Today in Jewish History:
• R. Chananya ben Tradyon Killed (2nd century CE)
Rabbi Chananya ben Tradyon, one of the "Ten Martyrs" (see entry for Sivan 25) was killed on this date. When the Romans discovered him teaching the outlawed Torah they wrapped him in a Torah scroll, piled bundles of twigs around him, and before setting him afire they placed damp woolen cloths on him to prolong the agony of being burned to death.
As the flames engulfed him, his disciples asked him, "Master, what do you see?" Rabbi Chananya replied: "I see a scroll burning, but the letters flying up to Heaven."
Links:
The Ten Martyrs
Daily Quote: Rabbi Yosef Yitzchak of Lubavitch once met a watercarrier carrying full buckets and remarked: "When one encounters water there is an appropriate maxim of the Baal Shem Tov that one should say, namely: 'When encountering water one should say that the Baal Shem says that it is a sign of blessing'"[Hayom Yom, Tevet 21}
Daily Study:
Chitas and Rambam for today:
Chumash: with Rashi
• Chapter 16
1Korah the son of Izhar, the son of Kohath, the son of Levi took [himself to one side] along with Dathan and Abiram, the sons of Eliab, and On the son of Peleth, descendants of Reuben. אוַיִּקַּח קֹרַח בֶּן יִצְהָר בֶּן קְהָת בֶּן לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן פֶּלֶת בְּנֵי רְאוּבֵן:
Korah… took: This portion is beautifully expounded on in the Midrash of R. Tanchuma, [as follows]: ויקח קרח: פרשה זו יפה נדרשת במדרש רבי תנחומא:
Korah… took: He took himself to one side to dissociate himself from the congregation, to contest the [appointment of Aaron to the] kehunah. This is what Onkelos means when he renders it וְאִתְפְּלֵג,“and he separated himself.” He separated himself from the congregation to persist in a dispute. Similarly, מה יקחך לבך, “Why does your heart take you away?” (Job 15:12) meaning, it removes you, to isolate you from others (Midrash Tanchuma Korach 2). Another explanation: He attracted the heads of the Sanhedrin among them with amicable words. Similarly, “Take Aaron [with words]” (20:25); “Take words with you” (Hosea 14:3) (Midrash Tanchuma Korach 1). - [Num. Rabbah 18:2] ויקח קרח: לקח את עצמו לצד אחד להיות נחלק מתוך העדה לעורר על הכהונה, וזהו שתרגם אונקלוס ואתפלג נחלק משאר העדה להחזיק במחלוקת, וכן (איוב טו, יב) מה יקחך לבך, לוקח אותך להפליגך משאר בני אדם. דבר אחר ויקח קרח משך ראשי סנהדראות שבהם בדברים, כמו שנאמר (במדבר כ, כה) קח את אהרן, (הושע יד, ג) קחו עמכם דברים:
the son of Izhar the son of Kohath the son of Levi: [The verse] does not mention, “the son of Jacob,” because he [Jacob] prayed not to be mentioned in connection with their quarrel, as it is stated, “my honor, you shall not join their assembly” (Gen. 49:6). And where is his name mentioned in connection with Korah? In (I) Chron. (6:22, 23), where their genealogy is traced for the service of the Levites on the platform [in the Temple], as it says, “the son of Korah, the son of Izhar, the son of Kohath, the son of Levi, the son of Israel.” - [Midrash Tanchuma Korach 4, Num. Rabbah 18:5] בן יצהר בן קהת בן לוי: ולא הזכיר בן יעקב, שבקש רחמים על עצמו שלא יזכר שמו על מחלוקתם, שנאמר (בראשית מט, ו) ובקהלם אל תחד כבודי. והיכן נזכר שמו על קרח, בהתיחסם על הדוכן בדברי הימים, שנאמר (ד"ה א' ו, כב - כג) בן אביאסף בן קרח בן יצהר בן קהת בן לוי בן ישראל:
Dathan and Abiram: Since the tribe of Reuben was settled in the south when they camped, thus being neighbors of Kohath and his children who were also camped in the south, they joined with Korah in his rebellion. Woe to the wicked, and woe to his neighbor! Now what made Korah decide to quarrel with Moses? He envied the chieftainship of Elizaphan the son of Uzziel whom Moses appointed as chieftain over the sons of Kohath by the [Divine] word. Korah claimed, “My father and his brothers were four [in number]” as it says, “The sons of Kohath were…” (Exod. 6:18). Amram was the first, and his two sons received greatness-one a king and one a kohen gadol. Who is entitled to receive the second [position]? Is it not I, who am the son of Izhar, who is the second brother to Amram? And yet, he [Moses] appointed to the chieftainship the son of his youngest brother! I hereby oppose him and will invalidate his word (Midrash Tanchuma Korach 1, Num. Rabbah 18:2). What did he do? He went and assembled two hundred and fifty men, heads of Sanhedrin, most of them from the tribe of Reuben, his neighbors. These were Elitzur the son of Shedeur and his colleagues, and others like him, as it says, “chieftains of the congregation, those called to the assembly.” And further it states, “These were the chosen ones of the congregation” (1:16). He dressed them with cloaks made entirely of blue wool. They came and stood before Moses and asked him, “Does a cloak made entirely of blue wool require fringes [’tzitzith’], or is it exempt?” He replied, “ It does require [fringes].” They began laughing at him [saying], "Is it possible that a cloak of another [colored] material, one string of blue wool exempts it [from the obligation of techeleth], and this one, which is made entirely of blue wool, should not exempt itself? - [Midrash Tanchuma Korach 2, Num. Rabbah 18:3] ודתן ואבירם: בשביל שהיה שבט ראובן שרוי בחנייתם תימנה, שכן לקהת ובניו החונים תימנה, נשתתפו עם קרח במחלוקתו, אוי לרשע אוי לשכנו. ומה ראה קרח לחלוק עם משה, נתקנא על נשיאותו של אליצפן בן עוזיאל שמינהו משה נשיא על בני קהת על פי הדבור. אמר קרח, אחי אבא ארבעה היו, שנאמר (שמות ו, יח) ובני קהת וגו'. עמרם הבכור נטלו שני בניו גדולה, אחד מלך ואחד כהן גדול, מי ראוי ליטול את השניה, לא אני שאני בן יצהר שהוא שני לעמרם, והוא מנה נשיא את בן אחיו הקטן מכולם, הריני חולק עליו ומבטל את דבריו. מה עשה, עמד וכנס מאתים חמישים ראשי סנהדראות, רובן משבט ראובן שכיניו, והם אליצור בן שדיאור וחביריו וכיוצא בו, שנאמר נשיאי עדה קריאי מועד, ולהלן הוא אומר (במדבר א, טז) אלה קרואי העדה, והלבישן טליתות שכולן תכלת. באו ועמדו לפני משה. אמרו לו טלית שכולה של תכלת חייבת בציצית או פטורה. אמר להם חייבת. התחילו לשחק עליו, אפשר טלית של מין אחר חוט אחד של תכלת פוטרה, זו שכולה תכלת לא תפטור את עצמה:
descendants of Reuben: Dathan and Abiram and On the son of Peleth. בני ראובן: דתן ואבירם ואון בן פלת:
2They confronted Moses together with two hundred and fifty men from the children of Israel, chieftains of the congregation, representatives of the assembly, men of repute. בוַיָּקֻמוּ לִפְנֵי משֶׁה וַאֲנָשִׁים מִבְּנֵי יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי שֵׁם:
3They assembled against Moses and Aaron, and said to them, "You take too much upon yourselves, for the entire congregation are all holy, and the Lord is in their midst. So why do you raise yourselves above the Lord's assembly?" גוַיִּקָּהֲלוּ עַל משֶׁה וְעַל אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב לָכֶם כִּי כָל הָעֵדָה כֻּלָּם קְדשִׁים וּבְתוֹכָם יְהֹוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל קְהַל יְהֹוָה:
You take too much upon yourselves: You took by far too much greatness for yourselves. רב לכם: הרבה יותר מדאי לקחתם לעצמכם גדולה:
are all holy: All of them heard [the] words [of the commandments] at Sinai from the mouth of the Almighty. - [Midrash Tanchuma Korach 4] כלם קדושים: כולם שמעו דברים בסיני מפי הגבורה:
So why do you raise yourselves: If you have taken kingship for yourself, you should not have chosen kehunah for your brother. Not only you heard at Sinai, “I am the Lord, your God” ; the entire congregation heard it. - [Midrash Tanchuma Korach 4] ומדוע תתנשאו: אם לקחת אתה מלכות לא היה לך לברר לאחיך כהונה, לא אתם לבדכם שמעתם בסיני אנכי ה' אלהיך (שמות כ ב), כל העדה שמעו:
4Moses heard and fell on his face. דוַיִּשְׁמַע משֶׁה וַיִּפֹּל עַל פָּנָיו:
and fell on his face: because of the rebellion, for this was already their fourth offense. [When] they sinned with the calf, “Moses pleaded” (Exod. 32:11); by the episode of the complainers, “Moses prayed” (11:2); with the spies, “Moses said to God, ‘But the Egyptians will hear…’ ” (14:13), but now, at Korah’s rebellion, he became disheartened [literally, his hands were weakened]. This is comparable to a prince who sinned against his father, and his [father’s] friend placated the king on his behalf, once, twice, and three times. When he offended the fourth time, the friend became disheartened, and he said, “How much more can I trouble the king? Perhaps he will no longer accept my petition.” - [Midrash Tanchuma 4, Num. Rabbah 18: 6] ויפול על פניו: מפני המחלוקת, שכבר זה בידם סרחון רביעי, חטאו בעגל (שמות לב, יא) ויחל משה, במתאוננים (במדבר יא, יב) ויתפלל משה, במרגלים (שם יד, יג) ויאמר משה אל ה' ושמעו מצרים, במחלוקתו של קרח נתרשלו ידיו. משל לבן מלך שסרח על אביו ופייס עליו אוהבו פעם ושתים ושלש, כשסרח רביעית נתרשלו ידי האוהב ההוא. אמר עד מתי אטריח על המלך, שמא לא יקבל עוד ממני:
5He spoke to Korah and to all his company, saying, "In the morning, the Lord will make known who is His, and who is holy, and He will draw [them] near to Him, and the one He chooses, He will draw near to Him. הוַיְדַבֵּר אֶל קֹרַח וְאֶל כָּל עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהֹוָה אֶת אֲשֶׁר לוֹ וְאֶת הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר בּוֹ יַקְרִיב אֵלָיו:
In the morning, the Lord will make known: Night is a time of drunkenness for us, and it is improper to appear before Him. His real intention was to delay, with the hope that they might retract [their opposition]. - [Midrash Tanchuma 5] בקר ויודע וגו': עתה עת שכרות הוא לנו ולא נכון להראות לפניו והוא היה מתכוין לדחותם שמא יחזרו בהם:
In the morning, the Lord will make known who is His: For the Levitic services. בקר ויודע ה' את אשר לו: לעבודת לויה:
and who is holy: For the kehunah. ואת הקדוש: לכהונה:
and He will draw: them near to Him. Heb. וְהִקְרִיב אֵלָיו. And the Targum [Onkelos] proves this [that it is referring to both the Levites and the kohanim], for he renders the first phrase, “He will bring them close to Him” [and the second phrase]“He will bring into His service.” The Midrashic interpretation of בֹּקֶר, morning, [rather than מָחָר, tomorrow] is: Moses said to him [Korah], The Holy One, blessed is He, assigned boundaries to His world. Are you able to transform morning into evening? That is how possible it is for you to undo this, as it says,“It was evening and it was morning… and He separated (וַיַּבְדֵּל) ” (Gen. 1:5, 7); similarly,“Aaron was set apart (וַיִּבָּדֵל) to sanctify him…” (I Chron. 23:13). - [Midrash Tanchuma Korach 3, Num. Rabbah 4] והקריב: אותם אליו. והתרגום מוכיח כן ויקרב לקדמוהי יקרב לשמושיה. ומדרשו בקר, אמר לו משה, גבולות חלק הקב"ה בעולמו, יכולים אתם להפוך בקר לערב, כן תוכלו לבטל את זו, שנאמר (בראשית א, ה - ז) ויהי ערב ויהי בוקר ויבדל, כך (דה"א כג יג) ויבדל אהרן להקדישו וגו':
6Do this, Korah and his company: Take for yourselves censers. וזֹאת עֲשׂוּ קְחוּ לָכֶם מַחְתּוֹת קֹרַח וְכָל עֲדָתוֹ:
Do this!…Take for yourselves censers: Why did he see fit to speak to them thus? He said to them, “Among the nations, there are various forms of worship and many priests, and they do not all gather in one temple. We, however, have only one God, one ark, one Torah, one altar, and one kohen gadol, but you two hundred and fifty men are all seeking the kehunah gedolah ! I too would prefer that. Here, take for yourselves the service most dear-it is the incense, more cherished than any other sacrifice, but it contains deadly poison, by which Nadab and Abihu were burnt. Therefore, he warned them, ”and it will be the one whom the Lord chooses-he is the holy one“ [meaning,] that he is already in his [state of] holiness. Is it not obvious that [the one] who is chosen is the holy one? Rather, Moses told them,”I am telling you this so that you should not be found guilty. For the one He chooses will survive, and the rest of you will perish." - [Mid. Tanchuma 5, Bamidbar Rabbah 18:8] זאת עשו קחו לכם מחתות: מה ראה לומר להם כך, אמר להם בדרכי הגוים יש נימוסים הרבה וכומרים הרבה ואין כולם מתקבצים בבית אחד, אנו אין לנו אלא ה' אחד, ארון אחד ותורה אחת ומזבח אחד וכהן גדול אחד ואתם מאתים וחמישים איש מבקשים כהונה גדולה, אף אני רוצה בכך, הא לכם תשמיש חביב מכל, היא הקטרת החביבה מכל הקרבנות וסם המות נתון בתוכו שבו נשרפו נדב ואביהוא, לפיכך התרה בהם והיה האיש אשר יבחר ה' הוא הקדוש, כבר הוא בקדושתו. וכי אין אנו יודעים שמי שיבחר הוא הקדוש, אלא אמר להם משה הריני אומר לכם שלא תתחייבו, מי שיבחר בו יצא חי, וכולכם אובדים:
censers: מַחְתּוֹת, vessels used for stoking (חוֹתִין) coals, which have a handle. מחתות: כלים שחותין בהם גחלים ויש להם בית יד:
7Place fire into them and put incense upon them before the Lord tomorrow, and the man whom the Lord chooses he is the holy one; you have taken too much upon yourselves, sons of Levi." זוּתְנוּ בָהֵן | אֵשׁ וְשִׂימוּ עֲלֵיהֶן | קְטֹרֶת לִפְנֵי יְהֹוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר יִבְחַר יְהֹוָה הוּא הַקָּדוֹשׁ רַב לָכֶם בְּנֵי לֵוִי:
you have taken too much upon yourselves, sons of Levi: Heb. רַב לָכֶם בְּנֵי לֵוִי, [interpreted Midrashically as:] I have told you a very great thing. Were they not fools? For he warned them about it and they [still] took upon themselves to offer [the incense]. They sinned at the cost of their lives, as it says, “the censers of these who sinned at the cost of their lives” (17:3). But what did Korah, who was astute, see [to commit] this folly? His vision deceived him. He saw [prophetically] a chain of great people descended from him: Samuel, who is equal [in importance] to Moses and Aaron. He [Korah] said, “ For his sake I will be spared. [He also saw] twenty-four watches [of Levites] emanating from his grandsons, all prophesying through the holy spirit, as it says, ”all these were the sons of Heman“ (I Chron 25:5). He said, ” Is it possible that all this greatness is destined to emanate from me, and I should remain silent?“ Therefore, he participated [in the rebellion] to reach that prerogative, for he had heard from Moses that they would all perish and one would escape [death]: ”the one whom the Lord chooses-he is the holy one.“ He erred in thinking that it referred to him. He, however, did not ”see" properly, for his sons repented [and thus did not die at that time]. Moses, however, foresaw this. - [This is found in Mid.] Tanchuma [Korach 5, Num. Rabbah 18:8] רב לכם בני לוי: דבר גדול אמרתי לכם. ולא טפשים היו שכך התרה בהם וקבלו עליהם לקרב, אלא הם חטאו על נפשותם, שנאמר את מחתות החטאים האלה בנפשותם. וקרח שפקח היה מה ראה לשטות זה, עינו הטעתו, ראה שלשלת גדולה יוצאה ממנו, שמואל ששקול כנגד משה ואהרן. אמר בשבילו אני נמלט, וכ"ד משמרות עומדות לבני בניו כולם מתנבאים ברוח הקודש, שנאמר (ד"ה א' כה, ה) כל אלה בנים להימן, אמר אפשר כל הגדולה הזאת עתידה לעמוד ממני ואני אדום, לכך נשתתף לבוא לאותה חזקה, ששמע מפי משה שכולם אובדים ואחד נמלט. אשר יבחר ה' הוא הקדוש, טעה ותלה בעצמו, ולא ראה יפה, לפי שבניו עשו תשובה, ומשה היה רואה. תנחומא:
you have taken too much upon yourselves: [The simple interpretation is:] You have taken too great a task upon yourselves, to rebel against the Holy One, blessed is He. רב לכם: דבר גדול נטלתם בעצמכם לחלוק על הקב"ה:
8Moses said to Korah, "Please listen, sons of Levi. חוַיֹּאמֶר משֶׁה אֶל קֹרַח שִׁמְעוּ נָא בְּנֵי לֵוִי:
Moses said…: He began to speak softly to him, but when he saw that he [Korah] was adamant [lit., stiff-necked], he [Moses] thought, “Before the other tribes [other versions: the rest of the tribe] join him and perish with him, I will speak to all of them as well.” He then began exhorting them [saying,], “Listen to me, sons of Levi.” - [Midrash Tanchuma Korach 6, Num. Rabbah 18:9] ויאמר משה אל קרח שמעו נא בני לוי: התחיל לדבר עמו דברים רכים, כיון שראהו קשה עורף, אמר עד שלא ישתתפו שאר השבטים ויאבדו עמו, אדבר גם אל כולם, התחיל לזרז בהם שמעו נא בני לוי:
9Is it not enough that the God of Israel has distinguished you from the congregation of Israel to draw you near to Him, to perform the service in the Mishkan of the Lord and to stand before the congregation to minister to them? טהַמְעַט מִכֶּם כִּי הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת עֲבֹדַת מִשְׁכַּן יְהֹוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם:
and to stand before the congregation: to sing on the platform. ולעמוד לפני העדה: לשיר על הדוכן:
10He drew you near, and all your brothers, the sons of Levi with you, and now you seek the kehunah as well? יוַיַּקְרֵב אֹתְךָ וְאֶת כָּל אַחֶיךָ בְנֵי לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם כְּהֻנָּה:
He drew you near: to that service from which he has distanced the rest of the congregation of Israel. ויקרב אתך: לאותו שירות שהרחיק ממנו שאר עדת ישראל:
11Therefore, you and your entire company who are assembled are against the Lord, for what is Aaron that you should complain against him?" יאלָכֵן אַתָּה וְכָל עֲדָתְךָ הַנֹּעָדִים עַל יְהֹוָה וְאַהֲרֹן מַה הוּא כִּי תַלִּינוּ (כתיב תלונו) עָלָיו:
Therefore: Because of this, “you and your entire company who are assembled” with you “are against the Lord,” for I acted as His messenger to give the kehunah to Aaron, and this rebellion is not with us [but with the Lord]. - [Midrash Tanchuma Korach 6, Num. Rabbah 18:9] לכן: בשביל כך אתה וכל עדתך הנועדים אתך על ה' כי בשליחותו עשיתי לתת כהונה לאהרן ולא לנו היא המחלוקת הזו:
12Moses sent to call Dathan and Abiram, the sons of Eliab, but they said, "We will not go up. יבוַיִּשְׁלַח משֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה:
Moses sent: From here we derive that one should not persist in a dispute, because Moses sought them out to conciliate them with peaceful words. — [Mid. Tanchuma Korach 10, Sanh. 110a] וישלח משה וגו': מכאן שאין מחזיקין במחלוקת, שהיה משה מחזר אחריהם להשלימם בדברי שלום:
We will not go up: Their own mouths caused them to stumble, [to say] that they would have only a downfall. - [Mid. Tanchuma Korach 6, Num. Rabbah 10] לא נעלה: פיהם הכשילם, שאין להם אלא ירידה:
13Is it not enough that you have brought us out of a land flowing with milk and honey to kill us in the desert, that you should also exercise authority over us? יגהַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי תִשְׂתָּרֵר עָלֵינוּ גַּם הִשְׂתָּרֵר:Daily Tehillim: Psalms Chapters 120 - 134
• Chapter 120
This psalm rebukes slanderers, describing how the deadly effect of slander reaches even further than weapons.
1. A song of ascents. I have called out to the Lord in my distress, and He answered me.
2. O Lord, rescue my soul from the lips of falsehood, from a deceitful tongue.
3. What can He give you, and what [further restraint] can He add to you, O deceitful tongue?
4. [You resemble] the sharp arrows of a mighty one, and the coals of broom-wood.1
5. Woe unto me that I sojourned among Meshech, that I dwelt beside the tents of Kedar.
6. Too long has my soul dwelt among those who hate peace.
7. I am for peace, but when I speak, they are for war.
Chapter 121
This psalm alludes to the Lower Paradise, from which one ascends to the Higher Paradise. It also speaks of how God watches over us.
1. A song of ascents. I lift my eyes to the mountains-from where will my help come?
2. My help will come from the Lord, Maker of heaven and earth.
3. He will not let your foot falter; your guardian does not slumber.
4. Indeed, the Guardian of Israel neither slumbers nor sleeps.
5. The Lord is your guardian; the Lord is your protective shade at your right hand.
6. The sun will not harm you by day, nor the moon by night.
7. The Lord will guard you from all evil; He will guard your soul.
8. The Lord will guard your going and your coming from now and for all time.
Chapter 122
The psalmist sings the praises of Jerusalem and tells of the miracles that happened there.
1. A song of ascents by David. I rejoiced when they said to me, "Let us go to the House of the Lord.”
2. Our feet were standing within your gates, O Jerusalem;
3. Jerusalem that is built like a city in which [all Israel] is united together.
4. For there the tribes went up, the tribes of God-as enjoined upon Israel-to offer praise to the Name of the Lord.
5. For there stood the seats of justice, the thrones of the house of David.
6. Pray for the peace of Jerusalem; may those who love you have peace.
7. May there be peace within your walls, serenity within your mansions.
8. For the sake of my brethren and friends, I ask that there be peace within you.
9. For the sake of the House of the Lord our God, I seek your well-being.
Chapter 123
The psalmist laments the length of time we have already suffered in exile.
1. A song of ascents. To You have I lifted my eyes, You Who are enthroned in heaven.
2. Indeed, as the eyes of servants are turned to the hand of their masters, as the eyes of a maid to the hand of her mistress, so are our eyes turned to the Lord our God, until He will be gracious to us.
3. Be gracious to us, Lord, be gracious to us, for we have been surfeited with humiliation.
4. Our soul has been overfilled with the derision of the complacent, with the scorn of the arrogant.
Chapter 124
1. A song of ascents by David. Were it not for the Lord Who was with us-let Israel declare-
2. were it not for the Lord Who was with us when men rose up against us,
3. then they would have swallowed us alive in their burning rage against us.
4. Then the waters would have inundated us, the torrent would have swept over our soul;
5. then the raging waters would have surged over our soul.
6. Blessed is the Lord, Who did not permit us to be prey for their teeth.
7. Our soul is like a bird which has escaped from the fowler's snare; the snare broke and we escaped.
8. Our help is in the Name of the Lord, the Maker of heaven and earth.
Chapter 125
1. A song of ascents. Those who trust in the Lord are as Mount Zion which never falters, but abides forever.
2. Mountains surround Jerusalem, and the Lord surrounds His people from this time and forever.
3. For the rod of wickedness will never come to rest upon the lot of the righteous; therefore the righteous need not stretch their hand to iniquity.
4. Be beneficent, O Lord, to the good and to those who are upright in their hearts.
5. But as for those that turn to their perverseness, may the Lord lead them with the workers of iniquity. Peace be upon Israel.
Chapter 126
The psalmist speaks of the future, comparing our Divine service in exile to one who sows arid land, then cries and begs God to send rain upon it so that the seed not be wasted. When he merits to reap the crop, he offers thanks to God.
1. A song of ascents. When the Lord will return the exiles of Zion, we will have been like dreamers.
2. Then our mouth will be filled with laughter, and our tongue with songs of joy; then will they say among the nations, "The Lord has done great things for these.”
3. The Lord has done great things for us; we were joyful.
4. Lord, return our exiles as streams to arid soil.
5. Those who sow in tears will reap with songs of joy.
6. He goes along weeping, carrying the bag of seed; he will surely return with songs of joy, carrying his sheaves.
Chapter 127
King David instructs his generation, and especially his son Solomon, to be sure that all one's actions be for the sake of Heaven. He also criticizes those who toil day and night in pursuit of a livelihood.
1. A song of ascents for Solomon. If the Lord does not build a house, then its builders labor upon it in vain. If the Lord will not guard a city, the vigilance of its watchman is in vain.
2. It is in vain for you, you who rise early, who sit up late, and who eat the bread of tension, for in fact He gives His loved ones sleep.
3. Behold, the heritage of the Lord is children; the fruit of the womb is a reward.
4. As arrows in the hand of a mighty man, so are the children of youth.
5. Fortunate is the man who has his quiver full of them; they will not find themselves shamed when they speak with enemies in public places.
Chapter 128
This psalm extols one who enjoys the fruits of his own labor, avoiding theft and deception, even refusing gifts. It also describes behavior appropriate to the God-fearing.
1. A song of ascents. Fortunate is every man who fears the Lord, who walks in His ways.
2. When you eat of the labor of your hands, you will be happy, and you will have goodness.
3. Your wife will be like a fruitful vine in the inner chambers of your house; your children will be like olive saplings around your table.
4. Behold, so will be blessed the man who fears the Lord.
5. May the Lord bless you out of Zion, and may you see the goodness of Jerusalem all the days of your life.
6. And may you see children [born] to your children; peace upon Israel.
Chapter 129
The psalmist laments the troubles of Israel.
1. A song of ascents. Much have they persecuted me from my youth on. Let Israel declare it now-
2. "Much have they persecuted me from my youth on, [but] they have not prevailed against me.”
3. The plowmen plowed upon my back; they wished to make their furrow long.
4. But the Lord is just; He cut the cords of the lawless.
5. They will be humiliated and will be turned back, all the haters of Zion.
6. They will be as grass upon the rooftops that withers before one plucks it,
7. wherewith the reaper has never filled his hand, nor the sheaf-binder his arm;
8. and of which the passers-by never have said: "The blessing of the Lord be upon you; we bless you in the name of the Lord."
Chapter 130
The psalmist prays for an end to this long exile.
1. A song of ascents. Out of the depths I call to You, O Lord.
2. My Lord, hearken to my voice; let Your ears be attentive to the sound of my pleas.
3. God, if You were to preserve iniquities, my Lord, who could survive?
4. But forgiveness is with You, that You may be held in awe.
5. I hope in the Lord; my soul hopes, and I long for His word.
6. My soul yearns for the Lord more than those awaiting the morning wait for the morning.
7. Israel, put your hope in the Lord, for with the Lord there is kindness; with Him there is abounding deliverance.
8. And He will redeem Israel from all its iniquities.
Chapter 131
In this prayer, David declares that never in the course of his life was he haughty, nor did he pursue greatness or worldly pleasures.
1. A song of ascents, by David. O Lord, my heart was not proud, nor were my eyes haughty; I did not seek matters that were too great and too wondrous for me.
2. Surely I put my soul at peace and soothed it like a weaned child with his mother; my soul was like a weaned child.
3. Let Israel hope in the Lord from this time forth and forever.
Chapter 132
David composed this psalm while he and the elders of Israel wore sackcloth, in mourning over the plague that had descended upon the land, and their being distant from the Holy Temple. David therefore offers intense prayers, entreating God to remember the hardship and sacrifice he endured for the sake of the Temple.
1. A song of ascents. O Lord, remember unto David all his suffering,
2. how he swore to the Lord, and vowed to the Mighty Power of Jacob:
3. "I will not enter into the tent of my house; I will not go up into the bed that is spread for me;
4. I will not give sleep to my eyes, nor slumber to my eyelids;
5. until I will have found a place for the Lord, a resting place for the Mighty Power of Jacob.”
6. Lo, we heard of it in Ephrath; we found it in the field of the forest.
7. We will come to His resting places; we will prostrate ourselves at His footstool.
8. Ascend, O Lord, to Your resting place, You and the Ark of Your might.
9. May Your priests clothe themselves in righteousness, and may Your pious ones sing joyous songs.
10. For the sake of David Your servant, turn not away the face of Your anointed.
11. For the Lord has sworn to David a truth from which He will never retreat: "From the fruit of your womb will I set for you upon the throne.
12. If your sons will keep My covenant and this testimony of mine which I will teach them, then their sons, too, will sit on the throne for you until the end of time.
13. For the Lord has chosen Zion; He has desired it for His habitation.
14. This is My resting place to the end of time. Here will I dwell, for I have desired it.
15. I will abundantly bless her sustenance; I will satisfy her needy with bread.
16. I will clothe her priests with salvation, and her pious ones will sing joyous songs.
17. There I will cause David's power to flourish; there I have prepared a lamp for My anointed.
18. His enemies will I clothe with shame, but upon him, his crown will blossom."
Chapter 133
1. A song of ascents, by David. Behold, how good and how pleasant it is when brothers dwell together.
2. Like the precious oil [placed] upon the head, flowing [in abundance] down the beard, the beard of Aaron which rests upon his garments.
3. Like the dew of Hermon which comes down upon the mountains of Zion, for there the Lord has commanded blessing, life unto eternity.
Chapter 134
The psalmist exhorts the scholarly and pious to rise from their beds at night, and go to the House of God.
1. A song of ascents. Behold: Bless the Lord, all you servants of the Lord who stand in the House of the Lord in the nights.
2. Lift up your hands in holiness and bless the Lord.
3. May the Lord, Who makes heaven and earth, bless you from Zion.
Tanya: Shaar Hayichud Vehaemunah, end of Chapter 8• Lessons in Tanya
• Sunday, Sivan 27, 5775 · June 14, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, end of Chapter 8
כי המעלה ומדרגה הראשונה אצל הנבראים היא החכמה, שלכן נקראת ראשית
For the first i.e., supreme quality and rank with regard to created beings is wisdom, for which reason it is called “the beginning,” as in the phrase,1 “the beginning of wisdom.”
So, too, Targum Yonatan interprets בראשית (in the verse, “In the beginning G‑d created...”) to mean “with wisdom.” Thus, “wisdom” also connotes that which is first in quality, and the source of all other attributes.
כי באמת היא ראשית ומקור כל החיות בנבראים
For it is indeed the beginning and fountainhead of all the life-force in creatures,
כי מהחכמה נמשכות בינה ודעת
for from wisdom are derived understanding and knowledge,
ומהן נמשכות כל המדות שבנפש המשכלת, כמו אהבה וחסד ורחמים וכיוצא בהן
and from them flow all the emotive attributes of the rational soul, such as love and kindness and mercy and the like; all of these derive from the intellectual attributes.
וכנראה בחוש, שהקטן שאין בו דעת הוא בכעס תמיד ואכזרי, וגם אהבתו היא לדברים קטנים שאין ראוי לאהבם
This is seen vividly — that a child, having no wisdom, is always angry and unkind, and even his love is for trivial things which are unworthy of being loved,
מפני שאין בו דעת לאהוב דברים הראויים לאהבם, שהאהבה כפי הדעת
because he lacks the understanding to love things which are worthy of love, for love varies with [the level of one’s] understanding.
Thus, the emotions are dependent on the intellect and understanding, inasmuch as they derive from them.
ומהמדות שבנפש, נמשכות בה תיבות ואותיות המחשבה
From the emotive attributes of the soul, words and letters of thought issue forth,
שהנפש מחשבת בדבר שאוהבת, או איך לפעול החסד והרחמים
for the soul thinks of that which it loves or of how to perform deeds of kindness and mercy.
וכן בשאר מדות
And so it is with the other emotive attributes: they all serve as a source for the words and letters of thought.
ובכל מחשבה שבעולם, מלובשת בה איזו מדה המביאה לחשוב מחשבה זו,ומדה זו היא חיותה של מחשבה זו
Within every thought in the world, there is clothed some emotive attribute that causes one to think that thought, and this attribute is the vivifying force of that thought.
ומאותיות המחשבה נמשכות אותיות הדבור, והן חיותן ממש
From the letters of [a man’s] thought proceed the letters of [his] speech, and they — the letters of thought — are their actual vivifying force.
והדבור מביא לידי מעשה הצדקה וחסד, כגון המלך שמצוה לעבדיו ליתן
Speech [in turn] gives rise to action, [such as] of charity and kindness, as in the case of a king who orders his servants to give [charity].
I.e., his speech causes his charitable thought to result in action.
וגם כשהאדם עושה בעצמו איזה דבר
And even when a man himself does some deed which he had thought of doing,
In this instance no speech is involved: his thought leads directly to action. Nevertheless — the Alter Rebbe goes on to say — here, too, in order for the life-force to descend from thought to action, it must pass through an intermediary stage which resembles speech.
הרי כח הנפש וחיותה, המתלבש בעשיה זו, הוא כאין ממש לגבי כח הנפש וחיותה המתלבש בדבור האדם
the power of the soul and its life-force, which clothes itself in this deed, is as absolute nothingness in relation to the power of the soul and its life-force which clothes itself in the speech of man;
וכערך ומשל הגוף לנשמה
[they are to each other] as the relation and comparison of the body to the soul.
To the same degree is there no comparison between the power of the soul and its life-force which clothes itself in the speech of man, and the power of the soul and its life-force which clothes itself in man’s actions. Therefore, when this power and life-force has descended so far that it is able to clothe itself in action, it has already undergone contractions and condensations which are far below the power of speech.
וכן ערך אותיות הדבור לאותיות המחשבה
Likewise — like the distance of body from soul — is the relation of the letters of speech to the letters of thought,
וכן ערך אותיות המחשבה למהות המדה המלובשת בה ומחיה אותה
and likewise is the relation of the letters of thought to the essence of the emotive attribute which is clothed in it and animates it;
I.e., the thought that derives from an emotion is in no way comparable to the emotion itself.
וכן ערך מהות וחיות המדה, לגבי החכמה בינה ודעת שכללותן הוא השכל, שממנו נמשכה מדה זו
and likewise the relation of the essence and life-force of the emotive attribute in comparison with the wisdom, understanding and knowledge which together constitute the intellect from which this attribute was derived.
We thus see that in the chain of descent from level to level — beginning with wisdom and culminating with action — each level bears no comparison at all even to the level that immediately precedes it; emotions cannot be compared to intellect, thought cannot be compared to emotions, and so on. Surely, then, there can be no comparison whatsoever between the lowest degree of action and the highest degree of wisdom.
וכל זה בנפש האדם ונפש כל הברואים שבכל העולמות עליונים ותחתונים, שבכולם החכמה היא ראשית ומקור החיות
All this applies to the soul of man and the soul of all the created beings in all the higher and lower worlds. In all of them, wisdom is the beginning and source of the life-force.
G‑d, however, as will soon be concluded, is as distant from the degree of wisdom as He is from that of action; from the Divine perspective, action and wisdom are humble equals
| FOOTNOTES | |
| 1. | Tehillim 111:10. |
• Sefer Hamitzvos:Sunday, Sivan 27, 5775 · June 14, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 117
Leaving Over Meat of the Paschal Offering until Morning
"And you shall let nothing of it remain until the morning"—Exodus 12:10.
It is forbidden to leave over of the meat of the Paschal Offering until the morning of the fifteenth of Nissan [i.e., it must be fully consumed on the night of Passover].
Leaving Over Meat of the Paschal Offering until Morning
Negative Commandment 117
Translated by Berel Bell
And the 117th prohibition is that we are forbidden from leaving over any meat from the Pesach offering until the following day, i.e. the day of the 15th [of Nissan].
The source of this commandment is G‑d's statement,1 "Do not leave any of it over until morning."
We have already explained2 that this prohibition is a lav she'nitak l'aseh, since [it corresponds to] the Torah's statement,3 "Anything that is left over until morning must be burned in fire."
Our Sages said in Mechilta,4 "The verse, 'Anything that is left over,' comes to add a positive commandment to the prohibition." This means that one is not punished by lashes [for transgressing this prohibition].5
FOOTNOTES
1.Ex. 12:10.
2.P91.
3.Ex. 12:10.
4.Mechilta D'Rashbi.
5.Because it is a lav she'nitak l'aseh
Negative Commandment 119
Leaving Over Meat of the Second Passover Offering until Morning
"They shall leave none of it until the morning"—Numbers 9:12.
It is forbidden to leave over of the meat of the Second Passover Offering until the following morning [the morning of the fifteenth of Iyar. Rather, it must be fully consumed on the night of the Second Passover].
Leaving Over Meat of the Second Passover Offering until Morning
Negative Commandment 119
Translated by Berel Bell
And the 119th prohibition is that we are also forbidden from leaving over any meat from the second Pesach offering until the following morning.
The source of this commandment is G‑d's statement,1 "He shall not leave any of it over until morning."
This is also [a lav she']nitak l'aseh, as is the first [Pesach offering].
FOOTNOTES
1.Num. 9:12.
Negative Commandment 118
Leaving Over Meat of the Festival Offering until the Third Morning
"Nor shall any part of the meat which you sacrificed on the first day at evening remain all night until the morning"—Deuteronomy 16:4.
It is forbidden to leave over of the meat of the Festival Offering that is sacrificed on the fourteenth of Nissan [the eve of Passover] until the third morning, i.e., the morning of the sixteenth of Nissan. Rather it must be eaten within the two days allotted for this purpose.
Leaving Over Meat of the Festival Offering until the Third Morning
Leaving Over Meat of the Festival Offering until the Third Morning
Negative Commandment 118
Translated by Berel Bell
And the 118th prohibition is that we are forbidden from leaving over any meat from the Chagigah which is offered on the 14th [of Nissan], until the third day, as is explained in the 6th chapter of Pesachim.1 One must eat it in the course of two days.
The source of this commandment is G‑d's statement,2 "Do not let the meat that you sacrificed in the evening of the first day remain overnight until morning." The Oral Tradition3 on this verse explains, "The verse, 'Do not let the meat [that you sacrificed in the evening of the first day] remain overnight [until morning],' means that the Chagigah which is brought together with the Pesach offering must be eaten within two days. One might think [it must be eaten] within one day; when the verse says the [seemingly superfluous phrase,] 'until morning,' it means the morning of the second day."
It is regarding this [offering] that the Torah says,4 "You shall sacrifice the Passover offering to G‑d your L‑rd, [along with other] sheep and cattle."
Anything left over from this Chagigah of the 14th [of Nissan] until the third day must be burned in fire, since it is included in [the category of] nosar.5 For this reason,6 one is not punished by lashes for it.
The details of this mitzvah — i.e. the Chagigah of the 14th7 [of Nissan] — are explained in many passages in tractate Pesachim8 and tractate Chagigah.9
FOOTNOTES
1.Pesachim 69b ff.
2.Deut. 16:4.
3.Sifra, Tzav 12:4-5.
4.Ibid., 16:2.
5.P91.
6.Because it is a lav she'nitak l'aseh, i.e. the commandment of nosar (see N117 above).
7.In contrast to the Chagigah which is brought on the 15th of Nissan, as well as on the festivals of Shavuos and Sukkos.
8.71a.
9.7-8.
Positive Commandment 53
Pilgrimage to the Holy Temple on the Three Festivals
"Three times a year, all your males shall appear"—Deuteronomy 16:16.
Three times a year [on the festivals of Passover, Shavuot and Sukkot] all men are obligated to go to the Holy Temple, too be "seen" by G‑d. Young boys that have the ability to make their trek on their own should be brought along. Once in the Temple, every man is commanded to bring a Burnt Offering, known as an Olat Re'iyah.
This is one of the three mitzvot associated with the festivals; the other two are offering theFestival Offering and Rejoicing.
Pilgrimage to the Holy Temple on the Three Festivals
Positive Commandment 53
Translated by Berel Bell
And the 53rd mitzvah is that we are commanded regarding the re'iyah offering.1
The source of this commandment is G‑d's statement2 (exalted be He), "Three times each year, all your males shall be seen in the presence of G‑d your L‑rd."
This commandment is that each man, together with each male child capable of walking on his own, must travel to the Temple and sacrifice a burnt offering upon arrival. This burnt offering which is brought when he arrives is called an olas re'iyah.
We have already mentioned previously3 the statement of our Sages,4 "The Jewish people were given three commandments to fulfill on the festivals: Chagigah, re'iyah and simchah."
The details of this mitzvah — i.e. of the re'iyah offering, have also been explained in tractate Chagigah.5 Women are not obligated in this commandment as well.
FOOTNOTES
1.Literally, "appearance" offering, which was brought when one "appeared" before G‑d in the Temple during each festival.
2.Deut. 16:16.
3.P52 (here, the next commandment).
4.Chagigah 6b.
5.4a.
Positive Commandment 52
The Festival Offering
"Three times shall you celebrate for me in the year"—Exodus 23:14.
We are commanded to celebrate in the Holy Temple thrice yearly [during the festivals of Passover, Shavuot and Sukkot].
This festivity entails the offering of a Peace Offering, known as the Chagigah Offering.
Women are exempt from this mitzvah.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage andRejoicing.
The Festival Offering
Positive Commandment 52
Translated by Berel Bell
And the 52nd mitzvah is that we are commanded to celebrate1 in the Holy Temple three times each year.2
The source of this commandment is G‑d's statement3 (exalted be He), "Offer a sacrifice to Me three times each year."
Scripture explains that this "celebration" consists of going up [to the Temple] with a sacrifice to offer. This commandment is repeated many times.4
In the words of the Sifri:5 "There are three commandments to fulfill on the festivals. They are Chagigah,6 re'iyah7 and simchah.8" Our Sages said the same in tractate Chagigah,9 "The Jewish people were given three commandments to fulfill on the festivals: Chagigah, re'iyah and simchah."
This Chagigah consists of bringing a peace offering. Women are not obligated in it.
The details of this mitzvah are explained in Tractate Chagigah.
FOOTNOTES
1.This term includes both traveling to the Temple in Jerusalem and bringing the chagigah offering. See Kapach, 5731, note 87, 89. Num. 5:1-3.
2.I.e. on the holidays of Pesach, Shavuos and Sukkos.
3.Ex. 23:14.
4.Ex. 23:14, Lev. 23:41, Deut. 16:15.
5.Deut. 16:11.
6.This commandment.
7.P53.
8.P54.
9.6b.
Kiddush HaChodesh - Chapter Four
Halacha 1
A leap year is a year that includes an additional month.1The extra month that is added is always Adar,2 and thus the year contains two Adarin: the first Adar and the second Adar.3
Why is this month added? Because of the season of spring, so that Pesach will fall then, as [implied by Deuteronomy 16:1]: "Take heed the month of spring"4[This command can be interpreted to mean, "Take heed] that this month falls in the spring season. Were the month [of Adar] not to be added [from time to time], there are times when Pesach would fall in the summer, and times [when it would fall] in the rainy season.
Halacha 2
[An extra month is added,] making the year full, because of three factors: a) the vernal [spring] equinox;5 b) the ripening6 [of the barley crop], and c) the blooming of the fruit trees.
What is implied? When the court calculates7 and determines that the vernal equinox will fall on the sixteenth of Nisan or later, the year is made full. The month that would have been Nisan is made the second Adar, and thus Pesach will fall in the spring. This factor [alone] is sufficient for the court to make the year full;8 other factors need not be considered.
Halacha 3
Similarly, if the court sees that [the barley crop] has not ripened, but that it is late in sprouting, or that the fruit trees that usually bloom at the time of the Pesach holiday have not bloomed, these two factors are sufficient,9 and the year is made full, even though the vernal equinox will fall before the sixteenth of Nisan.10
[The reason the year is] made full [because of these factors] is so that there will be [an abundant quantity] of ripened [barley] accessible, so that the wave offering of the omer can be brought from it on the sixteenth of Nisan,11 and so that the fruits will bloom, as they always do in the spring.
Halacha 4
There are three territories that are of consequence regarding the ripening [of the barley]: Judea, Transjordan, and the Galilee. If [the barley] ripened in two of these lands, but not in the third, the year is not made full.12 If, however, [the barley] ripened in one of these lands, but not in the other two, the year is made full if the fruit trees have not bloomed.
These are the primary grounds for making the year full, so that the years will follow the solar calendar.13
Halacha 5
There are other factors for which the court makes [the year full] in the case of necessity.14 Among them: that the roads are not suitable,15 and it is impossible for the people to make the pilgrimage. [In such an instance,] the year is made full, [to allow time for] the rains to stop and the roads to be fixed.
That the bridges have been destroyed and there are rivers interrupting [the roads], and preventing the people [from continuing their journey]. The year is made full, so that the bridges can be fixed, lest the people endanger themselves and die.
That the ovens for the Paschal sacrifice were destroyed by the rains,16 and thus there will be no place for [the people] to roast their Paschal offerings. We therefore make the year full, so that the ovens can be built and can dry [in the sun].
That Jews from the diaspora who have left their homes have not arrived in Jerusalem. We make the year full, so that they will have the time to reach [Jerusalem].17
Halacha 6
We do not, however, make the year full because of snow, nor because of a cold climate,18 nor because of Jews from the diaspora who have not yet left their homes.
[Similarly, the year is not made full] because of ritual impurity - e.g., when most of the people or most of the priests are impure.19 The year is not made full so that they will be able to purify themselves and offer [the Paschal sacrifice] in a state of ritual purity.20 Instead, they should offer [the sacrifice] while ritually impure. Nevertheless, if the year has been made full because of ritual impurity, it may be left full.
Halacha 7
There are factors that, in and of themselves, are never sufficient cause to make the year full. They are, however, mentioned as contributing factors when a year must be made full so that [Pesach will fall after] the vernal equinox, because of [the barley that has not] ripened, or the fruit trees.
These factors are: That young goats or lambs have not been born, or are merely few in number, or that young doves have not [matured to the point where they can] fly.
We do not make the year full so that the goats and the lambs will be available for the Paschal sacrifices, and the doves will be available for the pilgrimage sacrifice,21 or for those individuals22who are obligated to bring doves as a sacrifice. Nevertheless, these are mentioned as contributing factors [to make] the year [full].
Halacha 8
What does mentioning them as contributing factors [to make] the year [full] imply? The court says: "This year must be made full because the equinox falls late, or because [the barley] has not ripened and the fruit trees have not bloomed,23 and also because the young goats are small and the doves are frail"
Halacha 9
The year can be made full only by [judges] who were invited [to participate in the deliberations].24 What is implied? The head of the High Court25 tells [several] members of the court, "Be present at a particular place, where we will make calculations and decide whether or not it is necessary to make the year full" It is only those who were invited who [have the authority to] make [the year] full.
How many [judges participate in the deliberations whether] to declare a leap year? We begin with three judges from the High Court who have receivedsemichah. Should two [of these judges] say, "There is no need to sit to decide whether or not [the year] should be made full" [their opinion is accepted]. [Although] one [judge] says that they should continue their deliberations, his statements are of no consequence.
If two [of these judges] say, "There is a need to sit [further] to decide whether or not it is necessary to make [the year] full" and the other [judge] says that they should not continue their deliberations, we add two of the judges who had been invited previously, and the discussion of the matter [is continued].
Halacha 10
Should two [judges] say that it is necessary to make [the year] full, and three say that there is no necessity, [the opinion of] the two is of no consequence. If three [judges] say that it is necessary to make [the year] full, and two say that there is no necessity, two more [judges] who were invited are added to the court, and the subject is debated.
These seven [judges should] arrive at a conclusion. If they all agree to make the year full, or not to make the year full, their decision is followed. If there is a difference of opinion among them, we follow the majority, whether to make the year full, or not to make the year full.
It is necessary that the head of the High Court - i.e., the one who presides over the seventy-one [judges of the Sanhedrin] - be one of these seven. If [the three original judges] conclude26 that it is necessary for the year to be made full, it should be made full, provided the nasi27 is among the three, or consents [to their ruling].
Halacha 11
Neither a king30 nor a High Priest should be [included in the group entrusted with deciding] whether or not to institute a leap year. A king [should not be included, lest he be influenced] by consideration for his soldiers and his wars.31
A High Priest should not be included because of the cold - i.e., he may choose not to institute a leap year so that Tishrei will not fall in the winter, and he would [thereby not] have to immerse himself five times on Yom Kippur [in such weather].
Halacha 12
If the head of the High Court, the nasi, was on a distant journey, [the court] may institute a leap year only with the proviso that the nasi will consent. If the nasicomes and consents, the year is full. If he does not consent, it is not full.
A leap year may be instituted only in the territory of Judea, for the resting place of the Divine Presence32 is there, as [implied by Deuteronomy 12:5]: "And you shall seek out his dwelling" If a leap year is instituted in the Galilee, the year remains full.
A year should be made full only during the day.33 If it is made full during the night, it is not full.
Halacha 13
The court has the authority to calculate, institute, and decide which year(s) shall be full whenever it desires, even several years in advance.34 Nevertheless, a particular year is not declared a full year until after Rosh Hashanah, at which time a public statement [can be] made [to the effect that] the year has been made full.35
[A leap year is announced at such an early date] only in a pressing situation.36If the situation is not pressing, the announcement that a leap year has been instituted is not made until the month of Adar. [At that time, the court announces,] "This year is a leap year, and the following month is not Nisan, but rather the second Adar" If a court announces before Rosh HaShanah, "The year to come will be a leap year" this announcement does not make the year a leap year.
Halacha 14
If the thirtieth day of Adar arrived without the year having been declared a leap year, it should never be made a leap year.37For that date is fit to be Rosh Chodesh Nisan, and once Nisan begins without the year having been declared a leap year, [the court] no longer has that option. If, however, they declared a leap year on the thirtieth of Adar, their ruling is binding.
If witnesses came after the leap year had been declared and testified regarding [the sighting of] the moon, the court sanctifies the new month on the thirtieth day, and makes it the Rosh Chodesh of the second Adar.38 If they had sanctified the new month on the thirtieth day before they declared a leap year, they would not have been able to declare the leap year. For a leap year may not be declared in Nisan.
Halacha 15
A leap year may not be declared in a year of famine39 when everyone is hurrying to the granaries to partake [of the new year's harvest] and derive vitality. [In such a situation,] it is impossible to prolong the time when the prohibition against eating from the new harvest [is in effect].40
We do not declare the Sabbatical year41 a leap year, because everyone is entitled to take the crops that grow on their own.42 Therefore, grain will not be available to offer the omer [of barley] and the two loaves of bread [offered on Shavuot].43 It was customary to make the year preceding the Sabbatical year a leap year.44
Halacha 16
It appears to me45 that our Sages' statement that a leap year should not be declared in a year of famine and in the Sabbatical year means that a leap year should not be declared because of the condition of the roads or the bridges, or because of factors of this nature. If, however, it is appropriate to declare a leap year because [Pesach will fall before] the vernal equinox, because [the barley has not] ripened, or because the fruit trees [have not bloomed], a leap year is declared always.46
Halacha 17
When the court institutes a leap year, they write a letter to all [the people in] distant places, notifying them that a leap year has been instituted, and the reason for which it was instituted.
These letters were written in the name of the nasi.47 They would say, "Let it be known that I and my colleagues have agreed to add to this year this many days" - for it was possible for them to declare a month of twenty-nine days or a month of thirty days.
[The intent is that] the court had the option of notifying the people in the outlying areas that the month would [probably] be either full or lacking.48 [In fact, however,] the determination of whether the month is full or lacking is dependent on the sighting of the moon.
| FOOTNOTES | |
| 1. |
This month is added to juxtapose the lunar calendar upon which the months are based, with the solar calendar, which governs the years.
|
| 2. |
The Mechilta (commenting on Exodus 12:2) states that just as when a month is made full the addition is made at the end of the month, so too, when a year is made full the addition is made at the end. (The year is considered as beginning in Nisan and ending in Adar.)
|
| 3. |
Based on Hilchot Nedarim 10:6, it appears that the Rambam considers the first Adar to be the additional month of the leap year. The Tur and the Ramah (Orach Chayim 427:1) differ and consider the second Adar to be the additional month.
In practice, Purim is always celebrated in the second Adar (Hilchot Megillah 1:12). There is a difference of opinion with regard to whether to commemorate birthdays, yahrzeits, and the like that took place in Adar of an ordinary year in the first or the second Adar of a leap year. The accepted custom in the Ashkenazic community is to commemorate them in the first Adar of a leap year (Kitzur Shulchan Aruch 221:3).
|
| 4. |
Based on this verse, Rav Sa'adiah Gaon considers the adjustment of the yearly calendar to be a separate mitzvah. The Rambam, by contrast, considers it one dimension of the mitzvah of establishing the calendar.
|
| 5. |
In astronomical terms, the vernal equinox is defined as the entry of the sun into the constellation of Aries the ram (Chapter 9, Halachah 3).
|
| 6. |
We have translated the Hebrew word אביב as "ripening," as in Exodus 9:31. Because the agricultural cycle was so much an integral part of the calendar, the word אביב also means "spring" in Hebrew.
|
| 7. |
The calculations that the court would consider are outlined in Chapter 9.
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| 8. |
The Ra'avad (in his gloss on Halachah 16), the Ramah and others take issue with the Rambam on this point, maintaining that even when Pesach falls before the vernal equinox, another factor is necessary for a leap year to be declared.
|
| 9. |
Both these factors are, however, necessary. Neither in their own right is sufficient.
|
| 10. |
Based on Sanhedrin 13a,b, the Ramah (cited in the gloss of the Kessef Mishneh on Halachah 15) notes that our Sages required that the festival of Sukkot occur after the autumnal equinox. If the vernal equinox falls on the fifteenth of Nisan, it is possible that the autumnal equinox will not take place until the twenty-first of Tishrei, six days after Sukkot begins.
Several different perspectives are offered to resolve this point. Among them: The Or Sameachmaintains that the Rambam's text originally contained a reference to the autumnal equinox, and it was omitted by the later printers. Aruch HaShulchan, by contrast, maintains that, according to the Rambam, the entire discussion in Sanhedrin is not accepted as halachah. We are not at all concerned with the autumnal equinox; all that is significant is that Pesach fall after the vernal equinox.
|
| 11. |
See Leviticus 23:9-14; Hilchot Temidim UMusafim 7:3.
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| 12. |
The climates of these lands are different, and it is possible that the barley will have ripened in one land, but not in the others.
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| 13. |
As opposed to the factors mentioned in the following halachot.
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| 14. |
I.e., these factors are not associated with the juxtaposition of the lunar and solar calendars, but rather related to the celebration of the pilgrimage festival of Pesach in a complete manner.
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| 15. |
Because they were damaged by the rains.
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| 16. |
The ovens were earthenware, and could be damaged by substantial rains.
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| 17. |
The Jerusalem Talmud (Sanhedrin 1:2) states that an effort should be made to enable the entire Jewish people to celebrate the pilgrimage festivals in Jerusalem.
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| 18. |
Rashi, Sanhedrin 12a, writes that these factors will make the people's journey to Jerusalem uncomfortable, but will not prevent them from making the journey.
|
| 19. |
In his commentary on the tractate of Sanhedrin (one of the few tractates of the Gemara on which the Rambam wrote a commentary), the Rambam quotes Rav Hai Gaon as explaining that this instance refers to a situation in which the people were impure because of contact with a human corpse, and no ashes from the red heifer remained to purify them. One might think that the year should be made full to enable the priests enough time to offer a new red heifer and prepare ashes. Therefore, our Sages feel it necessary to explain that this measure is not taken, and in this instance the Paschal sacrifice should be offered by a priest in a state of ritual impurity.
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| 20. |
On the one hand, an individual who is ritually impure may not offer the Paschal sacrifice at its appropriate time, but instead should offer it a month later, on Pesach Sheni. On the other hand, when the majority of the Jewish people, or the majority of the priests, are impure, the sacrifice should be offered in a state of ritual impurity. (See Hilchot Korban Pesach 7:1; Hilchot Bi'at HaMikdash 4:16.)
|
| 21. |
Our Sages interpret Deuteronomy 16:16, "You shall not appear before God empty-handed," as obligating a person to bring an olah ("burnt") offering on the pilgrimage festivals. The Rambam maintains that doves could be brought for these offerings. (See Hilchot Chaggigah 1:1.) Other authorities differ, as explained in the commentaries on that halachah.
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| 22. |
E.g., a woman who gives birth (Leviticus 12:8), zavim (Leviticus 15:14), and zavot (Leviticus 15:29). It was customary for people living far from Jerusalem to delay offering the sacrifices they were obligated to bring until the pilgrimage festivals.
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| 23. |
By mentioning both factors (the barley and the fruit trees), the Rambam indicates that he does not follow the perspective suggested by Rashi (Sanhedrin 11a), which states that the lack of lambs or doves coupled with either a delay in the ripening of the barley or the blooming of the fruit trees is sufficient cause to make the year full.
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| 24. |
See Sanhedrin 11a, which relates that Rabban Gamliel once invited seven members of theSanhedrin to participate in the deliberations regarding whether or not to make a year full. He requested that they meet him in the loft of the court early the following morning. When an additional member of the court came, Rabban Gamliel protested and taught the Sages this halachah.
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| 25. |
For a leap year can be declared only by the High Court, or by a court deputized by the High Court (Chapter 5, Halachah 1).
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| 26. |
When there are fewer than seven judges in the court, a leap year is instituted only when the decision to do so is unanimous. Only when the court is expanded to include seven judges is a majority ruling accepted as binding (Rabbenu Chananel, Sanhedrin 10b).
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| 27. |
I.e., the head of the court.
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| 28. |
Lest the lesser judges be intimidated after hearing the decision of the head of the court, and refrain from expressing their own opinion.
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| 29. |
For the matter is more of a formality; the head of the court merely pronounces the month as sanctified.
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| 30. |
Based on this ruling, Rabbi Akiva Eiger questions why King Chizkiyah was able to institute a leap year, as related in Pesachim 4:10.
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| 31. |
Rashi (Sanhedrin 18b) states that the king would pay his soldiers a yearly salary, and therefore, by instituting an extra month, he would gain.
The B'nei Binyamin explains that there is also a reason for a king to desire to refrain from instituting an extra month. Bridegrooms, those who have built new homes, and those who have planted vineyards are freed from army service for a year. If a leap year is instituted, they benefit. Therefore, if a sizable portion of the population fell into these categories, and men were required for the army, it would be preferable for the king not to institute a leap year.
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| 32. |
I.e., the Temple in Jerusalem. Curiously, however, it does not appear that the Rambam requires the proceedings to be carried out in the Temple, or even in Jerusalem.
|
| 33. |
Sanhedrin 11b states that there is an equation between the institution of a leap year and the sanctification of the new moon. As mentioned in Chapter 2, Halachah 8, the new moon can be sanctified only during the day.
Based on the equation between these two practices, the Minchat Chinuch (Mitzvah 4) questions the law mentioned previously: Why may the moon be sanctified throughout Eretz Yisrael (Chapter 1, Halachah 8) if a leap year may be instituted only in the territory of Judea?
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| 34. |
Sanhedrin 12a relates that once, when Rabbi Akiva was imprisoned by the Romans, he instituted three leap years for the future.
|
| 35. |
Shorshei HaYam cites the fact that the year can be declared a leap year well in advance, as support for the Rambam's thesis (Halachah 2) that the fact that Pesach would be celebrated before the vernal equinox is, by itself, sufficient cause to declare a leap year. At the beginning of the year, it is impossible to know the state of the barley harvest, or the fruit trees.
|
| 36. |
Rashi (Sanhedrin, ibid.) relates that this refers to a situation when it was feared that the Romans would prevent the leap year from being instituted if the court waited for the usual time.
Note the Minchat Chinuch (Mitzvah 4), which explains that an early declaration should be made only in a pressing situation. The court may, however, calculate months and even years in advance, even in cases where the situation is not pressing.
|
| 37. |
I.e., although, as the Rambam continues, if they instituted a leap year on this date their ruling would be binding, at the outset they should not take such a step.
Pesachim 4:10 relates that declaring a leap year on this date was one of the three acts performed by King Chizkiyah that did not find favor in the eyes of the Sages.
|
| 38. |
Retroactively, it appears that the thirtieth day was fit to be Rosh Chodesh Nisan, and therefore the institution of the leap year would not have been effective. Nevertheless, since in actual fact, the declaration of the leap year preceded the sanctification of the new month, it is effective.
|
| 39. |
Sanhedrin 12a credits Elisha the prophet with the institution of this prohibition.
|
| 40. |
The prohibition of chadash prevents one from partaking of grain from the new harvest until the offering of the omer of barley on the sixteenth of Nisan (Hilchot Ma'achalot Asurot 10:2-5). When the previous year has been plagued with famine, it is undesirable to keep this prohibition in effect any longer than necessary.
|
| 41. |
The Rambam follows the opinion in Sanhedrin (loc. cit.), which forbids instituting a leap year only in the Sabbatical year. Another opinion forbids instituting a leap year in the year following the Sabbatical year.
|
| 42. |
Our translation follows the commentary of the Perush, which explains that according to the Torah, all agricultural labor is forbidden in the Sabbatical year. It is, nevertheless, permitted to take crops that grow from seeds strewn by the wind or that grow from other causes that did not result from conscious human labor. Although our Sages forbade benefitting from such crops for personal use, it was from these crops that the grain used for the omer offering and the two loaves of bread were harvested.
The Sages forbade using these crops for personal use. Nevertheless, since the prohibition did not originate in the Torah, our Sages feared that it would not be observed by the common people and the crops would not remain for these sacrifices.
Significantly, Rashi and others offer a second rationale for this practice, that our Sages did not want to prolong a year when it was forbidden to do agricultural work.
|
| 43. |
See Leviticus 23:17. As the verse states, this offering and the omer must be from the harvest of the new year.
|
| 44. |
So that the farmers would have an extra month to work the land and gather its crops (Rashi,Sanhedrin, loc. cit.).
|
| 45. |
This expression indicates a ruling that the Rambam derives from his own logic without an explicit source in the works of our Sages. The Or Sameach cites a passage (Sanhedrin 26a), which appears to indicate that it is impossible to declare a Sabbatical year a leap year. There are, however, other interpretations of that passage. (See Tosafot, loc. cit..)
|
| 46. |
It appears that the Rambam's logic is that since according to the Torah, it is necessary to declare a leap year under such circumstances, the leap year should be declared. There is no obligation from the Torah to declare a leap year, because of problems with the roads or because of the other circumstances mentioned in Halachah 5. The Sages prescribed ordaining a leap year in these circumstances out of consideration for the people. In a Sabbatical year or a year of famine, the considerations mentioned in the previous halachah override those that would ordinarily require the year to be declared a leap year.
Significantly, the Ra'avad, the Ramah, and others do not accept the distinction made by the Rambam, and maintain that a Sabbatical year and a year of famine should never be declared leap years.
|
| 47. |
The Rambam's statement is based on the narrative in Sanhedrin 11b, which relates that Rabban Gamliel sent letters to Jews throughout the diaspora notifying them of the declaration of a leap year.
|
| 48. |
Since through calculations, it is possible to know whether or not it is likely for the moon to be sighted on the thirtieth night, the court would notify the people in the outlying areas accordingly. This notification would, however, be conditional on the actual sighting of the moon.
|
Korban Pesach - Perek 9
Halacha 1
Anyone who partakes of a Paschal sacrifice may partake of it only in one company. It may not be removed from the company to partake of it. If one removes an olive-sized portion of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: "Do not remove the meat from the house to the outside,"for that prooftext uses a form of the word hotza'ah which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.
With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.
From the doorframe of a house inward is considered as part of the house. From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.
Halacha 2
When the meat of a Paschal sacrifice has been removed from its company - whether intentionally or inadvertently - it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is treifah. One is liable for lashes for partaking of it, as stated in Hilchot Ma'aseh HaKorbanot.
When part of a limb of a sacrificial animal is removed from its designated area,one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher's knife, if other sacrifices are involved. If it is a Paschal sacrifice - in which instance, it is forbidden to break its bones - one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.
Halacha 3
When two companies are partaking of their Paschal sacrifices in one house, each company must delineate its borders with a partition. From the words "from the meat... outside," the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.
Halacha 4
If the water with which they would mix their wines was in the center of the house, between the two companies, when the attendant rises to pour water, he should shut his mouth closed and then turn his face away from his company, keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies.
A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.
Halacha 5
When the divider between two companies has been undone, they should not partake of their Paschal sacrifices. Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies and one should not move from one company to another.
Halacha 6
The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiationwithout waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice, they need not reimburse them for their portion. If, however, only two enter on time, they should wait.
When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.
Halacha 7
One who gives an olive-sized portion of a Paschal sacrifice - whether the first Paschal sacrifice or the second - to an apostate who worships false deities, to a resident alien, or a gentile worker, violates a negative commandment,but is not liable for lashes. He is, however, liable for stripes for rebellious conduct.
The term "foreigner" mentioned in the Torah refers to one who worships alien deities. One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: "Neither a resident, nor an alien should partake of it."
Halacha 8
An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as ibid.:48 states: "No uncircumcised person shall partake of it." That verse can also be interpreted as meaning: He may not partake "of it"; he may, however, partake of matzah and bitter herbs. Similarly, it is permitted to feed matzah and bitter herbs to a resident alien, or a gentile worker.
Halacha 9
Just as the circumcision of one's sons and servants holds one back from slaughtering the Paschal sacrifice, so too, it holds him back from partaking of it, as ibid.:44 states: "He shall circumcise him, then he shall partake of it."
What is implied? One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.
How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed,his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice, or he was a tumtum and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male.
Korban Pesach - Perek 10
Halacha 1
A person who breaks a bone in a pure Paschal sacrifice is liable for lashes, asExodus 12:46 states: "You shall not break a bone in it." And with regard to the second Paschal sacrifice, Numbers 9:12 states: "He shall not break a bone in it."
When, however, the Paschal sacrifice is brought in a state of impurity, one is not liable for lashes. According to the Oral Tradition, it was taught: "You shall not break in it," i.e., in a pure sacrifice, not an impure one.
Whether one breaks a bone of the Paschal sacrifice on the night of the fifteenth of Nisan, while it is still day on the fourteenth, or even after several days, he is liable for lashes.
Halacha 2
For this reason, the bones of the Paschal sacrifice are burnt with the remainder of its meat so that they will not cause misfortune.
Halacha 3
One is liable only for breaking a bone upon which there was an olive-sized portion of meat or which contains marrow. If, by contrast, a bone does not contain marrow and there is not an olive-sized portion of meat upon it, one is not liable for breaking it. If there was an olive-sized portion of meat on a bone, but one broke it in a place where they is no meat, he is liable, even though there is no meat where he broke the bone.
Halacha 4
When one breaks a bone that is already broken, he is liable for lashes.
Halacha 5
When one burns the bones of a Paschal sacrifice or cuts its sinews, he is not liable for breaking a bone.
Halacha 6
When a Paschal sacrifice was lightly roasted or cooked and one broke a bone, he is liable for lashes. Even if it was disqualified because it contracted impurity, it was taken out of the home where it is being eaten, or the like, the prohibition against breaking its bones applies.
When does the above apply? When there was a time the Paschal sacrifice was acceptable and it was disqualified. If, however, there was never a time when it was acceptable, e.g., it became piggul or was brought with a disqualifying intent concerning time or with a disqualifying intent concerning the type of sacrifice, the prohibition against breaking a bone does not apply.
Halacha 7
If one breaks the bone of the fat-tail, he is not liable, because it is not fit to be eaten.
Halacha 8
Cartilage which is like soft bones are permitted to be eaten.
Halacha 9
If the Paschal sacrifice was a small and tender kid goat whose bones are soft, they may not be eaten, because that is considered as breaking a bone. If one partakes of them he is liable for lashes, for the liability applies equally whether one breaks a firm bone or a soft bone,
This is the general principle: Whatever could be eaten in a large ox after it has been cooked may be eaten in a tender kid after it has been roasted, e.g., the cartilage around the joints and similar types of body tissue.
Halacha 10
Soft sinews that will ultimately become firm, even though they are fit to be eaten at the time and may be eaten from the Paschal sacrifice, they are not considered when enumerating people on the sacrifice. Persons may be enumerated because of the brain in the head, because it is possible to remove it without breaking a bone. One may not be enumerated on the marrow in the hip bone - it is bone closed on both sides - because it is impossible to remove the marrow without breaking a bone.
Halacha 11
When a person partakes of the Paschal sacrifice, he should cut off the meat and partake of it. He may cut off the bones at the joints and separate them if he desires.
When he reaches the sciatic nerve, he should remove it and place it with the remainder of sinews, bones, and membranes which are removed at the time of eating. It is not removed previously, as is done with regard to other meat.
The Paschal sacrifice should not be cut into pieces before it is roasted. Instead, it is roasted whole. If it was cut into pieces, it is acceptable, provided it is not lacking a limb.
A person should endeavor that none of the meat of the Paschal sacrifice remain until the morning, as Exodus 12:10 states: "Do not leave over any of it until the morning." Similarly, with regard to the second Paschal sacrifice, Numbers 9:12states: "Do not have any of it remain until the morning." If one left some over, whether from the first Paschal sacrifice or the second, he violates a negative commandment. He is not liable for lashes for this commandment, because it can be corrected by a positive commandment,as Exodus 12:10 states: "What remains from it, you shall burn in fire."
Halacha 12
When the first Paschal sacrifice is offered, a peace-offering is sacrificed with it on the fourteenth of Nissan from cattle or from sheep, whether a large animal or a small one, like all other peace-offerings. It is called the festive-offering of the fourteenth. This is the intent of the Torah's statement Deuteronomy 16:2: "And you bring a Paschal offering to God your Lord from sheep and from cattle."
When is this festive-offering brought? When the Paschal sacrifice is offered during the week, in a state of ritual purity, and when there is a lack of Paschal sacrifices.If, however, the fourteenth of Nisan falls on the Sabbath,it is offered in a state of ritual impurity, or there are ample offerings, the festive offering is not brought with it. Instead, only the Paschal sacrifices are brought.
Halacha 13
The festive offering brought on the fourteenth is a voluntary matter; it is not an obligation. It may be eaten for two days and one night like all other peace-offerings. It is forbidden to leave over the meat of the festive offering of the fourteenth until the third day, as Deuteronomy 16:4 states: "Do not leave any of the meat that you will sacrifice in the evening for the first day until the morning."According to the Oral Tradition, it was taught that this is a warning for a person who leaves over the meat of the festive offering of the fourteenth until the sixteenth. The term "until the morning" means until the morning of the second day. One who leaves over the meat is not liable for lashes. Instead, he should burn the left over meat in the same manner as meat left over from other sacrifices is burnt.
Halacha 14
The meat of the festive offering that was served on the table with the Paschal sacrifice and similarly, the other cooked dishes served with it should be burnt with it. They may only be eaten until midnight like the Paschal sacrifice itself. This is a decree lest a mixture occur.
Halacha 15
What are the differences between the first Paschal sacrifice and the second Paschal sacrifice? At the time of the first, chametz is forbidden to be seen or possessed in one's domain. It may not be slaughtered while one is in possession of chametz. Its meat may not be removed from the company in which it was designated to be eaten. The Hallel must be recited when it is eaten. A festive offering is brought with it. It may be brought in a state of impurity if the majority of the people are impure because of contact with a human corpse, as we explained.
With regard to the second Paschal sacrifice, by contrast, both chametz andmatzah may be possessed by the person at home. Hallel is not recited while partaking of it. It may be taken out of the company in which it was designated to be eaten. A festive offering is not brought with it and it may not be brought in a state of impurity.
Both are alike in that offering them supersedes the Sabbath prohibitions. Hallelis recited when they are offered. They are eaten roastedin one house together with matzah and bitter herbs. In neither instance may their meat be left over until the next morning, nor may their bones may be broken.
Why does the second Paschal sacrifice not resemble the first in all matters, as might be expected since Numbers 9:12 states with regard to the second Paschal sacrifice: "It shall be offered according to all the statutes of the Paschal sacrifice"? Because some of the statutes of the Paschal sacrifice are explicitly mentioned with regard to it. This teaches that it is analogous to the first only in those matters which are stated explicitly regarding it. They are the mitzvot that concern the body of the sacrifice. They are "the statutes of the Paschal sacrifice" included in the general category.
The statements regarding the offering of the Paschal sacrifice in Egypt: that it should be set aside on the tenth of the month, that its blood should be applied to the lintel and the two doorposts with a bunch of hyssop, and that it should be eaten with haste, are not practices that are followed in future generations. They were observed only with regard to the Paschal sacrifice offered in Egypt.
Blessed be the Merciful One Who grants assistance.
Chagigah - Perek 1
Halacha 1
The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are:
a) to appear before the Divine presence, as Exodus 23:17 states: "All of your males shall appear";
b) bringing a festive offering, as Deuteronomy 16:15 states: "You shall bring a festive offering to God your Lord"; and
c) celebration, as ibid.:14 states: "And you shall rejoice in festivals."
The Torah's charge to appear before God mandates that one should appear in the Temple Courtyard on the first day of a festival and bring with him a burnt- offering, whether from fowl or from domesticated animals. One who comes to the Temple Courtyard on the first day of a festival without bringing a burnt-offering has not only failed to perform a positive commandment, but has violated a negative commandment, as Exodus 23:15 states: "You shall not appear in My presence empty-handed." One is not liable for lashes for the violation of this prohibition, because he did not perform a deed.
The Torah's charge to bring a festive offering mandates that one offer a peace-offering on the first day of the festival when one comes to appear before the Divine presence. It is a known matter that peace-offerings are brought only from domesticated animals. Women are not obligated in these two mitzvot of appearing before the Divine presence and bringing a festive sacrifice.
The Torah's charge to celebrate on festivals mandates that one offer peace-offerings in addition to the festive peace offerings. These are called the festive celebratory peace-offerings, as Deuteronomy 27:7 states: "You shall rejoice before God, your Lord." Women are obligated in this mitzvah.
Halacha 2
According to Scriptural Law, there are no fixed measures with regard to the sacrifices broughtwhen appearing before God or the festive offerings, asDeuteronomy 16:17 states: "Each person according to what he gives." According to Rabbinic Law, however, limits were established. One should not bring a burnt-offering to mark one's appearance worth less that a silver me'ah, nor should one bring a festive peace-offering worth less than two silver me'ah. It is a mitzvah to bring these sacrifices proportionate to one's wealth, as implied by the phrase: "according to what one gives...."
Halacha 3
Our Sages did not establish a minimum measure for the celebratory peace-offerings. When a person will ascend to Jerusalem for the festival, if he is in possession of the sacrifices required when presenting oneself, he should bring them or he should bring sufficient silver to purchase a sacrificial animal. If he does not possess silver, he should not bring articles of value equivalent to silver. Even if he is in possession of articles worth several gold pieces, it is forbidden for him to ascend to Jerusalem empty-handed without silver or a sacrificial animal.
Why was one forbidden to ascend while bringing articles worth money? Perhaps he will not be able to sell them or perhaps he will find impurities in the money he receives.
Halacha 4
One who did not offer the burnt offering marking his appearance and his festive peace-offering on the first day of the festival should offer them on the remaining days of the festival, as implied by Deuteronomy 16:15: "For seven days you shall celebrate unto God your Lord." This teaches that all of these days are fit for offering festive sacrifices. They are all compensation for the first day.
Halacha 5
It is a mitzvah to be early and to offer these sacrifices on the first day. If, either inadvertently or intentionally, one did not offer them on the first day, they should be offered on the second day. Whoever delays is deserving of reproach. Concerning such a person is applied the words of censure, Tzephania 3:18: "I will gather in and break those who delay the festive prayers and offerings."
Halacha 6
If the festival passed without one bringing these festive offerings, he is not obligated to bring them afterwards. Concerning such a situation and the like is applied the verse Ecclesiastes 1:15: "A wrong that cannot be righted."
Halacha 7
When one did not bring the festive sacrifices on the first day of the Sukkos holiday, he may bring them throughout the entire festival and on the final holiday, which is the eighth day. For even the eighth day can serve as compensation for the first.
Similarly, one who did not bring the festive offerings on the holiday of Shavuot may bring them for seven days, i.e., he may compensate during the six days that following the festival of Shavuot. This concept - that the festival of Shavuot is similar to the festival of Pesach with regard to compensation - was communicated through the Oral Tradition.
Halacha 8
The burnt-offerings brought when appearing before God and the festive peace-offerings do not supersede either the Sabbath prohibitions or the restrictions against ritual impurity, because there is no fixed time when they are required to be brought like the communal offerings. For if one does not bring his festive offerings on one day, he may bring them on the next, as we explained.
They do, however, supersede the prohibitions of the holidays. Although sacrifices which one has vowed or pledged to bring are not offered on holidays, the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings are offered. The rationale is that these are not vows or pledges, but rather obligations.
Halacha 9
When one brings the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings on a festival, he should lean on them with all his power as he does when bringing offerings on other days. Even though leaning on the animals is not an indispensable element of their sacrifice, as we explained in Hilchot Ma'aseh HaKorbanot, the Sages did not institute a decree forbidding this as a shvut.
Halacha 10
When a person sets aside a burnt-offering brought when appearing before God and dies, his heirs are obligated to offer it.
It is permitted to offer sacrifices which one has vowed or pledged during the intermediate days of a holiday, as Numbers 29:39 states: "You will offer these to God on your festivals aside from your vowed and pledged offerings." It can be understood from this that those offerings are brought during the festivals.
That verse continues "for your burnt-offerings, your meal-offerings, and your peace-offerings." "For your burnt-offerings" includes a burnt-offering brought by a person afflicted by tzara'at and a woman after childbirth." "Your meal-offerings" include the meal offering brought by a sinner and the meal-offering brought by a woman whose husband accused her of adultery. "Your peace-offerings" includes the peace-offering brought by a nazirite. All of these are offered on the intermediate days of a festival, but are not offered on the sacred days.
Halacha 11
When a person who ascended to Jerusalem for a pilgrimage festival had many members of his household to partake of the offerings, but limited means, he should bring many festive peace-offerings, and few burnt-offerings brought when appearing before God. If he has few members of his household to partake of the offerings, but ample means, he should bring many burnt-offerings brought when appearing before God, and few festive peace-offerings. If he has few of both, concerning that our Sages said: "One should not bring less than a meah for a burnt-offering and two silver meah for a peace-offering." If he was blessed amply with both, concerning this, our Sages applied the verseDeuteronomy 16:17: "According to the blessing of God your Lord which He granted you."
• Sunday, Sivan 27, 5775 · 14 June 2015
"Today's Day"
Torah lessons: Chumash: Korach, Revi'i with Rashi.
Tehillim: 120-134.
Tanya: And "He fills (p. 317)...finite and limited. (p. 317).
"G-d will bless you in whatever you do."1 Man needs but to make a receptacle for his livelihood and to endeavor with all his power that the receptacle be pure of any impurity or dross of cheating others and the like. This means that whatever he does conforms to Torah laws. Thus he becomes a "vessel" worthy of G-d's blessing, in two ways: His livelihood will be ample and his earnings will be directed to desirable ends.2
FOOTNOTES
1. Devarim 15:18.
2. Not to doctors' bills etc.
Daily Thought:
Gems That Shine
Every good deed is a precious gem. But even the most brilliant diamond can be caked with mud. Rather than shine, it darkens—even obscures—the beauty of the one it is meant to adorn.
When you do something good, forget about the status it may get you, forget about how good it makes you feel, forget about how amazing you are for overcoming every challenge to get this done.
Forget about any other motive in the world other than fulfilling the purpose for which your Creator put you here.
Let your gems shine.[Torat Menachem, vol. 34 (Likkutei Sichot, vol. 4), Parshat Korach.]
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