Torah Reading
Naso (Numbers 4:21 Adonai said to Moshe, 22 “Take a census of the descendants of Gershon also, by clans and families; 23 count all those between thirty and fifty years old, all who will enter the corps doing the work of serving in the tent of meeting.
Today's Laws & Customs:
24 “The Gershon families are to be responsible for serving and for transporting loads. 25 They are to carry the curtains of the tabernacle, the tent of meeting, its covering, the fine leather covering above it, the screen for the entrance to the tent of meeting, 26 the tapestries for the courtyard, and the screen for the entrance to the courtyard by the tabernacle and around the altar, along with the ropes and all the utensils they need for their service; and they are to do the work connected with these things. 27 Aharon and his sons are to supervise all the work of the Gershon clan in transporting loads and serving, and to assign them who is to carry what. 28 This is how the Gershon families are to serve in the tent of meeting, and they are to be under the direction of Itamar the son of Aharon the cohen.
29 “As for the descendants of M’rari, take a census by clans and families 30 of all those between thirty and fifty years old, all who will be in the corps doing the work of serving in the tent of meeting.
31 “Their service for the tent of meeting will be to carry the frames, crossbars, posts and sockets of the tabernacle; 32 also the posts for the surrounding courtyard, with their sockets, tent pegs, ropes and other accessories, and everything having to do with their service. You are to assign particular loads to specific persons by name. 33 This is how the M’rari families are to serve in the tent of meeting, directed by Itamar the son of Aharon the cohen.”
(S: ii) 34 Moshe, Aharon and the community leaders took a census of the descendants of K’hat by their clans and families, 35 all those between thirty and fifty years old who were part of the corps serving in the tent of meeting. 36 Registered by their families, they numbered 2,750. 37 These are the ones counted from the K’hat families of all those serving in the tent of meeting, whom Moshe and Aharon enumerated, in keeping with the order given by Adonai through Moshe.
(A: ii) 38 The census of the descendants of Gershon, by their clans and families, 39 all those between thirty and fifty years old who were part of the corps serving in the tent of meeting, 40 yielded 2,630, registered by their clans and families. 41 These are the ones counted from the families of the descendants of Gershon of all those serving in the tent of meeting, whom Moshe and Aharon enumerated, in keeping with the order given by Adonai.
42 The census of the families of the descendants of M’rari, by their clans and families, 43 all those between thirty and fifty years old who were part of the corps serving in the tent of meeting, 44 yielded 3,200, registered by their families. 45 These are the ones counted from the families of the descendants of M’rari, whom Moshe and Aharon enumerated, in keeping with the order given by Adonai through Moshe.
46 The census of the L’vi’im, whom Moshe, Aharon and the leaders of Isra’el enumerated by their clans and families, 47 all those between thirty and fifty years old who were part of those working to serve and working to carry loads in the tent of meeting, 48 yielded a total of 8,580 persons.
49 According to Adonai’s order they were appointed by Moshe, each one to his specific service or work. They were also enumerated, as Adonai had ordered Moshe.
5:1 (iii) Adonai said to Moshe, 2 “Order the people of Isra’el to expel from the camp everyone with tzara‘at, everyone with a discharge and whoever is unclean because of touching a corpse. 3 Both male and female you must expel; put them outside the camp; so that they won’t defile their camp, where I live among you.” 4 The people of Isra’el did this and put them outside the camp — the people of Isra’el did what Adonai had said to Moshe.
5 Adonai said to Moshe, 6 “Tell the people of Isra’el, ‘When a man or woman commits any kind of sin against another person and thus breaks faith with Adonai, he incurs guilt. 7 He must confess the sin which he has committed; and he must make full restitution for his guilt, add twenty percent and give it to the victim of his sin. 8 But if the person has no relative to whom restitution can be made for the guilt, then what is given in restitution for guilt will belong to Adonai, that is, to the cohen — in addition to the ram of atonement through which atonement is made for him.
9 “‘Every contribution which the people of Isra’el consecrate and present to the cohen will belong to him. 10 Anything an individual consecrates will be his own [to allocate among the cohanim], but what a person gives to the cohen will belong to him.’”
(A: iv) 11 Adonai said to Moshe, 12 “Tell the people of Isra’el, ‘If a man’s wife goes astray and is unfaithful to him; 13 that is, if another man goes to bed with her without her husband’s knowledge, so that she becomes impure secretly, and there is no witness against her, and she was not caught in the act; 14 then, if a spirit of jealousy comes over him, and he is jealous of his wife, and she has become impure — or, for that matter, if the spirit of jealousy comes over him, and he is jealous of his wife, and she has not become impure — 15 he is to bring his wife to the cohen, along with the offering for her, two quarts of barley flour on which he has not poured olive oil or put frankincense, because it is a grain offering for jealousy, a grain offering for remembering, for recalling guilt to mind. 16 The cohen will bring her forward and place her before Adonai. 17 The cohen will put holy water in a clay pot, and then the cohen will take some of the dust on the floor of the tabernacle and put it in the water. 18 The cohen will place the woman before Adonai, unbind the woman’s hair and put the grain offering for remembering in her hands, the grain offering for jealousy; while the cohen has in his hand the water of embitterment and cursing. 19 The cohen will make her swear by saying to her, “If no man has gone to bed with you, if you have not gone astray to make yourself unclean while under your husband’s authority, then be free from this water of embitterment and cursing. 20 But if you have in fact gone astray while under your husband’s authority and become unclean, because some man other than your husband has gone to bed with you . . .” 21 then the cohen is to make the woman swear with an oath that includes a curse; the cohen will say to the woman, “. . .may Adonai make you an object of cursing and condemnation among your people by making your private parts shrivel and your abdomen swell up! 22 May this water that causes the curse go into your inner parts and make your abdomen swell and your private parts shrivel up!” — and the woman is to respond, “Amen! Amen!” 23 The cohen is to write these curses on a scroll, wash them off into the water of embitterment 24 and make the woman drink the water of embitterment and cursing — the water of cursing will enter her and become bitter. 25 Then the cohen is to remove the grain offering for jealousy from the woman’s hand, wave the grain offering before Adonai and bring it to the altar. 26 The cohen is to take a handful of the grain offering as its reminder portion and make it go up in smoke on the altar; afterwards, he is to make the woman drink the water. 27 When he has made her drink the water, then, if she is unclean and has been unfaithful to her husband, the water that causes the curse will enter her and become bitter, so that her abdomen swells and her private parts shrivel up; and the woman will become an object of cursing among her people. 28 But if the woman is not unclean but clean, then she will be innocent and will have children. 29 This is the law for jealousy: when either a wife under her husband’s authority goes astray and becomes unclean, 30 or the spirit of jealousy comes over a husband and he becomes jealous of his wife, then he is to place the woman before Adonai, and the cohen is to deal with her in accordance with all of this law. 31 The husband will be clear of guilt, but the wife will bear the consequences of her guilt.’”
6:1 Adonai said to Moshe, 2 “Tell the people of Isra’el, ‘When either a man or a woman makes a special kind of vow, the vow of a nazir, consecrating himself to Adonai; 3 he is to abstain from wine and other intoxicating liquor, he is not to drink vinegar from either source, he is not to drink grape juice, and he is not to eat grapes or raisins. 4 As long as he remains a nazir he is to eat nothing derived from the grapevine, not even the grape-skins or the seeds.
5 “‘Throughout the period of his vow as a nazir, he is not to shave his head. Until the end of the time for which he has consecrated himself to Adonai he is to be holy: he is to let the hair on his head grow long.
6 “‘Throughout the period for which he has consecrated himself to Adonai, he is not to approach a corpse. 7 He is not to make himself unclean for his father, mother, brother or sister when they die, since his consecration to God is on his head. 8 Throughout the time of his being a nazir he is holy for Adonai.
9 “‘If someone next to him dies very suddenly, so that he defiles his consecrated head, then he is to shave his head on the day of his purification; he is to shave it on the seventh day. 10 On the eighth day he is to bring two doves or two young pigeons to the cohen at the entrance to the tent of meeting. 11 The cohen is to prepare one as a sin offering and the other as a burnt offering and thus make atonement for him, inasmuch as he sinned because of the dead person. That same day he is to re-consecrate his head; 12 he is to consecrate to Adonai the full period of his being a nazir by bringing a male lamb in its first year as a guilt offering. The previous days will not be counted, because his consecration became defiled.
13 “‘This is the law for the nazir when his period of consecration is over: he is to be brought to the entrance of the tent of meeting, 14 where he will present his offering to Adonai — one male lamb in its first year without defect as a burnt offering, one female lamb in its first year without defect as a sin offering, one ram without defect as peace offerings, 15 a basket of matzah, loaves made of fine flour mixed with olive oil, unleavened wafers spread with olive oil, their grain offering and their drink offerings. 16 The cohen is to bring them before Adonai, offer his sin offering, his burnt offering, 17 and his ram as a sacrifice of peace offerings to Adonai, with the basket of matzah. The cohen will also offer the grain offering and drink offering that go with the peace offering. 18 The nazir will shave his consecrated head at the entrance to the tent of meeting, take the hair removed from his consecrated head and put it on the fire under the sacrifice of peace offerings. 19 When the ram has been boiled, the cohen is to take its shoulder, one loaf of matzah from the basket and one unleavened wafer, and place them in the hands of the nazir, after he has shaved his consecrated head. 20 The cohen is to wave them as a wave offering before Adonai; this is set aside for the cohen, along with the breast for waving and the raised-up thigh. Following that, the nazir may drink wine.
21 “‘This is the law for the nazir who makes a vow and for his offering to Adonai for his being a nazir — in addition to anything more for which he has sufficient means. In keeping with whatever vow he makes, he must do it according to the law for the nazir.’”
22 Adonai said to Moshe, 23 “Speak to Aharon and his sons, and tell them that this is how you are to bless the people of Isra’el: you are to say to them,
24 ‘Y’varekh’kha Adonai v’yishmerekha.
[May Adonai bless you and keep you.]
25 Ya’er Adonai panav eleikha vichunekka.
[May Adonai make his face shine on you and show you his favor.]
26 Yissa Adonai panav eleikha v’yasem l’kha shalom.
[May Adonai lift up his face toward you and give you peace.]’
27 “In this way they are to put my name on the people of Isra’el, so that I will bless them.”
7:1 (A: v, S: iv) On the day Moshe finished putting up the tabernacle, he anointed and consecrated it, all its furnishings, and the altar with its utensils. After anointing and consecrating them, 2 the leaders of Isra’el, who were heads of their father’s clans, made an offering. These were the tribal leaders in charge of those counted in the census. 3 They brought their offering before Adonai, six covered wagons and twelve oxen — a wagon for every two leaders and for each an ox — and presented them in front of the tabernacle.
4 Adonai said to Moshe, 5 “Receive these from them; they are to be used for the service in the tent of meeting. Give them to the L’vi’im, to each as needed for his duties.” 6 So Moshe took the wagons and oxen and gave them to the L’vi’im. 7 He gave two wagons and four oxen to the descendants of Gershon, in keeping with the needs of their duties. 8 Four wagons and eight oxen he gave to the descendants of M’rari, in keeping with the needs of their duties, directed by Itamar the son of Aharon the cohen. 9 But to the descendants of K’hat he gave none, because their duties involved the holy articles, which they carried on their own shoulders.
10 The leaders brought the offering for dedicating the altar on the day it was anointed. The leaders brought their offering before the altar, 11 and Adonai said to Moshe, “They are to present their offerings to dedicate the altar, each leader on his own day.”
(S: v) 12 Nachshon the son of ‘Amminadav, from the tribe of Y’hudah, presented his offering on the first day. 13 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 14 one gold pan of ten shekels [one-quarter pound], full of incense; 15 one young bull, one ram, one male lamb in its first year as a burnt offering, 16 one male goat as a sin offering, 17 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Nachshon the son of ‘Amminadav.
18 On the second day N’tan’el the son of Tzu‘ar, leader of Yissakhar, presented his offering. 19 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 20 one gold pan of ten shekels [one-quarter pound], full of incense; 21 one young bull, one ram, one male lamb in its first year as a burnt offering, 22 one male goat as a sin offering, 23 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of N’tan’el the son of Tzu‘ar.
24 On the third day Eli’av the son of Helon, leader of Z’vulun, presented his offering. 25 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 26 one gold pan of ten shekels [one-quarter pound], full of incense; 27 one young bull, one ram, one male lamb in its first year as a burnt offering, 28 one male goat as a sin offering, 29 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Eli’av the son of Helon.
30 On the fourth day was Elitzur the son of Sh’de’ur, leader of the descendants of Re’uven. 31 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 32 one gold pan of ten shekels [one-quarter pound], full of incense; 33 one young bull, one ram, one male lamb in its first year as a burnt offering, 34 one male goat as a sin offering, 35 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elitzur the son of Sh’de’ur.
36 On the fifth day was Shlumi’el the son of Tzurishaddai, leader of the descendants of Shim‘on. 37 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 38 one gold pan of ten shekels [one-quarter pound], full of incense; 39 one young bull, one ram, one male lamb in its first year as a burnt offering, 40 one male goat as a sin offering, 41 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Shlumi’el the son of Tzurishaddai.
(vi) 42 On the sixth day was Elyasaf the son of De‘u’el, leader of the descendants of Gad. 43 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 44 one gold pan of ten shekels [one-quarter pound], full of incense; 45 one young bull, one ram, one male lamb in its first year as a burnt offering, 46 one male goat as a sin offering, 47 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elyasaf the son of De‘u’el.
48 On the seventh day was Elishama the son of ‘Ammihud, leader of the descendants of Efrayim. 49 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 50 one gold pan of ten shekels [one-quarter pound], full of incense; 51 one young bull, one ram, one male lamb in its first year as a burnt offering, 52 one male goat as a sin offering, 53 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Elishama the son of ‘Ammihud.
54 On the eighth day was Gamli’el the son of P’dahtzur, leader of the descendants of M’nasheh. 55 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 56 one gold pan of ten shekels [one-quarter pound], full of incense; 57 one young bull, one ram, one male lamb in its first year as a burnt offering, 58 one male goat as a sin offering, 59 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Gamli’el the son of P’dahtzur.
60 On the ninth day was Avidan the son of Gid‘oni, leader of the descendants of Binyamin. 61 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 62 one gold pan of ten shekels [one-quarter pound], full of incense; 63 one young bull, one ram, one male lamb in its first year as a burnt offering, 64 one male goat as a sin offering, 65 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Avidan the son of Gid‘oni.
66 On the tenth day was Achi‘ezer the son of ‘Ammishaddai, leader of the descendants of Dan. 67 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 68 one gold pan of ten shekels [one-quarter pound], full of incense; 69 one young bull, one ram, one male lamb in its first year as a burnt offering, 70 one male goat as a sin offering, 71 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achi‘ezer the son of ‘Ammishaddai.
(vii) 72 On the eleventh day was Pag‘i’el the son of ‘Okhran, leader of the descendants of Asher. 73 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 74 one gold pan of ten shekels [one-quarter pound], full of incense; 75 one young bull, one ram, one male lamb in its first year as a burnt offering, 76 one male goat as a sin offering, 77 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Pag‘i’el the son of ‘Okhran.
78 On the twelfth day was Achira the son of ‘Enan, leader of the descendants of Naftali. 79 He offered one silver dish weighing 130 shekels [three-and-a-quarter pounds] and one silver basin of seventy shekels (using the sanctuary shekel) [one-and-three-quarters pounds], both full of fine flour mixed with olive oil for a grain offering; 80 one gold pan of ten shekels [one-quarter pound], full of incense; 81 one young bull, one ram, one male lamb in its first year as a burnt offering, 82 one male goat as a sin offering, 83 and, for the sacrifice of peace offerings, two oxen, five rams, five male goats and five male lambs in their first year. This was the offering of Achira the son of ‘Enan.
84 This was the offering for dedicating the altar which was given by the leaders of Isra’el on the day of its anointing: twelve silver dishes, twelve silver basins and twelve gold pans. 85 Each silver dish weighed 130 shekels [three-and-a-quarter pounds] and each basin seventy shekels [one-and-three-quarters pounds]; all the silver of the vessels weighed 2,400 shekels (using the sanctuary shekel) [just over sixty pounds]. 86 The twelve gold pans, full of incense, weighed ten shekels apiece (using the sanctuary shekel) [one-quarter pound]; all the gold of the pans weighed 120 shekels [three pounds]. (Maftir) 87 The livestock for the burnt offering consisted of twelve bulls, twelve rams and twelve male lambs in their first year, with their grain offering. There were twelve male goats for a sin offering. 88 The livestock for the sacrifice of peace offerings consisted of twenty-four bulls, sixty rams, sixty male goats and sixty male lambs in their first year. This was the offering for dedicating the altar after it had been anointed.
89 When Moshe went into the tent of meeting in order to speak with Adonai, he heard the voice speaking to him from above the ark-cover on the ark for the testimony, from between the two k’ruvim; and he spoke to him.)
• End of Shavuot "fulfillment" days
When the Holy Temple stood in Jerusalem, and all Jews would come there for the three annual "pilgrimage festivals" (Passover, Shavuot and Sukkot), Sivan 12 was the last of the seven days allotted for the offerings brought in conjunction with the Shavuot pilgrimage (unlike the festivals of Passover and Sukkot, which have seven biblically mandated days, Shavuot consists only of one day; hence the additional six days of tashlumin or "fulfillment").
Thus we do not recite the tachnun (confession and penitential suplication), and the other prayers omitted on a festival or joyous commemoration, from the 1st of Sivan until and including the 12th, as all these days bear a connection with the festival of Shavuot (see last week's calendar entries for Sivan 1 through 6).
Links: about the temple Offerings
• Ethics of the Fathers: Chapter 1
It is the custom of many communities (and such is the Chabad custom) to continue the weekly study of a chapter Ethics of the Fathers ("Avot"), one chapter each Shabbat afternoon, through through the summer, until the Shabbat before Rosh Hashanahn (the first six-week cycle is completed on the six Shabbatot betweenPassover and Shavuot). This Shabbat, being the first Shabbat after Shavuot, we study Chapter One.
Link: Ethics of the Fathers, Chapter 1
Daily Study:
Chitas and Rambam for today:
Chumash: Naso, 7th Portion Numbers 7:84-7:89 with Rashi
• Chapter 7
84This was the dedication offering of the altar presented by the chieftains on the day it was anointed; there were twelve silver bowls, twelve silver basins and twelve gold spoons. פדזֹאת | חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל קַעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה מִזְרְקֵי כֶסֶף שְׁנֵים עָשָׂר כַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה:
on the day it was anointed: On the day it was anointed, he brought the offering. So what is the meaning of “after it was anointed” (verse 88)? That it was first anointed and then he brought an offering, or [perhaps] “after it was anointed” means: after some time later [i.e., a while after it was anointed], and “on the day it was anointed” [does not mean that it was offered on the day it was anointed, but it] comes only to tell us that it was anointed by day? [However,] when Scripture says, “on the day they were anointed” (Lev. 7:36), we have already learned that it was anointed by day. So what does “on the day it was anointed” [here] teach us? That on the day it was anointed, he brought the offering. — [Sifrei Naso 1:159]. ביום המשח אותו: בו ביום שנמשח הקריב, ומה אני מקיים אחרי המשח, שנמשח תחלה ואחר כך הקריב. או אחרי המשח לאחר זמן, ולא בא ללמד ביום המשח אלא לומר שנמשח ביום, כשהוא אומר (ויקרא ז, לו) ביום משחו אותם, למדנו שנמשח ביום, ומה תלמוד לומר ביום המשח אותו, ביום שנמשח הקריב:
twelve silver bowls: [The total is recorded here to show that] these were the very same ones that were donated, and no disqualifying factor happened to them. - [Sifrei Naso 1:160]. קערת כסף שתים עשרה: הם הם שהתנדבו ולא אירע בהם פסול:
85The weight of each silver bowl was one hundred and thirty [shekels], and that of each basin was seventy [shekels]; all the silver of the vessels weighed in total two thousand four hundred [shekels] according to the holy shekel. פהשְׁלשִׁים וּמֵאָה הַקְּעָרָה הָאַחַת כֶּסֶף וְשִׁבְעִים הַמִּזְרָק הָאֶחָד כֹּל כֶּסֶף הַכֵּלִים אַלְפַּיִם וְאַרְבַּע מֵאוֹת בְּשֶׁקֶל הַקֹּדֶשׁ:
[The weight of] each silver bowl was one hundred and thirty [shekels]:What does this teach us? Since Scripture says [in the account of the donation of each chieftain]: “weighing one hundred and thirty shekels,” but it does not specify which type of shekel, therefore, [Scripture] repeats it here, and includes them all: “all the silver of the vessels… according to the holy shekel.” - [Sifrei Naso 1:160]. שלשים ומאה הקערה האחת וגו': מה תלמוד לומר, לפי שנאמר שלשים ומאה משקלה, ולא פירש באיזו שקל, לכך חזר ושנאה כאן, וכלל בכולן כל כסף הכלים בשקל הקדש:
all the silver of the vessels: This teaches you that all the vessels of the sanctuary were of precise weight; whether weighed individually or collectively, there was neither more nor less [than the specified amount]. — [Sifrei Naso 1:160] כל כסף הכלים וגו': למדך שהיו כלי המקדש מכוונים במשקלן, שוקלן אחד אחד ושוקלן כולן כאחד, לא ריבה ולא מיעט:
86Twelve gold spoons filled with incense; each spoon weighing ten [shekels] according to the holy shekel; all the gold spoons totaled one hundred and twenty shekels. פוכַּפּוֹת זָהָב שְׁתֵּים עֶשְׂרֵה מְלֵאֹת קְטֹרֶת עֲשָׂרָה עֲשָׂרָה הַכַּף בְּשֶׁקֶל הַקֹּדֶשׁ כָּל זְהַב הַכַּפּוֹת עֶשְׂרִים וּמֵאָה:
Twelve gold spoons: Why is this said? For it says [in the account of the donation of each chieftain]: “One spoon [weighing] ten gold [shekels].” [Does this mean that] it was made of gold and it weighed ten silver shekels? Or [does it mean] that it was a silver spoon weighing ten gold shekels-for the weight of the gold shekels is not the same as the weight of silver ones? Therefore, Scripture tells us: “Gold spoons”-they were [made] of gold. — [Sifrei Naso 1:161] כפות זהב שתים עשרה: למה נאמר, לפי שנאמר כף אחת עשרה זהב, היא של זהב, ומשקלה עשרה שקלים של כסף, או אינו אלא כף אחת של כסף ומשקלה עשרה שקלי זהב, ושקלי זהב אין משקלם שוה לשל כסף, תלמוד לומר כפות זהב, של זהב היו:
87The total of the cattle for the burnt offerings was twelve bulls, twelve rams, and twelve lambs in their first year with their meal offerings. And [there were] twelve young he goats for sin offerings. פזכָּל הַבָּקָר לָעֹלָה שְׁנֵים עָשָׂר פָּרִים אֵילִם שְׁנֵים עָשָׂר כְּבָשִׂים בְּנֵי שָׁנָה שְׁנֵים עָשָׂר וּמִנְחָתָם וּשְׂעִירֵי עִזִּים שְׁנֵים עָשָׂר לְחַטָּאת:
88The total of cattle for the peace offerings was twenty four oxen, sixty rams, sixty he goats, and sixty lambs in their first year. This was the dedication offering for the altar, after it was anointed. פחוְכֹל בְּקַר | זֶבַח הַשְּׁלָמִים עֶשְׂרִים וְאַרְבָּעָה פָּרִים אֵילִם שִׁשִּׁים עַתֻּדִים שִׁשִּׁים כְּבָשִׂים בְּנֵי שָׁנָה שִׁשִּׁים זֹאת חֲנֻכַּת הַמִּזְבֵּחַ אַחֲרֵי הִמָּשַׁח אֹתוֹ:
89When Moses would come into the Tent of Meeting to speak with Him, he would hear the voice speaking to him from the two cherubim above the covering which was over the Ark of Testimony, and He spoke to him. פטוּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וַיִּשְׁמַע אֶת הַקּוֹל מִדַּבֵּר אֵלָיו מֵעַל הַכַּפֹּרֶת אֲשֶׁר עַל אֲרֹן הָעֵדֻת מִבֵּין שְׁנֵי הַכְּרֻבִים וַיְדַבֵּר אֵלָיו:
When Moses would enter: [When there are] two contradictory verses, the third one comes and reconciles them. One verse says, “the Lord spoke to him from the Tent of Meeting” (Lev. 1:1), and that implies outside the curtain, whereas another verse says,“and speak to you from above the ark cover” (Exod. 25:22) [which is beyond the curtain]. This [verse] comes and reconciles them: Moses came into the Tent of Meeting, and there he would hear the voice [of God] coming from [between the cherubim,] above the ark cover. - [Sifrei Naso 1:162] ובבא משה: שני כתובים המכחישים זה את זה, בא שלישי והכריע ביניהם. כתוב אחד אומר (ויקרא א, א) וידבר ה' אליו מאהל מועד, והוא חוץ לפרכת, וכתוב אחד אומר (שמות כה, כב) ודברתי אתך מעל הכפרת, בא זה והכריע ביניהם, משה בא אל אהל מועד ושם שומע את הקול הבא מעל הכפרת:
from between the two cherubim: The voice emanated from heaven to [the area] between the two cherubim, and from there it went out to the Tent of Meeting. — [Sifrei Naso 1:162] מבין שני הכרובים: הקול יוצא מן השמים לבין שני הכרובים ומשם יצא לאהל מועד:
speaking to him: Heb. מִדַּבֵּר. [The word מִדַּבֵּר] is similar to מִתְדַּבֵּר [the reflexive form, literally,] “speaking to itself.” It is out of reverence for the Most High to express it in this way. [The voice] would speak to itself, and Moses would listen to it. מדבר: כמו מתדבר, כבודו של מעלה לומר כן מדבר בינו לבין עצמו, ומשה שומע מאליו:
and He spoke to Him: [Thus] excluding Aaron from the [Divine] statements. וידבר אליו: למעט את אהרן מן הדברות:
He would hear the voice: I might think it was in an undertone. Therefore, Scripture teaches us:“the voice”-the very voice which spoke with him at [Mount] Sinai, [which was loud and clear]. But when it [the voice] reached the entrance, it stopped and did not proceed outside the tent. וישמע את הקול: יכול קול נמוך, תלמוד לומר את הקול, הוא הקול שנדבר עמו בסיני, וכשמגיע לפתח היה נפסק, ולא היה יוצא חוץ לאהל:
Daily Tehillim: Psalms Chapters 66 - 68
• Chapter 66
This psalm describes the praises and awe-inspiring prayers that we will offer God upon the ingathering of the exiles.
1. For the Conductor, a song, a psalm. Raise your voices in jubilation to God, all the earth!
2. Sing the glory of His Name; make glorious His praise.
3. Say to God, "How awesome are Your deeds!" Because of Your great strength, Your enemies will [admit] their treachery to You.
4. All the earth will bow to You, and sing to You; they will sing praise to Your Name forever!
5. Go and see the works of God, awesome in His deeds toward mankind.
6. He turned the sea into dry land, and they passed through the river on foot; we rejoiced in Him there.
7. He rules the world with His might, and His eyes watch the nations; let the rebellious not exalt themselves, Selah.
8. Bless our God, O nations, and let the voice of His praise be heard.
9. He has kept us alive, and did not allow our feet to falter.
10. For You tested us, O God; You refined us as one refining silver.
11. You brought us into prison; You placed a chain upon our loins.
12. You mounted men over our head; we went through fire and water, and You brought us out to abundance.
13. I will enter Your House with burnt-offerings, I will pay to You my vows,
14. which my lips uttered and my mouth spoke in my distress.
15. I will offer up to You burnt-offerings of fat animals, with the smoke of rams; I will prepare cattle with he-goats, Selah.
16. Come listen, all you who fear God, and I will relate what He has done for my soul.
17. I called to Him with my mouth, with exaltation beneath my tongue.
18. Had I seen iniquity in my heart, my Lord would not have listened.
19. But in truth, God heard; He gave ear to the voice of my prayer.
20. Blessed is God Who has not turned away my prayer or His kindness from me.
Chapter 67
This psalm is known as an especially revered prayer. It, too, speaks of the era of the ingathering of the exiles, and the wars of Gog and Magog, a time when "the Lord will be One."
1. For the Conductor, a song with instrumental music, a psalm.
2. May God be gracious to us and bless us; may He make His countenance shine upon us forever,
3. that Your way be known on earth, Your salvation among all nations.
4. The nations will extol You, O God; all the nations will extol You.
5. The nations will rejoice and sing for joy, for You will judge the peoples justly and guide the nations on earth forever.
6. The peoples will extol You, O God; all the peoples will extol You,
7. for the earth will have yielded its produce, and God, our God, will bless us.
8. God will bless us; and all, from the farthest corners of the earth, shall fear Him.
Chapter 68
An awe-inspiring and wondrous prayer, David composed this psalm referring to a future event, when Sennacherib would surround Jerusalem on Passover, during the reign of Hezekiah. He also prophesies about the good we will enjoy during the Messianic era.
1. For the Conductor; by David, a psalm, a song.
2. Let God rise, let His enemies be scattered, and let His enemies flee before Him.
3. As smoke is driven away, drive them away; as wax melts before fire, let the wicked perish before God.
4. And the righteous will rejoice, they will exult before God and delight with joy.
5. Sing to God, chant praises to His Name; extol Him Who rides upon the heavens with His Name, Yah, and exult before Him.
6. A father of orphans and judge of widows is God, in the abode of His holiness.
7. God settles the solitary into a home, and frees those bound in shackles; but the rebellious [are left to] dwell in an arid land.
8. O God, when You went out before Your nation, when You marched through the wilderness, Selah,
9. the earth trembled, even the heavens dripped before the presence of God; this mountain of Sinai [trembled] before the presence of God, the God of Israel.
10. You poured generous rain, O God; when Your heritage was weary, You secured it.
11. Your flock settled there; in Your goodness, O God, You prepare for the poor.
12. My Lord will fulfill the word of the heralds to a great legion:
13. Kings of armies will flee, they will flee; and she who inhabits the home will divide the loot.
14. Even if you lie upon the hearth,1 [you will be like] wings of a dove covered with silver, her pinions with brilliant gold.
15. When the Almighty scatters kings in her midst, those in the shadow of darkness will be made snow-white.
16. The mountain of God is a fertile mountain, the mountain of majestic peaks is a fertile mountain.
17. Why do you prance, O mountains of peaks? This is the mountain God has desired as His dwelling; the Lord will even dwell there forever.
18. The chariots of God are twice ten thousand, [with] thousands of angels; my Lord is in their midst, at Sinai, in holiness.
19. You ascended on high and took a captive,2 you seized gifts for man; and [now] even rebels dwell with Yah, God.
20. Blessed is my Lord, Who each day loads us [with beneficence], the God Who is our deliverance forever.
21. The Lord is a God of deliverances for us; and to God, my Lord, are the many avenues of death.
22. God alone crushes the heads of His enemies, the hairy skull of him who goes about in his guilt.
23. My Lord said, "I will bring back from Bashan,3 I will bring back from the depths of the sea,
24. that your foot may wade through [the enemy's] blood; that the tongue of your dogs may have its portion from your enemies.”
25. They saw Your ways, O God, the ways of my God, my King, in holiness.
26. The singers began, then the musicians, in the midst of the maidens playing timbrels.
27. In assemblies bless God; [bless] my Lord, O you who stem from Israel.
28. There Benjamin, the youngest, rules them; the princes of Judah stone them, [as do] the princes of Zebulun, and the princes of Naphtali.
29. Your God has decreed your strength. Show Your strength, O God, Who has wrought this for our sake.
30. Because of [the glory of] Your Sanctuary upon Jerusalem, kings will bring You tribute.
31. Rebuke the wild beast of the reeds, the assembly of mighty bulls among the calves of nations, [until] each submits himself with pieces of silver. Scatter the nations that desire wars.
32. Nobles will come from Egypt; Kush will hasten [to raise] its hands to God.
33. Kingdoms of the earth, sing to God; sing praise to my Lord forever!
34. To the One Who rides upon the loftiest of ancient heavens-behold He gives forth His voice, a voice of might.
35. Ascribe power to God; His majesty is over Israel, and His might is in the skies.
36. God, You are feared from Your Sanctuary; it is the God of Israel Who grants strength and power to His people; blessed is God.
Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 4• Lessons in Tanya
• Shabbat, Sivan 12, 5775 · May 30, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, beginning of Chapter 4
Since the Divine activating force responsible for the existence of created things must continuously be present within them, they are completely nullified in their source. This means, as the Alter Rebbe explained in the previous chapter, that in reality they do not “exist”.
Why, then, do we nevertheless perceive created beings as enjoying a tangible “existence”? — Only because we are unable to see or comprehend the Divine utterance that is contained within each created thing and that calls it into being.
The Alter Rebbe illustrated this by considering the sun’s rays. When they are not within their source, the sun, but diffused throughout the expanse of the universe, they are perceived as having independent existence. However, when they are contained within the sun-globe they clearly have no such “existence” at all.
The following question therefore arose: Since created beings, unlike the sun’s rays, must constantly have their source within them, why do we not actually see how they are completely nullified in their source?
In order to answer this question the Alter Rebbe wrote that a certain preface would be necessary — and hence this, the fourth chapter, now elaborates on G‑d’s capacity for tzimtzum,or contraction.
כי הנה כתיב: כי שמש ומגן ה׳ אלקים
It is written,1 “For a sun and a shield is Havayah Elokim.”
Just as the sun gives forth illumination, so too does the Four-Letter Divine Name Havayahprovide us with spiritual illumination. Likewise, just as the sun’s shield protects us from the intensity of its rays, so too does G‑d shield us with the Divine Name Elokim.
פירוש מגן הוא נרתק לשמש
“Shield” refers specifically to [that shield which is] a covering for the sun,
להגן שיוכלו הבריות לסבלו
to protect creatures so that they should be able to bear it (i.e., the sun’s heat).
כמאמר רז״ל: לעתיד לבא הקב״ה מוציא חמה מנרתקה, רשעים נדונין בה כו׳
As our Sages, of blessed memory, have said,2 “In time to come (i.e., in the Messianic Era), the Holy One, blessed be He, will take out the sun from its sheath; the wicked will be punished by it...,” as they will be unable to bear the intensity of the sun. The passage goes on to say that the righteous will not only be able to tolerate it: they will actually be healed by it.
וכמו שהנרתק מגין בעד השמש
Now, just as the covering shields the sun, protecting creatures from the intensity of its rays so that benefit may be derived from it,
-כך שם אלקים מגין לשם הויה ברוך הוא
so does the Name Elokim shield the Name Havayah, blessed be He, enabling the created universe to absorb the Divine illumination that emanates from it.
Our opening verse — “For a sun and a shield is Havayah Elokim” — thus means that the Name Havayah illumines like the sun, while the Name Elokim screens its illumination, like the sheath of the sun, enabling its light to be received.
-דשם הויה פירושו שמהוה את הכל מאין ליש
The meaning of the Name Havayah is “that which brings everything into existence ex nihilo.”
The Rebbe notes: “This refers to the [last three letters hei, vav and hei of this Name, which form the word hoveh, the root of the verb which means ‘[to bring into] being.’”
והיו״ד משמשת על הפעולה שהיא בלשון הוה ותמיד
The letter yud, prefixed to the stem הוה, modifies the verb, indicating that the action is present and continuous,
כדפירש רש״י על פסוק: ככה יעשה איוב כל הימים
as Rashi comments on the verse,3 “In this manner was Job (Iyov) accustomed to do (ya‘aseh) all the days.”
Just as here the prefix of the letter yud indicates an ongoing process, so too does the initialyud of the Name Havayah indicate that G‑d creates everything ex nihilo, continuously.
והיינו החיות הנשפע בכל רגע ממש בכל הברואים, ממוצא פי ה׳ ורוחו, ומהוה אותם מאין ליש בכל רגע
This [action] is the life-force which flows at every single instant into all things created, from “that which proceeds from the mouth of G‑d” and “His breath,” and brings them into existence ex nihilo at every moment.
כי לא די להם במה שנבראו בששת ימי בראשית, להיות קיימים בזה, כמו שכתוב לעיל
For the fact that they were created during the Six Days of Creation is not sufficient for their continued existence, as explained above; they must continuously be recreated.
It is the “sun” of Havayah whose illumination continuously brings creation into being. However, were this illumination to be revealed within created beings, they would be aware of their complete nullification within their source, and we would not see before us created beings. For as explained earlier, when the activating force is perceived the created being is “non-existent”.
This is why the “shield” of Elokim is necessary — in order to conceal from created beings the Divine illumination of Havayah that is within them, and that is responsible for their existence. Only then can they perceive themselves as existing independently of their life-force. And this perception in turn makes it possible for created beings to consider and feel themselves to be tangibly existing, as shall soon be explained.
והנה בסידור שבחיו של הקב״ה כתיב: הגדול הגבור כו׳
In the enumeration of the praises of the Holy One, blessed be He, it is written,4HaGadol (“the Great”), HaGibor (“the Mighty”), and so on.
ופירוש הגדול היא מדת חסד והתפשטות החיות בכל העולמות וברואים, לאין קץ ותכלית
“HaGadol” refers to the attribute of Chesed (“kindness”) and to the spreading forth of the life-force into all the worlds and created things, without end or limit,
להיות ברואים מאין ליש, וקיימים בחסד חנם
so that they shall be created ex nihilo and exist through gratuitous kindness, for G‑d maintains all creatures, whether they are worthy of His kindness or not.
ונקראת גדולה, כי באה מגדולתו של הקב״ה בכבודו ובעצמו
[The attribute of Chesed] is called Gedulah (“greatness”) for it derives from the greatness of the Holy One, blessed be He, from Himself in all His glory,
כי גדול ה׳ ולגדולתו אין חקר
for5 “G‑d is great... and His greatness is unsearchable,” inasmuch as it is infinite,
ולכן משפיע גם כן חיות והתהוות מאין ליש לעולמות וברואים אין קץ
and therefore, He also causes life-force and existence ex nihilo to issue forth for an unlimited number of worlds and creatures,
שטבע הטוב להטיב
for 6 “it is the nature of the benevolent to do good.”
G‑d’s benevolence thus dictates that there be an infinite number of worlds and creatures who will benefit from His beneficence.
| FOOTNOTES | |
| 1. | Tehillim 84:12. |
| 2. | See Nedarim 8b. |
| 3. | Iyov 1:5; cf. Rashi on Bereishit 24:45, Shmot 15:1. |
| 4. | Liturgy, Amidah prayer; cf. Yoma 69b. |
| 5. | Tehillim 145:3. |
| 6. | R. Zvi Hirsch Ashkenazi, Chacham Zvi (Responsa), Sec. 18; R. Yosef Irgas, Shomer Emunim, 2:14, quoting kabbalistic sources. |
• Sefer Hamitzvos:Shabbat, Sivan 12, 5775 · May 30, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 43
The Additional Passover Offering
"For seven days you shall offer a fire-offering to G‑d..."—Leviticus 23:8.
On the seven days of Passover, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
The Additional Passover offering
Positive Commandment 43
Translated by Berel Bell
And the 43rd mitzvah is that we are commanded to bring an offering each of the seven days of Pesach in addition to the daily offerings.1 This is the musaf Chag HaMatzos offering.
The source of this commandment is G‑d's statement2 (exalted be He), "For seven days then, you shall present a fire offering to G‑d."
FOOTNOTES
1.P39.
2.Lev. 23:36. This verse, however, speaks of Sukkos, not Pesach. See Kapach, 5731, note 59
Positive Commandment 44
First Harvest Offering
"And you shall bring an omer of the first cuttings of your harvest"—Leviticus 23:10.
On the sixteenth day of Nissan [the second day of Passover], we are commanded to bring a barley offering in the Holy Temple, accompanied by a lamb (in its first year of life). This offering is known as the Minchat Bikurim [more popularly identified as the Omer Offering].
First Harvest offering
Positive Commandment 44
Translated by Berel Bell
And the 44th mitzvah is that of the Omer1 grain offering. This is the commandment to bring an offering of barley on the 16th of Nissan, together with a year old sheep as a burnt-offering.
The source of this commandment is G‑d's statement2 (exalted be He), "You must bring an Omer of your first reaping to the priest."
This grain offering is called minchas bikkurim [first grain offering], as hinted to in G‑d's statement3 (exalted be He), "When (im) you bring the first grain offering to G‑d, [it should be brought] as soon as it ripens; fresh kernels which are roasted in fire and ground up."
The Mechilta4 says, "The word 'im' [literally, "if "] when used in Scripture generally means something optional, except for three exceptions which are obligatory." One of them is G‑d's statement, "When ["im"] you bring the first grain offering to G‑d." Our Sages said, "'It is an obligation.' 'You say it's an obligation, but you might think it's really optional!' The Torah therefore continues,5 'You shall bring your first grain offering.' This clearly refers to an obligation, not something optional."
All the details of this mitzvah have been fully explained in the 10th chapter of Menachos.6
FOOTNOTES
1.This is a measurement of volume.
2.Ibid., 23:10.
3.Ibid., 2:14.
4.Yisro, Parshah 11.
5.Ibid., at the end of the verse.
6.In most prints, it is chapter six.
Positive Commandment 45
The Additional Shavuot Offering
"On the day of the first fruits, when you offer up a new meal offering to G‑d . . . you shall bring a burnt offering for a pleasant fragrance"—Numbers 28:26-27.
On the fiftieth day after the offering of the omer sacrifice on the sixteenth of Nissan, we are commanded to bring a special offering in addition [to the regular daily sacrifices] in the Holy Temple—the Atzeret [Shavuot] Offering.
The Additional Shavuot offering
Positive Commandment 45
Translated by Berel Bell
And the 45th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] also on the 50th day from the Omer offering on the 16th of Nissan. This is the musaf Atzeres2 offering.
It is mentioned in Bamidbar Sinai,3 in G‑d's statement, "On the day of the first fruits, when you bring a new grain offering4 to G‑d ... you shall bring a burnt-offering as a pleasing fragrance to G‑d [of two young bulls, one ram and seven yearling sheep]."
FOOTNOTES
1.P39.
2.The holiday of Atzeres is more commonly known as Shavuos.
3.I.e. the Book of Numbers 28:26-27.
4.I.e. the two loaves of Shavuos. See next mitzvah (P46).
Positive Commandment 46
The Two Loaves of Shavuot
"You shall bring from your dwellings two wave-loaves of two tenth measures"—Leviticus 23:17.
On the holiday of Atzeret [Shavuot], we are commanded to bring two loaves of leavened bread in the Holy Temple, together with an accompanying animal Peace Offering (in addition to the holiday's additional offering).
These two loaves as well as the sacrifices are eaten by the kohanim (priests).
The Two Loaves of Shavuot
Positive Commandment 46
Translated by Berel Bell
And the 46th mitzvah is that we are commanded to bring two loaves1 of leavened bread to the Temple on the fixed2 day of Shavuos, together with the offerings3 which accompany this bread, and to sacrifice them as Scripture explains in the Book of Leviticus.4 The priests eat these two loaves after they have been waved5 with the peace offering of sheep.
The source of this commandment is G‑d's statement6 (exalted be He), "From the land upon which you live you shall bring two loaves of bread as a wave offering. They shall be made of two-tenths [of an ephah of wheat meal]."
It has been explained in the 4th chapter of Menachos7 that the sacrifices which are brought with these loaves are different from, and in addition to, the musaf offerings.8 We have explained this sufficiently in [the Commentary of the Mishneh to] tractate Menachos.9
All the details of this mitzvah have been explained in the 4th, 5th, 8th,10 and 11th chapters of Menachos.
FOOTNOTES
1.Each loaf was seven handbreadths (56 cm) long, four handbreadths (32 cm) wide, and one handbreadth (8 cm) thick. See Hilchos Temidin U'Musafin 8:10.
2.I.e. fixed on the 50th day from the offering of the Omer on the 16th of Nissan.
3.I.e. Burnt-offerings of seven yearling sheep, one bull, and two rams; sin-offering of one goat; and a peace-offering of two sheep.
4.23:18-19.
5.Once when the sheep were alive, and a second time after they have been slaughtered, using just the brisket and thigh. See Hilchos Temidin U'Musafin 8:11.
6.Lev. 23:17.
7.45b.
8.P45 above.
9.Chapter 2, Mishneh 2.
10.Chapter 9 in most editions.
Positive Commandment 47
The Additional Rosh Hashanah Offering
"And on the first day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:1-2.
On the first of Tishrei, Rosh Hashanah, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Rosh HaShanah Offering
Positive Commandment 47
Translated by Berel Bell
And the 47th mitzvah is that we are commanded to bring an offering in addition [to the daily and musaf Rosh Chodesh offerings1] on the first day of Tishrei. This is the musaf Rosh HaShanah offering.
The source of this commandment is G‑d's statement2 (exalted be He), "On the first day of the seventh month...you must present a burnt-offering as an appealing fragrance to G‑d."
FOOTNOTES
1.P39. P42.
2.Num. 29:1-2.
Positive Commandment 48
The Additional Yom Kippur Offering
"And on the tenth day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:7-8.
On the tenth of Tishrei [Yom Kippur], we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Yom Kippur Offering
Positive Commandment 48
Translated by Berel Bell
And the 48th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] on the tenth day of Tishrei. [This is the musaf Yom Kippur offering.]
The source of this commandment is G‑d's statement2 (exalted be He), "On the 10th of this month...you must present a burnt-offering as an appealing fragrance to G‑d [one bull, one ram, and seven sheep]."
FOOTNOTES
1.P39
2.Num. 29:7-8.
Positive Commandment 50
The Additional Sukkot Offerings
"You shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:12-13.
On the [seven] days of the holiday of Sukkot, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Sukkot Offerings
Positive Commandment 50
Translated by Berel Bell
And the 50th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] during the holiday of Sukkos.
The source of this commandment is G‑d's statement2 (exalted be He), "You must offer a burnt-offering as an appealing fragrance to G‑d [13 bulls, two rams, 14 yearling sheep...and a sin-offering of one goat]."
This is the musaf haChag offering.
FOOTNOTES
1.P39.
2.Num. 29:13-15. In verses 17-34, the offerings of the second to the seventh day of Sukkos are described. Each day the number of bulls decreases by one (12 on the second day, etc.), leaving a total of 70 bulls, corresponding to the seventy nations of the world.
Positive Commandment 51
The Additional Shemini Atzeret Offering
On the eight day of the holiday of Sukkot, Shemini Atzeret, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
The Additional Shemini Atzeret offering
Positive Commandment 51
Translated by Berel Bell
And the 51st mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] on the eighth day of the holiday of Sukkos. This is the musaf Shemini Atzeres offering.
[The source of this commandment is G‑d's statement,2 "And the eighth day shall be a day of rest...You must present a burnt-offering as an appealing fragrance to G‑d one bull, one ram, 14 yearling sheep...and a sin-offering of one goat."]
The reason why we are forced to count this musaf offering separately from those of Sukkos3 is because of the principle,4 "Shemini Atzeres is considered a separate holiday." Our Sages said explicitly,5 "It is considered a separate holiday, with a separate sacrifice." This proves that the sacrifice is counted separately. This is extremely obvious.
FOOTNOTES
1.P39
2.Num. 29:36-38.
3.P50 above. The question the Rambam is answering is: since the offerings of the first seven days of Sukkos count as a single commandment, why is that of the eighth day counted as a separate commandment?
4.Sukkah 48a.
5.Ibid.
Shofar, Sukkah, vLulav - Chapter One
Halacha 1
It is a positive commandment from the Torah to hear the sounding of the shofar on Rosh HaShanah, as [Numbers 29:1] states: "It shall be a day of sounding [the ram's horn] for you."
The shofar, which is sounded both on Rosh HaShanah and for the yovel, is a bent ram's horn. All shofarot other than that of a ram are unacceptable.
Even though the sounding of the shofar on Rosh HaShanah is not explicitly mentioned in the Torah [it was derived by our Sages in the following manner]. Concerning the yovel, [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar... you shall proclaim with the shofar." The oral tradition explains that just as the "sounding" required by the Torah in the yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar.
Commentary Halacha
It is a positive commandment from the Torah - Sefer Hamitzvot (Positive Commandment 170) and Sefer Hachinuch (Mitzvah 405) count this mitzvah as one of the 613 mitzvot of the Torah.
to hear the sounding of the shofar - The mitzvah is not the blowing of the shofar, as might be inferred from the verse, but rather listening to the blowing. The blessing recited before the fulfillment of this mitzvah, praising God for commanding us "to listen to the sounding of the shofar (Chapter 3, Halachah 10)," emphasizes this principle.
Accordingly, the Rambam writes (Chapter 1, Halachah 8) that a person who blows a shofar without hearing it does not fulfill the mitzvah. Conversely, he writes (Responsum 78) that if the mitzvah were the blowing of the shofar, a person who heard it being blown, but did not blow it himself, would not fulfill his obligation.
It must be noted that the published text of the siddur of Rav Amram Gaon states that the mitzvah is "to sound the shofar." Also, concerning the blowing of the shofar in the yovel, the Rambam himself writes that: "it is a positive mitzvah to blow the shofar on the tenth of Tishre... (Hilchot Shemitah V'Yovel 10:10)."
on Rosh HaShanah, as [Numbers 29:1] states: "It shall be a day of sounding [the ram's horn] for you." - Though the ram's horn is not explicitly mentioned in the verse, our Sages derived the requirement as the Rambam explains.
The shofar, which is sounded both on Rosh HaShanah and for the yovel -to announce the freeing of the slaves and the return of property, as explained inLeviticus 25:9-13.
is a bent -Rams' horns are always bent. This, too, has homiletic significance, referring to the bending over of our proud hearts. (See Rosh HaShanah 26b.)
ram's horn. - Rosh HaShanah 16a states that a ram's horn is used to recall theakedah (binding) of Isaac.
All shofarot other than that of a ram are unacceptable. - The Rambam's opinion is based on the statement of Rav Levi (Rosh Hashanah 26b), who declares: "The mitzvah of Rosh Hashanah is to be performed with bent [shofarot]," implying the use of a sheep's or ram's horn for that is their natural shape.
The Ra'avad, Rabbenu Asher, and many other Rishonim maintain that Rav Levi desired to designate the type of shofar which is most preferable to use, but did not intend to disqualify the horns of other animals. Their view is accepted by theShulchan Aruch (Orach Chayim 586:1), which states that it is desirable to use the horn of a ram. However, if that is not possible, the horn of any animal may be used. The only exceptions are the horns of a cow and some wild animals whose horns are single, solid entities (Ramban).
Even though the sounding of the shofar on Rosh HaShanah - The above verse merely mentions יום תרועה - "a day of sounding" - without stating what must be sounded.
is not explicitly mentioned in the Torah [it was derived by our Sages in the following manner]. Concerning the yovel, [Leviticus 25:9] states: "You shall make a proclamation, sounding the shofar...you shall proclaim with the shofar." The oral tradition - Rosh Hashanah 33b
explains that just as the "sounding" required by the Torah in the yovel requires a shofar, so, too, the "sounding" on Rosh HaShanah requires a shofar. - An analogy (גזרה שוה) is drawn between the two verses, to teach that the same type of "sounding" is required on both occasions. Thus, since the Torah specifies states that the "sounding" of the yovel is carried out with a shofar, that same instrument is used on Rosh HaShanah.
Halacha 2
In the Temple, on Rosh HaShanah, they would blow [the shofar in the following manner]: There was one shofar and two trumpets, [one on either] side. The sounding of the shofar was extended, while that of the trumpets was shortened, because the mitzvah of the day is performed with the shofar.
Why were the trumpets sounded together with it? Because [Psalms 98:6] states: "You shall sound trumpets and the voice of the shofar before God, the King." However, in other places on Rosh Hashanah, only the shofar is blown.
Commentary Halacha
In the Temple - As will be explained in the commentary to Chapter 2, Halachah 8, and Chapter 7, Halachah 13, in certain contexts the Rambam interprets the expression במקדש - literally, "in the holy place" - as referring to the entire city of Jerusalem. (See also the Rambam's commentary to the mishnah, Rosh HaShanah 4:1.) However, in the present context, it refers to the Temple alone. Thus, Rosh HaShanah 27a states that the shofar was sounded in this manner only "on the Temple Mount and at the eastern gate."
on Rosh HaShanah, they would blow [the shofar in the following manner]: There was one shofar and two trumpets, [one on either] side. -The verse from Psalms mentions "the voice of the shofar," using the singular. In contrast, it refers to "trumpets."
The sounding of the shofar was extended - for greater emphasis
while that of the trumpets was shortened, because the mitzvah of the day is performed with the shofar. - Rosh HaShanah 26b contrasts the sounding of the shofar and trumpets on Rosh HaShanah with their being blown on a fast day declared because of unfavorable conditions. On the latter occasion, the sounding of the trumpets was emphasized in keeping with the instructions ofNumbers 10:9.
Why were the trumpets sounded together with it? Because [Psalms 98:6] states: "You shall sound trumpets and the voice of the shofar before God, the King." - Rosh Hashanah 27a states that the expression "before God" implies: in the Temple.
However, in other places - even within Jerusalem
on Rosh Hashanah, only the shofar is blown.
Halacha 3
At the outset, we should not blow a shofar of idol worship. However, if one sounded it, one has fulfilled his obligation. [In contrast,] should one sound a shofar belonging to an apostate city, one has not fulfilled one's obligation.
Concerning a stolen shofar: one who blows it fulfills his obligation, because the mitzvah is only to listen to the sound, even though the listener does not touch [the shofar] or lift it up. The laws of theft do not apply to sound alone.
Similarly, a shofar from an olah offering should not be sounded, but if one sounds it, he fulfills his obligation, because the laws of מעילה do not apply with regard to sound alone. If you ask: "Behold, he has derived benefit from hearing [the shofar's] sound?" - mitzvot were not given for our benefit.
Based on this concept, a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah.
Commentary Halacha
At the outset, we should not blow a shofar of idol worship. - For it is not appropriate to use such a shofar for a mitzvah.
However, if one sounded it, one has fulfilled his obligation. - The Maggid Mishneh explains that this refers to a shofar belonging to a gentile that was used in the worship of idols, or a shofar which was itself worshiped as an idol. However, as will be explained, if the shofar of idol worship belonged to a Jew or if it was made from the horn of an animal that was sacrificed to an idol, even after the fact, its use is not acceptable.
[In contrast,] should one sound a shofar belonging to an apostate city, - עיר הנדחת. Deuteronomy 13:13-19 describes the laws governing a city in which the majority of the inhabitants have turned to idol worship. All the idolaters must be slain and all the homes and property burned. No benefit may be derived from them. (See also Hilchot Avodat Kochavim, Chapter 4.)
one has not fulfilled one's obligation. - Rosh Hashanah 28a explains that the difference between a shofar of idol worship and one of an apostate city is that all the property within the latter must be destroyed. Since ultimately this shofar must be burnt, even before it is actually destroyed it is no longer considered to be an existent entity. Thus, we may not use it on Rosh HaShanah, because a shofar used for the mitzvah must be of a specific size - slightly larger than one's hand, as mentioned in Halachah 5 - and a nonexistent entity has no size at all.
A shofar of idol worship must also be destroyed. However, should the gentile negate its connection to idol worship before it is acquired by a Jew, it need not be destroyed, as stated in Hilchot Avodat Kochavim 8:8. Since there is a possibility that it will not have to be destroyed, it is considered to be an existent entity and may be used for the mitzvah.
This principle applies only to aspects of idol worship belonging to a gentile. It is impossible to negate the connection between an idol worshiped by a Jew and its forbidden nature. (See Hilchot Avodat Kochavim 8:9.) Hence, a Jew's shofar of idol worship may not be used. Similarly, if a Jew has acquired a shofar of idol worship that belonged to a gentile before the latter negated its connection to idol worship, the Jew is no longer capable of negating this connection. Therefore, such a shofar may not be used on Rosh HaShanah.
Also, once an animal has been sacrificed to an idol, there is no possibility of negating its connection to idol worship. Hence, its horn may not be used as a shofar.
The Shulchan Aruch (Orach Chayim 586:3-4) quotes all the above laws as halachah. The Ramah relates that certain authorities recommend not using even a gentile's shofar of idol worship unless we know that he negated its connection with idol worship before Rosh HaShanah begins.
Concerning a stolen shofar - one who blows it fulfills his obligation -Though in general, a mitzvah performed with a stolen article is not acceptable (see Chapter 8, Halachah 1; Hilchot Chametz U'Matzah 6:7), this case is an exception...
because the mitzvah is only to listen to the sound - Hence, a person who listens to the shofar being blown fulfills his obligation
even though the listener does not touch [the shofar] - Based on this statement, the commentaries propose that, according to the Rambam, a person who blows a shofar without putting his lips to it fulfills his obligation. The Ramban (see Maggid Mishneh 1:6) does not accept this view.
or lift it up. - Accordingly, after the fact, by hearing such a shofar, one has fulfilled one's obligation, because
The laws of theft do not apply to sound alone - for sound is not a physical entity that can be possessed. Rabbenu Manoach and the Kessef Mishneh cite other examples from Nedarim 13b-15a, where the Sages differentiate between sound and material entities.
The Jerusalem Talmud (Sukkah 3:1) derives this law as follows:
Everyone agrees that a stolen lulav is unacceptable. What is the difference between a shofar and a lulav?Rabbi Yosse responded: "Concerning a lulav, [Leviticus 23:40] states: 'You shall take for yourself,' implying that only 'your own' is acceptable. In contrast, [Numbers 29:1] states: 'It shall be a day of blowing for you,' implying that regardless [of the nature of the shofar used, the blowing shall be 'for you']".Rabbi Eliezer explained: "There, [concerning the lulav,] one must perform the mitzvah with the lulav itself. Here, [concerning the shofar,] one performs the mitzvah with its sound."
Nevertheless, because a sin is associated with this mitzvah, Ashkenazic custom is that no blessing should be recited before blowing such a shofar (Magen Avraham 586:4).
Similarly, a shofar from an - animal consecrated as an...
olah offering should not be sounded, - Once an animal is consecrated as anolah offering, no part of its body may be used any other purpose. Therefore, we should not use such a shofar from such an animal for any purpose whatsoever.
This halachah applies before the blood from the sacrifice has been offered on the altar. Afterwards, the skin and horns of the animal become the property of the priests and may be used for mundane purposes (Rashi, Rosh Hashanah28a).
but if one sounds it, he fulfills his obligation, because the laws of מעילה -The prohibitions forbidding use of consecrated articles for mundane purposes...
do not apply concerning sound alone. - In Hilchot Me'ilah 5:16, the Rambam writes:
Concerning the sound, sight, and smell of consecrated objects: We should not derive benefit from them. However, all the implications of the prohibition against using them for mundane purposes do not apply.
If you ask: "Behold, he has derived benefit from hearing [the shofar's] sound?" - Though the laws of מעילה do not apply to sound, there is still a Rabbinic prohibition against benefiting from the sound of consecrated articles. Therefore, one might think that we would be unable to fulfill the mitzvah with such a shofar (Lechem Mishneh). Accordingly, the Rambam explains:
Mitzvot were not given for our benefit - Rashi (Rosh Hashanah, ibid.) states: "the mitzvot were not given to the Jewish people for their enjoyment, but rather as a yoke."
This concept has relevance in the ethical, as well as the halachic sphere. In the tenth chapter of Hilchot Teshuvah, the Rambam writes:
One who serves [God] out of love occupies himself with the Torah and the mitzvot...for no ulterior motive, not because of fear that evil will occur, nor in order to acquire benefit...The great Sages would command the more understanding and brilliant among their students in private: "Do not be like servants who serve their master for the sake of receiving a gift. Rather, since he is the Master, it is fitting to serve Him"; i.e., serve [Him] out of love.
The above is not intended to imply that a person should not feel happy and fulfilled in the service of God. Quite the contrary; indeed, the Rambam concludes these halachot (Chapter 8, Halachah 15) with a description of the importance of happiness in the service of God. However, the intent is that the happiness should be a byproduct and not the goal of the service. We should be totally committed to fulfilling God's will, and the expression of that commitment should generate satisfaction and joy.
Based on this concept - that mitzvot were not given for our benefit;
a person who vows not to derive benefit from a shofar may use it to blow the teki'ot required to fulfill the mitzvah. - Doing so is not considered a violation of his vow.
The Shulchan Aruch (Orach Chayim 586:5) advises that the person who took the vow should not blow the shofar himself [because many consider that to be a pleasurable experience (Taz)]. Rather, he should hear the teki'ot from a colleague.
Also, the Shulchan Aruch (ibid.) notes that if a person specifically states that he vows not to listen to a colleague's teki'ot, he may not hear that person blow the shofar on Rosh HaShanah, because a vow (neder) can also negate a mitzvah. (See Hilchot Nedarim 3:6-8.)
Halacha 4
Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies even when the forbidden practice is in the category of sh'vut.
How is the above exemplified? If there is a shofar in a treetop or across a river - and that is the only shofar available - one may not climb the tree or swim across the water to bring it. Needless to say, we may not cut the shofar [from the animal's head] or perform a forbidden labor [to prepare a shofar so that we may blow it].
[The rationale for the above is:] Blowing the shofar fulfills a positive commandment, while [the observance of] the festivals fulfills both a positive and a negative commandment. The observance of a positive commandment does not negate the observance of both a positive and negative commandment.
It is permitted to rinse a shofar with water, wine, or vinegar in order to improve its tone. However, as an expression of deference, one should never use urine [for that purpose], lest one view the mitzvot in a deprecating manner.
Commentary Halacha
Regarding a shofar to be used on Rosh HaShanah: It is forbidden to violate the festival laws to obtain it. This applies - not only when obtaining the shofar requires the violation of a melachah (forbidden labor) prohibited by the Torah, but
even when the forbidden practice is in the category of sh'vut. - In Hilchot Shabbat 21:1, the Rambam defines sh'vut as a prohibition instituted by the Sages because a particular activity resembles one forbidden as a melachah by Torah law, or because performing it may cause one to perform a melachah.
Though these prohibitions are of Rabbinic origin, the Sages reinforced the power of their decrees and equated them with Torah law. Hence, just as one may not violate a melachah forbidden by the Torah to obtain a shofar, so, too, it is forbidden to violate a sh'vut forbidden by Rabbinic law (Kessef Mishneh). [Nevertheless, note the clarification of this principle in Chapter 2, Halachah 6.]
How is the above exemplified? If there is a shofar in a treetop or across a river - and that is the only shofar available - one may not climb the tree -lest one accidentally cut off a branch (ibid., 6)
or swim across the water to bring it - lest one prepare a swimming aid (ibid., 23:5). The Mishnah (Rosh Hashanah 32b) mentions other examples of forbidden activities.
Needless to say, we may not cut the shofar [from the animal's head] - In his commentary on the mishnah, the Rambam explains that this refers to cutting the horn off with a household knife. Since a craftsman's knife is not being used, cutting the shofar off is not forbidden by Torah law. Nevertheless, the Rambam uses the expression "needless to say," because such an activity bears a closer resemblance to one forbidden by Torah law than those mentioned previously.
or perform a forbidden labor - cutting off the horn with a craftsman's knife
[to prepare a shofar so that we may blow it].
[The rationale for the above is:] Blowing the shofar fulfills a positive commandment - as stated in Halachah 1.
while [the observance of] the festivals fulfills both a positive and a negative commandment. - In Hilchot Sh'vitat Yom Tov 1:2, the Rambam writes:
Whoever rests from a melachah categorized as "work" on one of [these days] fulfills a positive commandment, because the Torah describes them as "days of rest"... if one performs a melachah that is not intended to prepare food,... one negates the performance of a positive commandment and transgresses a negative commandment, as [Leviticus 23:8] states: "You shall not perform any servile work."
The observance of a positive commandment does not negate the observance of both a positive and negative commandment. - Though the performance of a positive commandment overrides a negative commandment (Yevamot 3b), that applies only when the negative commandment is not reinforced by a positive commandment, as in the case at hand.
It is permitted to rinse a shofar with water, wine, or vinegar in order to improve its tone. - It is forbidden to prepare a utensil for use on a festival. (See Hilchot Sh'vitat Yom Tov 4:8.) However, this activity is not placed in that category (Rabbenu Manoach).
However, as an expression of deference, one should never - i.e., even before Rosh HaShanah
use urine [for that purpose], lest one view the mitzvot in a deprecating manner. - The Rambam concludes Hilchot Shechitah (14:16):
...lest one view the mitzvot in a deprecating manner, because the deference is not to be granted to the mitzvot in and of themselves, but to the One who commanded us to fulfill them, blessed be He.
Halacha 5
The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding] on either side.
Should a shofar be cracked lengthwise, it is unacceptable. Should it be cracked along its width - if a measure equivalent to the minimum size of a shofar remains, it is kosher. It is considered as if it were cut off at the place of the crack.
[Regarding a shofar with] a hole: If it was plugged with another substance, it is unacceptable. If it was plugged with its own kind, it is kosher [under the following conditions]:
the majority of the shofar remained whole;the plugging of the holes did not alter its sound.
If one [merely] perforated the insides of the horn, [but did not remove them,] it is kosher, because a substance of the same kind is not considered an intervening entity. Should one stick together fragments of shofarot until one has constructed a shofar, it is unacceptable.
Commentary Halacha
The minimum size of a shofar is [a measure] sufficient that one may hold the shofar in one's hands [with the ends] visibly [protruding] - The protrusions are necessary lest one say that a person is producing the sounds by blowing into his hands without a shofar.
on either side. - Niddah 26a defines this measure as "an expanded handbreadth." The Beit Yosef notes that, in this context, a handbreadth is defined as four thumbbreadths. Thus, the difference between the width of a thumb and the other fingers accounts for the "expansion." In modern measure, a handbreadth is considered between 8 (Shiurei Torah) and 9.6 (Chazon Ish) centimeters.
Should a shofar be cracked lengthwise - i.e., from its mouth to its end;
it is unacceptable. - This is a quote from Rosh Hashanah 27b. The Rabbis have noted that, in contrast to a crack along the shofar's width, in this context no minimum figure is mentioned with regard to the portion of the shofar remaining uncracked. Two contrasting interpretations are offered to explain the difference.
Some maintain that as long as the entire length (or the majority of the length) of the shofar is not cracked, the shofar is not disqualified. Others maintain that even the slightest crack along the length of the shofar disqualifies it, because the pressure of the blowing will cause the crack to grow until, ultimately, the entire shofar will be cracked (Rabbenu Asher; Shulchan Aruch, Orach Chayim586:8).
Concerning halachah l'ma'aseh, both the Shulchan Aruch HaRav (586:8) and the Mishnah Berurah (586:43) write that when no other shofar is available, one may rely on the first opinion. Nevertheless, even the latter opinion does not disqualify a shofar that is cracked lengthwise if it is tied firmly so that the crack will not expand, or if the shofar is heated and the crack closed. Some opinions also allow such a shofar to be used if the crack is plugged closed with other substances.
Should it be cracked along its width - with the crack extending along the majority of the shofar's circumference (Shulchan Aruch, Orach Chayim ibid., 9),
if a measure equivalent to the minimum size of a shofar remains - Most authorities require a handbreadth to remain from the crack to the shofar's mouth (Kessef Mishneh). However, the Ba'al Ha'itur maintains that a shofar is acceptable even if the minimum measure remains only from the crack to the end of the shofar.
it is kosher. - This applies even if the sound of the shofar is changed because of the crack (Shulchan Aruch, ibid.).
It is considered as if it were cut off at the place of the crack. - Hence, the crack does not disqualify it.
[Regarding a shofar with] a hole: If it was plugged - In his commentary on the Mishnah (Rosh Hashanah 3:5), the Rambam writes that the hole must be plugged. This point is not accepted by the Shulchan Aruch (ibid., 7), which emphasizes that if the hole is not plugged, the shofar is kosher even though its sound has changed. Nevertheless, the Ramah states that if another shofar is available, a shofar with a hole should not be used.
with another substance, - i.e., any substance other than a ram's horn;
it is unacceptable - because the sound produced does not come from the shofar alone, but rather from the shofar and the other substance.
If;
a) it was plugged with its own kind,
it is kosher [under the following conditions]:
b) the majority of the shofar remained whole;
c) the plugging of the holes did not alter its sound. - These three conditions are dependent on the Rambam's interpretation of Rosh Hashanah27b. Rabbenu Asher interprets the passage differently. The Shulchan Aruch(ibid.) favors the Rambam's interpretation, but states that under difficult circumstances, when no other shofar is available, one may rely on Rabbenu Asher's interpretation.
If one [merely] perforated the insides of the horn, - the bonelike tissue inside the horn
[but did not remove them,] it is kosher, because a substance of the same kind is not considered an intervening entity. - The presence of a foreign substance inside the shofar would cause it to be disqualified, as stated in the following halachah. However, since this tissue is considered to be part of the horn itself, the shofar is acceptable.
The Shulchan Aruch (ibid., 586:15) quotes this law, but also adds that if one removed this tissue from the horn and then hollowed it out, the tissue would be unacceptable for use as a shofar.
Should one stick together fragments of shofarot until one has constructed a shofar, it is unacceptable. - Tosafot, Rosh Hashanah 27a explains that this construction is not called a shofar. The Shulchan Aruch (ibid., 10) states that this law applies even if the fragment of the shofar closest to one's mouth is of sufficient size to be considered a kosher shofar itself.
Halacha 6
If one made any addition to a shofar - whether of its kind or from another substance - it is unacceptable.
Should one coat it with gold from the inside or at the mouthpiece, it is unacceptable. Should one coat it on the outside: If its sound is changed from what it was originally, it is not acceptable. If its sound did not change, it is kosher.
Should one place one shofar within another: If one hears the sound of the inner shofar, one has fulfilled one's obligation. If one hears the outer shofar, one has not fulfilled one's obligation.
Should one widen the narrow portion of the shofar and narrow its wider end, the shofar is unacceptable.
Commentary Halacha
If one made any addition to a shofar - whether from the mouthpiece or from the wider end (Shulchan Aruch HaRav 586:11).
whether of its kind - using a fragment of a ram's horn
or from another substance - it is unacceptable. - On the surface, this law appears to be an extension of the principle mentioned in the last clause of the previous halachah. If so, one might question why the Rambam mentions them in two separate halachot.
Should one coat it with gold - or any other foreign substance
from the inside or at the mouthpiece, it is unacceptable - for the sound must come from the shofar itself. Though Rosh Hashanah 26b mentions that the mouth of the shofar used in the Temple was coated with gold, the place where the person blowing would put his mouth was not covered.
Should one coat it - with gold or any other substance
on the outside: If its sound is changed from what it was originally, it is not acceptable - for then, the sound we hear is a product of both the shofar and the coating, and not the shofar alone.
Based on this law, the Ramban advises against making designs in the shofar and coating them with paint or metal, for this may alter the shofar's sound and prevent the teki'ot from being acceptable.
If its sound did not change, it is kosher - All these laws are quoted by theShulchan Aruch (Orach Chayim 586:16).
Should one place one shofar within another: If one hears the sound of the inner shofar, - i.e., with the further end of the inner shofar protruding beyond that of the outer shofar
one has fulfilled one's obligation - for the outer shofar had no effect on the sound we hear. The Shulchan Aruch (Orach Chayim 586:20) emphasizes that one may fulfill one's obligation under such circumstances only if the sound of the inner shofar remains totally unchanged. The teki'ot are unacceptable if its sound is altered.
If one hears the outer shofar - i.e., its edge protrudes beyond that of the inner shofar
one has not fulfilled one's obligation - for then, one is hearing the sound of two shofarot. The Torah commanded us to hear one shofar and not two (Tosafot, Rosh Hashanah 27b).
Should one widen the narrow portion of the shofar and narrow its wider end, the shofar is unacceptable. - Rosh Hashanah 27b explains the derivation of this law as follows: The terminology which Leviticus 25:9 uses when commanding us to blow the shofar, שופר והעברת, has an additional implication. That expression is also related to the word עבר, meaning "to pass." The manner in which we use the shofar must parallel the manner in which the ram passes by with it on its head.
Based on the same principle, our Sages (ibid.) explain that a shofar is unacceptable if it was heated to the point that the horn became soft, and then turned inside out.
Halacha 7
If a shofar was long and one shortened it, it is kosher. If one scraped away the horn - either from the inside or from the outside - even if one did so to the extent that all that remained was the thin external shell, it is kosher.
Regardless of whether [the shofar's] sound is heavy, thin, or raspy, it is kosher, because all the sounds produced by the shofar are kosher.
Commentary Halacha
If a shofar was long and one shortened it - It makes no difference whether the portion is cut away from the shofar's mouthpiece or from its wider portion (Mishnah Berurah 586:63).
it is kosher. - Tosafot, Rosh Hashanah 27b explains that the necessity of mentioning this law arises from the last clause of the previous halachah. Since we find that the Torah requires us to use the shofar in the same manner as which it was carried by the ram, a special teaching is necessary to inform us that a shofar is acceptable even if it was shortened.
The Kessef Mishneh explains that such a shofar is acceptable even it was shortened because of a disqualifying factor which it possessed on the portion which was cut off.
If one scraped away the horn - either from the inside - widening the hollow of the shofar
or from the outside - scraping away its outer shell
even if one did so to the extent that all that remained was the thin external shell, - even if the sound of the shofar changes (Shulchan Aruch HaRav 586:13; Mishnah Berurah 586:65).
it is kosher - since no change is made in its fundamental shape.
Regardless of whether [the shofar's] sound is heavy, thin, or raspy, -Rabbenu Manoach and the Kessef Mishneh translate צרור as "dry," explaining that blowing a shofar causes it to dry out and produce a raspy tone. Hence, it was customary to rinse it with water or wine, as mentioned in Halachah 4.
it is kosher, because all the sounds produced by the shofar are kosher. -In his commentary on this clause, Rabbenu Manoach injects a spiritual concept emphasizing how the musical quality of the shofar's tones are not significant, but rather the stirring and rousing nature of the shofar's call which motivates the people to Teshuvah.
Halacha 8
When a person sounds a shofar within a pit or within a cave, those standing within the pit or cave fulfill their obligation. Concerning those standing outside: If they hear the sound of the shofar, they fulfill their obligation. If they hear the sound of an echo, they do not fulfill their obligation.
Similar principles apply regarding one who blows into a giant barrel. If he hears the sound of a shofar, he fulfills his obligation. If he hears an echo, he does not fulfill his obligation.
Commentary Halacha
When a person sounds a shofar within a pit or within a cave - Rav Hai Gaon writes that these laws were not merely questions of abstract theory. Rather, they carried practical relevance in the Talmudic period, when the Jews frequently had to perform mitzvot clandestinely, to avoid being observed by the Roman authorities.
those standing within the pit or cave fulfill their obligation. - for they hear the shofar's sound alone. Needless to say, both they and the person blowing the shofar must fulfill the conditions outlined in Chapter 2 regarding a person's fulfillment of the mitzvah when hearing the shofar blown by a colleague.
Concerning those standing outside: If - all
they hear - is
the sound of the shofar, they fulfill their obligation. - However,
if they hear the sound of an echo - even if they hear the sound of the shofar together with it,
they do not fulfill their obligation - because another sound is mixed together with the desired sound.
Similar principles apply regarding one who blows into a giant barrel. If he hears - The Kessef Mishneh explains that the Rambam does not mention people standing within a barrel, because that is a very unlikely eventuality.
the sound of a shofar - alone,
he fulfills his obligation. If he hears an echo - together with the shofar,
he does not fulfill his obligation. - The Taz 587:1 explains that this concept is also relevant for synagogues with poor acoustics. If the people hear echoes together with the shofar's sound, they do not fulfill their obligation.
At present, there is a more common application of this principle. A person who hears the shofar through a microphone does not fulfill the mitzvah. In addition to the difficulties involved with the use of the microphone on a festival, there is a more essential problem. The listeners are not hearing the sound of the shofar, but rather a second sound, produced by a different mechanism. The microphone converts the sound waves of the shofar to electronic signals; these are then amplified and converted to a different set of sound waves. Hence, by hearing such a sound, we cannot fulfill the mitzvah obligating us to hear a shofar's call.
Temidin uMusafim - Chapter 6
Halacha 1
[The following is] order of continuous offerings brought each day: Shortly before dawn1 the supervisor in charge of the lotteries comes and knocks gently2on [the gates of] the Temple Courtyard.3 They are opened for him and an inspection is made of the Temple Courtyard.4 The bakers of the chavitin are roused to prepare the chavitin.5
All of the priests there will have already immersed themselves before the supervisor comes and garbed themselves in the priestly garments. They come and stand in the Chamber of Hewn Stone and carry out the first and second lottery6 and [the priests] who merit [are designated to perform] their services, as we explained.7
The one who merited to remove the ashes [from the outer altar] begins removing them according to the procedure we described.8 Afterwards, he arranges the large array [of wood on the altar], then he arranges the second array,9 and then he brings up two logs of wood and places them on the array to increase the fire.10
Afterwards, they enter the Chamber of the Utensils11 and remove all the utensils that are necessary for the entire day.12 They give [the lamb to be sacrificed as] the continuous offering water to drink.13 The one who merited to slaughter it pulls it to the butchering area. All of the priests who merited to take the limbs [up to the ramp] follow him and wait there until they open the Great Gate14 of the Sanctuary. When the gate is opened [the lamb to be sacrificed as] the continuous offering is slaughtered.15
Halacha 2
The one who removes the ashes from the altar should do that at the same time the slaughterer slaughters [the lamb to be offered] as the continuous offering. Afterwards, the person who receives its blood dashes it on the altar.18
Halacha 3
After the blood is dashed on the altar, [the second priest] in the Sanctuary kindles five lamps19 and both of them leave the Sanctuary. The priests in the butchering area skin [the lamb] and cut it into portions.20 Each one brings the limb which he merited to the ramp. The limbs are placed on the lower half of the western portion of the ramp.21 The portions [of the animals sacrificed as] additional offerings are placed on the lower half of the eastern portion of the ramp. Those of the Rosh Chodesh are placed on the top of the altar between the horns, in the place where the priests walk to publicize that it is Rosh Chodesh.22 There they salt the limbs. They also salt the ramp, even on the Sabbath,23 so the priests will not slip and fall while bringing wood up to the ramp. Although the salt intervenes between [the priests'] feet and the ramp, it is not a concern since carrying this wood is not part of [the Temple] service.24
Halacha 4
After the limbs are brought to the ramp, all of the priests gather in the Chamber of Hewn Stone and the supervisor tells them: "Recite one blessing." They begin the recitation of the blessing Ahavas Olam,25 the Ten Commandments,26the passage Shema, the passage Vehayah Im Shamoa,and the passageVayomer,27 [the blessing] Emet VaYatziv,28 and the blessings Retzei and Sim Shalom.29 On the Sabbath, another blessing is added. It is recited by the members of the priestly watch that depart30 to the members of the watch that enter: "May He Who causes His name to rest in this house cause love, brotherhood, peace, and friendship to rest among you."
Afterwards, they hold the third and fourth lotteries.31 The priest who merits to offer the incense enters [the Sanctuary] and offers it.32 Afterwards, the one who merited to remove the ashes of the Menorah enters and kindles two candles.33The priest who offered the incense and the one who removed the ashes of theMenorah depart and stand on the steps of the Entrance Hall together with his priestly brethren.34
Halacha 5
When [the priest who offered the incense] reaches the area between the Entrance Hall and the Altar,35 [a priest] takes a rake and throws it between the Entrance Hall and the Altar. It made a loud noise.36 It served three purposes:
a) one who heard its sound would know that his priestly brethren were entering [the Sanctuary] to prostrate themselves37 and he would [also] run and go.
b) a Levite who heard its sound would know that his Levitical brethren were gathering to begin the singing [that accompanied the offerings]38 and he would run and go.
c) when the head of the ma'amad39 heard its sound, he would have the impure people40 stand at the eastern gate41 because of the suspicion, i.e., so that everyone should know that they had not brought their atonement offerings as of yet.
Afterwards, [the priest] who merited [to bring up] the limbs brings the limbs up from the ramp to the altar. After the limbs are brought up,42 [the priests] standing on the steps of the Entrance Hall begin to recite the Priestly Blessing [as] one blessing43[reciting] God's explicit name, as explained in the appropriate place.44
Afterwards, they bring the flour of the accompanying offerings45 up [to the altar]. After the flour, they offer the chavitin on the pyre. After the chavitin, they offer the wine libation. While the wine is being poured, the Levites recite song and the musicians play on the various instruments in the Temple.46 Nine tekiotare sounded during the bars of the song.47
Halacha 6
When they would give the wine to the priest who would perform the libation, there were two priests holding two trumpets in their hands who would stand on the table where the fats [were placed].48 The Segen49 stands on the corner of the altar with flags in his hands. [When he waves them], they would sound atekiah, a teruah, and a tekiah.50 [The priests with the trumpets] would then stand next to the priest who was placed in charge of the cymbals,51 one to his right and one to his left.
Halacha 7
When the [priest who offered the libation] bent down to pour it, the segen would wave the flags,52 [the priest] with the cymbals would sound them and the others would sound the trumpets. The Levites began singing.53 When they reached [the end] of a bar, [the priests] would sound the trumpets54 and all the people in the Courtyard would prostrate themselves.
Halacha 8
Song is recited only over the communal burnt-offerings and peace-offerings which are mentioned in the Torah. Song is not recited over the free-will burnt-offerings that are offered from the remaining funds of the Temple collection58even though they are communal offerings. Similarly, when the additional offerings are brought independently, song is not recited over them.59
Halacha 9
[These are] the songs that the Levites would recite:60 On Sunday, they would recite "The earth and its fullness is God's" (Psalm 24).61 On Monday, they would recite "God is great and exceedingly praised in the city of our Lord" (Psalm 48).62 On Tuesday, they would recite "God stands in the council of judges, among the judges, He delivers judgment" (Psalm 82).63 On Wednesday, they would recite "The Lord is a God of retribution, O God of retribution reveal Yourself" (Psalm 94).64 On Thursday, they would recite "Raise joyous song to God our strength; sound the shofar to the God of Jacob" (Psalm 81).65 On Friday, they would recite "God is King. He clothes Himself with grandeur. God has robed Himself. He has girded Himself with strength" (Psalm 93).66 On the Sabbath, they would recite: "A psalm, a song for the Sabbath day" (Psalm 92).67
For the Musaf offering of the Sabbath, the song Haazinu (Deuteronomy, ch. 32) is recited. It is divided into six segments: haziv lech68just as it is read in the synagogue.69 One segment is recited each Sabbath. After the song is completed on six Sabbaths, they would return to the beginning.
In the afternoon on the Sabbath, they would recite from "Then Moses sang..." and from "Who is like You...."70 For the Musaf offering of Rosh HaShanah, they would recite "Raise joyous song to God our strength."71 If [Rosh HaShanah] fell on Thursday,72they would recite "I have removed his shoulder from the burden" (Psalm 81:7).73 In the afternoon on Rosh HaShanah, they would recite: "The voice of God causes the desert to tremble" (ibid. 29:8).74
Halacha 10
Halacha 11
On the Sabbath, the two bowls of frankincense77 are offered on the altar's pyre together with the additional offerings before the wine libation that accompanied those offerings.78
The order that was followed [for the sacrifices offered] in the morning is followed [for the sacrifices offered] in the afternoon79 with the exception of the removal of the ashes from the outer altar,80 the arrangement of the arrays [of wood on the altar], and the lotteries which are only performed each day in the morning, as we explained.81
| FOOTNOTES | |
| 1. |
The term "dawn" refers to the first shining of the rays of the sun on the horizon, more than an hour before sunrise. See the Rambam's Commentary to the Mishnah (Tamid 1:2) which explains that the meaning of the term "the call of the gever" used by that source.
|
| 2. |
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 1:2) which refers to the Song of Songs 5:2: "The voice of my beloved comes knocking," i.e., a gentle, beckoning knock.
|
| 3. |
As indicated by Hilchot Beit HaBechirah 8:11, the supervisor would come from the chayl and knock on the outer door of the Chamber of the Hearth where the priests slept. By knocking, he would wake them. They would open the door for him.
Now the Chamber of the Hearth was located in the midst of the wall on the north side of the Temple Courtyard. Half was consecrated and half was not. There were two gates leading to the Temple Courtyard from the Chamber of the Hearth. A large gate which would be opened at dawn and a smaller gate whose keys were hanging in the Chamber of the Hearth. The supervisor would take those keys and enter the Courtyard.
|
| 4. |
As described in Hilchot Beit HaBechirah, loc. cit.
|
| 5. |
See Hilchot Ma'aseh HaKorbanot 13:2 with regard to how this offering was prepared.
|
| 6. |
It appears that, according to the Rambam, these two lotteries were performed one after the other. The commentaries have noted that from Yoma 22a, 24b, it would appear that there was a span of time between the two.
|
| 7. |
See Chapter 4, Halachot 1, 5-6.
|
| 8. |
See Chapter 2, Halachah 12.
|
| 9. |
The Rambam does not mention the third array which was kept to maintain a fire, because that was kept burning at all times. Nevertheless, if it was necessary to place wood on it, the same priest would do so (Radbaz).
|
| 10. |
See Chapter 2, Halachah 2, and Chapter 4, Halachah 5.
|
| 11. |
The location of this chamber is not mentioned in Hilchot Beit HaBecghirah, nor in the Mishnah ofMiddot.
|
| 12. |
Tamid 3:4 speaks of removing 93 utensils.
|
| 13. |
See Chapter 1, Halachah 9.
|
| 14. |
See Hilchot Beit HaBechirah 4:6-7.
|
| 15. |
See Hilchot Ma'aseh HaKorbanot 5:5.
|
| 16. |
See Chapter 3, Halachah 4, and Chapter 4, Halachah 6.
|
| 17. |
See Chapter 3, Halachah 10, and Chapter 4, Halachah 6.
|
| 18. |
See Chapter 4, Halachah 6.
|
| 19. |
See Chapter 3, Halachah 16.
|
| 20. |
As described in Hilchot Ma'aseh HaKorbanot 6:1.
|
| 21. |
In his Commentary to the Mishnah, the Ra'avad explains that they were placed there so that they would be "before God," closer to the entrance to the Temple.
|
| 22. |
I.e., to place them in an openly visible place.
|
| 23. |
Even though causing the salt to dissolve would be forbidden in other circumstances on the Sabbath.
|
| 24. |
Implied is that while bringing the limbs to the altar - which is part of the Temple service - there should not be any such intervening substances.
|
| 25. |
The blessing recited before the recitation of the Shema. The blessing Yotzer Or (which precedesAhavat Olam in the prayer service) is recited afterwards, when the sun rises, because the order of the blessings of the Shema is not an absolute requirement [the Rambam's Commentary to the Mishnah (Tamid 5:1)].
|
| 26. |
There the Rambam writes that the Ten Commandments were chosen because they comprise the fundaments of our faith. Indeed, they should be recited every day as part of the prayer service outside the Temple as well. Nevertheless, our Sages [Berachot 12a; Jerusalem Talmud (Berachot1:5)] refrained from doing so, lest the heretics say that these alone are the foundation of the Jewish faith.
|
| 27. |
I.e., they read the three passages of the Shema. Even though the optimum time for the recitation of the Shema has not arrived, the priests are allowed to recite it early (and fulfill their obligation), because afterwards they will be occupied with the Temple services and we fear that they might forget to do so (Rashi, Yoma 37b).
|
| 28. |
The blessing that follows the Shema.
|
| 29. |
Two of the final three blessings of the Shemoneh Esreh. These blessings are chosen because they are all prayers for the sake of the Jewish people [the Rambam's Commentary to the Mishnah (loc cit.)].
|
| 30. |
After the conclusion of their week of service in the Temple, because the priestly watches switch on the Sabbath afternoon (Hilchot K'lei HaMikdash 4:3).
|
| 31. |
See Chapter 4, Halachot 7-8.
|
| 32. |
All authorities agree that an interruption is made between kindling the five lamps and kindling the two lamps. There is, however, a difference of opinion between the Sages and Abba Shaul with regard to the service that intervenes. Here the Rambam follows the opinion of the Sages that it is the offering of the incense. In our daily prayers, however, we read the passage "Abbaye would recount the order of the offerings on the altar... according to Abba Shaul" (Yoma 33a). That passage states that the blood of the daily sacrifice was offered on the altar between the kindling of the lamps and the incense was offered afterwards. The Eshkol explains that even though Abbaye's reckoning does not follow the halachah in this instance, it is still included in the prayers, because it is a concise review of all the Temple services
|
| 33. |
See Chapter 3, Halachah 16.
|
| 34. |
Where they recite the priestly blessing, as stated in the following halachah.
|
| 35. |
The Kessef Mishneh maintains that on the basis of Tamid 5:6, this was performed when the priest entered the Sanctuary to offer the incense and not when he departed.
|
| 36. |
Tamid, loc. cit., states that its noise was so loud that no one in Jerusalem could hear his fellow man speaking to him at that time. And Tamid3:8 states that the noise could be heard even in Jericho.
|
| 37. |
The prostration was not performed until after the continuous offering had been offered.
|
| 38. |
In this instance as well, as indicated by the conclusion of the halachah, the singing did not actually begin until later, but the preparations were begun.
|
| 39. |
The term ma'amad refers to the Israelites who would be present during the offering of the sacrifices as explained in Hilchot K'lei Hamikdash, ch. 6.
|
| 40. |
In his Commentary to the Mishnah (Tamid 5:6), the Rambam explains that this refers to people who had been afflicted by tzara'at (a skin malediction similar to leprosy) and had been cured, but had not brought their offerings as of yet.
|
| 41. |
I.e., the Gate of Nicanor which is the main entrance to the Temple Courtyard. See also Hilchot Mechusrei Kapparah 4:2.
|
| 42. |
This follows the order initiated by Aaron, the High Priest, at the dedication of the altar who did not bless the people until he had completed the offering of the sacrifices (see Leviticus, ch. 9).
|
| 43. |
I.e., in contrast to the practice outside the Temple, the people would not respond after each blessing. Instead, when all three blessings are completed, they would say: "Blessed be the name of His glorious kingdom forever and ever" (Hilchot Tefilah UNesiat Kapayim 14:9).
|
| 44. |
Ibid.:10. I.e., they would pronounce the name Y-H-V-H as it is written.
As stated in the above source, after the death of Simon the Just, the priests stopped using this name, lest it be learned by a person of improper character.
|
| 45. |
See Hilchot Ma'aseh HaKorbanot 2:1.
|
| 46. |
See Hilchot K'lei HaMikdash 3:2-4.
|
| 47. |
See Halachot 6-7. Hilchot K'lei HaMikdash 7:5
|
| 48. |
In his Commentary to the Mishnah (Tamid 6:6), the Rambam states that this refers to the marble table that was positioned to the west of the ramp. See Hilchot Beit HaBechirah 2:15.
|
| 49. |
The assistant to the High Priest. See ibid. 4:16.
|
| 50. |
The trumpets were sounded like the shofar is sounded on Rosh HaShanah: one long blast (tekiah), a series of staccato blasts (teruah), and then another long blast (tekiah).
|
| 51. |
See ibid. 7:7.
|
| 52. |
As a sign for the others to perform their activities.
|
| 53. |
The songs are recited at this time, because "song is recited only over wine" (Berachot 35a). The songs the Levites would sing are mentioned in Halachah 9.
|
| 54. |
I.e., a series of tekiah, teruah and tekiah blasts.
|
| 55. |
Each song had three bars.
|
| 56. |
I.e., three series of three.
|
| 57. |
Hilchot K'lei HaMikdash 7:5.
|
| 58. |
See Hilchot Shekalim 4:9.
|
| 59. |
See ibid 3:2 where the concepts mentioned here are explained in slightly greater detail.
|
| 60. |
These psalms are also recited as "the song of day" in our daily prayers to recall the Temple Service.
|
| 61. |
This psalm was associated with Sunday, for the world was created on Sunday and this psalm states how all existence is His [the Rambam's Commentary to the Mishnah (Tamid 6:7, based onRosh HaShanah 31a)].
|
| 62. |
For God's greatness was manifest in the division of the waters, the creation of the second day (ibid.).
|
| 63. |
For on this day, the earth - the place were judgment is carried out - came into existence (ibid.).
|
| 64. |
On this day, the sun and the moon were created and this song is a prayer that God will take retribution against those who worship these celestial bodies (ibid.).
|
| 65. |
On this day, animal life was created. This is truly wondrous and arouses within man a desire to sing praises to the Creator (ibid.).
|
| 66. |
For on this day, with the creation of man, God's work of creation was brought to its ultimate fulfillment, because man acknowledges God's Kingship (ibid.).
|
| 67. |
For God rested on the seventh day (Rosh HaShanah 31b). And as the Mishnah (Tamid, loc. cit.) concludes, this is "a song for the ultimate future which will be entirely Sabbath and rest for life everlasting."
|
| 68. |
I.e., the Hebrew letters are an acronym for the words which begin the verses of these segments:Ha'azinu (32:1), Z'chor (32:7), Yarkiveihu (32:13), Vayar (32:19), Lu (32:29), Ki (32:40).
|
| 69. |
I.e., as the Torah reading is divided up into aliyot. See Hilchot Tefilah 13:5.
|
| 70. |
The song of redemption after the splitting of the sea. They would read from the beginning of the song until "Who is like You" (Mi Chamocha, Exodus 15:1-11) on one Sabbath afternoon, and then from that verse until the end of the song on the next Sabbath afternoon. The standard published text of Rosh HaShanah, loc. cit., states that on the third Sabbath they would recite the song of the well (Numbers 21:17), but apparently the Rambam's version of the text did not include that point.
|
| 71. |
For this psalm also includes the verse "Sound the shofar on the day of the new moon."
|
| 72. |
When Psalm 81 was recited as the psalm of the day.
|
| 73. |
I.e., the second half of the psalm. Since the psalm was already recited in the morning, they did not desire to repeat it in its entirety. From Rosh HaShanah 31b, it would appear that when Rosh HaShanah falls on Thursday, they would recite the second half of the psalm in the morning and the first half (which includes the verse concerning the sounding of the shofar) for the Musafoffering. The Rambam's ruling is based on the Jerusalem Talmud (Rosh HaShanah 4:8).
|
| 74. |
Rashi (Rosh HaShanah, loc. cit.) explains that this verse recalls the sounding of the shofar at Mount Sinai.
|
| 75. |
There is no Rabbinic source which is extant that mentions which psalm was recited on Rosh Chodesh.
|
| 76. |
I.e., for the Musaf offering.
|
| 77. |
That had been on the Golden Table together with the showbread.
|
| 78. |
The Kessef Mishneh questions the Rambam's source for the concept that the offering of the frankincense preceded the wine libation. Rav Yosef Corcus explains that were there not a verse that teaches otherwise, we would think that the offering of the frankincense takes precedence over the additional offering as well. Hence once the additional offering has been brought, it is offered next.
|
| 79. |
See Chapter 1, Halachah 10.
|
| 80. |
The ashes were, by contrast, removed from the Menorah and the inner altar in the afternoon, as stated in Chapter 3, Halachah 10.
|
| 81. |
See Chapter 2, Halachot 2 and 11, and Chapter 4, Halachah 8.
|
Temidin uMusafim - Chapter 7
Halacha 1
Halacha 2
Halacha 3
Halacha 4
There is a fixed time [when this offering is brought]. Hence it supersedes [the prohibitions against forbidden labor on] the Sabbath and the restrictions of ritual impurity.11
Halacha 5
This meal offering may be brought only from Eretz Yisrael,12as [Leviticus 23:10] states: "And you shall bring the omer, the first of your harvest,13 to the priest." It is a mitzvah to bring the omer from [fields that are] close [to Jerusalem].14 If it was not brought from a close place,15 it may be brought from any place in Eretz Yisrael.
Halacha 6
Halacha 7
The entire night is acceptable for reaping [the barley for] the omer. If it was reaped during the day, it is acceptable.18
Halacha 8
The mitzvah is to bring it from standing grain.19 If [appropriate standing grain] was not found, it should be brought from the sheaves.
Halacha 9
The mitzvah is [to harvest grain] that is fresh.20 If [such grain] was not found, it may be brought from dried grain.
Halacha 10
Their practice was to bring [the omer] from fields to the south [of Jerusalem].21They would leave one half of the field fallow22 and sow the other half one year. And the following year, they would leave fallow the half of the field that was previously sown and sow the other half and bring [the omer] from it.23
Halacha 11
How was [the offering] brought? On the day before the festival of Pesach, the agents of the court would go out [to the field] and tie [the barley] into bundles26while it was still attached to the ground so that it would be easy to reap. [On the evening after Pesach,] all [of the inhabitants] of all the neighboring villages would gather so that it would be reaped with much flourish.27 They would have three men reap three se'ah of barley in three baskets with three sickles.
When it became dark, the reapers would ask those standing [in attendance]: "Has the sun set?" They would answer: "Yes."
"Has the sun set?" They would answer: "Yes."
"Has the sun set?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
If it was the Sabbath, they would ask: "Is it the Sabbath?" They would answer: "Yes."28
"Is it the Sabbath?" They would answer: "Yes."
"Is it the Sabbath?" They would answer: "Yes."
Afterwards, they would ask: "Should I reap?" They would answer: "Yes."
"Should I reap?" They would answer: "Yes."
"Should I reap?" They would answer: "Yes."
Three [questions and answers] were given regarding each matter. Why was all this necessary? Because of those who erred who departed from the community of Israel in the Second Temple [era].29 They maintained that the Torah's expression [Leviticus 23:11]: "From the day following the Sabbath" [should be understood literally, as referring to] the Sabbath of the week. Nevertheless, according to the Oral Tradition, [our Sages] derived that the intent is not the Sabbath, but the festival.30 And so, was understood at all times by the prophets and the Sanhedrin31 in every generation. They would have the omer waved on the sixteenth of Nisan whether it fell during the week or on the Sabbath.
[This interpretation is also reflected in the Written Torah itself,]32 for it is written in the Torah [ibid.:14]: "You shall not eat bread, roasted grain, or kernels of grain until this self-same day." And [Joshua 4:11] states: "And they ate from the produce of the land on the day after Pesach, matzot and roasted grain."33 And if one would presume that in that year Pesach fell on the Sabbath34 as these fools have supposed,35 why would Scripture make the license for them to eat new grain dependent on a factor that is not fundamental, nor the true cause, but mere coincendence.36 Instead, since [Scripture] made the matter dependent on "the day after Pesach," it is clear that the day after Pesach is the cause that permits new grain [to be eaten] and no attention is paid to the day of the week [on which it falls].
Halacha 12
They reaped [the barley]; [then] they placed it in the baskets, and brought it to the Temple Courtyard. [There] they beat it, winnowed it, and selected [the kernels]. The barley [kernels] were taken and roasted over the fire in a cylinder with holes so that the fire would reach it in its entirety, as [Leviticus 2:14] states: "From ripe ears, roasted over fire, ground from fresh kernels." According to the Oral Tradition,37 we learned that the verse is speaking only about the omermeal-offering. After it is roasted, it is spread out in the Temple Courtyard and the wind wafts through it. It is then taken to a mill for kernels and ground [to produce] three se'ah.38 From that quantity, an isaron39 is taken out after it has been sifted with thirteen sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.40
This isaron of fine barley flour is taken and mixed with a log of oil41 on the sixteenth of Nisan and a handful of frankincense is placed upon it like on the other meal offerings.42 It is waved in the eastern portion of the Temple Courtyard, being passed to [all four directions], lifted up and brought down.43 It is then brought close to the tip of the southwest corner of the altar like the other meal-offerings.44 A handful of the meal is taken and offered on the altar's pyre. The remainder is eaten by the priests like the remainder of all other meal-offerings.45
Halacha 13
It is forbidden to reap any of the species of grain48 in Eretz Yisrael49 before the reaping50 of the omer, [because Leviticus 23:10] refers [to it as]: "the first of your harvest," [implying that] it should be the first [grain] that is reaped.51
To what does the above apply? To a harvest from which the omer offering could be brought. [A field located] in parched land in a valley, by contrast, may be reaped before [the reaping of] the omer, because it is not fit to bring [theomer offering] from it.52 [Even such grain] should not, however, be collected in a grain heap.
Halacha 14
When grain grew its roots53 before [the reaping of] the omer, [reaping] the omercauses it to be permitted. If not, it is forbidden to harvest it, just as it is forbidden to partake of it until the omer is harvested next [year].
Halacha 15
When grain has not completed the final third of its growth,54 it may be reaped [even if it had not grown roots before the reaping of the omer] to feed it to an animal. [Grain] may be reaped so it does not ruin trees. [Similarly,] it may be reaped to clear a place for an assembly of mourning or an assembly of study. For [the prooftext] states "your harvest." [Implied is that the restrictions] do not [apply] to harvest associated with a mitzvah.
Halacha 16
Halacha 17
We already explained57 that meal-offerings, the meal-offerings for the additional offerings58 and first fruits59 may not be brought from new grain before the bringing of the omer.60 If one brought them, the offering is invalid. [Similarly, these offerings] should not be brought before bringing the two loaves [on Shavuot], but if one brought them, the offering is acceptable.61
Halacha 18
Anyone who offers a meal-offering from new grain should recite the blessingShehechiyanu.62
Halacha 19
When grain was sown after the offering of the omer and harvested after theomer was offered the following year, there is an unresolved doubt:63May meal-offerings be brought from it as an initial preference before the two loaves are brought [on Shavuot] because the two loaves and the omer had been brought while this grain [was growing]64 or perhaps [meal-offerings] should not be brought from it until after bringing the two loaves after the omer of the same year were brought.65
Halacha 20
Similarly, if grain was growing in the ground and its leaves began to form or they began to blossom at the time of the bringing of the two loaves,66 there is an unresolved question if the blossoming or the formation of leaves is considered equivalent to [the grain] taking root and it is permitted to bring meal-offerings from it or it is not considered as equivalent to it having taken root. Therefore one should not bring [such offerings]. If one did, [we assume that] they were accepted.
Halacha 21
Halacha 22
It is a positive commandment to count69 seven complete weeks70 from the day the omer is brought, as [Leviticus 23:15] states: "And from the day after the Sabbath, you shall count... seven weeks." It is a mitzvah to count the days together with the weeks, as [ibid.:15] states: "You shall count 50 days."71
One should count at the inception of the [new] day. Therefore one counts at night,72 [beginning] from the night of the sixteenth of Nisan.
Halacha 23
Halacha 24
Halacha 25
Each night, the [following] blessing should be recited before counting:79"Blessed are You, God, our Lord, Who sanctified us with His commandments and commanded us concerning the counting of the omer." If one counted without reciting the blessing, he fulfills his obligation80 and should not recite the blessing afterwards.81
| FOOTNOTES | |
| 1. |
For the offerings that are offered more frequently are given precedence over those offered on occasion (Zevachim 89a).
Sefer HaMitzvot (positive commandment 42) and Sefer HaChinuch (mitzvah 403) include offering the additional offering of Rosh Chodesh as one of the 613 mitzvot of the Torah.
|
| 2. |
See Numbers 28:11-14.
|
| 3. |
See Hilchot Ma'aseh HaKorbanot, Chapter 6.
|
| 4. |
See ibid., Chapter 7.
|
| 5. |
Sefer HaMitzvot (positive commandment 43) and Sefer HaChinuch (mitzvah 299) include offering the additional offering of Pesach as one of the 613 mitzvot of the Torah.
The fact that the same offering is brought on each of the days of the holiday has several consequences in other areas of Jewish Law. Among them: Hallel is only recited on the first (and in the Diaspora, on the first two) days of the holiday. The blessing Shehechiyanu is not recited on the last day(s).
|
| 6. |
Numbers 28:19-24.
|
| 7. |
With regard to the date when this offering is brought, see Halachah 11.
|
| 8. |
As stated in the previous clause.
|
| 9. |
See Leviticus 23:11.
|
| 10. |
Hilchot Ma'aseh HaKorbanot 12:3.
Sefer HaMitzvot (positive commandment 44) and Sefer HaChinuch (mitzvah 302) include bringing the omer offering and the accompanying sacrifice as one of the 613 mitzvot of the Torah.
|
| 11. |
See Hilchot Bi'at HaMikdash 4:9-17.
|
| 12. |
In contrast to most of the other meal-offerings that may be brought from the Diaspora as well (Hilchot Issurei Mizbeiach 6:15).
|
| 13. |
The words "your harvest" can be interpreted as a reference to the harvest of your land, i.e., Eretz Yisrael. Alternatively, the Rambam is referring to the beginning of the verse "When you come to the land," as some have inferred from the Rambam's Commentary to the Mishnah (Menachot8:1).
|
| 14. |
In his Commentary to the Mishnah (loc. cit. 10:2), the Rambam explains that the rationale is that it is improper to pass over the opportunity to perform a mitzvah. Since there was barley fit for this offering in Jerusalem, it was not fitting to seek it elsewhere.
|
| 15. |
Because the grain close to Jerusalem had not ripened (Rashi, Menachot 83b).
|
| 16. |
In his Commentary to the Mishnah (Menachot 10:3), the Rambam explains that this preference stems from the fact that the Counting of the Omer must be "seven perfect weeks" (Leviticus 23:15), including both day and night. The counting and the reaping should begin at the same time, as implied by Deuteronomy 16:9 which describes this offering with the phrase: "When the sickle is first put to the standing grain, you shall begin counting." Hence the reaping should also be done at night.
|
| 17. |
Since offering the omer supersedes the prohibition against forbidden labor on the Sabbath, this applies to all the aspects of its offering, including harvesting the barley.
|
| 18. |
Menachot 72a states that the Sages that maintain that it is acceptable to harvest the barley for the offering during the day do not accept the view that this barley may be harvested on the Sabbath. How then can the Rambam accept both rulings? Nevertheless, since the Jerusalem Talmud (Rosh HaShanah 1:8, Megilah 2:7) does not see the two as contradictory, it is possible for the Rambam to accept both rulings.
|
| 19. |
For this offering with the phrase: "When the sickle is first put to the standing grain."
|
| 20. |
For Leviticus 23:14 uses the term karmel which has the connotation of fresh grain.
|
| 21. |
I.e., from the southern slopes of the mountains on the outskirts of Jerusalem which had greater exposure to the sun (Tosafot, Menachot 85a).
|
| 22. |
Plowing it, but not sowing it [see the Rambam's Commentary to the Mishnah (Menachot 8:2)].
|
| 23. |
In this way, the field's power of growth would always be restored and the barley would be of high quality. Compare to Hilchot Issurei Mizbeiach 7:4.
|
| 24. |
In contrast to all other meal offerings with the exception of the meal offering brought by a sotah (a woman suspected of infidelity) which were from wheat. See Hilchot Ma'aseh HaKorbanot 12:2,Hilchot Pesulei HaMukdashim 14:3.
|
| 25. |
I.e., a concept that, although not explicitly stated in the Torah, was given to Moses at Sinai and always practiced among the Jewish people.
|
| 26. |
Rashi (Menachot 65a) states that all the stalks of barley that could be gathered within the reach of one's forearm would be tied together.
|
| 27. |
This was to refute the approach of the Sadducees as the Rambam proceeds to explain. Perhaps the Rambam elaborates so extensively in the refutation of the Sadducees, because in his time there were Karaites who also rejected the authority of the Oral Law while claiming to follow the Written Law.
|
| 28. |
Thus emphasizing that reaping the omer supersedes the prohibition against forbidden labor on the Sabbath, as stated in Halachah 6.
|
| 29. |
The Sadducees who maintained that only the Written Law was of Godly origin and that the Oral Law should not be followed.
|
| 30. |
I.e., Pesach. This is an accepted interpretation, because the festivals are referred to as "Sabbaths" several times in the Torah [the Rambam's Commentary to the Mishnah (Chagigah2:4).
|
| 31. |
The Supreme Jewish court.
|
| 32. |
The proof proposed by the Rambam does not appear to be based on any prior Rabbinic source. Although Menachot 65b brings several proofs of this concept from the exegesis of different verses, the Rambam does not refer to them because he is seeking an explicit proof from Scripture which the Saduccees accept rather than a concept derived from exegesis which they do not accept. The Sages did not refer to the proof used by the Rambam, because they would rather employ a proof that has its source in the Torah itself rather than in the works of the prophets (Radbaz).
|
| 33. |
Thus we can assume the day when the omer was brought and new produce was permitted to be eaten was the day following Pesach.
|
| 34. |
And thus there would be no proof of what to do in a year when Pesach does not fall on the Sabbath.
|
| 35. |
Tosafot, Menachot 30a, mentions two opinions with regard to the day of the week on which Moses died: Friday or the Sabbath. Moses died on 7 Adar. Accordingly, Pesach, 15 Nisan, was either a Sunday or a Monday.
|
| 36. |
For according to the Saduccees' misguided conception, the fundamental point is that they ate the grain on the day after the Sabbath. If their approach was right, Scripture should have emphasized that the event took place then and not "on the day after Pesach."
|
| 37. |
See Sifra to the verse; Menachot 66b.
|
| 38. |
A se'ah is approximately 8.3 liter in contemporary measure according to Shiurei Torah. There are also more stringent views.
|
| 39. |
An isaron is one tenth of an ephah and an ephah is three se'ah [the Rambam's Commentary to the Mishnah (Menachot 6:6)]. Thus an isaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one tenth of the original amount of grain. There the Rambam explains that since the kernels of grain are still somewhat underdeveloped - for this offering is being made right at the beginning of the harvest - there will not be as much fine flour and much sifting will be required to produce the desired quantity.
|
| 40. |
Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3. The rationale is that once the flour has been redeemed, the holiness associated with it has departed. Hence, dough produced from it must be treated like ordinary dough. The obligation to separate terumah and tithes takes effect at the conclusion of the harvest. At that time, the produce is consecrated and therefore exempt. The obligation to separatechallah, by contrast, takes effect when the dough is kneaded and, at that time, the flour has already been redeemed and is no longer consecrated.
|
| 41. |
As all the other meal-offerings. See Hilchot Ma'aseh HaKorbanot 12:7
|
| 42. |
See Hilchot Ma'aseh HaKorbanot, loc. cit.
|
| 43. |
See the description of the waving of the offerings in ibid. 9:6-7.
|
| 44. |
See ibid. 12:6.
|
| 45. |
See ibid. 12:9.
|
| 46. |
For the offering brought more frequently receives priority (Kessef Mishneh).
|
| 47. |
Which accompanies the omer as stated in Halachah 3.
|
| 48. |
Wheat, barley, oats, rye, and spelt.
|
| 49. |
In the Diaspora, this is permitted, however, because the omer may not be brought from there.
|
| 50. |
The Kessef Mishneh questions why the Rambam puts the limit on the reaping of the omer and not on its offering. Some have suggested that since the verse mentions "your harvest," the prohibition applies only until then.
|
| 51. |
As mentioned in Hilchot Ma'achalot Assurot 10:2-3, it is forbidden to partake of any grain before the offering of the omer. That prohibition is referred to as chadash ("new [grain]"). Here the Rambam is emphasizing that even harvesting such grain is forbidden. The prohibition is, however, an outgrowth of a positive commandment and is not considered as a negative commandment. See Halachah 21.
|
| 52. |
See Hilchot Issurei Mizbeiach 6:12. Since this grain is not of high quality, the offerings should not be brought from it. It must be emphasized that this is only an a priori consideration. After the fact, such a meal-offering is acceptable.
In his Commentary to the Mishnah (Menachot 10:2), the Rambam explains why this leniency is granted. The prooftext cited above states: "You shall reap your harvest and you shall bring theomer, the first of your harvest." From the first portion of the verse, it appears that the harvest should precede the omer, but the second portion states that the omer is "the first of the harvest." The Oral Tradition resolves the difficulty by teaching: "From the place where you may bring theomer, you may not harvest, but from a place where that offering may not be brought, you may harvest."
|
| 53. |
The Rabbis explain that it takes fourteen days between the time when seedlings trees are planted and when they took root. One may assume that it takes less time for grain to root.
|
| 54. |
At this stage, it has not reached a state fit to serve as food for humans. Hence the prohibition mentioned above does not apply. Our translation is dependent on the Rambam's Commentary to the Mishnah (Menachot 10:8).
|
| 55. |
Larger bindings collected from several smaller bundles (ibid.).
|
| 56. |
The Rambam does allow the stalks to be tied in contrast to Rashi's view (Menachot 71a).
|
| 57. |
Hilchot Issurei Mizbeiach 5:9.
|
| 58. |
This also includes the wine for the libations (ibid.).
|
| 59. |
The first-fruits are not mentioned in Hilchot Issurei Mizbeiach, loc. cit.
|
| 60. |
Because the omer must be "the first of your harvest" as mentioned above.
|
| 61. |
As explained in Hilchot Issurei Mizbeiach 5:10, the two loaves are described by Leviticus 23:17 as "the first fruits unto God." Hence, no other grain offerings should be offered before them. Nevertheless, since this grain is acceptable for a private individual, after the fact, the offering is still acceptable.
|
| 62. |
Since it is the first meal-offering to be brought from new grain, it warrants a blessing. The Rambam is interpreting Menachot 75b differently than Rashi.
|
| 63. |
Our Sages discussed the issue in Menachot 68b and did not arrive at a resolution.
|
| 64. |
I.e., the two loaves of the previous year and the omer of the present year.
|
| 65. |
Rav Yosef Corcus states that if one does bring a meal-offering from such grain, after the fact, he is not required to bring a second one. See also the conclusion of the following halachah.
|
| 66. |
I.e., without the grain having become rooted in the ground. The Kessef Mishneh questions how is it possible for the leaves of a plant to grow without it taking root. He explains that this refers to a situation where the seeds were sprouted in water which could produce leaves before roots.
|
| 67. |
For the violation of a negative Scriptural commandment is not involved. The Radbaz maintains that one is, however, liable for stripes for rebellious conduct.
|
| 68. |
Both as food and for a meal-offering (Rav Yosef Corcus). Needless to say, one must wait until theomer or the two loaves are offered.
|
| 69. |
Verbalizing the reckoning of each day (see Radbaz).
|
| 70. |
Sefer HaMitzvot (positive commandment 161) and Sefer HaChinuch (mitzvah 306) include this as one of the 613 mitzvot of the Torah.
|
| 71. |
In Sefer HaMitzvot, loc. cit., the Rambam emphasizes that these are not two separate commandments. In some Ashkenazic communities, the custom is to count each night and, at the end of a week, to count the passage of the week. The Sephardic custom is to mention the days and the weeks each night when counting.
|
| 72. |
For by including the night, the weeks will be "complete," without any lack (Menachot 66a).
|
| 73. |
It appears that according to the Rambam, after the fact, by counting during the day, one fulfills the mitzvah just as one does by counting at night. Rabbenu Asher does not accept this view. TheShulchan Aruch (Orach Chayim 489:7) states that if one did not count during the night, he should not recite a blessing while counting during the day.
|
| 74. |
For in its reference to this mitzvah, Deuteronomy 16:9 mentions "standing grain," which our Rabbis interpret as an allusion to fulfill the mitzvah while standing (Kessef Mishneh).
|
| 75. |
I.e., the mitzvah of counting is not entrusted to the court as is the mitzvah of counting the Jubilee, but rather is a personal responsibility for every individual (Radbaz).
|
| 76. |
I.e., in both Eretz Yisrael and the Diaspora.
|
| 77. |
I.e., even after the destruction of the Temple. There are Ashkenazic authorities who differ and maintain that according to Scriptural Law, the mitzvah is dependent on the harvest of the omer. Hence in the present era, our observance only possesses the status of a Rabbinic commandment. Shulchan Aruch HaRav 489:2 writes that although primacy should be given to this view, there is no difference in practice between the two approaches.
|
| 78. |
As is true with regard to all other mitzvot associated with a specific time.
|
| 79. |
As one does before fulfilling any other positive commandment (Radbaz, Kessef Mishneh).
|
| 80. |
For the failure to recite a blessing does not nullify the mitzvah (Kessef Mishneh).
|
| 81. |
Even if one counted accidentally, one should not count afterwards with a blessing. Therefore if one's friend asks what day of the omer it is, one should answer "Yesterday was such and such" [Shulchan Aruch (Orach Chayim 489:4)].
|
Temidin uMusafim - Chapter 8
Halacha 1
The fiftieth day of the counting of the omer is the holiday of Shavuot.1 It is also called Atzeret. On this day, an additional offering is brought like the one brought on Rosh Chodesh:2 Two bulls, one ram, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering. These are the addition offerings that are mentioned in the Book of Numbers.3 They are the additional offering associated with the day.
Also, besides the additional offering of this day, a meal-offering is brought from new grain: two loaves. Together with the loaves are offered a bull, two rams, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering and two sheep are brought as peace-offerings.4 These are the addition offerings that are mentioned in the Book of Leviticus.5
Thus on this day, besides [the two lambs brought as] continuous offerings, there are offered three bulls, three rams, and fourteen sheep - a total of 20 animals - as burnt offerings and two goats as sin-offerings which are eaten and two sheep as peace-offerings which are eaten.
Halacha 2
These two loaves may be brought only from Eretz Yisrael and from freshly-harvested grain,6 as [indicated by Leviticus 23:17]: "From your dwelling places,7bring bread that will be waved...." If freshly-harvested grain cannot be found, one may bring from that which had been stored away.8
Halacha 3
If wheat kernels descended from the clouds,9 there is an unresolved doubt whether they are considered as coming from "your dwelling places."10 Hence, [as an initial preference, the two loaves] should not be brought [from such grain]. After the fact, [the offering] is acceptable.
How are [the two loaves] brought? Three se'ah of wheat from new grain are brought. [The kernels] are struck and tread upon as [is done] for all the meal offerings.11They should be ground into fine flour [to produce] two esronim12 that are sifted with twelve sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.13
Halacha 4
The two loaves that come from new grain must each come from an isaronproduced from a se'ah and a half [of kernels]. They are sifted with twelve sifters. For the showbread that comes from grain that grown for a full season, it is sufficient to use eleven sifters and an isaron is produced from every se'ah.14The omer which, however, comes from fresh barley does not come from choice grain.15 [Hence it requires] three se'ah and thirteen sifters.
Halacha 5
Halacha 6
The two esronim are taken and each one is kneaded into dough individually and baked individually.18
Halacha 7
Halacha 8
Preparing these loaves does not supersede [the prohibitions against forbidden labor on] the festivals and needless to say, not [those of] Sabbath. Instead, they are baked on the day preceding the festival. For [Exodus 12:16 which permits cooking and baking on the festivals states]: "It alone may be done for yourselves." [Implied is an exclusion:] "For yourselves and not for the Most High.21
Halacha 9
If the day before the festival is the Sabbath, they should be baked on Friday and eaten on the third day after they were baked which is the festival.
Halacha 10
They were rectangular.24 The length of each loaf is seven handbreadths and their width was four handbreadths. Their height was four fingerbreadths.
Halacha 11
How is the bread waved together with the two sheep brought as peace offerings?25 Two sheep are brought and they should be waved while they are still alive, as [Leviticus 23:20] states: "And [the priest] shall wave them...." If one waved each of them individually, the obligation is fulfilled. Afterwards, they are slaughtered and skinned.
The breast and the thigh from both of them are taken and placed aside the two loaves. [A priest] should place both of his hands below them and wave them all as a single entity26 in the eastern portion of the Temple Courtyard in the place where all the waving [of offerings] is performed.27 One should bring them back and forth [to each of the four directions] and up and down. If he waved each of the loaves [together with one breast and one thigh] individually, the obligation is fulfilled.
Afterwards, the eimorim28 of the sheep are offered on the altar's pyre. The remainder of the meat is eaten by the priests.29 With regard to the two loaves: the High Priest receives one of them30 and the other is divided among all the priestly watches.31 They both may be eaten for the entire day and half the night like the meat of the sacrifices of the most sacred order.32
Halacha 12
[The following laws apply if] one slaughtered the two sheep for four loaves: If [the priest performing the service] said:33 "Let two of the four become sanctified," he should remove two of the four, and wave them.34 The remainder should be redeemed inside the Temple Courtyard35 and eaten outside like other ordinary [bread]. If he did not make such a stipulation, the bread does not become sanctified.
Halacha 13
Halacha 14
The two breads are each indispensable requirements for the offering of each other38 and the two sheep are each indispensable requirements for the offering of each other.39 If one of them died, fled, or became treifah, a partner should be taken for the second. If one was slaughtered with the proper intent [and then the other died or the like], a partner should be taken for [the first].40
Halacha 15
The two loaves are indispensable requirements for the offering of the sheep,41but the two sheep are not indispensable requirements for the offering of the loaves.42[Nevertheless,] if [the loaves] were waved together with the sheep, they are indispensable requirements for their being offered.43 Thus if the loaves were lost, the sheep should be destroyed and if the sheep were lost, the loaves should be destroyed and other loaves and other sheep should be brought.
Halacha 16
How should the two loaves be brought when they are brought without the sheep? They should be waved and then [left] until their form spoils44 and then taken out to the place where [sacrifices] are burnt.45 This is a decree, [enacted] lest sheep be available in the coming year and the loaves be offered without them.
Halacha 17
The two bulls of the additional offering of the day and the bull brought because of the bread are not indispensable requirements for the offering of each other.48
Halacha 18
The ram of the additional offering of the day and the two rams brought because of the bread are not indispensable requirements for the offering of each other.49
Halacha 19
Halacha 20
The continuous offerings are not indispensable requirements for the additional offerings, nor are the additional offerings indispensable requirements for the continuous offerings, nor are the additional offerings indispensable requirements for each other, nor is the entire amount of burnt offerings an indispensable requirement.
What is implied? If only six sheep were found, the six should be offered. Even if one found only one sheep, it should be offered.52 [This applies] whether on Rosh Chodesh or on the festivals or Sabbaths. There is no obligation to offer the other animals on the following day or at any other time. Instead, whenever the date for a communal sacrifice passes without it being offered, [the obligation to offer] the sacrifice is nullified.53
If there were only two sheep to be found and thus if they would be offered for the additional offering of the day, there would not be any for the continuous offering on the next day, the options are of equal weight.54 If they were offered for the additional offering of that day, the offering [is acceptable]. If it was desired that they be left to be offered on the following day, they should be left.
| FOOTNOTES | |
| 1. |
I.e., unlike other holidays, the celebration of Shavuot is not associated with a specific date of the month, but is instead dependent on the counting of the omer. In the era of the Temple, when the calendar was established based on the sighting of the moon, it was possible for the holiday to be celebrated on the fifth, sixth, or the seventh of the month. See Hilchot Kiddush HaChodesh 3:12.
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| 2. |
Sefer HaMitzvot (positive commandment 45) and Sefer HaChinuch (mitzvah 404) include offering the additional offering of Shavuot as one of the 613 mitzvot of the Torah.
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| 3. |
Numbers 28:27-30.
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| 4. |
Sefer HaMitzvot (positive commandment 46) and Sefer HaChinuch (mitzvah 307) include offering these loaves and these sacrifices as one of the 613 mitzvot of the Torah.
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| 5. |
Leviticus 23:16-19. The Rambam is following the opinion of Rabbi Akiva (Menachot 45b) who sees the two as two different sets of offerings.
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| 6. |
For Leviticus 23:16 describes this as "a new meal-offering," i.e., a meal-offering from grain harvested in the present year.
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| 7. |
I.e., Eretz Yisrael.
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| 8. |
The literal meaning of the Rambam's words is "from the attic." To support such a ruling, Menachot83b explains that the expression "a new meal-offering" can be interpreted to mean that after these two loaves are brought, meal-offerings can be brought from new grain.
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| 9. |
I.e., miraculously, without there being a logical explanation for their descent (see Tosafot, Menachot 69b).
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| 10. |
I.e., from a simple perspective, the phrase "from your dwelling places," comes to exclude the Diaspora. Hence one might think grain from the clouds would be acceptable. Nevertheless, grain from the clouds also does not come "from your dwelling places." Hence there is room to say that it is excluded (Menachot, loc. cit.).
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| 11. |
See Chapter 5, Halachah 6, and Hilchot Issurei Mizbeiach 7:4.
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| 12. |
As mentioned in the notes to Chapter 7, Halachah 12, an isaron is one tenth of an ephah and anephah is three se'ah. Thus an isaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one fifth of the original amount of grain. Since the kernels of grain are still somewhat underdeveloped, for this is an early stage in the harvest, there will not be as much fine flour and much sifting will be required to produce the desired quantity.
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| 13. |
See Chapter 7, Halachah 12; Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3.
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| 14. |
Since the grain has had more time to grow, the kernels of wheat have matured more, and there is more fine flour in each kernel. Hence, there is no need to sift them so thoroughly and more fine flour is produced per se'ah.
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| 15. |
Because at the beginning of the harvest such grain does not exist.
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| 16. |
The same law applies if the grain was sifted less (see Chapter 5, Halachah 6).
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| 17. |
He must, however, used the required amount of esronim for each offering (Kessef Mishneh).
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| 18. |
In his Commentary to the Mishneh (Menachot 11:1), the Rambam states that this practice has its roots in the Oral Tradition transmitted by Moses from Sinai.
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| 19. |
In his Commentary to the Mishnah (ibid.:2), the Rambam notes that the Talmud does not explain why the two loaves were not prepared in the Temple Courtyard.
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| 20. |
See Hilchot Ma'aseh HaKorbanot 12:23.
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| 21. |
Even though the priests do partake of these two loaves, the purpose of their preparation is not to serve as food, but to be an offering unto God.
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| 22. |
See Leviticus 23:17. Aside from one of the types of breads offered together with the thanksgiving offering, all of the meal-offerings were unleavened bread.
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| 23. |
See Hilchot Ma'aseh HaKorbanot 9:18 with regard to the leavening of one of the types of the bread used for the thanksgiving offering.
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| 24. |
The Kessef Mishneh states that the Rambam derived this concept from the showbread. See alsoTosefta, Menachot 11:1.
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| 25. |
As stated in Chapter 9, Halachah 9, the two loaves should be offered before the sheep that accompany them.
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| 26. |
Menachot 61a derives this from the description of the guilt offering and the log of oil that accompanies it.
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| 27. |
See Chapter 7, Halachah 12; Hilchot Ma'aseh HaKorbanot 9:6.
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| 28. |
The fats and organs offered on the altar.
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| 29. |
I.e., the meat, and apparently also the bread, may not be eaten until the eimorim were offered on the altar.
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| 30. |
As in the instance of the showbread where half the loaves are given to the High Prist (Chapter 4, Halachah 14; Kessef Mishneh).
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| 31. |
For the priests of all the watches are able to offer the sacrifices of the festivals and share in their division (see Hilchot K'lei HaMikdash 4:4-5). As the Radbaz emphasizes, this division is followed even though each of the priests will receive only a miniscule portion.
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| 32. |
As stated in Hilchot Ma'aseh HaKorbanot 10:8, this is a Rabbinic safeguard. According to Scriptural Law, the sacrifices may be eaten until dawn. Even though they are peace offerings, since they are communal sacrifices, they are considered sacrifices of the most holy order and the time during which they may be eaten is regulated accordingly (Kessef Mishneh).
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| 33. |
The Radbaz emphasizes that if the priest does not make such a statement explicitly, the breads are not sanctified.
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| 34. |
And they are acceptable for the offering.
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| 35. |
For if they were redeemed outside the Temple, they would be disqualified (Menachot 47b). Rav Yosef Corcus explains that although one is forbidden to bring ordinary food into the Temple Courtyard, in this instance, one is not bringing the bread into the Temple Courtyard, The loaves are redeemed while they are located there. Afterwards, they are removed.
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| 36. |
In such an instance, the sacrifices are not disqualified, but they are not considered as fulfilling the obligation of the given offering. Hence they are no longer associated with the two loaves. If, however, the blood of the first two sheep was offered with the proper intent, the later two are disqualified, before they were slaughtered. For this reason, the option mentioned by the Rambam is preferable (Menachot 48a). That passage asks: Should one slaughter a sacrifice without the proper intent, because there is a redeeming factor by doing so? It explains that there is no transgression involved in slaughtering a sacrifice without the proper intent. Hence in this situation, it is the most desired alternative.
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| 37. |
And they are acceptable.
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| 38. |
One is not acceptable without the other and should not be brought (Menachot 27a).
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| 39. |
One is not acceptable without the other and should not be brought (Menachot 27a).
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| 40. |
Our additions were made on the basis of the gloss of the Kessef Mishneh. The Or Sameachsuggests (and his suggestion is borne out by some manuscript copies of the Mishneh Torah) amending the text to read "If one was slaughtered without the proper intent, (i.e., and thus disqualified,) a partner should be taken for the other."
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| 41. |
If there are no loaves, the sheep should not be offered.
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| 42. |
And even if there are no sheep, the loaves should be offered [the Rambam's Commentary to the Mishnah (Menachot 4:3)].
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| 43. |
For waving them together establishes interdependence (see Menachot 46b). The Ra'avad states that the matter is left unresolved by the Talmud and hence, questions the Rambam's ruling. The Radbaz and the Kessef Mishneh, however, offer an interpretation of the passage that supports the Rambam's approach.
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| 44. |
Since they were waved, they are considered as sacrificial entities and may not be burnt until they are disqualified.
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| 45. |
In the initial version of his Commentary to the Mishnah (loc. cit.; this is the version in the standard published text), the Rambam rules according to Scriptural Law and states that the loaves should be eaten. Afterwards, he amended that text to read as above (Rav Kappach's notes).
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| 46. |
Offered as burnt offerings (Halachah 1).
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| 47. |
Offered as a sin offering (ibid.).
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| 48. |
Indeed, the two bulls brought because of the additional offering are not even indispensable requirements for the offering of each other (Kessef Mishneh).
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| 49. |
In this instance, however, the two rams brought because of the bread are indispenaible requirements for the offering of each other (ibid.).
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| 50. |
Here also the seven sheep brought because of the additional offering are not even indispenaible requirements for the offering of each other. The Ra'avad maintains, however, that the seven sheep brought because of the bread are indispenaible requirements for the offering of each other. The Kessef Mishneh differs and maintains that none of the sheep are indispenaible requirements for each other.
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| 51. |
For the fact that they were slaughtered for the same purposes causes them to be considered as a single entity. The Ra'avad does not accept this concept, but the Radbaz and the Kessef Mishneh offer an explanation of the Rambam's source, Menachot 55b, that supports his ruling.
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| 52. |
With regard to the Rosh Chodesh sacrifice, Ezekiel 46:7 speaks of offering one bull, while the Torah (Numbers 28:11) speaks of bringing two. Menachot 45a reconciles the apparent contradiction stating that if two are available, two should be offered. If only one is available, that one should be brought. Similarly that passage speaks of offering "six sheep... that one's hand will come by," though the Torah speaks of seven. Implied is that if seven are not available, six should be brought. And if six are not available, whatever animals "that one's hand will come by" should be offered.
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| 53. |
See Hilchot Ma'aseh HaKorbanot 1:7.
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| 54. |
The continuous offerings have the advantage of being offered more frequently, but the additional offerings are on a higher level of holiness. See also Chapter 9, Halachah 2.
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• Shabbat, ivan 12, 5775 · 30 May 2015
"Today's Day"
Torah lessons: Chumash: Beha'alotecha, Shlishi with Rashi.
Tehillim: 66-68.
Tanya: The exact parallel (p. 295)...remarks are necessary. (p. 295).
In the b'racha shehakol: The yud of nih'yoh has a kamatz vowel, not a segol vowel.
My father wrote in a letter: Cherish criticism, for it will place you on the true heights.
Daily Thought:
A Time For I
There are times to bend like a reed in the wind.
And there are times to act as a stubborn wall against the tide.
There are things that lie at the periphery of life. Then every “I hold like this” and “my opinion is . . .” stands in the way of harmony and peace. Every such “I” is the very root and source of evil.
But when it comes to matters that touch the purpose for which you were placed in this world, that’s when you have to be that immovable wall. That’s when you have to say, “On this, I‘m not going to budge.”
That “I,” that’s not evil. That‘s an “I” fulfilling the purpose for which you were given an “I.”[Likkutei Sichot, vol. 22, pp. 159–163; Behar–Bechukotai 5737:34.]
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