chapter 6
Halacha 1
It is impossible for the sacrifice of a person to be offered without him standing in attendance. [Now,] the communal offerings are the sacrifices of the entire Jewish people, but it is impossible for the entire Jewish people to stand in the Temple Courtyard at the time they are being offered. Therefore, the prophets of the first era1 ordained that there be selective upright and sin-fearing Jews who should serve as the agents of the entire Jewish people2 to stand [and observe the offering of] the sacrifices. They were called "the men of the maamad."3
They divided them into 24 ma'amadot, equaling the number of watches of the priests and Levites. Over each of the watches was one who was appointed as [the supervisor] of them all. He was called the head of the ma'amad.
Halacha 2
Each week, the members of the ma'amad of that week would gather together. Those [living] in Jerusalem or close to it would enter the Temple with the priestly and Levitical watch of that week. When [the week of] their ma'amadarrived, those members of the ma'amad who [lived] in distant places would gather in the synagogues of their locale.
Halacha 3
What would those who gather together - both in Jerusalem and in the synagogues - do? They would fast on the Monday, Tuesday, Wednesday, and Thursday of their week. They would not fast on Friday out of respect for the Sabbath4 and not on Sunday, so they would not make a transition from the pleasure of the Sabbath to a fast.5
Halacha 4
On every day of the week that was their ma'amad, they would recite four prayer services: the morning service, the afternoon service, the neilah service,6 and another prayer service between the morning service and the afternoon service which was additional [and unique] for them.7 In the ma'amad, the priests bless the people three times, in the morning service, in this additional service, and in the neilah service.8
They would have three men read from the Torah twice a day: in the morning service and in the second service that they would add.9 In the afternoon service, they would not read the Torah. Instead, they would recite the Shemaby heart. They would not gather for the afternoon service on Friday, for they were busy [with their preparations] for the Sabbath.
Halacha 5
Their gathering together for each of these prayers of these four services and their standing in prayer, supplication, and petition and reading the Torah is called a ma'amad.
Halacha 6
What would they read [from the Torah]? The narrative of creation.10 On the first day, they would read: "In the beginning," "Let there be a firmament;"11On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."
Halacha 7
A large passage12 would be read by two men, a small passage, by one. The two passages that were read in the morning would be read during this second service from a scroll. They would then be read again during the afternoon service by heart.
Halacha 8
During the eight days of Chanukah, the men of the ma'amad would not carry out a ma'amad13 in the morning service.14 On any day when there was a Musafsacrifice,15 there was not a ma'amad during their second service, nor in the afternoon service,16 only during the morning and neilah services. On any day when there was a sacrifice of wood,17 there was not a ma'amad during theneilah service, only during the morning, second, and afternoon services.
Halacha 9
What was a sacrifice of wood? Certain families had a fixed time on which they would go out to the forests and bring wood for the arrangement [on the altar].18On the day designated for this family to bring their sacrifices, they would bring voluntary burnt offerings. This was called the sacrifice of the wood. It was like a festival for these families and they were forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 10
Even a private individual who gave wood or logs for the arrangement [of the altar]19 is forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.
Halacha 11
The men of the ma'amad are forbidden to have their hair cut and to launder [their clothes] throughout the week [they serve in the Temple]. On Thursday,20they were permitted in honor of the Sabbath. Why were they forbidden to have their hair cut and to launder [their clothes]? So that they would not enter theirma'amad while they were unkept. Instead, they would have their hair cut and launder [their clothes] beforehand.21
| FOOTNOTES | |
| 1. |
Samuel and David (Ta'anit 27a).
|
| 2. |
In his Commentary to the Mishnah (Ta'anit 4:2), the Rambam writes: " Their intent and their goal was involvement in Divine service and prayer. They were not occupied with their own concerns. Their minds and their thought were on the sacrifices."
|
| 3. |
Ma'amad literally means "standing," because they would stand over the sacrifice or stand in prayer, as stated in Halachah 5. The term also has the connotation of "status" and "dignified position."
|
| 4. |
So that they would have the energy to make their Sabbath preparations.
|
| 5. |
This would weaken them exceedingly (ibid.).
|
| 6. |
Neilah means "closing." Hilchot Tefilah 1:7 states that the Men of the Great Assembly ordained "a prayer after the afternoon service [to be recited] close to sunset on fast days only to increase supplication and pleading due to the fast. This is called the neilah service, as if to say the gates of heaven are being closed." Since the men of the ma'amad were observing an ordained fast, they would recite this service as well.
|
| 7. |
The Ra'avad differs and maintains that there was not an extra service ordained especially for the men of the ma'amad. If the Mishnah spoke of Musaf, the additional service, in this context, the intent was a day like Rosh Chodesh when Musaf would be recited by the entire Jewish people.
The Radbaz supports the Rambam's opinion, explaining that during this prayer service they would pray that the sacrifices be accepted and that Jews in situations of danger be saved.
|
| 8. |
They would not bless the people in the afternoon service, because generally, it was suspected that a priest might be intoxicated in the afternoon and it is improper to bless the people in such a state. Hence, our Sages forbade the recitation of the priestly blessing in the afternoon service at all times. They allowed it to be recited in the Neilah service, because the neilah service is only recited on a fast day. In later generations, it became customary to recite the priestly blessing (or in the Ashkenazic community, the passage Eloheinu V'Elohei Avoseinu) in the afternoon service, because at present, it is customary to recite the afternoon service late on a fast day. Hence, it resembles the neilah service and will not be confused with an ordinary afternoon service. See the Rambam's Commentary to the Mishnah (Taanit 4:1), Hilchot Nesiat Kapayim 14:1-2.
|
| 9. |
The Ra'avad differs here as well and states that there is no extra service and, hence, no extra Torah reading, except on a day when Musaf is recited.
|
| 10. |
In his Commentary to the Mishnah (loc. cit.:2), the Rambam explains that this subject was chosen, because the ultimate fulfillment of existence is the service of sacrificial worship, as implied by Ta'anit 27b: "Were it not for the sacrifices, the heavens and the earth would not be maintained."
|
| 11. |
On each day, they would read the passage associated with that and the following day of creation.
|
| 12. |
I.e., three aliyot were given out for each reading. If the passage was large - i.e., it contained eight verses - two aliyot were given in it and the third aliyah was given for the second passage that accompanied it.
|
| 13. |
I.e., read from the Torah or recite the readings by heart [the Rambam's Commentary to the Mishnah (loc. cit.:4)].
|
| 14. |
Since they would recite the Hallel prayers that day. As Taanit 4:4 states: Whenever Hallel was recited [and the Musaf service was not recited (the Rambam's Commentary to the Mishnah)], there was no ma'amad. The rationale is that since the recitation of Hallel took time, no further obligations were imposed on the men of the ma'amad.
|
| 15. |
I.e., on the intermediate days of the festivals and on Rosh Chodesh.
|
| 16. |
For they were occupied with the sacrifice of the Musaf service.
|
| 17. |
See the following halachah.
|
| 18. |
In his Commentary to the Mishnah (loc. cit.:5), the Rambam refers to Nechemiah 10:35 which speaks of casting lots for the wood offering. Implied is that different families were allotted the responsibility for bringing wood for the altar and were given different days to bring that wood. On that day, in addition to the wood, they would bring other sacrifices, as the Rambam continues to explain.
|
| 19. |
For bringing wood is considered equivalent to bringing a sacrifice and the day on which a person brings a sacrifice is considered as his private festival.
|
| 20. |
And certainly on Friday (Rambam LeAm).
|
| 21. |
See Hilchot Bi'at HaMikdash 1:17,12.
|
Kli Hamikdash - Chapter 7
Halacha 1
There were fifteen officers in the Temple and similarly, an officer would always be appointed over these fifteen matters.1 They are [responsible for]:
a) the time [for the offering of the sacrifices],2
b) the locking of the gates,3
c) the guards,4
d) the singers,5
e) the cymbals and the other musical instruments,6
f) the lotteries,7
g) the pairs [of doves],8
h) the seals,9
i) the wine libations,10
j) the sick,11
k) the water,12
l) the preparation of the showbread,13
m) the preparation of the incense offering,14
n) the preparation of the curtains,15
o) the preparation of the priestly garments.16
Halacha 2
Each one of these officers has many men under his command in order to arrange the task over which he is appointed.
The one [appointed] to supervise the times: He and his men watch the times. When the time comes for a sacrifice to be offered,17 he or one of the men under his charge announce: "Priests arise to the [Temple] service. Levites [go] to the platform,18 Israelites, to the ma'amad." When his voice was heard, everyone would proceed to his task.
Halacha 3
The one [appointed] to supervise the locking of the gates: At his command, the gates would be locked19 and opened.20 Those who sound [the trumpets] every day for the opening of the gates sound them only by his instruction. Every day, [the trumpets] were sound three times at the opening of the gates [in the following manner]: a tekiah,21 a teruah,22 and a tekiah.
Halacha 4
Halacha 5
The one [appointed] to supervise the singers: Each day, he would chose singers to stand on the duchan to sing melodies. At his command, [the trumpets] would be sounded for the sacrifices. There were never less than 21 trumpet blasts sounded each day in the Temple: three at the opening of the gates [of the Temple Courtyard],25 nine for the daily offering of the morning,26and nine for the daily offering of the afternoon. On a day when a Musaf offering is brought, nine trumpet blasts are added for the Musaf offering. If Rosh Chodesh or a festival falls on the Sabbath27 or Rosh HaShanah falls on the Sabbath - in which instance three Musaf offerings are brought28- we do not sound the trumpets for each Musaf offering individually. Instead, nine trumpet blasts are sounded for all the Musaf offerings.
Halacha 6
One Friday, six trumpet blasts are added: three29 to [notify] the people [when] to cease work30 and three to make a distinction between the holy and the mundane. On the pilgrimage festivals, three are added [to announce] the opening of the lower gate, i.e., the gate to the Women's Courtyard,31 and three [to announce] the opening of the upper gate, i.e., the Gate of Nicanor.32
Why is it called the upper gate? Because it is higher than the Women's Courtyard.33On Sukkot, three trumpet blasts are added [to announce] the filling of [a vessel with] water which is used for a libation on that holiday.34 The trumpets are not sounded for the filling of the water on the Sabbath. Three trumpet blasts are added upon the altar while the water libation is being offered.
All of these trumpet blasts were sounded under the direction of the officer in charge of the singers and at his command. All of these blasts were sounded with trumpets.35
Halacha 7
The one [appointed] to supervise the cymbal: He would arrange all the musicians who would help the Levites together with their instruments, as we explained.36
Halacha 8
The one [appointed] to supervise the lotteries, he would conduct the lotteries between the priests every day until each one would perform the work that he acquired through the lotteries. There were four lotteries conducted every day. In Hilchot Temidim,37 I will explain how these lotteries were conducted.
Halacha 9
The one [appointed] to supervise [the sale of] the pairs of doves:38 He is the one with whom a price is determined to sell pairs [of doves] for the sacrifices, so-and-so many doves for a sela. Everyone who was obligated to [bring] turtle doves39 or doves40 [as a sacrifice]41 would bring the money for them to the Temple. This officer would give the pairs [of doves] to the people bringing the sacrifices. He would make a reckoning with the treasurers and they would provide him with [the doves].42
Every thirty days, a price was established with him. If the price decreases [during that month], [the Temple treasurers] supply him with them according to the lower price. If it increases, they provide them at the price established [originally], for the Temple is always given the upper hand [in business transactions]. Similarly, if a pair of doves is discovered to be unacceptable or was disqualified before it was offered, [this officer] must provide another in its place.43
Halacha 10
The one [appointed] to supervise [the sale of] the seals: He would receive the money for the wine libations from those obligation to bring libations and give them seals. The one [appointed] to supervise the wine libations would sell the wine libations.44
Halacha 11
Halacha 12
Whoever would bring his sacrifices to the Temple would give the money for the wine libations to the officer in charge of the seals. He would give him seals according to the number of sacrifices he brought. If a person afflicted withtzara'at was wealthy, he should give him one seal with "sinner" written upon it.49The recipient then takes the seals to the officer in charge of the wine libations and he gives him wine libations according to the number of seals he has and what is written upon them. In the evening, [the two officers] meet and one gives the other seals and receives money in exchange for them.
If there is extra money, it is given to the Temple treasury.50 If there is less money, the officer in charge of the seals must pay from his own resources. When a person loses a seal, he should wait until the evening. If there is found an extra amount of money equivalent to the seal that he claims, it is given to him. If not, it is not given to him.
The date of each day is written on the seal [to protect against] deceivers [to prevent] one from keeping a seal in his possession until the price of the libations increases.51
Halacha 13
Every thirty days, a price for the wine and the flour is established with the officer in charge of the wine libations. If the price of the wine libations increases, he must supply them according to the price established beforehand. If their price decreases, he must supply them according to the lower price.52
Halacha 14
Since the priests stand on the floor at all times,55 eat much meat,56 and during their Temple service, they are not covered by any garments other than one cloak, they [often] suffer digestive ailments.57 Therefore an officer is appointed to check them and heal all their illnesses. He and the people in his charge are involved with them at all times.58
Halacha 15
Halacha 16
The one [appointed] to supervise [the making of] the curtains would be in charge of all those who wove the curtains and embroidered [designs]63 on them so that they would be prepared for the Temple and the gates.
Each year, they would make two curtains64 to separate between the Sanctuary and the Holy of Holies.65 The strands of these curtains were all six-fold. They were of four types of fabric: linen, sky-blue dyed wool, purple dyed wool, and crimson dyed wool. Each one was six fold. Thus there were 24 strings.66 The curtains were a hand-breadth67thick. They were woven with 72 heddles.68 Its length was forty cubits and its width was 20 cubits.69
Halacha 17
There were thirteen curtains in the Second Temple: Seven over the seven gates to the Temple Courtyard,70 one over the opening of the Entrance Porch,71one over the entrance to the Sanctuary, two72 to serve as thed'vir73between it and the [most] holy chamber, and two corresponding to them in the upper storey.74
Halacha 18
When a curtain becomes impure [due to contact] with a derivative of impurity,75it should be immersed within [the Temple Courtyard].76 It was brought into [the Temple] immediately, because there is no need to wait until the evening.77 If it became impure because of contact with a substance that is a source of impurity, it should be immersed [in a mikveh] outside [the Temple Courtyard]78and it is spread out in the chayl,79 because it must wait until sunset [for its impurity] to depart. If it was new, it would be spread over the colonnade80 so that the people could see its embroidery for it was attractive.
Halacha 19
All of the utensils in the Temple had copies and copies of the copies so that if the original contracted impurity, the second could be used in its place.
Halacha 20
The one [appointed] to supervise [the making of] the priestly garments: He is occupied with the preparation of the garments of the ordinary priests and the garments of the High Priests and their being woven.81 Everything [necessary for them] is done under his authority. He had a chamber in the Sanctuary.82
| FOOTNOTES | |
| 1. |
Shekalim 5:1 mentions officers for these fifteen positions. The Rambam explains that this was not merely the situation at one specific time, but represented the ongoing division of responsibilities in the Temple. The officers
|
| 2. |
See Halachah 2.
|
| 3. |
See Halachah 3.
|
| 4. |
See Halachah 4. The Ra'avad offers a different interpretation of this officer's function. The Kessef Mishneh explains that the Ra'avad's view is based on the Jerusalem Talmud (Shekalim 5:1), while the Rambam's opinion is based on the Babylonian Talmud. He questions why the Ra'vad favors the Jerusalem Talmud when generally, if there is a difference of opinion between the two, the halachah follows the Babylonian Talmud.
|
| 5. |
See Halachah 5.
|
| 6. |
See Halachah 7.
|
| 7. |
See Halachah 8.
|
| 8. |
See Halachah 9.
|
| 9. |
See Halachah 10.
|
| 10. |
See Halachah 12. The Radbaz notes that the Mishnah (loc. cit.) refers to this person as being appointed over the flour. He explains that since flour would accompany the wine libation, the same person was appointed over both.
|
| 11. |
See Halachah 14.
|
| 12. |
See Halachah 15.
|
| 13. |
See Halachah 15.
|
| 14. |
See Halachah 15.
|
| 15. |
See Halachah 16.
|
| 16. |
See Halachah 15.
|
| 17. |
Actually, the announcement would be made slightly before the time for the sacrifice. For example, in his Commentary to the Mishnah (Tamid 1:2; 3:8), the Rambam writes that this announcement was made at (or before) dawn.
|
| 18. |
Where they would stand to sing. Although they would not sing until the wine offering was brought and that was after the limbs of the sacrifice were offered (see Hilchot Temidim UMusafim 6:5), they would proceed to their posts at the same time as the priests.
|
| 19. |
At sunset.
|
| 20. |
At dawn.
|
| 21. |
A prolonged and drawn out blast.
|
| 22. |
A series of staccato blasts.
|
| 23. |
The priests would also stand watch in three places. The commentaries discuss why they are not mentioned.
|
| 24. |
See Hilchot Beit HaBechirah 8:10 where the function of this officer is also mentioned.
|
| 25. |
As mentioned in Halachah 3.
|
| 26. |
See Hilchot Temidim UMusafim 6:5, 7.
|
| 27. |
And thus two different Musaf offerings are brought: one for the Sabbath and one for the festival or for Rosh Chodesh.
|
| 28. |
One for the Sabbath, one for Rosh HaShanah, and one for Rosh Chodesh.
|
| 29. |
I.e., a tekiah, teruah, tekiah series.
|
| 30. |
As explained in Hilchot Shabbat 5:18-20, these trumpet blasts were sounded beginning one and a quarter seasonal hours before sunset. The first three were not sounded together. On the contrary, each represented a further stage in the imminent approach of the Sabbath. The second set of three were sounded close to sunset as a unit of three.
|
| 31. |
See Hilchot Beit HaBechirah 5:7 for a description of this courtyard.
|
| 32. |
See ibid. 5:5 for a description of this gate.
|
| 33. |
22 ½ cubits higher, as indicated by ibid. 6:2.
|
| 34. |
The water libation and these trumpet blasts are described in Hilchot Temidim UMusafim 10:6-7.
|
| 35. |
This represents a reversal in the Rambam's thinking from his earlier views in his Commentary to the Mishnah (Tamid 3:8) where he states that it was the shofar that was sounded.
|
| 36. |
See Chapter 3, Halachah 3.
|
| 37. |
Hilchot Temidim UMusafim 4:1, 3.
|
| 38. |
The Rambam in his Commentary to the Mishnah (Shekalim 5:1) notes that the most renown figure to fill this post was Mordechai, the hero of the Purim Megilah. The Radbaz, in his gloss to Halachah 13, feels it necessary to emphasize the extent to which our Sages cherished the service in the Temple. For Mordechai abandoned all the wealth and leisure of the of the Persian court to provide doves for pilgrims to the Temple.
|
| 39. |
A smaller, wild variety of the dove family. See Hilchot Issurei Mizbeiach 3:2 for more particulars.
|
| 40. |
Ordinary domesticated doves.
|
| 41. |
Many different people would have to bring doves as a sacrifice (see examples in Hilchot Mechusrei Kapparah 1:3). Hence, it was necessary that the Temple provide a source for them.
|
| 42. |
Note the explanation given by the Rambam with regard to the wine libations and meal offerings. In a similar manner, the Temple treasury would purchase doves and sell them to this officer. He would then sell them to those people required to bring them.
|
| 43. |
And suffer the loss from his own funds.
|
| 44. |
And the accompanying flour and oil offerings, as explained in the notes to the following halachah.
|
| 45. |
This referred to the wine libations brought when offering a bull, a half of a hin of wine. Together with the wine were brought three esronim of flour and half a hin of oil.
|
| 46. |
This referred to the wine libations brought when offering a male ram, a third of a hin of wine. Together with the wine were brought two esronim of flour and third of a hin of oil.
|
| 47. |
This referred to the wine libations brought when offering a ewe, a fourth of a hin of wine. Together with the wine were brought one isaron of flour and fourth of a hin of oil.
|
| 48. |
This refers to the wine libations brought by a wealthy person afflicted by tzara'at (a mystic affliction similar to leprosy). He is called a sinner because the affliction was brought about by his sins [the Rambam's Commentary to the Mishnah (Shekalim 5:3), i.e., because tzara'at is brought about by gossip. (See the conclusion of Hilchot Tuma'at Tzara'at.)
Such a person would bring three animals as a sacrifice, accompanied by three revi'ot of wine, together with three esronim of flour and three revi'ot of oil (Hilchot Ma'aseh HaKorbanot 2:6).
|
| 49. |
If, however, a person afflicted with tzara'at is poor, he is only required to bring a ewe as an offering. Hence, he only purchases a "kid" seal.
|
| 50. |
We do not accept the claim that the officer's own money became mixed together with the money he received.
|
| 51. |
I.e., the prices of agricultural commodities fluctuate seasonally. Were it not for this safeguard, a person could purchase a seal in the summer (when the prices are relatively cheap, because it is the time of the harvest) and use it in the winter, when the prices had increased.
In his Commentary to the Mishnah (Shekalim 5:4), the Rambam added another reason. Perhaps, the seal was lost and found by another person. The Radbaz states that the latter is an inferior rationale, because we do not usually take safeguards against such occurrences.
|
| 52. |
For as stated above, the Temple treasury is given the upper hand in all financial transactions.
|
| 53. |
Our translation is based on the Rambam's Commentary to the Mishnah (Shekalim 4:4), where he explains that the term kayitz refers to the time of the fig and grape harvest. These fruits are served as desert, after a person has eaten his major meal. Similarly, these offerings do not represent the fundamental "food" of the altar, but instead, are offered only when the altar is free.
|
| 54. |
See Hilchot Ma'aseh HaKorbanot 1:4.
|
| 55. |
While barefoot, so nothing would separate between their feet and the Temple's floor (Radbaz; seeHilchot Bi'at HaMikdash 5:17).
|
| 56. |
See the Rambam's statements in Hilchot De'ot 4:9, where he lists certain types of meat as unhealthy food.
|
| 57. |
As the Rambam mentions, this officer was in charge of healing all the priests' medical ailments. He singles out their digestive ailments here, because they were the most prevalent (Radbaz).
|
| 58. |
The Radbaz continues explaining that their health situation would have been far more serious except that they were watched over by unique Divine providence.
|
| 59. |
The Jerusalem Talmud (Shekalim 5:1) explains that these officers had intimate knowledge of the earth and knew how to determine under which rocks there was a spring of cold water and where a spring of hot water could be found.
|
| 60. |
As the Rambam explains in his Commentary to the Mishnah (Shekalim 5:1), this person's activity was not confined to Jerusalem. Instead, he would dig wells throughout Eretz Yisrael so that water would be available to the pilgrims.
|
| 61. |
These were the elders of the House of Garmu. The Jerusalem Talmud (loc. cit.) criticizes these priests, because they were unwilling to teach others their unique craft.
|
| 62. |
These were the elders of the House of Avtinas. The Jerusalem Talmud (loc. cit.) explains that they also would not teach their craft to others. At first, the Sages considered this to be undesirable. Later, they discovered that the House of Avtinas refused to do so in order that the information not be used to prepare incense offerings for idols. The Sages then deemed their conduct praiseworthy.
|
| 63. |
The Kessef Mishneh understands the Rambam's wording as implying that the embroidery was not part of the original weave of the curtain, but needle work done afterwards. Nevertheless, he quotes other sources that indicate that the designs were made within the pattern of the weave itself.
|
| 64. |
Each year, new curtains were made, because the smoke from the incense offerings would discolor the old ones (Rabbenu Asher to Tamid 29b). See also Hilchot Shekalim 4:2 which describes additional points concerning these curtains.
|
| 65. |
See Hilchot Beit HaBechirah 4:2 for an explanation regarding the use of these two curtains.
|
| 66. |
I.e., each string had four strands and each strand had six threads. The Kessef Mishneh explains that the term sheish, the word the Torah uses for linen implies a strand of six threads. See Chapter 8, Halachah 14. From this, we learn that the strings of the other three fabrics were made in a similar manner.
|
| 67. |
3.5 centimeters in contemporary measure thick.
|
| 68. |
For there were 72 strings used to weave it.
|
| 69. |
For the Holy of Holies was 20 cubits wide and 40 cubits high.
|
| 70. |
See Hilchot Beit HaBechirah 5:4 for an explanation regarding the gates to the Temple Courtyard.
|
| 71. |
The Entrance Porch did not have a gate (ibid. 4:8).
|
| 72. |
The two mentioned in the previous halachah.
|
| 73. |
See the notes to Hilchot Beit HaBechirah 4:2 for an explanation of this term.
|
| 74. |
For it was necessary to make a distinction between the place of the Sanctuary and that of the Holy of Holies on the second storey as well (Rashi, Yoma 54a; see Hilchot Beit HaBechirah 4:13, 7:23).
|
| 75. |
I.e., an entity that is not inherently impure, but rather contracted impurity because of contact with another impure entity. More specifically, the commentaries explain that the curtain came into contact with liquids that contracted impurity which render utensils impure (see Hilchot Sha'ar Avot HaTuma'ah 7:1-2). Also, it is speaking about a time when the curtain was not hanging in its place. For if it is hanging in its place, it is considered as part of the structure and it does not contract ritual impurity.
|
| 76. |
It was immersed in "the Sea of Solomon," a large copper receptacle in the Temple Courtyard. That immersion was acceptable, because that receptacle received its water directly from underground springs.
|
| 77. |
This type of impurity was instituted by Rabbinic decree and they did not imposed the stringency of waiting until sunset (see Hilchot Sha'ar Avot HaTuma'ah 9:1; 12:6).
|
| 78. |
For an article that is ritually impure may not be brought within the Temple Courtyard (Hilchot Bi'at HaMikdash 3:17).
|
| 79. |
The rampart surrounding the wall of the Temple Courtyard (Hilchot Beit HaBechirah 5:3).
|
| 80. |
See Hilchot Beit HaBechirah 5:1.
|
| 81. |
The Ra'avad maintains that this officer was in charge of dressing the priests (and not necessarily preparing their garments). In his Commentary to the Mishnah (Shekalim 5:1), the Rambam writes that this officer would perform both functions.
|
| 82. |
In the Temple Courtyard, next to the Gate of Nicanor. See Midot 1:4.
|
Kli Hamikdash - Chapter 8
Halacha 1
There are three types of priestly garments: the garments of an ordinary priest, [the High Priest's] golden garments and his white garments. An ordinary priest has four garments: a tunic, leggings, a hat, and a sash. They are all made from white linen with six-fold threads.1The sash2 alone was embroidered with wool.3
Halacha 2
The golden garments are the garments of the High Priest.4 There were eight garments: The four of an ordinary priest, the cloak, the ephod, the breastplate, and the forehead plate. The sash of the High Priest was embroidered5 and was made in a similar manner as that of the ordinary priest. Similarly, the turban [the Torah] mentions with regard to Aaron6 corresponds to the hat mentioned with regard to his sons.7 [The difference is that the] turban of the High Priest is worn like fabric swathed around a hernia. The hat of the ordinary priest, by contrast, is worn like an ordinary hat;8 hence, its name.9
Halacha 3
The white garments are the four garments that the High Priests would wear on Yom Kippur.10 They are: a tunic, leggings, a sash, and a turban. They are all white, their threads are six-fold, and they are made from linen alone.11 The High Priests had two other tunics for Yom Kippur: one he would wear in the morning12 and one he would wear in the evening.13 Both of them cost 30maneh.14They were purchased with communal funds.15 If he wished to add to their value, he must add from his own funds. He would consecrate the additional money and then use it to have the tunic made.
Halacha 4
It is a mitzvah for the priestly garments to be new, attractive, and to hang low like the garments of the men of stature, as [implied by Exodus 28:2 which states that they must be made]: "for honor and for beauty." If they were soiled,16torn,17 longer than his appropriate measure,18 shorter than his appropriate measure, hoisted up by the sash,19 and a priest performed service while wearing them, his service is invalid.20If they were worn-out or they were too long and he hoisted them with the sash so that they would be appropriate to his measure, his service is valid.
Halacha 5
Whenever any of the priestly garments become soiled, they are not bleached or laundered. Instead, they are left to be used for wicks and he should wear new ones.21When the garments of the High Priest22 become worn out, they should be entombed.23 The white garments which the High Priest wears on the day of the fast should not be worn a second time at all. Instead, they are entombed in the place where he removes them, as [Leviticus 16:23] states: "And he shall leave them there." It is forbidden to benefit from them.
Halacha 6
They would make wicks from the leggings and the sashes of the ordinary priests that wore out.24 They were used to kindle lamps in the Temple for the rejoicing that accompanied the water libation.25 The tunics of the ordinary priests26 that wore out were used to make wicks for the Menorah lit continually.27
Halacha 7
All of the priestly garments come from communal funds. When one individual donates one of the priestly garments, he may donate it to the community and then it is permitted to be used. Similarly, the sacrificial vessels and the wood for the altar arrangement that an individual donated to the community are acceptable.28 Even all the communal sacrifices which an individual donates from his own resources to the community are acceptable, provided he gives them to the community.
Halacha 8
They would make many sets29 of clothes for ordinary priests. There were 96 lockers in the Temple30 in which to place the clothes, four lockers for each watch. The name of each watch was written on the lockers and they were all closed. When the men of the watch began their priestly service on the Sabbath, they would open their lockers throughout their week and take their garments. When they departed, they would return the clothes to their lockers and close them.
Halacha 9
Why did they make four lockers for each watch? So that the garments would not be intermingled.31 Instead, all of the leggings were [stored] in one locker on which was written: Leggings. Similarly, the sashes were [stored] in one locker on which was written: Sash. Similarly, the hats and the tunics each had their own locker.
Halacha 10
The High Priest would leave his golden garments in his chamber32 at night or when he left the Temple.
Halacha 11
Halacha 12
It is, however, forbidden for an ordinary priest to wear it except during his service. The [clothes] the priests wear for their service are of wool and linen alone.
Halacha 13
Whenever the Torah uses the word sheish or bad, it is referring to flax, i.e., linen. Whenever the term techeilet is used, it refers to wool which is dyed sky-blue, i.e., lighter35 than dark blue. The term argaman refers to wool that is dyed red.36 And tola'at sheni refers to wool dyed with a gnat.37
Halacha 14
Whenever the Torah uses the term sheish or "spun sheish," it is necessary that the strand be sixfold.38 Where the term bad is used, it is valid, if one strand alone is used. [Even in such situations,] the most desirable manner of performing the mitzvah is that it be sixfold. Whenever the term meshizar39 is used alone, the intent is a thread that is eightfold.
Halacha 15
Whenever the Torah uses the term "a work of embroidery," the intent is that the design which is woven will be seen on one side of the fabric. When it uses the term "a work of craft," the intent is that the design will be seen on both sides of the fabric, front and back.
Halacha 16
How are the clothes made? The tunic - whether of the High Priest or an ordinary priest - was made with a boxlike knit. The knit had sequences of squares as is the structure of an animal's maw,40 in the manner which weavers make firm garments. Its sleeve was woven separately and then sown to the body of the tunic.
Halacha 17
The length of the tunic extended until slightly above the heel.41 The length of the sleeve extended until his wrist and its width was the width of his hand.
Halacha 18
The leggings - whether of the High Priest or an ordinary priest - extend from the loins until the thighs, i.e., from above the navel, close to the heart, until the end of the thigh, i.e., until the knee. They had straps.42 They did not have a special feature for the anus, nor for the male organ. Instead, they would surround the body like a pouch.
Halacha 19
The turban - whether of an ordinary priest or a High Priest - was sixteen cubits long.43 The sash was about three fingerbreadths44 wide and 32 cubits long. [The priest would] wrap it around himself, winding after winding. The priestly garments were not sown, rather they woven, as [Exodus 39:22] states: "weavers' craft."
| FOOTNOTES | |
| 1. |
As mentioned in the notes to the previous chapter, the Radbaz explains that this is implied by the very Hebrew term used for linen sheish, for that term also means "six." See Halachah 14.
|
| 2. |
The Torah (Exodus 39:29) mentions the use of woolen fabrics only with regard to the sash of the High Priest, but through the process of Biblical exegesis, our Sages (Yoma 12b) also derived that the sash of an ordinary priest also contains these fabrics.
|
| 3. |
Although the combination of these fabrics violates the prohibition against shaatnez (see Hilchot Kilayim, ch. 12), the positive commandment of wearing the Priestly Garments overrides the negative commandment of shaatnez. Nevertheless, this applies only when it is a mitzvah to wear them, i.e., when involved in the Temple service. Otherwise, it is forbidden to wear them (Hilchot Kilayim 10:3).
|
| 4. |
As the Rambam continues to explain, these garments were not all golden. Nevertheless, they are called golden because certain garments were golden.
|
| 5. | |
| 6. | |
| 7. |
Ibid.:40.
|
| 8. |
The Kessef Mishneh cites the Ramban who states that the headgear of both the ordinary priests and the High Priests were turbans. This is also indicated by Halachah 18 which speaks of their length. The turban of the High Priest, however, was round, while those of the ordinary priests were cone-shaped like hats. Other authorities (Rashi and the Ra'avad) differ and maintain that the ordinary priests wore hats and not turbans.
|
| 9. |
With regard to this point as well, the Kessef Mishneh cites the Ramban who states that the letterskuf and gimmel can be interchanged. Thus migba'at parallels mikva'at that relates to the wordkova, hat.
|
| 10. |
More particularly, they are the garments that he would wear when he performed the service unique to Yom Kippur. For he would also wear his golden garments on that day and carry out the service that was also peformed on other days while wearing them. See Hilchot Avodat Yom HaKippurim 2:1.
|
| 11. |
I.e., even the sash was made from linen alone. On this day, it was not of sha'tnez.
|
| 12. |
To perform the sacrificial service of Yom Kippur.
|
| 13. |
To remove from the Holy of Holies the ladle that had carried the incense.
|
| 14. |
A maneh is 100 silver pieces. Thus these were very expensive garments, made of fine fabric. The commentaries note that Yoma 35a states that the garments the High Priest would wear in the morning were more valuable than those he would wear in the evening and question why the Rambam does not mention this point. See also the Rambam's Commentary to the Mishnah (Yoma3:7) which states that the only difference between the two was their cut.
|
| 15. |
I.e., funds from terumat halishkah, the Temple treasury collected to purchase the communal sacrifices and all their needs. See Halachah 7 and Hilchot Shekalim 4:2.
|
| 16. |
Our translation is based on Rashi's commentary to Zevachim 18b.
|
| 17. |
The commentaries have drawn attention to an apparent contradiction in the Rambam's words, for in Hilchot Bi'at HaMikdash 1:14, he rules that, after the fact, when a priest performs service in torn garments, although he is liable to die at the hand of heaven, his service is acceptable. Among the resolutions offered is that here, the Rambam is speaking about clothes that remain torn. Hence, it is as if he is no longer wearing that garment. In Hilchot Bi'at Hamikdash, by contrast, he is speaking about torn garments that were mended. As the Radbaz explains (in his gloss there), the Rambam is speaking about a tear like the tear made when one rends his garments in mourning which can be mended. Here, he is speaking about a garment that was torn in many places.
|
| 18. |
I.e., they should reach slightly above the ground, extending until above the priest's heel (Halachah 17). If they drag along the ground, they are disqualified. That is the intent of the phrase "too long" mentioned later (Kessef Mishneh).
|
| 19. |
It is as if the material hoisted up by the sash was cut off (Zevachim 18b).
|
| 20. |
It is as if he performed the service without wearing priestly garments at all.
|
| 21. |
For there should be no expressions of poverty in a place of wealth (Zevachim 88b).
|
| 22. |
I.e., the golden garments.
|
| 23. |
Although this is not stated explicitly, it is deduced from a comparison to the white garments (Yoma12b).
|
| 24. |
These were not used for the Menorah. The rationale is that since the sash contains wool, it will not serve as an effective wick (see Shabbat 20b-21a). And it is improper to use the leggings for that purpose since the priest wore them on his lower body (Tifferet Yisrael, Sukkah 5:3).
|
| 25. |
See the conclusion of Hilchot Lulav where this rejoicing is described. Significantly, however, there the Rambam does not connect the rejoining with the water libation.
|
| 26. |
The Kessef Mishneh asks why the Rambam does not mention the hats of the ordinary priests. He offers two possible resolutions: a) their fabric was thin and not suitable for wicks at all;
b) they were in fact used for the Menorah.
|
| 27. |
In contrast to the lamps for the water libation rejoicing which took place only during the Sukkot holiday.
|
| 28. |
I.e., generally, we think of the community purchasing these items by using funds from the Temple treasury. If, however, an individual donates these substances to the Temple treasury they also become communal property and then can be used for whatever purpose the community desires.
|
| 29. |
I.e., a set with four garments: leggings, a tunic, a sash, and a hat.
|
| 30. |
In his Commentary to the Mishnah (Sukkah 5:6), the Rambam speaks of 24 lockers. Rambam LeAm suggests that each watch had one large locker which in turn had four compartments.
|
| 31. |
Having the garments sorted individually made it easier for the priests to put on the garments in the proper order: first, the leggings, then, the tunic, the sash, and the hat [see Chapter 10, Halachah 1; see also the Rambam's Commentary to the Mishnah (Tamid 5:3)].
|
| 32. |
The Chamber of the High Priest. See Chapter 5, Halachah 7.
Har Hamoriah writes that since the Talmud does not mention that there was a locker for the High Priest's garments, we can assume there was none and that he would leave them in his chamber.
|
| 33. |
Tosafot, Yoma 69a, suggests that as an initial preference, a priest should not benefit from them. In practice, however, that is not possible, because "the Torah was not given to the ministering angels" and it is impossible for the priests to remove the priestly garments immediately after their Temple service was completed (Kiddushin 54b). Hence they were consecrated with the stipulation that the priests would derive personal benefit from them.
|
| 34. |
A prohibited mixture of fabrics. During the Temple service, however, it may be worn, because then it is a mitzvah to do so and the observance of a positive mitzvah supersedes the observance of a prohibition. The Ra'avad differs with the Rambam and maintains that the sash may be worn throughout the day, as long as the priest is in the Temple.
Rav Yosef Corcus mentions that the ephod and the breastplate of the High Priest also involved a forbidden mixture of fabrics. He explains, however, that according to the Rambam, the prohibition against mixed fabrics does not apply to them, because they are not worn to provide the body with warmth, and if a garment is worn for a purpose other than that, this prohibition does not apply (Hilchot Kilayim 10:19).
|
| 35. |
See Hilchot Tuma'at Tzara'at 1:4 where the Rambam defines patuch as a color mixed with white. See also Hilchot Tzitzit 2:1.
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| 36. |
There are some who interpret the term as referring to a purplish dye. Others explain that it is mixture of several dyes of thread. See Ra'avad and Kessef Mishneh.
|
| 37. |
See Hilchot Parah Adumah 3:2 where the Rambam writes that this dye is produced from a seed that has a small gnat in it that produces a scarlet color.
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| 38. |
I.e., one strand made up of six thinner threads.
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| 39. |
Often translated as twisted.
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| 40. |
See the Rambam's Commentary to the Mishnah (Chulin 3:1). The boxes were indented slightly, like small pockets.
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| 41. |
For as mentioned in Halachah 4, the priests' garments should be fit to their measure, neither too long or too short. Compare to the description of the clothes of Torah scholars in Hilchot De'ot 5:9.
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| 42. |
To tighten them around the priest's waist.
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| 43. |
As explained in Halachah 2, according to the Rambam, the difference was the manner in which they wrapped the turbans. The actual cloth was the same.
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| 44. |
A fingerbreadth is about 2 cm according to Shiurei Torah.
|
• Friday, Iyar 26, 5775 · 15 May 2015
Iyar 26, 41st day of the omer
Torah lessons: Chumash: Bamidbar, Sheini with Rashi.
Tehillim: 119, 97 to end.
Tanya: The difference between (p. 269)...to animate them. (p. 269).
The command "You shall rebuke"1 is preceded by the words "You shall not hate your brother," for this is a precondition for the rebuke. The Torah continues, "...and you shall not ascribe sin to him," for if the rebuke was ineffectual, you are certainly the one responsible, for yours were not words coming from the heart.
FOOTNOTES
1. Vayikra 19:17.
Daily Thought:
Pull a Rope
Pull a rope to see where it’s connected.
Tug it to see how tightly.
So too, your trust in G‑d is the entire measure of your connection with Him.
When life pulls you down, stay calm and strong, bound to your Source Above.[based on a letter]
____________________________
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