Torah Reading
Shlach (Numbers 13:1 Adonai said to Moshe, 2 “Send men on your behalf to reconnoiter the land of Kena‘an, which I am giving to the people of Isra’el. From each ancestral tribe send someone who is a leader in his tribe.” 3 Moshe dispatched them from the Pa’ran Desert as Adonai had ordered; all of them were leading men among the people of Isra’el. 4 Here are their names:
Today's Laws & Customs:
from the tribe of Re’uven, Shamua the son of Zakur;
5 from the tribe of Shim‘on, Shafat the son of Hori;
6 from the tribe of Y’hudah, Kalev the son of Y’funeh;
7 from the tribe of Yissakhar, Yig’al the son of Yosef;
8 from the tribe of Efrayim, Hoshea the son of Nun;
9 from the tribe of Binyamin, Palti the son of Rafu;
10 from the tribe of Z’vulun, Gadi’el the son of Sodi;
11 from the tribe of Yosef, that is, from the tribe of M’nasheh, Gadi the son of Susi;
12 from the tribe of Dan, ‘Ammi’el the son of G’malli;
13 from the tribe of Asher, S’tur the son of Mikha’el;
14 from the tribe of Naftali, Nachbi the son of Vofsi; and
15 from the tribe of Gad, Ge’u’el the son of Makhi.
16 These are the names of the men Moshe sent out to reconnoiter the land. Moshe gave to Hoshea the son of Nun the name Y’hoshua.
17 Moshe sent them to reconnoiter the land of Kena‘an, instructing them, “Go on up to the Negev and into the hills, 18 and see what the land is like. Notice the people living there, whether they are strong or weak, few or many; 19 and what kind of country they live in, whether it is good or bad; and what kind of cities they live in, open or fortified. 20 See whether the land is fertile or unproductive and whether there is wood in it or not. Finally, be bold enough to bring back some of the fruit of the land.”
When they left it was the season for the first grapes to ripen. (ii) 21 They went up and reconnoitered the land from the Tzin Desert to Rechov near the entrance to Hamat. 22 They went up into the Negev and arrived at Hevron; Achiman, Sheshai and Talmai, the ‘Anakim, lived there. (Hevron was built seven years before Tzo‘an in Egypt.) 23 They came to the Eshkol Valley; and there they cut off a branch bearing one cluster of grapes, which they carried on a pole between two of them; they also took pomegranates and figs. 24 That place was called the Valley of Eshkol [cluster], because of the cluster which the people of Isra’el cut down there.
25 Forty days later, they returned from reconnoitering the land 26 and went to Moshe, Aharon and the entire community of the people of Isra’el at Kadesh in the Pa’ran Desert, where they brought back word to them and to the entire community and showed them the fruit of the land. 27 What they told him was this: “We entered the land where you sent us, and indeed it does flow with milk and honey — here is its fruit! 28 However the people living in the land are fierce, and the cities are fortified and very large. Moreover, we saw the ‘Anakim there. 29 ‘Amalek lives in the area of the Negev; the Hitti, the Y’vusi and the Emori live in the hills; and the Kena‘ani live by the sea and alongside the Yarden.”
30 Kalev silenced the people around Moshe and said, “We ought to go up immediately and take possession of it; there is no question that we can conquer it.” 31 But the men who had gone with him said, “We can’t attack those people, because they are stronger than we are”; 32 and they spread a negative report about the land they had reconnoitered for the people of Isra’el by saying, “The land we passed through in order to spy it out is a land that devours its inhabitants. All the people we saw there were giant! 33 We saw the N’filim, the descendants of ‘Anak, who was from the N’filim; to ourselves we looked like grasshoppers by comparison, and we looked that way to them too!”
14:1 At this all the people of Isra’el cried out in dismay and wept all night long. 2 Moreover, all the people of Isra’el began grumbling against Moshe and Aharon; the whole community told them, “We wish we had died in the land of Egypt! or that we had died here in the desert! 3 Why is Adonai bringing us to this land, where we will die by the sword? Our wives and our little ones will be taken as booty! Wouldn’t it be better for us to return to Egypt?” 4 And they said to each other, “Let’s appoint a leader and return to Egypt!”
5 Moshe and Aharon fell on their faces before the entire assembled community of the people of Isra’el. 6 Y’hoshua the son of Nun and Kalev the son of Y’funeh, from the detachment that had reconnoitered the land, tore their clothes 7 and said to the whole community of Isra’el, “The land we passed through in order to spy it out is an outstandingly good land! (iii) 8 If Adonai is pleased with us, then he will bring us into this land and give it to us — a land flowing with milk and honey. 9 Just don’t rebel against Adonai. And don’t be afraid of the people living in the land — we’ll eat them up! Their defense has been taken away from them, and Adonai is with us! Don’t be afraid of them!”
10 But just as the whole community were saying they should be stoned to death, the glory of Adonai appeared in the tent of meeting to all the people of Isra’el. 11 Adonai said to Moshe, “How much longer is this people going to treat me with contempt? How much longer will they not trust me, especially considering all the signs I have performed among them? 12 I am going to strike them with sickness, destroy them and make from you a nation greater and stronger than they are!”
13 However, Moshe replied to Adonai, “When the Egyptians hear about this — [and they will,] because it was from among them that you, by your strength, brought this people up — 14 they will tell the people living in this land. They have heard that you, Adonai, are with this people; that you, Adonai, are seen face to face; that your cloud stands over them; that you go ahead of them in a column of cloud by day and a column of fire by night. 15 If you kill off this people at a single stroke, then the nations that have heard of your reputation will say 16 that the reason Adonai slaughtered this people in the desert is that he wasn’t able to bring them into the land which he swore to give them. 17 So now, please, let Adonai’s power be as great as when you said, 18 ‘Adonai is slow to anger, rich in grace, forgiving offenses and crimes; yet not exonerating the guilty, but causing the negative effects of the parents’ offenses to be experienced by their children and even by the third and fourth generations.’ 19 Please! Forgive the offense of this people according to the greatness of your grace, just as you have borne with this people from Egypt until now.”
20 Adonai answered, “I have forgiven, as you have asked. 21 But as sure as I live, and that the whole earth is filled with the glory of Adonai, 22 none of the people who saw my glory and the signs I did in Egypt and in the desert, yet tested me these ten times and did not listen to my voice, 23 will see the land I swore to their ancestors! None of those who treated me with contempt will see it. 24 But my servant Kalev, because he had a different Spirit with him and has fully followed me — him I will bring into the land he entered, and it will belong to his descendants.
25 “Now, since the ‘Amaleki and the Kena‘ani are living in the valley, tomorrow turn around and get yourselves into the desert along the way to the Sea of Suf.”
(iv) 26 Adonai said to Moshe and Aharon, 27 “How long am I to put up with this evil community who keep grumbling about me? I have heard the complaints of the people of Isra’el, which they continue to raise against me. 28 Tell them this: ‘As surely as I live, Adonai swears, as surely as you have spoken in my ears, I will do this to you: 29 your carcasses will fall in this desert! Every single one of you who were included in the census over the age of twenty, you who have complained against me, 30 will certainly not enter the land about which I raised my hand to swear that I would have you live in it — except for Kalev the son of Y’funeh and Y’hoshua the son of Nun. 31 But your little ones, who you said would be taken as booty — them I will bring in. They will know the land you have rejected. 32 But you, your carcasses will fall in this desert; 33 and your children will wander about in the desert for forty years bearing the consequences of your prostitutions until the desert eats up your carcasses. 34 It will be a year for every day you spent reconnoitering the land that you will bear the consequences of your offenses — forty days, forty years. Then you will know what it means to oppose me! 35 I, Adonai, have spoken.’ I will certainly do this to this whole evil community who have assembled together against me — they will be destroyed in this desert and die there.”
36 The men whom Moshe had sent to reconnoiter the land and who, when they returned, made the entire community complain against him by giving an unfavorable report about the land — 37 those men who gave the unfavorable report about the land died by the plague in the presence of Adonai. 38 Of the men who went to reconnoiter the land, only Y’hoshua the son of Nun and Kalev the son of Y’funeh remained alive.
39 When Moshe told these things to all the people of Isra’el, the people felt great remorse. 40 They arose early the next morning, came up to the top of the mountain and said, “Here we are, and we did sin, but now we’ll go up to the place Adonai promised.” 41 Moshe answered, “Why are you opposing what Adonai said? You won’t succeed! 42 Don’t go up there, because Adonai isn’t with you. If you do, your enemies will defeat you. 43 The ‘Amalekim and the Kena‘anim are there ahead of you, and you will be struck down by the sword. The reason will be that you have turned away from following Adonai, so that Adonai won’t be with you.”
44 But they were presumptuous and went on up toward the high parts of the hill-country, even though the ark for the covenant of Adonai — and Moshe — stayed in the camp. 45 So the ‘Amalekim and the Kena‘anim living in that hill-country descended, struck them down and beat them back all the way to Hormah.
15:1 Adonai said to Moshe, 2 “Tell the people of Isra’el, ‘When you have come into the land where you are going to live, which I am giving to you, 3 and want to make an offering by fire to Adonai — a burnt offering or sacrifice to fulfill a special vow, or to be a voluntary offering, or at your designated times, to make a fragrant aroma for Adonai — then, whether it is comes from the herd or from the flock, 4 the person bringing the offering is to present Adonai with a grain offering consisting of two quarts of fine flour mixed with one quart of olive oil, 5 and one quart of wine for the drink offering. This is what you are to prepare with the burnt offering or for each lamb sacrificed.
6 “‘For a ram, prepare one gallon of fine flour mixed with one-and-one-third quarts of olive oil; 7 while for the drink offering, you are to present one-and-one-third quarts of wine as a fragrant aroma for Adonai.
(v) 8 “‘When you prepare a bull as a burnt offering, as a sacrifice to fulfill a special vow or as peace offerings for Adonai, 9 there is to be presented with the bull a grain offering of one-and-a-half gallons of fine flour mixed with two quarts of olive oil. 10 For the drink offering, present two quarts of wine for an offering made by fire, a fragant aroma for Adonai.
11 “‘Do it this way for each bull, ram, male lamb or kid. 12 For as many animals as you prepare, do this for each one, regardless of how many animals there are.
13 “‘Every citizen is to do these things in this way when presenting an offering made by fire as a fragrant aroma for Adonai. 14 If a foreigner stays with you — or whoever may be with you, through all your generations — and he wants to bring an offering made by fire as a fragrant aroma for Adonai, he is to do the same as you. 15 For this community there will be the same law for you as for the foreigner living with you; this is a permanent regulation through all your generations; the foreigner is to be treated the same way before Adonai as yourselves. 16 The same Torah and standard of judgment will apply to both you and the foreigner living with you.’”
(vi) 17 Adonai said to Moshe, 18 “Speak to the people of Isra’el; tell them, ‘When you enter the land where I am bringing you 19 and eat bread produced in the land, you are to set aside a portion as a gift for Adonai. 20 Set aside from your first dough a cake as a gift; set it aside as you would set aside a portion of the grain from the threshing-floor. 21 From your first dough you will give Adonai a portion as a gift through all your generations.
22 “‘If by mistake you fail to observe all these mitzvot that Adonai has spoken to Moshe, 23 yes, everything that Adonai has ordered you to do through Moshe, from the day Adonai gave the order and onward through all your generations, 24 then, if it was done by mistake by the community and was not known to them, the whole community is to offer one young bull for a burnt offering as a fragrant aroma to Adonai, with its grain and drink offerings, in keeping with the rule, and one male goat as a sin offering. 25 The cohen is to make atonement for the whole community of the people of Isra’el; and they will be forgiven; because it was a mistake; and they have brought their offering, an offering made by fire, to Adonai, and their sin offering before Adonai for their mistake. 26 The whole community of the people of Isra’el will be forgiven, likewise the foreigner staying with them; because for all the people it was a mistake.
(vii) 27 “‘If an individual sins by mistake, he is to offer a female goat in its first year as a sin offering. 28 The cohen will make atonement before Adonai for the person who makes a mistake by sinning inadvertently; he will make atonement for him, and he will be forgiven — 29 no matter whether he is a citizen of Isra’el or a foreigner living with them. You are to have one law for whoever it is that does something wrong by mistake.
30 “‘But an individual who does something wrong intentionally, whether a citizen or a foreigner, is blaspheming Adonai. That person will be cut off from his people. 31 Because he has had contempt for the word of Adonai and has disobeyed his command, that person will be cut off completely; his offense will remain with him.’”
32 While the people of Isra’el were in the desert, they found a man gathering wood on Shabbat. 33 Those who found him gathering wood brought him to Moshe, Aharon and the whole congregation. 34 They kept him in custody, because it had not yet been decided what to do to him. 35 Then Adonai said to Moshe, “This man must be put to death; the entire community is to stone him to death outside the camp.” 36 So the whole community brought him outside the camp and threw stones at him until he died, as Adonai had ordered Moshe.
(Maftir) 37 Adonai said to Moshe, 38 “Speak to the people of Isra’el, instructing them to make, through all their generations, tzitziyot on the corners of their garments, and to put with the tzitzit on each corner a blue thread. 39 It is to be a tzitzit for you to look at and thereby remember all of Adonai’s mitzvot and obey them, so that you won’t go around wherever your own heart and eyes lead you to prostitute yourselves; 40 but it will help you remember and obey all my mitzvot and be holy for your God. 41 I am Adonai your God, who brought you out of the land of Egypt in order to be your God. I am Adonai your God.”)
• Blessing the New Month
This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of upcoming month of Tammuz, which falls on Wednesday and Thursday of next week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. Click here for molad times.
It is a Chabad custom to recite the entire book of Psalms before morning prayers, and to conduct farbrengens (chassidic gatherings) in the course of the Shabbat.
Links:
On the Significance of Shabbat Mevarchim
Tehillim (the Book of Psalms)
The Farbrengen
• Ethics of the Fathers: Chapter 3
During the summer months, from the Shabbat after Passover until the Shabbat before Rosh Hashahah, we study a weekly chapter of the Talmud's Ethics of the Fathers ("Avot") each Shabbat afternoon; this week we study Chapter Three.
Link: Ethics of the Fathers, Chapter 3
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 7th Portion Numbers 15:27-15:41 with Rashi
• Chapter 15
27But if an individual sins inadvertently, he shall offer up a she goat in its first year as a sin offering. כזוְאִם נֶפֶשׁ אַחַת תֶּחֱטָא בִשְׁגָגָה וְהִקְרִיבָה עֵז בַּת שְׁנָתָהּ לְחַטָּאת:
sins inadvertently: By worshipping idols. - [Sifrei Shelach 41] תחטא בשגגה: בעבודה זרה:
she-goat in its first year: For any other transgression an individual could bring [either] a ewe-lamb or a young she-goat, but in this case Scripture designates a she-goat for it. - [Sifrei Shelach 40] עז בת שנתה: שאר עבירות יחיד מביא כשבה או שעירה ובזו קבע לה שעירה:
28And the kohen shall atone for the erring soul which sinned inadvertently before the Lord, so as to atone on his behalf, and it shall be forgiven him. כחוְכִפֶּר הַכֹּהֵן עַל הַנֶּפֶשׁ הַשֹּׁגֶגֶת בְּחֶטְאָה בִשְׁגָגָה לִפְנֵי יְהֹוָה לְכַפֵּר עָלָיו וְנִסְלַח לוֹ:
29One law shall apply to anyone who sins inadvertently from the native born of the children of Israel and the proselyte who resides among them. כטהָאֶזְרָח בִּבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם תּוֹרָה אַחַת יִהְיֶה לָכֶם לָעֹשֶׂה בִּשְׁגָגָה:
30But if a person should act highhandedly, whether he is a native born or a proselyte, he is blaspheming the Lord, and that soul shall be cut off from among its people. לוְהַנֶּפֶשׁ אֲשֶׁר תַּעֲשֶׂה | בְּיָד רָמָה מִן הָאֶזְרָח וּמִן הַגֵּר אֶת יְהֹוָה הוּא מְגַדֵּף וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִקֶּרֶב עַמָּהּ:
highhandedly: Intentionally. — [Jonathan ben Uzziel, Onkelos (See Mechokekei Yehudah)] ביד רמה: במזיד:
is blaspheming: Heb. מְגַדֵּף, reviles (מְחָרֵף), as in“it shall be a reproach (חֶרְפָּה) and a taunt (וּגְדוּפָה) ” (Ezek. 5: 15);“which the servants of the King of Assyria have blasphemed (גִּדְפוּ)” (Is. 37:6). Furthermore, our Sages (Ker. 7b) derived from here that someone who blasphemes [lit., blesses] the Name [of God] is subject to spiritual excision. מגדף: מחרף, כמו (יחזקאל ה, טו) והיתה חרפה וגדופה, (ישעיה לז, ו) אשר גדפו נערי מלך אשור. עוד דרשו רבותינו מכאן למברך את השם שהוא בכרת:
31For he has scorned the word of the Lord and violated His commandment; that soul shall be utterly cut off for its iniquity is upon it. לאכִּי דְבַר יְהֹוָה בָּזָה וְאֶת מִצְוָתוֹ הֵפַר הִכָּרֵת | תִּכָּרֵת הַנֶּפֶשׁ הַהִוא עֲוֹנָה בָהּ:
the word of the Lord: The warning against idolatry was [heard directly] by the word of the Divine; the rest was by the word of Moses. - [Hor. 8a] דבר ה': אזהרת עבודה זרה מפי הגבורה, והשאר מפי משה:
its iniquity is upon it: During the time the iniquity is with him, namely, if he has not repented. — [Sanh. 90b, Sifrei Shelach 51] עונה בה: בזמן שעונה בה שלא עשה תשובה:
32When the children of Israel were in the desert, they found a man gathering wood on the Sabbath day. לבוַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר וַיִּמְצְאוּ אִישׁ מְקשֵׁשׁ עֵצִים בְּיוֹם הַשַּׁבָּת:
[When the children of Israel] were in the desert, they found: Scripture speaks disparagingly of Israel, for they had kept only one Sabbath, yet on the second one, this man came and desecrated it. — [Sifrei Shelach 52] ויהיו בני ישראל במדבר וימצאו: בגנותן של ישראל דבר הכתוב, שלא שמרו אלא שבת ראשונה, ובשניה בא זה וחללה:
33Those who found him gathering wood presented him before Moses and Aaron and before the entire congregation. לגוַיַּקְרִיבוּ אֹתוֹ הַמֹּצְאִים אֹתוֹ מְקשֵׁשׁ עֵצִים אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל כָּל הָעֵדָה:
Those who found him gathering: [This redundant clause means to say that] they warned him, but he did not stop gathering even after they found him and warned him. — [Sanh. 90a, Sifrei Shelach 55] המצאים אתו מקושש: שהתרו בו ולא הניח מלקושש אף משמצאוהו והתרו בו:
34They put him under guard, since it was not specified what was to be done to him. לדוַיַּנִּיחוּ אֹתוֹ בַּמִּשְׁמָר כִּי לֹא פֹרַשׁ מַה יֵּעָשֶׂה לוֹ:
since it was not specified what was to be done to him: With which method he should be executed. But they did know that one who desecrates the Sabbath is put to death. — [Sifrei Shelach 57] כי לא פרש מה יעשה לו: לא היו יודעים באיזו מיתה ימות, אבל יודעים היו שהמחלל שבת במיתה:
35The Lord said to Moses, The man shall be put to death; the entire congregation shall pelt him with stones outside the camp. להוַיֹּאמֶר יְהֹוָה אֶל משֶׁה מוֹת יוּמַת הָאִישׁ רָגוֹם אֹתוֹ בָאֲבָנִים כָּל הָעֵדָה מִחוּץ לַמַּחֲנֶה:
pelt: Heb. רָגוֹם, ‘doing,’ [which] in French [is], faisant. Similarly, ‘going,’ in old French, allant. Likewise, זָכוֹר, remember, (Exod. 20:8), and שָׁמוֹר, keep (Deut. 5:12) רגום: כמו עשה פיישנ"ט בלע"ז [בעשות] וכן הלוך אלנ"ט [בהלוך] וכן זכור ושמור:
36So the entire congregation took him outside the camp, and they pelted him to death with stones, as the Lord had commanded Moses. לווַיֹּצִיאוּ אֹתוֹ כָּל הָעֵדָה אֶל מִחוּץ לַמַּחֲנֶה וַיִּרְגְּמוּ אֹתוֹ בָּאֲבָנִים וַיָּמֹת כַּאֲשֶׁר צִוָּה יְהֹוָה אֶת משֶׁה:
took him outside: From here we derive that the place of stoning was outside, and distant from the courthouse. — [Sifrei Shelach 59] ויציאו אותו: מכאן שבית הסקילה חוץ ורחוק מבית דין:
37The Lord spoke to Moses, saying: לזוַיֹּאמֶר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
38Speak to the children of Israel and you shall say to them that they shall make for themselves fringes on the corners of their garments, throughout their generations, and they shall affix a thread of sky blue [wool] on the fringe of each corner. לחדַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת:
that they shall make for themselves fringes: Heb. צִיצִת, [so named] because of the threads suspended from it, as in,“he took me by a lock of (בְּצִיצִת) my hair (lit., by the fringes of my head)” (Ezek. 8:3) (Men. 42a). Another interpretation: [It is called] צִיצִת because of the [command], “you shall see it” (verse 39), as in,“peering (מֵצִיץ) from the lattices” (Song 2:9). ועשו להם ציצת: על שם הפתילים התלוים בה, כמו (יחזקאל ח, ג) ויקחני בציצית ראשי. דבר אחר ציצית על שם וראיתם אותו, כמו (שה"ש ב, ט) מציץ מן החרכים:
blue: The green-blue dye obtained from the chillazon [See Aruch Hashalem under חִלָּזוֹן, Yehudah Feliks, Nature & Man in the Bible (New York: Soncino Press, 1981, pp. 18-20]. תכלת: צבע ירוק של חלזון:
39This shall be fringes for you, and when you see it, you will remember all the commandments of the Lord to perform them, and you shall not wander after your hearts and after your eyes after which you are going astray. לטוְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת כָּל מִצְוֹת יְהֹוָה וַעֲשִׂיתֶם אֹתָם וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם:
you will remember all the commandments of the Lord: because the numerical value of the word צִיצִית is six hundred (צ = 90, י = 10, צ = 90, י = 10, ת = 400). [Add to this the] eight threads and five knots, and we have [a total of] six hundred and thirteen [the number of commandments in the Torah]. - [Num. Rabbah 18:21] וזכרתם את כל מצות ה': שמנין גימטריא של ציצית שש מאות, ושמונה חוטים וחמשה קשרים הרי תרי"ג:
and you shall not wander after your hearts: Heb. וְלֹא תָתוּרוּ, like“from scouting (מִּתּוּר) the Land” (13:25). The heart and eyes are the spies for the body. They are its agents for sinning: the eye sees, the heart covets and the body commits the transgression. - [Mid. Tanchuma 15] ולא תתורו אחרי לבבכם: כמו (לעיל יג כה) מתור הארץ. הלב והעינים הם מרגלים לגוף ומסרסרים לו את העבירות, העין רואה והלב חומד והגוף עושה את העבירות:
40So that you shall remember and perform all My commandments and you shall be holy to your God. מלְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת כָּל מִצְוֹתָי וִהְיִיתֶם קְדשִׁים לֵאלֹהֵיכֶם:
41I am the Lord, your God, Who took you out of the land of Egypt to be your God; I am the Lord, your God. מאאֲנִי יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהֹוָה אֱלֹהֵיכֶם:
I am the Lord: Faithful to pay reward. — [Sifrei Shelach 75] אני ה': נאמן לשלם שכר:
your God: Faithful to exact punishment. — [Sifrei Shelach 75] אלהיכם: נאמן ליפרע:
Who took you out: I redeemed you on condition you accept My decrees upon yourselves. - [Sifrei Shelach 73] אשר הוצאתי אתכם: על מנת כן פדיתי אתכם שתקבלו עליכם גזרותי:
I am the Lord, your God: Why is this repeated? So that the Israelites should not say, “Why did the Omnipresent say this? Was it not so that we should perform [the commandments] and receive reward? We will not perform [them] and not receive reward!” [Therefore, God says,] “I am your King, even against your will.” Similarly, it says, “[As I live, says the Lord God,] surely with a strong hand…will I reign over you” (Ezek. 20:33). Another interpretation: Why is the exodus from Egypt mentioned? It was I who distinguished between the drop [of sperm] of a firstborn and of that which was not of a firstborn. So in future will I distinguish and punish those who attach indigo-dyed [fringes, which is extracted from a vegetable] to their garments, claiming that it is sky-blue [dye extracted from the chillazon]. - [B.M. 61b] From the commentary of R. Moshe Hadarshan [the preacher] I transcribed [the following:] Why is the passage of the wood gatherer juxtaposed with the passage addressing idolatry? To inform [you] that one who desecrates the Sabbath is regarded as one who worships idols, for it [namely the Sabbath] too [just like the prohibition against idolatry] is as important as [the sum of] all the commandments. So Scripture says in Ezra (Neh. 9:13-14, which is strictly part of Ezra. See Rashi on Neh. 1:1), “You descended upon Mount Sinai… and you gave Your people the Law and the commandments (sic). And Your holy Sabbath You made known to them.” Likewise, the passage of fringes; why is it juxtaposed with these two [passages]? Since it too is equally important as [the sum of] all the commandments, as it states, “and perform all My commandments.” אני ה' אלהיכם: עוד למה נאמר, כדי שלא יאמרו ישראל מפני מה אמר המקום, לא שנעשה ונטול שכר, אנו לא עושים ולא נוטלים שכר, על כרחכם אני מלככם. וכן הוא אומר (יחזקאל כ, לג) אם לא ביד חזקה וגו' אמלוך עליכם. דבר אחר למה נאמר יציאת מצרים, אני הוא שהבחנתי במצרים בין טפה של בכור לשאינה של בכור, אני הוא עתיד להבחין ולהפרע מן התולה קלא אילן בבגדו ואומר תכלת הוא. ומיסודו של רבי משה הדרשן העתקתי למה נסמכה פרשת מקושש לפרשת עבודה זרה, לומר שהמחלל את השבת כעובד עבודה זרה, שאף היא שקולה ככל המצות, וכן הוא אומר בעזרא (נחמי' ט, יג - טו) ועל הר סיני ירדת ותתן לעמך תורה ומצות ואת שבת קדשך הודעת להם, ואף פרשת ציצית לכך נסמכה לאלו לפי שאף היא שקולה כנגד כל המצות, שנאמר ועשיתם את כל מצותי:
on the corners of their garments: Corresponding to [the verse said in connection with the exodus from Egypt]“I carried you on the wings (כַּנְפֵי) of eagles” (Exod. 19:4). On the four corners, but not on a garment of three or five [corners]. [This] corresponds to the four expressions of redemption that were said in Egypt:“I will take you out…I will save you…I will redeem you…I will take you” (Exod. 6:6-7). - [Mid. Aggadah] על כנפי בגדיהם: כנגד (שמות יט, ד) ואשא אתכם על כנפי נשרים. על ארבע כנפות ולא בעלת שלש ולא בעלת חמש, כנגד ארבע לשונות של גאולה שנאמר במצרים (שמות ו, ו - ז) והוצאתי והצלתי וגאלתי ולקחתי:
a thread of sky-blue [wool]: Heb. פְּתִיל תְּכֵלֶת, so called because of the bereavement [suffered by the Egyptians] over the loss of their firstborn. The Aramaic translation of שִׁכּוּל, bereavement, is תִּכְלָא [a word similar to תְּכֵלֶת]. Moreover, the plague struck them at night, and the color of תְּכֵלֶת is similar to the color of the sky, which blackens at dusk; its eight threads symbolize the eight days that Israel waited from when they left Egypt until they sang the song at the [Red] Sea. - [Mid. Aggadah] פתיל תכלת: על שם שכול בכורות. תרגומו של שכול תכלא. ומכתם היתה בלילה וכן צבע התכלת דומה לצבע רקיע המשחיר לעת ערב. ושמונה חוטים שבה, כנגד שמונה ימים ששהו ישראל משיצאו ממצרים עד שאמרו שירה על הים:
Daily Tehillim: Psalms Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Shaar Hayichud Vehaemunah, beginning of Chapter 8• Lessons in Tanya
• Shabbat, Sivan 26, 5775 · June 13, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, beginning of Chapter 8
Creation effected absolutely no change in the Creator, neither in His Unity nor in His knowledge. This we learn from the verse, “I, Havayah, have not changed,” as the Alter Rebbe explained in the preceding chapter. Though one might assume that by bringing created beings into existence G‑d’s knowledge was supplemented — in that only after their creation did he become aware of them, so to speak — this in fact is not so, for G‑d’s knowledge is wholly one with G‑d Himself.
G‑d’s knowledge is thus entirely unlike man’s. Acquired knowledge constitutes anaddition to a mortal soul, which is a compound, not a simple and perfect unity. G‑d’s Unity, by contrast, is perfect, without any superaddition. Accordingly, His unique manner of knowledge is such that by knowing Himself He knows all of creation, which derives from Him.
This knowledge of self existed before G‑d brought created beings into existence. By knowing them, therefore, nothing at all was added to His previous knowledge. And such a manner of knowledge, concluded the Alter Rebbe, is beyond the comprehension of man.
In the chapter before us, the Alter Rebbe goes on to explain that Maimonides‘ statement that “He is the Knowledge” applies not only to G‑d’s knowledge, but also to all His other attributes and Names, including His Chochmah and will. They are all completely united with G‑d Himself.
והנה מה שכתב הרמב״ם ז״ל, שהקב״ה, מהותו ועצמותו ודעתו, הכל אחד ממש, אחדות פשוטה ולא מורכבת כלל
Now, what Maimonides (of blessed memory) has said1 — that the Holy One, blessed be He, His Essence and Being, and His knowledge are completely one, a perfect unity and not a composite at all, —
כן הענין ממש בכל מדותיו של הקב״ה, ובכל שמותיו הקדושים, והכנויים שכינו לו הנביאים וחז״ל, כגון: חנון ורחום וחסיד וכיוצא בהן
this applies equally to all the attributes of the Holy One, blessed be He, and to all His holy Names, and the designations which the Prophets and Sages, of blessed memory have ascribed to Him, such as Gracious, Merciful, Beneficent, and the like.
וכן מה שנקרא חכם, דכתיב: וגם הוא חכם וגו׳
This is also true with respect to His being called Wise, as it is written,2 “And He is also wise,...”;
וכן רצונו: כי רוצה ה׳ את יראיו, וחפ׳ חסד הוא, ורוצה בתשובתם של רשעים ואינו חפ׳ במיתתם וברשעתם, וטהור עינים מראות ברע
and likewise with respect to His will, [as it is written,3] “G‑d desires those who fear Him,” and4 “He wishes to do kindness,” and5 “He desires the repentance of the wicked and does not desire their death and wickedness,” — thus we have verses indicating both what He finds desirable and undesirable; [so, too,6] “Your eyes are too pure to behold evil” — yet another thing that He does not desire.
From the above verses, then, we see that emotions, wisdom and will are all ascribed to G‑d. Nevertheless:
אין רצונו וחכמתו ומדת חסדו ורחמנותו ושאר מדותיו מוסיפים בו ריבוי והרכבה חס ושלום במהותו ועצמותו
His will and His wisdom and His attribute of kindness and His mercy and His other attributes do not add plurality and composition (G‑d forbid) to His Essence and Being,
אלא עצמותו ומהותו ורצונו וחכמתו ובינתו ודעתו, ומדת חסדו וגבורתו ורחמנותו ותפארתו הכלולה מחסדו וגבורתו
but His Being and Essence and His will and wisdom and understanding and knowledge, and His attribute of kindness and His might and mercy and beauty, [the last of] which is composed of His kindness and might,
וכן שאר מדותיו הקדושות, הכל אחדות פשוטה ממש, שהיא היא עצמותו ומהותו
and likewise His other holy attributes, — all the above, comprising his Being and Essence, and his will, and the Sefirot of ChaBaD and the middot, constitute an absolutely perfect unity, which is His very Being and Essence.
וכמו שכתב הרמב״ם ז״ל, שדבר זה אין כח בפה לאמרו, ולא באזן לשמעו, ולא בלב האדם להכירו על בוריו
And as Maimonides (of blessed memory) stated,7 “This [form of unity] wherein G‑d’s knowledge and so on is one with G‑d Himself is beyond the capacity of the mouth to express, beyond the capacity of the ear to hear, and beyond the capacity of the heart of man to apprehend clearly.”
כי האדם מצייר בשכלו כל המושכלות שרוצה להשכיל ולהבין, הכל כמות שהם בו
For man visualizes in his mind all the concepts which he wishes to conceive and understand — all as they are within himself.
כגון שרוצה לצייר בשכלו מהות הרצון, או מהות חכמה או בינה או דעת, או מהות מדת חסד ורחמים, וכיוצא בהן
For instance, if he wishes to envisage the essence of will, or the essence of wisdom or of understanding or of knowledge, or the essence of the attribute of kindness and mercy and the like,
הוא מצייר כולן כמות שהן בו
he visualizes them all as they are within himself.
Just as this is so with regard to envisaging one’s own intellect and emotions, so, too, regarding an individual’s desire to apprehend Divine Intellect and emotions: he endeavors to do so by envisaging intellect and emotion as they are found within himself.
אבל באמת, הקב״ה הוא רם ונשא וקדוש שמו
But in truth, the Holy One, blessed be He, is8 “high and exalted” and “holy is His Name”; i.e., His Name, too, is “holy” and set apart (for this is implied by the root קדש ).
כלומר, שהוא קדוש ומובדל ריבוא רבבות עד אין ק׳ ותכלית מדרגות הבדלות למעלה מעלה מערך וסוג ומין כל התשבחות והמעלות שיוכלו הנבראים להשיג ולצייר בשכלם
That is to say, He is Holy and separated many myriads of degrees of separations ad infinitum, above the quality, type or kind of praises and exaltation which creatures could grasp and conceive in their minds.
It is for this reason that G‑d is called the Holy One, blessed be He, for the degree to which He transcends the created universe defies mortal conception.
| FOOTNOTES | |
| 1. | Yad HaChazakah, Hilchot Yesodei HaTorah, 2:10. |
| 2. | Yeshayahu 31:2. |
| 3. | Tehillim 147:11. |
| 4. | Michah 7:18. |
| 5. | Cf. Yechezkel 18:23; Liturgy, Neilah. |
| 6. | Chavakuk 1:13. |
| 7. | Loc. cit. |
| 8. | Liturgy, Morning Prayer. |
• Sefer Hamitzvos:Shabbat, Sivan 26, 5775 · June 13, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 125
Eating the Paschal Offering Boiled or Underdone
"Do not eat it underdone nor boiled in water"—Exodus 12:9.
It is forbidden to eat of a Paschal Offering that has been cooked or is underdone. Rather it must be fully roasted.
Eating the Paschal Offering Boiled or Underdone
Negative Commandment 125
Translated by Berel Bell
And the 125th prohibition is that we are forbidden from eating the Pesach offering cooked or underdone [in any liquid1] — only roasted.
The source of this commandment is G‑d's statement2 (exalted be He), "Do not eat it raw or cooked."
I have already explained to you in the Ninth Introductory Principle of this work that one who transgresses this prohibition is punished by lashes.3
FOOTNOTES
1.Hilchos Korban Pesach 8:7.
2.Ex. 12:9.
3.Whether one eats only underdone meat, or only cooked meat, or both underdone and cooked meat, he receives one set of lashes. This is because it is a lav she'b'klalus, an inclusive prohibition.
Negative Commandment 123
Removing the Paschal Offering from its Designated Location of Consumption
"You shall not take any of the meat out of the house"—Exodus 12:46.
It is forbidden to remove any part of the Paschal Offering from the home where those who are eating it have convened for the Passover meal.
Removing the Paschal Offering from its Designated Location of Consumption
Negative Commandment 123
Translated by Berel Bell
And the 123rd prohibition is that we are forbidden from taking out any meat of the Pesach offering from the place that we have gathered to eat it.1
The source of this commandment is G‑d's statement2 (exalted be He), "Do not bring any of its meat outside."
In the words of the Mechilta,3 "The expression, 'outside,' means outside the place where it is eaten."
One is prohibited to eat whatever is brought outside, and it is considered like treifah.4
Our Sages said in tractate Pesachim,5 "One who takes out meat of the Pesach offering from one group to another, even though he transgresses a prohibition, it is still pure." One who eats it [also] transgresses a prohibition."6
There7 it says, "One who takes out meat of the Pesach offering from one group to another is not punished unless he places it down. This is because the expression, 'to take out' [hotza'a] is used, just as regarding Shabbos.8 If he does place it down, he is punished by lashes.
The details of this mitzvah too are explained in the seventh chapter of Pesachim.
FOOTNOTES
1.The Pesach offering must be eaten by a specified group of people in a specified location. Hilchos Korban Pesach 9:1.
2.Ibid., 12:46.
3.Mechilta D'Rashbi.
4.See N181.
5.Pesachim 85a.
6.Even if it was brought back to the group, it may not be eaten; the meat is considered as treifah. See Hilchos Korban Pesach 9:2. Hilchos Ma'aseh HaKorbanos 11:6.
7.Ibid., 85b.
8.One may not carry an object outside on Shabbos, but is punished only if one performs both the akirah (lifting up the object from where it was sitting) and the hanachah (placing it down in the new location).
Negative Commandment 128
An Apostate Eating from the Paschal Offering
"No stranger shall eat of it"—Exodus 12:43.
It is forbidden to give an apostate to eat of the Paschal Offering.
An Apostate Eating from the Paschal Offering
Negative Commandment 128
Translated by Berel Bell
And the 128th prohibition is that we are forbidden from feeding meat from the Pesach offering to a Jew who has converted [to another religion].
The source of this commandment is G‑d's statement1 (exalted be He), "Any ben neichar2 may not eat it." The one who explains the Oral Tradition [i.e. Onkelos] says [the phrase, "Any ben neichar means], "any Jew who has converted."3 In the words of the Mechilta,4 "The phrase, 'Any ben neichar,' refers to a Jew who has converted and worshipped idolatry."5
FOOTNOTES
1.Ex. 12:43.
2.Literally, "son of a stranger."
3.Targum Onkelos, Ex. 12:43.
4.Mechilta D'Rashbi.
5.See Hilchos Korban Pesach 9:7, where the Rambam explains the expression ben neichar (literally, "son of a stranger") as meaning, "one who serves a strange god."
Negative Commandment 126
A Gentile Eating of the Paschal Offering
"A foreigner and a hired servant shall not eat it"—Exodus 12:45.
It is forbidden to give a gentile – even one who follows the Seven Noahide Laws – to eat of thePaschal Offering.
A Gentile Eating of the Paschal Offering
Negative Commandment 126
Translated by Berel Bell
And the 126th prohibition is that we are forbidden from feeding meat from the Pesach offering to [any non-Jew,1 even] a ger toshav.2
The source of this commandment is G‑d's statement3 (exalted be He), "A toshav or [non-Jewish] hired hand may not eat it."
FOOTNOTES
1.Hilchos Korban Pesach 9:7.
2.A non-Jew who has accepted the 7 Noachide commandments. See N51, and footnotes there.
3.Ibid., 12:45.
Negative Commandment 127
An Uncircumcised Male Eating of the Paschal Offering
"And no uncircumcised person shall eat of it"—Exodus 12:48.
An uncircumcised male is forbidden to partake of the Paschal Offering.
An Uncircumcised Male Eating of the Paschal Offering
Negative Commandment 127
Translated by Berel Bell
And the 127th prohibition is that an uncircumcised man is forbidden from eating the Pesach sacrifice.1
The source of this commandment is G‑d's statement,2 "But no uncircumcised man may eat it."
If he eats from it when uncircumcised, he is punished by lashes.
FOOTNOTES
1.This prohibition applies even if the man is a Jew who may not be circumcised for health reasons, i.e. a hemophiliac. (Rashi, Pesachim 28b.)
2.Ibid., 12:48.
Negative Commandment 121
Breaking a Bone of the Paschal Offering
"Neither shall you break a bone of it"—Exodus 12:46.
It is forbidden to break any bone of the bones of the Paschal Offering.
Breaking a Bone of the Paschal Offering
Negative Commandment 121
Translated by Berel Bell
And the 121st prohibition is that we are forbidden from breaking any bone of the Pesach offering.
The source of this commandment is G‑d's statement,1 "Do not break any of its bones."
One who breaks one of its bones is punished by lashes. Our Sages explicitly said,2 "One who breaks a bone from a Pesach offering which was [brought when the congregation3 was] pure is punished by lashes.
FOOTNOTES
1.Ibid., 12:46.
2.Pesachim Chapter 7, Mishneh 11.
3.If the offering was brought when the congregation was impure, one is not punished for breaking a bone. Hilchos Korban Pesach, 10:1.
Negative Commandment 122
Breaking a Bone of the Second Passover Offering sacrifice
"Neither shall you break a bone of it"—Numbers 9:12.
It is forbidden to break any bone of the bones of the Second Passover Offering.
Breaking a Bone of the Second Passover Offering sacrifice
Negative Commandment 122
Translated by Berel Bell
And the 122nd prohibition is that we are also forbidden from breaking any bone of the second Pesach offering.
The source of this commandment is G‑d's statement (exalted be He) also here,1 "Do not break any of its bones."
One who breaks one of its bones is also punished by lashes.
Our Sages said in tractate Pesachim,2 "The Torah did not need to write, 'Do not break any of its bones,' regarding the second Pesach offering, since it is already written,3 'You shall follow all the laws of the [first] Pesach offering.'4 [It is written to include] both bones which contain marrow and those which do not contain marrow."5
The laws regarding breaking a bone [of the Pesach offering] are explained in the seventh chapter of Pesachim.6
FOOTNOTES
1.Num. 9:12, like that of the first Pesach offering, Ex. 12:46.
2.85a.
3.Num. 9:12.
4.And this would include the prohibition of breaking any bones.
5.This is in contrast with the first Pesach offering, which excludes bones that do not contain marrow. Hilchos Korban Pesach 10:3. See, however, ibid., 10:15.
6.85a.
Kiddush HaChodesh - Chapter Three
Halacha 1
When witnesses see the new [moon], and there is a journey of the night and a day or less between them and the place where the court holds sessions,1 they should undertake the journey and testify. If the distance between them is greater, they should not undertake the journey. For the testimony [that they will deliver] after the thirtieth day will be of no consequence,2 since the month will already have been made full.
Halacha 2
The witnesses who see the new [moon] should journey to the court to testify even on the Sabbath, as [implied by Leviticus 23:2]: "[These are the festivals] you should proclaim in their season." Whenever [the Torah] uses the word "season," the Sabbath [prohibitions]3 may be overridden.
Therefore, [the Sabbath prohibitions] may be violated only for the sake of Rosh Chodesh Nisan and Rosh Chodesh Tishrei,4 to commemorate the festivals in their proper season. In the era of the Temple, [the Sabbath prohibitions] were violated for the sake of every Rosh Chodesh, because of the musaf offering sacrificed on Rosh Chodesh,5 since its [sacrifice] supersedes the Sabbath prohibitions.6
Halacha 3
Just as the witnesses who see the new [moon] should violate the Sabbath [to testify], so too, the witnesses who substantiate their credibility7 should violate [the Sabbath to accompany] them, if the court is not familiar with the witnesses.
Halacha 4
When a witness who sighted the moon on Friday night is sick, he may be mounted on a donkey [and transported to the High Court].10 [Indeed,] even [if he is bedridden,] his bed [may be transported].11
If an ambush awaits them on the way,12 the witnesses may carry weapons. If the distance [to the court] is long, they may carry food.
Even if the moon was sighted [with a] large [crescent], and [one is certain that] it was also sighted by many others as well, he should not say, "Just as we saw [the moon], so did others, and there is no necessity for us to violate the Sabbath laws."13 Instead, every person who saw the new moon, who is fit to serve as a witness, and who is within a distance of the night and a day14 or less is commanded to violate the Sabbath laws and go and testify.15
Halacha 5
Originally, [the High Court] would accept testimony regarding the new moon throughout the entire thirtieth day. Once the witnesses were delayed and did not come until the evening. This created confusion in the Temple, and [the priests] did not know what to do:16 If they would offer the afternoon sacrifice, [a difficulty would result] if witnesses [in fact] came, for it is impossible to sacrifice the musaf offering [of Rosh Chodesh] after the daily afternoon sacrifice.17
At that time, [the High] Court instituted the [following] edict: Testimony regarding the new moon would be accepted only until the time of minchah,18 so that there would be enough time in the daylight hours to offer the musaf sacrifices, the daily afternoon offering, and the wine libations [that accompany these sacrifices].
Halacha 6
If the time of minchah arrives without witnesses having come, the daily afternoon offering should be sacrificed. If witnesses come after the time ofminchah,19 this day should be observed as a holiday,20 and the following day should be observed as a holiday. The musaf offering, however, should be offered on the following day, because the new moon should not be sanctified after the time of minchah.
After the Temple was destroyed,21 Rabbi Yochanan ben Zakkai and his court22instituted a decree [requiring the High Court] to accept testimony regarding the new moon throughout the entire day. Even if witnesses come at the end of the thirtieth day before sunset,23 their testimony should be accepted and the thirtieth day alone should be considered a holiday.
Halacha 7
When the court would make a month full because the witnesses did not appear on the thirtieth day at all, they would ascend to a previously designated place and hold a feast on the thirty-first day, which would be Rosh Chodesh.24
They would not ascend there during the [thirty-first] night, b ut rather at daybreak, before the sun rose.25 No fewer than ten men would ascend [to participate] in this meal. They would not hold this meal without bread made from grain and legumes, of which they would partake during the meal. This is the intent of all the sources that refer to the feast associated with the mitzvah of the full month.
Halacha 8
Originally, when the court would sanctify the new moon, they would light bonfires26 on the mountaintops to notify the people in distant places.27 When the Samaritans began conducting themselves in a debased manner and would light bonfires [at the wrong times] to confuse the people,28 [the Sages] instituted the practice of having messengers journey to notify the people.29
These messengers may not violate [the sanctity of] the holidays, nor of Yom Kippur [by traveling on these days]. Needless to say, they may not violate [the sanctity of] the Sabbath. For one may not violate the Sabbath to uphold [the sanctification of] the new month, only to [actually] sanctify it.
Halacha 9
Messengers are sent out [to inform the people] for six months: For Nisan, because of Pesach. For Av, because of the fast [of Tish'ah B'Av].30 For Elul, because of Rosh HaShanah - i.e., so they could wait in readiness on the thirtieth day of Elul.31 If it became known to them that the High Court had sanctified the thirtieth day, they would observe only that day as a holiday. If it did not become known to them,32 they would observe both the thirtieth and the thirty-first days [as Rosh HaShanah] until the messengers of Tishrei arrived.
Halacha 10
[Even when the moon was clearly sighted on the previous night,] the messengers for the months of Nisan and Tishrei would not depart35 until the sun rose and they heard the court pronounce, "It has been sanctified."36 If, however, the court sanctified the moon at the conclusion of the twenty-ninth day, [which is possible,] as we have explained,37 and the messengers heard the court pronounce it sanctified, they might depart that evening.
The messengers for the other months, by contrast, may depart in the evening after the moon has been sighted. Although the court has not sanctified the new month, since the new moon has been sighted, they may depart, for the court will surely sanctify the new month on the following day.
Halacha 11
Wherever these messengers would arrive [before the celebration of the festivals], the holidays would be observed for [only] one day, as prescribed by the Torah. In the distant places, which the messengers would not reach [before the celebration of the festivals],38 the holidays would be observed for two days because of the doubt [involved]. For they would not know the day on which the High Court established the new month.39
Halacha 12
There are places where the messengers [sent out for] Nisan would arrive [in time for the celebration of Pesach], but the messengers [sent out for] Tishrei would not arrive [in time for the celebration of Sukkot].40 According to [the letter of] the law, it would have been appropriate for them to observe Pesach for one day, since the messengers reached them and informed them when Rosh Chodesh had been established, and for them to observe Sukkot for two days, since the messengers had not reached them. Nevertheless, so that there would be no difference between the festivals, the Sages instituted the ruling that two days were celebrated [for all holidays] in all places that were not reached by the messengers for Tishrei. [This includes] even the festival of Shavuot.41
Halacha 13
[How many more] days do the messengers for Nisan journey than the messengers for Tishrei? Two. For the messengers for Tishrei do not travel on the first of Tishrei, because it is a holiday, nor on the tenth, because it is Yom Kippur.42
Halacha 14
There is no need for there to be two messengers. Even a single individual's [statements] are believed. Moreover, this does not apply to messengers alone. Even when a [traveling] merchant of no particular distinction passes through on his journey, and says: "I heard from the court43 that it sanctified the new month on such and such a date," his statements are believed, and the [celebration of] the festivals is arranged accordingly.
Halacha 15
[The following rules apply when] the court held session throughout the entire thirtieth day, but witnesses did not arrive, [the judges] arose early in the morning and made the month full, as we stated previously in this chapter,46 and after four or five days witnesses came from distant places and testified that they had sighted the moon at the appropriate time, the thirtieth night. [Indeed, the same principles apply if the witnesses2 come at the end of the month.
We unnerve them in a very intimidating matter, and we seek to disorient them with queries. We cross-examine them very thoroughly and are extremely precise regarding their testimony. [For] the court endeavors not to sanctify this month, since it has already been declared full.47
Halacha 16
If the witnesses remain steadfast in their testimony, if it is compatible [according to the calculations of the court], if the witnesses are men whose character is well known, they are men of understanding, and if their testimony was scrutinized in a proper way - the moon is sanctified [retroactively]. We recalculate the dates of the month beginning from the thirtieth day [after the previous Rosh Chodesh], since the moon was sighted [on the appropriate] night.
Halacha 17
If it was necessary for the court to leave the month full, as it was before the witnesses came, it is left as it is. This is what is meant by the statement,48 "The month is made full out of necessity49." Some great Sages differ concerning this matter and maintain that the month is never made full out of necessity. Rather, if the witnesses come, the month is sanctified and they are not intimidated at all50.
Halacha 18
It appears to me51 that there is a difference of opinion among the Sages regarding this matter only in [the following circumstances]:
a) The other months besides Nisan and Tishrei, or
b) When witnesses come in Nisan and Tishrei after the holidays have passed, [all the festive practices] have already been observed, and the time to offer the sacrifices and observe the festivals has passed.
When, however, the witnesses come in Tishrei and in Nisan before the middle of the month,52 their testimony is accepted, and no attempt is made to intimidate them at all. For we do not attempt to i ntimidate witnesses who testify that they sighted at the appropriate time so that the month will be full.
Halacha 19
We do, however, intimidate witnesses whose testimony has been disputed, and it appears that their testimony will not be upheld, a nd the month will be made full. We pressure them so that their testimony will be upheld and the month will be sanctified in its proper time. Similarly, when, before the new month has been sanctified, witnesses come to nullify53 the testimony of the witnesses who saw the moon at its appropriate time, [the court] intimidates the witnesses who want to nullify the original testimony, so that the challenge will not be accepted and the new month will be sanctified at its appropriate time.54
| FOOTNOTES | |
| 1. |
The Rambam does not say "a one-day distance from Jerusalem," because after the destruction of the Temple, the High Court would sanctify the new month in other places. (See Rosh HaShanah22b.)
|
| 2. |
Note the apparent contradiction in Halachah 15. In the light of that halachah, it would appear that the Rambam's intent is that since the court endeavors to nullify such testimony, it is undesirable for the witnesses to come and offer it (Lechem Mishneh).
|
| 3. |
The Rambam is referring to the prohibitions associated with going beyond the Sabbath limits and the performance of any forbidden labors necessary for their journey - e.g., carrying food or weapons.
|
| 4. |
Significantly, the month of Sivan is not mentioned, although the holiday of Shavuot is celebrated then. The celebration of Shavuot depends, not on a particular day of the month, but on the conclusion of the counting of the Omer. Thus when Rosh Chodesh was determined by the testimony of witnesses, Shavuot could be celebrated on the fifth, sixth, or seventh of Sivan (Rosh HaShanah 6b).
|
| 5. |
See Hilchot Temidim UMusafim 7:1,4, Hilchot Korban Pesach 1:18.
|
| 6. |
The sacrifice of any offerings associated with a fixed time supersedes the Sabbath prohibitions.
|
| 7. |
I.e., the character witnesses mentioned in Chapter 2, Halachah 3.
|
| 8. |
This law is based on an actual historical account. Rabbi Nehorai traveled to Usha together with witnesses to substantiate their credibility, in the hope of finding another person there to testify together with him (Rosh HaShanah 22b).
|
| 9. |
The Perush questions why the Sabbath laws are broken when there is only a possibility of performing a mitzvah, citing a similar situation - a baby born after sunset on Friday. He should not be circumcised on the following Sabbath, because there is a doubt whether circumcision should be performed on Friday or on the Sabbath (Hilchot Milah 1:12).
The subsequent commentaries offer several resolutions to this difficulty. Among them:
a) Circumcision can be performed at a later date, while the sanctification of the new moon cannot be postponed (Lechem Mishneh);
b) Traveling to Jerusalem to testify always involves violating the Sabbath laws with only a possibility of performing the mitzvah, for it is possible that the court will reject the witnesses' testimony (Rav David Arameah).
|
| 10. |
Leading a healthy person on a donkey is not considered to be transporting him in violation of the Sabbath labors, because "a living being carries himself." If, however, the person is sick, this principle does not apply, and he is considered a burden, so that transporting him on a donkey involves a prohibition (Hilchot Shabbat 18:16, 20:1-2). Nevertheless, this prohibition is waived in the endeavor to sanctify the new moon.
|
| 11. |
Rav David Arameah interprets this to mean that men are allowed to carry him to the court on his bed.
|
| 12. |
Rashi, Rosh HaShanah 22a, relates that the Sadducees would lie in ambush for the witnesses, with the intent of delaying their appearance in court until after the thirtieth day had passed.
|
| 13. |
In his Commentary on the Mishnah (Rosh HaShanah 1:5), the Rambam explains that although the moon might be seen very clearly in one place, in other locales it might have appeared low on the horizon, or covered by clouds. Therefore, it is desirable for all potential witnesses to journey to Jerusalem to make sure that the new moon is sanctified in its proper time.
|
| 14. |
I.e., there is sufficient time for the witness(es) to arrive at the High Court on the thirtieth day.
|
| 15. |
In this vein, it is worthy to note a story related in Rosh HaShanah 1:6. Forty pairs of witnesses passed through Lod on their way to Jerusalem to testify regarding the sighting of the moon. Rabbi Akiva held them back, because he saw that their testimony would not stand up under cross-examination by the court. Rabban Gamliel rebuked him, explaining that this would prevent them from journeying to Jerusalem at a future date, when their testimony might be of consequence. (See the Rambam's Commentary on the Mishnah.)
|
| 16. |
More specifically, Rosh HaShanah 30b states that the problem concerns the song to be sung by the Levites in connection with the sacrifice. Had there not been a difficulty with the song, the afternoon sacrifice could have been offered conditionally: If no witnesses come, the lamb would be considered the afternoon sacrifice; and if the witnesses do come, it would be considered part of the musaf offering (Rishon LeTzion).
Significantly, as reflected in the discussion in Rosh HaShanah (ibid.), the instance in question concerned the celebration of Rosh HaShanah, and not an ordinary Rosh Chodesh.
|
| 17. |
For once the afternoon sacrifice is offered, no other offerings may be sacrificed (Pesachim 58b;Hilchot Temidim UMusafim 1:3).
|
| 18. |
This refers to the time of the afternoon sacrifice, nine and a half seasonal hours (שעות זמניות) after sunrise (The Rambam's Commentary on the Mishnah, Rosh HaShanah 4:4, Hilchot Temidim UMusafim 1:3).
|
| 19. |
The Rambam is referring to Rosh HaShanah.
|
| 20. |
Indeed, the people would observe the day as a holiday from nightfall on the previous day, lest witnesses come and the new moon be sanctified (Rashi, Rosh HaShanah 30b). See Halachah 9, and Chapter 5, Halachah 8.
|
| 21. |
And there were no longer any difficulties concerning the sacrifices.
|
| 22. |
Rabban Yochanan ben Zakkai lived at the time of the Temple's destruction, and this decree was instituted shortly after that event.
|
| 23. |
The Lechem Mishneh and others have raised questions about the Rambam's choice of wording, based on his previous statements in Chapter 2, Halachah 9. Merkevet HaMishneh offers a simple resolution of this difficulty. Here we are speaking of the acceptance of the witnesses' testimony, and it is necessary to take time to cross-examine them. This process cannot be completed in the meager amount of time between sunset and the appearance of the stars.
|
| 24. |
The purpose of holding this feast would be to publicize that the month had become full.
|
| 25. |
Sanhedrin 70a relates that the participants in this meal would ascend in a time that is neither day nor night. Thus, the Rambam interprets this as referring to the time between the appearance of the first rays of the sun and sunrise itself. Rashi and others maintain that the participants would ascend in the evening, between sunset and the appearance of the stars.
|
| 26. |
The fires would be lit in the evening of the thirty-first night.
|
| 27. |
There are mountains surrounding Jerusalem on all sides. The bonfires on these mountains could be seen by people on further mountains, until in a short amount of time people throughout Eretz Yisrael could be notified that the new moon had been sanctified.
|
| 28. |
The Samaritans lived between Jerusalem and the Galilee. At one point, they desired to disrupt the calculation of the calendar and would light bonfires on the evening before the thirty-first day, regardless of whether or not the moon was sighted. The people in the Galilee would think that the chain of bonfires had begun in Jerusalem (Rosh HaShanah 22b).
|
| 29. |
The Jerusalem Talmud (Rosh HaShanah 2:1) states that Rabbi Yehudah HaNasi was the one who nullified the bonfires, and substituted messengers instead. This, however, is somewhat difficult to accept because, as the Rambam mentions in Halachah 9, there were times when the messengers were sent out while the Temple was standing. Perhaps the intent is that until the time of Rabbi Yehudah HaNasi there were times when both messengers were sent out and bonfires were lit. From his time onward, the bonfires were no longer used.
|
| 30. |
Rosh HaShanah 18b relates that in that era, fasting on the other commemorative fasts - the tenth of Tevet and the seventeenth of Tammuz - was not mandatory. Therefore, it was not necessary to send out messengers for these months.
|
| 31. |
The Rambam maintains that the people would observe Rosh HaShanah for two days, because of the doubt. Thus, if the people did not know when the month of Elul began, they would have to observe three days (Lechem Mishneh).
|
| 32. |
This is speaking about the villages in the immediate vicinity of Jerusalem.
|
| 33. |
The commentaries note that Rosh HaShanah 19b also mentions the possibility of the messengers' being sent out in the second month of Adar if a leap year is declared. This, however, is an infrequent event, because generally, the decision to make the year a leap year was not made at the last moment (Aruch HaShulchan).
|
| 34. |
Pesach Sheni, when all those who had not offered a sacrifice on the first Pesach were given a further opportunity to bring this offering.
Messengers were not sent out for the month of Sivan, because the celebration of Shavuot is not dependent on the date of the month, but on the Counting of the Omer (Perush).
|
| 35. |
The messengers for the month of Tishrei could travel only 2000 cubits beyond Jerusalem (or 4000 cubits, if they made an eruv t'chumim) on Rosh HaShanah, because of the sanctity of that day (Perush).
|
| 36. |
Since the holidays observed in these months were prescribed by the Torah itself, this further stringency was required (ibid.).
|
| 37. |
See Chapter 2, Halachah 9.
|
| 38. |
The observance of an additional day of the holidays is described in greater detail in Chapter 5.
|
| 39. |
Thus, if the thirtieth day following Rosh Chodesh Adar fell on the Sabbath, they would not know whether Pesach (the fifteenth day of the following month) would be celebrated on the Sabbath or on Sunday.
|
| 40. |
For, as explained in the following halachah, the messengers sent out for Tishrei would not travel on Rosh HaShanah or on Yom Kippur.
In the brackets, we mention the holiday of Sukkot, but not Yom Kippur. For Yom Kippur was never observed by a community at large for two days. Rosh HaShanah 21a relates that Rabbah would fast for two days, but this was a stringency that he accepted on himself as an individual. The people in the diaspora would fast ten days after the thirtieth day following Rosh Chodesh Elul, for the court always endeavored to make Elul a month of 29 days. (See Or Sameach.)
|
| 41. |
As mentioned several times, Shavuot is unique, because its observance is dependent, not on a date in the month of Sivan, but on the Counting of the Omer, which begins after Pesach. Thus, even Jews living in the outer reaches of the diaspora were able to know when Shavuot was to be observed.
|
| 42. |
There is also the possibility of additional days, if there are more Sabbaths in Tishrei than in Nisan.
|
| 43. |
From the Rambam's wording, it would appear that it is necessary that the merchant receive his information from the High Court directly; hearing from others is not sufficient.
|
| 44. |
Rosh HaShanah 22b states that people will not lie about a matter when it is certain that eventually the truth will be revealed.
|
| 45. |
The commentaries compare the Rambam's statements here with those at the conclusion ofHilchot Gerushin. In the latter source, he employs the same rationale - that the truth of the matter will eventually be revealed - to explain why leniency is shown concerning testimony given to determine that a woman's husband has died, which enables her to remarry. In that instance, however, even greater leniency is shown, and the court accepts the testimony of witnesses who are otherwise unacceptable. The commentaries explain that the greater leniency is granted in consideration of the agonizing situation of the widow.
|
| 46. |
See Halachah 7.
|
| 47. |
The Rambam's statements in this and the following four halachot are based on his interpretation ofRosh HaShanah 20a. Significantly, his understanding of that passage differs from that of Rashi.
|
| 48. | Rosh HaShanah, op. cit. |
| 49. | Note another interpretation of the expression, "The month is made full out of necessity," in Chapter 18, Halachah 11. |
| 50. | This opinion is also mentioned in the abovepassage. |
| 51. |
Generally, when the Rambam uses the expression "It appears to me" in the Mishneh Torah, he is introducing an original interpretation. In this instance, the resolution offered by the Rambam is also suggested by Abbaye in the above passage. Nevertheless, there is a certain justification for the use of the phrase, because there are other interpretations offered by the Talmud, and no conclusion is reached. Therefore, the Rambam's choice of the interpretation to follow was motivated by his own comprehension of the passage.
|
| 52. |
When Pesach and Sukkot are celebrated. One might ask why consideration was not given to the observance of Yom Kippur on the tenth of Tishrei.
The Or Sameach offers the following resolution: Yom Kippur was observed for only one day in the outlying diaspora. The communities would assume that the moon had been sighted at its appropriate time, and they would observe Rosh HaShanah on the thirtieth day after Rosh Chodesh Elul, and Yom Kippur ten days afterwards. Thus, by accepting the witnesses' testimony, the court will have assured that a large portion of the Jewish people observed Yom Kippur on the proper date.
Although this explanation has its advantages, it does not address itself to the observance of Yom Kippur in Eretz Yisrael, or to the sacrifices that had to be offered on that sacred day in the Temple.
|
| 53. |
The Hebrew term used, lehazim, means to nullify their testimony by stating that, at the time they claimed to have seen the moon, they were in a different place from the place where they claimed to have sighted it.
|
| 54. |
It would appear that, in both of the instances mentioned in this halachah, this law applies only when, according to the court's calculations, the moon should have been sighted on the thirtieth night.
|
Korban Pesach - Perek 6
Halacha 1
Which impure individuals are prevented from offering until the second Pesach? Anyone who cannot partake of the Paschal sacrifice on the fifteenth of Nisan because of his impurity, e.g., zavim, zavot, niddot, women impure because of childbirth, and those who were intimate with a women in the niddah state. By contrast, those who are impure because they touched an animal corpse, a dead crawling animal, and the like on the day of the fourteenth of Nisan, should immerse themselves and the Paschal sacrifice should be sacrificed on their behalf after they immerse themselves. In the evening, when the day of their impurity is concluded, they may partake of the Paschal sacrifice.
Halacha 2
When the seventh day of the purification process of one who is impure because of contact with a human corpse falls on the fourteenth of Nisan - even though he has immersed himself and had the ashes of the red heifer sprinkled upon him and thus he is fit to partake of sacrificial foods in the evening - the Paschal sacrifice should not be slaughtered for him. His offering is postponed until the second Pesach. This is derived from Numbers 9:6 "And the men who were impure because of a human corpse and were not able to offer the Paschal sacrifice on that day." According to the Oral Tradition, it was taught that this occurred on the seventh day of their purification process. This is what they were asking: Should the Paschal sacrifice be slaughtered for them and they would partake of it in the evening? Moses explained to them that it should not be slaughtered for them.
When does the above apply? When one became impure because of one of the types of impurity for which a Nazirite would be required to shave. If, however, one became impure because of other types of impurity resulting from contact with a corpse for which a Nazirite is not required to shave, the Paschal sacrifice may be slaughtered for him on the seventh day of his purification process after he immersed himself and had the ashes of the red heifer sprinkled upon him. In the evening, when the day of his impurity is concluded, he may partake of the Paschal sacrifice.
Halacha 3
When a zav experiences two discharges and then counts seven clean days and immerses on the seventh day, the Paschal sacrifice may be sacrificed on his behalf and he may partake of it in the evening. If he experienced a zavdischarge after the blood was cast on the altar, he is exempt from bringing the second Paschal sacrifice.
Similarly, a woman who is watching a day because of a discharge on the previous day may immerse on the day she is watching, as explained in the laws of forbidden relations. The Paschal sacrifice may be slaughtered on her behalf and she may partake of it in the evening. If she experiences uterine bleeding after the blood of the Paschal sacrifice was cast on the altar, she is exempt from bringing the second Paschal sacrifice.
A Paschal sacrifice is not slaughtered on behalf of a woman who is impure because of menstrual bleeding on her seventh day of impurity. For she may not immerse herself until the night of the eighth day and she is not fit to partake of sacrificial meat until the night of the ninth day.
Halacha 4
When the day when one of those requiring atonement may bring his sacrifice falls on the fourteenth of Nisan, one may slaughter the Paschal sacrifice on their behalf. Their sacrifices may be offered on the fourteenth of Nisan, whether before the Paschal sacrifice is slaughtered or afterwards. They may partake of their Paschal sacrifices in the evening.
We do not slaughter the Paschal sacrifice on their behalf until they entrust their sacrifices required to regain purity to the court, lest they be negligent and fail to offer them.
Halacha 5
When the eighth day of the purification process of a person suffering fromtzara'at falls on the fourteenth of Nissan, but he experiences a seminal emission that day, he may immerse himself, enter the Women's Courtyard, and bring his sacrifices. Although a person who immersed on a particular day is forbidden from entering the Temple Courtyard that day, as was explained inHilchot Bi'at HaMikdash.since this is the day that the Paschal sacrifice is to be offered at its appointed time, a positive commandment whose omission is punishable by karet comes and supersedes a Rabbinic commandment.
Halacha 6
When the seventh day of the purification process of one who became impure due to contact with a human corpse falls on the Sabbath, the ashes of the Red Heifer are not sprinkled upon him until the following day. Even if his seventh day falls on the thirteenth of Nisan which is a Sabbath, the sprinkling of the ashes should be postponed until the fourteenth. The ashes should be sprinkled upon him, but the Paschal sacrifice should not be slaughtered on his behalf, as we explained. Instead, his offering is postponed and he brings the second Paschal sacrifice.
One might argue: The prohibition against sprinkling the ashes on the Sabbath was instituted as a shvut and the failure to bring the Paschal sacrifice is punishable by karet. How then could the Sages uphold their prohibition in the face of a prohibition punishable by karet? In resolution, it can be explained that the day on which he is forbidden to have the ashes sprinkled upon him is not the time when the sacrifice punishable by karet is obligated to be brought. Therefore they upheld their words as instituted, even though this matter will lead to it having to stand in a place punishable by karet.
Halacha 7
When an uncircumcised Jew circumcises himself on the day before Pesach, the Paschal sacrifice sacrifice may be slaughtered on his behalf after his circumcision. The Paschal sacrifice should not, by contrast, be slaughtered on behalf of a convert who converted on the fourteenth of Nisan and circumcised himself and immersed in a mikveh, for he may not partake of the sacrifice in the evening. He is like one who departs from a grave who requires seven days of purification and then can he become pure. This is a decree lest this convert become impure due to contact with a corpse in the following year on the fourteenth of Nisan and immerse himself and seek to partake of the Paschal sacrifice in the evening, saying: "Last year, the Jews did this for me, when I circumcised myself and immersed, and partook of the Paschal sacrifice in the evening."
Behold, this decree is of Rabbinic origin and the failure to bring the Paschal sacrifice is punishable by karet. How then could the Sages uphold their prohibition in the face of a prohibition punishable by karet on the day of the sacrifice which is the fourteenth of Nisan? The rationale is that the convert is not obligated in the observance of mitzvot until he circumcises himself and immerses himself in a mikveh. He should not immerse himself until he becomes healed from the circumcision, as we explained with regard to the concept of conversion. Therefore they upheld their words in this instance, because this person who circumcised himself should not have immersed until he was healed. Thus he would not have incurred an obligation to bring the Paschal sacrifice at all.
Halacha 8
If a person came through a beit hapras, he should proceed and sift, proceed and sift. If he did not find a bone and did not contract impurity, he should slaughter and partake of his Paschal sacrifice, even though he walked in a beit hapras. The rationale is that the impurity of a beit hapras is a Rabbinic institution, as will be explained in Hilchot Tum'at Meit, and the Sages did not uphold their decree in the face of an obligation punishable by karet, as we explained. Similarly, a beit hapras that was trod upon is pure with regarding to bringing a Paschal sacrifice.
Halacha 9
A person in the acute state of onein mourning is fit to partake of the Paschal sacrifice in the evening. The rationale is that the restrictions of aninut at night are Rabbinic in origin and our Sages did not uphold their decree in the face of an obligation punishable by karet. Instead, the Paschal sacrifice should be slaughtered on his behalf. He must immerse and afterwards partake of it. The immersion is necessary so that he makes a distinction from the state of aninutand does not divert his attention.
When does the above apply? When the deceased for whom he must mourn passes away after midday on the fourteenth of Nisan and thus he was already obligated to bring the Paschal sacrifice. If, however, the deceased passed away before midday, the Paschal sacrifice should not be slaughtered on his behalf. Instead, his offering is postponed until the second Pesach. If, however, the Paschal sacrifice was slaughtered on his behalf and the blood poured on the altar, he should immerse himself and partake of it in the evening.
If the deceased relative passed away on the thirteenth of Nisan and was buried on the fourteenth, on the day of the burial, he must observe aninut according to Rabbinic decree and that decree does not encompass the night following the fourteenth. Therefore one may slaughter the Paschal sacrifice on his behalf. He should immerse and partake of it and other sacrifices in the evening. The day when one hears of a close relative's death and the day when one gathers the bones of one's dead is equivalent to the day of burial. Therefore if one had the bones of his dead gathered on the fourteenth of Nisan or heard that a close relative died, the Paschal sacrifice may be slaughtered on his behalf. He immerses himself and may partake of sacrificial food in the evening.
Halacha 10
When a person is digging in a mound from an avalanche in search of the body of a deceased person, the Paschal sacrifice should not be slaughtered on his behalf, lest he find a corpse in the mound and he be impure at the time of slaughter. If the Paschal sacrifice was slaughtered on his behalf and a corpse was not found, he may partake of the sacrifice in the evening.
The following rules apply if the corpse was discovered after the blood was poured on the altar. If it became known to him that he was certainly impure at the time the blood was poured, e.g., the mound was round, he is obligated in the second Paschal sacrifice. If the matter is in doubt, i.e., maybe he was not standing over the impurity at the time the blood was poured and did not become impure until afterwards, he is exempt from the second Paschal sacrifice.
Halacha 11
The following rules apply when a person journeyed on a road and later a corpse was discovered lying across the width of the road. If the corpse could be deemed as the impurity likened to the depths, even though the person is considered as impure with regard to terumah, he is considered as pure with regard to the Paschal sacrifice. He may slaughter and partake of the Paschal sacrifice even though it is possible that he touched the corpse.Since the impurity is likened to the depths, he is pure with regard to the Paschal sacrifice. Even though the corpse is intact and extends from one end of the path to the other, he may offer his Paschal sacrifice unless he knows with certainty that he became impure because of it.
When does the above apply? When he was walking on foot, for it is possible that he did not touch it. If, however, he was riding on a beast or carrying a burden, he is impure even though it is impurity likened to the depths, for it is impossible that he will not have touched, moved, or stood over the corpse. We have already explained impurity likened to the depths in Hilchot Nizirut.
Halacha 12
When a person offered the Paschal sacrifice under the presumption that he was pure and afterwards, it was discovered that he was impure due to impurity likened to the depths, he is not obligated in the second Paschal sacrifice. This is a law conveyed by the Oral Tradition. If, however, it becomes known to him that he was impure due to impurity that was known, he is obligated in the second Paschal sacrifice.
Halacha 13
When a person contracted impurity from a human corpse and had the ashes of the red heifer sprinkled upon him on the third and seventh day [as required, but on his seventh day he unknowingly became impure because of a grave "likened to the depths" and brought a Paschal sacrifice under the presumption that he was pure and afterwards, he discovered that he had contracted the impurity "likened to the depths," he is not obligated in the second Paschal sacrifice, for once he immersed himself on the seventh day, his initial impurity ceased. If, however, he had contracted the impurity "likened to the depths" on the sixth day of his impurity and without knowing, he brought a Paschal sacrifice, he is obligated in the second Paschal sacrifice. The rationale is that a person who is impure must operate under the presumption that he is impure until he has definitely become pure, because there is a basis for the presumption of his impurity.
Korban Pesach - Perek 7
Halacha 1
The following rules apply when there were many individuals who were ritually impure due to contact with a human corpse on the first Pesach. If they were the lesser portion of the Jewish people, their offering is postponed to the second Pesach like other impure individuals. If, however, the majority of the Jewish people were impure due to contact with a human corpse or the priests or the sacred utensils were impure due to contact with a human corpse, their offering is not postponed. Instead, they should all offer the Paschal sacrifice in a state of ritual impurity, those ritually impure together with those who are pure.
This is derived from Numbers 9:6 which states: "And the men who were impure because of contact with the corpse of a human soul." Implied is that the offerings of individuals are postponed until the second Pesach, but those of the community are not postponed. This concept applies only with regard to the ritual impurity associated with a human corpse, as explained in Hilchot Bi'at HaMikdash.
Halacha 2
If the Jewish people were half ritually pure and half impure, they should all offer the sacrifice on the first Pesach. Those who are pure offer the sacrifice by themselves in a state of ritual purity and those who are impure offer it by themselves in a state of impurity and partake of it in impurity. If the impure outnumbered the pure even by one, they should all offer it in impurity.
Halacha 3
If the men were half impure due to contact with a human corpse and half pure and when you count the women together with the men, the majority will be pure, those who are pure should offer the first Paschal sacrifice. Those who are impure do not bring neither the first Paschal sacrifice or the second. They do not bring the first, because they are the lesser portion of the people. And they do not bring the second, because the women's offering of the second Paschal sacrifice is a matter of choice. Thus the impure persons are merely half the people and half the people do not bring the second Paschal sacrifice.
Halacha 4
If the majority of the Jewish people were zavim, afflicted by tzara'at, or had relationships with niddot and the lesser portion were impure due to contact with a human corpse, those impure because of contact with a corpse should not offer the first Paschal sacrifice, because they are the lesser portion of the people. Nor do they offer the second, because individuals do not bring the second except at the time the majority of the people offered the first Paschal sacrifice. In this instance, since the majority of the Jewish people did not offer the first Paschal sacrifice, the lesser portion who are impure because of contact with a corpse should not bring the second Paschal sacrifice.
Halacha 5
If the majority of the Jewish people were impure because of contact with a human corpse and a lesser portion were zavim and the like, those who are impure because of contact with a corpse offer the first Paschal sacrifice, Those who are zavim and the like do not offer either the first Paschal sacrifice or the second. They do not offer the first, because the restrictions against offering in a state of impurity were suspended with regard to communal offerings only for those impure due to contact with a human corpse. Nor do they bring the second, because a second Paschal sacrifice is brought only when the first was brought in a state of ritual purity. If the first was brought in a state of impurity, there is no second offering.
Halacha 6
The following laws apply when a third of the Jewish people were pure, a third were zavim and the like, and a third were impure because of contact with a human corpse. Those who were impure because of contact with a corpse should not offer the first Paschal sacrifice, nor the second. They do not offer the first, because they are the lesser portion when compared to the aggregate of those who are pure and the zavvim. They should not offer the second, because the lesser portion of the people offered the first, as we explained.
How do we calculate whether the majority of the people are impure or pure? We do not make a calculation of all those who seek to partake of it, because it is possible that 20 people will be enumerated on one Paschal sacrifice and they will send it with one person to slaughter it on their behalf. Instead, we calculate all of those who seek to enter the Temple Courtyard while they are outside. Before the first group enters the Temple Courtyard, the calculation is made.
Halacha 7
When an individual becomes impure because of a questionable situation regarding ritual impurity in a private domain, as will be explained in the appropriate place, his offering is postponed until the second Pesach. When the majority of the Jewish people become impure because of a questionable situation in a private domain, they should all offer it in a state of impurity.
Halacha 8
When the Paschal sacrifice was offered in a state of impurity, it should also be eaten in a state of impurity, for from the outset, it was brought only to be eaten. It may not be eaten by all those who are impure, only by those impure because of contact with a human corpse. For them, this impurity is suspended. This also applies to those impure because of contact with other sources of impurity.
Those who are impure because of an impurity that results from a physical condition, e.g., zavvim, zavot, niddot, women after childbirth, those afflicted bytzara'at, should not partake of it. If, however, they do partake of it, they are exempt. According to the Oral Tradition, we learned that when a sacrifice is eaten by those who are pure, those who are impure are liable for partaking of it in impurity. When it is eaten by those who are impure, there is no liability for partaking of it in impurity. Even if those who are impure because of contact with a human corpse partook of the fats and organs to be offered on the altar, they are exempt.
When does the statement that a Paschal sacrifice may be eaten while ritually impure apply? When the people became impure before the blood was poured on the altar.If, however, they became impure after the blood was poured, it should not be eaten.
Halacha 9
If the Paschal sacrifice was slaughtered in a state of ritual purity and the majority of the Jewish people became impure before its blood was poured on the altar, the blood should be poured on the altar, but the Paschal sacrifice should not be eaten. This is a Rabbinical decree lest the majority of the people become impure after the blood was poured in a following year and it be eaten in a state of impurity.
The following rules apply if the sacred utensils were impure because of [contact with a dead crawling animal or the like. Although the sacred utensils do not cause the persons to become impure, as will be explained in the appropriate place, since they cause the meat to become impure, the Paschal sacrifice should only be brought by those who are pure and it should be eaten, even though it is impure. It is preferable that it be eaten when the meat is impure thus superseding only an ordinary negative prohibition than it be eaten by individuals whose bodies are impure. That would be a prohibition punishable bykaret, as explained in Hilchot Pesulei HaMukdashim.
Korban Pesach - Perek 8
Halacha 1
Partaking of the meat of the Paschal sacrifice on the night of the fifteenth of Nisan is a positive commandment, as Exodus 12:8 states: "And you shall eat the meat on this night, roasted on the fire. With matzot and bitter herbs shall you eat it."
Halacha 2
Matzah and bitter herbs are not indispensable elements of the mitzvah. If one did not find matzah or bitter herbs, he fulfills his obligation by eating the meat of the Paschal sacrifice alone. There is no mitzvah to partake of bitter herbs without the Paschal sacrifice, as implied by Numbers 9:11: "Eat it with matzotand bitter herbs."
Halacha 3
The optimum manner of performing the mitzvah is to partake of the Paschal sacrifice when one is already sated. Therefore if one sacrificed festive peace-offerings on the fourteenth of Nisan, one should partake of them first and then partake of the meat of the Paschal sacrifice to be satiated from the festive offering. Even if one does not eat more than an olive-size portion, he fulfills his obligation.
Similarly, partaking of the second Paschal sacrifice on the fifteenth of the month of Iyar is a positive commandment, as stated: "Eat it with matzot and bitter herbs."
Halacha 4
Both of them are eaten only roasted with fire. One who partakes of an olive-sized portion from their meat lightly-roasted or cooked in liquid on the nights of Pesach is liable for lashes, as Exodus 12:9 states: "Do not partake of it lightly-roasted or cooked in water." If one partook of a Paschal sacrifice that was both lightly-roasted and cooked, he is liable for only one set of lashes, because both these forbidden activities are included in one prohibition.
If, before nightfall, one partakes of a Paschal sacrifice that was lightly-roasted or cooked, he is not liable for lashes, as can be inferred for the continuation of the above verse: "except roasted in fire." Implied is that at the time it is a mitzvah to partake of the sacrifice roasted, one is liable for partaking of it lightly-roasted or cooked. If one partook of a sacrifice prepared in this manner while it was still day, he is exempt.
Halacha 5
If one partook of an olive-sized portion of a roasted Paschal sacrifice while it is still day, he violates a positive commandment, as Exodus 12:8 states: "And they shall eat the meat on that night," i.e., at night and not during the day. A prohibition resulting from a positive commandment is considered as a positive commandment.
Halacha 6
The term na which the Torah mentioned in its prohibition refers to meat which began to be subjected to fire. It became roasted slightly, but was not yet fit for human consumption. If, however, one partakes of the meat of the Paschal sacrifice while raw, he is not liable for lashes, but he did nullify a positive commandment, for it is written: "roasted with fire." Implied is that if it is not roasted, it is prohibited.
If one roasted it to the full extent until it became charred, he is exempt.
Halacha 7
The term "cooked" which the Torah mentioned in its prohibition refers to cooking the meat in water, other liquids, or fruit juice. The use of the phrasebashail mevushal by Exodus 12:9 includes all types of cooking.
Halacha 8
If one roasted it and afterwards cooked it, cooked it and afterwards, roasted it, or pot-roasted it, and partook of it, he is liable. It is, however, permitted to apply wine, oil, honey, other liquids, and fruit juice to it, but not water. After it is roasted, it is permitted to dip the meat in liquids and in fruit juice.
Halacha 9
One may not roast the Paschal sacrifice on a stoneware utensil or a metal utensil, for it is written: "roasted with fire," i.e., and not roasted by anything else. Therefore if the utensil was perforated so that the fire could affect the meat, one may roast with it. One may not roast it with a metal spit, because the entire spit will be hot and will roast the meat where it touches it.
Halacha 10
When one kindles an oven, removes all the fire, and then hangs the Paschal sacrifice in the oven and roasts it, it is forbidden to partake of it, because this is not "roasted with fire." If the sacrificial animal was cut up and hung over coals, it is considered "roasted with fire." If he roasted it over lime, clay, or the hot springs of Tiberias, it is forbidden, because this is not "roasted with fire."
How is the animal offered as a Paschal sacrifice roasted? One pierces it from its mouth until its anus with a wooden spit and hangs it in an oven with the fire beneath it.. One hangs its legs and its intestines in the oven, outside of it. One should not place them inside of its body cavity, for this is comparable to cooking. They would choose a pomegranate spit to roast it so that it will not cast its sap into the meat and cook it.
Halacha 11
If the meat touches the earthenware sides or floor of the oven, one should skin off that place, because it is roasted because of the earthenware.
Halacha 12
If its juices drip on the earthenware and then return to it, that place should be cut off. For any juice and liquid which it emits while being roasted is forbidden, for it is not roasted meat.
Halacha 13
If its juices drip on flour, he should take a handful from the place the juice fell and discard it.
Halacha 14
The following laws apply if one applied oil that is terumahto the Paschal sacrifice. If the company was made up of priests, they should partake of it. If the company was made up of Israelites and the meat is still raw, it should be washed and dried and then it may be roasted. If it has been roasted, the outer portion should be skinned off.
If oil from the second tithe was applied to it, one should not charge the other members of the company for its value, for the second tithe should not be redeemed in Jerusalem, as explained in the appropriate place.
We do not roast two Paschal sacrifices together lest they become intermingled. This applies even to a goat and a lamb.
Halacha 15
We already stated in several places that the Paschal sacrifice should be eaten only until midnight to distance a person from transgression. According to Scriptural Law, one may partake of it throughout the entire night until dawn.
We already explained in Hilchot Chametz UMatzah that the Paschal sacrifice requires the recitation of Hallel during the time that it is being eaten and that the members of the company do not partake of the meat after they fell asleep, even if they did so at the beginning of the night.
• Shabbat, Sivan 26, 5775 · 13 June 2015
"Today's Day"
Torah lessons: Chumash: Korach, Shlishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: And this is also (p. 315)...in actual reality. (p. 317).
"They went down to the pit alive"1 - even in the grave they think they are alive.
There is a blessing contained in "They went down to the pit alive," as with "the sons of Korach did not die,"2 - "a place was established for them3 and they repented." Forteshuva, repentance, is effective only while one is still alive. This, then, is the blessing - that even in the pit they will live, and they will be able to effect teshuva.
FOOTNOTES
1. Bamidbar 16:30.
2. Ibid. 26:11.
3. In Gehinom ("the pit," Purgatory for the soul); Megilla 14a. See Supplementary Footnotes.
Daily Thought:
The Taller They Are...
You might think that divine sparks are meted out by simple protocol: The lowlier the creation, the lowlier the divine spark it holds.
Just the opposite: Only the highest sparks could descend to the lowest places and retain their power to sustain a being.
Those are the sparks remaining to be rescued today.[Likkutei Torah, Tzav 13b and Re’eh 19c. Maamar Beshaah She’alah 5729:6.]
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