Today's Laws & Customs:
• Count "Thirty-Nine Days to the Omer" Tonight
Tomorrow is the thirty-ninth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is thirty-nine days, which are five weeks and four days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day isShavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Netzah sheb'Yesod -- "Ambition in Connection"
The teachings of Kabbalah explain that there are seven "Divine Attributes" --Sefirot -- that G-d assumes through which to relate to our existence: Chessed,Gevurah, Tifferet, Netzach, Hod, Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Water from a Rock at Rephidim (1313 BCE)
The Children of Israel arrived at Rephidim on the 23rd of Iyar, 1313 BCE -- 38 days after their exodus from Egypt.
Rephidim was desert land and waterless, the people grumbled that they and their flocks were in danger of dying of thirst. G-d commanded Moses to take the elders of the people to a rock which he was to hit with his staff. Moses hit the rock and from the dry stone, a well sprang forth.
Links: Food in the Desert
Daily Quote:
The people of Israel comprise a single body[Rabbi Schneur Zalman of Liadi]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar-Bechukotai, 3rd Portion Leviticus 25:29-25:38 with Rashi
• Chapter 25
29And when a man sells a residential house in a walled city, its redemption may take place until the completion of the year of its sale. Its [period of] redemption shall be a full year. כטוְאִישׁ כִּי יִמְכֹּר בֵּית מוֹשַׁב עִיר חוֹמָה וְהָיְתָה גְּאֻלָּתוֹ עַד תֹּם שְׁנַת מִמְכָּרוֹ יָמִים תִּהְיֶה גְאֻלָּתוֹ:
a residential house in a walled city: A house (בֵּית) within a city (עִיר) surrounded by a wall (חוֹמָה) since the days of Joshua the son of Nun. — [Sifthei Chachamim ; Torath Kohanim 25:53, Arachin 32a, b] בית מושב עיר חומה: בית בתוך עיר המוקפת חומה מימות יהושע בן נון:
its redemption may take place [until the completion of the year of its sale]: Since regarding a field, Scripture states that one may redeem it whenever one wishes after two years have elapsed [since the date of sale] and onwards [until Jubilee] and that within the first two years [following the sale] one may not redeem it, [Scripture found] it necessary to specify that in this case, the opposite applies, namely, that if one wishes to redeem it within the first year [following the sale], one may redeem it, while after that, one may not redeem it. והיתה גאלתו: לפי שנאמר בשדה שיכול לגאלה משתי שנים ואילך כל זמן שירצה ובתוך שתי שנים הראשונים אינו יכול לגאלה, הוצרך לפרש בזה שהוא חלוף, שאם רצה לגאול בשנה ראשונה גואלה, ולאחר מכאן אינו גואלה:
its [period of] redemption shall be: [I.e., the redemption] of the house, [not the redemption of the sale or the redemption of the seller.] - [Mizrachi, Sefer Hazikkaron] והיתה גאלתו: של בית:
a full year: Heb. יָמִים, [lit., “days,”]. The days of a full year, are called יָמִים. Likewise, “Let the maiden stay with us a year (יָמִים)” (Gen. 24:55). ימים: ימי שנה שלימה קרויים ימים, וכן (בראשית כד נה) תשב הנערה אתנו ימים:
30But if it is not redeemed by the end of a complete year, then that house which is in the city that has a wall, shall remain permanently [the property] of the one who purchased it throughout his generations. It will not leave [his possession] in the Jubilee. לוְאִם לֹא יִגָּאֵל עַד מְלֹאת לוֹ שָׁנָה תְמִימָה וְקָם הַבַּיִת אֲשֶׁר בָּעִיר אֲשֶׁר לוֹ (כתיב אשר לא) חֹמָה לַצְּמִיתֻת לַקֹּנֶה אֹתוֹ לְדֹרֹתָיו לֹא יֵצֵא בַּיֹּבֵל:
then that house…shall remain permanently: It shall leave the jurisdiction of the seller, and remain under the jurisdiction of the purchaser. וקם הבית וגו' לצמיתת: יצא מכחו של מוכר ועומד בכחו של קונה:
that has a wall: Heb. אֲשֶׁר לֹא חֹמָה, [meaning “which has no wall”]. [However, Oral Tradition teaches us that] we read לוֹ, [meaning “to him” or “to it,” [hence, “a city that has a wall”]. Our Rabbis of blessed memory said: [The written version of this phrase namely, בָּעִיר אֲשֶׁר לֹא חֹמָה teaches us that] even if [the city] does not (לֹא) have a wall now, since it had one before [from the days of Joshua, the laws of our passage still apply to it]. — [Arachin 32a] [Since the word] עִיר is grammatically feminine, Scripture should have written בָּעִיר אֲשֶׁר לָהּ חֹמָה, [לָהּ being the feminine form of “to it”]. However, since לֹא had to be written inside [i.e., in the written text of the Torah, our Rabbis] set this word to be read according to the Oral Tradition as לוֹ, because they match [in pronunciation, unlike לָהּ]. אשר לא חמה: לו קרינן, אמרו רז"ל אף על פי שאין לו עכשיו, הואיל והיתה לו קודם לכן. ועיר נקבה היא והוצרך לכתוב לה, אלא מתוך שצריך לכתוב לא בפנים, תקנו לו במסורת, זה נופל על זה:
It shall not leave [his possession] in the Jubilee: [What does this phrase teach us? It has already stated that the house becomes the permanent property of the purchaser.] Said Rabbi Safra: [Even] if the Jubilee year occurs within the first year [of the sale,] it shall not leave [his possession without redemption]. — [Arachin 31b] לא יצא ביבל: אמר רב ספרא אם פגע בו יובל בתוך שנתו לא יצא:
31But houses in open cities, which do not have a wall surrounding them, are to be considered as the field of the land. It may have redemption and shall leave [the purchaser's possession] in the Jubilee. לאוּבָתֵּי הַחֲצֵרִים אֲשֶׁר אֵין לָהֶם חֹמָה סָבִיב עַל שְׂדֵה הָאָרֶץ יֵחָשֵׁב גְּאֻלָּה תִּהְיֶה לּוֹ וּבַיֹּבֵל יֵצֵא:
But houses in open cities: Heb. הַחֲצֵרִים, [to be understood] as it is rendered by the Targum [Onkelos, namely]: פַצִיחַיָא, meaning open towns, without a wall. There are many [instances of this term] in the Book of Joshua, [for example in the verse] (13:28),“the cities and their open towns (וְחַצְרֵיהֶם) ”; [likewise in the verse], “in their open cities (בְּחַצְרֵיהֶם) and in their walled cities” (Gen. 25:16). ובתי החצרים: כתרגומו פצחין, עיירות פתוחות מאין חומה. ויש הרבה בספר יהושע (יהושע יג כח) הערים וחצריהם, (בראשית כה טז) בחצריהם ובטירותם:
[But houses in open cities…] are to be considered as the field of the land: They are like fields, which may be redeemed until the Jubilee and leave [the possession of the purchaser, reverting] to the [original] owners in the Jubilee if they had not been redeemed [until then]. על שדה הארץ יחשב: הרי הן כשדות הנגאלים עד היובל ויוצאין ביובל לבעלים אם לא נגאלו:
It may have redemption: immediately, if one wishes [to redeem it]. And by virtue of this element, they have a greater advantage [to the original owner] than do fields, since fields may not be redeemed until two years have elapsed [since the sale (see Rashi on verse 15 above)]. — [Arachin 33a] גאלה תהיה לו: מיד אם ירצה. ובזה יפה כחו מכח שדות, שהשדות אין נגאלות עד שתי שנים:
and shall leave [the purchaser’s possession] inthe Jubilee: without payment [for regarding fields, which are required to remain with the purchaser for two years (see Rashi on verse 15 above), if the Jubilee occurs after only one year has elapsed from the sale, then the field reverts to the owner for the Jubilee year, but the purchaser takes it back for one more year afterwards (Arachin 29b). In the case of houses in open cities, however, even if the Jubilee occurs after only one year, the house reverts to the original owner, without any payment.] - [Sifthei Chachamim]. וביבל יצא: בחנם:
32And, [regarding] the cities of the Levites, the houses of their inherited cities shall forever have a [right of] redemption for the Levites. לבוְעָרֵי הַלְוִיִּם בָּתֵּי עָרֵי אֲחֻזָּתָם גְּאֻלַּת עוֹלָם תִּהְיֶה לַלְוִיִּם:
And [regarding] the cities of the Levites: [namely,] the forty-eight cities that were given to the Levites (see Num. 35:7). וערי הלוים: ארבעים ושמנה עיר שנתנו להם:
shall forever have a [right of] redemption: [If a Levite] sells a field of one of their fields that were given to them in the two-thousand cubits surrounding the cities (see Num. 35:45), he may redeem it immediately, even before two years have elapsed [since the sale]. And if he sells a house in a walled city, he may always redeem it, and the house is not transferred permanently [to the purchaser] at the end of the [first] year [after the sale, as opposed to the case of a non-Levite owner]. — [Arachin 33b] גאלת עולם: גואל מיד אפילו לפני שתי שנים, אם מכרו שדה משדותיהם הנתונות להם באלפים אמה סביבות הערים, או אם מכרו בית בעיר חומה, גואלין לעולם, ואינו חלוט לסוף שנה:
33And if one purchases from the Levites, whether a house or an inherited city, will leave [the possession of the purchaser] in the Jubilee, because the houses of the cities of the Levites, are their inherited property amidst the children of Israel. לגוַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם וְיָצָא מִמְכַּר בַּיִת וְעִיר אֲחֻזָּתוֹ בַּיֹּבֵל כִּי בָתֵּי עָרֵי הַלְוִיִּם הִוא אֲחֻזָּתָם בְּתוֹךְ בְּנֵי יִשְׂרָאֵל:
And if one purchases from the Levites: And if someone buys (יִגְאַל) a house or a city from them. ואשר יגאל מן הלוים: ואם יקנה בית או עיר מהם:
shall leave [the possession of the purchaser] in the Jubilee: It will leave in Jubilee, i.e., the sale of that house or city [will leave the possession of that purchaser], and will revert to the Levite who sold it. And it will not be transferred permanently [to the purchaser] like other houses in a walled city owned by an Israelite. Thus, this expression of גְּאֻלָּה [usually meaning “redemption”], here means “purchase.” Another explanation: [keeping the usual meaning of גְּאֻלָּה, namely, “redemption”]: Since it is said, “the Levites will forever have a [right of] redemption,” one might assume that Scripture is speaking only of a non-Levite who purchased a house in the Levitic cities [and that the Levite owner may always redeem this house], but if a Levite purchased from another Levite, it would be transferred permanently, Therefore, Scripture says here, “And if one redeems (יִגְאַל) from the Levites”-i.e., even when a Levite redeems from a Levite, [still the owner,] “will forever have a [right of] redemption.” - [Torath Kohanim 25:66] ויצא ביבל: אותו ממכר של בית או של עיר וישוב ללוי שמכרו, ולא יהיה חלוט כשאר בתי ערי חומה של ישראל. וגאולה זו לשון מכירה. דבר אחר לפי שנאמר גאולת עולם תהיה ללוים (פסוק לב), יכול לא דבר הכתוב אלא בלוקח ישראל שקנה בית בערי הלוים, אבל לוי שקנה מלוי יהיה חלוט, תלמוד לומר ואשר יגאל מן הלוים, אף [לוי] הגואל מיד לוי גואל גאולת עולם:
the house... shall leave [the possession of the purchaser] in the Jubilee: [According to Rashi’s first explanation of וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם, the verse continues to state that the house purchased by a non-Levite “will leave (the possession of the purchaser) in the Jubilee,” as above. However, according to the alternative explanation, where this first phrase וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם independently teaches us about a Levite purchaser, the second phrase here, namely, “will leave (the possession of the purchaser) in the Jubilee”] this is a separate commandment, namely, that if the Levite owner] did not redeem the house, it leaves [the possession of the purchaser] in Jubilee and does not transfer permanently [to the purchaser] at the end of a year, like the house of an Israelite. ויצא ממכר בית: הרי זו מצוה אחרת, ואם לא גאלה יוצאה ביובל, ואינו נחלט לסוף שנה כבית של ישראל:
because the houses of the cities of the Levites are their inherited property: They did not have an inheritance of fields and vineyards, but cities to live in and their open areas (see Num. 35:18). Therefore, these [cities and their open areas,] are to be considered for them [as their inheritance] in place of fields. Consequently, they have the same redemption [rights] as do fields [of non-Levites and also, this property reverts to them in Jubilee (Sifthei Chachamim). All this,] so that their inheritance never be removed from them. כי בתי ערי הלוים הוא אחזתם: לא היה להם נחלת שדות וכרמים אלא ערים לשבת ומגרשיהם, לפיכך הם להם במקום שדות, ויש להם גאולה כשדות, כדי שלא תופקע נחלתם מהם:
34And a field in the open areas of their cities cannot be sold, because it is their eternal inheritance. לדוּשֲׂדֵה מִגְרַשׁ עָרֵיהֶם לֹא יִמָּכֵר כִּי אֲחֻזַּת עוֹלָם הוּא לָהֶם:
And a field in the open areas of their cities cannot be sold: by the [Temple] treasurer. I.e., if a Levite consecrated his field and did not redeem it, and the treasurer sold it, in the Jubilee, the field does not leave [the possession of the purchaser] and [“revert”] to the kohanim, as it is said concerning [a field originally owned by] an Israelite, “and if he sold the field to another man-it may no longer be redeemed.” (Lev. 27:20). But a Levite may always redeem [his field]. - [Torath Kohanim 25:70] ושדה מגרש עריהם לא ימכר: מכר גזבר, שאם הקדיש בן לוי את שדהו ולא גאלה ומכרה גזבר, אינה יוצאה לכהנים ביובל, כמו שנאמר בישראל (ויק' כז כ) ואם מכר את השדה לאיש אחר לא יגאל עוד, אבל בן לוי גואל לעולם:
35If your brother becomes destitute and his hand falters beside you, you shall support him [whether] a convert or a resident, so that he can live with you. להוְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ:
you shall support him: Do not allow him to fall down and collapse altogether, in which case it would be difficult to pick him up again [from his dire poverty]. Rather, “support him” while his hand is still faltering [for then it is easier to help him out of his trouble]. To what can this be compared? To a load on a donkey-while it is still on the donkey, one person can grasp it and hold it in place. Once it falls to the ground, however, [even] five people cannot pick it up. - [Torath Kohanim 25:71] והחזקת בו: אל תניחהו שירד ויפול ויהיה קשה להקימו, אלא חזקהו משעת מוטת היד. למה זה דומה, למשאוי שעל החמור, עודהו על החמור אחד תופס בו ומעמידו, נפל לארץ, חמשה אין מעמידין אותו:
a convert or a resident: Even if he is a convert (גֵּר) or a “resident (תוֹשָׁב).” And what is a “resident”? Any [non-Jew] who has accepted upon himself not to worship idols, but eats carrion. - [Torath Kohanim 25:72; and compare Rashi verse 47] [These people are called “residents,” as they are permitted to reside permanently in the land of Israel (Rambam A.Z. 10:6).] גר ותושב: אף אם הוא גר או תושב, ואיזהו תושב, כל שקבל עליו שלא לעבוד עבודה זרה, ואוכל נבלות:
36You shall not take from him interest or increase, and you shall fear your God, and let your brother live with you. לואַל תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ וְחֵי אָחִיךָ עִמָּךְ:
interest or increase: The Rabbis regard these as one, [but the Torah uses two terms so that one who takes interest transgresses thereby two negative commandments. — [B.M. 60b] נשך ותרבית: חד שווינהו רבנן, ולעבור עליו בשני לאוין:
and you shall fear your God: A person’s desire is naturally attracted to [taking] interest, and it is difficult to stay away from it, for he [rationalizes and] grants himself [false] permission because of his money which was lying idle while in his [the debtor’s] hands. [Therefore, Scripture] found it necessary to state here “and you shall fear your God.” Or if someone ascribes his money to a non-Jew in order to lend it to a Jew with interest. This is a matter held [secretly] in a man’s heart and thought. Therefore, Scripture deems it necessary to state, “and you shall fear your God” [Who is privy to all inner thoughts]. — [B.M. 61b] ויראת מאלהיך: לפי שדעתו של אדם נמשכת אחר הרבית וקשה לפרוש הימנו ומורה לעצמו היתר בשביל מעותיו שהיו בטלות אצלו, הוצרך לומר ויראת מאלהיך. או התולה מעותיו בנכרי, כדי להלוותם לישראל ברבית, הרי זה דבר המסור ללבו של אדם ומחשבתו, לכך הוצרך לומר ויראת מאלהיך:
37You shall not give him your money with interest, nor shall you give your food with increase. לזאֶת כַּסְפְּךָ לֹא תִתֵּן לוֹ בְּנֶשֶׁךְ וּבְמַרְבִּית לֹא תִתֵּן אָכְלֶךָ:
38I am the Lord, your God, Who took you out of the land of Egypt, to give you the land of Canaan, to be a God to you. לחאֲנִי יְהֹוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם לָתֵת לָכֶם אֶת אֶרֶץ כְּנַעַן לִהְיוֹת לָכֶם לֵאלֹהִים:
Who took [you] out [of the land of Egypt]: and I distinguished between a firstborn [Egyptian] and a non-firstborn [in the plague of the firstborn, which preceded Israel’s Exodus (see Exod. 12:29-42)]I am also capable of discerning and exacting punishment from someone who lends money to his fellow Jew with interest and says, “It belongs to a non-Jew!” - [B.M. 61b] Another explanation: [In effect, God is saying, “I am the Lord, your God] Who took you out from the land of Egypt” on the condition that you keep My commandments-even if they are difficult for you. - [see Rashi on verse 36 above; see Torath Kohanim 25:77] אשר הוצאתי וגו': והבחנתי בין בכור לשאינו בכור, אף אני יודע ונפרע מן המלוה מעות לישראל ברבית ואומר של נכרי הם. דבר אחר אשר הוצאתי אתכם מארץ מצרים על מנת שתקבלו עליכם מצותי אפילו הן כבדות עליכם:
to give you the land of Canaan: As a reward for accepting My commandments. לתת לכם את ארץ כנען: בשכר שתקבלו מצותי:
[To give you the land of Canaan,] to be a God to you: for I am a God to anyone who lives in the land of Israel, but anyone who leaves it [without halachic permission] is like one who worships idols. — [Torath Kohanim 25:77; Keth. 110b] להיות לכם לא-להים: שכל הדר בארץ ישראל אני לו לא-להים, וכל היוצא ממנה כעובד עבודה זרה:
Daily Tehillim: Psalms Chapters 108 - 112
• Chapter 108
1. A song, a psalm by David.
2. My heart is steadfast, O God; I will sing and chant praises even with my soul.
3. Awake, O lyre and harp; I shall awaken the dawn.
4. I will thank You among the nations, Lord; I will sing praises to You among the peoples.
5. Indeed, Your kindness reaches above the heavens; Your truth reaches to the skies.
6. Be exalted upon the heavens, O God, [show] Your glory upon all the earth.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God spoke in His holiness that I would exult, I would divide portions [of the enemies' land], I would measure the Valley of Succot.
9. Mine is Gilead, mine is Manasseh, and Ephraim is the stronghold of my head, Judah is my prince.
10. Moab is my washbasin, I will cast my shoe upon Edom, I will shout over Philistia.
11. Who brings me to the fortified city? Who led me unto Edom?
12. Is it not God, Who has [until now] forsaken us, and did not go forth, O God, with our armies?
13. Give us help against the adversary; futile is the help of man.
14. Through God we will do valiantly, and He will trample our oppressors.
Chapter 109
David composed this psalm while fleeing from Saul. At that time he faced many enemies who, despite acting friendly in his presence, spoke only evil of him; he therefore curses them bitterly.
1. For the Conductor, by David, a psalm. O God of my praise, be not silent.
2. For the mouth of the wicked and the mouth of the deceitful have opened against me; they spoke to me with a false tongue.
3. They have surrounded me with words of hate, and attacked me without cause.
4. In return for my love they hate me; still, I am [a man of] prayer.
5. They placed harm upon me in return for my favor, and hatred in return for my love.
6. Appoint a wicked man over him; let an adversary stand at his right.
7. When he is judged may he go out condemned; may his prayer be considered a sin.
8. May his days be few; may another take his position.
9. May his children be orphans and his wife a widow.
10. May his children wander about and beg; may they seek charity from amid their ruins.
11. May the creditor seize all that he has, and may strangers plunder [the fruits of] his labor.
12. May he have none who extends him kindness, and may none be gracious to his orphans.
13. May his posterity be cut off; may their name be erased in a later generation.
14. May the iniquity of his fathers be remembered by the Lord, and the sin of his mother not be erased.
15. May they be before the Lord always, and may He cut off their memory from the earth.
16. Because he did not remember to do kindness, and he pursued the poor and destitute man and the broken-hearted, to kill [him].
17. He loved the curse and it has come upon him; he did not desire blessing, and it has remained far from him.
18. He donned the curse like his garment, and it came like water into his innards, like oil into his bones.
19. May it be to him like a cloak in which he wraps himself, as a belt with which he girds himself always.
20. This is from the Lord for the deeds of my enemies, and [for] those who speak evil against my soul.
21. And You, God, my Lord, do [kindness] with me for the sake of Your Name; for Your kindness is good, rescue me!
22. For I am poor and destitute, and my heart has died within me.
23. Like the fleeting shadow I am banished, I am tossed about like the locust.
24. My knees totter from fasting, and my flesh is lean without fat.
25. And I became a disgrace to them; they see me and shake their heads.
26. Help me, Lord, my God, deliver me according to Your kindness.
27. Let them know that this is Your hand, that You, Lord, have done it.
28. Let them curse, but You will bless; they arose, but they will be shamed, and Your servant will rejoice.
29. May my adversaries be clothed in humiliation; may they wrap themselves in their shame as in a cloak.
30. I will thank the Lord profusely with my mouth, and amid the multitude I will praise Him,
31. when He stands at the right of the destitute one to deliver him from the condemners of his soul.
Chapter 110
This psalm records the response of Eliezer, servant of Abraham (to those who asked how Abraham managed to defeat the four kings). He tells of Abraham killing the mighty kings and their armies. Read, and you will discover that the entire psalm refers to Abraham, who merited prominence for recognizing God in his youth.
1. By David, a psalm. The Lord said to my master, "Sit at My right, until I make your enemies a stool for your feet.”
2. The staff of your strength the Lord will send from Zion, to rule amid your enemies.
3. Your people [will come] willingly on the day of your campaign; because of your splendid sanctity from when you emerged from the womb, you still possess the dew of your youth.
4. The Lord has sworn and will not regret: "You shall be a priest forever, just as Melchizedek!”
5. My Lord is at your right; He has crushed kings on the day of His fury.
6. He will render judgement upon the nations, and they will be filled with corpses; He will crush heads over a vast land.
7. He will drink from the stream on the way, and so will hold his head high.
Chapter 111
This psalm is written in alphabetical sequence, each verse containing two letters, save the last two verses which contain three letters each. The psalm is short yet prominent, speaking of the works of God and their greatness.
1. Praise the Lord! I will give thanks to the Lord with all my heart, in the counsel of the upright and the congregation.
2. Great are the works of the Lord, [yet] available to all who desire them.
3. Majesty and splendor are His work, and His righteousness endures forever.
4. He established a memorial for His wonders, for the Lord is gracious and compassionate.
5. He gave food to those who fear Him; He remembered His covenant always.
6. He has declared the power of His deeds to His people, to give them the inheritance of nations.
7. The works of His hands are true and just; all His mandates are faithful.
8. They are steadfast for ever and ever, for they are made with truth and uprightness.
9. He sent redemption to His people, [by] commanding His covenant forever; holy and awesome is His Name.
10. The beginning of wisdom is fear of the Lord; sound wisdom for all who practice it-His praise endures forever.
Chapter 112
This psalm, too, follows alphabetical sequence, each verse containing two letters, save the last two which contain three letters each. It speaks of the good traits man should choose, and of how to give charity-the reward for which is never having to rely on others.
1. Praise the Lord! Fortunate is the man who fears the Lord, and desires His commandments intensely.
2. His descendants will be mighty on the earth; he will be blessed with an upright generation.
3. Wealth and riches are in his house, and his righteousness endures forever.
4. Even in darkness light shines for the upright, for [He is] Compassionate, Merciful, and Just.
5. Good is the man who is compassionate and lends, [but] provides for his own needs with discretion.
6. For he will never falter; the righteous man will be an eternal remembrance.
7. He will not be afraid of a bad tiding; his heart is steadfast, secure in the Lord.
8. His heart is steadfast, he does not fear, until he sees his oppressors [destroyed].
9. He has distributed [his wealth], giving to the needy. His righteousness will endure forever; his might will be uplifted in honor.
10. The wicked man will see and be angry; he will gnash his teeth and melt away; the wish of the wicked will be ruined.
Tanya: Likutei Amarim, beginning of Chapter 51• Lessons in Tanya
• Tuesday, Iyar 23, 5775 · May 12, 2015
Today's Tanya Lesson
Likutei Amarim, beginning of Chapter 51
The title-page of Tanya tells us that the entire work is based upon the verse (Devarim30:14), “For this thing (the Torah) is very near to you, in your mouth and in your heart, that you may do it.” And the concluding phrase (“that you may do it”) implies that the ultimate purpose of the entire Torah is the fulfillment of the mitzvot in practice.
In order to clarify this, ch. 35 began to explain the purpose of the entire Seder Hishtalshelut(“chain of descent” of spiritual levels from the highest emanation of the Creator down to our physical world), and of man’s serving G‑d. The purpose of both is to bring a revelation of G‑d’s Presence into this lowly world, and to elevate the world spiritually so that it may become a fitting dwelling-place for His Presence.
To further explain this, ch. 35 quoted the words of the Yenuka in the Zohar that a Jew should not walk four cubits bareheaded because the Shechinah dwells above his head. This light of the Divine Presence, continues the Zohar, resembles the light of a lamp, where oil and wick are needed for the flame to keep burning. A Jew should therefore be aware, says theZohar, of the Shechinah above him and keep it supplied with “oil” (good deeds), in order to ensure that the “flame” of the Shechinah keeps its hold on the “wick” (the physical body).
Basing himself upon this analogy of the Zohar, the Alter Rebbe asked (in the same chapter) why the “oil” — fuel — for the light of the Shechinah has to be good deeds. The divine soul is “truly a part of G‑d above” (ch. 2); why is it not sufficient to serve as this “fuel”? He answers that the divine soul, even of a perfect tzaddik, is a conscious entity. This conscious existence of the soul does not become utterly overwhelmed and nullified by G‑d’s Presence in the world to the extent that the soul can become one with G‑d’s Presence. Therefore the soul cannot serve as fuel for the light of the Shechinah, for the “oil” must become totally converted into light (just as physical fuel is consumed, as it burns, to become converted into light), whereas the soul remains in conscious existence. Only good deeds — mitzvot — can serve as fuel for the light of the Shechinah, for they are G‑d’s Will and His wisdom, which are expressions of His essence and thus utterly united with Him. For the soul to become united with G‑d, it must therefore perform mitzvot.
In this union of the soul with G‑d through mitzvot (ch. 35 continues) there are two levels. Through Torah study, the light of the Shechinah is revealed within the soul, together with the soul’s two inner “garments” — thought and speech — which become absorbed into G‑d’s light and united with it in utter oneness. But for the Shechinah to rest upon the physical body and upon the animal soul that animates it, mitzvot must be performed in actual deed, on thephysical level — and this can take place only through the medium of the animating (or vital) soul, together with the body.
In further chapters, the Alter Rebbe explained how the ultimate purpose of the entire Seder Hishtalshelut is the practical performance of mitzvot, which alone can reveal G‑d’s presence in this physical world. From there, he went on to say that in order to observe the mitzvot properly, with enthusiasm and “soul”, one must have kavanah — devout concentration, animated by the awe and love of G‑d. And in chs. 41-50 the Alter Rebbe proceeded to elaborate on various means of arriving at the different forms and levels of awe and love of G‑d.
Ch. 51 now explains further the teaching of the Yenuka — that “this light (of theShechinah) needs oil.” In the Zohar, “oil” usually refers to the Sefirah of Chochmah (lit., “wisdom”). Here, though, the Yenuka takes it to refer to good deeds. What is the connection between practical mitzvot — and “oil”, which refers to Chochmah? To clarify this, ch. 51 will explain the meaning of the concept that the Shechinah “dwells” (or “rests”) upon something, and how practical mitzvot do indeed derive from the Divine level of Chochmah, which is why they can serve as the “oil” which enables the light of the Shechinah to remain burning upon the “wick” — the human body.
והנה לתוספת ביאור לשון הינוקא דלעיל
For further explanation of the words of the Yenuka, mentioned earlier, in ch. 35, where the Yenuka was quoted as saying that the light of the Shechinah, which dwells upon a Jew, needs “oil”, meaning good deeds,
Now what connection do good deeds have with oil, which usually refers to Chochmah?
צריך לבאר תחלה, להבין קצת, ענין השראת השכינה, שהיתה שורה בבית קודש הקדשים
it is necessary first to explain (so that one may understand a little) the concept of the Shechinah “dwelling” — that it “dwelt” in the Holy of Holies,
Indeed, there are detailed laws defining the marks of respect due to the Holy of Holies because of the “dwelling” there of the Shechinah.
וכן כל מקום השראת השכינה, מה ענינו
and likewise any other place where the Shechinah dwells — what does this concept mean? What is meant when we say that a particular location is distinguished as being a place where the Shechinah dwells, rather than elsewhere?
הלא מלא כל הארץ כבודו, ולית אתר פנוי מיניה
Surely “the whole world is full of His glory,” and “no place is void of Him”!
The Alter Rebbe will now explain that the Shechinah’s “dwelling” upon something means the revelation of that aspect of G‑d’s Presence known as Shechinah. Although G‑d exists everywhere, His existence is concealed. But when the Shechinah “dwells” upon something, this denotes a revelation of G‑dliness.
-אך הענין כדכתיב: ומבשרי אחזה אלוה
However, the key to understanding the subject is to be found in the text,1 “And from my flesh I see G‑d.” The Alter Rebbe understands these words literally: from what we see within ourselves, in our own soul and body, we can visualize the parallel on the spiritual level — in the Divine emanations and the world in general.
שכמו שנשמת האדם היא ממלאה כל רמ״ח אברי הגוף, מראשו ועד רגלו
By way of analogy: The human soul2 pervades all 248 organs of the body, from head (the highest part of the body) to foot (the lowest part of the body);
The soul pervades the body to the extent that no organ or portion of it remains void of the soul.
ואף על פי כן עיקר משכנה והשראתה היא במוחו, ומהמוח מתפשטת לכל האברים
nevertheless, the soul’s principal abode (in a revealed form) and dwelling place (in an all-encompassing, non-revealed form) is in one’s brain, and from the brain the soul is diffused throughout all the organs;
This takes place in all the organs simultaneously, for (as the Rebbe explains) this “diffusion” of the soul refers to the life-force from which the organs derive their vitality — in which respect all organs are equal. This is one aspect of the soul’s emanation from the brain to the organs, and in chassidic terminology it can be termed “light” — a revelation which is equal throughout. A second aspect of the emanation that the organs derive from the soul which is in the brain is the following:
וכל אבר מקבל ממנה חיות וכח הראוי לו לפי מזגו ותכונתו
[moreover,] each organ receives from it (the soul) a different form of life force andfunctional power appropriate to it according to its (the organ’s) composition and character:
In other words, the difference between the functional ability of one organ and that of another does not derive from the organ itself (like water in a colored glass, for example, which takes on the color of its containing vessel). Rather does each organ draw from the soul its ability to see or hear, and so on, as the Alter Rebbe continues:
העין לראות
the eye receives from the soul a life-force and ability to see; the power of sight accords with the smooth and translucent nature of the tissue of the eye;
והאזן לשמוע, והפה לדבר, והרגלים להלוך
the ear receives from the soul a life-force and ability to hear, the mouth to speak, and the feet to walk3 — each organ in the body, in accordance with its composition and character, receives its life-force and ability from the soul which “dwells” and becomes revealed initially in the brain —
כנראה בחוש, שבמוח מרגיש כל הנפעל ברמ״ח אברים וכל הקורות אותם
as we clearly sense how in the brain one is conscious of all that occurs within the 248 organs and of everything experienced by them, because the brain is the nerve-center and principal abode and source of the life-force of the entire body.
The Rebbe here adds a commentary which clarifies the subject.
By way of introduction: The life-force from the soul which animates the body comprises two aspects. One is its life-giving force — in that the whole body is alive and draws its vitality from the soul. In this aspect, there is no difference between one organ and the next. The head, for example, is no more alive than the foot, just as the foot is no less alive than the head. The entire body, with all its organs, is equally alive throughout. In chassidic terminology, this aspect of the life-giving force is called the ‘light“ of the soul (for light shines equally upon everything around the light-source, regardless of the quality or nature of the objects receiving the light).
The second aspect of the soul’s life-force is the specific functional power which each organ draws from the soul. This power is unique to each organ — the eye receives from the soul the power to see, the ear to hear, the mouth to speak, and the foot to walk.
The manner in which the organ receives the latter life-force and functional power can be explained in two ways.
One is that the life-force emanating from the soul to the organ is utterly “plain” and uncompounded, possessing none of the diverse qualities and powers of the various organs. According to this explanation, the various functional powers of the organs would be differentiated (with respect to the life-force emanating to them from the soul) only after that life-force actually becomes enclothed within the organs. For example, only after the life-force becomes enclothed within the eye would it become the power of sight, and only after it becomes enclothed within the ear would it become the power of hearing.
An analogy to this explanation would be water in a colored glass. Although it remains colorless, yet since it is seen through the walls of a white or red vessel, for example, it seems white or red to the viewer. Likewise each organ receives a plain, uncompounded life-force from the soul, and it is the organ that gives the life-force enclothed within it its specific functional ability: the eye enables the life-force to give the power to see, and the ear enables it to give the power to hear.
The second possible explanation — and that accepted by Tanya — is that the soul, despite its pristine, uncompounded essence, includes in potential form all the powers of the various organs, and it is these faculties which each individual organ receives. The eye receives, from the life-force of the soul, the power to see, and the ear receives from it the power to hear. These powers were originally included in potentia within the soul, and each becomes revealed as the life-force becomes enclothed within the respective organ. Thus the power to see or hear does not originate only when the life-force becomes enclothed within the eye or ear; it already existsin potentia within the comprehensive life-force emanating from the soul, although it is not yet revealed. Tanya proceeds to explain that this is the correct explanation.
The commentary of the Rebbe explains why we must accept this second explanation. If we were to say that the various functional powers are not differentiated (in potentia) within the life-force until after it becomes enclothed within the organs (like water or light which does not itself possess a color, but acquires it when viewed through colored glass), then the brain would be conscious of the same sensation from what is experienced in the eye as from what is experienced in the ear, because these sensations have already left their respective organs.(Thus too, water removed from a white vessel is no different from water removed from a red vessel: once removed from the vessel, it loses the vessel’s color. Likewise, “messages” conveying sensations from the eye would be no different from those coming from the ear — since they have already left their respective organs.)
One might argue (according to this explanation which Tanya does not accept) that when a particular organ calls into being a functional power in the life-force drawn into it from the soul, this differentiation becomes acquired in the life-force (like an ingot of silver which, once it has been molded into the shape of a vessel, remains in that shape later, too). According to this argument, the difference effected by each organ in the life-force drawn into it from the soul, remains also in the sensation transmitted from the organ back to the brain — even after it leaves the organ. This would account for the different messages received by the brain for the varying sensations and occurrences experienced by the eye and ear, for example.
If, however, we say that the soul, which is based in the brain, utterly transcends any kind of differentiation (even a differentiation in potentia, in which the various powers of the organs are included within the soul), then the soul within the brain would not distinguish between the sensation of what happens in the eye and the sensation of what happens in the ear or other organs, because the soul itself (according to this explanation) is utterly plain and uncompounded. Even, therefore, if the messages coming from the various organs to the brain are indeed different one from another, yet this difference would not be distinguished by the soul in the brain, which utterly transcends all differences between organic functions.
We must therefore say that a difference exists between the various functional powers later revealed in the organs even before the life-force is actually drawn from the soul to the organs. The Tanya will now explain at which level of the soul this differentiation takes place.
והנה אין שינוי קבלת הכוחות והחיות שבאברי הגוף מן הנשמה מצד עצמה ומהותה, שיהיה מהותה ועצמותה מתחלק לרמ״ח חלקים שונים, מתלבשים ברמ״ח מקומות, כפי ציור חלקי מקומות אברי הגוף
Now, the variation in receiving the functional powers and life-force by the organs of the body from the soul, each organ receiving from the soul a life-force and power in a different form, does not derive from the soul’s essence and being, that we should saythat its being and essence is divided into 248 different parts, which are enclothed in 248 locations, according to the design of the various locations of the body’s organs,
Were this the case, we would say that within the soul itself there are already revealed and differentiated the various functional powers — of sight, hearing, and so on — and that these 248 powers which exist within the soul are enclothed within the body’s 248 organs, each in its appropriate location. We cannot, however, accept this approach:
שלפי זה נמצא עצמותה ומהותה מצוייר בציור גשמי, ודמות ותבנית כתבנית הגוף, חס ושלום
because, according to this, it would follow that the soul’s essence and being is designed in a physical design, and a likeness and structure similar to the structure of the body, G‑d forbid. Just as the organs of the body have various shapes and forms, so, according to this outlook, are the functional powers, while still within the soul, different from each other in form. But, again, we cannot accept this:
אלא כולה עצם אחד רוחני, פשוט ומופשט מכל ציור גשמי, ומבחינת וגדר מקום ומדה וגבול גשמי
Rather is the soul entirely a single spiritual entity — it is (1) a single entity, (2) a spiritual entity. As a “single” entity, its oneness is plain and uncompounded. As a “spiritual” entity, its spirituality is in a form which is divested of any physical design, and of any type of definition of physical space, measure, or limitation,
מצד מהותה ועצמותה
The soul is free of all such dimensions by virtue of its intrinsic being and essence. In fact, the soul is so “plain” and free of all these, that even when it is actually enclothed within the organs, they cannot effect any change in the soul. Therefore, the Alter Rebbe continues:
ולא שייך במהותה ועצמותה לומר שהוא במוחין שבראש יותר מברגלים, מאחר שמהותה ועצמותה אינו בגדר ובחינת מקום וגבול גשמי
And it is not valid to say, concerning the soul’s being and essence, that it is in the brain of the head more than in the feet, since its being and essence is not subject to the concept and dimension of physical space and limitation. It is therefore impossible to attribute to the soul this limitation of being more in the head than in the feet.
רק שתרי״ג מיני כוחות וחיות כלולים בה, במהותה ועצמותה, לצאת אל הפועל והגילוי מההעלם
Rather, 613 kinds of functional powers and vital forces are included within the soul, within its being and essence, to become actualized and to emerge from thisconcealment and inclusion within the soul’s essence. Previously, while still included within the soul’s essence, they are only in potentia and therefore hidden within the soul — not even as functional powers which are revealed as such while still included within the soul. In other words, within the soul is concealed a potential for 613 functional powers “to become actualized and to emerge from concealment” (i.e., to become revealed):
להחיות רמ״ח אברין ושס״ה גידין שבגוף על ידי התלבשותם בנפש החיונית, שיש לה גם כן רמ״ח ושס״ה כוחות וחיות הללו
in order to animate the 248 organs and 365 blood-vessels of the body, throughthe functional powers of the divine soul becoming enclothed within the animating (or vital) soul, which also possesses the corresponding 248 and 365 functionalpowers and vital forces.
Concerning these functional powers, as they are drawn and revealed from the soul into the body, the Alter Rebbe will now explain that the principal location to which they are drawn and where they are revealed is the brain. It is from there that the potential powers spread to all other organs of the body. But the essence of the soul exists equally in the foot just as in the brain.
Till now, the Alter Rebbe has mentioned mainly the 248 organs of the body and the corresponding 248 functional powers of the soul enclothed within them. Now, however, he goes into more detail, referring to all 613 functional powers, both those of the 248 organs and those of the 365 blood-vessels, each of which has its own, unique life-force from the soul. This explains why he now refers to 613 rather than 248.
| FOOTNOTES | |
| 1. | Iyov 19:26. |
| 2. | “Regarding the text that follows, note Zohar III, 257b.” (- Note of the Rebbe.) |
| 3. | The Rebbe writes that the Alter Rebbe specifically chose the four faculties of seeing, hearing, speaking and walking, because these powers correspond to the activities alluded to in the opening verse: “...in your mouth and in your heart, that you may do it” — namely, thought, speech and action. Vision and hearing arouse thought. More specifically: vision arouses the aspect ofChochmah and hearing arouses Binah. “The mouth for speaking” refers to speech; “the feet for walking” — action. Within action itself, walking is the lowest form of action. Thus the example given here is action as it descends even to its lowest level (and hence the example of the hand’s action is not given). |
• Sefer Hamitzvos:Tuesday, Iyar 23, 5775 · May 12, 2015
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 21
Respecting the Temple
"And revere My sanctuary"—Leviticus 19:30.
We are commanded to greatly revere the Temple. It is not the physical structure that we revere, but the One who commanded us to build [and who dwells in] it.
Included in this mitzvah are the following laws:
It is forbidden to enter the Temple Mount while wearing shoes, or clad in an undershirt.
It is forbidden to enter the Temple Mount with one's walking stick or with dusty feet.
It is forbidden to spit on the Temple Mount.
It is forbidden to use the Temple Mount as a shortcut.
Only monarchs of the Davidic Dynasty are permitted to sit in the Temple Courtyard.
This mitzvah applies at all times, even today when – due to our many sins – the Temple has been destroyed. [We still must respect and revere the Temple Mount.]
Respecting the Temple
Positive Commandment 21
Translated by Berel Bell
The 21st mitzvah is that we are commanded to have a tremendous amount of awe for the Holy Temple, to the extent that the fear and trembling becomes set in our hearts. This mitzvah is known as mora'as HaMikdash.
The source of this mitzvah is G‑d's statement1 (exalted be He), "Revere My Sanctuary."
The exact nature of this mitzvah is described in the Sifra:2 "What constitutes awe? Do not enter the Temple Mount carrying a walking stick, or wearing shoes, or clad in an undershirt,3 or with dirt on one's feet. Do not use it as a shortcut and certainly do not spit there." It is explained in many Talmudic passages4 that it is absolutely forbidden for one to sit down in the Temple courtyard, with the exception of a king from the House of David. All of these laws are included in this that G‑d (exalted be He) said, "Revere My Sanctuary."
This commandment applies forever, even now when — due to our many sins — it has been destroyed. The Sifra5 says, "From this verse ['Revere My Sanctuary'] I only know that the mitzvah applies when the Sanctuary is standing. What verse tells us that it applies even when there is no Sanctuary? From [the two phrases,] 'Keep My Sabbaths and revere My Sanctuary.' Just as the mitzvah of keeping the Sabbath is forever, so too the mitzvah of having awe for the Sanctuary." They also explain there, "The awe is not for the Sanctuary itself, but for the One who gave the command regarding the Sanctuary."6
FOOTNOTES
1.Lev. 19:30.
2.Kedoshim 7:9.
3.See Commentary on the Mishneh, Berachos 54a.
4.See Yoma 25a and sources referenced there.
5.Kedoshim 7:8.
6.This final statement explains how one can have awe for the Sanctuary even when it is not standing
Shevitat Asor - Chapter Three
Halacha 1
It is forbidden to wash on Yom Kippur,1 whether using hot or cold water.2 One may not wash one's entire body [at one time], nor any individual limb. It is even forbidden to immerse one's small finger in water.
A king and a bride may wash their faces:3 a bride so that she will not appear unattractive to her husband, and a king so that he will appear splendorous, as [Isaiah 33:17] states: "Your eyes shall behold the king in his splendor."4 Until when is a wife considered to be a "bride"? For thirty days.5
Halacha 2
When a person is soiled with filth or mud, he may wash off the dirt in an ordinary manner without reservation.6 [Similarly,] a woman may wash one hand in water and give a piece of bread to a child.7
A person who is ill may wash in an ordinary manner even though he is not dangerously ill. Similarly, all those who are obligated to immerse themselves [for the sake of ritual purity] should immerse themselves in an ordinary manner. This applies both on Tish'ah B'Av and on Yom Kippur.8
Halacha 3
[The following rules apply] in the present age9 when a man has a seminal emission on Yom Kippur: If it is still moist, he should wipe it off with a cloth; this is sufficient. If it is dry, or he has become soiled, he may wash the soiled portions of his body and pray.10 It is, however, forbidden for him wash his entire body or to immerse himself.
For a person who immerses himself in the present age is not ritually pure11 - [he is impure regardless - ] because of ritual impurity contracted from a human corpse.12 The practice of washing after a nocturnal emission before prayer in the present age is only a custom. And a custom may not nullify a prohibition; it may only prohibit that which is permitted.13
The statement that a person who had a seminal emission on Yom Kippur should immerse himself was applicable only [in the era] when it was required to immerse oneself after a seminal emission and, as explained, this ordinance has already been nullified.
Halacha 4
It is forbidden to sit on mud that is moist14 enough that if a person places his hand on it, sufficient moisture will rise up with it so that if he joins this hand to his other hand, the other hand will also become moist.15
A person should not fill an earthenware container with water and use it to cool himself, for the water permeates through its walls. It is even forbidden to use a metal container [for this purpose], lest water sprinkle on his flesh.16 It is permitted to cool off [by holding] fruit [against one's flesh].
Halacha 5
On the day preceding Yom Kippur, a person may take a handkerchief and soak it in water, wring it out slightly,17 and place it under clothes [so that it will not be exposed to the heat of the sun]. On the following day, he may wipe his face with it without any reservation,18 despite the fact that it is very cold.
Halacha 6
A person who is going to greet his teacher,19 his father,20 or someone who surpasses him in knowledge, and similarly, a person who is going to study in the House of Study, may pass through water21 that is neck-high22 without any reservation.23
[Moreover, after] he performs the mitzvah that he intended to perform, he may return to his home via the water. For if we did not allow him to return, he would not go, [and with this restriction, we would] thwart [his observance of] the mitzvah.
Halacha 7
It is forbidden to wear a [leather] shoe or a sandal,26 even on one foot. It is, however, permitted to wear a sandal made of reeds, rushes,27or the like. Similarly, a person may wind cloth over his feet or the like, for his feet remain sensitive to the hardness of the ground and he feels as if he is barefoot.28
Although children are allowed to eat, drink, wash, and anoint themselves, they should be prevented [from wearing] shoes and sandals.29
Halacha 8
All people are allowed to wear sandals [to protect themselves] from being bitten by scorpions and the like.
A woman who has just given birth may wear sandals for thirty days, lest she be chilled. The same law applies to other people who are sick, even if their illness is not dangerous.30
Halacha 9
[Just as it is forbidden to anoint] one's entire body, so too, is it forbidden to anoint a portion of one's body. [This restriction applies] both to anointment that brings one pleasure and to anointment that does not bring one pleasure.31
When a person is sick, however, or if he has sores on his scalp, he may anoint himself in an ordinary manner without any reservation.
Halacha 10
There are communities where it is customary to light a candle on Yom Kippur, so that one will be modest with regard to one's wife and thus not be prompted to engage in sexual relations. There are, by contrast, other communities where it is customary not to light a candle, lest one see one's wife, be attracted to her, and be prompted to engage in sexual relations.32
If Yom Kippur falls on the Sabbath, it is an obligation to light [a candle incumbent on the members] of all communities. For lighting a candle on the Sabbath is an obligation.33
Blessed be God who grants assistance.
| FOOTNOTES | |
| 1. |
Our Sages instituted this prohibition based Solomon's description (I Kings 2:26) of David's affliction, which included being forced to go without washing (Yoma 77a).
|
| 2. |
With regard to the prohibition against washing on the Sabbath and holidays, a distinction is made between washing with hot water and washing with cold water, because that prohibition was instituted lest the keepers of the baths heat water on these holy days. On Yom Kippur, the prohibition was instituted to prohibit washing per se. In this regard, we find a verse (Proverbs 25:25), "Like cold water on a wearied soul," including even cold water.
|
| 3. |
From this leniency, some authorities infer that the prohibition against washing is Rabbinic in origin. If its source had been in the Torah, the Sages would not have granted such a leniency. Nevertheless, it is possible to explain that since the Torah's prohibition applies only to washing for the sake of pleasure, washing for other reasons is permitted when necessary.
|
| 4. |
See Hilchot Melachim 2:5.
|
| 5. |
The Mishnah Berurah 613:26 mentions opinions that do not allow this leniency in the present age.
|
| 6. |
For it is only washing for the sake of pleasure that is forbidden, and not washing for the sake of cleanliness (Yoma 77b).
|
| 7. |
Yoma, ibid. explains that this refers to shibta, which Rashi interprets as meaning a spirit of impurity that rests on one's hands after sleep. For this reason, the Shulchan Aruch (Orach Chayim 613:2) allows one to wash one's hands upon arising in the morning.
|
| 8. |
This applied only in the ages when the people observed the laws of ritual purity. At present, since we do not possess the ashes of the red heifer, there is no way we can purify ourselves from the impurity contracted through contact with a human corpse, and we are all ritually impure. Hence, it is forbidden to immerse oneself on Yom Kippur and Tish'ah B'Av. Even a woman who is obligated to immerse herself on this day to purify herself from the niddah state should postpone her immersion. (See Shulchan Aruch, Orach Chayim 613:12, 554:8.)
|
| 9. |
I.e., in contrast to the era of Ezra, who ordained that a person who saw a nocturnal emission must immerse himself in the mikveh before reciting the Shema, praying, or engaging in Torah study. (See Hilchot Kri'at Shema 4:8, Hilchot Tefillah 4:4-6 and notes.)
|
| 10. |
For it is forbidden to pray while there is a trace of semen on one's body.
|
| 11. |
I.e., although a seminal emission conveys ritual impurity and immersion in a mikveh removes that impurity, this is not of consequence in the present age.
|
| 12. |
Which can be removed only when the ashes of the red heifer are sprinkled on a person.
|
| 13. |
I.e., a person may accept a custom that requires more stringent conduct than that obligated by the letter of Torah law for various reasons. He may not, however, adopt any leniency in Torah law for such reasons.
|
| 14. |
This would also be done for the purpose of cooling off (Shulchan Aruch, Orach Chayim 613:9).
|
| 15. |
This is the explanation of the Rabbinic expression, טופח על מנת להטפיח.
|
| 16. |
One may, however, use an empty container for this purpose (Shulchan Aruch, loc. cit.).
|
| 17. |
I.e., he must wring it out so that it will no longer be טופח על מנת להטפיח, as explained in the previous halachah.
|
| 18. |
The Ramah (Orach Chayim 613:9) forbids this, lest the person squeeze water from the cloth and thus perform one of the forbidden labors.
|
| 19. |
For it is a mitzvah to greet one's teacher (Chaggigah 5b).
|
| 20. |
Since honoring one's parents is a mitzvah.
|
| 21. |
For his intent is to perform the mitzvah and not to take pleasure in bathing.
|
| 22. |
The Shulchan Aruch (loc. cit. 613:5) emphasizes that one should not enter water in which the current is fast-moving, because of the danger involved.
|
| 23. |
The Ramah (Orach Chayim 613:8) states that even if there is a circuitous route that does not require one to pass through water, one may take a direct route through the water. Shulchan Aruch HaRav 613:13 and the Mishnah Berurah 613:22 differ, and prohibit passing through water if there is an alternative route, even one that is much longer.
|
| 24. |
Although guarding one's produce is not a mitzvah, this leniency was granted because of a person's concern for his money. In this instance, the person is not allowed to return through water on Yom Kippur (Shulchan Aruch HaRav 613:12).
|
| 25. |
Forcing the person to deviate from his ordinary pattern will remind him not to squeeze the water from his garments (Shulchan Aruch HaRav 613:8).
|
| 26. |
Yoma 77a also regards going without shoes as an affliction, based on Solomon's statements describing David's afflictions (I Kings 2:26) cited previously, for II Samuel 15:30 describes how David walked barefoot when fleeing from Avshalom.
|
| 27. |
Our translation for שעם is based on the gloss of Rabbenu Manoach. He also offers an alternative meaning of the word, "tree bark." In modern Hebrew, שעם means cork.
|
| 28. |
The Mishnah Berurah 614:5 states that in his time, it was customary to wear socks and not shoes or sandals made of rubber or similar materials. Nevertheless, at present it has become customary to wear such shoes or sandals.
|
| 29. |
Refraining from any of the other four activities mentioned could affect the child's health and growth. This is not true with regard to wearing shoes and sandals. On the contrary, children often go without shoes.
|
| 30. |
The halachic equivalence between a woman who has just given birth and a sick person is established in Hilchot Shabbat 2:14.
The Shulchan Aruch (Orach Chayim 614:3) also grants this leniency to a person who has a wound on his foot. The Ramah (loc. cit.:4) states that shoes may also be worn outside if the streets are very muddy.
|
| 31. |
The Shulchan Aruch (Orach Chayim 614:1) interprets this to mean that it is prohibited to anoint oneself even for purposes of cleanliness.
|
| 32. |
Shulchan Aruch HaRav 610:1 explains that it is an obligation to honor Yom Kippur by kindling lights, just as it is a mitzvah to honor other holidays. Nevertheless, because of the fear that one might be prompted to engage in sexual relations, certain communities adopted the custom of nullifying this mitzvah in homes where a husband and wife live together. Pesachim 53b applies the verse (Isaiah 60:21) "And your nation are all righteous" to both customs.
In all communities, it is customary to light candles for Yom Kippur, either at home or in the synagogue. The above explanation clarifies the decision of the Ramah, who maintains that one should recite a blessing over these candles. There are, however, other explanations, and for this reason, there are authorities (see Sha'ar HaTziyun 610:5) who maintain that a blessing should not be recited.
|
| 33. |
See Hilchot Shabbat 5:1.
|
Beis Habechirah - Chapter 5
Halacha 1
Mount Moriam, the Temple Mount, measured 500 cubits by 500 cubits.1 It was surrounded by a wall.2 [The earth beneath it was hallowed out to prevent contracting ritual impurity] due to Tumat Ohel.3 Arches above arches were built underneath [for support].4 It was entirely covered,5 one colonnade inside another.6
Halacha 2
Halacha 3
The Chayl [a rampart] ten cubits high, was located further inside this partition.15It is referred to in the [Book of] Lamentations [2:6]: 'The wall and the rampart mourned.' [This wall] refers to the wall surrounding the Temple Courtyard.
Halacha 4
Halacha 5
Halacha 6
The Temple Courtyard was not situated directly in the center of the Temple Mount. Rather, it was set off further from the southern [wall] of the Temple Mount than from [the wall of] any other direction.25 It was closer to the western [wall] than to [the wall of] any other direction.26 There was a greater distance between it and the northern [wall] than between it and the western [wall]. [Similarly,] there was a greater distance between it and the eastern [wall] than between it and the northern [wall].27
Halacha 7
Halacha 8
For what purpose were they used?
The southeastern chamber32 was [called] the Chamber of the Nazirites.33There, they cooked peace offerings and shaved their hair.
Halacha 9
Halacha 10
Outside the Temple Courtyard,43 on its northern side,44 was a large structure between the Courtyard and the chayl. It was built with a dome45 and [its inner walls] were surrounded with stone protrusions.46 It was called the Chamber of the Hearth.47
There were four chambers inside it.50 Two were consecrated51 and two were not.52 Marking posts53 separated the consecrated [chambers] from those which were not consecrated.54
For what purpose were they used?
[In] the northeastern [chamber], the Hasmoneans entombed the stones of the Altar59 which were defiled by the Greek kings.60
[In] the northwestern chamber, [a stairwell] descended to the mikveh.61
Halacha 11
Halacha 12
The Temple Courtyard was 187 cubits long from east to west.67 The measurement can be broken down as follows:
Eleven cubits from the western wall of the Courtyard to the wall of the Temple building.100 cubits, the length of the Temple building.6822 cubits between the Entrance Hall and the Altar.6922 cubits, [the length of] the Altar.70Eleven cubits, the area where Israelites could walk.73 This was called the Courtyard of Israel.
Halacha 13
Halacha 14
Halacha 15
Halacha 16
The entire rectangle [described above] is called "the northern portion." The sacrifices of the most sacred order of holiness were slaughtered there.94
Halacha 17
The Courtyard of the Israelites had eight chambers:95 three in the north and three in the south.96 In the south,97 were the Chamber of Salt, Parve's Chamber,98 and the Washing Chamber.
The salt for the sacrifices was stored in the Chamber of the Salt.99 The hides of the sacrifices were salted in Parve's chamber.100 Its roof had a mikveh, used by the High Priest on Yom Kippur.101 The internal organs of the sacrifices were washed in the Washing Chamber.102 It had a winding ramp way leading to the roof of Parve's chamber.103
The three [chambers] in the north were the Chamber of Hewn Stone, the Chamber of the Bowl, and the Chamber of Wood.104
The Supreme Sanhedrin sat105 [in judgment] in the Chamber of Hewn Stone.106Half was consecrated107 and half was not.108 The Sanhedrin sat in the half that was not consecrated.
The Chamber of the Bowl had a well from which water was drawn with a bowl. This [well] supplied water to the entire Temple Courtyard.
| FOOTNOTES | |
| 1. |
The commentaries, basing themselves on the Jerusalem Talmud (Eruvin 2:5), explain that this figure was derived as follows:
Exodus 27:18 states: 'The length of the courtyard shall be 100 cubits and its width, 50 by 50.' This verse can obviously not be understood literally, for area has only two coordinates. Hence, the Sages explained that rather than refer to the courtyard of the Tabernacle, the verse describes a measure related to the future Sanctuaries. The Temple Tabernacle, the verse describes a measure related to the future Sanctuaries. The Temple Mount measured a total of 50 x 100 x 50 cubits in area, i.e., a total of 250,000 sq. cubits.
The Piskei Tosafot (Middot 5) relate that the total area of the Temple Mount was greater than 250,000 sq. cubits. However, only the latter figure was consecrated.
|
| 2. |
With the exception of the wall on the eastern side, the walls on all sides were very high. We know that their gates were 20 cubits high and the walls themselves were even higher. In modern terms, that would mean at least 10 meters (32.5 feet high).
|
| 3. |
Tumat Ohel refers to ritual impurity contracted by being under the same tent or structure as a corpse. Even thought the corpse is buried, ritual impurity can be contracted unless there is a vacant space between the corpse and the earth above it. To prevent the possibility of impurity from a grave under the Temple courtyard, the entire earth below was hollowed out. See Parah3:3.
|
| 4. |
Though the Mishnah (Parah, loc. cit.) states that the earth beneath the Temple was hollowed out, it does not mention the construction of arches. However, since the Mishnah (ibid.:6) states that arches supported the ramp leading from the Temple Mount to the Mount of Olives, we may assume that a similar technique was used in the instance (Kessef Mishneh). See also the commentary to Chapter 1, Halachah 13.
|
| 5. |
With the exception of the Temple Courtyard.
|
| 6. |
Rashi (Pesachim 13a) explains that this roof was built to protect the visitors to the Temple fom rain.
|
| 7. |
Middot 1:3 relates that this gate was called Kaiphonus. The Shiltei Giborim explains that this means 'garden' in Greek. The name was given because a rose was planted outside this gate.
|
| 8. |
This gate was called the Gate of Shushan, and the image of the city of Shushan was engraved upon it. This was done at the command of King Cyrus of Persia, who gave permission for the Temple to be rebuilt.
|
| 9. |
It was called the Tadi gate, meaning 'hiddenness.' This gate was used when someone was forced to leave the Temple, but he did not want to publicize the circumstances (Middot 1:9, 2:2). Its construction differed from that of the other gates. Rather than have an ordinary lintel, it had two stones leaning against each other (ibid.:3).
|
| 10. |
These were the gates most frequently used to enter the Temple Mount. They were named after the prophetess Chuldah. In the time of the First Temple, she stood before these gates and urged the people to repent.
The tractate Sofrim 19:12 relates that there were two additional gates to the Temple Mount: one for mourners and one for grooms. The Jewish people would sit between these two gates waiting to console the mourners and join in the celebration of the grooms. The Kaftor ViPerach states that these gates were on the east, to the north of the gate of Shushan. They were called the 'gates of mercy.' Today, the term is used to refer to the two gates on the east side of the Temple Mount, which can be seen from the Mount of Olives and are permanently shut.
|
| 11. |
This was the standard size of the gates in the Temple complex.
|
| 12. |
In contrast to the gateway to the Entrance Hall, which had no doors.
|
| 13. |
Made of wooden shafts arranged in a crisscross pattern.
|
| 14. |
Rabbenu Asher explains that this structure was constructed to allow the articles to be carried on the Sabbath. Therefore, it was made 10 handbreadths high. The Temple Mount was surrounded by a wall and, therefore, could not be considered a public domain. Nonetheless, its size exceeded the limits placed by the Sages, and without this partition, there would have been a Rabbinic against carrying on the Sabbath.
The Tosafot Yom TOv (Middot 2:3) objects to this reasoning, explaining that the Rabbinic prohibitions regarding the Sabbath were generally relaxed within the Temple premises. Instead, he offers the hypothesis that this partition served to delineate the point beyond which gentiles were not allowed to proceed.
|
| 15. |
Middot 2:3 states: 'The Chayl, ten cubits.' In his Commentary to the Mishnah (Middot 1:4), the Rambam describes the Chayl as a rampart. He, therefore, interprets this statement as referring to its height. In contrast, Rav Ovadiah of Bartinura does not define the Chayl as a wall. Rather, he refers to it as an empty space, 10 cubits wide.
|
| 16. |
In this halachah, the Rambam does not mention the Women's Courtyard (See Halachah 7), because he intends to list the dividers which circumscribe an area of the Temple Mount on all four sides. The Women's Courtyard had the same dimensions as the Temple Courtyard on the north and south. Hence, it was not mentioned in this place.
|
| 17. |
See Halachot 12 and where the Rambam details the space allocation of the Temple Courtyard.
|
| 18. |
This statement raises a number of problems: Three mishnayot in the tractate of Middot mention the number of gates to the Temple Courtyard:
It is difficult to conceive that the Mishnah would contradict itself within the same tractate. The apparent discrepancies can be explained as follows: The Sages do not disagree about the number of entrances to the Temple Courtyard. They did, however, debate the question of which entrance met the legal criteria for a gate. Guards were required to stand watch over every entrance that was considered a gate.
Similarly, although a person who is ritually impure may not enter the Temple premises, it is not clear whether he would be obligated to bring a sin offering if he came in through an entrance which is not considered a gate. See Chapter 8, Halachah 8, and Likkutei Sichot, Vol. 18, p.212-217.
|
| 19. |
These gates were:
a) the gate of the spark. A two-floor structure with an entrance to the chayl.
b) the gate of the offerings. The most sacrifices of the highest order of sanctity, were slaughtered on the north side of the courtyard, and were brought in through this gate.
c) the gate to the Chamber of the Hearth. See Halachah 10.
|
| 20. |
The Gate of Nicanor. It was most commonally used to enter the Temple Courtyard. The notes to the following halachah offers an explanation of that name.
|
| 21. |
This was the standard size of the gates on the Temple Mount.
|
| 22. |
See Chapter 1, Halachot 11 and 19.
|
| 23. |
As mentioned in the beginning of Chapter 6, the Temple was built on an incline and had steps leading from the Women's Courtyard to the gate of Nicanor. Hence, the gate leading to the Women's Courtyard was referred to as the lower gate, and the gate of Nicanor, the Upper Gate. See Hilchot Klei HaMikdash, Chapter 7, Mishnah 6.
|
| 24. |
In honor of the noble person who donated its doors.
Yoma 38a relates that Nicanor journeyed to Alexandria to ask the skilled bronzeworkers there to fashion these gates. When the gates were finished, he set sail with them to return to Eretz Yisrael.
At sea, a violent storm almost capsized the vessel. After other measures failed, the crew members decided to jettison some of the ship's cargo to reduce its weight. Immediately, they tossed one of the heavy bronzed gates to the waves.
The danger did not cease, and the crew wanted to cast the second gate overboard as well. Hearing this, Nicanor protested and declared that he would have to be thrown into the sea before the gate. Directly after he made that statement, the storm subsided and the ship was able to proceed.
Throughout the remainder of the journey, Nicanor was overcome with remorse. Why, he thought, hadn't he defended the first gate as well? How great was his joy when the ship docked at Acre and the gate emerged from under its hull.
When the financial situation of the Jewish people improved, they replaced all the Temple's bronze gates with gold-covered gates. Nevertheless, they allowed Nicanor's gates to remain in memory of the miracles which occurred. The Sages declared: "Their bronze shined like gold."
|
| 25. |
As mentioned above (Halachah 2), the main entrance to the Temple Mount was on the South. Therefore, more space was left in this direction, and more Temple functions were carried out on that side.
|
| 26. |
In deference to the Holy of Holies, no mundane business was carried on behind it. Hence, less space was left there than in the other directions.
According to most opinions, the Wailing Wall at which we worship today, is the western wall which surrounded the Temple Mount (Kaftor Viperach).
|
| 27. |
The Tosafot Yom Tov calculated the distances between the Temple Courtyard and the walls as follows:
Between the Courtyard and the southern wall, 250 cubits,
Between the Courtyard and the eastern wall, 213 cubits,
Between the Courtyard and the northern wall, 115 cubits,
Between the Courtyard and the western wall, 100 cubits.
|
| 28. |
The reason for this name is explained in Halachah 9 and notes.
|
| 29. |
Except for certain unique circumstances, people entered the Temple through this area.
|
| 30. |
The chambers were inside the walls of the Courtyard, and not on the outside.
|
| 31. |
The Mishnah (Middot 2:5) bases the latter statement on the prophecy of Ezekiel (46:21-22): "Then he took me out into the outer courtyard.... Behold, there was a chamber in each corner of the courtyard. At the four corners, there were roofless chambers...."
|
| 32. |
The chamber to the left upon entering the Women's Courtyard.
|
| 33. |
Numbers 6:18 commands: "The Nazirite shall shave off the crown of hair on his head before the Tent of Meeting. He shall take the hair... and place it in the fire under the peace offering." Nazir45a explains that, in deference to the presence of the Shechinah, the shaving was not carried out before the Sanctuary itself, but rather in this chamber, while the door to the Sanctuary was open. See also Hilchot Nizirut 8:2-3.
|
| 34. |
The chamber to the right upon entering.
|
| 35. |
Leviticus 21:16-24 lists the physical deformities which disqualified a priest for Temple service and the relevant regulations. See also Hilchot Bi'at HaMikdash, Chapter 6.
|
| 36. |
Just as the choicest animals should be chosen for the sacrifices, so too, the wood used to burn them should be of the highest quality (Hilchot Issurei Mizbeiach, 6:1-2).
|
| 37. |
The chamber on the right side before the entrance to the Temple Courtyard.
|
| 38. |
It contained a mikveh in which those seeking purification from tzara'at immersed themselves as part of their process of regaining ritual purity. See Hilchot Michusrei Kapporah, Chapter 4.
|
| 39. |
The chamber on the left side before the entrance to the Temple Courtyard.
|
| 40. |
Its name mentioned oil rather than wine, because a sacrifice is acceptable if a wine libation is lacking. In contrast, all meal offerings are invalidated if they lack oil (Yeriat Shlomo).
|
| 41. |
Women were not allowed to enter the Temple Courtyard except to perform certain rituals in connection with sacrifices which they had brought. However, they were permitted to enter this outer courtyard and therefore, it was named accordingly.
|
| 42. |
The Mishnah (Middot 2:5) relates that these balconies were a later addition to the Temple structure.
On the festival of Sukkot, the entire Jewish nation would gather in this courtyard to watch theSimchat Beit HaShoevah celebrations (the festivities associated with the water libation). Though the men and the women were seated in separate sections, the closeness between them aroused a certain dimension of frivolity which was not appropriate to the holiness of the occasion. To avoid such circumstances, these balconies were constructed. See also Sukkot 51b.
|
| 43. |
Although the Kessef Mishneh and other commentaries explain that half of the Chamber of the Hearth was positioned within the Temple Courtyard, and half on the outside, the diagrams drawn by the Rambam depict it as being positioned entirely outside the Courtyard's walls.
|
| 44. |
To the right upon entering the Temple Courtyard.
|
| 45. |
As a roof.
|
| 46. |
On which the priests slept at night (Tamid 1:1).
|
| 47. |
Because the priests kindled a fire there to keep warm.
|
| 48. |
Each morning, the priests entered the Courtyard through this entrance to prepare it for the morning sacrifices.
|
| 49. |
A priest who became impure at night and therefore, could not participate in the Temple services would leave through this exit.
|
| 50. |
Middot 1:5 describes the chambers as resembling "bedrooms opening out to a large hallway."
Note the accompanying diagram which was copied from the Rambam's drawings in his Commentary to the Mishnah.
|
| 51. |
Thus they were considered extensions of the Temple Courtyard. This distinction is significant in regard to the prohibition against eating the sacrifices of the highest degree of sanctity outside the Temple Courtyard.
|
| 52. |
According to the interpretation of the Kessef Mishneh mentioned above, this statement is quite clear. Two chambers were situated inside the Temple Courtyard, and two were on the outside. However, according to the Rambam, the entire structure was situated outside the Temple Courtyard. If so, how could two structures be consecrated?
This difficulty can be resolved as follows: The Jerusalem Talmud (Ma'aser Sheni 3:4) states that chambers which are built on ground that was not consecrated, but which open up to the Temple Courtyard, are considered as consecrated. Should they open up to the outside, they are not sacred. According to the Rambam's diagram, the two southern chambers of the Chamber of the Hearth faced the Temple Courtyard, while the two northern chambers faced the chayl. Hence, the southern chambers alone were consecrated. See also Chapter 6, Halachah 8.
|
| 53. |
In his Commentary to the Mishnah, the Rambam defines "marking posts" as "a lattice divider, sometimes made of reeds, sometimes made of wood, and at other times, made of other building materials." They were placed on the ceiling of this structure.
|
| 54. |
In his Commentary to the Mishnah (Tamid, loc. cit.), the Rambam writes that the priests only slept in the part of the chamber which was not consecrated. Hence, these marking posts were useful in clarifying this matter to them.
|
| 55. |
The chamber to the right when facing the Temple Courtyard.
|
| 56. |
Here the lambs to be offered as daily sacrifices were inspected to see if they had any disqualifying blemishes. The lambs were kept in this chamber before they were sacrificed. InHilchot Temidim UMusafim 1:9, the Rambam writes that at least six lambs were always kept in this chamber.
|
| 57. |
The chamber to the left when facing the Temple Courtyard.
16The southeastern [chamber] - The chamber to the left when facing the Temple Courtyard.
|
| 58. |
Here, the Showbread offered each Sabbath on the Golden Table was baked.
|
| 59. |
See Chapter 1, Halachah 15.
|
| 60. |
The Greeks who occupied Jerusalem before the Maccabean revolt defiled the altar by offering sacrifices to idols upon it.
Tamid 3:3 mentions that there was a Chamber of Seals within the Chamber of the Hearth. There, the priests would authorize the sale of the wine and meal offerings. In his Commentary to the Mishnah (Middot 1:5), the Rambam explains that this chamber was used for that purpose in addition to the entombment of the altar's stones.
|
| 61. |
As explained in the following halachah.
|
| 62. |
Tamid 1:1 relates that the priests slept in the Chamber of the Hearth. "If one of them had a seminal emission [in his sleep,] he would descend to the mikveh."
The emission of semen renders a man ritually impure (Leviticus 15:16). Thus, a priest who had a nocturnal emission may not enter the Temple premises or take part in its services. The process of ritual purification involves immersion in a mikveh and waiting until nightfall. In the morning, the priest left the Temple premises through the gate leading to the chayl (Tamid, loc. cit.).
|
| 63. |
An intricate chain of underground passageways was located under the Temple Mount, including this stairwell leading to a natural reservoir of water where a mikveh was constructed.
This halachah raises a question. As mentioned above, in this condition, the priests were not able to enter the Temple premises. If so, how could they enter these passageways which passed under consecrated ground?
The commentaries answer (see Chapter 8, Halachah 7) that since these underground passageways did not open to the Temple Courtyard itself, they were not consecrated. SeePesachim 86a.
|
| 64. |
The fire that the priests kindled at night, from which the entire chamber derived its name. SeeTamid 3:3.
|
| 65. |
I.e., a toilet.
|
| 66. |
Rav Ovadiah of Bartinura wrote that no one ever entered this toilet while it was occupied by another person.
There are additional references to the Chamber of the Hearth and to the stairwell leading to themikveh in Chapter 8, Halachot 5-7.
|
| 67. |
This measure did not include the width of the courtyard's walls.
|
| 68. |
As explained above, Chapter 3, Halachah 4.
|
| 69. |
The washbasin and the steps leading to the Entrance Hall (See Chapter 6, Halachah 4) were located here.
|
| 70. |
See Chapter 2, Halachah 7.
|
| 71. |
When they were not directly involved with the Temple services.
|
| 72. |
See Chapter 1, Halachah 7.
|
| 73. |
As explained in Chapter 7, Halachah 19, an Israelite was only allowed beyond this region for four reasons:
The source for this halachah and those following is the fifth chapter of the tractate of Middot. It must be noted that the Rambam's text of the Mishnah does not have a fifth chapter. Rather, all these mishnayot are included as mishnah 8 of Chapter 3.
See the diagram of the Temple Courtyard at the conclusion of this chapter.
|
| 74. |
The Rambam describes the breakdown of this figure in this and the following three halachot.
|
| 75. |
In this instance as well, the width of the courtyard's walls are not included in the total measure.
|
| 76. |
This area included eight posts permanently affixed to the floor of the Courtyard. The posts were made of a short stone pillar in which was embedded a post of cedar wood. Each post had three iron hooks from which the sacrifices were suspended (Middot 3:5).
|
| 77. |
Also, at this time, the limbs of the animal which was suspended on these hooks were cut off, and given to the priests to bring to the altar.
|
| 78. |
Middot 5:2 states as follows:
The Rambam's interpretation of the mishnah divides the 25 remaining cubits equally between the area of the pillars, the butchering area mentioned in the previous halachah, and the space between the ramp and the southern wall. The Rambam also combined the two measurements given for the space of the tables into one figure (Kessef Mishneh).
|
| 79. |
As mentioned on several occasions above, an effort was made to use gold for all utensils in the Temple. However, marble was sometimes used, because it is a poorer conductor of heat. In this case as well, marble tables were used lest the heat cause the meat to spoil.
|
| 80. |
This statement is somewhat difficult. Tamid 4:2 states that a sacrificial animal's internal organs, except for its stomach, were washed on these tables. It does not mention the washing of the meat at all. The Rambam states that the internal organs were washed in the Washing Chamber (see Halachah 17) and that these tables were used for washing the meat. The commentaries question the source for the Rambam's statements (Ra'avad). Kin'at Eliyahu emphasizes that the Rambam's wording indicates that here we are not speaking about meat offered on the altar, but meat cooked and eaten by the priests.
|
| 81. |
As a preliminary stage in the process of salting meat, the meat must be washed to remove all surface blood.
|
| 82. |
See Shekalim 3:4.
Tosafot (Yoma 16b) notes that Yoma 30b describes the tables as being placed between the pillars. Two possible explanations are offered:
a) there were two sets of tables: one between the pillars, and one to their left;
b) even though there was a small gap between the pillars and the tables, the expression "between the tables" could be used.
|
| 83. |
These rings were permanently affixed to the floor of the Temple Courtyard, at the request of Yochanan, the High Priest. The feet of an animal brought as a sacrifice were placed inside the rings to hold the animal in place while it was being slaughtered. (See the Rambam's Commentary to the Mishnah 5:2. Note Rashi, Sukkah 56a for a different interpretation of the rings' use.)
|
| 84. |
There were 24 rings. There is a debate in Middot 3:5 whether there were six rows of four rings, or four rows of six. Though the Rambam does not specify which opinion he follows, his diagrams which accompany his Commentary to the Mishnah apparently tend toward the former opinion.
|
| 85. |
As mentioned in Halachah 16, the sacrifices of the most sacred order had to be slaughtered in the northern portion of the courtyard. The rings included in that region were therefore used for this purpose. The sacrifices of a lesser degree of holiness could be slaughtered any place within the Temple courtyard. When many people brought their sacrifices at the same time, for example on the festivals, the priests took advantage of this leniency.
Note the accompanying diagram.
|
| 86. |
See Middot 3:5.
|
| 87. |
See Chapter 2, Halachah 7.
|
| 88. |
See Chapter 2, Halachah 13.
|
| 89. |
See the notes to Halachah 14 of this chapter.
|
| 90. |
The wall on the right upon entering.
|
| 91. |
More specifically, the base of the altar.
|
| 92. |
That measurement can be broken down as follows:
the space between the pillars and the northern wall 8 cubits,
the area of the pillars 12.5 cubits,
the area of the tables 8 cubits,
the area of the rings 24 cubits,
the space between the rings and the altar 8 cubits.
|
| 93. |
See Halachah 12.
|
| 94. |
Leviticus 1:11 declares that the burnt offerings are to be slaughtered "on the north side of the altar." Similar instructions were given in regard to sin offerings, guilt offerings, and communal peace offerings.
This definition of "the northern portion" of the Temple Courtyard follows the opinion of Rebbi Yehudah HaNasi (Zevachim 20a).
|
| 95. |
See Middot 5:3, 4 and 1:4.
|
| 96. |
These chambers were not situated parallel to each other.
|
| 97. |
The side of the Temple Courtyard to the left when facing the Temple building.
|
| 98. |
This chamber was named after a Gentile magician who dug an tunnel under the Temple Courtyard to observe the services. He was discovered and killed on the spot (the Rambam's Commentary to the Mishnah, Middot 5:3).
|
| 99. |
The Rambam writes in Hilchot Issurei HaMizbayach 5:11:
In Halachah 13 there, he continues:
The Lechem Mishneh explains that salt for all the Temple's needs was stored in this chamber.
|
| 100. |
The hides of the sacrifices were given to the priests for their private use. They were treated with salt to preserve them.
16There is a difficulty with this halachah. In Hilchot Issurei Mizbeiach (loc. cit.), the Rambam states that the hides were salted in the Chamber of Salt. The Lechem Mishneh resolves that difficulty by explaining that although the salt was stored in the Chamber of Salt, the actual salting of the hides was carried out in Parve's Chamber.
|
| 101. |
On Yom Kippur, the High Priest immersed himself in the mikveh five times. Except for the first immersion, all were carried out in this mikveh (Yoma 3:3).
|
| 102. |
As mentioned previously in Halachah 14, there is a slight difficulty with this statement. Tamid 4:2 states that the internal organs were washed on the tables, except for the lower digestive organs. They were not washed in the open since it was not proper to spill out their contents before the Temple building. However, the Rambam goes beyond that source and states that all internal organs were washed in this chamber.
|
| 103. |
Allowing access to the mikveh located there.
|
| 104. |
The name "Chamber of Wood" is somewhat problematic. As mentioned in Chapter 1, Halachah 9, it is forbidden to build a chamber of wood in the Temple Courtyard. The commentaries explain that the chamber itself was not made of wood. However, it was given that name either because it was used to store wood or because it had wooden paneling.
|
| 105. |
Only kings from the House of David were allowed to sit in the Temple Courtyard (Yoma 25a).
|
| 106. |
This name was given because of the seats of hewn stone upon which the Sanhedrin were seated. Two reasons are given for the placement of Israel's highest court in the Temple Courtyard. Firstly, to a large extent, they were involved with judging cases related to the priesthood (Hilchot Bi'at HaMikdash 6:11).
Secondly, the holiness of the Temple inspired their decisions and provided them with additional insight. Once the Sanhedrin was forced to leave this site, it was not granted the authority to judge capital cases.
|
| 107. |
Considered as part of the Temple Courtyard.
|
| 108. |
Commenting on the Mishnah, the Rambam states that the chamber was situated entirely within the Courtyard. Nevertheless, half is considered unconsecrated because one entrance opened to the outside. In Chapter 6, Halachah 7, the Rambam states that even if a chamber is built within the Courtyard, if it opens to the outside, it is not considered consecrated. The Chamber of Hewn Stone had two entrances, one leading into the Temple Courtyard and one leading outside. Therefore, half was consecrated and half was not.
Nevertheless, there are unresolved difficulties concerning this Halachah. Among them:
a) How was it possible for all the judges and the students who would attend the sessions of theSanhedrin to sit in so small an area?
b) Which entrance leading from the Courtyard is referred to? It was not mentioned among the seven gates mentioned in Halachah 5:4 or even among the 13 gates listed in Middot 2:6.
|
| 109. |
Seven days before Yom Kippur, the High Priest left his own home and adjourned to this chamber, where he busied himself, preparing for the service of that holy day (Yoma 2a).
Yoma 8b (note Rashi's commentary) explains that the name Parhedrin meant "officer of the king." This name was given to this chamber in the days of the Second Temple when the High Priests would purchase this office from the king at a high price.
These "High Priests" were not righteous and as a sign of Divine retribution, they would die within a year of assuming office. Upon their death, the position would be sold again. To emphasize that these "High Priests" received the position through bribery and not through merit, they were referred to as "the officers of the king."
|
| 110. |
Rav Ovadiah of Bartinura explains that one roof was placed over all three buildings. However, the Rambam's diagrams do not appear to subscribe to this idea.
|
| 111. |
See Middot 1:4.
|
| 112. |
The clothes-butler was responsible for weaving and knitting the priestly garments (Hilchot Klai HaMikdash 7:20).
According to the commentaries (Shekalim 5:1), the first person entrusted with this task in the second Temple was named Pinchas. Hence, all his successors were called by that name.
|
| 113. |
This term refers to a meal offering, prepared in a frying pan. The product resembled pancakes. This offering was prepared every day in this chamber and brought by the High Priest, as commanded in Leviticus 6:13-15.
|
Beis Habechirah - Chapter 6
Halacha 1
The entire Temple complex was not built on flat ground, but rather on the incline1 of Mount [Moriah.] Thus, a person who entered from the Eastern Gate of the Temple Mount would proceed to the end of the chayl on one level.2
He would ascend from the chayl to the Woman's Courtyard on twelve steps. Each step was half a cubit high and half a cubit wide.3
Halacha 2
Halacha 3
Halacha 4
One would proceed through the entire Priestly Courtyard,12 [the area of] the Altar,13 and the space between the Entrance Hall and the Altar14 on one level. From there, one would ascend to the Entrance Hall using twelve steps.15 Each step was half a cubit high and half a cubit wide.16
The Entrance Hall and [the remainder of] the Temple building were both on the same level.17
Halacha 5
Thus, the ground [on which] the Temple building [was located] was 22 cubits higher than the ground [on which] the Eastern Gate [was located].18
The Eastern Gate was twenty cubits high.19 Accordingly, a person standing opposite the Eastern Gate could not see the Temple building.20 For this reason, the wall above this gate was low.21 Thus, the priest [who offered the Parah Adumah] could see the opening of the Temple when he sprinkled its blood,22while standing on the Mount of Olives.23
Halacha 6
There were chambers under the Courtyard of the Israelites opening up to the Women's Courtyard.24 There, the Levites stored their harps, lyres,25 cymbals, and other musical instruments.26
The Levites stood on the platform which ascends from the Courtyard of the Israelites to the Courtyard of the Priests, when they chanted songs over the sacrifices.27
Halacha 7
[Regarding] the chambers that were built on consecrated ground, but which opened up to an area that was not consecrated:28 If [their roofs] were on the same level as the earth of the Courtyard, their inner space is not consecrated,29but their roofs are consecrated.30
If they are not on the same level [as the Courtyard], their roofs are also not consecrated, for the roofs and the upper floors [of the structures in the Temple Courtyard] were not consecrated.31
Halacha 8
[Regarding the chambers] which were built on unconsecrated ground, but were open to consecrated ground:36 Their inner space was considered consecrated when eating sacrifices of the most holy order.37 However, the sacrifices of a lesser degree of sanctity were not slaughtered there. [Similarly,] a person who enters while ritually impure is not required [to bring a sin offering].38
The roofs [of these chambers] are considered as unconsecrated ground in all respects.39
Halacha 9
Halacha 10
Halacha 11
We may not expand [the limits] of the city [of Jerusalem] or of the Temple Courtyard52 unless receiving the consent of the king, a prophet,53 the Urim V'Tumim,54 and the Sanhedrin of 71 judges,55 as [Exodus 25:9] states: "According to all that I show you, [the design of the Sanctuary]...so shall you make it." [The latter phrase was interpreted by our sages to mean that the same conditions should apply in] future generations.
[The presence of a king is required] because Moses, our teacher, was a king.56
Halacha 12
How do we extend [the limits of] the city?57 The Sanhedrin must offer two thanksgiving offerings.58 [Then, two priests]59 take the leavened breads from these offerings [and proceed]. The Sanhedrin would follow the thanksgiving offerings.60 The thanksgiving offerings [would not proceed together, but] one would follow the other.61
They would stand on each and every corner and every single stone in Jerusalem, [playing] harps, lyres, and cymbals, and reciting [Psalms 30]: "I exalt you, Lord, for You have uplifted me...."62
[They would proceed] until reaching the end of the place [which they desired to] consecrate. There, they would stand and eat one of the two thanksgiving offerings. The other was burnt. A prophet would determine which was eaten and which was burnt.63
Halacha 13
Similarly, [if the Sages desire] to extend the [limits of the] courtyard,64 they must consecrate it with the remaining portion of the meal offering. Just as the thanksgiving offering, which must be eaten inside Jerusalem consecrates it, so, too, the remaining portion of the meal offering, which may only be eaten inside the Temple Courtyard,65 consecrates it. It is to be eaten at the end of the space which they desire to consecrate.66
Halacha 14
Any place which was not [consecrated] with all the above [elements] and according to the above procedure is not thoroughly consecrated.67 Though Ezra offered two thanksgiving offerings68 [to dedicate the city,] he merely carried out a testimonial act. The Sanctuary was not consecrated through his deeds, for neither a King nor the Urim V'Tumim69 were present there.70
Halacha 15
Therefore, we may offer all the sacrifices [on the Temple site], even though the Temple itself is not built.73 Similarly, sacrifices of the most holy order can be eaten in the entire [area of the] Courtyard, even though it is in ruin and not surrounded by a divider.74
We may also eat sacrifices of lesser sanctity and Ma'aser Sheni75 throughout Jerusalem,76 even though [it is not surrounded by] a wall, for through its original consecration, it was consecrated for that time and for eternity.
16.77 Why do I say that the original consecration sanctified the Temple and Jerusalem for eternity,78 while in regard to the consecration of the remainder ofEretz Yisrael, in the context of the Sabbatical year, tithes, and other similar [agricultural] laws, [the original consecration] did not sanctify it for eternity?79
Because the sanctity of the Temple and Jerusalem stems from the Shechinah, and the Shechinah can never be nullified.80 Therefore, [Leviticus 26:31] states: "I will lay waste to your Sanctuaries." The Sages declared:81 "Even though they have been devastated, their sanctity remains."82
In contrast, the [original] obligation to keep the laws of the Sabbatical year and tithes on the Land stemmed from the fact that it was conquered by the [Jewish people, as a] community.83 Therefore, when the land was taken from their hands [by the Babylonians,] their [original] conquest was nullified. Thus, according to Torah law, the land was freed from the obligations of the Sabbatical year and of tithes because it was no longer Eretz Yisrael.84
When Ezra returned [to Eretz Yisrael] and consecrated it, it was not sanctified by means of through conquest, but rather through Chazzakah.85 Therefore, every place which was repossessed by the [exiles returning from] Babylon and consecrated when Ezra consecrated [the land] the second time, is sacred today.
Thus, as explained in Hilchot Terumah, it is necessary to keep the laws of the Sabbatical years and the tithes [on this land] even though it was taken from [the Jewish people in later years].86
| FOOTNOTES | |
| 1. |
This concept is explained in this and the following four halachot. Note the accompanying diagram.
There is a homiletic aspect to the placement of the Temple on the incline of a mountain. A Jew must realize that his advance in holy matters resembles the climbing of a mountain.
When ascending a mountain it is difficult to remain in one position. One must either climb further upward or descend. Similarly, a Jew must always strive to advance in his spiritual service. Otherwise, he is likely to fall to a lower level.
|
| 2. |
As explained in the commentary to Chapter 5, Halachah 6, a distance of approximately 213 cubits separated between the exterior wall surrounding the Temple Mount and the Eastern Wall of the Temple Courtyard. The Women's Courtyard was 135 cubits long. A thick wall surrounded it, leaving approximately 68 cubits between that wall and the exterior wall.
According to the Rambam's diagrams, see Chapter 5, Halachah 6, the ratio of space between thechayl and the exterior wall, and the space between the chayl and the Women's Courtyard, was approximately 3:1. Thus, the distance mentioned here was approximately 51 cubits.
|
| 3. |
Thus, he ascended six cubits when climbing these steps.
This was the size of all the steps in the Temple complex, except for the step dividing the Courtyard of the Israelites from the Priestly Courtyard.
|
| 4. |
135 cubits.
|
| 5. |
The steps leading to the Temple Courtyard did not take up the entire width of the Courtyard, and the area on both sides was on the same level as the remainder of the Courtyard.
|
| 6. |
Seven and a half cubits.
|
| 7. |
Middot 2:5 relates that the steps were semicircular in shape. In the Simchat Beit HaShoevahcelebrations, during the holiday of Sukkot, the Levites stood on these steps, sang, and played music.
|
| 8. |
A distance of eleven cubits.
|
| 9. |
This step departed from the standard height of half a cubit. It served as a clear line of demarcation between the two regions.
|
| 10. |
On which the Levites would stand and chant while sacrifices were being offered, as described in Halachah 6.
|
| 11. |
Thus, the height of the platform was 3 x 1/2, for a total height of one and a half cubits.
|
| 12. |
The Priestly Courtyard was eleven cubits long. However, one and a half cubits were taken up by the Levites' platform.
|
| 13. |
32 cubits in length. See Chapter 5, Halachah 12.
|
| 14. |
22 cubits in length,
|
| 15. |
See the commentary to Chapter 4, Halachah 9.
|
| 16. |
The Kessef Mishneh questions this statement. It appears to contradict two explicit statements of the Mishnah. Middot 2:3 states: "All the steps there [in the Temple complex] were half a cubit high and half a cubit wide, except for the steps of the Entrance Hall."
Similarly, Middot 2:6 states: "Twelve steps [led to the Entrance Hall]. They were half a cubit high and a cubit wide."
However, Yoma 16a quotes the latter mishnah, using the same text as the Rambam uses in this halachah.
|
| 17. |
The commentaries explain that the differing heights of the various sections of the Temple Mount reflected their levels of holiness. Each level which was more sacred was actually physically higher than the preceding level. Since, as stated in the commentary to Chapter 1, Halachah 5, the Entrance Hall and the two inner chambers of the Sanctuary were considered one integral unit, there was no difference in altitude between them.
|
| 18. |
The 22 cubits can be broken down as follows:
The steps leading to the Woman's Courtyard, 6 cubits
The steps leading to the Temple Courtyard, 7.5 cubits
The steps leading to the Priestly Courtyard, 2.5 cubits
The steps leading to the Entrance Hall, 6 cubits
|
| 19. |
The standard height of the gates in the Temple complex.
|
| 20. |
Five gates were placed in a straight line:
the Eastern Gate,
the gate to the chayl,
the gate to the Women's Courtyard,
the gate of Nicanor, and
the gate of the Entrance Hall.
Thus, had the Temple been built on flat ground, one would have been able to see through all the gates at once. However, because the person would be looking through the gates on an upward incline, he would only be able to see the steps leading to the Entrance Hall.
|
| 21. |
All the other walls to the Temple Mount were very high. However, the eastern wall was only six cubits higher than the gate (Tifferet Yisrael, Middot 2:4).
|
| 22. |
The Parah Adumah [Red Heifer] was necessary to purify those who had come in contact with a human corpse. Regarding its slaughter, Numbers 19:3-4 commands: "He shall take it outside the camp and ... take from the blood of the heifer and sprinkle it opposite the front of the Tent of Meeting." Similarly, in later generations, the Parah Adumah had to be sacrificed outside the Temple premises, but in view of the Sanctuary. Therefore, it was slaughtered on the Mount of Olives.
|
| 23. |
The Mount of Olives is situated directly behind the Temple Mount, with the Kidron Valley in between. The priest stood on the Mount of Olives looking toward the Temple.
|
| 24. |
As mentioned above, the mountain rose seven and a half cubits at this point. Thus, there was ample room to create storage chambers in the wall.
|
| 25. |
The Sages explain that a harp and a lyre were similar in appearance, but the lyre had more strings.
|
| 26. |
The Levites chanted Psalms while the daily communal sacrifices were offered and accompanied these songs with music. Also, on special occasions like the Simchat Beit HaShoevah celebrations, they played music for the people. See Hilchot K'lei HaMikdash 3:2.
|
| 27. |
The Har HaMoriah noted that in a number of places the Talmud states that this platform was used by the Levites in the manner described above (e.g., Yoma 20a and 53a, Arichin 13b). Nevertheless, the platform was also used for other purposes. Chagigah 16a and Rosh Hashanah31b relate that the priests stood on this platform when they blessed the people. Indeed, the Hebrew name for the platform, Duchan, has become synonymous with the priestly blessing. (It must be noted that in Hilchot Nesiat Kapaim 14:14, the Rambam writes that the priests would stand on the steps before the Entrance Hall when they blessed the people.)
|
| 28. |
In this and the following two Halachot, the Rambam defines which structures of the Temple Courtyard share the sanctity of the area. This determination is significant in regard to three matters:
a) Sacrifices of the highest holy order of sanctity must be eaten within the Temple Courtyard.
b) Sacrifices of lesser degree of sanctity must be slaughtered within the Temple Courtyard.
c) Entry to the Temple Courtyard is forbidden when ritually impure.
See the Rambam's Commentary to Ma'aser Sheni 3:8.
|
| 29. |
And does not share the sanctity of the Courtyard.
|
| 30. |
And shares that level of holiness.
|
| 31. |
Pesachim 86a explains that an exception to the latter principle was made regarding the upper storey of the Temple building itself.
I Chronicles 28:11 states: "Then David gave Solomon his son the design of the Entrance Hall, its houses, its treasure stores, its upper storeys, its inner chambers, and the place for the ark," implying that the upper storey shared the same level of holiness as the remainder of the Temple building.
|
| 32. |
Sin offerings, guilt offerings, and communal peace offerings.
|
| 33. |
Leviticus 6:6 requires the guilt offering to be eaten "in a sacred place," i.e. within the Temple courtyard. The same ruling applies to the other sacrifices of similar status.
|
| 34. |
13for example, individual peace offerings, thanksgiving offerings, or the Passover sacrifice.
|
| 35. |
Leviticus 3:8 states that individual peace offerings must be slaughtered "before the tent of meeting." In the Temple, that phrase refers to the Temple Courtyard. The same ruling applies to other sacrifices of similar status (Zevachim 55a).
|
| 36. |
Among the chambers included in this category were those on the southern side of the Chamber of the Hearth. Though the latter was positioned outside the Temple Courtyard, these chambers were open to it. See Chapter 5, Halachah 10.
|
| 37. |
Zevachim 56a explains that these chambers are by nature unconsecrated. However, the Torah made an exception in regard to the consumption of these sacrifices.
|
| 38. |
Though there is no Scriptural prohibition against entering these chambers while ritually impure, the Sages forbade such an act.
|
| 39. |
There is not even a Rabbinic prohibition against one who is ritually impure ascending to them.
|
| 40. |
As mentioned above, many underground passageways were constructed on the Temple Mount.
|
| 41. |
And all the laws applying to the Courtyard apply to them.
|
| 42. |
Therefore, a ritually impure individual may enter them, as described in Chapter 5, Halachah 11.
|
| 43. |
I.e., the apertures in the wall.
|
| 44. |
I.e., the upper surface.
|
| 45. |
The Ra'avad and the Kessef Mishneh question these statements. Pesachim 86a states that the wall's upper surface is only considered an extension of the Courtyard when it is on the same level as the Courtyard (as the roofs of the chambers mentioned in Halachah 7.) If the wall is higher than the Courtyard, it is not considered consecrated.
The following explanation may be offered for the decision rendered by the Rambam: Rashi (Pesachim, loc. cit.) relates that the chayl was the major wall around the inner Temple complex and the wall of the Courtyard itself was not high. Since the Temple was built on an incline, it was possible that the latter wall would be on the same level as the floor of the Courtyard, even though the Courtyard wall was raised above the ground in front of it.
However, the Rambam himself definitely cannot accept such an interpretation. He already stated (Chapter 5, Halachah3) that the chayl was only 10 cubits high. Therefore, it is highly unlikely that it would be the major wall surrounding the inner Temple complex. That likelihood is further reduced by the fact that the chayl was set off from the Temple Courtyard by a considerable distance, especially on the northern and southern sides. See also Tosefot Yom Tov, Middot 2:3.
The above three halachot also apply to the city of Jerusalem as a whole. As stated above, the sacrifices of the most holy order could only be eaten within the Temple Courtyard. Similarly, a limitation was placed on where the sacrifices of lesser sanctity could be eaten. One could only partake of those offerings within the confines of the city of Jerusalem, and the definition of the city's limits were therefore of consequence. The particular decisions regarding the Courtyard's chambers, underground passageways, and upper surfaces of the wall, refer to the counterparts of these structures at the city's outer wall.
|
| 46. |
This decision can only be made by the Supreme Sanhedrin, the court of 71 judges who were seated in the Chamber of Hewn Stone.
|
| 47. |
And thus, extend the area in which sacrifices of lesser sanctity may be eaten.
|
| 48. |
And thus, extend the area to which the three mitzvot mentioned in the notes to Halachah 7 apply.
|
| 49. |
Tosafot (Zevachim 33a) explains that since the design for the Temple was conveyed by Ruach HaKodesh, Divine inspiration, even the Sanhedrin could not add to the limits of the Courtyard unless they could find a verse in the Tanach to support their decision.
The passage cited in Zevachim and similarly, Sukkot 51b, reinforce the position of the Tosafot. However, the Yeriot Shlomo and other commentaries question whether the Rambam accepts that principle
|
| 50. |
The Or Sameiach cites allusions from the Tanach which appear to limit the size of the Courtyard to the Temple Mount. Isaiah 2:3, Zechariah 8:3, and other prophets frequently referred to "the mountain of God," implying that the Temple could only be situated on that peak.
|
| 51. |
Here, no restrictions are placed. Indeed, the Midrash relates that in the Messianic age, Jerusalem will encompass all of Eretz Yisrael, extending until Damascus.
|
| 52. |
As the Rambam explains, the construction of the Temple and the establishment of its limits must conform to the pattern followed in the construction of the Shechinah's first resting place, the Sanctuary in the desert. See Sh'vuot 14a,b. Therefore, the expansion cannot take place unless the conditions mentioned by the Rambam are met.
|
| 53. |
Moses was the master of all prophets.
|
| 54. |
The stones of the breastplate of the High Priest. They served as oracles, and were consulted on all matters of national importance. See the commentary to Chapter 4, Halachah 1.
Tosafot (Sh'vuot 15a) questions the necessity for the Urim V'Tumim to be used in the establishment of the Courtyard's limits. Aharon, the High Priest, did not don the Urim V'Tumim until after the Sanctuary was constructed and its limits established. Since these requirements were set on the basis of the pattern followed when dedicating the Sanctuary, the Urim V'Tumim should not be required for dedicating future Sanctuaries.
Among the answers given to that question are that until Aharon's installation as High Priest, Moses served in that capacity and wore al the priestly garments (Ritbah).
|
| 55. |
Some authorities maintain that the Sanhedrin was established before the Sanctuary was built. Other opinions maintain that the Sanhedrin was only established later. Nevertheless, Moses' participation is considered equivalent to that of the Sanhedrin.
|
| 56. |
The commentaries explain that Deuteronomy 33:5: "And he was a king in Yeshurun," refers to Moses.
|
| 57. |
13The entire procession described by the Rambam is described in detail in Sh'vuot 15a-16a.
The source for these practices is the description of the dedication of Jerusalem in Nechemiah 12:27-44. There, it is related that:
|
| 58. |
A thanksgiving offering includes three elements: the leavened breads, an animal which is sacrificed and loaves of unleavened bread.
Sh'vuot, loc. cit., explains that the leavened breads were chosen because Nechemiah's description of Jerusalem's dedication relates that he "brought up the greater portion of two thanksgiving offerings." That phrase alludes to the leavened breads of the thanksgiving offerings which rose, and thus, were more substantial than the unleavened breads.
|
| 59. |
The bracketed addition was made on the basis of Rashi's commentary, Sh'vuot 16b.
|
| 60. |
Sh'vuot, loc. cit. relates that the leaders of the people, the Sanhedrin, followed the thanksgiving offerings when Ezra and Nechemiah dedicated the city of Jerusalem.
This halachah is taken from the Mishnah, Sh'vuot 2:2. Many versions of that mishnah, including the one quoted in the Talmud, add the phrase: "And all of Israel followed after them." However, the Rambam's version of the text omits that phrase. Hence, it is also not included in this halachah.
|
| 61. |
Similarly, in Nechemiah's narrative, the two offerings were separated.
|
| 62. |
Psalm 30 is called "the song of the dedication of the House." Hence, it is appropriate for this occasion.
Sh'vuot, loc. cit., also relates that other Psalms, including 3, 91, and 100, were recited.
|
| 63. |
This procedure was carried out at Nechemiah's dedication of Jerusalem. The prophets Chaggai, Zechariah, and Malachi participated in that dedication, and advised Nechemiah of the procedure to follow.
|
| 64. |
There is no record of this practice ever being carried out. Rather, the Temple Courtyard remained the same size from the time it was dedicated by Ezra.
|
| 65. |
Leviticus 2:1-3 states: "When a man offers a meal offering to the Lord, his offering shall be of fine flour....the priest shall burn the memorial part of it on the Altar....and the remnant of the meal offering shall be Aharon's and his sons. It is of the sacrifices of the highest order of holiness." Hence it must be eaten in the Temple Courtyard.
|
| 66. |
Ri Migash, the Rambam's teacher, commenting on Sh'vuot, loc. cit., emphasizes that eating the offerings are not merely signs that the consecration of the city or the Courtyard had been carried out, but rather, the consecration becomes effective by eating of these offerings. The Rambam's statements here appear to be based on that principle.
|
| 67. |
The expression used "not thoroughly consecrated" is somewhat problematic. The Maharit explains that this expression can be understood within the context of the Mishnah's statements (Sh'vuot, loc. cit.): "[In regard to] any place [in the Temple Courtyard] which was not consecrated with all of these [i.e., a king, a prophet, etc.], one who enters [while ritually impure] is not liable [for a sin offering]."
Generally, throughout the Talmud, such an expression implies that though a sin offering is not required, the act is forbidden. Similarly, in this context, a consecration which lacks all the elements listed previously in the Mishnah is not totally effective. Therefore, entering the portion of the Courtyard consecrated in this manner does not obligate an impure individual to bring a sacrifice. Nevertheless, there is a Rabbinic prohibition against entering that area.
|
| 68. |
As described in the passage from Nechemiah quoted above
|
| 69. |
See Chapter 4, Halachah 1.
|
| 70. |
Although the dedication procedure carried out by Ezra and Nechemiah was merely a testimonial act, having no Halachic significance, we are forced to say that the testimonial was carried out in precise detail as if the city was actually being consecrated. Therefore, the description of their procedure can demonstrate the process necessary to actually dedicate the city.
|
| 71. |
Since all sacrifices were offered there, we must conclude that it was indeed consecrated.
|
| 72. |
13This concept is the subject of a debate in the Talmud (Sh'vuot 16a, Makkot 19a, Megillah 10a) and is discussed by the Rambam in the following two halachot.
|
| 73. |
See the commentary to Chapter 2, Halachah 4 which explains that the exiles who returned from Babylon built an Altar before they completed the construction of the Second Temple. The prophets assured them that "all sacrifices could be offered on that Altar, even though the Temple itself was not [built] there [yet.]" The construction of the Temple took another twenty two years to complete.
Even in later generations, our spiritual leaders have desired to offer sacrifices on the Temple Mount. In the Middle Ages, the Sage, Rabbi Chayim (according to other sources, Rabbi Yechiel) of Paris made Aliyah and settled in Jerusalem. He was prepared to offer sacrifices on the Temple site and refrained from doing so only after his colleagues explained that sacrifices could not be offered because they were unaware of the proper location, size, and dimensions of the Altar.
|
| 74. |
Twenty two years passed between the time that the exiles return to Jerusalem and the completion of the Second Temple. During that time, all the sacrifices were offered and eaten even though the walls of the Temple and the Courtyard were not built.
|
| 75. |
The second tithe. After the first tithe was separated, a second tithe also had to be set aside. In four years out of the seven year agricultural cycle, Ma'aser Sheni was brought to Jerusalem and eaten there. See Deuteronomy:22-26, Hilchot Ma'aser Sheni.
|
| 76. |
This statement is extremely problematic. In Hilchot Ma'aser Sheni 2:1, the Rambam himself writes that "Ma'aser Sheni is only eaten in Jerusalem while the Temple is standing." Though some authorities have explained that the statement in Hilchot Beit HaBechirah refers to the time when the Altar is standing, there is no indication in the Rambam's words to that effect. Furthermore, there are other inconsistencies between the Rambam's statements here and in Hilchot Ma'aser Sheni.
Even according to the Rambam's statements here, we are now prohibited from eating Ma'aser Sheni in Jerusalem. We are all ritually impure, and Ma'aser Sheni must be eaten in a state of ritual purity.
|
| 77. |
In the previous halachot, the Rambam stated that the sanctity of the Temple Mount and Jerusalem would remain for eternity, because of the initial consecration by David and Solomon. Thus, when Ezra rededicated Jerusalem, as described in the Book of Nechemiah, his act was merely testimonial in nature. There was no need to reconsecrate the Temple, because its original holiness had never been nullified.
This seemingly contradicts the Rambam's statements in Sefer Zeraim, the portion of the Mishneh Torah which deals with the agricultural laws to be observed in Eretz Yisrael. There, the Rambam states that the original consecration of Eretz Yisrael was nullified after the Babylonian conquest. When Ezra returned from Babylon, he reconsecrated the Land, causing the various agricultural laws to be in effect again, though only M'd'Rabbanen, according to Rabbinic decree.
The portion he consecrated was considerably smaller than the original boundaries of Eretz Yisrael. Nevertheless, his consecration remained in effect even after the Gentiles' subsequent conquests. Indeed, on the basis of that consecration, these agricultural laws must be observed inEretz Yisrael today.
To resolve that contradiction, the Rambam explains that the "consecration" of Jerusalem and of the Temple differs from the "consecration" of Eretz Yisrael as a whole. Jerusalem and the Temple were consecrated by the revelation of the Shechinah in the Temple. That Divine act can never be nullified by man's deeds. In contrast, the consecration of Eretz Yisrael as a whole was brought about by the Jewish people. It can thus be nullified by the Gentiles.
|
| 78. |
As stated above in Halachot 14 and 15.
|
| 79. |
In Hilchot Terumah (1:5), the Rambam states:
|
| 80. |
See the commentary to Chapter 4, Halachah 1.
|
| 81. |
Megillah 28a.
|
| 82. |
Support for this statement can be brought from God's response to King Solomon, II Chronicles 7:15: "For now, I have chosen and sanctified this house, that My Name be there for eternity, and My eyes and My heart will be there forever."
Similarly, Sh'vuot 16b states that the Temple was consecrated forever.
Nevertheless, that statement is not accepted by all Halachic authorities. Both Rashi and theTosafot interpret the Talmud's statements in Sh'vuot in a manner which indicates that they do not accept its simple meaning.
Similarly, commenting on this and the above halachot, the Ra'avad writes:
|
| 83. |
In contrast, lands that were conquered by only a certain portion of the Jewish community, for example, Syria, were not bound by these laws.
|
| 84. |
After the Babylonians conquered Eretz Yisrael and exiled the people, the sanctity of the land was nullified. There was no obligation to keep any of the agricultural laws that apply in Eretz Yisraelduring the seventy years of the Babylonian exile.
|
| 85. |
Chazzakah is a manifestation of ownership. It is accepted by Torah law as one of the certain formal acts of contract which acknowledge the transfer of property from one person to another.
|
| 86. |
The Kessef Mishnah finds these statements difficult to accept because of the following questions:
a) On what basis is Chazzakah considered a more effective means of acquisition than conquest?
b) After the initial conquest of Eretz Yisrael, the Jewish people manifested their ownership over it and thus, effected a Chazzakah. If so, why is Ezra's Chazzakah, which was not preceded by conquest, more effective than the Chazzakah which followed the original conquest? Why should the conquest detract from the consecration of the land?
These questions can be explained as follows: The Jerusalem Talmud (Challah 5:1) interpretsGenesis 15:18: "I have given this land to your seed 48 to mean that from Abraham's time onwardEretz Yisrael became the property of the Jewish people. Though the land was still possessed by the Canaanites, the Jews were already its legal owners. See Bava Batra 119b.
Despite this claim of ownership, the sanctity of Eretz Yisrael came about only after the Jewish people entered the land, after the redemption from Egypt. At that time, they were commanded to conquer the land and take it forcefully from the Gentiles (See Numbers 32:29, Deuteronomy 3:21, etc.) Since God made the consecration of the land dependent on its conquest by Israel, it follows that conquest by a Gentile nation can nullify that holiness.
In contrast, Ezra was not commanded to reconquer Eretz Yisrael, but to settle it. In this instance, God made the sanctity of the land dependent on the Jewish people manifesting their ownership over the land which had been given to them as an eternal inheritance. Since Eretz Yisrael remains our land, regardless of how many times it has been conquered by Gentiles, the sanctity effected by that manifestation of ownership is also eternal. See Likkutei Sichot, Vol. 15, 102-109.
|
Beis Habechirah - Chapter 7
Halacha 1
There is a positive commandment to hold the Temple in awe,1 as [Leviticus 19:30] states: "And you shall revere my Sanctuary."2 Nevertheless, it is not the [physical building of] the Temple which must be held in awe, but rather, He who commanded that it be revered.3
Halacha 2
How is reverence for it manifest? A person should not enter the Temple Mount holding a staff,4 or with sandals on his feet,5 or wearing only underwear,6 with dust on his feet, or with money wrapped in his kerchief.7
Halacha 3
All who enter the Temple Mount12 should [face] the right side, walk around [in that direction],13 and leave on the left side.14 [This applies to everyone] except to one to whom [a grievous] event occurred. He would circle around towards the left side.15 Therefore, [those who met him] would ask him: "Why are you circling towards the left?"16
"Because I have become a mourner," [he would answer].
"May the One Who rests in this House comfort you," [they would reply].
[Or he might answer:] "Because I have been ostracized."17
[In which case, they would reply:] "May the One Who rests in this House bring about a change in your heart and thus, you will follow the words of your colleagues. Then, they will draw you near."18
Halacha 4
Anyone who has completed his service [in the Temple and desires] to leave, should not [turn around and] leave with his back to the Temple. Rather, he should walk backwards slightly19 and [then], walk slowly, and [turn] to his side20until leaving the Temple Courtyard.21
Similarly, the members of the priestly watch,22 the representatives of the Jewish people,23 and the Levites [when they descend] from their platform,24 should leave the Temple in this manner, similar to one who steps backwards after his prayers.25 All these [are expressions of] reverence for the Temple.
Halacha 5
A person should not act frivolously before the gate of Nicanor, the eastern gate of the Temple Courtyard,26 for it is positioned opposite the chamber of the Holy of Holies.
Everyone who enters the Temple Courtyard should walk in a dignified manner,27in the region where he is permitted to enter.28 He should conceive of himself as standing before God, as [I Kings 9:3] states: "My eyes and My heart will be there forever."
One should walk with awe, fear, and trembling,29 as [Psalms 55:15] states: "We would walk in the House of the Lord with fervor."30
Halacha 6
It is forbidden for anyone to sit in the Temple Courtyard,31 [for] sitting in the Temple Courtyard is prohibited32 except for the Kings of the House of David, as [II Samuel 7:18] states: "And King David entered and sat before the Lord."33
Halacha 7
Even though, the Temple is now in ruin because of our sins,36 a person must hold its [site] in awe, as one would regard it when it was standing.
[Therefore,] one should only enter a region which he is permitted to enter. He should not sit in [the area of] the Temple Courtyard, nor should he act frivolously when standing before [the place of] the eastern gate, as [implied byLeviticus 19:30]: "You shall observe My Sabbaths and you shall revere My Sanctuary." [Explaining the analogy between the two commands, the Sages comment:]37 "Just as the observance of the Sabbath [applies] for eternity, so too, the reverence for the Temple must be eternal. Even though it is in ruin, it remains holy."
Halacha 8
Halacha 9
At all times,40 a person may not defecate41 or sleep42 [with his body positioned] between the east and the west.43 It is superfluous to state that one should not place a toilet between the east and the west in any place [throughout the world,] for the Temple is in the west. Therefore, one should not defecate to the west nor to the east, for it is opposite the west. Rather, we should always defecate and sleep [with our bodies] to the north and south.44
Whoever urinates from Mt. Scopus inward to the city should not sit facing the Temple. Rather, [he should position himself] to the north or to the south, or have the Temple at his side.45
Halacha 10
A person may not make46 a house47 according to the Temple's design,48 a porch with the design of the Entrance Hall,49 a courtyard resembling the Temple Courtyard,50 a table according to the design of the Table for the Showbread, or a lamp in the design of the Menorah.51 However, one may make a lamp [resembling the Menorah] with five branches or with eight branches52[even] with seven branches if it is not made of metal.53
Halacha 11
The [encampment of the Jewish people] in the desert[ was divided into] three areas:54
the camp of Israel, which was itself subdivided into four camps;55the camp of the Levites about which [Numbers 1:50] states: "They shall camp around the Sanctuary;"56and the camp of the Shechinah [which included the area] beginning at the entrance to the courtyard of the Tent of Meeting inwards.57
Correspondingly, for [future] generations:
[The area] from the entrance to Jerusalem to the Temple Mount is comparable to the camp of Israel.58[The area] from the entrance to the Temple Mount until the entrance to the Temple Courtyard, the gate of Nicanor, is comparable to the camp of the Levites.59[The area] from the entrance to the Temple Courtyard inward, is comparable to the camp of the Shechinah.60
Halacha 12
The entire land of Eretz Yisrael is more sanctified than all other lands. How is its holiness expressed?
The Omer offering, the two loaves (offered on Shavuot), and the first fruits must be brought from its [territory] and cannot be brought from other lands.
Halacha 13
Eretz Yisrael has ten gradations of holiness, each higher than the preceding level. The cities which are surrounded by a wall are holier than the rest of the Land.
[How is this holiness expressed?]
Those afflicted by tzara'at are sent out of [these cities].A corpse cannot be buried inside them until the entire city or its seven chosen representatives agree.If a corpse has been taken outside a city, it should not be returned, even though all of the inhabitants are willing.
If the inhabitants of a city desire to disinter [a corpse] and remove it from the country, they may. The graves [of any individual] may be disinterred except for those of a king or of a prophet.
[The following rules apply in the case of a grave which was originally placed outside a city. Afterwards, the city grew in size to the point where] it surrounded the grave on all four sides, or merely on two sides which faced each other. If [originally,] there was more than 50 cubits between the grave and the city on either side, [the corpse] cannot be disinterred from the grave until every inhabitant of the city agrees. If a smaller distance [had originally been left,] it may be removed.
Halacha 14
Jerusalem is holier than other walled cities. We must eat the sacrifices of lesser sanctity and the second tithes within its walls.
[Because of this holiness], the following [restrictions] were enacted in regard to Jerusalem:
No corpse is left within [its boundaries] overnight.Human bones may not be transported within it.Homes cannot be rented within it.A resident alien may not be given the opportunity to settle in the city.No graves may remain within [its boundaries] except for the graves of the House of David and the grave of Chuldah, the prophetess, which were there from the days of the first prophets.We should not plant gardens or orchards within the city. It cannot be sowed or plowed [as a field], so that it will not smell foul. No trees may be maintained within it, except for a rose garden which was there from the days of the first prophets.We may not maintain a garbage dump there, because of creeping animals.We may not [build] balconies or protrusions extending into the public domain because of Tumat Ohel.We may not create furnaces within it because of the smoke.We may not raise chickens within it, because they may cause ritually pure articles [to become impure]. Similarly, a priest may not raise chickens throughout Eretz Yisrael, because they cause ritually pure articles [to become impure].A house in the city which is sold is never designated as the permanent property of the buyer.A house in the city is never designated as leprous.It cannot be judged as an "apostate city."An Eglah Arufah is never brought from it.
[The latter four statements apply] because [Jerusalem] was never divided among the tribes.
Halacha 15
The Temple Mount is holier than [the city of Jerusalem]. Zavim, Zavot, Niddot, and women who have given birth may not enter there. [However,] a corpse may be brought into the Temple Mount and one has contracted ritual impurity from a corpse may definitely enter there.
Halacha 16
The chayl is holier than the Temple Mount. Gentiles and those who contracted impurity through contact with a corpse or engaging in sexual relations with aNiddah may not enter there.
Halacha 17
The Women's Courtyard is holier than the chayl. A person who has immersed himself in a mikveh, but must wait until the sun sets to become ritually pure, may not enter there.
This prohibition was instituted by the Sages. According to Torah law, such a person may enter the camp of the Levites. [Similarly,] a person who contracted ritual impurity through contact with a corpse and who entered the Women's Courtyard, is not liable for a sin offering.
Halacha 18
Halacha 19
Halacha 20
Halacha 21
The Temple building is holier than [the area] between the Altar and the Entrance Hall. Only a priest who has sanctified his hands and feet may enter there.76
Halacha 22
The chamber of the Holy of Holies is holier than it. Only the High Priest may enter there, on Yom Kippur, while he is involved in the Temple service.77
Halacha 23
There was a place in the upper storey [of the Temple]78which was located directly opposite the Holy of Holies.79 It was entered only once in seven years, to [inspect it] and find out what is necessary for its repair.80
When builders [are required] to enter the Temple building to construct or repair it, or to remove an impure object,81 it is a mitzvah for the [craftsmen] who enter to be priests who do not possess any disqualifying physical deformities.82
If no [capable craftsmen meeting those criteria] can be found, priests with disqualifying deformities should enter.83
If none are found, Levites should enter.84
If none are found, Israelites should enter.
It is a mitzvah for [those who enter] to be ritually pure. If no [capable craftsman] who are ritually pure can be found, impure [craftsmen] may enter.85
[If there is a choice between a craftsman] who is impure and a priest with a disqualifying deformity, the priest with the deformity should enter, for [although the prohibitions against] ritual impurity are put aside in regard to matters which concern the entire people, [they are not relaxed completely].86
| FOOTNOTES | |
| 1. |
Sefer HaMitzvot(Positive Commandment 21) and Sefer HaChinuch (mitzvah 254) consider this as one of the 613 mitzvot, incumbent on both men and women.
|
| 2. |
As explained in Halachot 7-9, the fulfillment of this Mitzvah is not limited to the time when the Temple stood, but is applicable even at present.
|
| 3. |
This clause is quoted from Yevamot 6a,b. Tosefot explain that such a clarification is necessary, lest the Jewish people worship the Temple per se, bowing down to the physical building or showing it other signs of reverence.
|
| 4. |
The source for these statements is the Mishnah (Berachot 9:6). The Talmud accepts these as signs of reverence without even questioning the source for these practices.
|
| 5. |
When God appeared to Moses in the burning bush, He told him (Exodus 3:5): "Remove your shoes from your feet, for the place on which you are standing is holy." Similarly, on the Temple Mount, shoes had to be removed.
The Minchat Chinuch states that one may wear shoes on the Temple Mount if they are not made of leather.
|
| 6. |
In his Commentary to the Mishnah (Berachot, loc. cit.), the Rambam defines the word, afundaso, as "a garment which one will wear against his flesh to collect sweat, so that his sweat will not spoil his dress clothing."
|
| 7. |
Tosafot, in Bava Metzia 26a, explain that only the public display of money is prohibited. One may carry money discreetly in his pockets.
|
| 8. |
Berachot 62b explains that this concept may be inferred from the prohibition against wearing shoes. If wearing shoes which generally is not considered an act of disrespect is forbidden, then surely spitting is not allowed.
|
| 9. |
The Har HaMoriah explains that this law was derived from Berachot 24b, which recommended this course of action to someone who has to spit in the midst of the Amidah prayers.
|
| 10. |
Berachot, loc. cit., also considers this as a lack of respect.
|
| 11. |
The Kessef Mishneh explains that the latter concept is derived from Megillah 28b, where a similar statement is made in reference to a person's entering a synagogue.
|
| 12. |
The Rambam's statements are based on Middot 2:2. By quoting that mishnah here, he implies that these practices are also an expression of deference to the Temple (Rambam LeAm).
|
| 13. |
In his Commentary to the Mishnah, the Rambam writes: "For example, one who enters through the gate of Shushan, [the eastern gate,] should not turn toward the Chuldah gates, [the southern gates,] but rather toward the Tadi gate, [the northern gate]."
|
| 14. |
Tosafot Yom Tov explains that this does not necessarily mean that one would exit from the gate in the opposite direction. Rather, one would continue circling towards the right, even though it would be shorter to leave by turning towards the left.
|
| 15. |
Tifferet Yisrael (Middot, loc. cit.) explains that this distinction was made so that all who see him would be aroused to pray for his welfare. See also Shabbat 67a.
|
| 16. |
Magen Avraham 651:21 states that from these statements, it appears that only a person who suffered one of the fates listed would circle to the left. Generally, a left-handed person must give his left hand prominence, as others do the right. In this instance, however, he would circle to the right even though it is his weaker side.
|
| 17. |
Under certain circumstances, the court would place a person who did not follow its directives under a ban of ostracism, restricting the business and social relations he could have with other Jews. See Hilchot Talmud Torah, chs. 6-7.
|
| 18. |
The Mishnah (Middot, loc. cit.) relates that Rabbi Meir maintained that the people would answer: "May the One Who dwells in this House cause them to have a change of heart and accept you." Rabbi Yossi explained that such an expression makes it appear that the court was unfair in its judgment and suggests the phrase quoted by the Rambam.
|
| 19. |
Yoma 53a explains that one must leave the Temple service facing in the same direction as when he entered.
|
| 20. |
One need not walk backwards the entire way. However, it is also improper to turn one's back to the Temple.
|
| 21. |
At which point he may walk in an ordinary manner.
|
| 22. |
In order to allow the priests to serve in the Temple throughout the year in an organized manner, the prophets organized a rotation system, dividing the entire priestly family into 24 watches. Each watch would serve for a week and perform all the sacrificial functions required. The following week they would be replaced by a new watch according to the order of rotation. See Hilchot K'lei HaMikdash, Chapter 4, Halachah 3.
|
| 23. |
This refers to the Anshei Ma'amaad, who represented the entire Jewish people. In Hilchot Klei HaMikdash, Chapter 6, Halachah 1, the Rambam describes their function as follows:
See also Ta'anit 4:2.
|
| 24. |
After accompanying the sacrifices with songs and music.
|
| 25. |
After the conclusion of the Amidah prayer, one retreats backwards three steps as "a servant departs from his master's presence." (Yoma 53b. See also Hilchot Tefillah 5:10.
The commentaries on the Shulchan Aruch (Orach Chayim 123:1) explain that since the prayers were instituted to replace the sacrifices, one should conclude his prayers in the same manner as the priests departed from their service.
|
| 26. |
Rashi, commenting on Berachot 54a, explains that this also applies to someone standing outside the Temple Mount. See also Halachah 8.
|
| 27. |
On this statement, the Ra'avad comments: "And not as common people conduct themselves."
|
| 28. |
As explained in Chapter 1, Halachah 7, and in Chapter 5, Halachah 12, there were divisions in the Temple Courtyard for the priests and for the Israelites.
|
| 29. |
The Targum Yonatan renders Leviticus 19:30: "And you shall revere My Sanctuary" as "Walk to My Sanctuary with fear." See also Ecclesiastics 4:17: "Guard your feet when you walk to the House of God."
|
| 30. |
See Rashi, Avot 6:3.
|
| 31. |
The Mishneh LiMelech states that this prohibition appears to have its source in the Torah itself.
Sefer HaMitzvot, positive commandment 21, the Rambam includes this prohibition as one expression of reverence for the Temple.
|
| 32. |
Rashi (Yoma 25a) explains that this prohibition is derived from Deuteronomy 18:5: "For the Lord has chosen him...to stand and to serve in the name of the Lord."
Tosafot (Yoma, ibid.) question whether the priests are permitted to sit in the courtyard when they partake of the sacrifices of the most holy order. From the Rambam's statements, it appears that he does not permit such leniency.
|
| 33. |
The narrative in II Samuel relates that after sitting, David stated: "Who am I, O Lord, God, and what is my house that You have brought me this far." At the moment when he was granted this great honor, he displayed humility.
|
| 34. |
Who sat.
|
| 35. |
See Chapter 5, Halachah 17, and Chapter 6, Halachah 7.
|
| 36. |
The Rambam uses the expressions "our sins," rather than "the sins of our ancestors," for all Israel, in every generation and every place, is one communal body.
The usage of the term "our" also implies a deeper concept. Our Sages declared: "Whoever does not witness the rebuilding of the Temple in his days must consider as if it was destroyed in his days."
The exile and the Temple's destruction were caused by the sins of the Jewish people. As soon as sin, the cause for the exile, is eradicated, the effect, the exile, will cease. Similarly, our Sages declared: "If Israel repents, she will immediately be redeemed."
|
| 37. |
Midrash Tanchuma, Vayikra 6.
|
| 38. |
As stated above, even when the Temple is destroyed, one may not act frivolously directly opposite the gate to the Courtyard. However, when the Temple was standing, that prohibition was extended, and included any place within sight of Jerusalem. (Meiri, Berachot 61b.)
|
| 39. |
Berachot, loc. cit., explains that Mt. Scopus is the most distant point from which one can see the Temple site.
|
| 40. |
I.e., even at present, when the Temple is destroyed. It must be noted that with slight emendations, the following laws are all quoted as Halachah by the Shulchan Aruch, Orach Chayim, sec. 3.
|
| 41. |
Most of the Rabbis explain that there is no prohibition if the toilet is surrounded by a wall. However, the Rambam's phraseology does not imply such license. Therefore, some authorities recommend that, if possible, one should construct his home with the toilet facing the north or south.
|
| 42. |
Most authorities follow the opinion of the Tosafot (Berachot 5b) who explain that this prohibition only applies when sleeping with one's wife. However, Rav Yosef Caro emphasizes that according to the Rambam, the prohibition applies even when sleeping alone and strongly urges that this ruling be accepted.
|
| 43. |
The Halachic authorities question whether the Rambam's intention is to stress the directions of east and west or the direction of the Temple itself. The Jerusalem Talmud (Berachot 9:5) states that, regardless of where one is located, one should not face the west, because "the Shechinah is in the west." On the other hand, certain authorities emphasize that according to the Babylonian Talmud (Berachot 61b), the location of Jerusalem is the determining factor.
|
| 44. |
The Rabbis explain that although it is preferable to follow the Rambam's view, one may position his bed between the east and the west if there is no other alternative.
|
| 45. |
Less severe restrictions are placed on urinating than on defecating. However, from the point where one can see the Temple site, Mt. Scopus, one should also control oneself in this regard.
|
| 46. |
The Sefer HaChinuch (mitzvah 254), explains that this prohibition also stems from the command to revere the Sanctuary. A building or utensil that cannot be copied is obviously unique and special, and emphasis on its uniqueness will lead to reverence.
|
| 47. |
Based on Avodah Zarah 43a, it would appear that the prohibition forbids constructing a building following the Temple's measurements exactly, but making a model in miniature would be permitted.
|
| 48. |
The Minchat Chinuch (Mitzvah 254) analyzes this prohibition in depth and raises a number of issues, including the following:
The Minchat Chinuch himself, tends towards the opinion that at present there is no prohibition to duplicate the previous structures of the Temple. Only in the Third Temple, may it be built speedily in our days, will this prohibition apply.
The text, Ma'asai LiMelech, explains that the Rambam's source for this prohibition is not the abovementioned Talmudic portion, but rather the obligation of awe and reverence referred to previously. It is not respectful to duplicate the Temple or its structures and use them for mundane purposes.
|
| 49. |
Despite the fact that the Entrance Hall had walls on all four sides. Nevertheless, since its gate was large, 40 cubits high and 20 cubits wide, and open at all times, it resembled a porch.
|
| 50. |
The Minchat Chinuch (loc. cit.) states that this prohibition does not extend beyond the Temple Courtyard. One may make a copy of the chayl, the rampart surrounding the Courtyard, or another similar structure.
|
| 51. |
The Minchat Chinuch questions if these two utensils were mentioned only as examples, and the same prohibition applies to the other sacred utensils, or if the Rambam meant them exclusively. He concludes that we may not make a replica of any utensil whose exact dimensions are known to us.
He also emphasizes that the prohibition against making a replica of the Menorah applies even if the goblets, bulbs, and flowers are omitted, since the Menorah is acceptable without them when made from other metals (Chapter 3, Halachah 4).
|
| 52. |
Indeed, it is customary to make Chanukah lamps in the shape of the Menorah.
|
| 53. |
As explained in Chapter 1, Halachah 18, the sacred utensils must be made of metal. Hence, there is no prohibition against making a replica from other substances.
|
| 54. |
With these statements, the Rambam introduces the following twelve Halachot, which discuss various gradations of holiness. These statements are based on the Tosafta, Kelim 1:10 andZevachim 116b.
|
| 55. |
See Numbers 2:1-31, which describes the division of the twelve tribes into the camps of Judah, Reuven, Ephraim, and Dan.
|
| 56. |
The Levites would dwell in a separate encampment, between the camp of Israel and the Courtyard of the Sanctuary. The particular encampment of each Levite family is described in Numbers, Chapter 3.
|
| 57. |
No one was permitted to dwell in this region. People would enter only to participate in the service of the Sanctuary.
|
| 58. |
The strictures to be observed because of its sanctity are described in Halachah 14.
|
| 59. |
The strictures to be observed because of its sanctity are described in Halachah 15.
|
| 60. |
The strictures to be observed because of its sanctity are described in Halachah 18.
|
| 61. |
The strictures to be observed because of its sanctity are described in Halachah 16.
|
| 62. |
The strictures to be observed because of its sanctity are described in Halachah 17.
|
| 63. |
Parrallels to these divisions did not exist in the encampment in the desert. They were instituted when the First Temple was constructed.
|
| 64. |
As mentioned in the commentary to Chapter 6, Halachah 4, the physical height of the different regions of the Temple Mount corresponded to the difference in spiritual level. There was a marked distinction between the Temple Courtyard and the preceding regions. Until this point, there was no Scriptural prohibition against entering when ritually impure. Correspondingly, the greatest rise in height between the different levels occurred at this point.
|
| 65. |
In Hilchot Michusrei Kapporah (1:1), the Rambam writes:
There are four who are considered "lacking in purification:"
a) a zavah,
b) a woman who has just given birth,
c) a zav,
d) one afflicted with tzara'at.
Why are they called "lacking in purification?" Because in each of these cases, even though the individual has:
a) been purified from [the cause of] his impurity,
b) immersed [in a Mikveh,] and
c) waited until the day has passed,
he is still lacking. His purification process is not complete enough to entitle him to partake of the sacrifices until he brings the offering [required of] him.
|
| 66. |
In his Commentary to the Mishnah (Kelim 1:8), the Rambam writes:
|
| 67. |
Premature death by the hand of God.
|
| 68. |
To clarify this distinction, the step between the two was a cubit high (See Chapter 6, Halachah 3) and marking posts were placed at either side.
|
| 69. |
In connection with the peace-offerings, Leviticus 3:2 declares: "He shall lay his hands on the head of his offering." See Hilchot Ma'aseh HaKorbanot 3:6-13.
|
| 70. |
A person who brings a sacrifice is not required to slaughter it. However, the slaughtering of a sacrifice need not be performed by a priest. See Hilchot Ma'aseh HaKorbanot 5:1.
|
| 71. |
In Hilchot Ma'aseh HaKorbanot 3:14-15, the Rambam relates that a person offering a sacrifice is required to confess his sins while laying his hands on his sacrifice.
It must be noted that the source for this Halachah, Kelim 1:8, does not mention these confessional prayers. Note the commentary of the Har HaMoriah.
|
| 72. |
With regard to the peace offerings, Leviticus 7:30-31 states: "With his own hands, he must bring the choice parts.... He shall wave the chest with the prescribed motions...." The waving of these offerings had to be performed by the person bringing the sacrifice himself. See Hilchot Ma'aseh HaKorbanot 9:6-10.
|
| 73. |
Leviticus 21:16-23 describes the various physical deformities which disqualify a priest from service in the Temple. The concluding verse of that passage reads: "He shall not come near theParochet or approach the Altar." In Hilchot Biat HaMikdash (6:1) and in Sefer HaMitzvot (neg. command 69), the Rambam explains that entering this area constitutes a violation of a Torah prohibition.
It must be noted that Nachmanides does not accept the Rambam' opinion and views this prohibition as Rabbinic in origin (Hasagot L'Sefer HaMitzvot).
|
| 74. |
In Hilchot Biat HaMikdash (1:8), the Rambam writes:
|
| 75. |
In Hilchot Bi'at HaMikdash 1:14, the Rambam explains that the Torah established an analogy between priests who have long hair and those whose priestly garments are torn, as Leviticus 10:6states: "Do not let the hair of your heads grow long, nor rend your clothes." Therefore, the same prohibitions apply in both cases.
Kelim 1:9, which is the source for this Halachah, does not mention the prohibition against entering this region with torn garments. Also, it is significant to mention that in Hilchot Biat HaMikdash (1:1), the Rambam explains that a priest who has drunk wine is bound by the same prohibitions.
|
| 76. |
The priests were obligated to sanctify their hands and feet before taking part in the Temple service. Thus, with this terminology, the Mishnah (Kelim, loc. cit., and the Rambam are referring to a priest involved in the Temple service.
The above statement can be compared with Hilchot Bi'at HaMikdash 2:2, where the Rambam writes:
|
| 77. |
The above-mentioned verse in Leviticus continues: "In this manner, shall Aaron enter the Holy place" and proceeds to describe the details of the Yom Kippur service.
The High Priest would enter the Holy of Holies four times on Yom Kippur:
We recite a description of the High Priest's service on Yom Kippur in the Avodah portion of the Musaf prayers on Yom Kippur. See also Hilchot Avodat Yom HaKippurim.
|
| 78. |
See Chapter 4, Halachah 13.
|
| 79. |
The Tosefta (Kelim 1:7) states:
Certain commentaries explain that the Rambam placed this Halachah here to indicate his acceptance of Abba Saul's view. Although there are other reasons to support this argument, it would appear that the Rambam subscribes to the other view mentioned in the Tosefta. In Halachah 13, he stated that there are ten levels of holiness and proceeded to enumerate them, concluding with the highest level in Halachah 22.
Furthermore, the opening phrase of each of those halachot, states: "... is holier than it..." and this halachah does not begin in that fashion.
|
| 80. |
Pesachim 86a mentions three opinions concerning the frequency in which this chamber was entered: twice in seven years, once in fifty years, and once every seven years as quoted above. See Tosafot Yom Tov, Middot 4:5.
|
| 81. |
Eruvin 104b and 105a explain that this impurity could be either the body of one of the eight crawling species (sheratzim) which convey ritual impurity, or alternatively, sacraments belonging to idol worship that were placed in the Temple. II Chronicles (Chapter 29) explains that the Temple was cleansed of idol worship by King Chezekiah, and that narrative serves as a source from which these laws were derived.
|
| 82. |
As mentioned in Halachah 20, priests with disqualifying physical deformities were generally forbidden to proceed beyond the Priestly Courtyard.
|
| 83. |
Eruvin, loc. cit., explains that the prohibition against these priests entering the more sanctified portions of the Temple implies the permission to enter should they be required for their craftmanship.
|
| 84. |
The Levites are granted precedence, since they are allowed to proceed beyond the Israelites and to stand on the steps within the Priestly Courtyard.
|
| 85. |
This leniency is allowed because the restrictions stemming from the laws of ritual purity do not apply to cases involving communal offerings for the entire Jewish people.
|
| 86. |
This statement has stirred much controversy among the commentaries. See the Kessef Mishnehand the Mishneh LiMelech.
Although the Sages all agreed that the restrictions stemming from ritual impurity did not apply to cases involving communal offerings for the entire Jewish people, they debated (Yoma 6b) the nature of the leniency. Rav Nachman maintains that once a need arises, all the restrictions governing ritual impurity are relaxed entirely. Rav Sheshet argues that these restrictions are only "put aside" when there is no alternative, and wherever possible, the restrictions should be maintained. In Hilchot Bi'at HaMikdash 4:15, the Rambam rules according to Rav Sheshet's opinion.
In our mishnah, both a craftsman who is impure, and a priest with a disqualifying physical deformity, are prohibited from entering the Temple. The prohibition against entering while impure is more severe. Thus, Rav Sheshet's opinion would explain that although the restrictions against entering while impure are "put aside" to repair the Temple, total license is not granted. Hence, in this instance, since an alternative exists, it should be employed, and the priests with the deformities should be allowed to enter.
|
| 87. |
Middot 4:5 mentions this practice only in regard to the Holy of Holies. However, Eruvin (loc. cit.) and the Tosefta (loc. cit.) apply the concept to the entire Temple building.
|
| 88. |
Middot 4:5, and Rambam (Chapter 4, Halachah 13) explain that this practice was instituted "so that they would not satiate their eyes, [gazing at] the chamber of the Holy of Holies."
|
• Tuesday, Iyar 23, 5775 · 12 May 2015
Iyar 23, 38th day of the omer
Torah lessons: Chumash: B'chukotai, Shishi with Rashi.
Tehillim: 108-112.
Tanya: The order of (p. 263)...Life of life. (p. 265).
The beginning of one's decline, G-d save us, is the lack of avoda in davening. Everything becomes dry and cold. Even a mitzva performed by habit* becomes burdensome. Everything is rushed. One loses the sense of pleasure in Torah-study. The atmosphere itself become crass. Needless to say, one is totally incapable of influencing others.
FOOTNOTES
*. Compare Yeshayahu 29:13
Daily Thought:
Financial Planning
Here is how to make an honest living, with confidence and minimal worry:
Determine how much you need to provide for your family needs.
Next, get into a business that can make that sum of money.
Now, put your best foot forward to do whatever needs to be done.
But no more than that. More will get you less.
Then pray for compassion, and trust in the One who provides all life to provide your livelihood as well.
You’ve put out your bucket just the right size in the rain. Now trust that heaven will fill it to the brim.[Derech Mitzvosecha, Taglachat Metzora; Hayom Yom, 16 Adar II. 5 Tamuz.]
____________________________
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