Today's Laws & Customs:
• Count "Forty-Five Days to the Omer" Tonight
Tomorrow is the forty-fifth 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-five days, which are six weeks and three days, 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: Tifferet sheb'Malchut -- "Harmony in Receptiveness"
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:
• Hebron Liberated (1967)
One day after Israeli forces liberated Eastern Jerusalem in the course of the Six-Day War, another of the holy cities, Hebron, was also liberated.
Following the creation of the State of Israel in 1948, Jordan took over the control of Hebron along with the rest of the West Bank. During this time, Israelis were not allowed to enter the West Bank. The Jewish Quarter was destroyed, Jewish cemeteries were desecrated, 58 synagogues were destroyed and an animal pen was built on the ruins of the Patriarch Abraham Synagogue.
Daily Quote:
He who is merciful to the cruel, will end up being cruel to the merciful[Midrash Rabbah on Ecclesiastes 7:16]
Daily Study:
Chitas and Rambam for today:
Chumash: Bamidbar, 2nd Portion Numbers 1:20-1:54 with Rashi
• Chapter 1
20This was [the sum of] the children of Reuben, the firstborn of Israel, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כוַיִּהְיוּ בְנֵי רְאוּבֵן בְּכֹר יִשְׂרָאֵל תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
21Those counted from the tribe of Reuben [were] forty six thousand, five hundred. כאפְּקֻדֵיהֶם לְמַטֵּה רְאוּבֵן שִׁשָּׁה וְאַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
22Of the tribe of Simeon, their descendants according to their families, according to their fathers' houses; his tally, according to the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כבלִבְנֵי שִׁמְעוֹן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם פְּקֻדָיו בְּמִסְפַּר שֵׁמוֹת לְגֻלְגְּלֹתָם כָּל זָכָר מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
23Those counted from the tribe of Simeon: fifty nine thousand, three hundred. כגפְּקֻדֵיהֶם לְמַטֵּה שִׁמְעוֹן תִּשְׁעָה וַחֲמִשִּׁים אֶלֶף וּשְׁלשׁ מֵאוֹת:
24Of the tribe of Gad, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כדלִבְנֵי גָד תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
25Those counted from the tribe of Gad: forty five thousand, six hundred and fifty. כהפְּקֻדֵיהֶם לְמַטֵּה גָד חֲמִשָּׁה וְאַרְבָּעִים אֶלֶף וְשֵׁשׁ מֵאוֹת וַחֲמִשִּׁים:
26Of the tribe of Judah, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כולִבְנֵי יְהוּדָה תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
27Those counted from the tribe of Judah: seventy four thousand, six hundred. כזפְּקֻדֵיהֶם לְמַטֵּה יְהוּדָה אַרְבָּעָה וְשִׁבְעִים אֶלֶף וְשֵׁשׁ מֵאוֹת:
28Of the tribe of Issachar, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. כחלִבְנֵי יִשָּׂשכָר תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
29Those counted from the tribe of Issachar: fifty four thousand, four hundred. כטפְּקֻדֵיהֶם לְמַטֵּה יִשָּׂשכָר אַרְבָּעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
30Of the tribe of Zebulun, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. ללִבְנֵי זְבוּלֻן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
31Those counted from the tribe of Zebulun: fifty seven thousand, four hundred. לאפְּקֻדֵיהֶם לְמַטֵּה זְבוּלֻן שִׁבְעָה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
32Of the children of Yosef: of the tribe of Ephraim, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לבלִבְנֵי יוֹסֵף לִבְנֵי אֶפְרַיִם תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
33Those counted from the tribe of Ephraim: forty thousand, five hundred. לגפְּקֻדֵיהֶם לְמַטֵּה אֶפְרָיִם אַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
34Of the tribe of Manasseh, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לדלִבְנֵי מְנַשֶּׁה תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמוֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
35Those counted from the tribe of Manasseh: thirty two thousand, two hundred. להפְּקֻדֵיהֶם לְמַטֵּה מְנַשֶּׁה שְׁנַיִם וּשְׁלשִׁים אֶלֶף וּמָאתָיִם:
36Of the tribe of Benjamin, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לולִבְנֵי בִנְיָמִן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
37Those counted from the tribe of Benjamin: thirty five thousand, four hundred. לזפְּקֻדֵיהֶם לְמַטֵּה בִנְיָמִן חֲמִשָּׁה וּשְׁלשִׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
38Of the tribe of Dan, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. לחלִבְנֵי דָן תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
39Those counted from the tribe of Dan: sixty two thousand, seven hundred. לטפְּקֻדֵיהֶם לְמַטֵּה דָן שְׁנַיִם וְשִׁשִּׁים אֶלֶף וּשְׁבַע מֵאוֹת:
40Of the tribe of Asher, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. מלִבְנֵי אָשֵׁר תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
41Those counted from the tribe of Asher: forty one thousand, five hundred. מאפְּקֻדֵיהֶם לְמַטֵּה אָשֵׁר אֶחָד וְאַרְבָּעִים אֶלֶף וַחֲמֵשׁ מֵאוֹת:
42Of the tribe of Naphtali, their descendants according to their families, according to their fathers' houses; the number of individual names of every male from twenty years old and upward, all who were fit to go out to the army. מבבְּנֵי נַפְתָּלִי תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם לְבֵית אֲבֹתָם בְּמִסְפַּר שֵׁמֹת מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כֹּל יֹצֵא צָבָא:
43Those counted from the tribe of Naphtali: fifty three thousand, four hundred. מגפְּקֻדֵיהֶם לְמַטֵּה נַפְתָּלִי שְׁלשָׁה וַחֲמִשִּׁים אֶלֶף וְאַרְבַּע מֵאוֹת:
44These are the numbered ones, whom Moses and Aaron and the twelve princes of Israel counted each one [representing] his fathers' house. מדאֵלֶּה הַפְּקֻדִים אֲשֶׁר פָּקַד משֶׁה וְאַהֲרֹן וּנְשִׂיאֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר אִישׁ אִישׁ אֶחָד לְבֵית אֲבֹתָיו הָיוּ:
45All the children of Israel were counted according to their fathers' houses, from twenty years and upward, all who were fit to go out to the army. מהוַיִּהְיוּ כָּל פְּקוּדֵי בְנֵי יִשְׂרָאֵל לְבֵית אֲבֹתָם מִבֶּן עֶשְׂרִים שָׁנָה וָמַעְלָה כָּל יֹצֵא צָבָא בְּיִשְׂרָאֵל:
46The sum of all those who were counted: six hundred and three thousand, five hundred and fifty. מווַיִּהְיוּ כָּל הַפְּקֻדִים שֵׁשׁ מֵאוֹת אֶלֶף וּשְׁלשֶׁת אֲלָפִים וַחֲמֵשׁ מֵאוֹת וַחֲמִשִּׁים:
47But the Levites, according to their father's tribe were not numbered among them. מזוְהַלְוִיִּם לְמַטֵּה אֲבֹתָם לֹא הָתְפָּקְדוּ בְּתוֹכָם:
48The Lord spoke to Moses saying: מחוַיְדַבֵּר יְהוָֹה אֶל משֶׁה לֵּאמֹר:
49Only the tribe of Levi you shall not number, and you shall not reckon their sum among the children of Israel. מטאַךְ אֶת מַטֵּה לֵוִי לֹא תִפְקֹד וְאֶת רֹאשָׁם לֹא תִשָּׂא בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
Only the tribe of Levi you shall not number: The legion of the king deserves to be counted on its own (Tanchuma). Another explanation: The Holy One, Blessed Be He, foresaw that a decree was destined to be enacted against all those counted from twenty years and upward [condemning them] to die in the desert. He said,“Let these not be included, for they are Mine, since they did not err in [the sin of] the [golden] calf.” - [B.B. 121] אך את מטה לוי לא תפקד: כדאי הוא לגיון של מלך להיות נמנה לבדו. דבר אחר, צפה הקב"ה שעתידה לעמוד גזירה על כל הנמנין מבן עשרים שנה ומעלה שימותו במדבר, אמר אל יהיו אלו בכלל, לפי שהם שלי, שלא טעו בעגל:
50But you shall appoint the Levites over the Tabernacle of the Testimony, over all its vessels and over all that belong to it; they shall carry the Tabernacle and they shall minister to it, and they shall encamp around the Tabernacle. נוְאַתָּה הַפְקֵד אֶת הַלְוִיִּם עַל מִשְׁכַּן הָעֵדֻת וְעַל כָּל כֵּלָיו וְעַל כָּל אֲשֶׁר לוֹ הֵמָּה יִשְׂאוּ אֶת הַמִּשְׁכָּן וְאֶת כָּל כֵּלָיו וְהֵם יְשָׁרְתֻהוּ וְסָבִיב לַמִּשְׁכָּן יַחֲנוּ:
But you shall appoint the Levites: Heb. הַפְקֵד, as the Targum renders, מַנִי, appoint ; it is an expression of appointing to control the thing over which one is appointed, as it says,“Let the king appoint (וְיַפְקֵד) officers (פְקִידִים)” (Esther 2:3). ואתה הפקד את הלוים: כתרגומו מני, לשון מנוי שררה על דבר שהוא ממונה עליו, כמו (אסתר ב, ג) ויפקד המלך פקידים:
51When the Tabernacle is set to travel, the Levites shall dismantle it; and when the Tabernacle camps, the Levites shall erect it; any outsider [non Levite] who approaches shall be put to death. נאוּבִנְסֹעַ הַמִּשְׁכָּן יוֹרִידוּ אֹתוֹ הַלְוִיִּם וּבַחֲנֹת הַמִּשְׁכָּן יָקִימוּ אֹתוֹ הַלְוִיִּם וְהַזָּר הַקָּרֵב יוּמָת:
shall dismantle it: Heb. יוֹרִידוּ, as the Targum [Onkelos] renders, “They shall take it apart.” Whenever they were about to set out on a journey in the desert from one station to another, they dismantled the structure and carried it to the place where the cloud would settle. They would encamp there and set it up. יורידו אתו: כתרגומו יפרקון, כשבאין ליסע במדבר ממסע למסע היו מפרקין אותו מהקמתו, ונושאין אותו עד מקום אשר ישכון שם הענן ויחנו שם ומקימין אותו:
any outsider who approaches: [to participate] in this work. והזר הקרב: לעבודתם זו:
shall be put to death: at the hands of heaven. יומת: בידי שמים:
52The children of Israel shall encamp, each man by his own camp and each man by his division. נבוְחָנוּ בְּנֵי יִשְׂרָאֵל אִישׁ עַל מַחֲנֵהוּ וְאִישׁ עַל דִּגְלוֹ לְצִבְאֹתָם:
and each man by his division: As the divisions are arranged in this Book [of Numbers], three tribes for every division. ואיש על דגלו: כמו שהדגלים סדורים בספר זה, שלשה שבטים לכל דגל:
53The Levites shall encamp around the Mishkan of the Testimony, so that there be no wrath upon the congregation of the children of Israel and the Levites shall keep the charge of the Mishkan of the Testimony. נגוְהַלְוִיִּם יַחֲנוּ סָבִיב לְמִשְׁכַּן הָעֵדֻת וְלֹא יִהְיֶה קֶצֶף עַל עֲדַת בְּנֵי יִשְׂרָאֵל וְשָׁמְרוּ הַלְוִיִּם אֶת מִשְׁמֶרֶת מִשְׁכַּן הָעֵדוּת:
so that there be no wrath: If you act in accordance with My command, there will be no wrath, but if not, and outsiders take part in this service, there will be wrath, as we find with the incident with Korah [that is says,]“for the wrath has gone forth from the Lord” (Num. 17:11). ולא יהיה קצף: אם תעשה כמצותי לא יהיה קצף, ואם לאו שיכנסו זרים בעבודתם זו יהיה קצף, כמו שמצינו במעשה קרח (במדבר יז, יא) כי יצא הקצף וגו':
54And the children of Israel did according to all that the Lord had commanded Moses thus did they do. נדוַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כְּכֹל אֲשֶׁר צִוָּה יְהוָֹה אֶת משֶׁה כֵּן עָשׂוּ:Daily Tehillim: Psalms Chapters 140 - 150
• Chapter 140
David composed this psalm against his slanderers, especially the chief conspirator Doeg. Anyone confronted by slanderers should recite this psalm.
1. For the Conductor, a psalm by David.
2. Rescue me from the evil man, protect me from the man of violence,
3. who devise evil schemes in their heart; every day they gather for wars.
4. They sharpen their tongues like a serpent; the spider's venom is forever under their lips.
5. Guard me, Lord, from the hands of the wicked, protect me from the man of violence-those who plot to cause my steps to slip.
6. Arrogant ones have hidden a snare for me, and ropes; they spread a net by my path, they set traps for me continually.
7. I said to the Lord, "You are my God!" Listen, O Lord, to the voice of my pleas.
8. God, my Lord, the strength of my deliverance, You sheltered my head on the day of armed battle.
9. Grant not, O Lord, the desires of the wicked; fulfill not his scheme, make it unattainable forever.
10. As for the head of my besiegers, let the deceit of their own lips bury them.
11. Let burning coals fall upon them; let it cast them down into the fire, into deep pits, never to rise again.
12. Let not the slanderous man be established in the land; let the evil of the man of violence trap him until he is overthrown.
13. I know that the Lord will execute judgement for the poor, justice for the needy.
14. Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.
Chapter 141
This psalm teaches an important lesson: One should pray for Divine assistance that his mouth not speak that which is not in his heart. The gatekeeper only allows the gate to be opened for a purpose; let it be the same with one's lips.
1. A psalm by David. O Lord, I have called You, hasten to me; listen to my voice when I call to You.
2. Let my prayer be set forth as incense before You, the raising of my hands as an afternoon offering.
3. O Lord, place a guard for my mouth, keep watch over the door of my lips.
4. Do not incline my heart to a bad thing-to perform deeds in wickedness, with men, doers of evil; let me not partake of their delicacies.
5. Let the righteous one strike me with kindness and let him rebuke me; like the finest oil, let my head not refuse it. For as long [as I live], my prayer is [to preserve me] from their harm.
6. For their judges have slipped because of their [hearts of] rock, though they heard my words and they were pleasant.
7. As one who chops and splinters [wood] on the ground, so have our bones been scattered to the mouth of the grave.
8. For to You, God, my Lord, are my eyes; in You I take shelter; do not pour out my soul.
9. Protect me from the hands of the snare they laid for me, and from the traps of the evildoers.
10. Let the wicked fall into their own nets together, until I pass over.
Chapter 142
David composed this psalm while hiding from Saul in a cave, at which time he had cut off the corner of Saul's garment (to prove that he was able to kill him but did not wish to do so). He declared, "Where can I turn, and where can I run? All I have is to cry out to You!"
1. A maskil1 by David, when he was in the cave, a prayer.
2. With my voice I will cry out to the Lord; with my voice I will call to the Lord in supplication.
3. I will pour out my plea before Him; I will declare my distress in His presence.
4. When my spirit is faint within me, You know my path. In the way in which I walk, they have hidden a snare for me.
5. Look to my right and see, there is none that will know me; every escape is lost to me. No man cares for my soul.
6. I cried out to You, O Lord; I said, "You are my refuge, my portion in the land of the living.”
7. Listen to my song of prayer, for I have been brought very low. Deliver me from my pursuers, for they are too mighty for me.
8. Release my soul from confinement, so that it may acknowledge Your Name. Because of me, the righteous will crown [You] when You will deal graciously with me.
Chapter 143
1. A psalm by David. O Lord, hear my prayer, lend Your ear to my supplications. With Your faithfulness answer me, and with Your righteousness.
2. Do not enter into judgment with Your servant, for no living being would be vindicated before You.
3. For the enemy has pursued my soul; he has crushed my life to the ground; he has set me down in dark places, like those who are eternally dead.
4. Then my spirit became faint within me; my heart was dismayed within me.
5. I remembered the days of old; I meditated on all Your deeds; I spoke of Your handiwork.
6. I spread out my hands to You; like a languishing land my soul yearns after You, Selah.
7. Answer me soon, O Lord, my spirit is spent; hide not Your face from me, lest I become like those who descend into the pit.
8. Let me hear Your kindness in the morning, for have I trusted in You. Let me know the way in which I should walk, for to You I have lifted my soul.
9. Deliver me from my enemies, O Lord. I have concealed [my troubles from all, save] You.
10. Teach me to do Your will, for You are my God. Let Your good spirit lead me in an even path.
11. For the sake of Your Name, O Lord, give me life; in Your righteousness, take my soul out of distress.
12. And in Your kindness, cut off my enemies and obliterate all those who oppress my soul, for I am Your servant.
Chapter 144
After triumphing in all his wars, David composed this psalm in praise of God.
1. By David. Blessed be the Lord, my Rock, Who trains my hands for battle and my fingers for war.
2. My source of kindness and my fortress, my high tower and my rescuer, my shield, in Whom I take refuge; it is He Who makes my people submit to me.
3. O Lord, what is man that You have recognized him; the son of a mortal, that You are mindful of him?
4. Man is like a breath; his days are like a passing shadow.
5. O Lord, incline Your heavens and descend; touch the mountains and they will become vapor.
6. Flash one bolt of lightning and You will scatter them; send out Your arrows and You will confound them.
7. Stretch forth Your hands from on high, rescue me and deliver me out of many waters, from the hand of strangers,
8. whose mouth speaks deceit and whose right hand is a right hand of falsehood.
9. God, I will sing a new song to You, I will play to You upon a harp of ten strings.
10. He who gives victory to kings, He will rescue David, His servant, from the evil sword.
11. Rescue me and deliver me from the hand of strangers, whose mouth speaks deceit and whose right hand is a right hand of falsehood.
12. For our sons are like plants, brought up to manliness in their youth; our daughters are like cornerstones, fashioned after the fashion of a palace.
13. Our storehouses are full, overflowing with all manner of food; our sheep increase by the thousands, growing by the tens of thousands in our open fields.
14. Our leaders bear the heaviest burden; there is none who break through, nor is there bad report, nor outcry in our streets.
15. Happy is the nation for whom this is so. Happy is that nation whose God is the Lord.
Chapter 145
One who recites this psalm three times daily with absolute concentration is guaranteed a portion in the World to Come. Because of its prominence, this psalm was composed in alphabetical sequence.
1. A psalm of praise by David: I will exalt You, my God the King, and bless Your Name forever.
2. Every day I will bless You, and extol Your Name forever.
3. The Lord is great and exceedingly exalted; there is no limit to His greatness.
4. One generation to another will laud Your works, and tell of Your mighty acts.
5. I will speak of the splendor of Your glorious majesty and of Your wondrous deeds.
6. They will proclaim the might of Your awesome acts, and I will recount Your greatness.
7. They will express the remembrance of Your abounding goodness, and sing of Your righteousness.
8. The Lord is gracious and compassionate, slow to anger and of great kindness.
9. The Lord is good to all, and His mercies extend over all His works.
10. Lord, all Your works will give thanks to You, and Your pious ones will bless You.
11. They will declare the glory of Your kingdom, and tell of Your strength,
12. to make known to men His mighty acts, and the glorious majesty of His kingdom.
13. Your kingship is a kingship over all worlds, and Your dominion is throughout all generations.
14. The Lord supports all who fall, and straightens all who are bent.
15. The eyes of all look expectantly to You, and You give them their food at the proper time.
16. You open Your hand and satisfy the desire of every living thing.
17. The Lord is righteous in all His ways, and benevolent in all His deeds.
18. The Lord is close to all who call upon Him, to all who call upon Him in truth.
19. He fulfills the desire of those who fear Him, hears their cry and delivers them.
20. The Lord watches over all who love Him, and will destroy all the wicked.
21. My mouth will utter the praise of the Lord, and let all flesh bless His holy Name forever.
Chapter 146
This psalm inspires man to repent and perform good deeds while still alive. Let him not rely on mortals who are unable to help themselves, and who may suddenly pass on. Rather, one should put his trust in God, Who is capable of carrying out all He desires.
1. Praise the Lord! Praise the Lord, O my soul.
2. I will sing to the Lord with my soul; I will chant praises to my God while I yet exist.
3. Do not place your trust in nobles, nor in mortal man who has not the ability to bring deliverance.
4. When his spirit departs, he returns to his earth; on that very day, his plans come to naught.
5. Fortunate is he whose help is the God of Jacob, whose hope rests upon the Lord his God.
6. He makes the heavens, the earth, the sea, and all that is in them; He keeps His promise faithfully forever.
7. He renders justice to the oppressed; He gives food to the hungry; the Lord releases those who are bound.
8. The Lord opens the eyes of the blind; the Lord straightens those who are bowed; the Lord loves the righteous.
9. The Lord watches over the strangers; He gives strength to orphan and widow; He thwarts the way of the wicked.
10. The Lord shall reign forever, your God, O Zion, throughout all generations. Praise the Lord!
Chapter 147
This psalm recounts God's greatness, and His kindness and goodness to His creations.
1. Praise the Lord! Sing to our God for He is good; praise befits Him for He is pleasant.
2. The Lord is the rebuilder of Jerusalem; He will gather the banished of Israel.
3. He heals the broken-hearted, and bandages their wounds.
4. He counts the number of the stars; He gives a name to each of them.
5. Great is our Master and abounding in might; His understanding is beyond reckoning.
6. The Lord strengthens the humble; He casts the wicked to the ground.
7. Lift your voices to the Lord in gratitude; sing to our God with the harp.
8. He covers the heaven with clouds; He prepares rain for the earth, and makes grass grow upon the mountains.
9. He gives the animal its food, to the young ravens which cry to Him.
10. He does not desire [those who place their trust in] the strength of the horse, nor does He want those who rely upon the thighs [swiftness] of man.
11. He desires those who fear Him, those who long for His kindness.
12. Praise the Lord, O Jerusalem; Zion, extol your God.
13. For He has strengthened the bolts of your gates; He has blessed your children in your midst.
14. He has made peace within your borders; He satiates you with the finest of wheat.
15. He issues His command to the earth; swiftly does His word run.
16. He dispenses snow like fleece; He scatters frost like ashes.
17. He hurls His ice like morsels; who can withstand His cold?
18. He sends forth His word and melts them; He causes His wind to blow, and the waters flow.
19. He tells His words [Torah] to Jacob, His statutes and ordinances to Israel.
20. He has not done so for other nations, and they do not know [His] ordinances. Praise the Lord!
Chapter 148
The psalmist inspires one to praise God for His creations-above and below-all of which exist by God's might alone.
1. Praise the Lord! Praise the Lord from the heavens; praise Him in the celestial heights.
2. Praise Him, all His angels; praise Him, all His hosts.
3. Praise Him, sun and moon; praise Him, all the shining stars.
4. Praise Him, hea-ven of heavens, and the waters that are above the heavens.
5. Let them praise the Name of the Lord, for He comman-ded and they were created.
6. He has established them forever, for all time; He issued a decree, and it shall not be transgressed.
7. Praise the Lord from the earth, sea-monsters and all [that dwell in] the depths;
8. fire and hail, snow and vapor, stormy wind carrying out His command;
9. the mountains and all hills, fruit-bearing trees and all cedars;
10. the beasts and all cattle, creeping things and winged fowl;
11. kings of the earth and all nations, rulers and all judges of the land;
12. young men as well as maidens, elders with young lads.
13. Let them praise the Name of the Lord, for His Name is sublime, to Himself; its radiance [alone] is upon earth and heaven.
14. He shall raise the glory of His people, [increase] the praise of all His pious ones, the Children of Israel, the people close to Him. Praise the Lord!
Chapter 149
1. Praise the Lord! Sing to the Lord a new song, [recount] His praise in the assembly of the pious.
2. Israel will rejoice in its Maker; the children of Zion will delight in their King.
3. They will praise His Name with dancing; they will sing to Him with the drum and harp.
4. For the Lord desires His people; He will adorn the humble with salvation.
5. The pious will exult in glory; they will sing upon their beds.
6. The exaltation of God is in their throat, and a double-edged sword in their hand,
7. to bring retribution upon the nations, punishment upon the peoples;
8. to bind their kings with chains, and their nobles with iron fetters;
9. to execute upon them the prescribed judgment; it shall be a glory for all His pious ones. Praise the Lord!
Chapter 150
This psalm contains thirteen praises, alluding to the Thirteen Attributes (of Mercy) with which God conducts the world.
1. Praise the Lord! Praise God in His holiness; praise Him in the firmament of His strength.
2. Praise Him for His mighty acts; praise Him according to His abundant greatness.
3. Praise Him with the call of the shofar; praise Him with harp and lyre.
4. Praise Him with timbrel and dance; praise Him with stringed instruments and flute.
5. Praise Him with resounding cymbals; praise Him with clanging cymbals.
6. Let every soul praise the Lord. Praise the Lord!
Tanya: Likutei Amarim, end of Chapter 52• Lessons in Tanya
• Today's Tanya Lesson
Monday, Iyar 29, 5775 · May 18, 2015
Likutei Amarim, end of Chapter 52
ובהתלבשות מלכות דאצילות במלכות דבריאה, מתלבשת בהיכל קדשי קדשים דיצירה, שהוא חב״ד דיצירה
By virtue of the clothing of Malchut of Atzilut in Malchut of Beriah1 it thenclothes itself in the shrine of the Holy of Holies of Yetzirah, this being theChaBaD of Yetzirah — the Chochmah, Binah and Daat of Yetzirah. It is in this manner that the Shechinah of Malchut of Atzilut ultimately comes to reside in the World of Yetzirah.
ובהתלבשותן במלכות דיצירה, נוצרו הרוחות
When later on the latter (Malchut of Atzilut, together with the Sefirot in which it is enclothed — in Malchut of Beriah and in ChaBaD of Yetzirah) are clothed in Malchut ofYetzirah, the souls which are called Ruchot are created,
For the three levels of souls, Nefesh, Ruach (singular of Ruchot) and Neshamah, correspond to the three lower Worlds: Nefesh originates in Asiyah, Ruach in Yetzirah and Neshamah inBeriah. With regard to Neshamot, the Alter Rebbe has said previously that they are created from Malchut of Beriah. In now discussing the level of Malchut of Yetzirah, he writes that souls of the level of Ruach are created,
והמלאכים שביצירה
and the angels which are of the World of Yetzirah.
וגם משם היא המשנה שלפנינו, שהיא הלכות פסוקות הנמשכות גם כן מחב״ד של אין סוף ברוך הוא
From there too, from Malchut of Yetzirah, comes the Mishnah that we possess, which comprises the legal decisions that are likewise derived from ChaBaD of the blessed Ein Sof.2
Not only the Gemara within the Talmud, but the Mishnah too, derives from the “intelligence” of the Ein Sof. Even though it was stated earlier that the Mishnah derives frommiddot, yet since within the Mishnah there is concealed the rationale of the laws, they, too, emanate from the ChaBaD of Ein Sof.
רק שבחינת חב״ד, שהם טעמי ההלכות, הם מלובשים וגנוזים בגופי ההלכות, ולא בבחינת גילוי
Only that the categories of ChaBaD, that is, the reasons and interpretations of the halachot, are clothed and hidden within the laws themselves and are not in a revealed form,
In the Gemara the reasons for the laws are revealed, whereas in the Mishnah all that is revealed is the actual law itself, not the reasons underlying it.
וגופי ההלכות, שהן בבחינת גילוי, הן הן הארת מדותיו של אין סוף ברוך הוא בבחינת גילוי
while the elements of the halachot, which are in a revealed form in the Mishnah,are the very reflection of the middot of the blessed Ein Sof in their revealed form.
As mentioned earlier, the actual halachic decision that something is permissible derives from the divine attribute of kindness, and that something is prohibited derives from the attribute of severity.
כמו שכתוב לעיל בשם התיקונים, דשית ספירן מקננין ביצירה, שהן דרך כלל שני קוין, ימין ושמאל
Thus, it has been explained above in the name of the Tikkunim, that six Sefirotnest in Yetzirah. They the six Sefirot or middot comprise, in general, two extensions — right and left, right representing kindness, and left, severity,
להקל מסטרא דחסד, דהיינו: להתיר, שיוכל לעלות אל ה׳
acting with forbearance deriving from the aspect of kindness, which results in adjudicating leniently, that is to say, to permit [a thing] to ascend to G‑d,
For only that which is permitted to a Jew can ascend to G‑d. Thus, when a ruling is lenient and the object in question is permitted for use, it enables the individual, through utilizing it in the performance of a mitzvah, to cause it to ascend to G‑d. This, of course, is an act of kindness.
או להחמיר כו׳
or acting in a stringent manner, and so on, declaring the object to be forbidden for use, and thereby precluding its elevation to holiness. This is an act of severity. These two traits, kindness and severity, represent the two general directions of the emotive attributes as they exist Above, and from which the halachot of the Mishnah derive.
והכל על פי חכמה עילאה דאצילות, ובינה ודעת כלולות בה
And all this, both the Mishnah and Talmud, is according to the Supernal Chochmahof Atzilut, and Binah and Daat are comprised in it (i.e., in Chochmah),
ומיוחדות באין סוף ברוך הוא, כי בתוך כולן מלובשות חב״ד דאצילות, שאור אין סוף ברוך הוא מיוחד בהן בתכלית היחוד
and they (the Mishnah and Talmud, and the illumination of ChaBaD and middot found in them) are united with the blessed Ein Sof, for in all of them are clothed ChaBaDof Atzilut, with which the light of the blessed Ein Sof is united in a perfect union.
Thus, when the Shechinah enclothes itself in the shrine of the Holy of Holies of the World of Yetzirah, and thereafter in Malchut of Yetzirah, that part of Torah which is called theMishnah is drawn down, this being the receptacle for the light of the Shechinah as it is revealed in the World of Yetzirah.
וכן בדרך זה ירדה השכינה, ונתלבשה בהיכל קדשי קדשים דעשיה
In like manner, i.e., in the same manner that the Shechinah first clothed itself in the level ofMalchut of Yetzirah, the Shechinah then descended and clothed itself in the shrine of the Holy of Holies of Asiyah.
וכל עולם מג׳ עולמות אלו מתחלק לרבבות מדריגות, הנקראות גם כן עולמות פרטים
And each of these three Worlds, Beriah, Yetzirah, and Asiyah, is subdivided into myriads of gradations, which are also called particular worlds,
ומלכות דאצילות מלובשת במלכות של כל עולם פרטי, יורדת, ומתלבשת בהיכל קדשי קדשים, שהוא חב״ד, שבעולם שלמטה ממנו במדרגה
and Malchut of Atzilut (the level of Shechinah) is clothed in (a) the level of Malchut*of each particular World; (b) moreover, through the above-mentioned enclothing, itdescends, and (c) enclothes itself in the shrine of the Holy of Holies, namely, theChaBaD, which is in the World below it in rank.
We thus have Malchut of Atzilut as it is enclothed in Malchut of a World of higher rank, descending into the ChaBad of a World of lesser rank.3
הגהה
ובזה יובן לשון הכתוב: מלכותך מלכות כל עולמים
*NOTE
This will enable us to understand the wording of the verse: “Your kingdom is the kingdom of all Worlds.”
The text seems to imply that there is one level of kingship called “Your kingdom,” and another level of kingship known as “the kingdom of all Worlds.” The Alter Rebbe therefore explains that the verse is telling us that “Your kingdom” is the innermost aspect of “the kingdom of all the Worlds.” Within them all is enclothed “Your kingdom” — Malchut ofAtzilut.
END OF NOTE
והנה מהשכינה המלובשת בהיכל קדשי קדשים של כל עולם ועולם כללי או פרטי, נמשך ומתפשט ממנה אור וחיות לכל העולם והברואים שבו: נשמות ומלאכים וכו׳
It is from the Shechinah which is clothed in the shrine of the Holy of Holies of each and every general or particular World that light and vitality are extended and diffused to that whole World and the creatures contained therein — the souls, angels, and so forth,
The last phrase refers to the other beings of each World, such as the heichalot; they all receive light and vitality from the Shechinah as it is enclothed in the shrine of the Holy of Holies of that particular World.
כי כולם נבראו בעשרה מאמרות שבמעשה בראשית, שהם דבר ה׳ הנקרא בשם שכינה
for they were all created by the ten Divine utterances of creation,4 these being G‑d’s speech, which is termed the Shechinah.
Divine speech revealed that which was previously concealed. This is also the purpose of the Shechinah — revealing to the world a light which is essentially higher than the world. Therefore, Malchut of Atzilut (which is termed the Shechinah, and which is G‑d’s speech as revealed in the ten Divine utterances of creation) is the level from which life and vitality are drawn down and revealed to all Worlds and created beings.
And all this is accomplished through Torah, for Torah is the shrine of the Holy of Holies (in which the Shechinah first resides) in every World. Thus, as mentioned earlier, it serves as a “garment” to the Shechinah.
| FOOTNOTES | |
| 1. | The Rebbe addresses the question of why the Alter Rebbe repeats, “By virtue of the clothing of Malchut of Atzilut in Malchut of Beriah,” when it had already been stated: “Through the fact that [the latter Sefirot] clothe themselves in the Malchut of Beriah....” He answers: The vestment spoken of earlier is much milder and conceals little. From it, therefore, there only come about entities of the World of Beriah such as the souls and angels of that World, or the part of Torah connected with that World — the World of Beriahbeing on the level of a “world of concealment.” The vestment which the Alter Rebbe speaks of here is so much stronger and conceals so much more, that through this concealment creatures of the World of Yetzirah come into being — the World of Yetzirah being on the much lower level of a “world of manifestation.” The Rebbe provides an additional answer, which because of its complexity will be presented in capsule form. There are two manners in which the Shechinah (Malchut of Atzilut) may clothe itself in theMalchut of every World. The actual manner in which it vests itself depends on its goal. When the vestment takes place in order to create creatures of that World itself (for example, when the Shechinah vests itself in Malchut of Beriah in order to create angels and souls of the World of Beriah), then the Shechinah first clothes itself in the ChaBaD of that World. Only after vesting itself there will it clothe itself in Malchut. In such a situation, the prior vestment in ChaBaD is indispensable, just as in the analogy of body and soul, the vitality of all parts of the body derives from the brain — ChaBaD. However, when the Shechinah vests itself in the Malchut of a lower World not for the sake of the World itself, but only in order to be able to descend into an even lower World (for example, when Malchut of Atzilut vests itself in Malchut of Beriah, in order to be later able to vest itself in Malchut of Yetzirah), then the vestment is direct: the Shechinah descends directly into the Malchut of the lower World. Even if it were argued that in this instance too there must be some manner of prior vestment in ChaBaD of that World, still, in the subsequent vestment of the Shechinah in Malchut, no real effect of the prior vestment in ChaBaD is felt. At any rate, this lesser effect is present only to the degree necessary to enable the Shechinah to clothe itself in Malchut of the lower World. This is why, when the Alter Rebbe begins discussing the World of Yetzirah, he first says, “By virtue of the clothing of Malchut of Atzilut in Malchut of Beriah.” This he does in order to emphasize that the vestment of the Shechinah in Malchut of Beriah is a direct (or at least a more direct) vestment, since it is not for the sake of Beriah itself, but rather for the sake ofYetzirah. |
| 2. | Note of the Rebbe: “For all of Torah is wisdom of the blessed Ein Sof, for which reason ‘Torah and G‑d are truly one.’ This is why the distinctive quality of Torah surpasses even that of the mitzvot, as explained in many places in the Tanya.” |
| 3. | The division of stages into (a), (b) and (c) is by the Rebbe; so too the repetition of “Malchutof Atzilut” in each and every one. It seems that the Rebbe is thereby indicating that the vestment in the Holy of Holies of each World relates to Malchut of Atzilut, and not to theMalchut of the lower Worlds in which Malchut of Atzilut vests itself. This corresponds with what the Alter Rebbe says further: “...and from the Shechinah which is clothed in the shrine of the Holy of Holies....” |
| 4. | Note of the Rebbe: “For before this there were no Worlds (this being the meaning of ‘In the beginning’ — at the beginning point of creation — from non-being to being).” |
• Sefer Hamitzvos:Monday, Iyar 29, 5775 · May 18, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 75
A Ritually Impure Priest Serving in the Holy Temple
"They shall separate themselves from the things which the children of Israel make holy, and they shall not profane My holy name"—Leviticus 22:2.
A ritually impure priest is forbidden from performing any service in the Holy Temple.
A Ritually Impure Priest Serving in the Holy Temple
Negative Commandment 75
Translated by Berel Bell
The 75th prohibition is that a kohen who is tameh is forbidden from participating in the Temple service while in a state of tumah.
The source of this prohibition is G‑d's statement to the kohanim,1 "Be careful regarding the sacred offerings of the Israelites, and do not desecrate My holy Name."
In the ninth chapter of Sanhedrin2 our Sages explained, "What is the source for the law that one who serves in the Temple while tameh is punishable by death? It is written, 'Tell Aaron and his sons, "Be careful regarding the sacred offerings of the Israelites, and do not desecrate (v'lo y'chal'lu)," and elsewhere it is written,3 'Because they have desecrated (y'chal'luhu) they shall die for it.'" I.e. just as the punishment for that desecration is misah biy'dei shamayim, so too in this prohibition, "do not desecrate My holy Name" — if one did desecrate by performing the service while in a state of tumah he is punishable by misah biy'dei shamayim.
FOOTNOTES
1.Lev. 22:2.
2.83b.
3.Lev. 22:9. This verse speaks of a kohen who ate terumah while he was tameh.
Negative Commandment 76
A "Tevul Yom" Serving in the Holy Temple
"They shall not profane the name of their G‑d"—Leviticus 21:6.
[A tevul yom is an individual who was impure and immersed himself in a mikvah (ritual pool). Though he is now pure, there are still certain restrictions upon him until the sun sets that day.]
A priest who is a tevul yom, though pure, is forbidden from doing any service in the Holy Temple until the sun sets.
A "Tevul Yom" Serving in the Holy Temple
Negative Commandment 76
Translated by Berel Bell
The 76th prohibition is that a kohen who is a t'vul yom1 — even if he has purified himself — is forbidden from serving in the Temple until the sun has set.
The source of this prohibition is G‑d's statement2 (exalted be He), regarding the kohanim, "[They must be holy to their G‑d] and they must not profane their G‑d's Name."
One who transgresses this prohibition by serving in the Temple while a t'vul yom is punished by misah biy'dei shamayim.
This is not explicitly stated in Scripture, but has been passed down by the Oral Tradition. In the ninth chapter of Sanhedrin3 our Sages clearly said that this is the meaning of G‑d's statement (exalted be He), "They must be holy to their G‑d and they must not profane (v'lo y'chal'luhu) their G‑d's Name." They said: "It cannot teach us the prohibition of one who is tameh [serving in the Temple], because it has already been given. If so, this verse must teach us the prohibition of a t'vul yom serving [in the Temple]. And we learn from the usage of the word chillul [that the penalty is misah biy'dei shamayim4]." This prohibition is included there among the list of those who are punishable by death.
1.For most categories of tumah, in order for one to be purified, the person must first immerse in a mikvah and then wait until sunset. In the time period between the time he has immersed and the time the sun sets, he is called a t'vul yom.
2.Lev. 21:6.
3.83b.
4.See N75.
Positive Commandment 24
Sanctification of a Priest before Service
"And Aaron and his sons will use it to wash their hands and feet when they enter the Tent of the Assembly"—Exodus 30:19.
The kohanim (priests) are commanded to wash their hands and feet before entering the Holy Temple's sanctuary and before commencing any of their Temple duties.
Sanctification of a Priest before Service
Sanctification of a Priest before Service
Positive Commandment 24
Translated by Berel Bell
The 24th mitzvah is that the kohanim are commanded to wash their hands and feet whenever they need to enter the heichal [main Temple building] or to perform the Temple service. This mitzvah is known as kiddush yadayim v'raglayim.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his sons must wash their hands and feet from it [the washstand] before entering the ohel moed."
One who violates this positive commandment — i.e. a kohen who serves in the Temple without washing his hands and feet — is punished by misah biy'dei shamayim. This is derived from G‑d's statement2 (exalted be He), "They must wash with water if they are not to die."
All the details of this mitzvah are explained in the second chapter of Zevachim.3
FOOTNOTES
1.Ex. 30:19-20.
2.Ibid., 30:20.
3.19b ff.
Negative Commandment 69
A Blemished Priest Entering the Holy Temple
"He shall not approach the curtain, nor come near to the altar..."—Leviticus 21:23.
A priest who possesses a physical blemish is forbidden from entering the Holy Temple's sanctuary or the area between the Outer Altar (including the altar) and the Sanctuary.
A Blemished Priest Entering the Holy Temple
Negative Commandment 69
Translated by Berel Bell
The 69th prohibition is that a kohen who has a blemish is forbidden from entering the entire area of the heichal, i.e. the altar, between the ulam1 and the altar, the ulam, and the heichal itself.
The source of this prohibition is G‑d's statement2 (exalted be He), "But he may not come to the paroches and he may not approach the altar [if he has a blemish]."
In the beginning of Seder Taharos3 it is explained that one who has a blemish or overgrown hair may not enter the area of the heichal beginning with the area between the ulam and the altar. It is also explained in the Sifra that either of these two phrases — "he may not come to the paroches" and "he may not approach the altar" — by themselves would be insufficient. Both are necessary to completely define the extent of this one law4 by defining the exact area where they are forbidden to enter.
One who intentionally went pass the altar, even if not to perform the Temple service, is punished by lashes.
FOOTNOTES
1.The Temple's main structure was known as the heichal. The entrance hall to this structure was known as the ulam, followed by the kodesh and the kodesh hakodoshim.
2.Lev. 21:23.
3.Keilim, Ch. 1.
4.Therefore, they count only as one mitzvah, not two.
Negative Commandment 70
A Blemished Priest Serving in the Holy Temple
"...who has any blemish shall not approach"—Leviticus 21:17.
A priest who possesses a physical blemish is forbidden from serving in the Holy Temple.
A Blemished Priest Serving in the Holy Temple
Negative Commandment 70
Translated by Berel Bell
The 70th prohibition is that a kohen who has a blemish is forbidden from performing the Temple service.
The source of this prohibition is G‑d's statement,1 "[Speak to Aaron as follows: 'Anyone among your descendants] who has a blemish may not approach.' " This means that he "may not approach" in order to perform the Temple service. Should he perform the service while he has a blemish, he is punished by lashes. This is explicitly stated by the Sifra: "One with a blemish [who serves in the Temple] has violated a Biblical prohibition, but is not punished by death.
FOOTNOTES
1.Lev. 21:17.
Negative Commandment 71
A Priest with a Temporary Blemish Serving in the Holy Temple
"Any man that has a blemish, shall not approach"—Leviticus 21:18.
A priest who possesses a temporary physical blemish is forbidden from serving in the Holy Temple—so long as the blemish exists.
A Priest with a Temporary Blemish Serving in the Holy Temple
Negative Commandment 71
Translated by Berel Bell
The 71st prohibition is that a kohen who has a temporary blemish is forbidden from performing the Temple service as long as he still has it.
The source of this prohibition is G‑d's statement1 (exalted be He), "Anyone who has a blemish may not offer a sacrifice."
The Sifra says, "The phrase,2 'one who has a blemish may not approach,' only refers to one who has a permanent blemish. What is the source that one with a temporary blemish [may not perform the Temple service]? From the verse, 'Anyone who has a blemish may not offer a sacrifice.' " One who transgresses and performs the Temple service while he has a temporary blemish is also punished by lashes.
The regulations regarding temporary and permanent blemishes of a person are explained in the seventh chapter of tractate Bechoros.3
FOOTNOTES
1.Ibid., 21:18.
2.Ibid., 21:17.
3.43a ff.
Shevitat Yom Tov - Chapter Six
Halacha 1
When a holiday falls on Friday, on the holiday that precedes the Sabbath we may not bake or cook the food that will be eaten on the Sabbath. This prohibition is Rabbinic in origin,1 so that one will not prepare food on a holiday for a subsequent weekday.2 For a person will make the deduction: Since he is not [allowed to] cook for the Sabbath [on a holiday], surely, [he may not cook] for a weekday.
Therefore, a person who prepares a portion of food on the day prior to the holiday, and he relies on it, is permitted to cook and bake for the Sabbath on the holiday. The portion of food on which he relies is referred to as an eruv tavshilin.
Halacha 2
Why is this called an eruv? [Because it creates a distinction.] The eruv3 that is established in courtyards and lanes on the day before the Sabbath is intended to create a distinction - so that people will not think that it is permitted to transfer articles from one domain to another on the Sabbath.
Similarly, this portion of food creates a distinction and a reminder, so that people do not think that it is permitted to bake food on a holiday that will not be eaten on that day. Therefore, the portion of food is referred to as an eruv tavshilin.4
Halacha 3
The [minimum] measure of an eruv tavshilin is a portion of food the size of an olive. This suffices both for a single person and for a thousand.
This eruv may not be established with bread,5 with cereal, or the like.6 Instead, a portion of cooked food that is served together with bread - e.g., meat, fish, eggs, and the like - must be used. [Nevertheless, one need not set aside a portion of choice food.7] Even lentils [left] at the bottom of the pot [are sufficient].8 Moreover, one may even rely on the fat that is left on the knife used to cut roast meat. If an amount the size of an olive is left when one scrapes it off, one may use it for an eruv tavshilin.9
Halacha 4
Halacha 5
This eruv must be accessible until one has baked all that one must bake, cooked all that one must cook, and heated all the water one requires [for the Sabbath].12 If the eruv is eaten, lost, or burned before one has cooked or baked [for the Sabbath], one may no longer bake, cook, or heat water, except what one requires for the holiday.13
If one has already begun [kneading] a dough or [preparing] a portion of food, and the eruv is eaten or lost, one may complete the preparation [of this loaf or portion].14
Halacha 6
When a person sets aside an eruv tavshilin so that he and others may rely on it, he must grant others a portion as one grants them a portion with regard to theeruvin employed on the Sabbath.15
Whoever is allowed to acquire a portion [on behalf of others] with regard to theeruvin of the Sabbath,16 may acquire a portion [on their behalf] with regard to an eruv tavshilin. Conversely, whoever is not allowed to acquire a portion [for others] with regard to those eruvin17 may not acquire a portion [for them] with regard to this [eruv].
Halacha 7
It is not necessary to notify the others whom one grants a portion [in the eruv] before the commencement of the holiday.18 However, they must know that someone has granted them a portion and established an eruv before they rely on it for cooking and baking. Even if they did not receive notification until the holiday itself, they are permitted [to rely on it].
Halacha 8
A person who establishes an eruv is required to recite [the following] blessing:22"Blessed are You, God, our Lord, King of the Universe, who has sanctified us with His commandments and has commanded us concerning the mitzvah oferuv."
[At this time,] he should say: "With this eruv, I will be permitted to bake and to cook tomorrow23 on the holiday24 for the Sabbath." If he includes others in theeruv, he should say "...for me, and for so and so, and so and so...," or "for all the inhabitants of the city to bake and cook on the holiday for the Sabbath."
Halacha 9
When a person did not establish an eruv himself, and others did not include him in [their eruvin], just as he is forbidden to cook and bake, his flour and his food are forbidden [to be used on the holiday]. It is thus forbidden for another person who himself established [an eruv] to cook or to bake for the person who did not establish [an eruv, using provisions belonging to the person who did not establish an eruv], unless he transfers ownership25 of his food [to the person who established an eruv].26
[If this transfer is made, such an arrangement is permitted, because the person who established an eruv] is cooking and baking [with] his own [provisions], for their ownership was transferred [to him]. If, afterwards, the person [who established an eruv] desires, he may give [this food] as a present to the person who did not establish [an eruv].
Halacha 10
When a person did not establish an eruv tavshilin and cooked and baked [food] to eat on [the holiday], and there was [food] left over, or he invited quests and they did not come, he may eat the remainder on the following day. If, however, he acted with guile27[with regard to this matter], he is forbidden to partake [of this food].
If the person transgressed28 and cooked and baked [on the holiday] for the Sabbath without establishing an eruv tavshilin], it is not forbidden [for him to partake of it]. Why did [our Sages] judge a person with guile more severely than a person who willfully transgresses, [imposing] prohibitions [on the former and not on the latter]? Because if leniency were granted to a person who acts with guile, everyone would act with guile, and the entire concept of eruv tavshilinwould be forgotten.29 To violate [Torah law] consciously, by contrast, is a rare phenomenon, and the fact that a person transgresses once does not mean that he will transgress in the future.
Halacha 11
When the two days of a holiday [celebrated in the diaspora] fall on Thursday and Friday, an eruv tavshilin should be established on Wednesday, the day before the holiday. If a person forgot and did not establish [an eruv before the holiday], he should deposit the eruv on the first day, and make a stipulation.30
What is implied? He should deposit his eruv tavshilin on Thursday and say, "If today is a holiday, and tomorrow is a weekday, I will cook and bake for the Sabbath tomorrow, for there is no requirement. If today is a weekday, and tomorrow is a holiday, with this eruv I will be permitted to bake and to cook tomorrow, on the holiday, for the Sabbath."31
Halacha 12
To cite a similar example: when a person possesses two baskets of produce from which terumah was not separated, on the first day of the holiday he should say,32 "If today is a weekday, may this [basket] be considered terumah for [the other basket]. If today is a holiday, then may my words be of no consequence." He should then designate [the basket as terumah] and leave it.
On the second day [of the holiday], he should return and say, "If today is a holiday, then may my words be of no consequence. If today is a weekday, may this [basket] be considered terumah for [the other basket]." He should then designate [the same basket as terumah] and leave it as he did on the first day. [After] depositing the basket that he designated as terumah, he may partake of the other one.33
Halacha 13
When does the above apply? With regard to the two days observed as holidays in the diaspora. Concerning the two days observed as the holiday of Rosh HaShanah,34 by contrast, a person who forgot and did not establish an eruv on Wednesday does not have another opportunity to establish [an eruv]. He should either rely on the eruv established by others on his behalf, transfer ownership of his flour to someone who established an eruv, or be forbidden to bake and cook for the Sabbath.
Similarly, a person who did not separate terumah on Wednesday may not separate it until Saturday night.
Halacha 14
The above concepts applied only when the High Court of Eretz Yisrael would sanctify [the new moon] based on the observation [of witnesses],35 and the Jews in the diaspora would celebrate two days [as a holiday] to avoid the doubt, for they did not know the date on which the inhabitants of Eretz Yisraelsanctified [the new moon]. At present, however, the inhabitants of Eretz Yisraelfollow a fixed calendar and sanctify [the months accordingly]. Therefore, the second day of a holiday is [observed], not to avoid a doubt, but [to perpetuate] a custom.36
Halacha 15
I therefore maintain that a person may not establish on a conditional basis either an eruv tavshilin, an eruv chatzerot, or a shituf in a lane. Nor may he tithe untithed produce on a conditional basis.37 Instead, he must perform [all such activities] on the day prior to the holiday.
Halacha 16
Just as it is a mitzvah to honor the Sabbath and to take delight in it, so too, do [these obligations apply to] all the holidays,38 as [implied by Isaiah 58:13], "...sanctified unto God and honored."39 [This applies to] all the holidays, for they are called, "holy convocations." We have explained the obligation implied by honor and delight in Hilchot Shabbat.40
Similarly, it is proper for a person not to partake of a [significant] meal on the day before a holiday from mid-afternoon onward, as on Friday.41 For this is also an expression of honor.
Everyone who treats the holidays with disrespect is considered as if he became associated with idol worship.42
Halacha 17
It is forbidden to fast or recite eulogies43 on the seven days of Pesach, the eight days of Sukkot, and the other holidays.44 On these days, a person is obligated to be happy and in good spirits; he, his children, his wife, the members of his household, and all those who depend on him, as [Deuteronomy 16:14] states: "And you shall rejoice in your festivals."
The "rejoicing" mentioned in the verse refers to sacrificing peace offerings, as will be explained in Hilchot Chaggigah.45 Nevertheless, included in [this charge to] rejoice is that he, his children, and the members of his household should rejoice, each one in a manner appropriate for him.
Halacha 18
What is implied?46 Children should be given roasted seeds, nuts, and sweets. For women, one should buy attractive clothes and jewelry according to one's financial capacity. Men should eat meat and drink wine, for there is no happiness without partaking of meat,47nor is there happiness without partaking of wine.48
When a person eats and drinks [in celebration of a holiday], he is obligated to feed converts, orphans, widows,49 and others who are destitute and poor.50 In contrast, a person who locks the gates of his courtyard and eats and drinks with his children and his wife, without feeding the poor and the embittered, is [not indulging in] rejoicing associated with a mitzvah, but rather the rejoicing of his gut.
And with regard to such a person [the verse, Hoshea 9:4] is applied: "Their sacrifices will be like the bread of mourners, all that partake thereof shall become impure, for they [kept] their bread for themselves alone." This happiness is a disgrace for them, as [implied by Malachi 2:3]: "I will spread dung on your faces, the dung of your festival celebrations."
Halacha 19
Although eating and drinking on the holidays are included in the positive commandment [to rejoice], one should not devote the entire day to food and drink. The following is the desired practice:
In the morning, the entire people should get up and attend the synagogues and the houses of study where they pray and read a portion of the Torah pertaining to the holiday.51 Afterwards, they should return home and eat. Then they should go to the house of study, where they read [from the Written Law] and review [the Oral Law] until noon.
After noon, they should recite the afternoon service and return home to eat and drink for the remainder of the day until nightfall.52
Halacha 20
When a person eats, drinks, and celebrates on a festival, he should not let himself become overly drawn to drinking wine, mirth, and levity, saying, "whoever indulges in these activities more is increasing [his observance of] the mitzvah of rejoicing." For drunkenness,53 profuse mirth, and levity are not rejoicing; they are frivolity and foolishness.
And we were not commanded to indulge in frivolity or foolishness, but rather in rejoicing that involves the service of the Creator of all existence. Thus, [Deuteronomy 28:47] states, "Because you did not serve God, Your Lord, with happiness and a glad heart with an abundance of prosperity." This teaches us that service [of God] involves joy. And it is impossible to serve God while in the midst of levity, frivolity, or drunkenness.54
Halacha 21
The [Jewish] court is obligated to appoint officers who will circulate [among the people] on the festivals and check the gardens, orchards, and river banks to see that men and women do not gather there to eat or to drink, lest they [conduct themselves immodestly and come to] sin.
Similarly, they must warn the people that men and women should not mix at festive gatherings in homes, nor should they overindulge in wine, lest they be led to sin.
Halacha 22
The days between the first and the seventh days of Pesach and [the days between] the first and the eighth days of Sukkot are called Chol HaMo'ed55 and are also called mo'ed. In the diaspora,56 there are four days during Pesach and five days during Sukkot.
Although we are obligated to celebrate on these days, and it is forbidden to deliver a eulogy or to fast,57 it is permitted to deliver a eulogy before the corpse of a Torah sage. After he is buried, however, it is forbidden to deliver a eulogy on these days.58
Needless to say that on Rosh Chodesh, on Chanukah, and on Purim we may deliver a eulogy before the corpse of a Torah sage, although it is forbidden to fast or deliver a eulogy on these days.59 After the burial, however, it is forbidden to deliver a eulogy on these days.
Halacha 23
The bier of a corpse should not be left in the street during [Chol Ha]Mo'ed, so that [no one] will be prompted to deliver a eulogy. Instead, it should be taken from the home to the grave.60
We do not observe the rites of mourning during [Chol Ha]Mo'ed.61 Nor does one rend his garments, partake of the meal of solace [served after the burial],62or bare his shoulder because of a deceased during [Chol Ha]Mo'ed,63 with the exception of the relatives who are obligated to mourn because of him.64
If the deceased was a sage or an upright man,65 or one was present at his death,66 one should rend one's clothes because of his [death] during [Chol Ha]Mo'ed even though one is not related [to the deceased]. We may not rend our garments on the second day of a holiday at all;67 this applies even to the relatives of the deceased.
Halacha 24
During [Chol Ha]Mo'ed women lament, but they may not pound their hands on each other in grief or mourn. Once the corpse is buried, they may not lament. On Rosh Chodesh, Chanukah and Purim, they may lament and pound their hands on each other in grief before the corpse is buried, but they may not mourn.
What is meant by lamenting? That they all lament in unison. What is meant by mourning? That one recites [a dirge] and the others respond in unison.68
It is forbidden for a person to have a eulogy recited for a deceased person thirty days before the festival,69 so that the festival will not arrive when he is sad, and his heart is grieved and hurting, because of the memory of [his] agony. Instead, he should remove the grieving from his heart and direct his attention toward joy.
| FOOTNOTES | |
| 1. |
The Beit Yosef (Orach Chayim 527) explains that the Rambam understands that scriptural law permits preparing for the Sabbath on a holiday. As support, he cites Pesachim 46b, which makes an explicit statement to that effect.
Tosafot (Pesachim, loc. cit.) differs and offers an alternative interpretation of that passage, and states that scriptural law forbids preparing for the Sabbath on a holiday. Nevertheless, this prohibition applies only when there is no time to benefit from this food on the holiday itself.
The Magen Avraham 527:1 states that the Rambam also accepts the latter position. [One might reach such a conclusion from the Rambam's statements in his Commentary on the Mishnah (Beitzah 1:1).] Most of the later authorities, however, agree with the Beit Yosef's interpretation of the Rambam's view. (See Be'ur Halachah 527.)
|
| 2. |
The Rambam's ruling follows the opinion of Rav Ashi (Beitzah 15b). That passage also mentions the view of Ravva, who maintains that the requirement for an eruv was instituted as a measure of respect for the Sabbath, to ensure that one remembers to leave a fine portion of food for the Sabbath. (See Shulchan Aruch HaRav 527:2.)
|
| 3. |
I.e., an eruv chatzerot, as described in the first five chapters of Hilchot Eruvin.
|
| 4. |
The Ra'avad rejects the rationale offered by the Rambam and gives another explanation: Eruvmeans "mixture," and this portion of food enables the combining together of the activities necessary to prepare for the Sabbath and for the holiday.
The Maggid Mishneh clarifies the Rambam's view, stating that the name eruv is appropriate only for an eruv chatzerot. Nevertheless, since both an eruv t'chumim and an eruv tavshilin involve a distinction that is created through depositing a portion of food, the Rabbis applied this term to those halachic institutions.
|
| 5. |
The Maggid Mishneh notes that according to the Rambam, it appears that it is not necessary to include bread in one's eruv at all. This view is shared by the Ramban and the Rashba. TheMaggid Mishneh adds, however, that it is nevertheless customary to include bread in the eruv. Rabbenu Tam (Sefer HaYashar, section 392) and the Halachot Gedolot, by contrast, require that bread be included. (Their rationale is that since one desires both to cook and to bake on the festival for the Sabbath, the eruv should included both cooked food and bread which was baked.)
The Shulchan Aruch (Orach Chayim 527:2) states that at the outset, it is proper to include both bread and a portion of cooked food in the eruv. After the fact, however, the eruv is acceptable even if bread is not included. This ruling is accepted by the later authorities.
|
| 6. |
The Maggid Mishneh states that fruit is also excluded. This applies to fruit that is eaten raw. With regard to cooked fruit, the ruling depends on the local practice of whether or not it is customary to eat this together with meat. (Shulchan Aruch HaRav 527:11; Mishnah Berurah 527:18).
|
| 7. |
It is, however, customary to do so to fulfill the mitzvah behiddur, "in a manner that is becoming" (Mishnah Berurah 527:8).
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| 8. |
I.e., leftovers that one discovered when scraping the pot clean.
|
| 9. |
Shulchan Aruch HaRav 527:13 and the Mishnah Berurah 527:20 state that it is somewhat disrespectful to the mitzvah to use such foods, and this should be done only when one has no other food available.
|
| 10. |
I.e., although at times the term "cooked" has a distinct meaning - "prepared in water over a fire" - and is used to the exclusion of these other forms of preparing food.
|
| 11. |
See Hilchot Shabbat 9:3 and the Rambam's Commentary on the Mishnah (Machshirin 6:3).
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| 12. |
After one has completed all one's Sabbath preparations, one may eat the eruv before the commencement of the Sabbath (Shulchan Aruch, Orach Chayim 527:16). Nevertheless, it is customary to use the loaf of bread utilized for the eruv as lechem mishneh, the second loaf, for the Friday night meal and the Sabbath morning meal, and to partake of it during Se'udah Shelishit, the third Sabbath meal. The rationale: Since it was used for one mitzvah, it is proper to use it for others (Maharil, Shulchan Aruch HaRav 527:25; Mishnah Berurah 527:48).
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| 13. |
The Ra'avad notes that one can set aside the food one prepared for the holiday before the eruvwas lost, and use that for the Sabbath, and prepare new food for the holiday. This is permitted even when one has completed all of one's preparations for the holiday. The Shulchan Aruch (loc. cit.:18) quotes this principle.
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| 14. |
Our translation follows the understanding of the Rambam's statements as reflected in theShulchan Aruch (loc. cit.:17). The Rishon LeTzion offers a different interpretation: that once one has started cooking or baking, one may continue preparation of the entire meal even if the eruv is lost. This view is not, however, accepted by the later authorities. (See also the Hagahot Maimoniot.) The authorities do, nevertheless, allow one to continue preparing an entire dish of food even when one had just begun the first stages of preparation before the eruv was lost.
|
| 15. |
See Hilchot Eruvin 1:20, 6:19-21.
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| 16. |
E.g., a person's wife, his adult sons and daughters, and his Jewish servants and maid-servants (ibid.).
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| 17. |
E.g., a person's children below the age of majority and his non-Jewish servants (ibid.).
|
| 18. |
The rationale is that having a portion in an eruv tavshilin is to a person's advantage, and a person may grant a colleague an advantage without his direct knowledge.
|
| 19. |
Indeed, this is the custom reflected in the statement establishing an eruv tavshilin, which is included in all normal printed siddurim. That statement establishes an eruv for everyone in the entire city. It must, however, be emphasized that reciting the statement itself is not sufficient. As mentioned in the previous halachah, it is necessary to have another person acquire a share in theeruv on behalf of the others.
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| 20. |
The following rules apply when a person lives outside a city's holiday limits, but lives close enough to reach the city on a holiday if he establishes an eruv t'chumim: If the person making the eruv tavshilin made an explicit statement including the person living outside the city limits, he may rely on the eruv. Otherwise, he may not [Maggid Mishneh; Ramah (Orach Chayim 527:8)].
|
| 21. |
In this context, it is necessary to quote the ruling of the Shulchan Aruch (loc. cit.:7):
|
| 22. |
Although this commandment is Rabbinic in origin, it is proper to praise God, for He commanded us to follow the instructions of our Sages. (See Hilchot Eruvin 1:16; Hilchot Berachot 11:3.)
|
| 23. |
This applies in Eretz Yisrael, where the holidays are celebrated for one day only. In the diaspora, one omits the word "tomorrow" unless the holiday is celebrated on Friday and on the Sabbath. In that instance, one must establish an eruv on Thursday to be able to cook for the Sabbath on Friday, and the word "tomorrow" is in place.
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| 24. |
It is customary to add "...to put away a dish to preserve its heat, to kindle a flame, and to prepare and perform on the holiday everything necessary for the Sabbath."
|
| 25. |
A formal transfer of ownership is required. The person acquiring the provisions must draw them into his own property or lift them up with the intent of acquiring them. It is not sufficient to acquire them by virtue of the transfer of a handkerchief (Shulchan Aruch HaRav 527:28; Mishnah Berurah527:60).
|
| 26. |
The Tur [(Orach Chayim 527), based on Beitzah 21b] states that if there is no one who established an eruv to whom he could transfer ownership of his provisions, he is permitted to bake one loaf of bread, cook one type of food, and light one candle.
The Beit Yosef (Orach Chayim 527) explains that the Rambam does not accept this ruling. Nevertheless, the Beit Yosef continues, some authorities are even more lenient and extend this option even when there are people who have established eruvin upon whom one might rely.
In his Shulchan Aruch (Orach Chayim 527:20), Rav Yosef Karo quotes both views, but appears to favor that of the Rambam. Shulchan Aruch HaRav 527:29 and the Mishnah Berurah 527:61 cite the leniency mentioned by the Beit Yosef.
|
| 27. |
I.e., he cooked two types of food - one to be eaten on the holiday and one to be eaten on the Sabbath - or invited guests he knew would not come. It is permitted to cook a large quantity of food for the holiday and eat the remainder on the Sabbath (Shulchan Aruch, Orach Chayim529:21). Moreover, there are opinions that one may cook several types of food, thus providing one with different food for the Sabbath as well, provided that one partakes of it on the holiday.Shulchan Aruch HaRav 527:27 and the Mishnah Berurah 527:68 state that the commonly accepted practice is to follow the latter leniency.
|
| 28. |
Although the rationale given for this leniency applies primarily with regard to the willful transgression of the law, the Ramah (Orach Chayim 527:23) states that even when a person violated the prohibition unknowingly, and cooked food for the Sabbath on a holiday, he is permitted to partake of it.
|
| 29. |
For others will emulate this undesirable example.
|
| 30. |
As explained in Halachah 14, this and the following halachah apply, because the celebration of the second day of the holiday was instituted as a result of the doubt regarding the day on which it should be celebrated. Therefore, one of the two days was in fact an ordinary weekday.
|
| 31. |
See Hilchot Eruvin 8:14, which states that similar principles also apply with regard to an eruv chatzerot. An eruv t'chumim, by contrast, cannot be established in a conditional manner.
|
| 32. |
For it is forbidden to separate terumah on a holiday, as stated above, Chapter 4, Halachah 26.
|
| 33. |
For the separation of the terumah on either the first or the second day is thus valid.
|
| 34. |
As explained in Chapter 1, Halachah 24, in contrast to the other holidays, the two days of Rosh HaShanah are considered a single continuum of holiness. They are given this status because Rosh HaShanah was always observed for two days, even in Eretz Yisrael itself.
|
| 35. |
See Hilchot Kiddush HaChodesh, Chapter 1.
|
| 36. |
See Hilchot Kiddush HaChodesh 5:5.
|
| 37. |
The Rambam's logic is that in the era when the sanctification of the moon was dependent on the testimony of witnesses, the observance of the second day of a holiday was necessary because of the doubt regarding the Scriptural commandment (safek d'oraita). At present, there is no doubt; the second day is observed, because of a Rabbinical decree. Thus, one cannot say, "If today is a weekday," for neither of the days is a weekday: the first is a holiday according to Scriptural law, and the second is a holiday according to Rabbinic law.
The Ra'avad voices his appreciation of the Rambam's logic, but states that in practice, the custom has been to continue making conditional statements as was done in previous generations. TheShulchan Aruch (Orach Chayim 527:22) cites the Ra'avad's view. In his Beit Yosef (Orach Chayim 528) Rav Yosef Karo explains the more lenient view, stating that when instituting the observance of the second day of the holidays in the present era, our Sages did not require its observance to be more stringent than it was originally. Since such conditional statements were originally acceptable, they are also acceptable in the present era.
|
| 38. |
The B'nei Binyamin notes that several later authorities differ with regard to whether a holiday could be termed a Sabbath or not. (See P'nei Yehoshua, et al., at the conclusion of the fourth chapter ofBeitzah.) Nevertheless, the Rambam's emphasis is not that the holidays are "Sabbaths," but that they are sanctified.
|
| 39. |
Although the proof-text states, "And you shall call the Sabbath 'A delight, sanctified unto God'...," it also applies to holidays, for they are also called "sanctified" by the Torah.
|
| 40. |
Chapter 30. Honor involves preparing one's home and one's garments for the Sabbath. Delight involves partaking of fine foods, and carrying out other activities that lead to physical satisfaction.
|
| 41. |
See Hilchot Shabbat 30:4, which explains that this restriction was instituted so that one will enter the Sabbath (in this instance, the holiday) with an appetite.
Mid-afternoon refers to nine seasonal hours after daybreak - i.e., 3 PM, on a day that begins at 6 AM and ends at 6 PM. This time will change throughout the year, becoming later in the summer and earlier in the winter.
|
| 42. |
Pesachim 118a notes that Exodus 34:17 states, "Do not make molten images for yourselves," and continues "observe the festival of matzot," establishing a connection between the two mitzvot.
Significantly, the Rashbam interprets this as referring to someone who works on the intermediate days of a festival. (See also Hilchot Teshuvah 3:14, which states that such a person is not granted a portion in the World-to-Come.)
|
| 43. |
For these activities run contrary to the spirit of rejoicing that must be encouraged on the festivals. The laws of mourning on the festivals are discussed in Hilchot Eivel, Chapter 10.
|
| 44. |
With this wording, the Rambam emphasizes that this prohibition also applies on the days of Chol HaMo'ed of Pesach and Sukkot. The other holidays the Rambam refers to are Rosh HaShanah and Shavuot.
The designation of Rosh HaShanah as a day of rejoicing - despite the fact that it is "the day of judgment" when we join in the collective acceptance of God as King - is reflected in Nechemiah 8:10, which records the charge Ezra and Nechemiah gave to the people: "Eat sumptuously, drink sweet beverages, and send portions to those who have none... for the joy of God is your strength" (based on a responsum of the Rambam's grandson, Rav Yehoshua HaNagid).
|
| 45. |
Hilchot Chaggigah 1:1 explains that in addition to the peace offerings referred to as korban chaggigah, other peace offerings should be sacrificed, so that one will partake of sacrificial meat during the holiday. These are referred to as shalmei simchah (peace offerings of joy) and the Rambam associates partaking of them with the mitzvah to "rejoice on your festivals."
|
| 46. |
I.e., what are the activities that will arouse happiness? Cognizant that an emotion cannot be commanded at will, our Sages required that on the holidays a person work on creating a setting that will naturally spur happiness to ensue.
|
| 47. |
The commentaries have raised questions on the Rambam's statements, based on Pesachim109a, which states that during the time of the Temple, "there is no happiness without partaking of meat," this referring to sacrificial meat, as Deuteronomy 27:7 states, "And you shall sacrifice peace offerings... and you shall rejoice." After the destruction of the Temple, "there is no happiness without partaking of wine." No mention is made of the importance of eating non-sacrificial meat on the holidays.
Shulchan Aruch HaRav 529:7 explains that at present there is a greater obligation to drink wine than to eat meat. Nevertheless, since most people derive pleasure from eating meat, it is proper to partake of meat on the holidays.
|
| 48. |
The intent is not that one's festive pleasure should be eating and drinking, as indicated by the following halachot. Instead, the intent is that a person should create an atmosphere of rest, relaxation, and happiness so that he can direct his attention to spiritual matters.
|
| 49. |
When relating the command to rejoice on the festivals, Deuteronomy 16:14 states, "You shall rejoice on your festival together with your son and your daughter, your male and your female servants, the Levite, the convert, the orphan, and the widow." The Torah thus links the happiness one shares with the members of one's household with one's generosity in inviting the unfortunate to join in this rejoicing.
See also Hilchot Megillah 2:17, which states:
|
| 50. |
The Mishnah Berurah 529:17 mentions that in addition to inviting guests to one's festive table, a collection should also be made before the holiday to provide for the holiday needs of poor people who are too embarrassed to ask for hospitality.
|
| 51. |
See Hilchot Tefillah, Chapter 13, where the Torah portions associated with each holiday are mentioned.
|
| 52. |
The Rambam's statements follow the general guidelines given by Beitzah 15b, which states:Deuteronomy 16:18 refers to the festivals as "a gathering for God, your Lord," while Numbers 29:35 uses the expression, "A gathering for yourselves." What should be done? Divide them, half to God, and half to yourselves.
|
| 53. |
With regard to drunkenness, note the Rambam's statements in Hilchot De'ot 5:2, and in the Guide for the Perplexed, Vol. III, chapter 8.
|
| 54. |
There are two dimensions reflected by the Rambam's statements:
a) the absolute negation of the hollow elation of frivolity;
b) the appreciation of the positive value of genuine happiness as an element of the service of God.
The latter concept receives greater focus in the conclusion of Hilchot Lulav, where the Rambam states:
|
| 55. |
Chol means "ordinary" or "weekday" in Hebrew and HaMo'ed means "the festival." Thus, the term means "the ordinary days of the festival." For the Torah tells us that the festivals of Pesach and Sukkot should be celebrated for seven and eight days respectively, but states that only the first and last days should be regarded as holidays. The observance of these "ordinary days of the festival" is the focus of the remainder of the text.
|
| 56. |
Where the first day of each holiday is celebrated for an extra day.
|
| 57. |
See Hilchot Ta'aniot 1:7.
|
| 58. |
See Hilchot Eivel 11:5. The Ra'avad adds that a eulogy may be recited on the day when a community hears about a sage's death. The Rambam mentions this concept in Hilchot Eivel.
|
| 59. |
See Hilchot Megillah 2:13; Hilchot Chanukah 3:3.
|
| 60. |
The mitzvah of l'vayah, accompanying the deceased, is carried out on Chol HaMo'ed. What is not done is to remain in a single place for a prolonged time.
|
| 61. |
Mo'ed Katan 14b states that since the mitzvah of celebrating on the festivals is incumbent on the entire Jewish community as a whole, it takes precedence over the obligation of individuals to mourn.
|
| 62. |
Even the relatives who partake of this meal should sit on ordinary chairs (Mo'ed Katan 3:7).
|
| 63. |
The Shulchan Aruch (Yoreh De'ah 340:16) states that one may bare one's shoulders in honor of any deceased person, and one must do so in honor of one's parents. At present, however, this custom is not followed at all even during an ordinary week (Ramah, loc. cit.:17).
|
| 64. |
I.e., the deceased's parents, spouse, brothers and sisters (this includes half-brothers and half-sisters), and children.
|
| 65. |
The Ramah (Yoreh De'ah 340:6) differs and states that at present it is not customary to rend one's garments because of a person's death unless one was present at the actual moment of death. This applies throughout the year as well as during Chol Hamoed.
|
| 66. |
This applies even if the deceased's conduct was unworthy (Shulchan Aruch, Yoreh De'ah 340:5). The Ramah adds that if the person was wont to commit any particular sin, there is no need to rend one's garments because of him.
|
| 67. |
Although we are permitted to perform all the forbidden labors necessary to bury a corpse (Chapter 1, Halachot 22-24), rending one's garments is forbidden.
|
| 68. |
See Hilchot Eivel 11:5.
|
| 69. |
In Hilchot Eivel 11:6, the Rambam interprets this as referring to a eulogy recited for a person who died more than thirty days before the festival. If a person dies within thirty days of the festival, a eulogy may be recited. This distinction is quoted by the Shulchan Aruch (Orach Chayim 547:3).
This refers even to a eulogy recited without a fee, following the view of Shmuel (Mo'ed Katan 8a).
|
Biat Hamikdash - Chapter 5
Halacha 1
It is a positive commandment for a priest1 who serves [in the Temple] to sanctify his hands and feet2 and afterwards perform service,3 as [Exodus 30:19] states: "And Aaron and his sons will wash their hands and their feet from it." A priest who serves4 without having sanctified his hands and feet in the morning5is liable for death at the hand of heaven,6 as [ibid.:20] states: "They shall wash with water and not die." Their service - whether that of a High Priest or an ordinary priest - is invalid.
Halacha 2
Which source teaches that his service is invalid? [Ibid.:21] states: "It will be an eternal statute for him and his generations," and with regard to the Priestly garments [ibid. 25:43] also uses the expression: "An eternal statute."7 Just as [a priest] who is lacking the priestly garments invalidates his service, as we explained,8so, too, one who did not wash his hands invalidates his service.
Halacha 3
A priest does not have to sanctify [himself] between every service [that he performs]. Instead, he consecrates [his hands and feet] once in the morning and may continue serving throughout the day and [the subsequent] night,9provided he does not: a) depart from the Temple;10 b) sleep;11 c) unirinate;12 or divert his attention [from his hands and feet]. If he does any of the above, he must sanctify his hands and feet again.
Halacha 4
If a priest departed from the Temple, returned and then performed service without sanctifying [his hands and feet], his service is acceptable13 if he did not divert his attention.14 This general principle was followed in the Temple: No person would enter the Temple Courtyard to perform service15 unless he immersed [in the mikveh] even though he was ritually pure.
Halacha 5
Anyone who defecates must immerse himself [in a mikveh].16 Anyone who urinates must sanctify his hands and feet.
[The following rules apply when] one goes outside the walls of the Temple Courtyard. If he departed [with the intent of] staying outside for an extended time, he must immerse [in a mikveh].17 If [his intent] was to return immediately, when he returns, all that is necessary is that he sanctify his hands and feet. If he did not immerse, nor sanctified his hands and feet and carried out [sacrificial] service, his service is acceptable18 since he did not divert his attention, not did he defecate or urinate. If he merely placed his hands outside the Temple Courtyard, he is not required to sanctify them again.
Halacha 6
If [only] a person's hands become ritually impure,19 he may immerse them and they are ritually pure. He need not sanctify them again.
If his body became impure because he partook of impure foods or drank impure beverages and immersed himself, even though he does not have to wait until nightfall [to become ritually pure],20 he must sanctify [his hands and feet] after immersing himself, for everyone who immerses himself must sanctify his hands and feet [before] serving. If he did not sanctify [his hands and feet], his service is not desecrated since he did not divert his attention.
Halacha 7
When a High Priest does not immerse himself nor sanctify his hands and feet between his changes of clothes and between his different services on Yom Kippur21and [continues] serving, his service is acceptable.22 [The rationale is that] since those immersions and sanctifications are not applicable equally to Aaron and his sons,23 as [Exodus 30:19] states: "And Aaron and his sons will wash from it." Only an obligation that is equally applicable to all the priests is an indispensable obligation, i.e., the first sanctification of one's hands.
Halacha 8
If a person sanctified his hands on one day, he must sanctify them again on the following day even though he did not sleep at all that night, for the hands are disqualified because of the passage of the night. [Even] if he sanctified his hands at night and offered fats on [the altar's pyre] the entire night,24 he must go back and sanctify [his hands] on the next day25 for that day's service.
Halacha 9
Halacha 10
It is a mitzvah to sanctify [one's hands and feet] from the basin.28 If, however, one sanctify them from a sacred utensil, the sanctification is effective. Sanctification may not, however, be performed with an ordinary utensil.29 If one sanctified [his hands and feet] with a sacred utensil outside the Temple30 or did so with an ordinary utensil within the Temple and then performed service, his service is disqualified. One does not sanctify his hands and feet inside the basin or a sacred utensil, but from them, as [implied by the verse]: "Aaron and his son's will wash from it;" ["from it"] and not "inside of it." If one sanctified [his hands and feet] in such a utensil and performed service, he did not desecrate it.
Halacha 11
Halacha 12
All water is acceptable for the sanctification, whether water from a spring or water from a mikveh, provided its appearance has not changed and it is [thus] acceptable for immersion.33 Mud that can be poured, from which a cow would drink,34 can be used to fill the measure of the basin. This is the general rule: Any water that can be used to make up the measure of a mikveh can be used to make up the measure of the basin.35
Halacha 13
How much water must there be in the basin? At least enough for four priests to sanctify [their hands and feet] from it, as [indicated by Exodus 30:19 which] mentions "Aaron and his sons." Together with him, there were Elazar, Itamar, and Pinchas, a total of four.36
Halacha 14
Halacha 15
Halacha 16
How is the mitzvah of sanctification performed? [A priest would] put his right hand on his right foot and his left hand on his left foot and bend over and sanctify them.44 All the substances that are considered as intervening with regard to immersion,45 are intervening with regard to the sanctification of hands.
One may not sanctify his hands while sitting, because [the sanctification] is comparable to the Temple service and the Temple service may be performed only when standing, as [Deuteronomy 18:5] states: "To stand and to serve."46
Halacha 17
Anyone who performs service while he is seated, desecrates his service and disqualifies it. He does not receive lashes, because the warning against doing so stems from a positive commandment.47
Similarly, anyone involved with one of the Temple services must be standing on the floor.48 If there was anything intervening between himself and the ground,49e.g., he was standing on a utensil, an animal, or a colleague's foot, [his service] is invalid. Similarly, if there was anything intervening between his hand and the utensil with which he was performing the service, it is invalid.50
Halacha 18
The Temple service may be performed only with one's right hand.51 If one performed service with his left hand, it is invalid. He is not liable for lashes.52
[The following laws apply when] one of [a priest's] feet are on a utensil and one is on the floor, one is on a stone [that was not embedded in the floor] and one was on the floor. We evaluate [the situation]. Whenever he would be able to stand on his one foot if the utensil or the stone were taken away, his service is acceptable.53 If not, his service is invalid.54
If he received [blood from a sacrifice] with his right hand and his left hand is supporting it, his service is acceptable, because we do not pay attention to [something that is] a [mere] support.55
| FOOTNOTES | |
| 1. |
The Rambam emphasizes that this mitzvah applies to a priest, because an animal offered as a sacrifice may be slaughtered by a non-priest. Such a person need not sanctify his hands and feet. This explanation is reinforced by some of the versions of Sefer HaMitzvot (positive commandment 24) which state "A priest alone is obligated...," i.e., a priest and not a non-priest.
|
| 2. |
Through washing them from the basin in the Temple Courtyard, as the Rambam proceeds to explain.
|
| 3. |
Sefer HaMitzvot (ibid.) and Sefer HaChinuch (mitzvah 106) consider this as one of the 613 mitzvot of the Torah.
|
| 4. |
If he does not perform service in the Temple Courtyard, he is not liable even if he enters without sanctifying his hands and feet (Rav Yosef Corcus).
|
| 5. |
With the latter addition, the Rambam excludes the extra sanctifications performed by the High Priest on Yom Kippur before and after the changes of his garments. If he does not sanctify his hands and feet at this time, he does not invalidate his service, as stated in Halachah 7.
|
| 6. |
Nevertheless, as explained in Hilchot Sanhedrin 19:3, he is not liable for lashes, because he has only violated a positive commandment, not a negative commandment.
|
| 7. |
The text of the Mishneh Torah does not quote the verse exactly.
|
| 8. |
Hilchot K'lei HaMikdash 10:4.
|
| 9. |
On the following day, he must sanctify his hands and feet again, even if he did not sleep at night, as stated in Halachah 8.
|
| 10. |
See Halachah 5.
|
| 11. |
The Kessef Mishneh explains that this requirement is derived from the obligation to sanctify one's hands and feet if one diverts attention, for it is likely that while sleeping, one did divert his attention.
|
| 12. |
See Halachah 5 with regard to defecation.
|
| 13. |
There is an unresolved question concerning this point in Zevachim 20b. Hence, the Rambam rules leniently (Kessef Mishneh).
|
| 14. |
In the other three instances mentioned above, if he serves without sanctifying his hands and feet, his service is invalid (Kessef Mishneh).
|
| 15. |
There is a difference of opinion among the commentaries if a ritually pure person who enters the Temple Courtyard without intending to perform service is obligated to immerse himself or not.
|
| 16. |
See the conclusion of Halachah 6.
|
| 17. |
Even if he actually remained outside for a short time.
|
| 18. |
There is an unresolved question concerning this point in Zevachim 20b. Hence, the Rambam rules leniently (Kessef Mishneh).
|
| 19. |
This refers, not to ritual impurity prescribed by Scriptural Law, but instead, to certain states of ritual impurity ordained by our Sages that affect the hands alone. See Hilchot Sha'ar Avot HaTumah, ch. 8.
|
| 20. |
See Hilchot Sha'ar Avot HaTumah 9:9.
|
| 21. |
See Hilchot Avodat Yom HaKippurim 2:2 for a description of these changes of clothing, immersions, and sanctifications.
|
| 22. |
He does, however, violate a positive commandment, because he does not perform the Yom Kippur service as prescribed (Yoma 30b).
|
| 23. |
They are obligations of the High Priest (Aaron), but not an ordinary priest (his sons).
|
| 24. |
I.e., he was continually involved in the Temple service.
|
| 25. |
At daybreak.
|
| 26. |
Which is carried out at dawn (Hilchot Temidim UMusafim 2:11-12).
|
| 27. |
Halachically, depending on the different opinions, dawn is between 72 minutes and two hours before sunrise. Sunrise is the time when the priest should sanctify his hands. Nevertheless, in this instance, he has no alternative, since he is sanctifying them for that day's service and that service is performed before dawn.
|
| 28. |
See the description of this utensil in the conclusion of ch. 4 of Hilchot Beit HaBechirah.
|
| 29. |
I.e., one that is not consecrated.
|
| 30. |
The sanctification must be performed within the Temple Courtyard, for that is where the basin is located. Even though the sanctification need not be performed with water from the basin, it must be performed in the area where it is located (Zevachim 22a).
|
| 31. |
There were several mikvaot on the Temple Mount.
|
| 32. |
86 cc. according to Shiurei Torah; 150 cc. according to Chazon Ish. The Ra'avad states - and theKessef Mishneh explains that this is also the Rambam's intent - that if one uses a small utensil, he must take the water originally from the basin.
|
| 33. |
As stated in Hilchot Mikvaot 7:1, if the appearance of water has changed, e.g., one poured wine or juice into it and changed its color, it is not acceptable for immersion.
|
| 34. |
Since a cow will drink it, it is considered as water and not as earth. Compare to ibid. 7:3, 8:9. 11:2.
|
| 35. |
A mikveh must be 40 se'ah in volume.
|
| 36. |
Zevachim 21b cites Exodus 40:32 which states "And Moses, Aaron, and his sons will wash from it." "His sons" is plural indicating at least two, thus reaching a total of four. The Rambam, here and in his Commentary to the Mishnah (Zevachim 2) substitutes Pinchas for Moses. The Kessef Mishneh questions that explanation on two counts: Firstly, at the time, the basin was first used, Aaron's older sons, Nadav and Avihu, were still alive. Moreover, the priesthood had not been granted to Pinchas as of yet. Rav Yosef Corcus tries to support the Rambam's understanding, explaining that according to certain views, Moses did not serve as a priest when Aaron did, only in the seven days of preparation.
|
| 37. |
Hilchot Beit HaBechirah 3:18.
|
| 38. |
In his Commentary to the Mishnah (Tamid 1:4), the Rambam explains that each night the basin would be submerged in a muchani, a large container which held a reservoir of water. This container was not a sacred utensil and hence the water it contained was not disqualified overnight. See Hilchot Beit HaBechirah, loc. cit., for a description of this container.
|
| 39. |
See I Kings 7:23-26. This was a circular copper tank, ten cubits in diameter and five cubits deep.
|
| 40. |
As II Chronicles 4:6 states, the priests would use it as a mikveh.
|
| 41. |
A mountain spring slightly south of Jerusalem. It was 32 cubits higher than the Temple Mount. Hence the water would naturally flow through a conduit built from it to the Temple.
|
| 42. |
Usually, water contained in a utensil is not acceptable for immersion. Nevertheless, since water from a flowing spring passed through this tank, its water was acceptable [the Jerusalem Talmud (Yoma 3:8)].
|
| 43. |
I.e., because it was connected to a flowing spring.
|
| 44. |
I.e., a colleague would pour water over them; alternatively, he would stand under a tap.
See Hilchot Nesiat Kapayim 15:5 which states that one would wash until the wrist.
|
| 45. |
As explained in Hilchot Mikvaot, ch. 2, no significant substance may intervene between the flesh of the person immersing and the waters of the mikveh. That chapter details those substances that are considered as significant and hence, as intervening, and those which are not.
|
| 46. |
In the Rambam's Commentary to the Mishnah (Zevachim, loc. cit.), he offers another rationale: that one is not allowed to sit in the Temple.
|
| 47. |
And lashes are given only when a negative commandment is violated.
|
| 48. |
Zevachim 24a relates that since both the Temple utensils and the ground of the Temple Courtyard have been sanctified, an equation is established between them. Just as there can be no intervening substance between a priest's hand and a sacred utensil, so too, there may be no intervening substance between his feet and the Temple Courtyard.
|
| 49. |
I.e., the stones of the Temple or the Temple Courtyard.
|
| 50. |
This is derived from Leviticus 4:5: "And the priest shall take." Implied is that the taking must be performed by the priest's body without any intermediary (Zevachim, loc. cit.).
|
| 51. |
Indeed, in his Commentary to the Mishnah (loc. cit.), the Rambam writes that "Whenever the word "hand" is mentioned [with regard to the Temple service], the intent is the right hand."
The above is referring to a right-handed person. A left-handed priest is disqualified from serving in the Temple, as stated in Chapter 8, Halachah 11.
|
| 52. |
For there is no explicit prohibition that he violates. Instead, it is an extension of a positive commandment (Kessef Mishneh).
|
| 53. |
For then, the support provided by the second foot is not of consequence.
|
| 54. |
For then it is significant.
|
| 55. |
This is a general principle, applying in other situations as well (see Shabbat 93b).
|
| 56. |
As long as it is not fixed in the ground, the stone can be considered as a separate entity and therefore, it could be considered as an intervening substance between the priest and the earth.
|
| 57. |
There is an unresolved question concerning this issue in Zevachim 24a. Hence, the Rambam does not rule stringently. See also the commentaries to Hilchot Beit HaBechirah 1:10.
|
Biat Hamikdash - Chapter 6
Halacha 1
Any priest who has a physical blemish - whether a permanent blemish or a temporary blemish1 - should not enter the area of the altar and beyond in the Temple, as [Leviticus 21:21-23] states: "[Any man from among the descendants of Aaron the priest who has a blemish...] shall not come near the curtain,2 nor may he approach the altar. If he transgresses and enters [this area],3 he is liable for lashes even if he did not perform any service.
If he performs service in the Temple, he invalidates and desecrates his service. He is worthy of lashes for the service as well,4 as [ibid.:17] states: "One who has a blemish shall not draw near [to offer...]."5 According to the Oral Tradition, we learned that this warning means that he shall not draw near to the Temple service.
Halacha 2
Similarly, a person with a temporary blemish who performs service in the Temple invalidates [his service] and is liable for lashes,6 as [ibid.:18] states: "Any man who has a blemish shall not draw close...." According to the Oral Tradition, we have learned that this is a warning against [a priest] with a temporary blemish [serving]. [A priest] with a blemish who serves is not liable for death, only for lashes.
Halacha 3
All physical blemishes - whether the priest had them from birth or acquired them afterwards, whether they will heal or they will not heal - disqualify [him] until they heal.
Halacha 4
A permanent blemish is a broken leg or a broken arm.7 A temporary blemish is a dry skin eruption or a moist skin eruption also known as a chazizit.8Not only the blemishes mentioned in the Torah,9 but any apparent bodily blemish disqualifies the priests, as [ibid.:21] states: "Any man who has a blemish," i.e., any type. Those mentioned by the Torah are merely examples.10
Halacha 5
There are three types of blemishes [involving humans]:11
a) blemishes that disqualify a priest from serving and an animal from being offered [as a sacrifice];12
b) blemishes that only prevent a man from serving;13
c) blemishes that do not disqualify a priest, but because of the impression that would be created,14 [our Sages] stated that every priest who has such a blemish should not serve.
Halacha 6
Whenever [a priest] who has a blemish that disqualifies both a person and animal serves, whether inadvertently or intentionally, his service is invalid. If he served intentionally, he is liable for lashes. Whenever [a priest] who has a blemish that disqualifies only a person serves, even though he is liable for lashes,15 his service is valid.16 If he has one of the blemishes that disqualify him because of the impression that could be created, he is not liable for lashes and his service is valid.
Halacha 7
Only blemishes that are apparent17 disqualify a person. Blemishes that are within the cavity of the body, e.g., a person's kidney or his spleen was removed or his intestines were perforated, even though he becomes a treifah,18 his service is acceptable. [This is derived from the mention, Leviticus 21:19, of] "a broken leg or a broken arm." Just as these are apparent, all [disqualifying blemishes] must be apparent.
Halacha 8
An uncircumcised person19 is like a foreigner [as Ezekiel 44:9] states: "Any foreigner20 with an uncircumcised heart and uncircumcised flesh." Therefore if an uncircumcised [priest] serves, he disqualifies his service and is liable for lashes21like a non-priest22 who serves. He is not, however, liable for death.23
Halacha 9
A priest who married women sinfully24 may not serve25 until he is compelled by the court to take a vow dependent on the discretion of other people so that it cannot be nullified26 that he will not continue to sin. He may then perform the service, descend [from the altar], and divorce her. Similarly, if he would become impure due to contact with a human corpse,27 he is disqualified until he makes a resolution in court not to contract such impurity. If he transgressed and performed service before taking such a vow or making such a resolution, he does not disqualify his service even though he remains married in sin.28
Halacha 10
When a priest performed service and afterwards, his [genealogy] was checked and it was discovered that he was a challal,29 his previous service is acceptable, but he may not serve in the future. If, however, he does [continue] to serve, he does not desecrate the service. [This is derived from Deuteronomy 33:11]: "May God bless His legion and find acceptable the work of his hand." [implied is that] He will find acceptable even the desecrated among them.30
Halacha 11
The High Court would sit in the Chamber of Hewn Stone.31 Their primary ongoing activity was sitting and judging the priests, e.g., examining the lineage of the priests32 and inspecting their blemishes. Whenever a disqualifying factor was found in the lineage of a priest, he would put on black clothes and wrap himself in black and leave the Temple Courtyard. Whoever is found to be bodily sound and of acceptable lineage puts on white garments and enters and serves with his priestly brethren.
Halacha 12
[A priest] who is discovered to be of acceptable lineage, but was discovered to have a physical blemish should sit in the Chamber of Wood33 and [removes] worm-eaten wood for the [Altar's] pyre.34 He should be included in the division of the sacrifices with the members of his clan and may partake [of the sacrifices],35as [Leviticus 21:22] states: "He may partake of the food of his God from [the sacrifices of] the most holy order and of the sacred foods."
| FOOTNOTES | |
| 1. |
From the repetition of verses in Leviticus concerning this issue, the Sifra derives that the prohibition encompasses both types of blemishes.
|
| 2. |
The curtain separating between the Sanctuary and the Holy of Holies.
|
| 3. |
Sefer HaMitzvot (negative commandment 69) and Sefer HaChinuch (mitzvah 277) consider this as one of the 613 mitzvot of the Torah. In his gloss to Sefer HaMitzvot, the Ramban differs. He maintains that although there is a prohibition against a blemished priest serving in the Temple as the Rambam continues to explain, there is no Scriptural prohibition against merely entering this portion of the Temple area. The Megilat Esther supports the Rambam's view.
The Kessef Mishneh notes that from Hilchot Sanhedrin 19:4, it appears that lashes are given only if the priest enters the building of the Temple, not this portion of the courtyard.
|
| 4. |
Sefer HaMitzvot (negative commandment 70) and Sefer HaChinuch (mitzvah 275) consider also this as one of the 613 mitzvot of the Torah. As indicated by the following halachah, according to the Rambam, this prohibition refers to a priest with a permanent blemish.
|
| 5. |
Although the prooftext refers specifically to the daily offering, the Sifra explains that the repetition of verses indicates that the prohibition encompasses all sacrifices.
|
| 6. |
Sefer HaMitzvot (negative commandment 71) and Sefer HaChinuch (mitzvah 276) consider also this as one of the 613 mitzvot of the Torah. The Ramban differs and maintains that there is only one negative commandment against a priest with a blemish serving in the Temple and it includes both instances, a permanent blemish and a temporary blemish.
|
| 7. |
See Leviticus 21:19.
|
| 8. |
Ibid.:20.
|
| 9. |
Ibid.:18-21.
|
| 10. |
In his commentary to the Torah, the Ramban takes a slightly different approach, maintaining that those blemishes mentioned in the Torah outline the general categories of blemishes.
|
| 11. |
There are also blemishes that disqualify an animal, but do not disqualify a human, as stated inHilchot Issurei Mizbeiach, ch. 2. See the gloss of the Radbaz there which explains that it appears that the Rambam's intent is not that if these conditions are found in men, they do not disqualify a priest. Instead, the intent is that it is extremely uncommon to find such a condition in a human. Hence they are "not appropriate to be found in a human." Nevertheless, if a priest does have such a condition, it is considered as a blemish and he is disqualified.
|
| 12. |
These are described in Chapter 7.
|
| 13. |
These are described in Chapter 8.
|
| 14. |
See the conclusion of ch. 8.
|
| 15. |
If he serves intentionally.
|
| 16. |
The commentaries note that there appears to be a contradiction between this statement and the Torah's explicit statements. The Torah mentions exceptionally long eye-brows and crushed testicles as blemishes. These blemishes apply to a human and not to an animal. Nevertheless, it appears that they are also included by the statement (ibid.:23): "He shall not desecrate My sacred offerings."
|
| 17. |
Even blemishes that are ordinarily covered by a person's clothes are considered as apparent.
|
| 18. |
A person who will not live more than 12 months.
|
| 19. |
This applies even when there was no transgression in the priest remaining uncircumcised, e.g., an instance when two of his brothers died because of circumcision (Rashi, Sanhedrin 83a).
|
| 20. |
This term also has the connotation of an idolater.
|
| 21. |
Rashi (ibid. 84a) states that since the warning is dependent on a verse from the Prophets and not from the Torah itself, the person is not liable for lashes. The Rambam's view is based onZevachim 18b which maintains that the prohibition was taught by the Oral Tradition. Ezekiel merely provided a support. The Rambam, however, mentions the verse from Ezekiel because of the connection to the non-priest so that there will be a link to an explicit prohibition from the Torah.
|
| 22. |
See Chapter 9, Halachah 1.
|
| 23. |
As a non-priest is (ibid.).
|
| 24. |
E.g., he married a divorcee or another woman forbidden to the priesthood. See Hilchot Issurei Bi'ah, chs. 17-19 where these prohibitions are detailed.
|
| 25. |
These laws have parallels in the present era as well. Such a priest may not recite the Priestly Blessing [Shulchan Aruch (Orach Chayim 128:40)].
|
| 26. |
Since the vow is not being taken dependent on his own discretion, but on that of other people, it cannot be nullified. See Hilchot Sh'vuot 6:8.
|
| 27. |
Which is forbidden to a priest, as stated in Hilchot Evel, ch. 1.
|
| 28. |
For this prohibition is merely a Rabbinic safeguard.
|
| 29. |
A challal is a priest conceived in relations forbidden to a priest or the son of a challal. None of the mitzvot of the priesthood apply to him.
|
| 30. |
Challal, "desecrated," and chayl, "legion," share two of the same root letters. Hence the above concept can be derived (Kiddushin 66b).
|
| 31. |
The presence of the Sanhedrin in this chamber is discussed in Hilchot Beit HaBechirah 5:17 andHilchot Sanhedrin 14:11-12.
|
| 32. |
See Hilchot Issurei Bi'ah 20:2.
|
| 33. |
Located in the Women's Courtyard; see Hilchot Beit HaBechirah 5:8.
|
| 34. |
For worm-eaten wood is undesirable. See Hilchot Issurei Mizbeiach 6:2.
|
| 35. |
See Hilchot Ma'aseh HaKorbanot 10:17.
|
Biat Hamikdash - Chapter 7
Halacha 1
There are a sum total of 50 physical blemishes that disqualify both humans and animals. In particular, they are:
Halacha 2
Halacha 3
b) one whose ear has cracked to the slightest extent even though its substance has not diminished;
c) one whose [ear] lobe has been perforated, [leaving a hole] the size of a carshinah bean.3 Whether the whole is round or long, if its area is the size of a carshinah bean, it is considered a blemish.
d) one whose ear has dried to the extent that if it was perforated, it would not bleed;
Halacha 4
There are three involving the eye-lashes:
a) one whose eye-lashes are perforated even to the slightest extent;
b) one whose eye-lashes are cracked even to the slightest extent;
c) one whose eye-lashes are blemished6 even to the slightest extent.
These three blemishes are included in the term cherutz mentioned in the Torah.7
Halacha 5
There are eight involving the eye:
a) one who is blind,8 whether in one eye or in both eyes;
b) one who cannot see from both of his eyes or one of them, even though there is no apparent change in them, because he has water continuously descending into his eyes;
c) one who cannot see with both or one of his eyes clearly, because he has continuous nerve deterioration;9
d) one who has a mound like a grape in his eye,10 even though he can still see;
e) one who has cataracts11 in his eyes which cover some of the pupil of the eye;
f) one who has the white of his eyes extended slightly into the pupil until the pupil is interrupted by the white of the eye. This is the meaning of the term tivlulmentioned in the Torah.12 If, however, the pupil is extended and enters the white of the eye, it is not considered a blemish, for there are no blemishes in the white of the eye;
g) one who has a white point in the midst of his pupil. This is the meaning of the term dak mentioned in the Torah.13 [The above applies] provided it appears floating on the pupil. If, however, it is not floating, or if it is submerged in the pupil, it is not a blemish. Similarly, if there was a black mark in the midst of the white, even if it appeared to be floating, it is not considered a blemish, for there are no blemishes in the white. If there was a black mark sunk in the pupil, it is also included in the blemish called dak. If, however, it appears to be floating, since it is black within black, it is not considered as a blemish.
Halacha 6
There are three involving the nose:
a) One whose nose is perforated, even from only one side;14
b) one whose nose is split;
c) one whose nose is blemished.
Halacha 7
There are six involving the mouth:
a) One whose lip is perforated; this applies even if only one is perforated;
b) one whose lip is blemished;
c) one whose lip is cracked, provided the surface of the lip is split into two sides;
d) one whose lower jawbone extends even the slightest measure further than his upper jawbone;
e) one whose mouth is swollen congenitally, as part of the structure of his body. If, however, it is swollen because of the wind,15 it is not considered a blemish;
f) one from whom the majority of the free portion of the tongue16 was removed.
Halacha 8
There are twelve involving the reproductive organs:
a-d) one whose member is crushed,17 mashed, severed, or cut off;
e-h) one whose testicles - or testicle - is crushed, mashed, severed, or cut off;
i) one who has only one testicle even though he has two sacs;18
j) one whose two testicles are in one sac;
k) a person whose sexual organ is covered by flesh and his gender cannot be determined;
j) a hermaphrodite.19
Halacha 9
There are six involving the hands and the feet:
a) one who limps;20 b) one whose hip has been displaced. This is the meaning of the term serua used by the Torah;21
c) one who has one hip attached at a higher place than the other;
d) one whose arm-bone is broken,22 provided it is apparent;
e) one whose leg-bone is broken,23 provided it is apparent. Even if it is not apparent when he stands, if it is apparent when he walks, it is a blemish;
f) one whose legs are swollen congenitally, as part of the structure of his body. If, however, they are swollen because of the wind, it is not considered a blemish.
Halacha 10
There are four [types of blemishes] that may occur in any place in the body. They are:
Halacha 11
Halacha 12
There are also three other types of blemishes:30
a) an elderly man who has reached the stage that he quivers and trembles when he stands;
b) a person who is sick and trembles because of his illness and the weakening of his strength.
Halacha 13
c) One who is foul-smelling. A priest who has a foul-smelling odor because of sweat may wash and rub perfume on his flesh and serve. If he has a foul odor emanating from his mouth, he may put pepper, ginger, or the like in his mouth and serve. If, however, he serves while his body is foul-smelling due to sweat or he had bad breath, he desecrates his service like one who has any of the other blemishes.
| FOOTNOTES | |
| 1. |
I.e., its substance has been diminished.
|
| 2. |
I.e., if one would run his nail over the lobe of this person's ear, like one runs his nail over a ritual slaughterer's knife, the progress of his nail would be held back by the blemish. See Rashi,Bechorot 37b.
|
| 3. |
A small bean about the size of a lentil (ibid.).
|
| 4. |
I.e., it appears as if he has two ears, one inside the other.
|
| 5. |
Although the Rambam's version of the source for this ruling, Bechorot 6:9 differs from the standard printed text of the Mishnah, the interpretation of both versions is the same.
|
| 6. |
I.e., its substance has been diminished.
|
| 7. | |
| 8. |
As explicitly mentioned in Leviticus 21:18.
|
| 9. |
Our translation is based on Rav Kapach's version of the Rambam's Commentary to the Mishnah (Bechorot 6:3).
|
| 10. |
Due to a retinal infection (ibid.:2).
|
| 11. |
This refers to the term chilazon nachash mentioned in the Mishnah (ibid.).
|
| 12. | |
| 13. |
Due to a retinal infection (ibid.:2).
|
| 14. |
If, however, the cartilage between the nostrils is perforated and it is not visible externally, it is not considered as a blemish [the Rambam's Commentary to the Mishnah (Bechorot 6:4)].
|
| 15. |
Because the swelling comes from an external factor.
|
| 16. |
Our translation is taken from Rashi's commentary (Bechorot 40a).
|
| 17. |
This is the meaning of the term miruach eshef in Leviticus 21:20.
|
| 18. |
This refers to the inner sacs within the larger scrotum.
|
| 19. |
More details regarding the individuals in the latter two categories are found in Hilchot Ishut 2:25-26; Hilchot Nizirut 2:11; et al. See also Hilchot Issurei Mizbeiach 3:3.
|
| 20. |
As explicitly mentioned in Leviticus 21:18.
|
| 21. |
Leviticus 21:18; 22:23. The Rambam's interpretation is based on the Sifra. Rashi in his commentary to the Torah explains the term differently.
|
| 22. |
As explicitly mentioned in Leviticus 21:19.
|
| 23. |
As explicitly mentioned in Leviticus 21:19.
|
| 24. |
Leviticus 21:19; 22:22; Deuteronomy 28:27.
|
| 25. | |
| 26. |
A moist skin eruption reminiscent of the boils visited upon the Egyptians in the Ten Plagues. Its external layer is moist, but its internal layer is dry and it is also very distasteful in appearance.
|
| 27. | |
| 28. |
E.g., an arm or a leg (Bechorot 40b).
|
| 29. | |
| 30. |
The laws pertaining to animals with these three blemishes are slightly different than those pertaining to animals with other blemishes. See Hilchot Issurei Mizbeiach 2:6.
|
| 31. |
A man or an animal that has a physical infirmity that will cause him to die within twelve months. See Chapter 6, Halachah 7.
|
| 32. |
See Hilchot Issurei Mizbeiach 3:1.
|
| 33. |
See ibid.:4.
|
• Monday, Iyar 29, 5775 · 18 May 2015
Iyar 29, 44th day of the omer
Torah lessons: Chumash: Bamidbar, Chamishi with Rashi.
Tehillim: 140-150.
Tanya: But as for (p. 273)...the sun itself. (p. 273).
The ascent of the soul1 occurs three times daily, during the three times of davening. This is particularly true of the souls of tzadikim who "go from strength to strength."2 It is certain that at all times and in every sacred place they may be, they offer invocation and prayer on behalf of those who are bound to them and to their instructions, and who observe their instructions. They offer prayer in particular for their disciples and disciples' disciples, that G-d be their aid, materially and spiritually.
FOOTNOTES
1. Of the departed.
2. Tehillim 84:8, i.e. from level to level.
Daily Thought:
Live Clothing
There is a suit we wear that has a life of its own.
It is knitted of the fabric of words, images and sounds, mischievous characters that no one else can see—or would care to know.
You, however, hear them day and night, chattering, buzzing, playing their games in the courtyard of your mind. They are all the threads of the garment of thought that envelops you.
Leave your thoughts to play on their own, and they will take you for a ride to places you never wanted to see.
Grab the reins, master them, direct them, flex your mind, and they will follow. Provide them a script, and they will play along.
Do something quick, because you, after all, are dressed up within them.[Maamar Shoftim 5729. Tanya, chapters 4, 6, 9, 12.]
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