Daily Quote:
Said Rabbi Berechia: The Exodus from Egypt is comparable to a fat man who is riding on a donkey. The donkey longs: "O when will he get off me"; and he longs: "O when will I get off the donkey." As soon as he gets off, the man is happy and the donkey is happy. Still I do not know: who is the happier? [So the Psalmist proclaims:] "Egypt rejoiced when they went"[Midrash Tehilim]
Daily Study:
Chitas and Rambam for today:
Chumash: Shlach, 5th Portion Numbers 15:8-15:16 with Rashi
• Chapter 15Daily Tehillim: Psalms Chapters 113 - 118
8If you prepare a young bull as a burnt offering or sacrifice by expressing a vow, or for a peace offering for the Lord, חוְכִי תַעֲשֶׂה בֶן בָּקָר עֹלָה אוֹ זָבַח לְפַלֵּא נֶדֶר אוֹ שְׁלָמִים לַיהֹוָה:
9with the young bull he shall offer up a meal offering consisting of three tenths fine flour mixed with half a hin of oil. טוְהִקְרִיב עַל בֶּן הַבָּקָר מִנְחָה סֹלֶת שְׁלשָׁה עֶשְׂרֹנִים בָּלוּל בַּשֶּׁמֶן חֲצִי הַהִין:
10And you shall offer half a hin of wine for a libation, a fire offering of pleasing fragrance to the Lord. יוְיַיִן תַּקְרִיב לַנֶּסֶךְ חֲצִי הַהִין אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה:
a fire-offering of pleasing fragrance: This refers only to the meal-offering and oil, but the wine is not a fire-offering, since it is not placed on the fire. אשה ריח: אינו מוסב אלא על המנחה והשמן, אבל היין אינו אשה, שאינו ניתן על האש:
11So shall it be done for each ox or ram, or for a young sheep or young goat. יאכָּכָה יֵעָשֶׂה לַשּׁוֹר הָאֶחָד אוֹ לָאַיִל הָאֶחָד אוֹ לַשֶּׂה בַכְּבָשִׂים אוֹ בָעִזִּים:
Or for a young sheep…: Whether it is a sheep [lamb] or a goat. כֶּבֶשׂ and שֶׂה are the names given to sheep or goats within their first year. - [Parah 1:3] או לשה: בין שהוא בכבשים בין שהוא בעזים כבש ושה קרוים בתוך שנתם:
ram: Heb. אַיִל, [the name given] from the age of thirteen months and one day. - [Parah 1:3] איל: בן י"ג חדש ויום אחד:
12In accordance with the number you offer up, so shall you present for each one, according to their numbers. יבכַּמִּסְפָּר אֲשֶׁר תַּעֲשׂוּ כָּכָה תַּעֲשׂוּ לָאֶחָד כְּמִסְפָּרָם:
In accordance with the number you offer up: In accordance with the number of animals you offer up as a sacrifice, so shall you present libations for each of them, according to the number of animals shall be the number of libations. כמספר אשר תעשו: כמספר הבהמות אשר תקריבו לקרבן, ככה תעשו נסכים לכל אחד מהם:
13Every native born shall do it in this manner, to offer up a fire offering of pleasing fragrance to the Lord. יגכָּל הָאֶזְרָח יַעֲשֶׂה כָּכָה אֶת אֵלֶּה לְהַקְרִיב אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה:
14If a proselyte resides with you, or those among you in future generations, and he offers up a fire offering of pleasing fragrance to the Lord, as you make it, so shall he make it. ידוְכִי יָגוּר אִתְּכֶם גֵּר אוֹ אֲשֶׁר בְּתוֹכְכֶם לְדֹרֹתֵיכֶם וְעָשָׂה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהֹוָה כַּאֲשֶׁר תַּעֲשׂוּ כֵּן יַעֲשֶׂה:
15One rule applies to the assembly, for yourselves and for the proselyte who resides [with you]; one rule applies throughout your generations just as [it is] for you, so [it is] for the proselyte, before the Lord. טוהַקָּהָל חֻקָּה אַחַת לָכֶם וְלַגֵּר הַגָּר חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם כָּכֶם כַּגֵּר יִהְיֶה לִפְנֵי יְהֹוָה:
just as [it is] for you, so [it is] for the proselyte: Heb. כָּכֶם כַּגֵּר, lit., like you like the proselyte, just as it for you, so it is for the proselyte. This is the style of the Hebrew language; “like the garden of the Lord, like the Land of Egypt” (Gen. 13:10) [meaning] so was the Land of Egypt [like the garden of the Lord] (Compare Rashi on Gen. 13:10);“like me, like you, like my people, like your people” (I Kings. 22:4) [meaning, I am like you, and your people like my people]. ככם כגר: כמותכם כן גר וכן דרך לשון עברית, (בראשית יג, י) כגן ה' כארץ מצרים, כן ארץ מצרים, (מ"א כב, ד) כמוני כמוך כעמי כעמך:
16There shall be one law and one ordinance for you and the proselyte who resides [with you]. טזתּוֹרָה אַחַת וּמִשְׁפָּט אֶחָד יִהְיֶה לָכֶם וְלַגֵּר הַגָּר אִתְּכֶם:
• Chapter 113
This psalm recounts some of the wonders of the exodus from Egypt.
1. Praise the Lord! Offer praise, you servants of the Lord; praise the Name of the Lord.
2. May the Name of the Lord be blessed from now and to all eternity.
3. From the rising of the sun to its setting, the Name of the Lord is praised.
4. The Lord is high above all nations; His glory transcends the heavens.
5. Who is like the Lord our God, Who dwells on high
6. [yet] looks down so low upon heaven and earth!
7. He raises the poor from the dust, lifts the destitute from the dunghill,
8. to seat them with nobles, with the nobles of His people.
9. He transforms the barren woman into a household, into a joyful mother of children. Praise the Lord!
Chapter 114
This psalm explains why the tribe of Judah merited kingship.
1. When Israel went out of Egypt, the House of Jacob from a people of a foreign tongue,
2. Judah became His holy [nation], Israel, His domain.
3. The sea saw and fled, the Jordan turned backward.
4. The mountains skipped like rams, the hills like young sheep.
5. What is the matter with you, O sea, that you flee; Jordan, that you turn backward;
6. mountains, that you skip like rams; hills, like young sheep?
7. [We do so] before the Master, the Creator of the earth, before the God of Jacob,
8. Who turns the rock into a pool of water, the flintstone into a water fountain.
Chapter 115
A prayer that God bring this long exile to an end, for the sake of His Name-that it not be desecrated.
1. Not for our sake, Lord, not for our sake, but for the sake of Your Name bestow glory, because of Your kindness and Your truth.
2. Why should the nations say, "Where, now, is their God?”
3. Indeed, our God is in heaven; whatever He desires, He does.
4. Their idols are of silver and gold, the product of human hands.
5. They have a mouth, but cannot speak; they have eyes, but cannot see;
6. they have ears, but cannot hear; they have a nose, but cannot smell;
7. their hands cannot touch; their feet cannot walk; they can make no sound in their throat.
8. Those who make them will become like them-all who put their trust in them.
9. Israel, trust in the Lord; He is their help and their shield.
10. House of Aaron, trust in the Lord; He is their help and their shield.
11. You who fear the Lord, trust in the Lord; He is their help and their shield.
12. The Lord who is ever mindful of us, may He bless: May He bless the House of Israel; may He bless the House of Aaron;
13. may He bless those who fear the Lord, the small with the great.
14. May the Lord increase [blessing] upon you, upon you and upon your children.
15. You are blessed by the Lord, the Maker of heaven and earth.
16. The heavens are the Lord's heavens, but the earth He gave to the children of man.
17. The dead cannot praise the Lord, nor any who descend into the silence [of the grave].
18. But we will bless the Lord from now to eternity. Praise the Lord!
Chapter 116
This psalm contains magnificent praises to God. It also describes David's love for God, in light of all the miracles He performed for him. David does not know how to repay God, declaring it impossible to pay back for all God has done for him.
1. I would love if the Lord would listen to my voice, to my supplications;
2. if He would turn His ear to me on the days when I call.
3. The pangs of death encompassed me and the misery of the grave came upon me; I encounter trouble and sorrow.
4. I invoke the Name of the Lord, "Lord, I implore you, deliver my soul!”
5. The Lord is gracious and righteous; our God is compassionate.
6. The Lord watches over the simpletons; I was brought low, and He saved me.
7. Return, my soul, to your tranquility, for the Lord has bestowed goodness upon you.
8. For You have delivered my soul from death, my eyes from tears, my feet from stumbling.
9. I shall walk before the Lord in the lands of the living.
10. I had faith even when I declared, "I am greatly afflicted";
11. [even when] I said in my haste, "All men are deceitful.”
12. How can I repay the Lord for all His beneficences to me?
13. I will raise the cup of deliverance and proclaim the Name of the Lord.
14. I will pay my vows to the Lord in the presence of all His people.
15. Grievous in the eyes of the Lord is the death of His pious ones.
16. I thank you, Lord, that since I am Your servant, I am Your servant the son of Your maidservant, You have loosened my bonds.
17. To You I will bring an offering of thanksgiving, and proclaim the Name of the Lord.
18. I will pay my vows to the Lord in the presence of all His people,
19. in the courtyards of the House of the Lord, in the midst of Jerusalem. Praise the Lord!
Chapter 117
This psalm of two verses alludes to the Messianic era, when the Children of Israel will enjoy their former glory. All will praise God, in fulfillment of the verse, "All will then call in the Name of God."
1. Praise the Lord, all you nations; extol Him, all you peoples.
2. For His kindness was mighty over us, and the truth of the Lord is everlasting. Praise the Lord!
Chapter 118
This psalm describes David's immense trust in God. It also contains many praises to God, Who has fulfilled that which He has promised us.
1. Offer praise to the Lord for He is good, for His kindness is everlasting.
2. Let Israel declare that His kindness is everlasting.
3. Let the House of Aaron declare that His kindness is everlasting.
4. Let those who fear the Lord declare that His kindness is everlasting.
5. From out of distress I called to God; with abounding relief, God answered me.
6. The Lord is with me, I do not fear-what can man do to me?
7. The Lord is with me among my helpers, and I will see [the downfall of] my enemies.
8. It is better to rely on the Lord than to trust in man.
9. It is better to rely on the Lord than to trust in nobles.
10. All the nations surrounded me, but in the Name of the Lord I will cut them down.
11. They surrounded me, they encompassed me, but in the Name of the Lord I will cut them down.
12. They surrounded me like bees, yet they shall be extinguished like fiery thorns; in the Name of the Lord I will cut them down.
13. You [my foes] repeatedly pushed me to fall, but the Lord helped me.
14. God is my strength and song, and He has been a help to me.
15. The sound of rejoicing and deliverance reverberates in the tents of the righteous, "The right hand of the Lord performs deeds of valor.
16. The right hand of the Lord is exalted; the right hand of the Lord performs deeds of valor!”
17. I shall not die, but I shall live and recount the deeds of God.
18. God has indeed chastised me, but He did not give me up to death.
19. Open for me the gates of righteousness; I will enter them and praise God.
20. This is the gate of the Lord, the righteous will enter it.
21. I offer thanks to You, for You have answered me, and You have been my deliverance.
22. The stone which the builders scorned has become the chief cornerstone.
23. From the Lord has this come about; it is wondrous in our eyes.
24. This is the day which the Lord has made; let us be glad and rejoice on it.
25. We implore You, Lord, deliver us. We implore You, Lord, grant us success.
26. Blessed is he who comes in the Name of the Lord; we bless you from the House of the Lord.
27. The Lord is a benevolent God and He has given us light; bind the festival offering with cords until [you bring it to] the horns of the altar.
28. You are my God and I will praise You, my God-and I will exalt You.
29. Praise the Lord for He is good, for His kindness is everlasting.
Tanya: Shaar Hayichud Vehaemunah, middle of Chapter 7• Lessons in Tanya
• Thurseay, Sivan 24, 5775 · June 11, 2015
Today's Tanya Lesson
Shaar Hayichud Vehaemunah, middle of Chapter 7
וזהו גם כן ענין סובב כל עלמין
And this is also the meaning of “He encompassess all worlds.”
This does not mean to say (heaven forfend) that G‑d is not found within the worlds but merely encompasses them. Rather:
פירוש, דרך משל: כשאדם מתבונן באיזה דבר חכמה בשכלו, או דבר גשמי במחשבתו
This means, by way of analogy: When a person reflects upon an intellectual subject in his mind or upon a physical object in his thoughts,
אזי שכלו ומחשבתו מקיפים על הדבר ההוא המצויר במחשבתו או בשכלו
then his intellect and thought encompass that subject whose image is formed in his thought or in his mind, inasmuch as they are found within his thought and mind,
אך אין מקיפים על הדבר ההוא ממש בפועל ממש
but they — his intellect and thought — do not encompass that subject in actual fact.
They merely encompass his image of the subject, not the actual subject. When one envisions a table, the actual physical table is of course not found within the brain; it is merely its image that is encompassed there.
אבל הקב״ה, דכתיב ביה: כי לא מחשבותי מחשבותיכם וגו׳
The Holy One, blessed be He, however, of Whom it is written,1 “For My thoughts are not your thoughts...,”
מחשבתו וידיעתו, שיודע כל הנבראים, מקפת כל נברא ונברא בפועל ממש
His thought and knowledge of all created beings actually encompass each and every creature;
שהרי היא היא חיותו והתהוותו מאין ליש בפועל ממש
for [G‑d’s knowledge] is verily its life-force and that which brings it into existence out of nothingness, in actual reality.
G‑d’s thought, unlike man’s, thus encompasses the actual subject of His thought — in this case, all created beings. It brings about their creation and continued existence, even though it does not descend to their level and become internalized within them, but remains in an exalted state.
וממלא כל עלמין היא בחינת החיות המתלבש תוך עצם הנברא
And “He fills all worlds” is the life-force that becomes enclothed i.e., is internalized within the essence of the created being.
שהיא מצומצמת בתוכו בצמצום רב, כפי ערך מהות הנברא, שהוא בעל גבול ותכלית בכמותו ובאיכותו, דהיינו מעלתו וחשיבותו
It is powerfully contracted within it according to the intrinsic nature of the created being which is finite and limited in quantity and quality, [“quality”] meaning its significance and importance.
Since the life-force must vest itself within the finite created being and unite with it utterly, it must necessarily be contracted and limited according to the intrinsically finite nature of the created being.
כגון השמש, שגופו יש לו גבול ותכלית, שהוא כמו קס״ז פעמים כגודל כדור הארץ
An example is the sun, whose body is finite and limited quantitatively, being approximately one hundred and sixty- seven times the size of the globe of the earth,2
ואיכותו ומעלתו, הוא אורו, גם כן יש לו גבול עד כמה יוכל להאיר
and whose quality and significance, namely, its light, is also limited as to the extent that it can emit light,
כי לא יאיר לבלתי תכלית, מאחר שהוא נברא
for it cannot illuminate indefinitely since it is a created being, and hence inherently limited. Thus, although the light of the sun illuminates at a prodigious distance, that distance is not without limit.
וכן כל הנבראים הם בעלי גבול ותכלית, כי מהארץ לרקיע מהלך ת״ק שנה כו׳
Likewise, all created beings are finite and limited, for3 “from the earth to heaven is a journey of five hundred years..., and so, too, from one heaven to another is a distance of five hundred years.”
ואם כן, החיות המלובשת בהם היא בבחינת צמצום רב ועצום
Hence, since created beings are limited and finite, the life-force which is invested in them is greatly and powerfully contracted,
כי צריכה תחלה להתצמצם צמצומים רבים ועצומים, עד שיתהוה מכחה ואורה עצם הנבראים כמות שהם בעלי גבול ותכלית
for it must first undergo numerous and powerful contractions until created beings, by nature finite and limited, may be brought into existence from its power and light.
Only after this process of self-limitation will the limitless life-force be able to invest itself within finite created beings and become united with them, as will soon be explained.
| FOOTNOTES | |
| 1. | Yeshayahu 55:8. |
| 2. | Note of the Rebbe: “Rambam in Hilchot Yesodei HaTorah 5:8 states ’about 170 times,‘ and in Hilchot Shevuot 5:22 he writes ’170 times.‘” “This, however, poses no difficulty with the Alter Rebbe’s statement, for in Rambam’sintroduction to his commentary upon the Mishnah (s.v. VeHineni Noseh) he is more precise and writes ’166 and three-eighths times.‘” As to the seeming contradiction between this view and that of present-day astronomy that the sun is 4 or 5 million or more times greater than the earth, the Rebbe has explained as follows: The view of astronomy applies to the volume of the sun, and that of Maimonides to its diameter. The diameter of the sun, based on present-day astronomy, is about one hundred and ten times that of the earth [not 170], but this measurement takes into consideration only specific layers of the sun and not all of them. For the outermost layers of the sun contract and expand greatly from time to time, and not all the layers are visible to the eye (only their effects are visible). Hence, it is difficult to measure them. Likewise, the protuberance is not taken into account. |
| 3. | Chagigah 13a. |
• Sefer Hamitzvos:Thursday, Sivan 24, 5775 · June 11, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Important Message Regarding This Lesson
The Daily Mitzvah schedule runs parallel to the daily study of 3 chapters of Maimonides' 14-volume code. There are instances when the Mitzvah is repeated a few days consecutively while the exploration of the same Mitzvah continues in the in-depth track.
Negative Commandment 114
Shearing an Animal Designated for Sacrifice
"And do not shear the firstborn of your sheep"—Deuteronomy 15:19.
It is forbidden to shear an animal designated for sacrifice.
Shearing an Animal Designated for Sacrifice
Negative Commandment 114
Translated by Berel Bell
And the 114th prohibition is that we are forbidden from shearing wool from sanctified animals.
The source of this commandment is G‑d's statement,1 "And do not shear your firstborn sheep."
[This verse speaks only about the firstborn animals, but] we derive the prohibition from working with and from shearing all sanctified animals from the law of the firstborn.
The details of these two commandments, i.e. working and shearing, have been explained in tractate Bechoros. One who shears anything from2 sanctified animals is also punished by lashes.
FOOTNOTES
1.Deut. 15:19.
2.The Arabic word for "any" could refer either to the amount of wool (i.e. any amount of wool, as translated above) or to the type of animal, i.e. regardless of the category of sacrifice it was designated for. It could therefore also be translated, "who shears any sanctified animal," See Kapach, 5731, note 15.
Positive Commandment 55
The Paschal Offering
"And the entire assembly of the congregation of Israel shall slaughter it in the afternoon"—Exodus 12:6.
Every individual is commanded to offer [or participate on a group that is offering] the Paschal Sacrifice on the afternoon of the fourteenth of Nissan [the eve of Passover]—even if this day falls on the Shabbat.
The Paschal Offering
Positive Commandment 55
Translated by Berel Bell
And the 55th mitzvah is that we are commanded to sacrifice a lamb for Pesach on the 14th day of the month of Nissan.
The source of this commandment is G‑d's statement1 (exalted be He), "The entire community of Israel shall then slaughter it in the afternoon" [immediately preceding Pesach].
Anyone, man or woman, who transgresses this commandment by intentionally not bringing the offering in the proper time is punished by kares. It has been explained in tractate Pesachim2 that women are equally obligated as men to bring a Pesach offering, and that it overrides Shabbos, i.e. it is offered even when the 14th of Nissan falls on Shabbos.
Scripture states that the punishment is kares in G‑d's statement,3 "If a man is pure and was not on a distant journey, and he neglects to bring the Pesach offering, that person shall be cut off [spiritually]." In the beginning of tractate Kerisus,4 when listing the commandments punishable by kares — all of which are prohibitions — it lists, "And Pesach and circumcision, which are positive commandments." We have already explained this in the Introduction.5
The details of this mitzvah are explained in tractate Pesachim.
FOOTNOTES
1.Ex. 12:6.
2.91b.
3.Num. 9:13.
4.2a.
5.Immediately preceding the first positive commandment.
Negative Commandment 115
Sacrificing the Paschal Offering with Chametz in One's Possession
"You shall not offer the blood of my sacrifice with leavened bread"—Exodus 23:18.
It is forbidden to have chametz (leavened bread) in one's possession from the onset of the time when the Paschal Offering is brought—noon of the fourteenth of Nissan [the eve of Passover].
This prohibition applies to all those who are participating in the eating of the sacrifice, the priest who slaughters it, the priest who sprinkles its blood on the altar, and the priest who offers its fats on the altar.
Sacrificing the Paschal Offering with Chametz in One's Possession
Negative Commandment 115
Translated by Berel Bell
And the 115th prohibition is that we are forbidden from slaughtering the Pesach offering [when in possession] of leavened bread.
The source of this commandment is G‑d's statement,1 "Do not sacrifice the blood of My [Pesach] offering when in possession of leavened bread." The prohibition is repeated with the wording,2 "Do not slaughter [the blood of My (Pesach) offering when in possession of leavened bread]."
These means that beginning in the afternoon, which is the time for slaughtering the Pesach offering, one may not own leavened bread. Anyone performing the slaughter, sprinkling the blood, burning [the fats], or belonging to a group [which will be eating the Pesach offering together3] may not own leavened bread. If one of them owned leavened bread at that time [of doing the action], he is punished by lashes.
The Mechilta4 explains, "The verse, 'Do not slaughter the blood of My (Pesach) offering [when in possession] of leavened bread,' means that you may not slaughter the Pesach sacrifice when the leavened bread is still existing [in your possession]."
The details of this mitzvah are explained in the 5th chapter of Pesachim.5
FOOTNOTES
1.Ex. 23:18.
2.Ibid., 34:25.
3.Unlike other offerings, the Pesach is brought together by a group called a chaburah.
4.Parshas Mishpatim.
5.63a.
Negative Commandment 116
Leaving Overnight the Fats of the Paschal Offering
"Neither shall the fat of My sacrifice remain until the morning"—Exodus 23:18.
It is forbidden to leave unsacrificed the fats of the Paschal Offering that are designated to be burnt on the altar, until they become invalid for offering [i.e., until the following morning].
Leaving Overnight the Fats of the Paschal Offering
Leaving Overnight the Fats of the Paschal Offering
Negative Commandment 116
Translated by Berel Bell
And the 116th prohibition is that we are forbidden from leaving the fats of the Pesach sacrifice without being burning them, causing them to become invalid as nosar.1
The source of this commandment is G‑d's statement,2 "Do not allow the fat of My offering to remain overnight until morning."
The Mechilta3 says, "The verse, 'Do not allow to remain overnight,' teaches that the fats become invalid if they remain the entire night on the floor [of the Temple].4
The commandment is repeated in different words,5 "Do not allow the [Pesach] sacrifice to remain overnight until morning."
FOOTNOTES
1.N131.
2.Ex. 23:18.
3.Parshas Mishpatim.
4.In Hilchos P'sulei HaMukdashin 3:11, the Rambam rules that they become invalid even if they remained the entire night on the altar.
5.Ibid., 34:25.
Kiddush HaChodesh - Chapter One
Halacha 1
The months of the year are lunar months, as [implied by Numbers 28:14]: "... the burnt offering of the month when it is renewed,"1 and [Exodus 12:2]: "This month shall be for you the first of months."2 [Concerning this verse,] our Sages commented:3 The Holy One, blessed be He, showed Moses in the vision of prophecy an image of the moon and told him, "When you see the moon like this, sanctify it."
The years we follow are solar years, as [implied by Deuteronomy 16:1]: "Keep the month of spring."4
Halacha 2
How much longer is a solar year than a lunar year? Approximately eleven days.5 Therefore, [to correct the discrepancy between the lunar and the solar calendars,] when these additional days reach a sum of 30 - or slightly more, or slightly less - an additional month is added, causing the year to include thirteen months. This is called a full year.
[This is necessary,] because it is impossible to have a year with twelve months and an odd number of days, as [implied by Numbers 28:14]: "... of the months of the year." [On this verse, our Sages6 commented:] "You count the months of a year, but not the days of a year."
Halacha 3
The moon becomes hidden and cannot be seen for approximately two days - or [slightly] less or slightly more - every month: approximately one day before its conjunction with the sun at the end of the month, and one day after its conjunction with the sun, [before] it is sighted in the west in the evening.7
The first night when the moon is sighted in the west after being hidden is the beginning of the month. Afterwards, 29 days are counted from that day. If the moon is sighted on the night of the thirtieth [day], the thirtieth day will be Rosh Chodesh [of the following month].
If it is not sighted, Rosh Chodesh will be on the thirty-first day, and the thirtieth day will be included in the previous month. There is no need [to sight] the moon on the thirty-first night; whether or not [the moon] is sighted [the new month begins that night]. For there are no lunar months longer than thirty days.
Halacha 4
When there are twenty-nine days in a month, [because] the moon was sighted on the thirtieth night, the month is called chaseir, ["lacking"]. If the moon is not sighted and the previous month has thirty days, the month is called me'ubar["pregnant"] or malei ["full"].
When the moon is sighted on the thirtieth night, the moon is said to have been sighted at the appropriate time. When the moon is sighted on the thirty-first night, but not on the thirtieth night, the moon is described as having been seen on the night of its fullness.
Halacha 5
The [establishment of Rosh Chodesh] based on the sighting of the moon is not the province of every individual,8 as is the Sabbath [of the weekly cycle]. [In the latter instance,] everyone counts six days and rests on the seventh day.
[The sanctification of the new month,] by contrast, has been entrusted to the court.9 [The new month does not begin] until it has been sanctified by the court, and it is the day that they establish as Rosh Chodesh that is Rosh Chodesh. [This is implied by the verse,] "This month will be for you...," - i.e., the testimony [concerning the new month] will be entrusted to you.10
Halacha 6
The [High] Court would make calculations in a manner resembling11the calculations of the astronomers, who know the location of the stars and their paths [in their orbits]. They would perform careful research to determine whether or not they would be able to sight the moon at the appropriate time - i.e., the thirtieth night.
If [the judges] determined that it was possible to sight [the moon], they would sit waiting for witnesses [to come and testify] throughout the entire thirtieth day. If witnesses came, and [the court] examined their testimony according to law, and verified the truth [of their statements], the court would sanctify [the new month]. If [the moon] was not sighted, and witnesses did not come,12 they would complete the thirtieth day, thus making the month full.
If, according to their calculations, [the judges] knew that it was impossible for the moon to be sighted, they would not sit [in session] on the thirtieth day, nor would they await [the arrival] of witnesses. If witnesses came, they would know that they are false witnesses, or that clouds appeared to them in a form resembling the moon, but it was not the real moon.
Halacha 7
It is a positive commandment of the Torah13 for the court to calculate and determine whether or not the moon will be sighted, to examine witnesses until the moon can be sanctified, and to send forth [messengers] to inform the remainder of the people on which day Rosh Chodesh was observed,14 so that they will know the day [on which to celebrate] the festivals [as implied byLeviticus 23:2]: "that you will pronounce as days of holy convocation,"15 and [as implied by Exodus 13:10]: "And you shall observe this statute in its appointed season."16
Halacha 8
The calculations and the establishment of the months and the leap years is carried out only in Eretz Yisrael [as implied by Isaiah 2:3]: "For out of Zion will emerge the law, and the word of God [will emerge] from Jerusalem."17
If a great sage who received semichah18 in Eretz Yisrael left for the diaspora without leaving a colleague of equal stature in Eretz Yisrael, he may make calculations, establish the monthly calendar, and institute leap years in the diaspora.19If, however, it becomes known to him that a sage of his stature has arisen in Eretz Yisrael - and surely, if a sage of greater stature has arisen inEretz Yisrael - it is forbidden for him to establish [the monthly calendar] and [institute] leap years in the diaspora.20 If he transgresses, and [attempts to structure the calendar in this manner], his actions are of no consequence.21
| FOOTNOTES | |
| 1. |
The concept of a renewal each month is relevant regarding lunar months, but not with regard to solar months. For the moon is not seen for a day or two each month, while the sun shines continually every day throughout the year.
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| 2. |
Although the implication to a lunar month in this verse is not as obvious as in the former verse, there is an explicit teaching from our Sages indicating a connection, as the Rambam proceeds to explain.
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| 3. |
Mechilta D'Rashbi on the above verse; see also Midrash Tanchumah, Shemini, sec. 8; Menachot29a.
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| 4. |
Sanhedrin 13b (cited by the Rambam, Chapter 4, Halachah 1) explains that this verse is a charge to arrange the calendar so that the vernal (spring) equinox always falls in the month of Nisan.
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| 5. |
The Rambam speaks in more precise figures in Chapter 6. At present, he is speaking in general terms to give an outline of the how the Jewish calendar is structured.
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| 6. |
Megillah 5a.
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| 7. |
As explained in the notes to Chapter 11, when the sun, the moon, and the earth are aligned in a straight line in that order, the moon reflects the sun's rays directly back to it, and no light can be seen from the earth. This is called the conjunction of the sun and the moon. Afterwards, the moon proceeds in its orbit away from the sun, and within approximately one day's time it will have moved a sufficient distance for it to reflect a small crescent of light to the earth. This crescent will always be sighted first in the western portion of the sky, close to the horizon.
The commentaries note that Rosh HaShanah 20b states that the moon cannot be seen for twenty-four hours every month. Aruch HaShulchan (Hilchot Kiddush HaChodesh, sec. 88) explains that there is no contradiction to the Rambam's statements here. There are twenty-four hours every month in which it is impossible to see the moon. There is in addition, however, approximately one day every month when the probability of seeing the moon is very low.
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| 8. |
I.e., in contrast to the Sabbath, a person who thinks that he has sighted the moon may not begin counting the days of the new month on his own initiative. Rather, he must go to the Sanhedrin and present his testimony to them, and it is they who decide whether or not to begin the new month. (Note the Rambam's comments in Sefer HaMitzvot , Positive Commandment 153, where he elaborates on this theme.)
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| 9. |
I.e., the Sanhedrin, the High Court that held sessions in Jerusalem until the Temple's destruction, and afterwards was located in various cities throughout Eretz Yisrael.
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| 10. |
As explained in Rosh HaShanah 22a, this command was addressed to Moses and Aaron. The words "to you" are seemingly unnecessary. Thus, they are interpreted to mean that just as this command is being given to you, so too, the fulfillment of it in subsequent times will be the responsibility of men like you - i.e., the judges of Israel's High Court. (See Chapter 2, Halachah 8, which mentions an application of this principle. See also Chapter 5, Halachah 1.)
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| 11. |
Rav Kapach explains that the Rambam chose his wording exactly. The calculations of the High Court merely "resembled the calculations of the astronomers." In truth, however, they operated under a different system. As the Rambam explains in Chapter 17, Halachah 24, the prophets and the descendants of the tribe of Issachar had a method of calculating the movement of the sun, the moon, and the stars, which had been transmitted to Moses on Mount Sinai. Although this method resembled the method of calculations employed by gentile scholars, it was unique and different. (See also the Rambam's Commentary on the Mishnah, Rosh HaShanah 2:8.)
This method of calculation was lost to our people shortly after the composition of the Mishnah. Subsequent texts, including the Rambam's own system of calculation, as explained from Chapter 11 onward, were based on Greek sources.
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| 12. |
Because the moon was covered with clouds or for other similar reasons. (See Chapter 18, Halachah 1.)
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| 13. |
See Sefer HaMitzvot (Positive Commandment 153) and Sefer HaChinuch (Mitzvah 4), which consider this to be one of the Torah's 613 mitzvot.
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| 14. |
The Rambam mentions three activities imperative on the court in fulfillment of this mitzvah: the calculation of the time for the sighting of the moon, the examination of the witnesses, and the notification of the Jewish people.
It is interesting to note that the structure of Hilchot Kiddush HaChodesh represents somewhat of a departure from the Rambam's usual style of presentation in the Mishneh Torah. He generally begins by citing a mitzvah and the proof-text from which it is derived, and afterwards he describes it. In this instance, the Rambam begins by describing the basic ground rules for the sighting of the moon, and afterwards he explains the mitzvah that is associated with this sighting.
Rav Kapach suggests that this approach could have been taken in reaction to the position of Rav Sa'adiah Gaon, who maintains that the fundamental aspect of determining the calendar was not the sighting of the moon, but rather the calculations of the Sages. See the Rambam's Commentary on the Mishnah (Rosh HaShanah 2:6).
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| 15. |
As stated in the conclusion of Chapter 2, this verse is an indication that the determination of the days on which the festivals are to be celebrated - and thus the establishment of the monthly calendar on which the former depends - was entrusted to the Jewish High Court.
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| 16. |
This verse refers to the Paschal sacrifice and teaches us that there is an obligation to "observe this statute," bring the Paschal sacrifice, "at its appointed time" - i.e., in the spring. This alludes to the second dimension of this mitzvah, the establishment of leap years so that the holiday of Pesach will always fall in the spring.
Note the Ramban (Hasagot to Sefer HaMitzvot, Shoresh 1), who cites opinions that consider these two dimensions - the establishment of Rosh Chodesh and the decision whether to observe leap years - as two separate mitzvot.
The Rambam's citation of this proof-text has attracted the attention of commentaries because of another difficulty. In Menachot 36b, the meaning of this verse is the subject of a difference of opinion between Rabbi Akiva and Rabbi Yosse HaG'lili. While the simple meaning of the phrase "this statute" is the Paschal sacrifice - and this is the interpretation of Rabbi Akiva - Rabbi Yosse HaG'lili interprets the phrase as referring to the mitzvah of wearing tefillin.
What is significant is that in the Mishneh Torah, the Rambam cites both the interpretations of Rabbi Akiva (in this halachah) and that of Rabbi Yosse HaG'lili (Hilchot Tefillin 4:10) as Torah law. The commentaries (see Radbaz, Vol. V, Responsum 1693) explain that this is indicative of a general pattern within the Mishneh Torah. The Rambam's intent in composing the Mishneh Torahwas to provide us with a text of Torah practice, not a source book explaining the derivation of Torah law. He refers to verses only when they are necessary as supports. Therefore, in each instance he cites the proof-text that has the most obvious connection to the law or principle he is referring to, although it is possible that there is another verse from which this law was actually derived.
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| 17. |
See Sefer HaMitzvot, loc. cit., where the Rambam explains the connection of this mitzvah - and the Jewish people as a whole - to Eretz Yisrael in stirring terms.
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| 18. |
The ordination conveyed upon the Sages from Sage to Sage, in a chain that began with Moses himself. (See Hilchot Sanhedrin, Chapter 4.)
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| 19. |
Yevamot 122a relates that Rabbi Akiva journeyed to Neharde'a for this purpose, and from the narrative in Berachot 63a, it would appear that Chanina, Rabbi Yehoshua's nephew, lived in Babylon and ordained the order of the calendar from there for several years.
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| 20. |
Berachot, ibid., states that the Sages of Eretz Yisrael ordered Chanina to stop ordaining the calendar, because "the kids that you left behind have grown and become billy-goats with horns" - i.e., the Sages who were once on a lower level of understanding had matured and achieved a par with him.
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| 21. |
The Rambam is speaking about the era when the beginning of the new month was determined through the testimony of witnesses. The use of the fixed calendar we follow at present is discussed in Chapter 5.
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Me`ilah - Perek 8
Halacha 1
When workers are working in consecrated orchards, even though it was agreed that they would receive food, they should not eat consecrated figs. If they do, they violate the prohibition against me'ilah. Instead, the Temple treasury should give them money to purchase food.
Halacha 2
When a person is threshing vetch that is consecrated, he must muzzle the ox. Although Deuteronomy 25:4 states: "Do not muzzle an ox while it is threshing," the latter phrase can be interpreted as "threshing appropriate for it."
Halacha 3
The holiness of consecrated property should not be transferred as payment for work, but only on money.
What is implied? When a craftsman performs a maneh's worth of work for the Temple treasury, he should not be given a consecrated animal, nor a consecrated garment as payment unless its holiness is first transferred to money. After the article became ordinary property, it can be given to the craftsman as his wages. If the treasurers desire, they may then purchase the animal from the Temple treasury.
Halacha 4
When the Temple is being built, consecrated wood and stones should not be taken, nor should the building be built with the intent that it is consecrated. Instead, everything should be built from ordinary property. This is a decree lest one of the workers benefit from the shade of the building or lean on a stone or beam while working. After the building is completed, the holiness of consecrated funds is transferred to the building.
If the treasurers need wood for the Temple for that day alone, they may purchase it with consecrated funds, for they are not delaying the matter for days in which instance it would be necessary to take precautions lest one lean on them and thus violate the prohibition against me'ilah.
Halacha 5
When an agreement is made with workers to build in the Temple and its courtyards, the agreement is made for so-and-so many selaim for so-and-so many cubits, considering a cubit as containing 20 thumbbreadths. When a measurement is made of what they built, it is measured and payment determined, considering a cubit as containing 24 thumbbreadths, so that the workers will not take unfair benefit from the Temple treasury, because they are not exact in measurement.
Halacha 6
It is a stipulation of the court that the priests may benefit from consecrated salt and wood while partaking of the sacrifices granted to them as their portion. They may not, however, use the salt of the Temple on their ordinary food.
Halacha 7
The prohibition against me'ilah applies to salt that is on a limb from a sacrifice to be offered on the altar. It does not, however, apply to salt on the ramp and the top of the altar.
Halacha 8
It is appropriate for a person to meditate on the judgments of the holy Torah and know their ultimate purpose according to his capacity. If he cannot find a reason or a motivating rationale for a practice, he should not regard it lightly. Nor should he break through to ascend to God, lest God burst forth against him. One's thoughts concerning them should not be like his thoughts concerning other ordinary matters.
See how severe the Torah rules concerning misappropriating sacred property. Now if wood, stones, earth, and ash become holy because the name of the Lord of the world was called upon them through speech alone and anyone who treats them as ordinary articles violates the prohibition against me'ilah and even if he acted unknowingly, he is required to secure atonement, how much more so with regard to the mitzvot which God ordained for us should a person not treat them derisively, because he does not understand their rationale. He should not conjure up matters that are not true concerning God, nor should he think about them with his mind as he would ordinary matters. For Leviticus 19:37 states: "And you shall guard all My decrees and all My judgments and perform them." Our Sages commented:This adjures us to guard and perform both the decrees and the judgments. The meaning of "performing" is well known, i.e,. that one should observe the decrees. "Guarding" means to treat them with caution and not think that they are any less than the judgments.
The judgments are those mitzvot whose motivating rationale is openly revealed and the benefit of their observance in this world is known, e.g., the prohibitions against robbery and bloodshed and honoring one's father and mother. The decrees are the mitzvot whose motivating rationales are not known. Our Sages said: "I ordained decrees and you have no license to question them." A person's natural inclination confronts him concerning them and the nations of the world challenge them, e.g., the prohibition of the meat of a pig, milk and meat, the calf whose neck is broken, the red heifer, and the goat sent to Azazel. To what degree did King David suffer because of the heretics and the idolaters who would issue challenges concerning the decrees! As long as they would pursue him with false retorts that they would arrange according to man's limited knowledge, he would increase his clinging to the Torah, as Psalms 119:69states: "Willful transgressors have stacked falsehoods against me, but I guard Your precepts with a full heart." And ibid.:86 states concerning this matter: "All of Your mitzvot are faithful; they pursue me with falsehood; help me."
All of the sacrifices are in the category of decrees. Our Sages said: "The world exists for the sake of the service of the sacrifices." For through the performance of the decrees and the judgments the righteous merit the life of the world to come. And between the two of them, the Torah gave precedence to the command for the decrees, as Leviticus 18:5 states: "And you shall heed My decrees and judgments which a person will perform and live through them."
Blessed be the Merciful One who provides assistance.
This concludes the eighth book which is the Book of Temple Service.
It includes nine Halachot and 95 chapters.
They are:
Hilchot Beit HaBechirah, the Laws of God's Chosen House, 8 chapters
Hilchot K'lei HaMikdash ViHaOvdim Bo, The Laws of the Temple Utensils and Those Who Serve Within, 10 chapters
Hilchot Bi'at HaMikdash, The Laws of Entry to the Sanctuary, 9 chapters
Hilchot Issurei HaMizbe'ach, The Laws of Entities Prohibited to Be Offered on the Altar, 7 chapters
Hilchot Ma'aseh HaKorbanot, The Laws of the Sacrificial Procedures, 19 chapters
Hilchot Temidim UMusafim - The Laws of Continual and Additional Offerings, 10 chapters
Hilchot Pesulei HaMukdashim - The Laws of Consecrated Entities that Have Been Disqualified, 19 chapters
Hilchot Avodat Yom HaKippurim - The Laws of the Yom Kippur Service, 5 chapters
Hilchot Me'ilah - The Laws of the Misappropriation of Consecrated Property, 8 chapters
Korban Pesach - Perek 1
Halacha 1
It is a positive commandment to offer the Paschal sacrifice on the fourteenth day of the month of Nisan after midday. This offering is brought only from lambs or goats, a male in its first year. Both men and women are obligated in this mitzvah.
Halacha 2
One who willfully nullifies this mitzvah and allows the fourteenth of Nisan to pass without him offering the Paschal sacrifice despite the fact that he is not impure or not on a distant journey, he is liable for karet. If he neglected the offering of this sacrifice inadvertently, he is exempt.
Halacha 3
The Paschal sacrifice may be slaughtered only in the Temple Courtyard like other sacrifices. Even when sacrificing in high places was permitted, the Paschal sacrifice would not be offered on an individual alter. Anyone who offers the Paschal sacrifice on an individual altar is liable for lashes as if he offered it in the market place, as Deuteronomy 16:5 states" "You may not sacrifice the Paschal sacrifice in one of your gates." According to the Oral Tradition, it was taught that this is warning not to slaughter a Paschal sacrifice on an individual altar even during the time when sacrificing on the high places was permitted.
Halacha 4
The slaughter of the Paschal sacrifice takes place after midday. It should not be slaughtered until the afternoon daily offering is slaughtered. After the afternoon incense offering is brought and the lamps of the Menorah are kindled, they begin slaughtering the Paschal sacrifices and continue until the end of the day.
If one slaughtered the Paschal sacrifice after midday, but before the afternoon daily sacrifice was offered, it is acceptable, but one should stir the blood of the Paschal sacrifice until the blood of the daily offering is cast on the altar. Afterwards, the blood of the Paschal sacrifice should be cast after it. If, however, the blood of the Paschal sacrifice is cast before the blood of the daily offering, it is acceptable.
Halacha 5
A person who slaughters the Paschal sacrifice at the appropriate time while possessing an olive-sized portion of chametz is liable for lashes, as Exodus 23:18 states: "Do not slaughter sacrificial blood over chametz, i.e., that one should not offer the Paschal sacrifice while chametz continues to exist in his possession.
Whether one slaughters, casts the blood on the altar, or offers the organs and fats, if one of these individuals or one of the members of the company partaking of this Paschal sacrifice possessed chametz in his domain at the time it is offered, he is liable for lashes. The sacrifice is, however, acceptable.
Halacha 6
The blood of the Paschal sacrifice should be poured out on the base of the altar. After the blood was poured, its belly should be opened up, the fats and organs to be offered on the altar removed. The fats of each Paschal sacrifice should be offered on the pyre individually. The owner of the sacrifice should take his Paschal sacrifice with its hide to his home in Jerusalem.There he roasts it and eats it in the evening.
Halacha 7
When one leaves these fats and organs and does not offer them until they remain overnight and thus become disqualified because they remained overnight, he violates a negative commandment, as Exodus 23:18 states: "Do not leave over the festive fats until the morning." Even though he transgresses, he is not liable for lashes, for the prohibition does not involve a deed.
Halacha 8
The fats of the Paschal sacrifice may be offered on the altar's pyre until dawn.
When does the above apply? When the fourteenth of Nisan falls on the Sabbath, for fats of sacrifices offered on the Sabbath may be offered on a festival. If, however, the fourteenth fell on a weekday, this leniency is not taken, because we do not offer the fats of sacrifices offered on a weekday on a festival.
Halacha 9
The Paschal sacrifice should be offered in three groups, as implied by Exodus 13:6 "And all of the congregation of the community of Israel shall slaughter it." Three collective terms are used "congregation," community," and "Israel." There should be no less than 30 people in each group.
Halacha 10
If there were only 50 people who came to slaughter the Paschal sacrifice, thirty enter the Temple Courtyard and slaughter their sacrificial animals. Ten depart and another ten enter. Then ten more depart and another ten enter.
Halacha 11
If there are less than 50 people who seek to offer Paschal sacrifices, the initial preference is not to offer that sacrifice. If, however, it was offered, it is acceptable. If all the Jewish people slaughtered their Paschal sacrifices at one time, it is acceptable.
How is the Paschal sacrifice slaughtered? The first group enters the Temple Courtyard until it is full. Its gates are locked and they begin slaughtering their Paschal sacrifices. As long as they are slaughtering and offering the blood, the Levites recite the Hallel. If they completed its recitation before the group completed its sacrifice, the Hallel is repeated. If they completed its repetition before the group completed its sacrifice, the Hallel is recited a third time. There was never a situation where the Hallel was completed a third time.
Halacha 12
For every time the Hallel is read, three blasts are sounded with the trumpets, atekiah, teruah, and tekiah. Since these sacrifices are not accompanied by libations for the trumpets to be sounded when they are offered, they are sounded when the sacrifices are slaughtered.
Halacha 13
The priests stand in lines, holding silver and gold vessels in their hands. One line would all hold silver ones and another, all gold, without them mixing together so that it would be attractive.
The vessels did not have flat bottoms so that they would not be placed down and the blood allowed to coagulate.
Halacha 14
A slaughterer slaughters the sacrificial animal and a priestreceives its blood, gives to his colleague, who gives it to his colleague - so that many will be involved in the mitzvah - until the blood reaches the priest near the altar. He should pour it in a single action towards the altar's base. He receives a full vessel and returns the empty one.
Afterwards, the sacrificial animal is hung and skinned entirely. Its belly is ripped open and its innards are pressed until the filth and waste are removed from them. The organs and fats to be offered are removed, placed in a vessel, salted, and offered by a priest on the altar.
How is the sacrificial animal hung and skinned? There were iron pegs affixed in the walls and the pillars of the Temple Courtyard. The sacrificial animals were hung and skinned on them. For those who did not find a place to hang his animal, there were thin, smooth rods. One would place the rod on his shoulder and on his friend's shoulder and hang the sacrificial animal on it and skin it.
Halacha 15
After the sacrifice was completed, the gates of the Temple Courtyard are opened. The first group departs and the second group enters. Then the second group departs and the third group enters. The manner in which it was offered the first time was repeated the second time and the third time. When the third group completed its sacrificial service and departed, the Temple Courtyard is washed.
Halacha 16
If the fourteenth of Nisan fell on the Sabbath, it was offered on the Sabbath in the same way as it was offered during the week. The floor of the Temple Courtyard would be washed, for prohibitions of the category of shvutare not observed in the Temple, even when the matter is not necessary for the Temple service. For the prohibitions of shvut are released entirely in the Temple.
Halacha 17
No one would bring their Paschal sacrifices to their homes on the Sabbath. Instead, the first group would depart with their Paschal sacrifices and sit on the Temple Mount. The second group would depart with their Paschal sacrifices and sit on the surrounding rampart. And the third group would stand in their place in the Temple Courtyard. They would all wait until the conclusion of the Sabbath and then everyone would bring their Paschal sacrifice to his home.
Halacha 18
The slaughter of the Paschal sacrifice, pouring its blood on the altar, pressing out its innards, and offering its fats supersede the Sabbath prohibitions. For it is impossible to perform these before the Sabbath, because the sacrifice has a fixed time, as implied by Numbers 9:2 which states that the sacrifice must be brought "at its appointed time." Nevertheless, carrying it through the city, bringing it from outside the Sabbath limits, cutting off its wart with a utensil do not supersede the Sabbath prohibitions, because these activities could be performed before the Sabbath. If, however, he could cut it off by hand on the Sabbath, he may. If it was dried up, he may cut it off, even with a utensil, for the prohibitions defined as shvut do not apply in the Temple at all.
Similarly, roasting it and washing out its innards do not supersede the Sabbath prohibitions, because these activities can be performed after the Sabbath.
Halacha 19
If one forgot and did not bring a knife, he should not bring it on the Sabbath. Instead, he should place it between the horns of the lamb or in its wool and spur it on until it brings it to the Temple. There he should consecrate it. Although he is having an animal carry a burden for him on the Sabbath, since he is doing this in an abnormal manner and because of the mitzvah, it was permitted.
When does this apply? When he has not consecrated his Paschal sacrifice as of yet or said: "This is a Paschal sacrifice." If, however, he consecrated it, he should not have a knife carried upon it, because he is having work performed by a consecrated animal.
Why was a person permitted to consecrate his Paschal sacrifice on the Sabbath? Since the sacrifice has a fixed time, it is permitted to consecrate it on the Sabbath. Similarly, a person may consecrate his festive offering on a festival without any concern.
Halacha 20
When a person slaughters his Paschal sacrifice and it is discovered to have a disqualifying physical blemish or it is treifah. he may slaughter another one whether on the weekday or on the Sabbath. He may proceed and slaughter one hundred one after the other until one is acceptable or until night falls and his offering of the sacrifice is postponed until the Second Pesach, because he was prevented by forces beyond his control.
Korban Pesach - Perek 2
Halacha 1
The Paschal sacrifice should be slaughtered only for the sake of those who were enumerated for partaking of it, as Exodus 13:4 states: "Everyone... should be enumerated on the lamb." The implication is that one should be enumerated on it while it is alive. Those enumerated on a Paschal sacrifice are referred to as "the members of the company."
Halacha 2
When one individual sacrifices a Paschal sacrifice for himself alone, it is acceptable, provided he is capable of partaking of it in its entirety. As an initial preference, an endeavor is made not to sacrifice the Paschal sacrifice for the sake of one individual alone, for Numbers 9:12 states: "They shall offer it."
Halacha 3
The Paschal sacrifice should be slaughtered only for those who are fit to partake of it. If one of the members of the company was a minor, an elder person, or infirm, he may be counted among those for whom the Paschal sacrifice is slaughtered if he is capable of eating an olive-sized portion. If not, he may not be counted among them, as implied by Exodus 12:4: "A person according to his capacity to eat," indicating that he must be fit to partake of it. Even if the company includes 100, if any one of them is not capable of eating an olive-sized portion, he may not be counted among those for whom it is slaughtered.
Halacha 4
A company should not be composed of solely women and servants or minors and servants so that frivolity will not be found among them. A company may, however, be made entirely of women even for the second Paschal sacrifice or entirely of servants. Minors may be counted among the company for whom the Paschal sacrifice is slaughtered, but a company may not be comprised solely of minors, for they are not intellectually mature.
Similarly, a company should not be made up solely of the infirm, the elderly, or those in an acute state of mourning. Even though they are capable of eating, since they will eat only a meager amount, it is possible that they will leave over from the Paschal sacrifice and cause it to become unacceptable. If they transgressed and had a Paschal sacrifice slaughtered for such a company, it is acceptable. Similarly, a company should not be made up solely of converts, lest they not be precise concerning it and cause it to be disqualified. If a Paschal sacrifice was slaughtered for such a company, it is acceptable.
Halacha 5
If a Paschal sacrifice was slaughtered for people who were not enumerated upon it or for individuals whom none could eat an olive-sized portion or it was slaughtered for the uncircumcised or those impure, it is unacceptable. If it was slaughtered for one who could partake of it and one who could not partake of an olive-sized portion, for those enumerated on it and for others not enumerated on it, for circumcised and uncircumcised, for the pure and the impure, it is acceptable. Those who are fit to partake of it eat according to law; it is as if he did not have the others in mind.
Halacha 6
If the Paschal sacrifice was slaughtered for the sake of the circumcised, but its blood was cast on the altar for the sake of the circumcised and the uncircumcised, it is unacceptable. The rationale is that casting the blood is more severe, because it is the fundamental dimension of the sacrifice.
If he slaughtered it for the circumcised so that the uncircumcised will derive atonement through it, it is unacceptable, because he had the uncircumcised in mind when casting the blood. If he slaughtered it for the sake of those who would partake of it so that its blood would be cast for those who would not partake of it, the Paschal sacrifice is acceptable, but no one fulfills their obligation with it, because the ones who will partake of it were not in mind when the blood was cast.
Halacha 7
When one was healthy at the time the sacrificial animal was slaughtered, but sick at the time its blood was cast or sick at the time of slaughter, but healthy at the time the blood was cast, the sacrificial animal should not be slaughtered, nor its blood cast for him unless he is healthy from the time it was slaughtered until its blood was cast.
Halacha 8
A person may have a sacrificial animal slaughtered for the sake of his son or daughter who are below majority and for his Canaanite servants and maidservants,whether with their consent or without their consent. He may not, however, slaughter for the sake of his son or daughter who are above majority or for the sake of his Hebrew servants and maidservants or for the sake of his wife without their consent. If they were silent and did not protest, they are considered to have consented.
Halacha 9
If one slaughtered a sacrificial animal for the sake of his son or daughter who are below majority and/or for his Canaanite servants and maidservants and they went and had one slaughtered for themselves, they fulfill their obligation by partaking of their master's sacrifice.
Halacha 10
If one slaughtered a sacrificial animal for the sake of his wife, his son or daughter who are above majority and/or for his Hebrew servants and maidservants and they went and had one slaughtered for themselves, there is no greater protest than this. They fulfill their obligation by partaking of their own sacrifice.
Halacha 11
When a woman is living in her husband's home and her father slaughters for her and her husband slaughters for her, she should partake of her husband's. If she was hurrying to go to her father's home on the first festival after her wedding as is the pattern of all women and both her father and her husband slaughtered for her, she should partake of her father's. From this point onward, she should eat at the place she desires, provided it is clear where she desires to eat at the time of slaughter.
Similarly, if two guardians sacrifice on behalf of an orphan, the orphan should eat where he desires. When does the above apply? To an orphan below majority. If, however, he is above majority, it is as if he was enumerated on two Paschal sacrifices. And when one enumerates himself on two Paschal sacrifices, he may partake only of the one slaughtered first.
Halacha 12
With regard to a Canaanite servant of two partners, if they are untrusting of each other, suspecting that the other will steal the servant, he should not partake of either of their Paschal sacrifice. If they are not untrusting, he may eat where he desires.
Halacha 13
A person who is half a servant and half free, he should not partake of his masters, nor of his own until he attains his freedom.
Halacha 14
To what extent can people be enumerated on a Paschal sacrifice? Until there is an olive-sized portion for each one.
One may be enumerated upon it and remove himself from it until it is slaughtered. Once it is slaughtered, he may not remove himself from it, for it was already slaughtered on his behalf.
The following rules apply when some people were enumerated on a sacrificial animal and others came and enumerated themselves on the same animal. If there is an olive-sized portion for the first, they may partake of it and are exempt from bringing a second Paschal sacrifice. The later ones who were added until there was not an olive-sized portion for each person should not partake of it and are obligated to offer a second Paschal sacrifice.
Halacha 15
When a person enumerates others on his portion of the Paschal sacrifice without the other members of his company knowing, the members of the company are entitled to give him his portion after it was roasted at the time when the sacrifice is eaten. The members of the company partake of their portion and he eats together with the others whom he enumerated in a second company.
Similarly, if one of the members of a company is a glutton, the members of the company are permitted to remove him and give him his portion which he will eat in his own company. If he is not a glutton, they may not divide.
• Thursday, Sivan 24, 5775 · 11 June 2015
"Today's Day"
Torah lessons: Chumash: Korach, first parsha with Rashi.
Tehillim: 113-118.
Tanya: In the light of (p. 313)...are all one. (p. 315).
"You ask how can you be bound (m'kushar)1 to me when I do not know you personally..."
"...The true bond is created by studying Torah. When you study my maamarim, read thesichot2 and associate with those dear to me - the chassidic community and the tmimim3 - in their studies and farbrengens, and you fulfill my request regarding saying Tehillim* and observing Torah-study times - in this is the bond."
FOOTNOTES
1. The bond between Chassid and Rebbe is termed hitkashrut (see Elul 10).
2. Informal talks, as distinct from maamarim which are formal dissertations of chassidic philosophy.
3. Present as well as former students in the Lubavitcher yeshivot are known as "Tmimim.
*. "At the time this letter was written, it had not yet become widely known about the establishment of the practice to study Chumash with Rashi daily, and to study Tanya as apportioned for every day of the year." Footnote 4, Page 328, Sefer Hamaamarim Basi Legani.
Daily Thought:
Slaying Monsters
Sometimes you might connect with someone who has a severe moral challenge in life. And you can’t see how this person can possibly overcome this challenge.
But then, you have your own challenges. And you also can’t see how you can possibly overcome these challenges.
Because each person has their own battle to fight, unique from any other.
So what should you do?
You fight those battles that you can win—including those the other guy can’t handle. The other guy will fight those battles that he can win—including those that you can’t handle. Eventually, both of you will find that those impossible battles have somehow become possible.
We are, after all, a single being, all of humanity.[Maamar Amar Rabbi Oshaya, 19 Kislev 5739.]
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