Today's Laws & Customs:
• Count "Forty-One Days to the Omer" Tonight
Tomorrow is the forty-first 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-one days, which are five weeks and six 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: Yesod sheb'Yesod -- "Connection in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" --Sefirot -- that G-d assumes through which to relate to our existence: Chessed,Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Cologne Jews Saved (1096)
During the First Crusade, the crusaders are locked out of Cologne, Germany and the local Jews are saved, following the orders of the local bishop to close the gates to the city. (see "Today in Jewish History" for Iyar 8)
In a number of local provinces, where the local bishop tried to avert the masses from harming the Jews, the Bishop would have to escape for his own safety.
• Toledo Massacre (1355)
1,200 Jews were massacred by a Christian and Muslim mob attack on the Jewish section of Toledo, Spain, on this date in 1355.
Daily Quote:
"A ladder stood on the earth, and the top of it reached to heaven"[(Genesis 28:12) -- This is prayer.Zohar]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 5th Portion Leviticus 26:10-26:46 with Rashi
• Chapter 26
10You will eat very old [produce], and you will clear out the old from before the new. י וַאֲכַלְתֶּם יָשָׁן נוֹשָׁן וְיָשָׁן מִפְּנֵי חָדָשׁ תּוֹצִיאוּ:
You will eat very old [produce]: [But what blessing is it to eat old food? The Torah, means, however, that] the produce will remain well preserved, growing mellow with age, so that very old produce from three years ago will be better to eat than that of last year. — [B.B. 91b] ואכלתם ישן נושן: הפירות יהיו משתמרין וטובים להתיישן, שיהא ישן הנושן של שלש שנים יפה לאכול משל אשתקד:
and you will clear out the old from before the new: The threshing floors will be full of new [grain, which would decay if left there, and, therefore, must be stored]. The storehouses, however, will be filled with the [abundant] old produce. Therefore, you will have to remove what is in the storehouses and take it elsewhere [in your house], in order to put the new produce into them. - [Sifthei Chachamim and see preceding Rashi; B.B. 91b] וישן מפני חדש תוציאו: שיהיו הגרנות מלאות חדש והאוצרות מלאות ישן, וצריכים אתם לפנות האוצרות למקום אחר לתת החדש לתוכן:
11And I will place My dwelling in your midst, and My Spirit will not reject you; יאוְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם:
And I will place My dwelling: This is the Holy Temple. — [see Er. 2a and Rashi there; Torath Kohanim 26:14] ונתתי משכני: זה בית המקדש:
and My Spirit will not reject you: My Spirit will not be disgusted with you. Every [expression of] גְּעִילָה is an expression of the purging of something that had been absorbed by something else, as in the verse, “For there, the shield of the mighty was rejected (נִגְעֲל),” (II Sam. 1:21), it did not accept that anointment, that [warriors] used to anoint their leather shields with cooked fat, in order to have attacking arrows or spears glide off it, rather than pierce the leather. ולא תגעל נפשי: אין רוחי קצה בכם. כל געילה לשון פליטת דבר הבלוע בדבר אחר, כמו (שמואל ב' א כא) כי שם נגעל מגן גבורים, לא קבל המשיחה שמושחין מגן של עור בחלב מבושל, כדי להחליק מעליו מכת חץ או חנית, שלא יקוב העור:
12I will walk among you and be your God, and you will be My people. יבוְהִתְהַלַּכְתִּי בְּתוֹכְכֶם וְהָיִיתִי לָכֶם לֵאלֹהִים וְאַתֶּם תִּהְיוּ לִי לְעָם:
I will walk among you: [God promises a blessing of special spiritual quality, involving intimate knowledge of Him (Zeidah Laderech):] “I will stroll with you in the Garden of Eden, as if I were one of you, and you will not be terrified of Me.” Now, one might think that you will not fear Me [under such “familiar” circumstances]. Scripture, therefore, says here, “and be your God.” - [Torath Kohanim 26: 15] והתהלכתי בתוככם: אטייל עמכם בגן עדן כאחד מכם, ולא תהיו מזדעזעים ממני. יכול לא תיראו ממני, תלמוד לומר והייתי לכם לא-להים:
13I am the Lord, your God, Who took you out of the land of Egypt from being slaves to them; and I broke the pegs of your yoke and led you upright. יגאֲנִי יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת:
I am the Lord, your God, [Who took you out of the land of Egypt]: It is worthwhile for you to believe Me that I can do all these things, for indeed “I took you out of the land of Egypt” and performed great miracles for you. — [Torath Kohanim 26:16] אני ה' אלהיכם: כדאי אני שתאמינו בי שאני יכול לעשות כל אלה, שהרי הוצאתי אתכם מארץ מצרים ועשיתי לכם נסים גדולים:
the pegs: [A plowing yoke consists of a bar that is placed over the animal’s neck and reins that are placed under its neck and threaded through two holes at each end of the bar. This term מוֹט refers to] a type of peg, which is inserted into the two [holes at the] ends of the yoke. [These pegs therefore jam the reins tightly through the holes,] preventing the reins from coming off the ox’s head and [preventing the] undoing of the knot. [The term is] as [it appears] in the verse, “Make yourself reins and yoke-pegs (מֹטוֹת) ” (Jer. 27:2); cheville in French. מטת: כמין יתד [התחובה] בשני ראשי העול המעכבים המוסרה שלא תצא מראש השור ויתיר הקשר, כמו (ירמיה כז ב) עשה לך מוסרות ומוטות קוניונגל"א בלע"ז [רצועת העול]:
upright: Erect in stature [due to relief from bondage]. — [Torath Kohanim 26:17] קוממיות: בקומה זקופה:
14But if you do not listen to Me and do not perform all these commandments, ידוְאִם לֹא תִשְׁמְעוּ לִי וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְוֹת הָאֵלֶּה:
But if you do not listen to Me: to toil in [the study of] Torah in order to know the exposition of the Sages [corresponding to verse 3]. I might think that this refers to fulfilling the commandments. When Scripture says, “and you do not perform all these commandments,” the fulfillment of commandments is [already] stated. So what is the meaning of “if you do not listen to Me”? To toil in [the study of] Torah. And what is the meaning of “to Me”? This is speaking only about someone who knows his Master, and yet willfully rebels against Him (Sanh. 109a). Likewise, regarding Nimrod [whom Scripture calls], “a powerful hunter before the Lord ” (Gen. 10:9), [it means that] he recognized God but intentionally rebelled against Him; likewise, regarding the people of Sodom, [referred to as], “very evil and sinful against the Lord ” (Gen. 13:13)- [it means that] they recognized their Master but intentionally rebelled against Him. — [Torath Kohanim 26:18] ואם לא תשמעו לי: להיות עמלים בתורה, לדעת מדרש חכמים. יכול לקיום המצות, כשהוא אומר ולא תעשו וגו', הרי קיום מצות אמור, הא מה אני מקיים ואם לא תשמעו לי, להיות עמלים בתורה. ומה תלמוד לומר לי, אין לי אלא זה המכיר את רבונו ומתכוין למרוד בו, וכן בנמרוד (בראשית י ט) גבור ציד לפני ה', שמכירו ומתכוין למרוד בו, וכן באנשי סדום (שם יג יג) רעים וחטאים לה' מאד, מכירים את רבונם ומתכוונים למרוד בו:
and do not perform: If you do not learn [the Torah], you will not perform. Scripture hereby enumerates two transgressions [namely, (a) not learning the Torah and therefore (b) not fulfilling its commandments properly]. — [Torath Kohanim 26:18] ולא תעשו: משלא תלמדו לא תעשו הרי שתי עבירות:
15and if you despise My statutes and reject My ordinances, not performing any of My commandments, thereby breaking My covenant טווְאִם בְּחֻקֹּתַי תִּמְאָסוּ וְאִם אֶת מִשְׁפָּטַי תִּגְעַל נַפְשְׁכֶם לְבִלְתִּי עֲשׂוֹת אֶת כָּל מִצְוֹתַי לְהַפְרְכֶם אֶת בְּרִיתִי:
and if you despise My statutes: [This refers to one who] despises others who perform [the commandments];- [Torath Kohanim 26:18] ואם בחקתי תמאסו: מואס באחרים העושים:
and reject My ordinances: [refers to one who] hates the Sages - [Torath Kohanim 26:18] משפטי תגעל נפשכם: שונא החכמים:
not performing: [refers to someone who] prevents others from fulfilling [the commandments];- [Torath Kohanim 26:18] לבלתי עשות: מונע את אחרים מעשות:
any of my commandments: [refers to one who] denies that I [God,] commanded them. This is why the verse says “any of My commandments” and “not any of the commandments.” - [Torath Kohanim 26:18] את כל מצותי: כופר המצוות שלא צויתים, לכך נאמר את כל מצותי, ולא נאמר את כל המצות:
thereby breaking My covenant: [This refers to one who] denies the main tenet [of Judaism, namely, that God is the Omnipotent Creator of all existence (Torath Kohanim 26:18).] Hence, [this verse has enumerated] seven sins, the first leading to the second, and so on, until the seventh, [and the process of degeneration is] as follows: [First, a person] does not learn [the Torah]; then, he [subsequently] does not fulfill [the commandments]; he then despises others who do [fulfill them]; then, he hates the Sages, prevents others from fulfilling [the commandments], denies the [authenticity of the] commandments and [finally] denies the very omnipotence of God. להפרכם את בריתי: כופר בעיקר הרי שבע עבירות, הראשונה גוררת השניה, וכן עד השביעית ואלו הן לא למד, ולא עשה, מואס באחרים העושים, שונא את החכמים, מונע את האחרים, כופר במצות, כופר בעיקר:
16then I too, will do the same to you; I will order upon you shock, consumption, fever, and diseases that cause hopeless longing and depression. You will sow your seed in vain, and your enemies will eat it. טזאַף אֲנִי אֶעֱשֶׂה זֹּאת לָכֶם וְהִפְקַדְתִּי עֲלֵיכֶם בֶּהָלָה אֶת הַשַּׁחֶפֶת וְאֶת הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ וּזְרַעְתֶּם לָרִיק זַרְעֲכֶם וַאֲכָלֻהוּ אֹיְבֵיכֶם:
I will order: I will order upon you. והפקדתי עליכם: וצויתי עליכם:
consumption: This is a disease that consumes the flesh; anpoles in Old French, blisters. [The afflicted] appears like one who has had swellings and whose swellings have abated, thereby causing a sad appearance to his face [due to the stretched skin sagging after the swellings have abated]. שחפת: חולי שמשחף את הבשר, אנפולי"ש בלע"ז [בועות], דומה לנפוח שהוקלה נפיחתו ומראית פניו זעופה:
fever: Heb. קַדַּחַת, an illness that makes the body feverish, heating it up and making it burn, like, “For a fire blazed (קָדְחָה) in My wrath” (Deut. 32:22). קדחת: חולי שמקדיח את הגוף ומחממו ומבעירו, כמו (דברים לב כב) כי אש קדחה באפי:
that cause hopeless longing and depression: Heb. מְכַלּות עֵינַיִם וּמְדִיבֹת נֶפֶשׁ. The eyes (עֵינַיִם) look with anticipation, longing (כָּלוֹת) to see that the illness will abate, and he will recover, but, he eventually does not recover, and depression (מְדִיבֹת נֶפֶשׁ) falls upon his family members when he dies. Any desire that is not realized or some prolonged yearning [for something], is termed כִּלְיוּן עֵינַיִם. מכלות עינים ומדיבת נפש: העינים צופות וכלות לראות שיקל וירפא, וסוף שלא ירפא, וידאבו הנפשות של משפחתו במותו. כל תאוה שאינה באה ותוחלת ממושכה קרויה כליון עינים:
You will sow [your seed] in vain [and your enemies will eat it]: You will sow, but it will not grow, and if it does grow-“your enemies will eat it.” וזרעתם לריק: תזרעו ולא תצמח, ואם תצמח ואכלוהו אויביכם:
17I will set My attention against you, and you will be smitten before your enemies. Your enemies will rule over you; you will flee, but no one will be pursuing you. יזוְנָתַתִּי פָנַי בָּכֶם וְנִגַּפְתֶּם לִפְנֵי אֹיְבֵיכֶם וְרָדוּ בָכֶם שׂנְאֵיכֶם וְנַסְתֶּם וְאֵין רֹדֵף אֶתְכֶם:
I will set my attention: [The word here פָנַי, means] My leisure. [Thus, God is saying here:] “I will turn (פּוֹנֶה) away from all My affairs, to harm you.” ונתתי פני: פנאי שלי, פונה אני מכל עסקי להרע לכם:
Your enemies will rule over you: Heb. וְרָדוּ. [This expression is to be understood] literally, namely, [that they] will rule over you. Now, the Aggadic explanation of this passage (beginning from verse 16), as taught in Torath Kohanim (26:19-24), is as follows: [16] ורדו בכם שנאיכם: כמשמעו ישלטו בכם. אגדת תורת כהנים מפרשה זו:
Then I too, will do the same: Heb., אַף אֲנִי אֶעשֶׂה זֹּאת. I will speak only out of wrath (אַף). Likewise, וְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי (verse 24 below); אף אני אעשה זאת: איני מדבר אלא באף, וכן והלכתי אף אני עמכם בקרי (פסוק כד):
I will order upon you: Heb., וְהִפְקַדְתִּי עֲלֵיכֶם. The plagues will address (פּוֹקְדוֹת) you one immediately after the other; i.e., the first plague will not have even finished, when I will bring the next one upon you, right next to it. והפקדתי עליכם: שיהיו המכות פוקדות אתכם מזו לזו, עד שהראשונה פקודה אצלכם אביא אחרת ואסמכנה לה:
shock: Heb., בֶּהָלָה. This is a plague that shocks (מַבְהֶלֶת) people. And what is this? A plague [whose cure is anxiously] awaited, [and when the afflicted dies suddenly, people are (נִבְהָלִים) shocked]; בהלה: מכה המבהלת את הבריות, ואיזו, זו מכת מותן:
Consumption…: Heb. אֶת הַשַּׁחֶפֶת וְאֶת הַקַּדַּחַת מְכַלּוֹת עֵינַיִם וּמְדִיבֹת נָפֶשׁ . Sometimes, a person is sick and lies in bed, but his flesh is well preserved on him-therefore, Scripture states, שַׁחֶפֶת, [a disease that] consumes the flesh. Or occasionally, a person may be worn away [from disease], but is comfortable in that he has no burning fever. Therefore, Scripture states, וְאֶת הַקַדַּחַת, which teaches us that [the afflicted] will be burning with fever. Or sometimes, a person may be burning with fever, but he himself believes that he will survive. Therefore, Scripture states, “[and diseases] that cause hopeless longing” [explained above in Rashi to mean that he will not recover]. Or, although he himself does not believe that he will survive, nevertheless, others may believe that he will. Therefore, Scripture states, מְדִיבוֹת נֶפֶשׁ [explained above in Rashi to mean that the family members of the afflicted will be depressed due to his death]; את השחפת: יש לך אדם שהוא חולה ומוטל במטה אבל בשרו שמור עליו, תלמוד לומר שחפת, שהוא נשחף. או עתים שהוא נשחף אבל נוח ואינו מקדיח, תלמוד לומר ואת הקדחת, מלמד שהוא מקדיח. או עתים שהוא מקדיח אבל סבור הוא בעצמו שיחיה, תלמוד לומר מכלות עינים. או הוא אינו סבור בעצמו שיחיה אבל אחרים סבורים שיחיה, תלמוד לומר ומדיבות נפש:
You will sow your seed in vain: You will sow your seed, but it will not grow. If this is the case, though, what would your enemies come and eat, that the verse should then state, “and your enemies will eat it”? What circumstance are we speaking about here? You will sow your seed one particular year, and it will not grow [then]; in the following year, however, it will grow, but then, your enemies will come and find the produce for the time of the siege. Thus, those inside [the besieged cities] will be dying of starvation, because they had not gathered in produce from the previous year. Another explanation of “You will sow your seed in vain” is that Scripture here is alluding to sons and daughters, namely, that you will invest hard work in your children, rearing them, but [the punishment of your] sin will come and consume them, as the verse says, “Those whom I have reared and brought up-my enemy has consumed” (Lam. 2:22). [17] וזרעתם לריק זרעכם: זורעה ואינה מצמחת, ומעתה מה אויביכם באים ואוכלים, ומה תלמוד לומר ואכלוהו אויביכם, הא כיצד, זורעה שנה ראשונה ואינה מצמחת, שנה שניה מצמחת ואויבים באים ומוצאים תבואה לימי המצור, ושבפנים מתים ברעב, שלא לקטו תבואה אשתקד. דבר אחר וזרעתם לריק זרעכם, כנגד הבנים והבנות הכתוב מדבר, שאתה עמל בהם ומגדלן, והחטא בא ומכלה אותם, שנאמר (איכה ב כב) אשר טפחתי ורביתי אויבי כלם:
I will set My attention against you: Just as it is said regarding the good, “I will turn towards you” (verse 9), so it is said regarding the bad, “I will set My attention [against you.” Our Sages] drew a parable to a king, who said to his servants [when they had not obeyed him]: “I am now turning my attention away from all my affairs, and I am occupying myself with you, to do [you] harm!” ונתתי פני בכם: כמו שנאמר בטובה ופניתי אליכם, כך נאמר ברעה ונתתי פני. משלו משל, למלך שאמר לעבדיו פונה אני מכל עסקי ועוסק אני עמכם [לרעה]:
and you will be smitten before your enemies: Heb. וְנִגַּפְתֶּם, [lit., “and you will fall by the plague before your enemies,”] that the deathly plague will kill you inside [the besieged cities] while your enemies surround you from the outside [and rejoice that you are dying off within, from the plague];- [Sifthei Chachamim] ונגפתם לפני איביכם: שיהא המות הורג אתכם מבפנים ובעלי דבביכון מקיפין אתכם מבחוץ:
Your enemies will rule over you: Heb. וְרָדוּ בָכֶם. I will make your enemies stem from within your very own people. For at the time that the nations stand up against Israel, they seek out only what is visible, as it is said, “And it happened, when Israel sowed, that Midian, Amalek, and the children of the East came up… and they camped against them and destroyed the Land’s produce” (Jud. 6:3-4). However, when I will set up [enemies] against you from within your very own camp, they will seek out your hidden treasures [within]. Thus, says the verse, “who ate the flesh of My people and flayed their skin from upon them [and opened their bones and broke them” (Micah 3:3)-the metaphor of breaking the bone to get to the marrow within, alluding to the enemy seeking out the hidden treasure within (Yosef Hallel)]. ורדו בכם שנאיכם: שאיני מעמיד שונאים אלא מכם ובכם, שבשעה שאומות העולם עומדים על ישראל אינם מבקשים אלא מה שבגלוי, שנאמר (שופטים ו ג - ד) והיה אם זרע ישראל ועלה מדין ועמלק ובני קדם וגו' ויחנו עליהם וישחיתו את יבול הארץ, אבל בשעה שאעמיד עליכם מכם ובכם, הם מחפשים אחר המטמוניות שלכם, וכן הוא אומר (מיכה ג ג) ואשר אכלו שאר עמי ועורם מעליהם הפשיטו וגו':
you will flee: out of fright, ונסתם: מפני אימה:
but no one will be pursuing you: for lack of strength [left to pursue you.] - [Torath Kohanim 26:24] [This is the end of the Aggadic explanation given by Torath Kohanim. Now Rashi resumes his commentary, although sometimes quoting Torath Kohanim.] ואין רדף אתכם: מבלי כח:
18And if, during these, you will not listen to Me, I will add another seven punishments for your sins: יחוְאִם עַד אֵלֶּה לֹא תִשְׁמְעוּ לִי וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם שֶׁבַע עַל חַטֹּאתֵיכֶם:
And if, during these: Heb. וְאִםעַדאֵלֶּה, [equivalent to:] וְאִםבְּעוֹדאֵלֶּה, lit., “and if, while (עוֹד) these [are transpiring], you [still] will not listen to Me.” ואם עד אלה: ואם בעוד אלה המכות עמכם לא תשמעו:
I will add: more sufferings of a different [nature]. ויספתי: עוד יסורין אחרים:
another seven… for your sins: Seven retributions for your seven sins that have been enumerated earlier [not sevenfold for your sins]. — [see Rashi verse 15 above; Torath Kohanim 26:26] שבע על חטאתיכם: שבע פורעניות על שבע העבירות האמורות למעלה:
19I will break the pride of your strength and make your skies like iron and your land like copper. יטוְשָׁבַרְתִּי אֶת גְּאוֹן עֻזְּכֶם וְנָתַתִּי אֶת שְׁמֵיכֶם כַּבַּרְזֶל וְאֶת אַרְצְכֶם כַּנְּחֻשָׁה:
I will break the pride of your strength: This is the Temple, and so Scripture says, “Behold I profaning My Sanctuary, the pride of your strength” (Ezek. 24:21). - [Torath Kohanim 26:27] ושברתי את גאון עזכם: זה בית המקדש, וכן הוא אומר (יחזקאל כד כא) הנני מחלל את מקדשי גאון עוזכם:
and make your skies like iron and your land like copper: This is more severe than that of Moses, for there he says, “And your sky above you will be [like] copper and the earth beneath you (like) iron” (Deut. 28:23), that the sky will sweat as copper sweats, and the earth will not sweat, just as iron does not sweat, and therefore, [the earth] will preserve [any of] its [existing] fruit. Here, however, [in this harsher curse, pronounced by God Himself,] the sky will not sweat, just as iron does not sweat, and therefore, there will be drought in the world, while the earth will sweat, just as copper sweats, thus causing its fruits to rot [through its dampness]. — [Torath Kohanim 26:28] ונתתי את שמיכם כברזל ואת ארצכם כנחשה: זו קשה משל משה, ששם הוא אומר (דברים כח כג) והיו שמיך אשר על ראשך נחשת וגו', שיהיו השמים מזיעין כדרך שהנחשת מזיעה והארץ אינה מזיעה כדרך שאין הברזל מזיע והיא משמרת פירותיה, אבל כאן השמים לא יהיו מזיעין כדרך שאין הברזל מזיע ויהא חורב בעולם והארץ תהא מזיעה כדרך שהנחשת מזיעה והיא מאבדת פירותיה:
20Your strength will be expended in vain; your land will not yield its produce, neither will the tree of the earth give forth its fruit. כוְתַם לָרִיק כֹּחֲכֶם וְלֹא תִתֵּן אַרְצְכֶם אֶת יְבוּלָהּ וְעֵץ הָאָרֶץ לֹא יִתֵּן פִּרְיוֹ:
Your strength will be expended in vain: In the case of a man who did not toil, not having plowed, sown, weeded, cut off [the thorns], or hoed-at the time of harvest, if blight comes and ruins everything [that others worked on], it does not affect him at all. However, a man who did toil, who plowed, sowed, weeded, cut off [the thorns], and hoed-if blight comes and ruins everything, this man’s teeth become blunt [i.e., his spirit will surely be broken]! [Thus is the force of the retribution described here]. — [Torath Kohanim 26:28] ותם לריק כחכם: הרי אדם שלא עמל שלא חרש שלא זרע שלא נכש שלא כסח שלא עדר ובשעת הקציר בא שדפון ומלקה אותו, אין בכך כלום, אבל אדם שעמל וחרש וזרע ונכש וכסח ועדר ובא שדפון ומלקה אותו, הרי שניו של זה קהות:
your land will not yield its produce: [Heb. יְבוּלָה. Even [that quantity of seed] that you “bring forth (מוֹבִיל) ” to [the field] at the time of sowing. — Torath Kohanim 26:29] ולא תתן ארצכם את יבולה: אף מה שאתה מוביל לה בשעת הזרע:
and the tree of the earth [will not give forth its fruit]: [Why the expression “tree of the earth”? It means that] the trees will be smitten even from the earth, for they will not be able to put forth their fruits in the season when fruits sprout forth. [The production of fruit originates from the earth in which the tree is rooted. The tree will blossom, but the earth will have no power to bring forth fruit.] - [Sefer Hazikkaron; Torath Kohanim 26:29] ועץ הארץ: אפילו מן הארץ יהא לקוי, שלא יחניט פירותיו בשעת החנטה:
will not give forth: [This phrase comes after “the tree of the land” and before “its fruit” and must be understood here to] refer to both that [phrase] which is before it and that which comes after it, the trees and the fruits [and therefore, there are two separate retributions specified here (see next Rashi)]. לא יתן: משמש למעלה ולמטה אעץ ואפרי:
will not give forth its fruit: i.e., if a tree will produce any fruit (Mizrachi), they will drop off (Torath Kohanim 26:29). Thus, this [clause, “the tree of the land will not give forth its fruit”] represents two separate curses and [by so identifying them as two separate curses here, Rashi has shown that verses 19-20 have] now enumerated seven retributions here (see Rashi on verse 18) [namely: (a) Breaking the pride of your strength, (b) making your skies like iron, and (c) your land like copper, (d) that your strength will be expended in vain, (e) your land will not yield its produce, (f) trees will not be able to give forth their fruits altogether (see preceding Rashi), and (g) any fruit produced will drop off the tree]. [Torath Kohanim] לא יתן פריו: כשהוא מפרה משיר פירותיו, הרי שתי קללות, ויש כאן שבע פורעניות:
21And if you treat Me as happenstance, and you do not wish to listen to Me, I will add seven punishments corresponding to your sins: כאוְאִם תֵּלְכוּ עִמִּי קֶרִי וְלֹא תֹאבוּ לִשְׁמֹעַ לִי וְיָסַפְתִּי עֲלֵיכֶם מַכָּה שֶׁבַע כְּחַטֹּאתֵיכֶם:
And if you treat me as happenstance: Heb. קֶרִי. Our Rabbis said that [this word means] temporary, by chance (מִקְרֶה), something that happens only sometimes. Thus, [our verse means:] “If you treat the commandments as happenstance, a temporary concern.” Menachem [Ben Saruk], (Machbereth, p. 1158) however, explains קֶרִי as refraining. Similar is, “hold back (הֹקֵר) your steps” (Prov. 25:17), and also, “he who keeps back (יְקַר) his breath” (Prov. 17:27). And this explanation [of לָלֶכֶת עִמִּי קֶרִי] resembles Onkelos’s translation, namely, denoting hardness (קשִׁי), i.e., [those who commit the sin of לָלֶכֶת עִמִּי קֶרִי] harden (מַקְשִׁין) their hearts to refrain from coming close to Me. ואם תלכו עמי קרי: רבותינו אמרו עראי, במקרה, שאינו אלא לפרקים, כן תלכו עראי במצות. ומנחם פירש לשון מניעה, וכן (משלי כה יז) הוקר רגלך, וכן יקר רוח (משלי יז כז), וקרוב לשון זה לתרגומו של אונקלוס לשון קושי, שמקשים לבם להמנע מהתקרב אלי:
I will add seven punishments corresponding to your sins: Seven other punishments, with the number seven, corresponding to your sins. - [Torath Kohanim 26:30] שבע כחטאתיכם: שבע פורעניות אחרים במספר שבע כחטאתיכם:
22I will incite the wild beasts of the field against you, and they will bereave you, utterly destroy your livestock and diminish you, and your roads will become desolate. כבוְהִשְׁלַחְתִּי בָכֶם אֶת חַיַּת הַשָּׂדֶה וְשִׁכְּלָה אֶתְכֶם וְהִכְרִיתָה אֶת בְּהֶמְתְּכֶם וְהִמְעִיטָה אֶתְכֶם וְנָשַׁמּוּ דַּרְכֵיכֶם:
I will incite: Heb. הִשְׁלַחְתּי, an expression of inciting. והשלחתי: לשון גירוי:
and they will bereave you: [From this verse,] I know only that wild beasts will bereave you, for this is their nature. How do I know that domestic animals, which are not accustomed [to kill people, that they too, will kill]? Therefore, Scripture says, “I will incite the teeth of livestock upon them” (Deut. 32:24). Thus, there are two [punishments-both wild beasts and domestic animals attacking people]. How do I know that they will kill through their bite? Because that verse continues, “with the venom of the creatures that slither in the dust”-just as those [snakes] kill through their bite, these also will kill through their bite, and indeed, there were years in the Land of Israel, when [domestic] donkeys used to bite and kill, wild donkeys bit and killed. — [see Rashi Deut. 32:24; Torath Kohanim 26:31] [Be’er Mayim Chayim writes that the wild donkey is basically a domestic animal, but, as Leket Bahir comments, it lives in the wilderness and is therefore considered a wild animal. See also Sefer Hazikkaron. Extant editions of Torath Kohanim read: Donkeys would bite and kill; oxen would bite and kill.] ושכלה אתכם: אין לי אלא חיה משכלת שדרכה בכך, בהמה שאין דרכה בכך מנין, תלמוד לומר (דברים לב כד) ושן בהמות אשלח בם, הרי שתים. ומנין שתהא ממיתה בנשיכתה, תלמוד לומר (שם) עם חמת זוחלי עפר. מה אלו נושכין וממיתין, אף אלו נושכין וממיתין. כבר היו שנים בארץ ישראל חמור נושך וממית, ערוד נושך וממית:
and they will bereave you: these are the young children. ושכלה אתכם: אלו הקטנים:
utterly destroy your livestock: from outside [your city]. והכריתה את בהמתכם: מבחוץ:
and diminish you: from within [your city]. והמעיטה אתכם: מבפנים:
and your roads will become desolate: The major trails and the minor trails. Here you have seven punishments: 1) the teeth of domestic animals, 2) the teeth of wild animals, 3) the venom of the crawling things of the dust, 4) and they will bereave [you], 5) utterly destroy [you], 6) and diminish [you], 7) and [your roads] will become desolate. ונשמו דרכיכם: שבילים גדולים ושבילים קטנים, הרי שבע פורעניות שן בהמה, ושן חיה, חמת זוחלי עפר, ושכלה, והכריתה, והמעיטה, ונשמו:
23And if, through these, you will still not be chastised [to return] to Me, and if you [continue to] treat Me happenstance, כגוְאִם בְּאֵלֶּה לֹא תִוָּסְרוּ לִי וַהֲלַכְתֶּם עִמִּי קֶרִי:
you will not be chastised to Me: to return to Me. לא תוסרו לי: לשוב אלי:
24Then I too, will treat you as happenstance. I will again add seven punishments for your sins: כדוְהָלַכְתִּי אַף אֲנִי עִמָּכֶם בְּקֶרִי וְהִכֵּיתִי אֶתְכֶם גַּם אָנִי שֶׁבַע עַל חַטֹּאתֵיכֶם:
25I will bring upon you an army that avenges the avenging of a covenant, and you will gather into your cities. I will incite the plague in your midst, and you will be delivered into the enemy's hands, כהוְהֵבֵאתִי עֲלֵיכֶם חֶרֶב נֹקֶמֶת נְקַם בְּרִית וְנֶאֱסַפְתֶּם אֶל עָרֵיכֶם וְשִׁלַּחְתִּי דֶבֶר בְּתוֹכְכֶם וְנִתַּתֶּם בְּיַד אוֹיֵב:
the avenging of a covenant: [Since] there is also an avenging which is not of the covenant [i.e., not stated here in the Torah, such as those] in the manner of other avengings and this is the blinding of the eyes of Zedekiah (see II Kings, 25:7) [i.e., blinding is not one of the punishments enumerated here]. Another explanation of “the avenging of a covenant” : The avenging [here] will be because you broke My covenant [namely, the Torah] (Sifthei Chachamim and Onkelos; Shab. 33a). Wherever the expression of “bringing חֶרֶב ” appears in Scripture, it refers to a war of enemy armies. נקם ברית: ויש נקם שאינו בברית כדרך שאר נקמות, וזהו סמוי עיניו של צדקיהו. דבר אחר נקם ברית נקמת בריתי אשר עברתם. כל הבאת חרב שבמקרא היא מלחמת חיילות אויבים:
and you will gather [into your cities]: from the outside, to the inside of the cities, due to the siege. — [Torath Kohanim 26:33] ונאספתם: מן החוץ אל תוך הערים מפני המצור:
I will then incite the plague in your midst [and you will be delivered into the enemy’s hands]: Through this plague, you will be delivered over to the hands of your enemies who are besieging you (see preceding Rashi); because since one may not allow a dead person to remain [unburied] overnight in Jerusalem (B.K. 82b), when they bring out their dead for burial, they will then be “delivered into the enemy’s hands.” - [Torath Kohanim 26:33] ושלחתי דבר בתוככם: ועל ידי הדבר ונתתם ביד האויבים הצרים עליכם, לפי שאין מלינים את המת בירושלים, וכשהם מוציאים את המת לקברו, נתנים ביד אויב:
26when I break for you the staff of bread, and ten women will bake your bread in one oven, and they will bring back your bread by weight, and you will eat, yet not be satisfied. כובְּשִׁבְרִי לָכֶם מַטֵּה לֶחֶם וְאָפוּ עֶשֶׂר נָשִׁים לַחְמְכֶם בְּתַנּוּר אֶחָד וְהֵשִׁיבוּ לַחְמְכֶם בַּמִּשְׁקָל וַאֲכַלְתֶּם וְלֹא תִשְׂבָּעוּ:
the staff of bread: Heb. מַטֵּה. [This expression] denotes [a source of] “support” [namely, food or bread, just as a staff (מַטֵּה) supports a person (Mizrachi)], similar to “staff (מַטֵּה) of strength” (Jer. 48:17). מטה לחם: לשון משען, כמו (ירמיה מח יז) מטה עז:
When I break for you the staff of bread: I will break every support of bread that you have. — [Torath Kohanim 26:34] This refers to “the arrows of hunger” (see Ezek. 5:16 where both of these expressions appear, and Redak identifies the “arrows of hunger” as blight, mildew, and locusts, which destroy some or most of the grain). בשברי לכם מטה לחם: אשבור לכם כל מסעד אוכל, והם חצי רעב:
and ten women will bake your bread in one oven: because of lack of wood. — [Torath Kohanim 26:34] ואפו עשר נשים לחמכם בתנור אחד: מחוסר עצים:
and they will bring back your bread by weight: The grain will rot, and the bread will become crumbly, breaking apart inside the oven. The women, therefore, will sit and weigh the broken pieces, to divide them among themselves. — [Torath Kohanim 26:34] והשיבו לחמכם במשקל: שתהא התבואה נרקבת ונעשית פת נפולה ומשתברת בתנור, והן יושבות ושוקלות את השברים לחלקם ביניהם:
and you will eat, yet not be satisfied: This describes a curse within the intestines. [Once again,] seven retributions [are enumerated here (verses 25-26) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22 above)], namely: (a) the attacking armies, (b) the siege, (c) the plague, (d) the destruction of food supply, (e) a lack of wood, (f) crumbly bread and (g) a curse in the intestines. The clause, “you will be delivered [into the enemy’s hand]” (in verse 25), does not count [as a separate retribution because it] is [part of] the attacking armies. ואכלתם ולא תשבעו: זה מארה בתוך המעים, הרי שבע פורעניות חרב, מצור, דבר, שבר מטה לחם, חוסר עצים, פת נפולה, מארה במעים. ונתתם (פסוק כה) אינה מן המנין, שהיא החרב:
27And if, despite this, you still do not listen to Me, still treating Me as happenstance, כזוְאִם בְּזֹאת לֹא תִשְׁמְעוּ לִי וַהֲלַכְתֶּם עִמִּי בְּקֶרִי:
28I will treat you with a fury of happenstance, adding again seven [chastisements] for your sins: כחוְהָלַכְתִּי עִמָּכֶם בַּחֲמַת קֶרִי וְיִסַּרְתִּי אֶתְכֶם אַף אָנִי שֶׁבַע עַל חַטֹּאתֵיכֶם:
29You will eat the flesh of your sons, and the flesh of your daughters you will eat. כטוַאֲכַלְתֶּם בְּשַׂר בְּנֵיכֶם וּבְשַׂר בְּנֹתֵיכֶם תֹּאכֵלוּ:
30I will demolish your edifices and cut down your sun idols; I will make your corpses [fall] upon the corpses of your idols, and My Spirit will reject you. לוְהִשְׁמַדְתִּי אֶת בָּמֹתֵיכֶם וְהִכְרַתִּי אֶת חַמָּנֵיכֶם וְנָתַתִּי אֶת פִּגְרֵיכֶם עַל פִּגְרֵי גִּלּוּלֵיכֶם וְגָעֲלָה נַפְשִׁי אֶתְכֶם:
your edifices: Towers and castles. במתיכם: מגדלים ובירניות:
your sun-idols: A type of idol that they would place upon the rooftops, and since they would stand in the sun (חַמָּה), they are called “sun idols.” (חַמָּנִים) - [Torath Kohanim 19:7] חמניכם: מין עבודה זרה שמעמידין על הגגות. ועל שם שמעמידין בחמה קרויין חמנים:
I will make your corpses [fall] upon [the corpses of your idols]: [How so?] The people would be swollen from starvation; [and in a futile gesture of homage,] they would take out their idol from their bosom and kiss it; their bellies would burst open, and they would fall down [dead] on top of it. — [Torath Kohanim 26:36] ונתתי את פגריכם: תפוחי רעב היו, ומוציאים יראתם מחיקם ומנשקים אותם, וכרסו נבקעת ונופל עליה:
and My Spirit will reject you: This is the departure of the Divine Presence. — [Torath Kohanim 26:36] וגעלה נפשי אתכם: זה סילוק שכינה:
31I will lay your cities waste and make your holy places desolate, and I will not partake of your pleasant fragrances. לאוְנָתַתִּי אֶת עָרֵיכֶם חָרְבָּה וַהֲשִׁמּוֹתִי אֶת מִקְדְּשֵׁיכֶם וְלֹא אָרִיחַ בְּרֵיחַ נִיחֹחֲכֶם:
I will lay your cities waste: I might think that this means [desolate] of people [who reside there (Mizrachi)]. When the [next verse] says, “I will make the Land desolate,” [desolation of] people [who reside there] is [already] stated. So what is the meaning of “waste”? [It means that the Land will be desolate] of any passerby. — [Torath Kohanim 26:2] ונתתי את עריכם חרבה: יכול מאדם, כשהוא אומר והשימותי אני את הארץ (פסוק לב) הרי אדם אמור, הא מה אני מקיים חרבה מעובר ושב:
and make your holy places (מִקְדְּשֵׁיכֶם) desolate: I might think that this means [desolate] of sacrifices. [However,] when [Scripture] states, “and I will not partake [of your pleasant fragrances],” [desolation of] sacrifices is stated. So what is the meaning of “and make your holy places desolate”? It means [desolate] of throngs (Torath Kohanim 26: 4) - these are the caravans of Israelites who prepare themselves (מִתְקַדְּשׁוֹת) and gather to go there [to the Holy Temple in Jerusalem]. [Here also,] seven retributions [are enumerated here (verses 29-31) corresponding to the seven sins (see Rashi on verses 15, 18, 20 and 22 above)], namely: eating the flesh of sons and daughters, edifices being demolished; thus we have two [retributions enumerated]. The cutting down of sun-idols is not [counted as a separate] retribution, but rather, [part of this second one, for] as a consequence of the edifices being demolished, the sun-idols that had been erected on the rooftops (see Rashi verse 30 above) will fall off [these tall buildings] and be destroyed; I will make your corpses [(fall) upon the corpses of your idols]-that makes three; the departure of the Divine Presence-four; the cities being laid waste, the desolation of the holy places from throngs, and I will not partake [of the pleasant fragrances of] your sacrifices-in total, seven [even though the ensuing verses go on to mention several other additional hardships that are not actually part of these seven, but that Israel will have to endure if they sin (Mizrachi)]. והשמותי את מקדשיכם: יכול מן הקרבנות, כשהוא אומר ולא אריח הרי קרבנות אמורים, הא מה אני מקיים והשימותי את מקדשיכם, מן הגדודיות, שיירות של ישראל שהיו מתקדשות ונועדות לבא שם. הרי שבע פורעניות אכילת בשר בנים ובנות, והשמדת במות, הרי שתים. כריתת חמנים אין כאן פורענות אלא על ידי השמדת הבירניות יפלו החמנים שבראשי הגגות ויכרתו. ונתתי את פגריכם וגו' הרי שלש. סלוק שכינה ארבע. חרבן ערים, שממון מקדש מן הגדודיות, ולא אריח קרבנות, הרי שבע:
32I will make the Land desolate, so that it will become desolate [also] of your enemies who live in it. לבוַהֲשִׁמֹּתִי אֲנִי אֶת הָאָרֶץ וְשָׁמְמוּ עָלֶיהָ אֹיְבֵיכֶם הַיּשְׁבִים בָּהּ:
I will make the Land desolate: This is actually a good thing for Israel, namely, that since the Land will be desolate of people living in it, the enemies will not find contentment in Israel’s Land [and will have to leave]. — [Sifthei Chachamim; Torath Kohanim 26:38] והשמתי אני את הארץ: זו מדה טובה לישראל שלא ימצאו האויבים נחת רוח בארצם, שתהא שוממה מיושביה:
33And I will scatter you among the nations, and I will unsheathe the sword after you. Your land will be desolate, and your cities will be laid waste. לגוְאֶתְכֶם אֱזָרֶה בַגּוֹיִם וַהֲרִיקֹתִי אַחֲרֵיכֶם חָרֶב וְהָיְתָה אַרְצְכֶם שְׁמָמָה וְעָרֵיכֶם יִהְיוּ חָרְבָּה:
And you, I will scatter among the nations: This [though,] is a harsh thing [for Israel], for when the people of a country are exiled to the same place, they see each other and find solace. However, Israel was scattered as if through a winnowing basket, just as a person who scatters barley through a sieve [so that] not one of them is attached to another. — [Torath Kohanim 26: 39] ואתכם אזרה בגוים: זו מדה קשה, שבשעה שבני מדינה גולים למקום אחד רואים זה את זה ומתנחמין, וישראל נזרו כבמזרה, כאדם הזורה שעורים בנפה ואין אחת מהן דבוקה בחברתה:
and I will unsheathe: Heb. וַהֲרִיקֹתִי, [lit., “I will empty out,” which means here to unsheathe, because] when one unsheathes a sword, the sheath is emptied out (מִתְרוֹקֵֵן). And the Midrashic explanation [based on the term לְהָרִיק, often used to mean “to empty out water,” is as follows]: The sword that will be taken out against you will not return quickly [to its sheath]. This is like a person who empties out (מֵרִיק) [a pitcher of] water, which does not return [to the pitcher]. — [Torath Kohanim 26:39] והריקתי: כששולף החרב מתרוקן הנדן. ומדרשו חרב הנשמטת אחריכם אינה חוזרת מהר, כאדם שמריק את המים ואין סופן לחזור:
Your land will be desolate: For you will not hasten to return into it, and subsequently, “your cities will be laid waste,” i.e., they will appear to you as having been [permanently] laid waste. For when a person is exiled from his house, from his vineyard, and from his city, but he [knows that he] that he will ultimately return, [in his eyes,] it is as though his vineyard and house are not laid waste [whereas here, since Israel will give up hope of returning to their Land, it will appear to them as having been laid waste]; thus is it taught in Torath Kohanim (26:40). והיתה ארצכם שממה: שלא תמהרו לשוב לתוכה ומתוך כך עריכם יהיו חרבה, נראות לכם חרבות שבשעה שאדם גולה מביתו ומכרמו ומעירו וסופו לחזור כאלו אין כרמו וביתו חרבים, כך שנויה בתורת כהנים:
34Then, the land will be appeased regarding its sabbaticals. During all the days that it remains desolate while you are in the land of your enemies, the Land will rest and thus appease its sabbaticals. לדאָז תִּרְצֶה הָאָרֶץ אֶת שַׁבְּתֹתֶיהָ כֹּל יְמֵי הָשַּׁמָּה וְאַתֶּם בְּאֶרֶץ אֹיְבֵיכֶם אָז תִּשְׁבַּת הָאָרֶץ וְהִרְצָת אֶת שַׁבְּתֹתֶיהָ:
Then, the Land will be appeased: [This verb is in the reflexive form and the meaning is: Then, the Land will be appeased, and in turn,] appease the anger of the Omnip resent, Who had been angry regarding the Land’s Shemittah years (Mizrachi) [and thus appease [God regarding them]. אז תרצה: תפייס את כעס המקום שכעס על שמטותיה:
and thus appease: [This verb is in the causative form, meaning: The Land will appease] the King regarding its sabbaticals (Mizrachi). והרצת: למלך את שבתותיה:
35It will rest during all the days that it remains desolate, whatever it had not rested on your sabbaticals, when you lived upon it. להכָּל יְמֵי הָשַּׁמָּה תִּשְׁבֹּת אֵת אֲשֶׁר לֹא שָׁבְתָה בְּשַׁבְּתֹתֵיכֶם בְּשִׁבְתְּכֶם עָלֶיהָ:
all the days that it remains desolate: [This word הָשַּׁמָּה is in the passive form, just] like the word הֵעָשׂוֹת [and means “being desolate”]. The [root of the word, שׁמם, actually has two letters מ, and our word should therefore appear as הָשַּׁמָמָּה Since this is difficult to pronounce, however, the first] “mem” is vocalized with a dagesh, which replaces the [second, omitted “mem,” rather than having the full word with a] double [“mem” in it, as in the noun form,] שְׁמָמָה. כל ימי השמה: לשון העשות ומ"ם דגש במקום כפל שממה:
whatever it had not rested on your sabbaticals: The seventy years of the Babylonian exile [i.e., between the destruction of the first Temple and the building of the second,] corresponded to the seventy years of Shemittah and Jubilee years that took place during the years that Israel angered the Omnipresent while in their Land, [a total of] 430 years. Three hundred and ninety years were the years of their sinning from when they entered the land until the Ten Tribes were exiled, and the people of Judah angered Him for forty more years from the time the Ten Tribes were exiled until the destruction of Jerusalem. This is what is referred to in Ezek. (4:4-5) [when God makes Ezekiel figuratively suffer one day for each year Israel sinned, in order to atone for their sins], “And you shall lie on your left side (symbolizing the house of Israel, i.e., the ten tribes)… [Now I have made for you the years of their iniquity by the number of days, three hundred and ninety days, and you shall bear the iniquity of the house of Israel]. And when you complete these, you shall lie on your right side a second time, and you shall bear the iniquity of the house of Judah: forty days [a day for a year, a day for a year, I have given it to you].” Now, this prophecy was stated to Ezekiel in the fifth year of King Jehoiachin’s exile. And [since the people of Judah] spent another six years [in the Land] until Zedekiah’s exile, totaling forty-six [sinful years of the house of Judah, and hence, of the 850 years the people of Israel spent from the time of their entry into the Land until their eventual exile from it after the destruction of the first Holy Temple, they sinned for a total of 436 years]. Now, you might object, saying that King Manasseh [who was born immediately after the ten tribes were exiled, and who] ruled for fifty-five years [and so, even without taking into account the sinful years during the reigns of all the other kings of Judah, fifty-five years alone is more than forty-six, so surely the calculation is incorrect]! [However,] Manasseh repented [his evil ways] for thirty-three [of the fifty-five] years [of his reign], and thus, his sinful years [amounted to] twenty-two years, as it is written, “and he made an asherah as Ahab, the king of Israel, had made” (II Kings 21:3), and Ahab ruled for twenty-two [sinful] years, [so did Manasseh sin for twenty-two of his fifty-five year reign,] as is taught in the Aggadah of [the eleventh chapter of Tractate Sanh. (103a), entitled] Cheilek. [Thus, the number of years that the house of Judah sinned was: 22 years during the reign of Manasseh,] two during [the reign of] Amon, eleven during [the reign of] Jehoiakim and the same [i.e., another eleven] during [the reign of] Zedekiah [making a total of 46 years. The other kings of Judah are not included in the calculation, because during the righteous Josiah’s reign, Israel did not sin, while Jehoachaz and Jehoiachin each ruled for only three months. Let us now] go and calculate, for the [period of] 436 years [of sin], how many Shemittah and Jubilee years transpired during the years, at a rate of sixteen in every hundred years: 14 Shemittah years and two Jubilee years [totaling 16 sabbatical years]. Therefore, for 400 years, we have 64, and for the remaining 36 years, there are five [cycles of seven years and thus five] Shemittah years, making a total of [64 and 5 =] seventy minus one [i.e., 69 unobserved sabbatical years in that total of 436 sinful years in that period]. And [we must add to this calculation] an extra year-this extra year was the [last sinful] year [of the 436,] which began another Shemittah cycle [and God exiled Israel then and did not wait for the completion of that cycle for them to desecrate the seventieth Shemittah year-out of mercy for them, so that they would not have to endure the punishment of utter destruction, God forbid.] - [see Deut. 4:25 and Rashi there; Sifthei Chachamim] [This extra year, nevertheless, is included in the calculation here, as though another sabbatical had gone by unobserved, thereby] completing the seventy [unobserved sabbatical years of that period]. And for these [unobserved sabbaticals], a full seventy years [of exile] were decreed. And thus is it stated in (II) Chron. (36: 21), “until the Land was appeased regarding its Sabbaths; [for all the days of its desolation it rested,] until the completion of seventy years.” - [See Sefer Hazikkaron for the explanation of this Rashi.] את אשר לא שבתה: שבעים שנה של גלות בבל הן היו כנגד שבעים שנות השמטה ויובל שהיו בשנים שהכעיסו ישראל בארצם לפני המקום ארבע מאות ושלשים שנה. שלש מאות ותשעים היו שני עונם משנכנסו לארץ עד שגלו עשרת השבטים, ובני יהודה הכעיסו לפניו ארבעים שנה משגלו עשרת השבטים עד חרבות ירושלים, הוא שנאמר ביחזקאל (יחזקאל ד ד - ו) ואתה שכב על צדך השמאלי וגו' וכלית את אלה ושכבת על צדך הימני שנית ונשאת את עון בית יהודה ארבעים יום. ונבואה זו נאמרה ליחזקאל בשנה החמישית לגלות המלך יהויכין. ועוד עשו שש שנים עד גלות צדקיהו, הרי ארבעים ושש. ואם תאמר, שנות מנשה חמשים וחמש היו, מנשה עשה תשובה שלשים ושלש שנה וכל שנות רשעו עשרים ושתים שנה, דכתיב ויעש אשרה כאשר עשה אחאב (מלכים ב' כא ג) ואחאב מלך עשרים ושתים שנה, כמו שאמרו באגדת חלק (סנהדרין קג א) ושל אמון שתים, ואחת עשרה ליהויקים, וכנגדן לצדקיהו. צא וחשוב לארבע מאות ושלשים ושש שנה שמיטין ויובלות שבהם, והם שש עשרה למאה, י"ד שמיטין וב' יובלות, הרי לארבע מאות שנה ששים וארבע. לשלשים ושש שנה חמש שמיטות, הרי שבעים חסר אחת, ועוד שנה יתירה שנכנסה בשמטה המשלמת לשבעים. ועליהם נגזר שבעים שנה שלמים. וכן הוא אומר בדברי הימים (דה"ב לו כא) עד רצתה הארץ את שבתותיה למלאות שבעים שנה:
36And those of you who survive I will bring fear in their hearts in the lands of their enemies, and the sound of a rustling leaf will pursue them; they will flee as one flees the sword, and they will fall, but there will be no pursuer. לווְהַנִּשְׁאָרִים בָּכֶם וְהֵבֵאתִי מֹרֶךְ בִּלְבָבָם בְּאַרְצֹת אֹיְבֵיהֶם וְרָדַף אֹתָם קוֹל עָלֶה נִדָּף וְנָסוּ מְנֻסַת חֶרֶב וְנָפְלוּ וְאֵין רֹדֵף:
I will bring fear: Heb. מֹרֶךְ, fear and timidity (רֹךְ) of heart (see Torath Kohanim 26:43). The letter “mem” of מֹרֶךְ is [actually part of] the root [of the word, but occasionally] is omitted (see Rashi on Gen. 17:11 and 49:10) [and does not appear in other forms of the word, e.g., אַל יֵרַךְ לְבַבְכֶם (Deut. 20:3)], like the “mem” of מוֹעֵד and מוֹקֵשׁ [where the “mem” is also part of the root, but is omitted in different forms of these words, e.g., וְנוֹעַדְתּי שָׁמָה (Exod. 29:43) and, יָקוּשׁ (Hos. 9:8)]. — [Meira Dachya] והבאתי מרך: פחד ורך לבב. מ"ם של מרך יסוד נופל הוא, כמו מ"ם של מועד ושל מוקש:
they will flee as one flees the sword: i. e., as if murderers are pursuing them [but only “as if,” because “there will be no pursuer.” - [Mizrachi] ונסו מנסת חרב: כאילו רודפים הורגים אותם:
a rustling leaf: Heb., עָלֶה נִדָּף, lit., a “ pushed” leaf, that the wind “pushes,” striking it against another leaf, so that it knocks and makes a sound. And so does the Targum [Onkelos] render: קַל טַרְפָא דְשָׁקִיף, an expression of striking, like שְׁדוּפוֹת קָדִים, beaten by the east wind (Gen. 41:6), [which Onkelos renders:] שְׁקִיפָן קִדּוּם, [and it is like] the term מַשְׁקוֹף, lintel, the place where the door slams. Similar is [Onkelos’s] translation of חַבּוּרָה [“bruise” (Exod. 21:25), which he renders:], מַשְׁקוֹפֵי [which actually means “blow,” since the bruise is a result of a blow on the body (see Rashi there)]. [Although the word נִדָּף actually means “pushed,” Onkelos conveys the result of one leaf being pushed against another, namely, that it “strikes” its neighboring leaf. (Mizrachi).] עלה נדף: שהרוח דוחפו ומכהו על עלה אחר ומקשקש ומוציא קול, וכן תרגומו קל טרפא דשקיף, לשון חבטה, שדופות קדים (בראשית מא ו) שקיפן קידום, לשון משקוף, מקום חבטת הדלת, וכן תרגומו של חבורה (שמות כא כה) משקופי:
37Each man will stumble over his brother, [fleeing] as if from the sword, but without a pursuer. You will not be able to stand up against your enemies. לזוְכָשְׁלוּ אִישׁ בְּאָחִיו כְּמִפְּנֵי חֶרֶב וְרֹדֵף אָיִן וְלֹא תִהְיֶה לָכֶם תְּקוּמָה לִפְנֵי אֹיְבֵיכֶם:
Each man will stumble over his brother: When they run away to flee, they will stumble over each other, because they will flee in panic. וכשלו איש באחיו: כשירוצו לנוס, יכשלו זה בזה, כי יבהלו לרוץ:
as if from the sword: i.e., as if fleeing from [people] who want to kill them, for they will have fear in their hearts, and every moment, they will think that someone is chasing them. And the Midrashic explanation of וְכָשְׁלוּ אִישׁ בְּאָחִיו is: “Each man will stumble because of his brother,” i.e., one person will stumble because of someone else’s sin, because all Jews are guarantors for one another. - [Torath Kohanim 26:45, Sanh. 27b] כמפני חרב: כאילו בורחים מלפני הורגים, שיהא בלבבם פחד וכל שעה סבורים שאדם רודפם. ומדרשו וכשלו איש באחיו, זה נכשל בעונו של זה, שכל ישראל ערבין זה לזה:
38You will become lost among the nations, and the land of your enemies will consume you. לחוַאֲבַדְתֶּם בַּגּוֹיִם וְאָכְלָה אֶתְכֶם אֶרֶץ אֹיְבֵיכֶם:
You will become lost among the nations: When you will be scattered, you will become lost from one another. ואבדתם בגוים: כשתהיו פזורים תהיו אבודים זה מזה:
and the land of your enemies will consume you: This refers to those [Jews] who will die in the Diaspora. ואכלה אתכם: אלו המתים בגולה:
39And because of their iniquity, those of you who survive will rot away in the lands of your enemies; moreover, they will rot away because the iniquities of their fathers are still within them. לטוְהַנִּשְׁאָרִים בָּכֶם יִמַּקּוּ בַּעֲוֹנָם בְּאַרְצֹת אֹיְבֵיכֶם וְאַף בַּעֲוֹנֹת אֲבֹתָם אִתָּם יִמָּקּוּ:
because the iniquities of their fathers are still with them: If they hold onto the [evil] practices of their forefathers in their hands. — [Sanh. 27b] בעונת אבתם אתם: כשאוחזים מעשה אבותיהם בידיהם:
they will rot away: Heb. יִמָּקּוּ, an expression of melting, and has the same meaning as יִמַּסּוּ, “they will melt.” Similar is, “their eyes will melt (תִּמַּקְנָה) in their sockets” (Zech. 14:12), and, “my bruises are… decayed (נָמַקּוּ) ” (Ps. 38:6). ימקו: לשון המסה, כמו ימסו, וכמו (זכריה יד יב) תמקנה בחוריהן, (תהלי' לח ו) נמקו חבורותי:
40They will then confess their iniquity and the iniquity of their fathers their betrayal that they dealt Me, and that they also treated Me as happenstance. מוְהִתְוַדּוּ אֶת עֲוֹנָם וְאֶת עֲוֹן אֲבֹתָם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ בִי וְאַף אֲשֶׁר הָלְכוּ עִמִּי בְּקֶרִי:
41Then I too, will treat them as happenstance and bring them [back while] in the land of their enemies. If then, their clogged heart becomes humbled, then, [their sufferings] will gain appeasement for their iniquity, מאאַף אֲנִי אֵלֵךְ עִמָּם בְּקֶרִי וְהֵבֵאתִי אֹתָם בְּאֶרֶץ אֹיְבֵיהֶם אוֹ אָז יִכָּנַע לְבָבָם הֶעָרֵל וְאָז יִרְצוּ אֶת עֲוֹנָם:
Then I too, will… bring them [… (back while) in the land of their enemies]: “I Myself will bring them [back]!” This is a good thing for Israel, so that they should not say, “Since we have been exiled among the nations, we may as well behave like them!” [Says God in answer to this:] “I will not allow them [to do this]! Rather, I will set up My prophets, and bring them back [to Me] under My very wings!” as it is said, “But what enters your mind shall not come about, [what you say, 'Let us be like the nations, like the families of the lands, serving wood and stone’]. As I live, says the Lord God, surely with a strong hand and with an outstretched arm and with poured out fury, will I reign over you!” (Ezek. 20:32-33). - [Torath Kohanim 26:48] והבאתי אתם: אני בעצמי אביאם, זו מדה טובה לישראל, שלא יהיו אומרים, הואיל וגלינו בין האומות נעשה כמעשיהם, אני איני מניחם, אלא מעמיד אני את נביאי ומחזירן לתחת כנפי, שנאמר (יחזקאל כ לב - לג) והעולה על רוחכם היו לא תהיה וגו' חי אני וגו' אם לא ביד חזקה וגו':
If then… becomes humbled: Heb. אוֹ אָז יִכָּנַע [This unusual expression, אוֹ אָז, is] similar to that in the verse, אוֹ נוֹדַע כִּי שׁוֹר נַגָּח הוּא, “If it was known that it was a [habitually] goring bull” (Exod. 21:36). [Thus, the meaning of this verse is: If they want to become like the nations, I will have to take them back to Me against their will] but, if (אוֹ) their clogged heart then (אָז) becomes humbled [without force, their sufferings will atone for them…] (Sifthei Chachamim). Another meaning [of אוֹ אָז is:] Perhaps. [Thus, the verse means:] “Perhaps then, their blocked heart will become humbled….” או אז יכנע: כמו (שמות כא לו) או נודע כי שור נגח הוא, אם אז יכנע. לשון אחר אולי שמא אז יכנע לבבם וגו':
then, [their sufferings] will gain appeasement for their iniquity: [means that] they will gain atonement for their iniquity through their sufferings. ואז ירצו את עונם: יכפרו על עונם ביסוריהם:
42and I will remember My covenant [with] Jacob, and also My covenant [with] Isaac, and also My covenant [with] Abraham I will remember. And I will remember the Land, מבוְזָכַרְתִּי אֶת בְּרִיתִי יַעֲקוֹב וְאַף אֶת בְּרִיתִי יִצְחָק וְאַף אֶת בְּרִיתִי אַבְרָהָם אֶזְכֹּר וְהָאָרֶץ אֶזְכֹּר:
And I will remember My covenant [with] Jacob: Heb. יַעִקוֹב. [The name יַעִקוֹב is] written in full, [i.e., with a “vav,”] in five places [in Scripture], and [the name] אֵלִיָּהוּ is written defectively [without a “vav,” i.e., אֵלִיָּה also] in five places [in Scripture]. Jacob took a letter [“vav”] from the name of Elijah [the Prophet] as security-that he will come and herald the redemption of his [Jacob’s] children [and since this is Elijah’s mission in life, his name will remain “incomplete,” as it were, until he fulfills it, speedily, in our days. The five instances of the “vav” symbolize the five fingers of the hand; i.e., this security arrangement between Jacob and Elijah was sealed by a handshake (Gur Aryeh)]. וזכרתי את בריתי יעקוב: בחמשה מקומות נכתב מלא, ואליהו חסר בחמשה מקומות, יעקב נטל אות משמו של אליהו ערבון שיבוא ויבשר גאולת בניו:
I will remember My covenant [with] Jacob, and also… Isaac, and also… Abraham]: Why are the forefathers enumerated in reverse order? To inform [you that the youngest patriarch,] Jacob is [alone] worthy of this [i.e., that Israel be redeemed through his merit alone], but if this is not enough, then Isaac is together with him, and if this is not enough, then Abraham is with him, and [Abraham] is certainly worthy. And why is the expression “remembering” not used with Isaac? [Because] Isaac’s ashes (see Rashi on Gen. 22:13; Bereishith Rabbah 56:9; Tanchuma Shelach 14) [always] appear before Me, gathered up and placed upon the altar“ [and therefore, God does not have to ”remember" Isaac, for Isaac is never forgotten]. — [Hagahoth Ubiyurei Hagra on Torath Kohanim] וזכרתי את בריתי יעקוב: למה נמנו אבות אחורנית, לומר כדאי הוא יעקב הקטן לכך, ואם אינו כדאי הרי יצחק עמו, ואם אינו כדאי, הרי אברהם עמו, שהוא כדאי. ולמה לא נאמרה זכירה ביצחק, אלא אפרו של יצחק נראה לפני צבור ומונח על המזבח:
43[For] the Land will be bereft of them, appeasing its sabbaticals when it had been desolate of them, and they will gain appeasement for their iniquity. This was all in retribution for their having despised My ordinances and in retribution for their having rejected My statutes. מגוְהָאָרֶץ תֵּעָזֵב מֵהֶם וְתִרֶץ אֶת שַׁבְּתֹתֶיהָ בָּהְשַׁמָּה מֵהֶם וְהֵם יִרְצוּ אֶת עֲוֹנָם יַעַן וּבְיַעַן בְּמִשְׁפָּטַי מָאָסוּ וְאֶת חֻקֹּתַי גָּעֲלָה נַפְשָׁם:
This was all in retribution for: [means:] “In retribution (יַעַן) and in retribution (וּבְיַעַן) [i.e., in retribution] for their having despised My ordinances [and in retribution (וּבְיַעַן) for their having rejected My statutes].”- [Mizrachi] יען וביען: גמול ובגמול אשר במשפטי מאסו:
44But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them to annihilate them, thereby breaking My covenant that is with them, for I am the Lord their God. מדוְאַף גַּם זֹאת בִּהְיוֹתָם בְּאֶרֶץ אֹיְבֵיהֶם לֹא מְאַסְתִּים וְלֹא גְעַלְתִּים לְכַלֹּתָם לְהָפֵר בְּרִיתִי אִתָּם כִּי אֲנִי יְהֹוָה אֱלֹהֵיהֶם:
But despite all this: Moreover (אַף), even though (גַּם) I will mete out this (זֹאת) retribution upon them which I have described [for them] when they are in the land of their enemies-nevertheless, I will not despise them… to annihilate them, thereby breaking My covenant that is with them. ואף גם זאת: ואף אפילו אני עושה עמהם זאת הפורענות אשר אמרתי בהיותם בארץ אויביהם, לא אמאסם לכלותם ולהפר בריתי אשר אתם:
45I will remember for them the covenant [made with] the ancestors, whom I took out from the land of Egypt before the eyes of the nations, to be a God to them. I am the Lord. מהוְזָכַרְתִּי לָהֶם בְּרִית רִאשֹׁנִים אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם לְעֵינֵי הַגּוֹיִם לִהְיוֹת לָהֶם לֵאלֹהִים אֲנִי יְהֹוָה:
The covenant [made with] the ancestors: i.e., with the Tribes. — [Torath Kohanim 26:53] ברית ראשנים: של שבטים:
46These are the statutes, the ordinances, and the laws that the Lord gave between Himself and the children of Israel on Mount Sinai, by the hand of Moses. מואֵלֶּה הַחֻקִּים וְהַמִּשְׁפָּטִים וְהַתּוֹרֹת אֲשֶׁר נָתַן יְהֹוָה בֵּינוֹ וּבֵין בְּנֵי יִשְׂרָאֵל בְּהַר סִינַי בְּיַד משֶׁה:
the laws: וְהַתּוֹרוֹת. [Why the plural form, וְהַתּוֹרוֹת ? This denotes two Torahs -] one Written Torah and one Oral Torah. It teaches us that all were given to Moses on [Mount] Sinai. — [Torath Kohanim 26:54] והתורת: אחת בכתב ואחת בעל פה, מגיד שכולם נתנו למשה בסיני:
Daily Tehillim: Psalms Chapter 119, Verses 1-96
• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Likutei Amarim, end of Chapter 51• Lessons in Tanya
• Thursday, Iyar 25, 5775 · May 14, 2015
Today's Tanya Lesson
Likutei Amarim, end of Chapter 51
ככה ממש, על דרך משל, אין סוף ברוך הוא ממלא כל עלמין להחיותם
In a truly similar manner, figuratively speaking, does the blessed Ein Sof fill all worlds so as to animate them.
There is a marked similarity between the soul pervading the body and Ein Sof permeating all the worlds: Just as in the analogy, the soul is found within and suffuses the entire body, in a parallel manner Ein Sof fills and is found in all worlds.
ובכל עולם יש ברואים לאין קץ ותכלית, רבוא רבבות מיני מדרגות מלאכים ונשמות כו׳
And in each world there are creatures without limit or end, myriads upon myriads of various grades of angels and souls, and so on,
וכן ריבוי העולמות אין לו קץ וגבול, גבוה על גבוה כו׳
and so, too, is the abundance of the worlds without end or limit, one higher than the other, and so on.
In the realm of the spirit separate and distinct entities are the result of their being on different spiritual grades and levels. Thus, a multitude of worlds implies a multitude of varying levels of spirituality. Hence the sheer numerousness of worlds and created beings: each differs from the other in its spiritual gradation.
Earlier on, when explaining his analogy, the Alter Rebbe pointed out that despite the vast differences that exist between one bodily ogran and the other, the soul’s essence is equally to be found in them all. He now goes on to explain that in the analogue of the Ein Sof as well, the essence of the Ein Sof is found in a hidden manner equally within all worlds.
והנה מהותו ועצמותו של אין סוף ברוך הוא שוה בעליונים ותחתונים, כמשל הנשמה הנ״ל
Now, the core and essence of the blessed Ein Sof is the same in the higher and lower worlds, as in the example of the soul mentioned above, wherein the Alter Rebbe explained that the soul’s core and essence is not divisible, and thus it cannot be said of it that it is found in the brain to a greater extent than it is found in the feet,
וכמו שכתוב בתיקונים: דאיהו סתימו דכל סתימין
and as it is written in the Tikkunim that “He is hidden from all the hidden.”
פירוש: דאפילו בעלמין סתימין דלעילא הוא סתום ונעלם בתוכם, כמו שהוא סתום ונעלם בתחתונים
This means to say, that even in the higher, hidden worlds He is hidden and concealed within them, just as He is hidden and concealed in the lower worlds.
Thus, the intent of the Tikkunei Zohar is not that G‑d is more concealed than are all other hidden things, but that He is concealed even from the hidden worlds. The reason for this being:
כי לית מחשבה תפיסא ביה כלל, אפילו בעולמות עליונים
for no thought can apprehend Him at all, even in the higher worlds.
Because G‑d is equally concealed from all worlds, no distinction can be made between higher and lower; He defies the comprehension of the higher worlds to the same degree that He cannot be apprehended in the lower worlds.
ונמצא: כמו שמצוי שם, כך נמצא בתחתונים ממש
And he is found, i.e., with regard to where G‑d is to be found: just as He is found there — in the higher worlds — so is He to be found in the very lowest worlds.
וההבדל שבין עולמות עליונים ותחתונים הוא מצד המשכת החיות אשר אין סוף ברוך הוא ממשיך ומאיר בבחינת גילוי מההעלם
The difference between the higher and lower worlds is with regard to the flow of vitality which the blessed Ein Sof causes to flow and illumine in a manner of “revelation out of concealment,”
The Alter Rebbe will soon conclude that this revelation is intended for the purpose of vitalizing the worlds and their inhabitants, for the vitality of all worlds and creatures derives from the revelation of G‑dliness within them. Thus, the difference between the higher and lower worlds lies in the varying degrees of Divine revelation within them.
With regard to “revelation out of concealment,” the Alter Rebbe now states parenthetically that this manner of revelation is one of the reasons why the G‑dly vitality found within the worlds is called “light”.
שזה אחד מהטעמים שההשפעה והמשכת החיות מכונה בשם אור, על דרך משל
(which is one of the reasons why the influence and flow of this vitality is figuratively called “light”),
In Kabbalistic literature the flow and vitality of G‑dliness is termed “light” rather thanshefa (“flux”), as it is termed in Jewish speculative philosophy (chakirah). “Light” signifies “revelation out of concealment”: previously the light had been concealed within the luminary, the source of the light, and subsequently it is drawn forth from this source and is revealed as light. Thus, in the case of “revelation out of concealment,” only a minute illumination of the source is drawn down into a revealed state. Not so shefa, where it is the actual “flux” and “stream” of the source that flows down and is revealed. Hence the phrase ושפעת מים (“a flow of water”; Iyov 22:11): the selfsame water that was previously in one place flows to another place.
The above-mentioned “revelation out of concealment” of light serves the purpose of:
להחיות העולמות והברואים שבהם
thereby animating the worlds and the creatures therein.
Herein lies the difference between the higher and lower worlds:
שהעולמות העליונים מקבלים בבחינת גילוי קצת יותר מהתחתונים
For the higher worlds receive this vitality and light in a somewhat more revealed form that do the lower;
I.e., even in the higher worlds this light and vitality is not manifestly revealed.
וכל הברואים שבהם, מקבלים כל אחד כפי כחו ותכונתו
and all creatures therein — in the higher worlds — receive the revealed aspect of vitality, albeit each according to its capacity and nature,
Just as in the analogy each bodily organ receives vitality from the brain according to its “character and nature,” so too does the Alter Rebbe state in the analogue that each creature receives its vitality according to its “capacity and nature.” (- Note of the Rebbe.) This means that each being receives vitality according to its capacity to have the life-force and vitality revealed within it, and according to the manner in which this vitality is to be revealed — whether as a revelation of intellect and comprehension, or in an emotive manner.
(“But this is not to say that the ‘nature’ conceals the revelation; rather ‘it imbues andillumines it.’” – Note of the Rebbe.)
שהיא תכונת ובחינת המשכה הפרטית אשר אין סוף ברוך הוא ממשיך ומאיר לו
which is the nature and form of the particular flow with which the blessed Ein Sof imbues and illumines it.
והתחתונים, אפילו הרוחניים, אינם מקבלים בבחינת גילוי כל כך
But the lower worlds and creatures, even the spiritual ones, do not receive the Divine life-force in quite such a revealed form as it is received in the higher worlds,
רק בלבושים רבים, אשר אין סוף ברוך הוא מלביש בהם החיות והאור אשר ממשיך ומאיר להם להחיותם
but only by means of many garments, wherein the blessed Ein Sof invests the vitality and light which He causes to flow and shine on them in order to animate them.
The Divine life-force is garbed in many garments so as not to be revealed. This concealment involves not only a multitudinous profusion of garments — a quantitative manner of concealment — but a qualitative one as well: There is vast difference between the insubstantial garments that conceal the vitality in the higher worlds and the much denser garments necessary to conceal the G‑dly vitality to the degree that creation of the physical becomes possible.
Were there merely to be a vast quantity of ethereal garments, the Divine life-force would only be capable of creating spiritual beings and not physical ones; in order for this physical world with its corporeal creatures to be created, much denser garments were necessary. It is this that the Alter Rebbe now goes on to explain:
וכל כך עצמו וגברו הלבושים אשר אין סוף ברוך הוא מלביש ומסתיר בהם האור והחיות
These garments, wherein the blessed Ein Sof invests and conceals the light and vitality, are so strong and powerful
I.e., the garments are not only numerous in quantity, but they are also of such a type that their ability to conceal is greater than that of ordinary garments,
עד אשר ברא בו עולם הזה החומרי והגשמי ממש
that thereby, with this life-force and light, He created this world that is verily corporeal and physical,1
ומהווהו ומחייהו בחיות ואור אשר ממשיך ומאיר לו
and [G‑d] creates and animates it by the vitality and light which He draws down and shines forth unto it.
אור המלובש ומכוסה ומוסתר בתוך הלבושים הרבים והעצומים המעלימים ומסתירים האור והחיות
This illumination is a light that is clothed, hidden and concealed within the numerous and powerful garments, which hide and conceal the light and vitality,
עד שאין נראה ונגלה שום אור וחיות, רק דברים חומריים וגשמיים ונראים מתים
so that no light or vitality whatever is visibly revealed, but only corporeal and physical things that appear lifeless.
Gazing at corporeal things, such as at the physical orb of Earth, can cause a person to imagine them as utterly lifeless — totally devoid of any spiritual vitality.
אך בתוכם יש אור וחיות המהוה אותם מאין ליש תמיד, שלא יחזרו להיות אין ואפס כשהיו
Yet they contain light and vitality which constantly creates them ex nihilo, so that they shall not revert to nothing and naught as they had been prior to their creation.
Creation ex nihilo must be constant: the fact that the world and its creatures were already once created during the Six Days of Creation does not suffice. Rather, there must be a constant renewal of creation from its source. Thus, the G‑dly light and vitality that is responsible for creation is constantly found within created beings, albeit in a concealed fashion.
ואור זה הוא מאין סוף ברוך הוא, רק שנתלבש בלבושים רבים
This light comes from the blessed Ein Sof, except that it is clothed in many garments,
וכמו שכתוב בעץ חיים, שאור וחיות כדור הארץ החומרי הנראה לעיני בשר הוא ממלכות דמלכות דעשיה
as is written in Etz Chayim, that the light and vitality of the physical orb of Earth, which is seen by mortal eyes, is derived from Malchut of Malchut ofAsiyah,
Malchut of Asiyah is the lowest Sefirah of the World of Asiyah, the lowest of the Four Worlds. Malchut itself is composed of all Ten Sefirot, the lowest of which is Malchut. Thus,Malchut of Malchut of Asiyah represents the lowest degree of the lowest level of Asiyah.
ובתוכה מלכות דיצירה וכו׳
and in it is contained Malchut of the next highest World, the World of Yetzirah, and so on; i.e., within Malchut of Yetzirah, in turn, there is contained Malchut of Beriah, and so on,
עד שבתוך כולן י׳ ספירות דאצילות
so that in all of them — within the level of Malchut of all Worlds, including the level ofMalchut of Asiyah — are contained the Ten Sefirot of the loftiest World, the World ofAtzilut,2
המיוחדות במאצילן אין סוף ברוך הוא
which are united with their Emanator, the blessed Ein Sof.
Thus, even the physical orb of Earth contains G‑dly light and vitality. This results from the light passing through the Sefirot of the various worlds — the Sefirot being the G‑dliness of each world — as well as through numerous and powerfully dense garments that serve to conceal this vitality.
The difference between the higher and lower worlds will be understood accordingly: The divine light and life-force is revealed to a greater extent in the higher worlds than in the lower, and within this physical world the light and life-force is completely concealed. However, this is the case merely in relation to the illumination of G‑dliness. With regard to the core and essence of the Ein Sof, there truly exists no difference between the higher and lower worlds; He is equally concealed from all and He is equally found in them all.
| FOOTNOTES | |
| 1. | The Rebbe comments that the Alter Rebbe writes “this world that is verily corporeal and physical,” because this world exists on a spiritual plane as well, and the Alter Rebbe is referring to the inanimate aspect of this world in which no vitality is revealed. However, those aspects of this world, such as the vegetative and animal, in which some measure of vitality is revealed, derive their life-force in a different and more revealed manner. This is so notwithstanding the fact that these levels, too, receive their vitality from Malchut of Malchutof Asiyah, as stated later on in Iggeret HaKodesh, Epistle 20 (p. 264 in the standard edition of Tanya, Vilna, 1899). Accordingly we can also understand (a) why the Alter Rebbe goes on to state that they receive their existence ex nihilo, after having previously stated that reference is being made here to this physical and corporeal world — a world whose creation must perforce be ex nihilo; (b) the expression “which is seen by mortal eyes”; and (c) a number of other intentionally specific phrases. The reason for all the above is that the Alter Rebbe is speaking particularly of the inanimate aspect of this world. Concerning this he soon goes on to quote the Etz Chayim, which says that this vitality emanates from Malchut of Malchut of Asiyah. However, with regard to the World of Asiyah as a whole, which also includes the spiritual World of Asiyah, the Alter Rebbe will say in ch. 52 and 53 that they derive their life-force from Malchut of Asiyah and not from Malchut of Malchut of Asiyah. |
| 2. | “See further, p. ק"מ: א. [p. 279 in the standard edition; Iggeret HaKodesh, Epistle 25]: ’The radiation that is in Atzilut pierces...and in this material world.‘” (- Note of the Rebbe.) |
• Sefer Hamitzvos:Thursday, Iyar 25, 5775 · May 14, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 85
Replicating the Incense
"You shall not make for yourselves according to its composition"—Exodus 30:37.
We are forbidden to produce incense with the same formula used in the Holy Temple, for the sake of enjoying its fragrance.
Replicating the Incense
Replicating the Incense
Negative Commandment 85
Translated by Berel Bell
The 85th prohibition is that we are forbidden from making incense according to the formula used in the ketores, i.e. composed of the same mixture of spices in the same measure, with the intention of using it for incense.
The source of this mitzvah is G‑d's statement1 (exalted be He), "[One who makes incense] shall not make it with this formula."
The Torah explains that one who intentionally transgresses this prohibition by making such a mixture with the intention of smelling its smoke receives kares, as it is written,2 "If a person makes it to enjoy its fragrance, he shall be cut off (nichras) from his people." If he did so unintentionally, he must bring a sin offering.
The details of this mitzvah are explained in the beginning of tractate Kerisus.3
FOOTNOTES
1.Ex. 30:37.
2.Ibid., 30:38.
3.5a.
Negative Commandment 82
Offering Sacrifices on the Golden Altar
"You shall not offer on it strange incense, nor a burnt or meal-offering; neither shall you pour a libation upon it"—Exodus 30:9.
It is forbidden to offer any sacrifice on the Golden Altar in the Holy Temple's sanctuary.
Offering Sacrifices on the Golden Altar
Offering Sacrifices on the Golden Altar
Negative Commandment 82
Translated by Berel Bell
The 82nd prohibition is that we are forbidden from offering any sacrifices [other than those dictated by the Torah] on the Golden Altar in the Sanctuary.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Do not burn on it any unauthorized incense; do not offer any burnt offering, meal offering or libation on it."
Anyone who brings an offering on it or sprinkles on it blood other than that which is designated2 is punished with lashes.
FOOTNOTES
1.Ex. 30:9.
2.I.e. blood of the Yom Kippur sacrifices and the "burnt cows and goats." See Zevachim 5:1-2.
Positive Commandment 34
Transportation of the Holy Ark
"Because the service of the holy belongs to them, they shall bear upon their shoulders"—Numbers 7:9.
The kohanim (priests) are commanded to carry the Ark [containing the Tablets] on their shoulders—when necessary to transport it from one location to another.
Although the Levites were originally entrusted with this task, this was only in the desert, when the kohanim population was very small. But in all future generations, this is a task reserved for the kohanim.
Transportation of the Holy Ark
Positive Commandment 34
Translated by Berel Bell
The 34th mitzvah is that we are commanded that the kohanim shall carry the ark on their shoulders whenever it is moved from one place to another.
The source of this mitzvah is G‑d's statement1 (exalted be He), "[He did not give any wagons to the descendants of Kehos] since they had responsibility for the most sacred articles, that they had to carry on their shoulders."
And even though the commandment was said at that time to the Levites,2 this was only because Aaron was the first kohen, and therefore the number of kohanim at that time was very small. For future generations, however, this mitzvah in incumbent on the kohanim. They are the ones who are required to carry it, as explained in the Book of Joshua3 and the Book of Samuel.4
When Dovid commanded the transportation of the ark the second time, it is written in Chronicles,5 "The sons of the Levites6 carried the ark of G‑d on their shoulders with poles, as Moshe commanded in the name of G‑d."7 Similarly, when the division of the kohanim into 24 watches is mentioned in Chronicles,8 it is written thereafter, "These have been appointed to serve in the House of G‑d as commanded to their father Aaron, as commanded by G‑d, the G‑d of Israel." Our Sages explained that this hints to the service of the kohanim of carrying the ark on their shoulders — this is what was "commanded by G‑d, the G‑d of Israel." The Sifri9 says, "The verse says, 'as commanded [to their father Aaron,] as commanded by G‑d, the G‑d of Israel.' Where were they commanded? In the verse, 'He did not give [any wagons] to the descendants of Kehos [since they had responsibility for the most sacred articles,] which they had to carry on their shoulders.' " This10 shows that it [carrying the ark on the shoulders] is counted among the mitzvos.
FOOTNOTES
1.Num. 7:9.
2.The descendants of Kehos were Levites, not kohanim.
3.3:6.
4.II, 15:25ff.
5.Chronicles I, 15:15.
6.I.e. the Kohanim. See Kapach, 5731, footnote 99, where he refers to the 24 places that kohanim are referred to as Levites. See Megillas Esther, Principle 3:2. The Ramban, however (ibid.), brings this as a proof that the mitzvah is incumbent upon the Levites.
7.This verse proves that the commandment in Scripture was for all generations, not just for the desert.
8.I, 24:19.
9.Num. 7:9.
10.I.e. the phrase, "where were they commanded?"
Negative Commandment 86
Removing the Ark's Poles
"The poles shall be in the ark's rings; they shall not be removed from them"—Exodus 25:15.
It is forbidden to remove the poles of the ark [which were used in order to transport it from location to location] from their designated rings on the ark's exterior.
Removing the Ark's Poles
Negative Commandment 86
Translated by Berel Bell
The 86th prohibition is that we are forbidden from removing the poles [used to carry the] ark from its rings.
The source of this mitzvah is G‑d's statement1 (exalted be He), "The poles must remain in the ark's rings and they shall not be removed."
One who transgresses this prohibition is punished with lashes.
When discussing those prohibitions that are punishable by lashes in the end of tractate Makkos,2 our Sages asked, "But the Tanna omitted one who removed the poles from the ark" — i.e. that he is also punished by lashes — "which is prohibited from the verse, 'they shall not be removed.' " This shows that it counts as a prohibition and that it is punishable by lashes.
FOOTNOTES
1.Ex. 25:15.
2.22a.
Shevitat Yom Tov - Chapter Two
Halacha 1
A chick that is hatched on a holiday is forbidden [to be handled], because it ismuktzeh.1 [A different rule applies,] however, when a calf is born on a holiday: If its mother was designated to be eaten, the calf is also permitted,2 for it is considered to be designated, because of its mother. If its mother had been slaughtered [on a holiday], the calf in her womb would also have been permitted [to be eaten] on the holiday, even though it had not been born.3
Halacha 2
When animals graze beyond the [2000-cubit] limits granted to a city, but return and spend the night inside the city, they may be designated [for our use on the holiday]. We may take these [animals] and slaughter them on a holiday.
When, by contrast, they both graze and spend the night4 beyond the [2000-cubit] limits granted to a city, we may not slaughter them on a holiday if they come to the city on that day. They are muktzeh, and the attention of the inhabitants of the city is not focused on them.
Halacha 3
Similarly, when a consecrated animal5 became blemished on a holiday, since one did not intend to eat the animal on the previous day, it may not be slaughtered on a holiday.
For this reason, it is forbidden to inspect the blemishes of a consecrated animal on a holiday.6 [This is] a decree, [instituted] lest the sage consider the blemish [permanent] and hence permit [the animal to be used for mundane purposes], and its owner will slaughter it immediately. When, however, a sage has inspected a blemish on the day prior to the holiday, he may [render a decision] on the holiday, permitting or forbidding [its use].
Halacha 4
When [on the day of a holiday] a firstborn animal is born with a blemish, it is considered as if it were prepared [to be slaughtered].7 Nevertheless, [the blemish] may not be inspected on the holiday.8 If, however, one transgressed and had the blemish checked, and [the sage ruled that] the animal is permitted to be slaughtered, one is permitted to slaughter it and partake of its meat.
When a firstborn animal falls into a cistern [on a holiday], one should give it the [necessary] nourishment while in the cistern. One is not allowed to pull it out, because it is not fit to be slaughtered on the holiday.9
[The following rules apply when] a cow and its calf both fall into a cistern [on a holiday]:10 We may take one out with the intent of slaughtering it, and then refrain from slaughtering it. One may then act with guile, and take the other out with the intent of slaughtering it, and then slaughter either of them that one desires.11 We are permitted to act with guile, because of the suffering the animal endures.12
Halacha 5
[All] ducks, chickens, and doves [kept] in one's home are considered to be prepared [to be slaughtered], and need not be designated. Doves [kept in] a dovecote, [wild] doves that nest in one's loft, and [other] fowl that nest in basins,15 on buildings, or in orchards, are considered muktzeh.16
[To slaughter them on a holiday,] it is necessary on the previous day to designate them and say, "I will take these and these." There is no need actually to shake [the nest or the doves].
Halacha 6
[The following rules apply when] one designated both black and white doves, and on the following day found the white doves in the place of the black ones and the black ones in the place of the white ones. It is forbidden to take them, because it is possible that [the doves that were designated] flew away and these are others. [Therefore, we follow the principle:] Whenever there is a doubt whether [doves] have been designated or not, they are forbidden.17
If he designated two and found three, they are all forbidden.18If he designated three and found two, they are permitted. If he designated doves inside the nest, but found them in front of the nest, he is permitted to take them, provided that these were the only doves in the nest, and they are unable to fly. Although there is another nest within fifty cubits19 at a diagonal, these doves are permitted, for doves that waddle, waddle only in a straight line to their nests.
Halacha 7
[The following rules apply to] fish in large ponds,20 beasts and fowl in large pens, and any other beast that has to be snared to the point where it is necessary to say, "Bring a net so that we can snare it": [Such a living creature] is considered muktzeh and may not be snared on a holiday.21 If it is snared, it may not be eaten.
[By contrast,] every [living creature that can be snared] without a net is considered to be designated. It may be snared on a holiday and we may partake of it.
Similarly, when a wild beast establishes its home in an orchard near a city,22 its small offspring that do not require [effort to] capture need not be designated, because one has in mind [to take] them [for food for the holiday].
Halacha 8
Although on the day before a holiday a [hunter] set snares for a beast, fowl, or for fish, on the holiday itself he should not take the living creatures that were captured unless he knows that they were captured before the holiday.23
When a person makes a dam in a water conduit24 on the day before the holiday, and gets up early the next morning and finds fish there, they are permitted. They were already trapped before the commencement of the holiday. [Hence,] they are considered to be designated [to be eaten].
Halacha 9
When a [closed] building was filled with produce that had been designated [for use] and was opened [by natural forces on a holiday], one is permitted to take [produce] from the opening.25
Halacha 10
[The following rules apply] when a gentile brings a present29 [of food] for a Jew on a holiday: If some of the type of produce that he brings is still attached to the ground30 [in the fields], or if he brought an animal, fowl, or fish that could possibly have been snared on the day [of the holiday], they are forbidden31 until the evening.32 [Moreover, one must wait] enough time for it to have been possible to perform [the forbidden activity after the conclusion of the holiday].33Even [if the gentile brings] a myrtle or the like, one should not smell its fragrance until the evening, after waiting the time necessary [to pick it].
If none of the type of produce that he brings remains attached to the ground, or it is clear from the form [of the produce] that it was picked on the previous day, or it is clear from the form [of the fish or the animal] that they were caught on the previous day, they are permitted, provided they were brought from within [the city's 2000-cubit] limit. If they were brought from outside [the city's 2000-cubit] limit, they are forbidden.
Food that was brought from outside [the city's 2000-cubit] limit for one Jew is permitted to be eaten by another.34
Halacha 11
When branches fall from a palm tree on a holiday, it is forbidden to use them as firewood, because of the prohibition of nolad. If, however, they fell [directly] into an oven, one may add a larger quantity of wood prepared [for kindling], and may kindle them.35
One may not begin taking from a pile of straw or a storage pile of wood36 [on a holiday] unless one prepared to do so on the previous day, for they aremuktzeh. If the straw is mixed with thorns it is permitted, for its only [possible] use is for kindling.
Halacha 12
It is forbidden to chop wood that had been placed in a pile of beams, for it ismuktzeh.37 Nor may one [chop wood] from a beam that broke on a holiday, because it is nolad.38Similarly, utensils that broke on a holiday may not be used for kindling,39 because they are nolad.40
However, one may use utensils that are intact41 or utensils that were broken before the commencement of a holiday for kindling, for they were prepared to be used for purposes [other than that for which they were originally suitable] before the holiday.
Similarly, when nuts or almonds were eaten before the commencement of a holiday, their shells may be used for kindling on the holiday. If, however, they were eaten on the holiday, their shells may not be used for kindling.42
There are, however, versions [of the Talmud] that read: If they were eaten before nightfall, we may not use their shells for kindling, because they have become muktzeh.43 If, by contrast, they were eaten on the holiday, they may be used for kindling, because they are considered to be designated for use, because of the food [they contained].44
Halacha 13
A freshly-cut thorny [branch] is muktzeh, because it is not fit for kindling.45Therefore, one may not use it as a spit for roasting meat. The same applies in all similar situations.
Halacha 14
We may take wood that is placed next to the walls46 of a hut47 to use for kindling, but we may not bring it from the field, even if it had been collected there on the day before [the holiday].48 One may, however, collect wood lying before him in the field and kindle it there.49
One may also bring [wood] that was stored in a private domain, even one that was not enclosed for the purpose of human habitation, provided it has a fence with a gate, and is located within the Sabbath limits. If even one of these conditions is not met,50 [the wood] is muktzeh.
Halacha 15
Although the leaves of reeds or vines have been collected in an enclosure, since they can be dispersed by the wind it is considered as if they have already been dispersed, and [using them] is forbidden.51 If, however, one placed a heavy utensil over them before the holiday, they are permitted [to be used].52
Halacha 16
[The following rules apply when] an animal dies on a holiday: If it was very ill on the day before the holiday, one may cut it up [and feed it] to the dogs.53 If not, since he had not had it in mind, it is muktzeh and should not be moved.
Halacha 17
Fish, fowl, and beasts that are muktzeh may not be given water on a holiday, nor is it permitted to place food before them.56 [This is a safeguard instituted] lest one come and take them.57
Any [objects or living creatures] that are forbidden to be eaten or used on a holiday because they are muktzeh are also forbidden to be carried.
Halacha 18
When a person brings earth into his domain on the day before a holiday, it is considered to be prepared for use, provided that he designates a corner of his courtyard as its place. It may then be carried and used for all his needs.58
Similarly, ash that [came from fuel] burned on the previous day is considered to be prepared for use. If it [came from fuel] burned on the holiday itself, it is permitted for use as long as it is warm enough to cook an egg, for it is still considered to be fire. If it is not [that warm], carrying it is forbidden, because it isnolad.59
[The following rules apply when] a person has an iron shaft implanted in the ground before the holiday, and he pulls it out60on the holiday, uprooting earth: If the earth is powdery,61 it may be used to cover [any spills], and it may be carried for that purpose. If, however, the person raised up a clod of earth, it may not be crumbled on the holiday.62
| FOOTNOTES | |
| 1. |
Since one could not know whether the chick would be hatched on the holiday itself or not, there is no way one could designate it as food. Hence, it falls into the category of muktzeh. Indeed, even the more lenient opinions that allow muktzeh to be used on a holiday forbid slaughtering such a chick, since before it was hatched it was not useful for any purpose whatsoever (Shulchan Aruch HaRav 513:19; Mishnah Berurah 513:36).
|
| 2. |
This applies only when we know that the calf has undergone a full period of gestation. If not, it is forbidden to be slaughtered on the day it was born (Hilchot Ma'achalot Asurot 4:4).
|
| 3. |
For the slaughter of the mother also causes the calf to be permitted (Ibid. 5:13-14).
|
| 4. |
The Rambam is employing the wording of the Mishnah, Beitzah 5:6. In his Commentary on the Mishnah (based on Beitzah 40a), the Rambam explains that this refers to animals that graze outside the city limits from the spring until the beginning of the rainy season. This interpretation also changes the definition of animals that "return and spend the night inside the city," to refer to those that return to the city occasionally. These definitions are reflected in the decisions ofShulchan Aruch HaRav 498:5 and the Mishnah Berurah 498:12,14.
|
| 5. |
This refers to a firstborn animal, which is consecrated by birth. Alternatively, the intent is the tenth animal after a herd has been tithed. These animals may not be offered as a sacrifice, because the Temple is destroyed. The law is that the firstborn must be given to a priest, who may not slaughter it until it acquires a permanent blemish. The tithed animal may be kept by its owner, who may slaughter it after it acquires a blemish. The designation of a blemish as permanent or not must be made by a sage trained in this field.
|
| 6. |
The Rambam maintains that even if the animal had acquired the blemish before the holiday, it must be inspected before the holiday, and not on the holiday itself (Maggid Mishneh).
|
| 7. |
For until birth, the animal could have been eaten by slaughtering its mother.
|
| 8. |
The animal may not be checked by an experienced sage to see whether the blemish is permanent or not. This restriction is an extension of the Rabbinic safeguard mentioned in the previous halachah.
|
| 9. |
As such, moving the animal is forbidden. Therefore, the only alternative is to wait until the conclusion of the holiday and in the interim, to feed the animal while it is in the cistern.
|
| 10. |
As Leviticus 22:28 states, it is forbidden to slaughter both these animals on the same day. Thus, it would seem that we could take only one out of the cistern, and the other would be consideredmuktzeh.
|
| 11. |
From the wording chosen by the Rambam, it appears that it is necessary to slaughter one of the animals. The Maggid Mishneh cites a passage from the Jerusalem Talmud (Beitzah 3:4), from which one might infer that this is not necessary, but he cites the opinion of the Rashba, who recommends slaughtering one of the animals.
|
| 12. |
See Hilchot Shabbat 21:9-10 for other examples of leniencies granted by our Sages in consideration of the suffering endured by an animal. See also the Rambam's Commentary on the Mishnah (Beitzah 3:4), which states that consideration of the suffering endured by an animal is a Scriptural obligation.
|
| 13. |
Although this phrase appears in the standard printed texts of the Mishneh Torah, we have placed it in brackets, because a) it is omitted from many authoritative manuscripts and early printings, and b) it does not fit the Rambam's statements regarding the subject in Hilchot Shechitah 9:19.
One might justify the inclusion of the bracketed phrase by explaining that according to the Rambam, the possibility that the animal may not be kosher does not disqualify its slaughter on the festival. Nevertheless, the prevailing opinion (Shulchan Aruch HaRav 498:8) is that we are allowed to slaughter an animal on a festival only when it is likely to be kosher.
|
| 14. |
See Hilchot Shechitah 9:9,17, where the Rambam states that an animal that falls from a roof and is unable to walk afterwards must be inspected after it was slaughtered to see whether any of its vital inner organs were crushed.
|
| 15. |
In the Talmudic era, basins were built into the facades of homes for doves to nest.
|
| 16. |
The Maggid Mishneh states that there is a difference of opinion among the Rabbis regarding whether this law refers to large doves that are able to fly, or to small doves that are unable to do so.
The more stringent view maintains that since the doves are able to fly away, they must be snared, and this labor is forbidden. The more lenient view maintains that since the doves have nested in these places, great effort is not required to snare them, and this is permitted on a holiday. From the Rambam's wording, it appears that he subscribes to the more lenient view. The Shulchan Aruch (Orach Chayim 497:9) follows the more stringent opinion.
|
| 17. |
As a rationale for this stringency, the Maggid Mishneh explains that the doves will be permitted for eating on the following day with no restrictions. Therefore, we are required to wait until then to partake of them, as explained in Chapter 1, Halachah 20.
|
| 18. |
In his Commentary on the Mishnah (Beitzah 1:3), the Rambam explains two reasons for this restriction:
a) It is possible that this entire group is made up of new doves that came from afar;
b) Even if two of the doves were the ones designated on the previous day, the entire group is forbidden because they were joined by a third dove who is not distinguished from them.
|
| 19. |
It is an accepted principle that doves will not waddle further than 50 cubits. Even within these 50 cubits, they will not walk on a diagonal.
|
| 20. |
The Ra'avad explains that this restriction also applies to fish in small ponds. Since fish cannot always be seen easily and are difficult to snare even in a small pond, greater stringency is applied with regard to them. His opinion is cited by the Shulchan Aruch (Orach Chayim 497:1).
|
| 21. |
It would appear that the reason that snaring is forbidden is not the fact that it is one of the 39 forbidden labors, for it is necessary for the preparation of food. Rather, it is forbidden as a result of the Rabbinic prohibition against muktzeh (Meiri, P'nei Yehoshua, Beitzah 23b).
|
| 22. |
This leniency does not apply when the animals make their home more than 70 cubits beyond the city limits (Shulchan Aruch, loc. cit.:8), for then a person would not be likely to have these animals in mind for his holiday meals.
|
| 23. |
This ruling depends on the principle mentioned in Halachah 6, that whenever there is doubt whether or not an article had been designated for use on a holiday, it is forbidden.
|
| 24. |
As explained by the Ramah (Orach Chayim 497:5), Shulchan Aruch HaRav 497:1 and theMishnah Berurah 497:14, this refers to a narrow waterway that has been dammed at both ends. Hence, there is no difficulty in catching the fish, and they can be considered to be designated before the commencement of the holiday.
|
| 25. |
We do not say that since the building was closed before the commencement of the holiday, the produce is no longer considered designated for use. There are authorities (Rashba, Rabbenu Asher) who follow a more stringent view, and maintain that the produce is permitted only when it appeared that the building would open. Nevertheless, according to the Rambam (as well as Rabbenu Yitzchak Alfasi and the Ramban), the fact that it is located in a closed building does not alter the status of the produce. When, as in the instance described, it is possible to take it, doing so is permitted. The Shulchan Aruch (Orach Chayim 518:9) quotes the Rambam's ruling.
|
| 26. |
The Mishnah (Beitzah 4:7) mentions this instance with regard to the Sabbath. Since the Rambam maintains that the prohibitions against muktzeh do not apply on the Sabbath, he cites these laws with regard to the holidays.
|
| 27. |
The Sabbatical year is mentioned because there is no obligation to tithe in that year. In other years, the produce would not be considered to be designated for use until it had been tithed, and it is not customary to tithe fruit that has been set out to dry until it is fully dried. (See the Rambam's Commentary on the Mishnah, Beitzah, loc. cit.)
|
| 28. |
I.e., the person must make a mark on the ground to designate the area from which he desires to take produce. In Halachah 5, the Rambam does not require a person to perform a deed while designating doves to be eaten (thus negating the opinion of the School of Shammai). In this instance, however, since people do not generally eat fruit left out to dry until it is completely dry, it is necessary for him to perform a deed to clarify his intent. The Ramah (495:4) differs and does not require that a deed be performed even in this instance.
|
| 29. |
The same laws apply with regard to gentile merchants who desire to sell produce or other types of food on a holiday.
|
| 30. |
When this type of produce is still growing in the ground, there is the possibility that the gentile harvested it on the holiday itself.
|
| 31. |
There are two reasons why these foods are prohibited: a) because a Jew may not have a gentile perform forbidden labors on the Jew's behalf on a holiday,
b) because the food he brings is muktzeh.
|
| 32. |
There is a difference of opinion among the Rabbis if, in the diaspora, an object that became forbidden for these reasons on the first day of a holiday is permitted to be used on the second day or not. The Shulchan Aruch (Orach Chayim 515:1) allows it to be used on the second day of the holiday after one waits enough time to perform the forbidden labor. The Ramah requires the person for whom the gentile brought the produce to wait until after the conclusion of the holiday. In times of need, however, he enables the produce to be used by the person's guests on the second day.
|
| 33. |
This safeguard ensures that one will derive no benefit at all from the gentile's activity, nor ask him to perform such a labor again.
|
| 34. |
Although such food is also forbidden to all the members of the household of the person for whom it was brought.
|
| 35. |
Beitzah 4b explains that the restrictions applying to an entity that will become permitted at a later date do not apply with regard to this wood, since the benefit one receives from the wood comes after it has been consumed by the flames. It is permitted to add the larger quantity of permitted wood because we are allowed to nullify the existence of a prohibited entity if the prohibition is Rabbinic in origin. (See also Hilchot Ma'achalot Asurot 15:26.)
Rabbenu Nissim states that this leniency is granted only when there is also some permitted wood in the oven. If not, one may not nullify the prohibited wood. His opinion is quoted by the Shulchan Aruch HaRav 507:3 and the Mishnah Berurah 507:7).
|
| 36. |
This refers to straw or wood that has been set aside to be sold.
|
| 37. |
This refers to wood that has been set aside to be used for construction (Rashi, Beitzah 31b).
|
| 38. |
Before the holiday the beam was part of a building, and only on the holiday itself did the possibility of its being used for other purposes arise. Therefore, it is considered to be nolad.
|
| 39. |
If, however, it is still possible to use the pieces to perform the task originally performed with the utensil, the pieces are still permitted to be used for kindling or for any other purpose (Shulchan Aruch HaRav 501:11; Mishnah Berurah 501:29).
|
| 40. |
Although the utensil existed beforehand, no one considered using it for kindling while it was intact. Only when it became broken was it considered to be fit for kindling. Hence, it is considered to benolad.
|
| 41. |
If a person desires to use an intact utensil for kindling, there is no difficulty. Since the utensil is intact, carrying it is permitted.
|
| 42. |
Because the possibility of using them for kindling arose only on the holiday, they are considered to be nolad.
|
| 43. |
For it is uncommon to use nut shells for any material purpose. See Hilchot Shabbat 25:6,12.
|
| 44. |
The Shulchan Aruch (Orach Chayim 501:7) quotes the former version as halachah.
|
| 45. |
Wood is not fit for kindling until it dries out. (See Chapter 4, Halachah 11.)
|
| 46. |
We may not, however, take wood that is used for the walls themselves, for by doing so we would be destroying a building (Beitzah 30b).
|
| 47. |
We have translated the term sukkah as hut, because this law applies throughout the year, not only to the sukkot constructed on the holiday of that name. (See Kessef Mishneh; Mishnah Berurah 518:38.)
|
| 48. |
From the Rambam's mention of this law in the chapter dealing with the subject of muktzeh, it would appear that he considers muktzeh as the rationale for this restriction as well. Other authorities have offered other rationales; among them, that collecting wood in the field is forbidden because it is a mundane activity unfit for the sacred atmosphere of the holidays. Alternatively, it resembles the forbidden labor of me'amer, collecting sheaves (Mishnah Berurah 501:11).
|
| 49. |
Several later authorities (Rav Shlomo Luria; Shulchan Aruch HaRav 501:7) are more stringent, and rule that since it is usual to collect wood from a field, doing so on a holiday bears too close a resemblance to the forbidden labor of me'amer. Hence, this leniency is allowed only in an open courtyard.
|
| 50. |
I.e., it is forbidden if the wood is scattered in a courtyard, or the courtyard is beyond the Sabbath limits or lacks a fence with a gate.
|
| 51. |
In this instance as well, it appears that the Rambam considers this restriction as an outgrowth of the prohibition against muktzeh. Since it is possible that they will become dispersed, one does not rely on their remaining in their place.
Other authorities explain that the restriction is a safeguard against performing the forbidden labor of me'amer. (See Mishnah Berurah 501:18,20.)
|
| 52. |
Even if they are dispersed. By placing the heavy utensil upon them, the person indicated his intent that the leaves be used for kindling. This leniency is not accepted by the authorities who explain that the restriction is a safeguard against performing the forbidden labor of me'amer.
|
| 53. |
I.e., since it was ill, the person considered the likelihood that it would die. Even before the holiday began, he had it in mind to feed the carcass to his dogs.
|
| 54. |
A consecrated animal that dies may not be used for any mundane purposes; its corpse must be buried. Therefore, even if it was sick on the day before the holiday, it may not be moved on the holiday (Rambam's Commentary on the Mishnah, Beitzah 3:5).
|
| 55. |
Terumah that becomes impure must be given to a priest, who can use it for kindling or feed it to his animals. Nevertheless, it is forbidden to perform either of these activities on a holiday. Hence, the impure terumah may not be used that day, and thus becomes muktzeh (Rashi, Beitzah 27b).
|
| 56. |
This applies even to living creatures for which the person is required to provide food. The restriction involves placing the food directly before the animals. It is permitted to place it far from the usual place, for this departure from the norm will remind one not to pick up the animals (Shulchan Aruch HaRav 497:5; Mishnah Berurah 497:5).
|
| 57. |
For this reason, this prohibition does not apply to feeding non-kosher animals (Maggid Mishneh).
|
| 58. |
As mentioned in the first halachah of the following chapter, earth was necessary for covering the blood of fowl and wild beasts that were slaughtered. In Talmudic times, when the homes had earthen floors, earth was also used to cover spills, excrement, and other filth. Since the earth was not flattened, we do not say that the person brought it in to use as part on the floor. Instead, we allow him to use it for other purposes (Shulchan Aruch, Orach Chayim 498:17).
|
| 59. |
The Shulchan Aruch (loc. cit.:15) states that, after the fact (בדבעיד), if one has already slaughtered a fowl or beast, it is preferable to use even cold ash, rather than negate the mitzvah of covering the blood.
|
| 60. |
The Rambam's statements should not be interpreted as license to, in fact, implant a shaft in the ground and pull it out on the holiday. The Rambam (as is his source, the Mishnah, Beitzah 1:2) is speaking after the fact (בדבעיד) - i.e., the person has already uprooted the earth and is questioning whether or not he may use it. This ruling is cited by the Shulchan Aruch (loc. cit.:14).
|
| 61. |
If the earth is powdery, uprooting it from the ground is not considered to be digging a hole (Rambam's Commentary on the Mishnah, Beitzah 1:2). This powdery earth can - in contrast to clods of earth - be used to cover the blood.
|
| 62. |
Crumbling the earth is a derivative of the forbidden labor of grinding.
|
Kli Hamikdash - Chapter 3
Halacha 1
The descendants of Levi were singled out for service in the Sanctuary, as [Deuteronomy 10:8] states: "At that time, God separated the tribe of Levi."1 It is a positive commandment2 for the Levites to be free and prepared for the service of the Sanctuary, whether they desire to do so or not,3 as [Numbers 18:23] states: "And the Levite shall perform the service of the tent of meeting." When a Levite accepts all the mitzvot of the Levites with the exception of one matter, he is not accepted unless he accepts them all.
Halacha 2
Their service was to guard the Temple.4 Among [the Levities], there were gate-keepers5 who would open the gates of the Temple and close its doors. And there were singers who would accompany the sacrifices with song each day. [The latter concept is derived from the exegesis of Deuteronomy 18:7]: "And he shall serve in the name of God, his Lord, as all of his Levite brethren." Which service involves [invoking] the name of God? I would say: song.
When were songs recited? At the time all the communal burnt offerings,6 the peace offerings brought on Shavuous,7 and the wine libations8 were brought. Song was not recited over the freewill burnt offerings that the community would bring for "the dessert of the altar,"9 nor on the wine libations that are brought independently.10
Halacha 3
A Levite who is in an acute state of mourning11 is permitted to perform his service and sing.12 There should never be less than twelve Levites13 standing on the duchan14 each day to recite the songs over the sacrifices and the additional offerings. The songs were song vocally without musical instruments, for the fundamental dimension of the song is vocalization. Others would stand on [the duchan] and play melodies with musical instruments: some of them were Levites and some of them were Israelites of distinguished lineage, fit to marry into the priesthood. For only a person of distinguished lineage was allowed to ascend to the duchan.15 The people who play musical instruments are not included in the number of the twelve singers [required].
Halacha 4
On what instruments would they play? On lyres, flutes, harps, trumpets, and a cymbal.16 There should not be less than two lyres, nor more than six. There should not be less than two flutes, nor more than twelve. There should not be less than two trumpets, nor more than one hundred and twenty.17 There should not be more less than nine harps and there is no upper limit. There should only be one cymbal.
Halacha 5
On all the days of the festivals and on the Rashei Chadashim, the priests would sound the trumpets while the sacrifice was being offered and the Levites would recite songs, as [Numbers 10:10] states: "On the day of your celebration, on your festivals, and at the beginning of your months, you shall sound the trumpets."18
Each trumpet was made from a block of silver.19 If it was made from scraps of silver, it is acceptable. If it is made from other metals, it is unacceptable.
The flutes on which they would play would have cane reeds, because they produce a sweet sound. The melody would always be played by a single flute, because it produces a pleasant sound.20
Halacha 6
Twelve days a year, the flute would be sounded before the altar:21 During the slaughter of the first Paschal sacrifice,22 and during the second Paschal sacrifice,23 on the first day of Pesach, on the first day of Shavuot, and on the eight days of Sukkot. [The sounding of] the flute on these occasions24supersedes the Sabbath [prohibitions],25 because it is associated with a sacrifice and the sounding of a flute associated with a sacrifice is an act of Temple service and supersedes the Sabbath prohibitions.
Halacha 7
A Levite may not enter the Temple Courtyard to perform his service until he studied for five years beforehand. [This concept is derived as follows. Numbers 8:24] states: "This is [the edict] with regard to the Levites: From the age of 25..." and [ibid. 4:30] states: "From the age of 30...." How can [this apparent contradiction be resolved]? They study for five years and they do not enter the service until they fully mature and attain manhood [as ibid.:19] states: "Each man to his service."26
Halacha 8
The Torah's statement [Numbers 8:25]: "At the age of 50, he will turn back from the ranks of the workers [of the Sanctuary]," applied only in the era when the Sanctuary was carried from place to place. It is not an [ongoing] mitzvah for future generations.27 For future generations, a Levite is not disqualified because of age or because of physical blemishes,28 only due to a change in voice,29 i.e., if his voice spoils because of his advance age, he is disqualified from serving in the Temple. It appears to me that he is disqualified only from serving as a singer, but he could become one of the doorkeepers.30
Halacha 9
Samuel the Seer and King David divided the Levites into 24 watches.31Each week, a different watch would serve [in the Temple]. The head of the watch would divide all the men of the watch into different "clans." On each day of the week, designated men would serve.32 The heads of the clans would assign the workers on the day that they were designated to work, [allotting each] one appropriate tasks.
All of the Levites are warned [not to participate in] the service of the altar,33 as [ibid. 18:3] states: "But to the holy utensils and to the altar they should not draw close so they do not die." [This prohibition implies] that they should not draw close to the service [of the Sanctuary], but they may touch [the sacred utensils].34
Halacha 10
Just as the Levites were warned not to perform the service of the priests,35so too, the priests are warned not to perform the work of the Levites, as [the above verse] states: "Also they,36 also you [shall not die]."37 Similarly, the Levites themselves were warned that each one should not perform the task incumbent on a colleague.38 Thus a singer should not assist39 a door-keeper, nor a door-keeper a singer, as [ibid. 4:49] states: "Every men, according to his service and his burden."
Halacha 11
When Levites perform the service of the priests or one Levi assisted in a task that is not his, they are liable for death at the hand of heaven, for [ibid. 18:3] states: "shall not die."40 When, by contrast, a priest performs the service of a Levite, he is not liable for death. Instead, he violates merely a negative commandment.41
| FOOTNOTES | |
| 1. |
See also Hilchot Shemitah VeYovel 13:12 which states:
|
| 2. |
Sefer HaMitzvot (positive mitzvah 23) and Sefer HaChinuch (mitzvah 394) include this mitzvah in their reckoning of the 613 mitzvot of the Torah.
|
| 3. |
The Sifri to the prooftext quoted states that they can be compelled to do so against their will.
|
| 4. |
See Hilchot Beit HaBechirah, ch. 8, which describes the guarding of the Temple.
|
| 5. |
See I Chronicles 9:17-26 which lists the Levites who served this function. The guards would serve as watchmen and not perform any physical work. The gatekeepers performed physical activities, opening the gates, closing them, and locking them.
|
| 6. |
I.e., the daily offerings and the special offerings brought on Sabbaths, Rashei Chadashim, and holidays.
|
| 7. |
As a prooftext for this concept, Arachin 11b cites Numbers 10:10: "And you shall sound the trumpets over your burnt offerings and over peace offerings." The plural term implies offerings that are brought for the entire Jewish people.
|
| 8. |
Arachin, loc. cit., associates the wine libations with song, stating: "Song is recited only over wine." See Hilchot Temidim UMusafim 6:5.
|
| 9. |
See Hilchot Shekalim 4:9 for a description of these sacrifices.
|
| 10. |
With this phrase, Rambam is referring to both wine libations brought by individuals and those brought by the community but were not brought on the same day as the sacrifice with which they were associated. See Hilchot Temidim UMusafim 6:8.
|
| 11. |
I.e., a close relative died that day (Hilchot Bi'at HaMikdash 2:9).
|
| 12. |
In contrast to a priest who may not offer a sacrifice while in such a state (Ibid.:6).
|
| 13. |
Arachin 13b explains that there were at least twelve musical instruments playing each day. And there was one singer corresponding to every one of these instruments.
|
| 14. |
The platform of three steps that divided between the Courtyard of the Israelites and the Courtyard of the Priests (Hilchot Beit HaBechirah 6:3).
|
| 15. |
Indeed, the fact that a person had served on the duchan is a sign of his lineage.
|
| 16. |
In his Commentary to the Mishnah (Arachin 2:3), the Rambam describes these instruments at length.
|
| 17. |
Indeed, II Chronicles 5:12 speaks of 120 trumpeters.
|
| 18. |
The preceding verse speaks of sounding the trumpets as an outcry of distress. This mitzvah is described in Hilchot Ta'aniot, ch. 1. In his Sefer HaMitzvot (positive commandment 59), the Rambam writes that the two soundings of the shofar are considered as a single mitzvah.
|
| 19. |
Numbers 10:2 speaks of beating out the silver and forming trumpets in that manner.
|
| 20. |
Our translation follows the Rambam's Commentary to the Mishnah (Arachin 2:3). Rashi, Arachin10a, offers a different interpretation, explaining that all melodies were concluded by a long note from a lone flute.
|
| 21. |
I.e., on these days, the Levites would sing the Hallel and be accompanied by the flutes alone. On the other days of the year, they would be accompanied by the other instruments (ibid.).
|
| 22. |
On the 14th of Nissan.
|
| 23. |
I.e., on Pesach Sheni, on the 14th of Iyar. Those who did not bring a sacrifice on the first Pesach had the opportunity to compensate by bringing the sacrifice a month later (Hilchot Korban Pesach,, ch. 5).
|
| 24. |
This also applies with regard to the sounding of the other musical instruments. A flute is mentioned, because a flute was also sounded in association with the water libation (see Hilchot Lulav 8:13) and the sounding of the flute at that time did not supersede the Sabbath prohibitions (Rashi, Sukkah 50b).
|
| 25. |
For it is forbidden to sound musical instruments on the Sabbath.
|
| 26. |
As evident from Chapter 5, Halachah 15, the attainment of manhood mentioned here apparently refers to reaching the age of Bar Mitzvah. Hence the commentaries question the Rambam's statements, for they apparently contradict his statement made previously, that a Levite must be 30 to begin his service. The Radbaz and Rav Yosef Corcus explain that the obligation to be 30 applied only when the Sanctuary was being transported. (Just as the disqualification at age 50 applied only in the era when the Sanctuary was transported [see the following halachah], so too, it is reasonable to postulate that the obligation to be 30 applied only then.) In other eras, all that was necessary was that the Levite study the necessary laws for five years.
|
| 27. |
See Sefer HaMitzvot,, General Principle 3, which mentions this issue.
|
| 28. |
As a priest is (see Hilchot Bi'at HaMikdash, ch. 6).
|
| 29. |
Chullin 24a states that the Levites on the duchan must sing in a manner that their voices sound like one voice. If the voice of a particular Levite becomes spoiled and he is no longer capable of singing in this manner, he is unfit to perform this service.
|
| 30. |
Indeed, even in the era when the Sanctuary was transported, an elderly person was disqualified only from carrying it. He could serve as a watchman or a singer even then (Har HaMoriah).
|
| 31. |
Ta'anit 27a derives this concept from I Chronicles 9:22.
|
| 32. |
The designation of the clans and thus the determination of who would be serving in the Temple on a particular day was the responsibility of the head of the watch (Kessef Mishneh).
|
| 33. |
This is part of the prohibition mentioned in the following halachah.
|
| 34. |
This is derived from the law mentioned in Hilchot Mitamei Mishkav UMoshav 11:11 that when the table for the Showbread was displayed to the people, they were warned not to touch it lest it become impure. One can infer that there is no difficulty in touching it per se, only in making it impure (Har HaMoriah).
The commentaries have noted that Numbers 4:15 specifically mentions that the Levites should not touch the sacred utensils and that doing so was punishable by death. It is, however, possible to explain that this stringency only applied during the time the Sanctuary was transported through the desert and not in subsequent generations.
|
| 35. |
As stated in the previous halachah.
|
| 36. |
The Levites.
|
| 37. |
The priests.
|
| 38. |
Sefer HaMitzvot (negative mitzvah 72) and Sefer HaChinuch (mitzvah 389) include the prohibition against performing service designated for someone else in their reckoning of the 613 mitzvot of the Torah.
|
| 39. |
The Kessef Mishneh questions the Rambam's ruling, because according to Arichin 11b, the source for the Rambam's ruling, it would appear that someone who merely renders assistance is not liable for violating a Scriptural commandment.
|
| 40. |
Implying that the violation of this commandment makes one liable to die.
|
| 41. |
The Ra'avad takes issue with the Rambam's ruling, maintaining that the priests are also liable for death, noting that this is stated in Arichin, loc. cit. The Or Sameach notes that the Sifri Zuta (which the Rambam quotes in Sefer HaMitzvot, loc. cit., also quoted by the Yalkut Shimoni) to the verse rules differently, distinguishing between the priests and the Levites, leaving room for the Rambam's decision.
|
Kli Hamikdash - Chapter 4
Halacha 1
The priests were set aside from the Levites as a whole [to perform] the sacrificial service, as [I Chronicles 23:13] states: "And Aaron was set apart to sanctify him as holy of holies." It is a positive commandment1 to distinguish the priests, make them holy, and prepare them for the sacrifices, as [Leviticus 21:8] states: "And you shall sanctify him because he offers the food of your God."
Halacha 2
Halacha 3
Moses divided the priests into eight watches: four from Elazar and four from Itamar. This continued until [the days of] Samuel the prophet. At that time, he and King David divided them into 24 watches.5 For each watch, there was one who served as the leader. A watch would ascend to Jerusalem to serve for the entire week. They would switch on the Sabbath day. The previous watch would depart and the one which follows would enter.6 [This cycle would continue] until its completion and then they would start again.
Halacha 4
It is a positive commandment for all the watches to share equal status7 during the pilgrimage festivals. Any one of the priests who comes during the pilgrimage festivals and desires to serve [in the Temple] may serve and receive a portion [of the sacrifices]. We do not tell him: "Go and [wait] until your watch [receives its turn]," as [Deuteronomy 18:6] states: "When the Levite8 will come from one of your cities... [to the place that God will choose, he shall serve..."].
Halacha 5
In which context does the above apply? With regard to the sacrifices of the festivals,9 the division of the showbread,10 and the two loaves [offered on] Shavuot.11 Vowed offerings,12 freewill offerings,13 and the daily offerings are offered only by the watch that serves at that time.14 [This applies] even during the pilgrimage festivals, as [ibid.:8] states: "Portion for portion shall they eat, except for what was transacted by the ancestors." The implication is that they will partake "portion for portion" of the communal offerings, but not of the other sacrifices. For these were already divided by their ancestors and established for each watch in its week.
Halacha 6
Similarly, the service involved with the showbread is performed by the watch whose turn is established. The service involved with the two breads [of Shavuos] is performed by all the watches.15
How do we know that [the verse cited above] is speaking only about the festivals? Because it states: "from one of your cities among all Israel." [One can infer] that it is speaking about a time when the entire Jewish people enter through one gate.16
How do we know that it is speaking about priests?17 For it states: "Portion for portion shall they eat" and there are no presents to be eaten allotted in the Temple except to the priests.
Halacha 7
Similarly, when a priest has a sacrifice [of his own], he may come to the Temple and offer it on any day that he desires,18 as [that verse] states: "He shall come at any [impulse] of his heart's desires and serve." He may even offer his sin offering and guilt offering and bring about atonement for himself. [In such an instance,] the right to the hide and to partake of the sacrifice belongs to him. If he desires he may give his sacrifice to any priest he desires to sacrifice it. [In such an instance,] the right to the hide and to partake of the sacrifice belongs to the priest to whom he gave it.19
Halacha 8
If the priest who brings the sacrifice is physically blemished,20 he should give his sacrifice to the [priests of] the watch serving that week and the hide belongs to them.21 If he was ill or sick to the extent that he could serve only with difficulty, he may give the sacrifice to any priest he desires,22 the hide and the service23 belong to the [priests of] the watch serving that week. If he cannot serve at all, the sacrifice belongs to the [priests of] the watch serving that week in its entirety.24
Halacha 9
If [all the priests of the watch] are impure and a communal sacrifice is involved and all of the priests25 were impure,26 the sacrifice may be given to the priests of that watch who were ritually pure, but have physical blemishes.27 The hide and the service belong to [the priests of] the watch serving that week [even though they are] impure.28
Halacha 10
If the sacrifice belonged to the High Priest and he was in a state of acute mourning,29 he may give it to any priest he desires. The hide and the service belong to [the priests of] the watch serving that week. [The rationale is that] since a High Priest is fit to perform service in a state of acute mourning,30 as will be explained,31 he may appoint an agent for his sacrifice.
Halacha 11
The head of every watch divides his watch into clans32 so that [the priests] in each clan will serve on one of the days of the week, one on one day, another on the next, and another on the next. Each of the clans had a head who was appointed over it.
Halacha 12
A High Priest is appointed33 [to serve as] the head of all of the priests. He is anointed with the anointing oil34 and clothed in the garments of the High Priest,35 as [Leviticus 21:10] states: "And the priest who was elevated over his brethren, over whose head was poured [the anointment oil]...." If there is no anointment oil,36 he is initiated into office merely by [wearing] the garments of the High Priest,37 as [the above verse] states: "...over whose head was poured [the anointment oil] and who was initiated to wear the garments." [Implied is that] just as he is initiated with the anointment oil, so too, he is initiated with the garments [of the High Priesthood].
Halacha 13
How is he initiated with the garments? He puts on the eight garments [of the High Priest] and [later] removes them and does so again on the morrow for seven days, as [Exodus 29:30] states: "The priest from his sons who serves in his stead shall put them on for seven days." Just as he puts on the clothes for seven consecutive days, so too, he is anointed with the oil for seven consecutive days.38 If he performed service before he was initiated by wearing the clothes for all seven days or before he was anointed for all seven days, his service is acceptable.39 Since he was initiated or anointed once, he is a High Priest with regard to all matters.
Halacha 14
There is no difference in [the laws pertaining to] a High Priest who was anointed with the anointment oil and [those applying to] one who was initiated by wearing the garments of the High Priest except [the obligation] for the High Priest to bring a bull [as a sacrifice] if he inadvertently violated one of the mitzvot for which a sin offering is required, as [Leviticus 4:3] states: "If the anointed priest40will sin...."41 With regard to other matters, they are identical.
Halacha 15
A High Priest should be appointed only by the court of 71 judges.42 He should be anointed only during the day, as [ibid. 6:13] states: "On the day of his anointment...." Similarly, if he was initiated merely by wearing the priestly garments, the initiation should only take place during the day. Two High Priests should not be initiated together.
Halacha 16
We also appoint a priest who will serve the High Priest like a viceroy, he is called the segen and he is also called "the appointed one." He should stand at the right hand of the High Priest at all times.43 This honor is given to him. All of the other priests are under his authority.
Halacha 17
In addition, katikolin44 are appointed to serve the segen as the segen serves the High Priest. There should be no less than two of them.45 No less than sevenamerkalin46 should be appointed, The keys to the Temple Courtyard are in their hands.47 If one desires to open [the courtyard], he cannot until all the amerkalingather and open it.
Halacha 18
Treasurers are appointed under the amerkalin. There should be no less than three. They collect the consecrated articles, redeem those which should be redeemed,48 and use the proceeds for purposes that require these expenses.
Halacha 19
A High Priest who was anointed receives precedence49 over one who was installed by wearing the garments [of the High Priesthood].50 One installed by wearing the garments who is prepared to serve receives precedence over an anointed [High Priest] disqualified because of a seminal emission.51 One disqualified because of a seminal emission receives precedence over one disqualified because of a physical blemish.52 One disqualified because of a physical blemish receives precedence over the priest anointed to lead the nation in war.53 The priest anointed to lead the nation in war receives precedence over the segen.54 The segen receives precedence over a katikol, akatikolover an amerkal, an amerkal over a treasurer, a treasurer over a head of a watch, a head of a watch over a head of a clan, an a head of a clan over an ordinary priest. Thus there are eight rungs in the priesthood,55 one above the other.
Halacha 20
When the king, the High Priest, or any other official dies, his son or anyone fit to inherit him56 is appointed in his stead. Those who are higher in the order of inheritance57 receive precedence with regard to receiving the position of the deceased, provided he is equivalent [to the deceased] in wisdom,58 or in the fear of God, even if he is not comparable in wisdom.59 For [Deuteronomy 17:20] states with regard to a king: "He and his descendants in the midst of Israel." This teaches that the kingship is inherited. This applies with regard to any office amidst the Jewish people.60 If one acquires it, he acquires it for himself and for his descendants.
Halacha 21
The position of being the priest anointed to lead the nation in war is not transferred to one's son.61 Instead, the son is like all other priests. If he is anointed as the leader in war, he is anointed. If he is not anointed, he is not anointed.62 When the priest who was anointed to lead the nation in war serves in the Temple,63 he serves wearing four garments like the other priests.64
A person should be promoted to a higher position than the one he holds and should not be demoted to a lower position, for one must ascend with regard to holy matters and not descend.65 A person should never be removed from a position of authority within the Jewish people unless he acted in an unsuitable manner.66
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot (positive commandment 32) and Sefer HaChinuch (mitzvah 269) include this commandment among the 613 mitzvot of the Torah.
|
| 2. |
I.e., to receive the first aliyah in the public reading of the Torah. In the Talmudic era (and so is the practice in some communities today), the person receiving the aliyah would himself read from the Torah.
|
| 3. |
I.e., to recite the blessing HaMotzi and to lead the Grace (Rashi, Gittin 59b).
|
| 4. |
In his Commentary to the Mishnah (Gittin 5:8), the Rambam emphasizes that this applies only when there are no sages present whose knowledge surpasses that of the priest. If such sages are present, they are given priority.
|
| 5. |
More particularly, Samuel divided them into 16 watches and David, into 24 (Ta'anit 27a).
|
| 6. |
The changing of the watches was marked by the division of the showbread. The entering watch would receive six loaves and the departing watch, six loaves. See Hilchot Temidim UMusafim4:12.
|
| 7. |
Sefer HaMitzvot (positive commandment 36) and Sefer HaChinuch (mitzvah 509) include this commandment among the 613 mitzvot of the Torah.
There is, however, a difference between the definition of the mitzvah here and that of Sefer HaMitzvot. In that source, the Rambam describes the mitzvah as creating the watches, while here he defines it as allowing all of the watches to serve during the festivals.
|
| 8. |
All the commentaries agree that this verse is referring to a priest, who is a descendant of the tribe of Levi. See the conclusion of Halachah 6.
|
| 9. |
The Kessef Mishneh explains that this refers both to the communal offerings required to be offered on the festivals and the individual offerings which people would bring as part of their pilgrimage obligations.
|
| 10. |
See Hilchot Temidim UMusafim 4:12.
|
| 11. |
See ibid. 8:11.
|
| 12. |
A pledge to bring a particular type of sacrifice (see Hilchot Nedarim 1:2).
|
| 13. |
A pledge to bring a designated animal as a sacrifice (ibid.).
|
| 14. |
I.e., although all the priests had license to come and serve in the Temple during the pilgrimage festivals, there was also one watch which was designated to serve at that time, and that watch was entrusted with offering these sacrifices.
|
| 15. |
The difference between the two is that the showbread is not offered because of the festival (but is instead, an ongoing obligation for every Sabbath), while the two loaves are (Radbaz).
|
| 16. |
We have translated the word sha'arecha figuratively as "your cities," even though it literally means "your gates." The implication is that the verse is speaking about a time when all of Israel come to one city, Jerusalem, for the pilgrimage festivals.
|
| 17. |
For it mentions Levites.
|
| 18. |
I.e., even if it is not the time when his watch was designated to serve.
|
| 19. |
The Ra'avad differs and maintains that the priest who brought the sacrifice has the right to partake of it and benefit from its hide, even if he did not offer it. The Radbaz and the Kessef Mishnehdebate these two perspectives based on Bava Kama 110a.
|
| 20. |
In which instance, he is forbidden to bring his own sacrifice.
|
| 21. |
This follows the version of Bava Kama 109b cited by Rashi. The standard published text follows a different version. Since he is unable to offer the sacrifice, he may not appoint an agent to offer it, but instead, must give it to the members of the watch. Since they offer it, they are entitled to its hide. The owner of the sacrifice may, however, receive a portion of the meat of the sacrifice since he is permitted to partake of sacrificial meat.
|
| 22. |
Since it is possible for him to serve, he may appoint an agent to act as the owner of the sacrifice.
|
| 23. |
According to Rashi (ibid. 110a), it appears that the intent is the priests of the watch are given the right to partake of the sacrifice. Since the owner could not partake of it himself, he cannot appoint an agent to do so.
|
| 24. |
Since he cannot serve himself, he cannot appoint an agent to serve in his place.
|
| 25. |
I.e., all the priests found in Jerusalem at that time, including those of other watches.
|
| 26. |
In which instance, the communal sacrifices may be offered by the priests while in a state of impurity, as stated in Hilchot Bi'at HaMikdash 4:12. Individual sacrifices may not be offered by impure priests even under these circumstances.
|
| 27. |
In such a situation, the sacrifice should be brought in a state of ritual impurity. Nevertheless, the sacrificial meat itself was ritually pure and it should be eaten by a priest who is ritually impure. Since the priest who is physically blemished is ritually pure and is part of the watch which is serving, he should be given the meat to eat.
|
| 28. |
A blemished priest cannot perform service in the Temple even in such a situation.
The Ra'avad differs with the Rambam and states that the sacrifice should be given to any priest to offer even though that priest is impure and the right to partake of the sacrifice and use the hide should be given to the priests of that watch who have physical blemishes. The Radbaz explains that the Rambam's intent is that a priest with physical blemishes should receive the meat. The hide, however, belongs to the priests who offered it.
|
| 29. |
His mother, father, brother, sister, son, daughter, or wife died that day.
|
| 30. |
Hence he can appoint an agent.
|
| 31. |
Hilchot Bi'at HaMikdash 2:6. The High Priest may offer sacrifices while in a state of acute mourning, but may not partake of them. Other priests are not allowed to offer sacrifices in this state.
|
| 32. |
The Radbaz implies that the division was a creative one and that each week, the head of the watch would make a division according to his perception of the needs of the Temple service for that week.
|
| 33. |
By the High Court of 71 judges as stated in Halachah 15.
|
| 34. |
Described in Chapter 1, in particular, Halchot 7 and 9.
|
| 35. |
The eight garments described in Chapter 8, Halachot 1-2. An ordinary priest wears four priestly garments and the High Priest, eight.
|
| 36. |
As was the case in the latter years of the First Temple and throughout the Second Temple period (see Chapter 1, Halachah 8).
|
| 37. |
The term marbeh begadim, literally, "increased [his] garments," is used to described this initiation, because he is garbed with the eight garments of the High Priest as opposed to the four of an ordinary priest.
|
| 38. |
The Radbaz explains that the paradigm for this was set by the initiation of Aaron in the High Priesthood at the time of the dedication of the Sanctuary. Although Aaron was anointed on the first day, Moses served as a High Priest for the first seven days (Radbaz).
|
| 39. |
Implied is that the initial preference is for him not to perform service. The Ra'avad differs and maintains that the obligation to be initiated for seven days before serving applies only with regard to the Yom Kippur service, but not with regard to other matters.
|
| 40. |
Thus including only a High Priest who was anointed.
|
| 41. |
See Hilchot Shegagot, ch. 15, for a description of the details of this sacrifice.
|
| 42. |
Sanhedrin 16a derives this from the advice Yisro gives to Moses (Exodus 18:22): "Any great matter (hadavar hagadol) will be brought to you." Implied is that matters that involve gadlus(greatness) - including the appointment of the kohen gadol (the High Priest) - should be judged by a court with authority equal to that of Moses, i.e., the Sanhedrin of 71 judges.
|
| 43. |
See Chapter 5, Halachot 4-5, 13.
|
| 44. |
A Greek term meaning "general officer."
|
| 45. |
In his Commentary to the Mishnah (Shekalim 5:2), the Rambam states that there should never be less than two people appointed to take care of communal matters.
|
| 46. |
Horiot 13a interprets this as a composite of two Aramaic terms meaning "appointed over all." See also the Targum to Numbers 3:32 which uses this term to translate nasi, "prince." The Radbaz notes that the word emir in Arabic means "officer."
|
| 47. |
I.e., there were seven keys to the Temple Courtyard and each one had one key (Tosefta, Shekalim). In Hilchot Beit HaBechirah 8:5, the Rambam states that the keys to the Sanctuary were entrusted to the elders of the clan. Perhaps the intent is that the elders of the clan were in fact the amerkalin (Ma'aseh Rokeach). Based on the following halachah, that would seem unlikely (Kin'at Eliyahu). See also Chapter 7, Halachah 3, which speaks about a priest appointed to lock the gates of the Temple. Perhaps the intent is that the keys belonged to the amerkalin and each night, they would entrust them.
|
| 48. |
I.e., those that could be used for the Temple or its service itself should be used for that purpose and not redeemed.
|
| 49. |
Horiot 13a states that he is given precedence with regard to providing him with his livelihood (and by extension, redeeming him from captivity and returning his lost article). Seemingly, this order also applies - albeit with certain exceptions - with regard to establishing a hierarchy of honor.
|
| 50. |
The Ritba (in his gloss to Makkot 11a) questions the source of the Rambam's ruling, Horiot, loc. cit. For seemingly, until the oil of anointment was entombed, there were only anointed High Priests and there were none initiated by wearing the priestly garments. And after it was entombed, there were no longer any anointed High Priests. And yet, the passage in Horiot appears to imply that they were contemporaries.
The Ritba offers a resolution, explaining that, in the era of the First Temple, if a High Priest that was anointed was forced to be absent from the Temple for an extended period, e.g., he became ill or was taken captive, a substitute was appointed to serve as a High Priest in his place. He was not anointed, because there may never be two anointed High Priests at the same time, but instead, was initiated in his office by wearing the garments of the High Priesthood.
|
| 51. |
A priest who experiences a seminal emission becomes impure and is therefore disqualified from offering sacrifices or performing any other service in the Temple until he regains ritual purity.
|
| 52. |
For the one disqualified because of a seminal is fit for service after he becomes pure, while a blemished priest will never become fit. Even if the blemished can be healed, until it is healed, he is unfit.
|
| 53. |
See Chapter 1, Halachah 7.
|
| 54. |
Nazir 47b states that with regard to providing one with his livelihood, the priest appointed to lead the nation in war receives precedence over the segen, because the nation as a whole is dependent on him.
|
| 55. |
The priest appointed to lead the nation in war is not counted, because he is not involved in the Temple service. Nor are those disqualified because of blemishes or impurity counted, because they do not exist at all times. Similarly, only one level of High Priest is counted, because generally, there was either an anointed High Priest or one installed through wearing the garments. Usually, both did not exist together. See the gloss of the Kessef Mishneh.
|
| 56. |
I.e., any male. Although females are fit to inherit in certain circumstances, they should not be given any positions of authority among the Jewish people. See Hilchot Melachim 1:5.
|
| 57. |
The order of inheritance is listed in Hilchot Nachalot, ch. 1.
|
| 58. |
Hilchot Melachim 1:7 states that he must be equivalent to his predecessor in both wisdom and the fear of God in order to inherit the position. The commentaries suggest emending the text here to follow that reading, because the fear of God is the very foundation of the spiritual heritage of the Jewish people. Anyone who lacks that quality can never be a competent leader, as the Rambam states there: "[However,] under no circumstance should a person who lacks the fear of God be appointed to any position in Israel, even though he possesses much knowledge."
|
| 59. |
In the above source, the Rambam states: "He should be granted his father's position and given instruction." In that vein, Ketubot 103b describes how Rabbi Yehudah Hanasi instructed that his son Gamliel be given his position, even though his knowledge was not as great as his father's.
If, however, a son is not comparable to his father in the fear of heaven, he should not be given his position at all. The Kessef Mishneh cites the interpretation of Leviticus 16:32 which describes the High Priest as one "who was anointed to fill the place of his ancestor." Torat Kohanim (Tzav)comments: "Should he be anointed even though he does not 'fill the place' [i.e., does not equal the level of his] ancestors? No, the Torah states 'fill the place.' If he is not equal to his father, the position should be granted to someone else."
|
| 60. |
See Sifri, Shoftim.
This law has been a matter of controversy throughout the years. In regard to positions of communal authority, almost all authorities accept this concept. However, controversies have frequently arisen over the inheritance of Rabbinical positions. Here, the Rambam's decision has frequently been challenged.
Maharshdam (Yoreh De'ah, Responsa, n. 85) states that a city must seek out the most capable Rav possible without regard to inheritance. Similarly, the Terumat HaDeshen (Pesakim 128) states "Torah cannot be inherited."
However, many prominent authorities (Rivash, Responsa 271, Ramah, Yoreh De'ah 245, Maharit Algazi, Simchat Yom Tov 6) have explained that this law applies even in regard to rabbinical positions.
The difficulties in deciding the question may be seen in the Chatam Sofer's lack of certainty regarding it. In his Responsa (Orach Chayim, Responsum 12), he at first espouses the opinion that rabbinical positions should not be handed down from father to son. However, later (Responsum 13), he reversed himself and granted the son his father's position by inheritance.
In practice, most Rabbis have reached the opinion that if the son is a capable Rabbi, though less qualified than another who seeks the position, his father's position should be awarded to him. However, if the community sees the son as incapable of filling his father's position at all, it may be given to another person.
|
| 61. |
The Radbaz maintains that this ruling has to do with the unique function this priest serves. Since he leads the nation in war, it is a life or death question and the most capable person is chosen whether he is the heir or not.
In a responsum (Orach Chayim 12), the Chatam Sofer takes the opposite perspective, explaining the distinction between this and other positions which are inherited as follows: The kingship and other similar positions are appointments associated with leadership. Hence if the heir is fundamentally capable, he inherits his father's position. The priest who leads the nation in war, by contrast, is an appointment based on holiness. That is not transferred by inheritance. Indeed, the High Priesthood would not be transferred by inheritance were there not a specific verse commanding us to do so.
|
| 62. |
There is no obligation either way.
|
| 63. |
While he leads them in war, he wears the eight garments of the High Priest (see Radbaz, Kessef Mishneh).
|
| 64. |
Although he was anointed, he is not given the status of a High Priest and wears the garments of an ordinary priest.
|
| 65. |
This is a principle applied in several contexts of Torah law. See Menachot 11:7; Hilchot Tefilah3:16; Hilchot Beit HaBechirah 3:16.
|
| 66. |
Once he is removed from his position, he should not be reinstated. See Hilchot Sanhedrin 17:9.
|
| 67. |
See Hilchot Sanhedrin 5:4. Although a case involving a question of capital punishment for a High Priest is judged by a court of 71 judges [rather than the usual 23 (ibid.:1)], we do not say that as a measure of respect for his position, he should be judged by a court of 23 judges. For if he is held liable, he will be lashed in their presence and this will be a public dishonor [Jerusalem Talmud (Sanhedrin 2:1)].
|
| 68. |
The Jerusalem Talmud (loc. cit.) explains that this comes as a result of the holiness with which the High Priest is endowed. It is a microcosm of God's holiness and hence, like His holiness cannot be nullified.
|
Kli Hamikdash - Chapter 5
Halacha 1
Halacha 2
None of the above is an absolute requirement;3 instead, all of this is merely [the optimum way of fulfilling] the mitzvah. If he was, nonetheless, initiated, his initiation is valid.
Halacha 3
The High Priest must conduct himself with dignity. He should not act frivolously with the people at large. They should not see him naked, nor4 in the bathhouse, nor in the toilet, nor while he is having his hair cut, as [Leviticus 21:6] states: "the priest greater than his brethren." This teaches that he is regarded with great honor. [Nevertheless,] if he desires that others bathe with him, he may [allow them to do so].
Halacha 4
He should not enter a celebration or a public feast even if they are associated with a mitzvah.5 If he desires,6 however, he may go to a house of mourning. If he goes, he does not go walking together with the other priests. Instead, the priests surround him and display honor to him and the segen arranges the contact between him and the people. The segen and an anointed priest who was removed from his position7 stand at his right and the head of the clan [serving in the Temple], the mourners, and all others are to his left. He tells the mourners: "Be comforted" and they honor him according to their capacity.
Halacha 5
If one [of the relatives for whom he must mourn] dies, he does not go out to the funeral procession, nor does he depart from the entrance of his home or the Temple. All of the nation come to his home to comfort him. He stands for the line of comforters8 with the segen at his right and the head of the clan to his left. [The people tell him]: "We are atonement for you" and he tells them: "May you be blessed from heaven."
Halacha 6
When the meal of comfort is served to him,9 all of the people sit on the ground and he sits on a low bench.10 He does not rend his garments over his dead, as do the other priests,11 as [Leviticus 21:10] states: "He shall not rend his garments."12 If he rends them, he is liable for lashes.13 He may, however, tear them from below towards his feet.14
He may never let his hair grow long,15 as [ibid.] states: "He shall not allow [the hair of] his head to grow long." [This applies] even at times when he does not enter the Sanctuary. Instead, he should have his hair cut every Friday. He should not have his hair cut with a razor, rather with scissors. [He should have] the top of one hair [cut] when it reaches the base of the hair above it so that it appears that they grew as one,16 as [indicated by Ezekiel 44:20]: "They shall not shave their heads, nor should they let their hair grow long. [Instead,] they shall keep their heads trimmed."
Halacha 7
There was a chamber prepared for him in the Sanctuary which was called: "The Chamber of the High Priest."17 The glory and the honor of [the High Priest] would be to remain in the Sanctuary the entire day18 and to go to his private home only at night or for an hour or two during the day. His home should be in Jerusalem and he should never depart from there.19
Halacha 8
A High Priest may act as a judge and he is judged.20 Testimony may be delivered against him. Capital cases against him are judged in the High Court alone, as [implied by Exodus 18:22]: "Any great matter (hadavar hagadol) will be brought to you."21
Halacha 9
Halacha 10
Halacha 11
When the High Priest enters the Sanctuary29 to prostrate himself,30 three support him: one on his right side, one on his left side, and one [holding] the jewels on the hind side31 of the ephod. He enters the Sanctuary and prostrates himself. When the segen hears the sound of the feet of the High Priest as he departs,32 he lifts up the curtain.33 After he departs, his priestly brethren enter, prostrate themselves, and depart.
Halacha 12
On any day he desired, he may offer the incense offering.34 He receives the first portion of any sacrifice offered in the Temple.35 What is implied? If he desires, he may say: "This sin offering is mine" or "This guilt offering is mine."36He does not seek to be chosen for service by lot.37 Instead, whenever he desires to offer a sacrifice, he may offer [any sacrifice] he desires. With regard to consecrated [produce] from Eretz Yisrael,38 he is like all other priests.
Halacha 13
When the High Priest desired to offer a sacrifice, he would ascend the ramp with the segen on his right. When he reached the midpoint of the ramp, thesegen would hold him by the right hand and help him up. The priest who would carry the head of the burnt offering would extend the limbs [he is carrying]39 to [the High Priest] and [the High Priest] would lean upon them40 and then toss them to the fire.41
Halacha 14
Similarly, all of the other limbs would be extended to him. All of those carrying the limbs would give the limbs they were carrying to the first priest and he would give them to the High Priest. He would lean upon them and toss them to the fire. If he desired to merely lean upon them and have another priest toss them to the fire, he may.
There is no concept of leaning on individual limbs except when the High Priest [offers a sacrifice]. [This is an expression of] honor to him. All of the [other] leanings, by contrast, are performed on living animals.
Halacha 15
As soon as a priest matures and attains majority,42 he is fit to serve in the Temple.43 Nevertheless, his priestly brethren would not allow him to serve in the Temple until he reached the age of 20.44 He should not enter the Temple Courtyard to perform service for the first time except during a time when the Levites are chanting songs.45
Halacha 16
A priest does not perform Temple service - nor does a High Priest perform Temple service - until he brings [a meal offering of] a tenth of an ephah from his own possessions and offer it himself, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants46 which they will offer to God on the day that he will be anointed."
If one performs any of the Temple service before he brings [this meal offering] or if a High Priest serves as a High Priest before he brings [this meal offering], his service is acceptable.
Halacha 17
If a priest who had never performed Temple service before is appointed as the High Priest, he should bring [a meal offering of] a tenth of an ephah and offer it himself as is the training for every ordinary priest at the outset. Afterwards, he offers a second [such meal offering] as the training of a High Priest. And then he offers a third [such meal offering] which is the chavitin offering of the High Priest which he offers every day, as will be explained.47 The manner in which all three are offered is identical.
| FOOTNOTES | |
| 1. |
Rav Yosef Corcus explains that "beauty" refers to the attractiveness of his facial features, "appearance," to the comeliness of his physical form. In his Commentary to the Mishnah (Yoma1:3), the Rambam adds that the High Priest must surpass his brethren in the fear of God.
|
| 2. |
Leviticus 21:10 describes the High Priest as "the priest greater than his brethren." Yoma 18a offers two interpretations of that phrase: a) The High Priest must be greater than his brethren in all qualities that are significant to human interaction; b) his greatness must come "from (the prefix meitranslated as "than" can also mean "from") his brethren"; they must grant him his wealth. The Rambam does not see the two interpretations as contradictory and combines them both in this halachah.
|
| 3. |
Har HaMoriah derives this from the fact that, by and large, the High Priests of the Second Temple period lacked the quality of wisdom which is the most important of all attributes. Nevertheless, they were given all the privileges of High Priests.
|
| 4. |
Our text follows the manuscript copies of the Mishneh Torah and early printings. The standard published text reads slightly differently.
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| 5. |
For participation in a public celebration may compromise his dignity.
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| 6. |
I.e., the matter is left to his choice.
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| 7. |
Rashi (Sanhedrin 19a) explains that this refers to an instance where the High Priest was disqualified from performing the Yom Kippur service and another priest had to be appointed to replace him. Although that priest is removed from the office after the first returns, he is still treated with an extra dimension of honor.
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| 8. |
See the description of this practice in Hilchot Evel 13:1-2.
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| 9. |
See Hilchot Evel 4:9 which states that on the first day of mourning, a mourner is not allowed to partake of his own food.
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| 10. |
During mourning, one is not permitted to sit on an ordinary chair (see ibid. 5:17-18). Indeed, in the Talmudic era, it was common for the mourners to sit on the ground itself. Nevertheless, out of respect for the High Priest, he is allowed to sit on a low stool and the visitors sit on the ground. He may not, however, sit on an ordinary stool, for he is also obligated to observe the laws of mourning (ibid. 7:6).
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| 11. |
Rending one's garments is one of the mourning obligations. People at large, not only the priests, are obligated to rend their upper garments (ibid. 8:1).
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| 12. |
Sefer HaMitzvot (negative commandment164) and Sefer HaChinuch (mitzvah 150) include the commandment for the priests not to enter the Temple with torn garments among the 613 mitzvot of the Torah. The Rambam discusses this mitzvah in Hilchot Bi'at HaMikdash, ch. 1. There and in his Sefer HaMitzvot, he explains that there are additional dimensions of this prohibition that apply to a High Priest alone, even when he is not in the midst of Temple service. Since he should be in the Temple at all times, he should never rend his garments. Moreover, he is not allowed to rend his garments during mourning even outside the Temple.
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| 13. |
Even though it is a mitzvah for one to rend his garments over his dead, that does not absolve the High Priest for violating this transgression (Radbaz).
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| 14. |
This refers to his own personal garments, not the priestly garments.
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| 15. |
Sefer HaMitzvot (negative commandment 163) and Sefer HaChinuch (mitzvah 149) include the commandment for the priests not to enter the Temple with overgrown hair among the 613 mitzvot of the Torah. The Rambam also discusses this mitzvah in Hilchot Bi'at HaMikdash, loc. cit. In hisSefer HaMitzvot, he explains that there is an additional dimension of this mitzvah that applies to a High Priest.
As the Rambam continues to explain, this mitzvah applies not just when the High Priest is in mourning - although others should let their hair grow as a sign of mourning (Hilchot Evel 5:1-2, 6:2), he should not - but at all times.
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| 16. |
This is part of the High Priest's obligation to present himself in a beautiful and attractive manner. This was a very difficult task. Sanhedrin 22b relates that one of the contemporaries of Rabbi Yehudah HaNasi (who lived approximately 100 years after the destruction of the Temple) squandered a large amount of money to have his hair cut in this manner. Rabbi Yehudah HaNasi praised him for this, for otherwise, the students would have had difficulty picturing it.
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| 17. |
In Hilchot Beit HaBechirah 5:17, the Rambam notes that this chamber was also called the Chamber of Wood and the Chamber of the Parhedrin. See the notes to that halachah for the explanation of these names.
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| 18. |
As is the simple meaning of the charge (Leviticus 21:12): "From the Sanctuary, he shall not depart." This, however, is not the halachic meaning of the commandment. Instead, as explained inHilchot Bi'at HaMikdash 2, the halachic meaning is that he should not depart in the middle of his service.
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| 19. |
This could also be understood from the above command, for according to the Rambam, there are times when the entire city of Jerusalem is referred to as "the Sanctuary."
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| 20. |
I.e., this is not considered as an affront to his honor.
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| 21. |
This was part of Jethro's advice to Moses with regard to the appointment of judges. Implied is that matters that involve gadlus (great importance) - for example, a case involving the very life of thekohen gadol (the High Priest) - should be judged by a court with authority equal to that of Moses, i.e., the Sanhedrin of 71 judges. As mentioned in Chapter 4, Halachah 23, cases involving a transgression punishable by lashes are judged by a court of three.
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| 22. |
In contrast, an ordinary person is obligated to delivery any testimony that he knows (Hilchot Edut1:1).
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| 23. |
I.e., the kings of the House of David. The kings of the Kingdom of Israel and the like, by contrast, should not be brought to court (Hilchot Sanhedrin 2:5). Alternatively, it could refer also to the King of Israel and be referring to a case involving the king's son (Radbaz). Since a king is involved delivering testimony will not be deprecatory to the High Priest's honor.
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| 24. |
Note the gloss of Rav Moshe HaCohen to Hilchot Edut who asks why the Rambam does not mention an instance where the High Priest's testimony is necessary to prevent a transgression, for in such an instance, seemingly, even the High Priest should be required to testify.
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| 25. |
Sefer Kedushah, Hilchot Issurei Bi'ah, Chapter 1. Halachah 1 of that chapter mentions the prohibition against marrying a widow and Halachah 13, the mitzvah to marry a virgin. These concepts are also mentioned in Hilchot Ishut 1:7-8.
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| 26. |
Yoma 13a derives this concept from the exegesis of Leviticus 16:5 states: "And he will atone... for his household." "His household" is interpreted as referring to his wife and the term is written in the singular, implying one wife and not two.
In his gloss to Hilchot Issurei Bi'ah 1:13, the Ra'avad notes that II Chronicles 24:3 speaks of Yehoyeda the High Priest and the marriage of two women, seemingly contradicting the Rambam's ruling. The Ra'avad interprets the verse as stating that Yehoyeda married the women himself. (Similarly, Rav Moshe HaCohen and others question the Rambam's ruling.) Rambam LeAm, however, advances the interpretation that the verse is stating that Yehoyeda had Yoash marry the women.
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| 27. |
If a man's brother dies childless, there is a mitzvah for him to marry his brother's widow. This is referred to as yibbum. If he does not desire to marry the widow, he must perform a ritual act calledchalitzah that gives her the right to remarry. The Rambam is emphasizing the contrast between a High Priest and a king. A king does not perform chalitzah because such an act would be a compromise to his honor. And since he does not perform chalitzah, he is also not entitled to perform yibbum. Nor does his wife undergo yibbum for she is not allowed to marry anyone else (Hilchot Melachim 2:3). None of these restrictions apply with regard to a High Priest.
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| 28. |
The divorcee of a king, by contrast, is not permitted to marry anyone else (ibid.).
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| 29. |
I.e., the outer chamber of the Temple building, not the Holy of Holies. This is evident from the fact that he is wearing the ephod and on Yom Kippur, he enters the Holy of Holies wearing only the four garments of an ordinary priest.
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| 30. |
Prostrating oneself in the Temple was considered one of the elements of the Temple service. SeeHilchot Bi'at HaMikdash 2:4.
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| 31. |
This refers to the jewels on the High Priest's breastplate. It is necessary to hold these jewels because the Torah commanded that the breastplate never move away from the ephod.
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| 32. |
The movement of the High Priest created noise, because there were bells on the bottom of his cloak.
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| 33. |
This refers to the curtain over the opening to the Entrance Hall. On his way in, the High Priest would open the curtain by himself. This was not, however, easy on his way out, because he would be backing out, keeping his faced turned to the Temple.
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| 34. |
Generally, the task of bringing the incense offering was rotated among the priests and one who offered it once would not offer it again (Yoma 26a). Nevertheless, the High Priest had the option of offering it whenever he desired.
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| 35. |
This applies even if he did not offer the sacrifice himself.
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| 36. |
Generally, the sacrifices are divided equally into portions for all the priests. The High Priest, however, could claim any sacrifice or portion of a sacrifice (see Hilchot Ma'aseh HaKorbanot10:18).
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| 37. |
As the other priests are (see Hilchot Temidim UMusafim, ch. 4).
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| 38. |
E.g., terumah and challah..
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| 39. |
In addition to the head, he would carry the right leg of the animal (Hilchot Ma'aseh HaKorbanot6:11).
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| 40. |
A person bringing a sacrifice would lean on the sacrifice as the Rambam mentions in the following halachah and describes in ibid. 3:6-16. This ritual is called semichah.
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| 41. |
For the limbs would have to be tossed to the fire (ibid. 6:4).
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| 42. |
I.e., when he reaches the age of thirteen and manifests signs of physical maturity.
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| 43. |
For he is obligated - and thus entitled to - perform all the mitzvot including the service in the Temple.
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| 44. |
At which time, he can be expected to be more mature and less likely to commit an error that would disqualify a sacrifice.
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| 45. |
The Ra'avad differs and maintains that the passage from Arachin 13b which is the Rambam's source is speaking about a Levite and not a priest. The Radbaz agrees that the Ra'avad's view appears more likely from the context, but since the passage speaks about avodah - a term which usually refers to the service of offering the sacrifices - there is room for the Rambam's understanding.
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| 46. |
By mentioning Aaron, the verse indicates that this offering is brought by a High Priest. By mentioning his descendants, it indicates that it is also brought by an ordinary priest.
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| 47. |
See Hilchot Temidim UMusafim 3:18 and onward.
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• Thursday, Iyar 25, 5775 · 14 May 2015
Iyar 25, 40th day of the omer
Torah lessons: Chumash: Bamidbar, first parsha with Rashi.
Tehillim: 119, 1-96.
Tanya: In a truly (p. 269)...in the very lowest. (p. 269).
Among the Alter Rebbe's maamarim of 5555 (1795) in Lyozna: "The reward of a mitzva is the mitzva."1 The mitzva in its ultimate essence - state is the reward. The revelation of this essence will take place in the Time to Come. This is the "enduring principal of the mitzva."2 However, man also "eats of its fruits in This World,"3 each mitzva according to its particular nature; i.e. when man has that particular need, he is answered.
FOOTNOTES
1. Pirkei Avot 4:2.
2. Pei'a 1:1.
3. Ibid. See Siddur p. 10, "These are the precepts, the fruits of which man enjoys in this world, while the enduring principal (reward) remains in the World to Come etc..."
Daily Thought:
Above As Below
Looking at your world from Above, all is good.
Looking at your world from within, things don’t always look so nice.
Until you connect your world from within to the world above. Then the goodness flows downward without distortion.
How do you make that connection? By clinging tightly above. By putting all your trust in G‑d.[Tanya, Igeret Hakodesh 11 (pg. 232). Likutei Torah Chukat 62a.]
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