Rosh Chodesh Nissan • Hachodesh
Torah Reading
Tazria: Leviticus 12:1 Adonai said to Moshe, 2 “Tell the people of Isra’el: ‘If a woman conceives and gives birth to a boy, she will be unclean for seven days with the same uncleanness as in niddah, when she is having her menstrual period. 3 On the eighth day, the baby’s foreskin is to be circumcised. 4 She is to wait an additional thirty-three days to be purified from her blood; she is not to touch any holy thing or come into the sanctuary until the time of her purification is over. 5 But if she gives birth to a girl, she will be unclean for two weeks, as in her niddah; and she is to wait another sixty-six days to be purified from her blood.
6 “‘When the days of her purification are over, whether for a son or for a daughter, she is to bring a lamb in its first year for a burnt offering and a young pigeon or dove for a sin offering to the entrance of the tent of meeting, to the cohen. 7 He will offer it before Adonai and make atonement for her; thus she will be purified from her discharge of blood. Such is the law for a woman who gives birth, whether to a boy or to a girl. 8 If she can’t afford a lamb, she is to take two doves or two young pigeons, the one for a burnt offering and the other for a sin offering; the cohen will make atonement for her, and she will be clean.’”
13:1 Adonai said to Moshe and Aharon, 2 “If someone develops on his skin a swelling, scab or bright spot which could develop into the disease tzara‘at, he is to be brought to Aharon the cohen or to one of his sons who are cohanim. 3 The cohen is to examine the sore on his skin; if the hair in the sore has turned white, and the sore appears to go deep into the skin, it is tzara‘at, and after examining him the cohen is to declare him unclean. 4 If the bright spot on his skin is white, but it does not appear to go deep into the skin, and its hair has not turned white, then the cohen is to isolate him for seven days. 5 On the seventh day the cohen is to examine him again, and if the sore appears the same as before and has not spread on the skin, then the cohen is to isolate him for seven more days. (LY: ii) 6 On the seventh day the cohen is to examine him again, and if the sore has faded and hasn’t spread on the skin, then the cohen is to declare him clean — it is only a scab, so he is to wash his clothes and be clean. 7 But if the scab spreads further on the skin after he has been examined by the cohen and declared clean, he is to let himself be examined yet again by the cohen. 8 The cohen will examine him, and if he sees that the scab has spread on his skin, then the cohen will declare him unclean; it is tzara‘at.
9 “If a person has tzara‘at, he is to be brought to the cohen. 10 The cohen is to examine him, and if he sees that there is a white swelling in the skin which has turned the hair white and inflamed flesh in the swelling, 11 then it is chronic tzara‘at on his skin, and the cohen is to declare him unclean; he is not to isolate him, because it is already clear that he is unclean. 12 If the tzara‘at breaks out all over the skin, so that, as far as the cohen can see, the person with tzara‘at has sores everywhere on his body, from his head to his feet; 13 then the cohen is to examine him, and if he sees that the tzara‘at has covered his entire body, he is to pronounce the person with the sores clean — it has all turned white, and he is clean. 14 But if one day inflamed flesh appears on him, he will be unclean. 15 The cohen will examine the inflamed flesh and declare him unclean; the inflamed flesh is unclean; it is tzara‘at. 16 However, if the inflamed flesh again turns white, he is to come to the cohen. 17 The cohen will examine him, and if he sees that the sores have turned white, then the cohen is to declare clean the person with the sores; he is clean.
(LY: iii) 18 “If a person has on his skin a boil that heals 19 in such a way that in place of the boil there is a white swelling or a reddish-white bright spot, it is to be shown to the cohen. 20 The cohen is to examine it; if he sees that it appears to be more than skin-deep, and its hair has turned white, then the cohen is to pronounce him unclean — the disease of tzara‘at has broken out in the boil. 21 But if the cohen looks at it and doesn’t see any white hairs in it, and it isn’t more than skin-deep but appears faded, the cohen is to isolate him for seven days. 22 If it spreads on the skin, the cohen is to declare him unclean; it is the disease. 23 But if the bright spot stays where it was and has not spread, it is the scar of the boil; and the cohen is to declare him clean.
(RY: ii, LY: iv) 24 “Or if someone has on his skin a burn caused by fire; and the inflamed flesh where it was burned has become a bright spot, reddish-white or white, 25 then the cohen is to examine it; and if he sees that the hair in the bright spot has turned white and that it appears to be deeper than the skin around it, it is tzara‘at; it has broken out in the burn, and the cohen is to declare him unclean; it is a sore from tzara‘at. 26 But if the cohen examines it and sees no white hair in the bright spot, and it is no lower than the skin around it but looks faded, then the cohen is to isolate him for seven days. 27 On the seventh day the cohen is to examine him; if it has spread on the skin, then the cohen is to declare him unclean; it is a sore from tzara‘at. 28 But if the bright spot stays where it was and has not spread on the skin but appears faded, it is a swelling due to the burn; and the cohen is to declare him clean; because it is only a scar from the burn.
(LY: v) 29 “If a man or woman has a sore on the head or a man in his beard, 30 then the cohen is to examine the sore; if he sees that it appears to be deeper than the skin around it, with yellow, thin hair in it, then the cohen is to declare him unclean; it is a crusted area, a tzara‘at of the head or beard. 31 If the cohen examines the diseased crusted area and sees that it appears not to be deeper than the skin around it, and without any black hair in it, then the cohen is to isolate for seven days the person with the diseased crusted area. 32 On the seventh day the cohen is to examine the sore, and if he sees that the crusted area hasn’t spread, that it has no yellow hair in it, and that the crusted area is not deeper than the skin around it; 33 then the person is to be shaved, except for the crusted area itself, and the cohen is to isolate him for seven more days. 34 On the seventh day the cohen is to examine the crusted area; and if he sees that the crusted area has not spread on the skin and does not appear to be deeper than the skin around it, then the cohen is to declare him clean; he is to wash his clothes and be clean. 35 But if the crusted area spreads after his purification, 36 then the cohen is to examine him; and if he sees that the crusted area has spread on the skin, the cohen is not to look for yellow hair; he is unclean. 37 But if the crusted area’s appearance doesn’t change, and black hair grows up in it, then the crusted area is healed; he is clean; and the cohen is to declare him clean.
(RY: iii, LY: vi) 38 “If a man or woman has bright spots on his skin, bright white spots; 39 then the cohen is to examine them. If he sees that the bright spots on the skin are dull white, it is only a rash that has broken out on the skin; he is clean.
40 “If a man’s hair has fallen from his scalp, he is bald; but he is clean. 41 If his hair has fallen off the front part of his head, he is forehead-bald; but he is clean. 42 But if on the bald scalp or forehead there is a reddish-white sore, it is tzara‘at breaking out on his bald scalp or forehead. 43 Then the cohen is to examine him; if he sees that there is a reddish-white swelling on his bald scalp or forehead, appearing like tzara‘at on the rest of the body, 44 he is a person with tzara‘at; he is unclean; the cohen must declare him unclean; the sore is on his head.
45 “Everyone who has tzara‘at sores is to wear torn clothes and unbound hair, cover his upper lip and cry, ‘Unclean! Unclean!’ 46 As long as he has sores, he will be unclean; since he is unclean, he must live in isolation; he must live outside the camp.
47 “When tzara‘at infects an article of clothing, whether it be a woolen or a linen garment, 48 on the threads or the woven-in parts of either linen or wool, or on a hide or item made of leather; 49 then if the stain on the garment, hide, threads, woven-in parts or leather item is greenish or reddish, it is an infection of tzara‘at and is to be shown to the cohen. 50 The cohen is to examine the stain and isolate the article that has the infection for seven days. 51 On the seventh day he is to examine the stain; if the stain has spread on the garment, threads, woven-in parts or leather, whatever its use, the infection is a contagious tzara‘at; the garment is unclean. 52 He is to burn the garment, threads, woven-in parts of either wool or linen, or item of leather having the infection; for it is a contagious tzara‘at; it must be burned up completely. 53 But if, when the cohen examines it, he sees that the infection has not spread on the garment or in the threads, woven-in parts or leather item, 54 then the cohen is to order that the article having the infection be washed and isolated for seven more days. (RY: iv, LY: vii) 55 The cohen is to examine it after the stain has been washed, and if he sees that the stain has not changed color, then, even though the stain has not spread, it is unclean; you are to burn it up completely — it is rotten, no matter whether the spot is on the outside or on the inside. 56 If the cohen examines it and sees that the stain has faded after being washed, then he is to tear the stain out of the garment, leather, threads or woven-in parts. (LY: Maftir) 57 If it appears again in the garment, threads, woven-in parts or leather item, it is contagious, and you are to burn up completely the article that had the stain. 58 But if the infection is gone from the garment, threads, woven-in parts or leather item that you washed, then it is to be washed a second time, and it will be clean. 59 This is the law concerning infections of tzara‘at in a garment of wool or linen, or in the threads or the woven-in parts, or in any leather item — when to declare it clean and when to declare it unclean.
Shabbat Rosh Chodesh: Numbers 28:9 “‘On Shabbat offer two male lambs in their first year and without defect, with one gallon of fine flour as a grain offering, mixed with olive oil, and its drink offering. 10 This is the burnt offering for every Shabbat, in addition to the regular burnt offering and its drink offering.
11 “‘At each Rosh-Hodesh of yours, you are to present a burnt offering to Adonai consisting of two young bulls, one ram and seven male lambs in their first year and without defect; 12 with six quarts of fine flour mixed with olive oil as a grain offering for the one ram; 13 and two quarts of fine flour mixed with olive oil as a grain offering for each lamb. This will be the burnt offering giving a fragrant aroma, an offering made by fire for Adonai. 14 Their drink offerings will be two quarts of wine for a bull, one-and-one-third quarts for the ram, and one quart for each lamb. This is the burnt offering for every Rosh-Hodesh throughout the months of the year. 15 Also a male goat is to be offered as a sin offering to Adonai, in addition to the regular burnt offering and its drink offering.
Parshat Hachodesh: Exodus 12:1 Adonai spoke to Moshe and Aharon in the land of Egypt; he said, 2 “You are to begin your calendar with this month; it will be the first month of the year for you. 3 Speak to all the assembly of Isra’el and say, ‘On the tenth day of this month, each man is to take a lamb or kid for his family, one per household — 4 except that if the household is too small for a whole lamb or kid, then he and his next-door neighbor should share one, dividing it in proportion to the number of people eating it. 5 Your animal must be without defect, a male in its first year, and you may choose it from either the sheep or the goats.
6 “‘You are to keep it until the fourteenth day of the month, and then the entire assembly of the community of Isra’el will slaughter it at dusk. 7 They are to take some of the blood and smear it on the two sides and top of the door-frame at the entrance of the house in which they eat it. 8 That night, they are to eat the meat, roasted in the fire; they are to eat it with matzah and maror. 9 Don’t eat it raw or boiled, but roasted in the fire, with its head, the lower parts of its legs and its inner organs. 10 Let nothing of it remain till morning; if any of it does remain, burn it up completely.
11 “‘Here is how you are to eat it: with your belt fastened, your shoes on your feet and your staff in your hand; and you are to eat it hurriedly. It is Adonai’s Pesach [Passover]. 12 For that night, I will pass through the land of Egypt and kill all the firstborn in the land of Egypt, both men and animals; and I will execute judgment against all the gods of Egypt; I am Adonai. 13 The blood will serve you as a sign marking the houses where you are; when I see the blood, I will pass over [Exodus 12:13 Hebrew: pasach] you — when I strike the land of Egypt, the death blow will not strike you.
14 “‘This will be a day for you to remember and celebrate as a festival to Adonai; from generation to generation you are to celebrate it by a perpetual regulation.
15 “‘For seven days you are to eat matzah — on the first day remove the leaven from your houses. For whoever eats hametz [leavened bread] from the first to the seventh day is to be cut off from Isra’el. 16 On the first and seventh days, you are to have an assembly set aside for God. On these days no work is to be done, except what each must do to prepare his food; you may do only that. 17 You are to observe the festival of matzah, for on this very day I brought your divisions out of the land of Egypt. Therefore, you are to observe this day from generation to generation by a perpetual regulation. 18 From the evening of the fourteenth day of the first month until the evening of the twenty-first day, you are to eat matzah. 19 During those seven days, no leaven is to be found in your houses. Whoever eats food with hametz in it is to be cut off from the community of Isra’el — it doesn’t matter whether he is a foreigner or a citizen of the land. 20 Eat nothing with hametz in it. Wherever you live, eat matzah.’”
Shabbat Rosh Chodesh Hachodesh: Ezekiel 45:18 “Adonai Elohim says this: ‘On the first day of the first month you are to take a young bull without defect and purify the sanctuary. 19 The cohen will take some of the blood from the sin offering and put it on the door-frames of the house, on the four corners of the altar’s ledge and on the supports of the gate of the inner courtyard. 20 You are also to do this on the seventh day of the month for everyone who has sinned inadvertently or through ignorance. Thus you will make atonement for the house.
21 “‘On the fourteenth day of the first month you are to have the Pesach, a feast seven days long; matzah will be eaten. 22 On that day the prince will provide, for himself and for all the people of the land, a young bull as a sin offering. 23 On the seven days of the feast he is to provide a burnt offering for Adonai, seven young bulls and seven rams without defect daily for the seven days, and a male goat daily as a sin offering. 24 He is to provide as a grain offering a bushel [of grain] for a young bull and a bushel for a ram, and for each bushel [of grain] a gallon of olive oil.
25 “‘On the fifteenth day of the seventh month, during the feast [of Sukkot] he is to do the same thing for those seven days in regard to the sin offerings, burnt offerings, grain offerings and olive oil.’
46:1 “This is what Adonai Elohim says: ‘The east gate of the inner courtyard is to be shut on the six working days, but on Shabbat it is to be opened, and on Rosh-Hodesh it is to be opened. 2 The prince is to enter by way of the outer vestibule of the gate and stand by the support of the gate. The cohanim are to prepare his burnt offering and peace offerings. Then he is to prostrate himself in worship at the threshold of the gate, after which he is to leave; but the gate is not to be shut until evening. 3 The people of the land are also to prostrate themselves in worship before Adonai at the entrance to that gate on Shabbat and on Rosh-Hodesh.
4 “‘The burnt offering the prince is to offer Adonai on Shabbat is to consist of six lambs without defect and a ram without defect. 5 The grain offering is to be a bushel for the ram, while for the lambs it can be as much as he wants to give; with a gallon of olive oil per eifah. 6 On Rosh-Hodesh it is to be a young bull, six lambs and a ram, all without defect. 7 He is to prepare a grain offering consisting of a bushel for the bull, a bushel for the ram, and for the lambs as his means allow; with a gallon of olive oil per bushel.
8 “‘When the prince enters, he is to go in by way of the vestibule of the gate, and he is to leave the same way. 9 But when the people of the land come before Adonai at the designated times, whoever comes in to worship by way of the north gate is to leave by way of the south gate, and whoever comes in by way of the south gate is to leave by way of the north gate; he is not to go back out through the gate by which he entered but is to exit straight ahead of him. 10 [On these occasions,] the prince is to be among them when they enter; and when they leave, they are to leave together.
11 “‘At the festivals and at designated times, the grain offering is to be a bushel for a young bull and a bushel for a ram, while for the lambs it can be as much as he wants to give, with a gallon of olive oil per bushel.
12 “‘When the prince provides a voluntary offering, whether it is a burnt offering or peace offerings that he offers voluntarily to Adonai, someone is to open the east gate for him; and he is to provide his burnt offering and peace offerings as he does on Shabbat. Then he will leave; and after he leaves, the gate is to be shut.
13 “‘You are to provide a lamb in its first year that has no defect for a daily burnt offering to Adonai; do this each morning. 14 Also each morning, provide with it a grain offering, one-sixth of a bushel, and one-third of a gallon of olive oil to moisten the fine flour; this is the ongoing grain offering for Adonai, by a permanent regulation. 15 Thus they will offer a lamb, a grain offering and oil each morning as the ongoing burnt offering.’; Isaiah 66:1 “Heaven is my throne,” says Adonai,
“and the earth is my footstool.
What kind of house could you build for me?
What sort of place could you devise for my rest?; Isaiah 66:23 “Every month on Rosh-Hodesh
and every week on Shabbat,
everyone living will come
to worship in my presence,” says Adonai.
24 “As they leave, they will look on the corpses
of the people who rebelled against me.
For their worm will never die,
and their fire will never be quenched;
but they will be abhorrent
to all humanity.”
[“Every month on Rosh-Hodesh
and every week on Shabbat,
everyone living will come
to worship in my presence,” says Adonai.]; Isaiah 66:23 “Every month on Rosh-Hodesh
and every week on Shabbat,
everyone living will come
to worship in my presence,” says Adonai.
Today's Laws & Customs:
• Parshat Hachodesh On the Shabbat that falls on or before the 1st of Nissan, a special reading called "Hachodesh" (Exodus 12:1-20) is added to the regular Shabbat Torah reading. Hachodesh recounts G-d's historic communication to Moses in Egypt on the 1st of Nissan (2 weeks before the Exodus) regarding the Jewish calendar, the month of Nissan and the Passover offering.
Links: The Reading for Hachodesh
From the teachings of the Chassidic masters on Hachodesh
About the Jewish calendar
Haftorah in a Nutshell
• Rosh Chodesh Observances
Today isRosh Chodesh ("Head of the Month") for the month of Nissan.
Special portions are added to the daily prayers: Hallel (Psalms 113-118) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah and to Grace After Meals; the additional Musaf prayer is said (when Rosh Chodesh is Shabbat, special additions are made to the Shabbat Musaf). Tachnun (confession of sins) and similar prayers are omitted.
Many have the custom to mark Rosh Chodesh with a festive meal and reduced work activity. The latter custom is prevalent amongst women, who have a special affinity with Rosh Chodesh -- the month being the feminine aspect of the Jewish Calendar.
Links: The 29th Day; The Lunar Files
• Blessing on Blooming Trees
A special mitzvah, which can be fulfilled only once a year, is to recite the berachah ("blessing" or prayer) made upon seeing a fruit tree in bloom: Blessed are you G-d our G-d, king of the universe, who left nothing lacking in His world, and created within it good creatures and good trees with which He gives pleasure to people. Today is the first opportunity to make this blessing, but it can be done anytime during the month of Nissan (referred to by the Torah as "the month of spring" ). Many visit botanical gardens during this time, so as to avail themselves of an opportunity to observe this beautiful mitzvah.
Link: Trees
• 'Nasi' of the Day
Beginning today, and continuing through Nissan 13, we recite the verses (from Numbers ch. 7) describing the offerings made by the "princes" (nesi'im) of the 12 tribes of Israel (see "Mishkan inaugurated"). Today we read of the gift bought by Nachshon ben Aminadav, the nasi of the tribe of Judah, on this date. Tomorrow we read of Issachar's gift, and so on for the 12 tribes. On the 13th of Nissan we read G-d's instructions to Aaron regarding the kindling of the menorah, which represents the participation of the priestly tribe of Levi.
Following the verses of the day's "Nasi," we recite a short prayer in which we say, "...if I, Your servant, am from the tribe of ___ whose section of the Nasi I have read today in Your Torah, may all the holy sparks and holy illuminations that are included within the holiness of this tribe shine upon me, to grant me understanding and intelligence in Your Torah and my awe of You, to do Your will all the days of my life...."
Text of today's Nasi in Hebrew and English.
Links: Tribes.
Today in Jewish History:
• Creation of man (in thought) (3761 BCE)
The Talmud (Rosh Hashanah 10b-11a) cites two opinions as to the date of G-d's creation of the universe: according to Rabbi Eliezer: "The world was created in Tishrei" (i.e., the sixth day of creation--the day on which Adam and Eve were created--was the 1st of Tishrei, celebrated each year as Rosh Hashanah); according to Rabbi Joshua, "The world was created in Nissan." As interpreted by the Kabbalists and the Chassidic masters, the deeper meaning of these two views is that the physical world was created in Tishrei, while the "thought" or idea of creation was created in the month of Nissan. (see "Links" below)
Link: Our Other Head
• The Patriarchs (1813-1506 BCE)
According to the Talmud, the three Patriarchs of the Jewish people-- Abraham (1813-1638 BCE), Isaac (1713-1533 BCE) and Jacob (1653-1506 BCE)--all were born and passed away in the month of Nissan.
• Jewish Calendar Inaugurated (1313 BCE)
On the first of Nissan of the year 2448 from creation (1313 BCE--two weeks before the Exodus), G-d showed Moses the crescent new moon and told him, "When you see the moon like this, sanctify [the new month]." This ushered in the first Jewish month, and commenced the lunar calendar Jews have been following ever since.
Links:
Jews Commanded 1st Mitzvah
Our Other Head
• Mishkan Inaugurated (1312 BCE)
On the eighth day following a 7-day training and initiation period, the portable Mishkan ("Tabernacle" or "Sanctuary") built by the Children of Israel in the Sinai desert was erected,Aaron and his sons began serving as priests, and the Divine Presence came to dwell in the Mishkan; special offerings were brought, including a series of gifts by Nachshon ben Aminadav, the Prince of the Tribe of Judah (similar offerings were brought over the next 11 days by the other tribes of Israel).
Link: The Mishkan
• Death of Nadav and Avihu (1312 BCE)
On the day the Mishkan was inaugurated (see above), "Nadav and Avihu, the sons of Aaron, took each of them his censer, and put fire in it, and put incense on it, and offered strange fire before G-d, which He commanded them not. A fire went out from G-d, and consumed them, and they died before G-d" (Leviticus 10:1-2).
Link: The death of Nadav and Avihu: The biblical account, with commentary; the mystical insights
Daily Study:
Chitas and Rambam for today:
Chumash: Tazria, 7th Portion Leviticus 13:55-13:59 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 13
55Then the kohen shall look [at it] after the lesion has been washed. And, behold! the lesion has not changed in appearance, and the lesion has not spread; it is unclean. You shall burn it in fire. It is a penetrating lesion on the worn or new [article]. נהוְרָאָ֨ה הַכֹּהֵ֜ן אַֽחֲרֵ֣י | הֻכַּבֵּ֣ס אֶת־הַנֶּ֗גַע וְ֠הִנֵּ֠ה לֹֽא־הָפַ֨ךְ הַנֶּ֤גַע אֶת־עֵינוֹ֙ וְהַנֶּ֣גַע לֹֽא־פָשָׂ֔ה טָמֵ֣א ה֔וּא בָּאֵ֖שׁ תִּשְׂרְפֶ֑נּוּ פְּחֶ֣תֶת הִ֔וא בְּקָֽרַחְתּ֖וֹ א֥וֹ בְגַבַּחְתּֽוֹ:
after [the lesion] has been washed: Heb. הֻכַּבֵּס. This is an expression of “having been done,” [i.e., the passive voice]. אחרי הכבס: לשון העשות:
the lesion has not changed in appearance: i.e., it has not become dimmer in color. לא הפך הנגע את עינו: לא הוכהה ממראיתו:
and the lesion has not spread: We understand that if the lesion neither changed [in color] nor spread, it is unclean, and it goes without saying that if it did not change in color but did spread, [it is unclean]. If it changed in color [but still was a shade that makes it unclean] yet did not spread, we do not know what one should do with it. Therefore, Scripture says, “he shall quarantine [the article with] the lesion” (verse 50), in any case. That is what Rabbi Judah says. [However,] the Sages say [that since the change in color was still within the unclean shades, the lesion is not considered to be changed at all; it is the same lesion that has already had two weeks of quarantine, and is now deemed definitely unclean], as is stated in Torath Kohanim (13:171). I have alluded to [only a portion of] this [Midrash] here in order to explain all the different aspects of this verse. והנגע לא פשה: שמענו שאם לא הפך ולא פשה טמא, ואין צריך לומר לא הפך ופשה. הפך ולא פשה איני יודע מה יעשה לו, תלמוד לומר והסגיר את הנגע, מכל מקום, דברי רבי יהודה. וחכמים אומרים וכו', כדאיתא בתורת כהנים. ורמזתיה כאן ליישב המקרא על אופניו:
it is a penetrating lesion: Heb. פְּחֶתֶת הִוא. [This expression] denotes holes [i.e., penetrations], as the verse says, “in one of the pits (פְּחָתִים)” (II Sam. 17:9). That is to say, [in this context it means that the lesion] is deep, [i.e.,] it appears as if it is sunken. — [Torath Kohanim 13:172] פחתת היא: לשון גומא, כמו (שמואל ב' יז ט) באחת הפחתים, כלומר שפלה היא, נגע שמראיו שוקעין:
on the worn or new [article]: בְּקָרַחְתּוֹ אוֹ בְגַבַּחְתּוֹ, as the Targum [Onkelos] renders: בִּשְׁחִיקוּתֵיהּ אוֹ בְּחַדְתּוּתֵהּ, “in its worn state or in its new state.” בקרחתו או בגבחתו: כתרגומו בשחיקותיה או בחדתותיה:
the worn: Heb. בְּקָרַחְתּוֹ. Old, worn out garments, and because of the midrashic explanation, that this language is necessary for a שָׁוָה גְּזֵרָה here [i.e., a link between two seemingly unrelated passages through common terms, thereby inferring the laws of one passage from the laws of the other, as follows]: How do we know that if a lesion on a garment spreads [throughout the entire garment], it is clean? Because [Scripture] states קָרַחַת and גַּבַּחַת in the context of [lesions that appear on] man (verse 42), and here, in the context of [lesion on] garments, [Scripture] also states קָרַחַת and גַּבַּחַת; just as there [in the case of lesions on man], if it spread over the entire body, he is clean (verses 1213), so too, here, [in the case of lesion on garments,] if it spread over the entire garment, it is clean (San. 88a), Scripture adopts the [unusual] expressions קָרַחַת and גַּבַּחַת. However, concerning the explanation and translation [of these terms], the simple meaning is that קָרַחַת means “old” and גַּבַּחַת means “new.” It is as though it were written, “[It is a lesion on] its end or its beginning,” for קָרַחַת means “back” [i.e., at the end of the garment’s life, when it is old,] and גַּבַּחַת means “front” [i.e., the beginning of its life, when it is new]. This is just as is written, “And if [he loses hair] at the front of his head, [he is bald at the front (גַּבַּח)]” (verse 41). And קָרַחַת refers from the crown toward his back. Thus it is explained in Torath Kohanim (13:144). קרחתו: שחקים ישנים. ומפני המדרש שהוצרך לגזרה שוה מנין לפריחה בבגדים שהיא טהורה, נאמרה קרחת וגבחת באדם, ונאמרה קרחת וגבחת בבגדים, מה להלן פרח בכולו טהור, אף כאן פרח בכולו טהור, לכך אחז הכתוב לשון קרחת וגבחת. ולענין פירושו ותרגומו זהו משמעו קרחת לשון ישנים, וגבחת לשון חדשים, כאלו נכתב באחריתו או בקדמותו, שהקרחת לשון אחוריים והגבחת לשון פנים, כמו שכתוב (פסוק מא) ואם מפאת פניו וגו', והקרחת כל ששופע ויורד מן הקדקד ולאחריו, כך מפורש בתורת כהנים:
56But if the kohen looks [at it] after it has been washed, and behold! the lesion has become dimmer, he shall tear it out of the garment, out of the leather, or out of the warp or woof [threads]. נווְאִם֘ רָאָ֣ה הַכֹּהֵן֒ וְהִנֵּה֙ כֵּהָ֣ה הַנֶּ֔גַע אַֽחֲרֵ֖י הֻכַּבֵּ֣ס אֹת֑וֹ וְקָרַ֣ע אֹת֗וֹ מִן־הַבֶּ֨גֶד֙ א֣וֹ מִן־הָע֔וֹר א֥וֹ מִן־הַשְּׁתִ֖י א֥וֹ מִן־הָעֵֽרֶב:
he shall tear it: He shall tear the afflicted area from the garment and burn that area [of garment]. — [Torath Kohanim 13:174] וקרע אתו: יקרע מקום הנגע מן הבגד וישרפנו:
57And if it appears again on the garment, the warp or woof [threads] or any leather article, it is a recurrent growth [of the lesion]. You shall burn it in fire [the article] upon which the lesion is [found]. נזוְאִם־תֵּֽרָאֶ֨ה ע֜וֹד בַּ֠בֶּ֠גֶד אֽוֹ־בַשְּׁתִ֤י אֽוֹ־בָעֵ֨רֶב֙ א֣וֹ בְכָל־כְּלִי־ע֔וֹר פֹּרַ֖חַת הִ֑וא בָּאֵ֣שׁ תִּשְׂרְפֶ֔נּוּ אֵ֥ת אֲשֶׁר־בּ֖וֹ הַנָּֽגַע:
it is a recurrent growth: פֹּרַחַת, something that grows recurrently. פרחת הוא: דבר החוזר וצומח:
You shall burn it in fire: the entire garment. באש תשרפנו: את כל הבגד:
58But the garment, the warp or woof [threads] or any leather article which is washed, and the lesion disappears from them, shall be immersed a second time, and it shall be clean. נחוְהַבֶּ֡גֶד אֽוֹ־הַשְּׁתִ֨י אֽוֹ־הָעֵ֜רֶב אֽוֹ־כָל־כְּלִ֤י הָעוֹר֙ אֲשֶׁ֣ר תְּכַבֵּ֔ס וְסָ֥ר מֵהֶ֖ם הַנָּ֑גַע וְכֻבַּ֥ס שֵׁנִ֖ית וְטָהֵֽר:
and the lesion disappears from them: If, after they first washed [the article] by order of the kohen, the lesion disappeared completely from it… [then] וסר מהם הנגע: אם כשכבסוהו בתחלה על פי כהן, סר ממנו הנגע לגמרי:
shall be immersed a second time: [The word וְכֻבַּס in this verse] means immersion [in a mikvah. See Torath Kohanim 13:179]. In Targum [Onkelos], the translation of all the instances of כִּבּוּס in this whole section is “to cleanse, clean” (וְיִתְחַוֵּר), with this one exception [in our verse]. Here the meaning is not “cleansing” but rather “immersion [in a mikvah].” Thus Targum [Onkelos] here [in translating the word וְכֻבַּס] says וְיִצְטַבַּע, “and it shall be immersed.” Likewise, wherever the כִבּוּס of garments refers to immersion [in a mikvah], it is translated in the Targum as וְיִצְטַבַּע. וכבס שנית: לשון טבילה. תרגום של כבוסין שבפרשה זו לשון לבון ויתחוור, חוץ מזה שאינו ללבון אלא לטבול, לכך תרגומו ויצטבע, וכן כל כבוסי בגדים שהן לטבילה מתורגמין ויצטבע:
59This is the law of a lesion of tzara'ath on a woolen or linen garment, warp or woof threads, or any leather article, to render it clean or unclean. נטזֹאת תּוֹרַ֨ת נֶֽגַע־צָרַ֜עַת בֶּ֥גֶד הַצֶּ֣מֶר | א֣וֹ הַפִּשְׁתִּ֗ים א֤וֹ הַשְּׁתִי֙ א֣וֹ הָעֵ֔רֶב א֖וֹ כָּל־כְּלִי־ע֑וֹר לְטַֽהֲר֖וֹ א֥וֹ לְטַמְּאֽוֹ:
Daily Tehillim: Chapters 1 - 9
• Hebrew text
• English text• Chapter 1
• Lessons in Tanya• English Text
• English text• Chapter 1
This psalm inspires man to study Torah and avoid sin. One who follows this path is assured of success in all his deeds, whereas the plight of the wicked is the reverse.
1. Fortunate is the man that has not walked in the counsel of the wicked, nor stood in the path of sinners, nor sat in the company of scoffers.
2. Rather, his desire is in the Torah of the Lord, and in His Torah he meditates day and night.
3. He shall be like a tree planted by streams of water, that yields its fruit in its season, and whose leaf does not wither; and all that he does shall prosper.
4. Not so the wicked; rather, they are like the chaff that the wind drives away.
5. Therefore the wicked will not endure in judgement, nor sinners in the assembly of the righteous.
6. For the Lord minds the way of the righteous, but the way of the wicked will perish.
Chapter 2
This psalm warns against trying to outwit the ways of God. It also instructs one who has reason to rejoice, to tremble—lest his sins cause his joy to be overturned.
1. Why do nations gather, and peoples speak futility?
2. The kings of the earth rise up, and rulers conspire together, against the Lord and against His anointed:
3. “Let us sever their cords, and cast their ropes from upon us!”
4. He Who sits in heaven laughs, my Master mocks them.
5. Then He speaks to them in His anger, and terrifies them in His wrath:
6. “It is I Who have anointed My king, upon Zion, My holy mountain.”
7. I am obliged to declare: The Lord said to me, “You are my son, I have this day begotten you.
8. Ask of Me, and I will make the nations your inheritance, and the ends of the earth your possession.
9. Smash them with a rod of iron, shatter them like a potter’s vessel.”
10. Now be wise, you kings; be disciplined, you rulers of the earth.
11. Serve the Lord with awe, and rejoice with trembling.
12. Yearn for purity—lest He become angry and your path be doomed, if his anger flares for even a moment. Fortunate are all who put their trust in Him
FOOTNOTES
1.The day David was crowned. (Rashi)
Chapter 3
When punishment befalls man, let him not be upset by his chastisement, for perhaps--considering his sins—he is deserving of worse, and God is in fact dealing kindly with him.
1. A psalm by David, when he fled from Absalom his son.
2. Lord, how numerous are my oppressors; many rise up against me!
3. Many say of my soul, “There is no salvation for him from God—ever!”
4. But You, Lord, are a shield for me, my glory, the One Who raises my head.
5. With my voice I call to the Lord, and He answers me from His holy mountain, Selah.
6. I lie down and sleep; I awake, for the Lord sustains me.
7. I do not fear the myriads of people that have aligned themselves all around me.
8. Arise, O Lord, deliver me, my God. For You struck all my enemies on the cheek, You smashed the teeth of the wicked.
9. Deliverance is the Lord’s; may Your blessing be upon Your people forever
Chapter 4
This psalm exhorts man not to shame his fellow, and to neither speak nor listen to gossip and slander. Envy not the prosperity of the wicked in this world, rather rejoice and say: “If it is so for those who anger Him . . . [how much better it will be for those who serve Him!”]
1. For the Conductor, with instrumental music, a psalm by David.
2. Answer me when I call, O God [Who knows] my righteousness. You have relieved me in my distress; be gracious to me and hear my prayer.
3. Sons of men, how long will you turn my honor to shame, will you love vanity, and endlessly seek falsehood?
4. Know that the Lord has set apart His devout one; the Lord will hear when I call to Him.
5. Tremble and do not sin; reflect in your hearts upon your beds, and be silent forever.
6. Offer sacrifices in righteousness, and trust in the Lord.
7. Many say: “Who will show us good?” Raise the light of Your countenance upon us, O Lord.
8. You put joy in my heart, greater than [their joy] when their grain and wine abound.
9. In peace and harmony I will lie down and sleep, for You, Lord, will make me dwell alone, in security.
Chapter 5
A prayer for every individual, requesting that the wicked perish for their deeds, and the righteous rejoice for their good deeds.
1. For the Conductor, on the nechilot,1 a psalm by David.
2. Give ear to my words, O Lord, consider my thoughts.
3. Listen to the voice of my cry, my King and my God, for to You I pray.
4. Lord, hear my voice in the morning; in the morning I set [my prayers] before you and hope.
5. For You are not a God Who desires wickedness; evil does not abide with You.
6. The boastful cannot stand before Your eyes; You hate all evildoers.
7. You destroy the speakers of falsehood; the Lord despises the man of blood and deceit.
8. And I, through Your abundant kindness, come into Your house; I bow toward Your holy Sanctuary, in awe of You.
9. Lead me, O Lord, in Your righteousness, because of my watchful enemies; straighten Your path before me.
10. For there is no sincerity in their mouths, their heart is treacherous; their throat is an open grave, [though] their tongue flatters.
11. Find them guilty, O God, let them fall by their schemes; banish them for their many sins, for they have rebelled against You.
12. But all who trust in You will rejoice, they will sing joyously forever; You will shelter them, and those who love Your Name will exult in You.
13. For You, Lord, will bless the righteous one; You will envelop him with favor as with a shield.
FOOTNOTES
1.A musical instrument that sounded like the buzzing of bees (Metzudot).
Chapter 6
This is an awe-inspiring prayer for one who is ill, to pray that God heal him, body and soul. An ailing person who offers this prayer devoutly and with a broken heart is assured that God will accept his prayer.
1. For the Conductor, with instrumental music for the eight-stringed harp, a psalm by David.
2. Lord, do not punish me in Your anger, nor chastise me in Your wrath.
3. Be gracious to me, O Lord, for I languish away; heal me, O Lord, for my bones tremble in fear.
4. My soul is panic-stricken; and You, O Lord, how long [before You help]?
5. Relent, O Lord, deliver my soul; save me for the sake of Your kindness.
6. For there is no remembrance of You in death; who will praise You in the grave?
7. I am weary from sighing; each night I drench my bed, I melt my couch with my tears.
8. My eye has grown dim from vexation, worn out by all my oppressors.
9. Depart from me, all you evildoers, for the Lord has heard the sound of my weeping.
10. The Lord has heard my supplication; the Lord accepts my prayer.
11. All my enemies will be shamed and utterly terrified; they will then repent and be shamed for a moment.
FOOTNOTES
1.Only for a moment will they be shamed, because I will forgive them and never again mention their deeds (Metzudot).
Chapter 7
Do not rejoice if God causes your enemy to suffer—just as the suffering of the righteous is not pleasant. David, therefore, defends himself intensely before God, maintaining that he did not actively harm Saul. In fact, Saul precipitated his own harm, while David’s intentions were only for the good.
1. A shigayon 1 by David, which he sang to the Lord concerning Kush the Benjaminite.
2. I put my trust in You, Lord, my God; deliver me from all my pursuers and save me.
3. Lest he tear my soul like a lion, crushing me with none to rescue.
4. Lord, my God, if I have done this, if there is wrongdoing in my hands;
5. if I have rewarded my friends with evil or oppressed those who hate me without reason—
6. then let the enemy pursue and overtake my soul, let him trample my life to the ground, and lay my glory in the dust forever.
7. Arise, O Lord, in Your anger, lift Yourself up in fury against my foes. Stir me [to mete out] the retribution which You commanded.
8. When the assembly of nations surrounds You, remove Yourself from it and return to the heavens.
9. The Lord will mete out retribution upon the nations; judge me, O Lord, according to my righteousness and my integrity.
10. Let the evil of the wicked come to an end, but establish the righteous—O righteous God, Searcher of hearts and minds.
11. [I rely] on God to be my shield, He Who saves the upright of heart.
12. God is the righteous judge, and the Almighty is angered every day.
13. Because he does not repent, He sharpens His sword, bends His bow and makes it ready.
14. He has prepared instruments of death for him; His arrows will be used on the pursuers.
15. Indeed, he conceives iniquity, is pregnant with evil schemes, and gives birth to falsehood.
16. He digs a pit, digs it deep, only to fall into the trap he laid.
17. His mischief will return upon his own head, his violence will come down upon his own skull.
18. I will praise the Lord according to His righteousness, and sing to the Name of the Lord Most High
FOOTNOTES
1.This refers either to a musical instrument, or to a mistake committed by David, in recognition of which this psalm was written (Rashi).
Chapter 8
This psalm is a glorious praise to God for His kindness to the lowly and mortal human in giving the Torah to the inhabitants of the lower worlds, arousing the envy of the celestial angels. This idea is expressed in the Yom Kippur prayer, “Though Your mighty strength is in the angels above, You desire praise from those formed of lowly matter.”
1. For the Conductor, on the gittit,1 a psalm by David.
2. Lord, our Master, how mighty is Your Name throughout the earth, You Who has set Your majesty upon the heavens!
3. Out of the mouths of babes and sucklings You have established might, to counter Your enemies, to silence foe and avenger.2
4. When I behold Your heavens, the work of Your fingers, the moon and the stars which You have set in place—
5. what is man that You should remember him, son of man that You should be mindful of him?
6. Yet, You have made him but a little less than the angels, and crowned him with honor and glory.
7. You made him ruler over Your handiwork, You placed everything under his feet.
8. Sheep and cattle—all of them, also the beasts of the field;
9. the birds of the sky and the fish of the sea; all that traverses the paths of the seas.
10. Lord, our Master, how mighty is Your Name throughout the earth.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.The wonders of childbirth and nursing demonstrate God’s existence to non-believers (Metzudot).
Chapter 9
One should praise God for saving him from the hand of the enemy who stands over and agonizes him, and for His judging each person according to his deeds: the righteous according to their righteousness, and the wicked according to their wickedness.
1. For the Conductor, upon the death of Labben, a psalm by David.
2. I will thank the Lord with all my heart; I will recount all Your wonders.
3. I will rejoice and exult in You; I will sing to Your Name, O Most High.
4. When my enemies retreat, they will stumble and perish from before You.
5. You have rendered my judgement and [defended] my cause; You sat on the throne, O righteous Judge.
6. You destroyed nations, doomed the wicked, erased their name for all eternity.
7. O enemy, your ruins are gone forever, and the cities you have uprooted—their very remembrance is lost.
8. But the Lord is enthroned forever, He established His throne for judgement.
9. And He will judge the world with justice, He will render judgement to the nations with righteousness.
10. The Lord will be a stronghold for the oppressed, a stronghold in times of trouble.
11. Those who know Your Name put their trust in You, for You, Lord, have not abandoned those who seek You.
12. Sing to the Lord Who dwells in Zion, recount His deeds among the nations.
13. For the Avenger of bloodshed is mindful of them; He does not forget the cry of the downtrodden.
14. Be gracious to me, O Lord; behold my affliction at the hands of my enemies, You Who raises me from the gates of death,
15. so that I may relate all Your praises in the gates of the daughter of Zion, that I may exult in Your deliverance.
16. The nations sank into the pit that they made; in the net they concealed their foot was caught.
17. The Lord became known through the judgement He executed; the wicked one is snared in the work of his own hands; reflect on this always.
18. The wicked will return to the grave, all the nations that forget God.
19. For not for eternity will the needy be forgotten, nor will the hope of the poor perish forever.
20. Arise, O Lord, let not man prevail; let the nations be judged in Your presence.
21. Set Your mastery over them, O Lord; let the nations know that they are but frail men, Selah.
Tanya: Likutei Amarim, middle of Chapter 39• Lessons in Tanya• English Text
• Shabbat, Nissan 1, 5776 · April 9, 2016
• Likutei Amarim, middle of Chapter 39
• אך מי ששרש נשמתו קטן מהכיל עבודה תמה זו
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Nissan 1, 5776 · April 9, 2016
Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 82
The Unredeemed Firstborn Donkey
"And if you do not redeem it, you shall break its neck"—Exodus 34:20.
We are commanded to break the neck of a firstborn male donkey—if the owner does not wish to redeem it.
Full text of this Mitzvah »• The Unredeemed Firstborn Donkey
Abstaining from Agricultural Work during the Sabbatical Year
"During the plowing and harvest [seasons] you shall rest"—Exodus 34:21.
We are commanded to abstain from agricultural work during the Shemitah (Sabbatical) Year. This command is repeated in the Torah several times.
This mitzvah, according to biblical law, applies only in the Land of Israel.
Full text of this Mitzvah »• Abstaining from Agricultural Work during the Sabbatical Year
Working the Fields during the Sabbatical Year
"You shall not sow your field"—Leviticus 25:4.
It is forbidden to sow the fields during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »• Working the Fields during the Sabbatical Year
Working the Orchards during the Sabbatical Year
"You shall not prune your vineyard"—Leviticus 25:4.
It is forbidden to do agricultural work on fruit trees during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »• Working the Orchards during the Sabbatical Year
Harvesting Wild Field Crops during the Sabbatical Year
"That which grows of its own accord of your harvest, you shall not reap"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – that which grows wild in the fields during the Shemitah (Sabbatical) Year. One may only harvest it as if it was ownerless, i.e. without extensive preparation or arrangement, and not in bulk.
Full text of this Mitzvah »
But he whose soul’s root is of too limited a capacity for this perfect service on the level of a “chariot”,
ליבטל וליכלל באורו יתברך בעבודתו בקביעות
so that through his service of Torah and mitzvot he be constantly nullified before and absorbed in G‑d’s light,
רק לפרקים ועתים שהם עת רצון למעלה
[and he can therefore attain this state] only intermittently and [only] at times of divine favor on high,
וכמו בתפלת שמונה עשרה, שהיא באצילות
such as during the Shemoneh-Esreh prayer, which is at the level of Atzilut,
The four rungs in the ladder of prayer correspond to the four Worlds: The prayers preceding Baruch She‘amar correspond to Asiyah; the Psalms of Praise to Yetzirah; the Shema to Beriah, and the Shemoneh-Esreh is at the level of Atzilut.
ובפרט בהשתחוואות שבה, שכל השתחוואה היא בבחינת אצילות כמו שכתוב בפרי עץ חיים, בקבלת שבת
and especially when bowing in the four designated places in this prayer, for every such act of bowing represents the level of Atzilut (1as is written in Pri Etz Chayim, in the section dealing with the welcoming of the Sabbath),
כי היא ענין ביטול באורו יתברך, להיות חשיב קמיה כלא ממש
for it embodies the idea of self-nullification in G‑d’s light — to be accounted as absolutely naught before Him;
אזי גם כן עיקר קביעות נשמתו הוא בעולם הבריאה
In the case of he who can attain the level of a “chariot” only at such propitious times, then even at these times, the principal abode of his soul is in the World of Beriah (for we are dealing here with a soul associated with the World of Beriah),
רק לפרקים, בעת רצון, תעלה נשמתו לאצילות בבחינת מין נוקבין, כידוע ליודעי ח״ן
(2and only occasionally, at a time of divine favor, will his soul rise to Atzilut as “feminine waters,” as is known to the initiates of Kabbalah).
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
| 2. | Parentheses are in the original text. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Nissan 1, 5776 · April 9, 2016Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 82
The Unredeemed Firstborn Donkey
"And if you do not redeem it, you shall break its neck"—Exodus 34:20.
We are commanded to break the neck of a firstborn male donkey—if the owner does not wish to redeem it.
Full text of this Mitzvah »• The Unredeemed Firstborn Donkey
Positive Commandment 82
Translated by Berel Bell
The 82nd mitzvah is that we are commanded to break the neck1 of our first-born donkey if we don't want to redeem it.
The source of this commandment is G‑d's statement,2 "[The first-born of a donkey must be redeemed with a sheep,] and if it is not redeemed, you must break its neck."
The details of this mitzvah are explained in tractate Bechoros.3
It is possible for one to ask: "Why are redemption and breaking its neck counted as two separate mitzvos instead of just one mitzvah? The [option of] breaking its neck would then be included in this mitzvah, as explained in the Seventh Introductory Principle.4
This would indeed be the case if not for the fact that we find a statement of the Sages5 which indicates otherwise: "The mitzvah of redemption is preferable to the mitzvah of breaking its neck; and the mitzvah of yibum is preferable to the mitzvah of chalitzah."6 The explanation of this statement is as follows: one may perform either yibum or chalitzah on a yevamah — yibum being a mitzvah, as is mentioned, and chalitzah counting as a separate mitzvah. So too, our Sages said,7 a first-born donkey may either be redeemed or have its neck broken — and each counts as a separate mitzvah.
FOOTNOTES
1.The back of the animal's neck is struck with a hatchet, until the windpipe and foodpipe are severed. See Yerushalmi, Sotah 9:5.
2.Ex. 34:20.
3.Ch. 1.
4.This Principle states that the details of a single mitzvah are not counted separately. Applied here, this Principle would seem to indicate that there should be one mitzvah of redeeming the donkey — but that one has the option of breaking its neck.
5.Bechoros 13a.
6.See P216, P217.
7.The expression used is "mitzvah of redemption," and "mitzvah of breaking its neck."
Positive Commandment 135Abstaining from Agricultural Work during the Sabbatical Year
"During the plowing and harvest [seasons] you shall rest"—Exodus 34:21.
We are commanded to abstain from agricultural work during the Shemitah (Sabbatical) Year. This command is repeated in the Torah several times.
This mitzvah, according to biblical law, applies only in the Land of Israel.
Full text of this Mitzvah »• Abstaining from Agricultural Work during the Sabbatical Year
Positive Commandment 135
Translated by Berel Bell
The 135th mitzvah is that we are commanded to stop working the land during the seventh year [shemittah].
The source of this commandment is G‑d's statement,1 "You must cease plowing and reaping."
This commandment is repeated a number of times, as in the verse,2 "It shall be a Shabbos Shabboson ["Sabbath of Sabbaths"] for the land." We already mentioned previously3 the statement of our Sages,4 "The word 'Shabboson' indicates a Positive Commandment." The Torah also says,5 "The land must be given a rest period, a Sabbath to G‑d."
The details of this mitzvah are explained in tractate Sh'vi'is. It is a Biblical commandment only in Eretz Yisrael.6
FOOTNOTES
1.Ibid. 34:21. See Rav Kook edition, 5718, note 593.
2.Lev. 25:4.
3.P90.
4.Shabbos 24b.
5.Ibid. 25:2.
6.Outside Eretz Yisrael it is obligatory by Rabbinic decree.
Negative Commandment 220Working the Fields during the Sabbatical Year
"You shall not sow your field"—Leviticus 25:4.
It is forbidden to sow the fields during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »• Working the Fields during the Sabbatical Year
Negative Commandment 220
Translated by Berel Bell
The 220th prohibition is that we are forbidden from working the land during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which] you may not plant your fields."
The punishment for transgressing this prohibition is lashes.
The details of this mitzvah are explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid. 25:4.
Negative Commandment 221Working the Orchards during the Sabbatical Year
"You shall not prune your vineyard"—Leviticus 25:4.
It is forbidden to do agricultural work on fruit trees during the Shemitah (Sabbatical) Year.
Full text of this Mitzvah »• Working the Orchards during the Sabbatical Year
Negative Commandment 221
Translated by Berel Bell
The 221st prohibition is that we are forbidden from cultivating trees during the seventh year [shemittah].
The source of this prohibition is G‑d's statement,1 "[It is G‑d's Sabbath during which you may not plant your fields] nor prune your vineyards."
The punishment for transgressing this prohibition is also lashes.
The Sifra says: "The prohibitions of planting and pruning were already included.2 Why were they singled out? To make a comparison — just as planting and pruning have the special quality of applying both to the land and to trees, so too, the prohibition includes any type of work which applies both to the earth and to trees."3
The details of this mitzvah are also explained in tractate Sh'vi'is.
FOOTNOTES
1.Ibid.
2.In P135. See Yad Halevi, note 2, from Minchas Chinuch 228 and Tosafos, Makos 18a.
3.Yad Halevi (note 3) explains that the Rambam quotes the Sifra in order to prove that N220 and N221 count as separate mitzvos.
In the 9th Introductory Principle, the Rambam shows that land and tress may be mentioned separately in Scripture, and that they are nevertheless counted as a single mitzvah (see N214). However, he also says that when the wording of our Sages indicates, the two are counted separately.
Therefore the Rambam quotes the Sifra (unlike similar statements in the Talmud), because it uses the expression "The prohibitions of planting and pruning were..." If there was only one mitzvah, they could have simply said, "The prohibition of planting was..." and omitted mention of pruning altogether. The mention of both implies that they count as separate mitzvos.
Negative Commandment 222Harvesting Wild Field Crops during the Sabbatical Year
"That which grows of its own accord of your harvest, you shall not reap"—Leviticus 25:5.
It is forbidden to harvest – in normal fashion – that which grows wild in the fields during the Shemitah (Sabbatical) Year. One may only harvest it as if it was ownerless, i.e. without extensive preparation or arrangement, and not in bulk.
Full text of this Mitzvah »
• Harvesting Wild Field Crops during the Sabbatical Year
Negative Commandment 222
Translated by Berel Bell
The 222nd prohibition is that we are forbidden from harvesting in the normal way crops which the ground produces on its own during the seventh year [shemittah]. This means as follows: we are forbidden from working the land and cultivating trees during the shemittah year, as mentioned above. Food that was planted in the sixth year and grows in the seventh year — called safiach — may be eaten during the seventh year.1 However, it may not be harvested unless one makes a variation in the normal harvesting process.
The source of this prohibition is G‑d's statement,2 "Do not harvest crops that grow on their own." This does not mean that one may not harvest them at all, as is evident from the verse3 "[What grows while] the land is resting may be eaten by you." The intention of the verse is that one may not harvest in the same way one harvests grain during other years. One may only gather it as if it was ownerless, without preparation or arrangement, as we shall explain.4
FOOTNOTES
1.This is as far as the Biblical law is concerned. It is prohibited by Rabbinic law. See Hilchos Shemittah V'yovel, 4:2.
2.Ibid. 25:5.
3.Ibid. 25:6.
4.See N223.
• 1 Chapter: Maaseh Hakorbanot Maaseh Hakorbanot - Chapter 8 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Maaseh Hakorbanot - Chapter 8
Audio: Listen | Download | Video Class• Maaseh Hakorbanot - Chapter 8
Halacha 1
There is a stringency that applies with regard to an animal1 brought as a sin-offering that does not apply [even] to other sacrifices of the most sacred order. If blood from an animal brought as a sin-offering will spew from the container in which the blood was received2 onto a garment before [the blood] was sprinkled [on the altar],3 that garment is obligated to by washed with water4 in the Temple Courtyard, as [Leviticus 6:20] states: "If its blood is spewed on a garment, that which it has been spewed upon must be washed in a holy place."
Halacha 2
A garment made from wool or linen,5 a soft hide,6 or a garment from goat's hair7 is required to be washed. A firm hide, however, is considered as wood8and one should scrape the blood from it.
[The above applies to] the blood of sin-offerings that are eaten or those which are burnt,9 but not to sin-offerings from fowl, as implied by [ibid.:18]: "the sin-offering will be slaughtered," i.e., the Torah is speaking about [an offering] that is slaughtered and not one that is killed by melikah.10
Halacha 3
When a sin-offering was disqualified, its blood need not be washed [from garments]. This applies whether there was a time when it could have been acceptable or there was never a time when it could have been acceptable.
What is meant by [an offering] that had a time when it could have been acceptable? One which was left overnight, that became impure, or that was taken outside of the Temple Courtyard.11 What is meant by [an offering] that never had a time when it could have been acceptable? One that was disqualified because of [the manner in which] it was slaughtered12 or the manner in which its blood was sprinkled.
Halacha 4
Only the place where the blood [was absorbed] must be washed.13 [The above applies provided the garment or] utensil14 is susceptible to contract ritual impurity and is fit to be washed. If, however, the blood spews on a wooden utensil or a metal utensil, it need not be washed because it is not fit to be washed. Instead, one should merely scrape the blood off.
Halacha 5
If [the blood] spewed onto the skin of a fish, it is not necessary to wash it, for [the skin of a fish] is not susceptible to ritual impurity.15 If it was spewed onto the hide of an animal that was not skinned, it need not be washed. If, however, [the hide] was skinned [from the animal], it must be washed. Even though it is not susceptible to ritual impurity in its present state,16 it will be susceptible to ritual impurity after it has been treated.
Halacha 6
If blood spewed from [the animal's] neck onto a garment, it sputtered from the corner of the altar [to a garment],17 or the blood spilled to the floor [of the Temple Courtyard],18 it was gathered and then it spewed on to a garment, there is no requirement that [the garment] be washed, as [the prooftext] states: "If its blood is spewed...."19 [Implied is that the requirement] was stated only with regard to blood that was received in a sacred utensil and is fit to be sprinkled [on the altar], [because it is] of sufficient measure [to be sprinkled].20
Halacha 7
If the four presentations of blood21 were made and then some of the remainder of the blood spewed from the container onto a garment, it need not be washed even though the remainder of the blood was not yet poured out on the base [of the altar].22 Similar principles apply with regard to the sin-offerings that are burnt.23
Halacha 8
[If the blood of a sin-offering] sputtered from [a priest's] finger after he performed its sprinkling with his hand, [the garment onto which it sputtered] need not be washed, because the remainder of the blood on his finger is not acceptable for sprinkling.24
Halacha 9
If [the blood] spewed from one garment to another, the second garment need not be washed.25 If [blood] spewed on an impure garment, it need not be washed.26
If blood from a sin-offering sputtered onto a garment and then ordinary blood27sputtered onto the blood from the sin-offering, it must be washed.28 If, however, ordinary blood - or even blood from a burnt-offering - sputtered onto a garment and then blood from a sin-offering sputtered on to it, it is not required to be washed, because [the blood from the sin-offering] is not absorbed in [the garment].29
Halacha 10
When the place [stained by] the blood is washed, it should be washed very thoroughly with water until no trace [of the blood] remains. All of the seven detergents30that are used [to determine whether] a stain is blood or not31should be used to [wash away] the blood of a sin-offering with the exception of urine, for urine should not be brought into the Temple.32
Halacha 11
An earthernware vessel in which a sin-offering that is to be eaten33 was cooked must be broken34 in the Temple Courtyard. A metal vessel in which [a sin-offering] was cooked must be cleansed35 and rinsed in water36 in the Temple Courtyard, as [Leviticus 6:21] states: "An earthenware vessel in which it is cooked shall be broken."
Although this verse does not state "in a holy place,"37 the same laws that apply to washing [a garment] apply. Just as the washing must be performed in a sacred place, so too, the breaking of an earthenware vessel and the cleansing and the rinsing of a metal utensil must be performed in a holy place. [These laws apply equally to] a utensil in which [the sin-offering] was cooked and one into which it was poured while it was boiling.38
Halacha 12
Halacha 13
When does the above apply? When one cooked [sacrificial meat] in these utensils after their blood was sprinkled as required by law. If, however, he cooked in [these utensils] before the sprinkling [of the blood]43 or he cooked meat from sin-offerings that were to be burnt in such utensils,44 it is not necessary that they be washed thoroughly and rinsed.45
If one cooked [the meat of a sin-offering] in [only] a portion of a utensil, the entire utensil must be washed thoroughly and rinsed.46
Halacha 14
There is an unresolved doubt [concerning the ruling] when meat [from a sacrificial offering] was roasted in the space of an earthenware oven:47 Must [the oven] be destroyed48 since [the meat] was cooked inside of it49 or need it not be destroyed, since it did not touch it?50 [The above] does not apply only with regard to a sin-offering. Instead, all utensils that were used for [meat] from sacrificial offerings with hot water,51 whether sacrifices of the highest degree of sanctity or sacrifices of a lesser degree of sanctity, are required to be washed thoroughly and rinsed after52 the time for eating from them.53Similarly, a spit and a grill should be purged after eating [from the sacrifice which they were used to cook].
They should not be left until one desires to eat from them a second time.54Instead, when the time for eating from them is completed, one should purge the grill and the spit and wash thoroughly and rinse the utensil whether it be a metal utensil or an earthenware utensil.55 [There is] one exception: [the meat from] a sin-offering. An earthenware utensil [in which it was cooked] must be broken. [Nevertheless,] one may cook [in a utensil] and do so a second and third time immediately, whether using a metal utensil or an earthenware utensil. [The requirement to] wash it thoroughly and rinse it [applies only] at the conclusion of the time permitted to partake [from these sacrificial foods].
Halacha 15
Utensils made from animal turds,56 stone, or earth57 are not required to be thoroughly washed and rinsed even [when the meat of] a sin-offering was cooked in them. All that is necessary is that they be cleansed.58
With regard to a sin-offering, [Leviticus 6:20] states: "Anything that will touch its meat will become sanctified,"59 i.e., it will be of the same status. If it has been disqualified, anything that touches it is also disqualified. If it is kosher, anything that touches it should be eaten according to the laws that apply to it, with the same degree of holiness.60
Halacha 16
When does the above apply? When [the flavor of the meat of a sacrificial offering] was absorbed by it. If, however, it merely touched it, but its flavor was not absorbed, it does not cause it to become sanctified.61 The above applies both to a sin-offering and any other sacrificial offering, whether sacrifices of a lesser degree of sanctity or sacrifices of a severe degree of sanctity, as [implied by Leviticus 7:37]: "This is the law for the burnt-offering, the meal-offering...."62
Halacha 17
Halacha 18
[The following laws apply to] a utensil in which sacrificial food and ordinary food were cooked together or sacrifices of the highest degree of sanctity were cooked together with sacrifices of a lesser degree of sanctity. If there is a sufficient amount [of the sacrificial food] to impart its flavor,65 the entire mixture must be eaten according to the laws governing the food of the most severe category. The utensil must be thoroughly washed and rinsed according to the laws governing the food of the most severe category.66 If it did not impart its flavor to them, the foods of the more lenient category need not be eaten according to the laws governing the food of the most severe category and they are not governed by their laws at all. The utensil [in which the mixture was cooked], however, must be thoroughly washed and rinsed.67
Halacha 19
When the blood of a sin-offering sputtered on a garment and then that garment was taken out of the Temple Courtyard, it should be returned to the Temple Courtyard and washed there.
What should be done if [the garment] became impure outside the Temple Courtyard?68 It should be torn69 so that it will become pure.70 He should then bring it into [the Temple Courtyard] and wash it there. He must leave intact a portion of the garment the size of a handkerchief, for [the relevant verse]71speaks of a "garment," i.e., a garment must be washed.72 Even though [the remnants of the garment] are impure due to Rabbinic decree,73 because of the remnant the size of a handkerchief, since the majority of it is torn, it is ritually pure according to Scriptural Law and it is permitted to bring it into the Sanctuary to wash out the blood.74
Halacha 20
What should be done when blood from a sin-offering sputtered on [the High Priest's] cloak,75 it was taken out [of the Temple Courtyard], and became impure? [The difficulty is that] one who tears it is liable for lashes, as we explained. He should bring it into [the Temple Courtyard] less than three fingerbreadths at a time76 and wash it in [the Temple Courtyard]. After all the blood has been washed off it little by little, it should be immersed [in amikveh]77 outside [the Temple Courtyard].
Halacha 21
When an earthen-ware utensil in which a sin-offering78 was cooked was taken out of the [Temple] Courtyard, it should be brought back in and broken there.79If it became impure outside the Temple Courtyard, it should be perforated to the extent that a small root [could protrude through it] so that it will be ritually pure,80 and then bring it back inside [the Temple Courtyard] and break it there. If it is broken with a larger hole, it should not be broken in [the Temple Courtyard], because only utensils are broken there.81
Similarly, when a metal utensil in which [sin-offerings] were cooked was taken out of the [Temple] Courtyard, it should be brought back in and thoroughly washed and rinsed there. If it became impure when it was taken out, its [bottom] should be opened82 until it becomes pure83 and then it should be brought back inside [the Temple Courtyard] [The metal] should then be flattened so that the opening becomes closed as is the form of utensils.84Afterwards, it should be thoroughly washed and rinsed in the Temple Courtyard, as [Leviticus 6:21] states: "If [it was cooked] in a copper utensil, [it should be thoroughly washed and rinsed with water]." [Implied is that] only "utensils" are thoroughly washed in the Temple Courtyard.
FOOTNOTES
1.
But not a fowl (Halachah 2).
2.
If, however, it spewed forth from the animal at the time of slaughter, sputtered from the blood sprinkled to the altar, or spilled to the floor and was collected from there, these laws do not apply (Halachah 6).
3.
Similarly, once the blood was sprinkled this stringency does not apply (Halachah 7).
4.
See Halachah 10.
5.
This is the meaning of the term beged(Rashi, Zevachim 93b).
6.
See Halachah 5.
7.
Our translation is taken from the Rambam's Commentary to the Mishnah (Keilim 27:1).
8.
See Halachah 4.
9.
See Chapter 1, Halachot 15-16.
10.
Although melikah is equivalent to ritual slaughter in certain contexts, since the verse specifies "slaughter," it is excluded in this instance (Radbaz).
11.
I.e., in all these instances, the ritual slaughter and the sprinkling were performed in an appropriate manner and thus the meat could have been consumed in an acceptable manner.
12.
See Hilchot Pesulei HaMukdashim 15:1 which mentions several ways in which ritual slaughter can be disqualified.
13.
And not the entire garment (Zevachim 93b).
14.
I.e., this requirement applies not only to garments, but also other objects made from these materials.
15.
See Hilchot Keilim 1:3-4; 10:1. Zevachim 93b states that only an article that is susceptible to ritual impurity must be washed.
16.
For it is not considered as a k'li, a useful article, in its present state.
17.
Since it has already been sprinkled on the altar, these laws no longer apply to it (Zevachim 92b).
18.
Without first being received in a sacred utensil. In such an instance, it is not fit to be sprinkled on the altar (Hilchot Pesulei HaMukdashim 1:25). If, however, it was first received in a sacred utensil and then spilled, it is fit to be sprinkled on the altar. Hence, if it spewed onto a garment, the garment must be washed.
19.
The same Hebrew root haza'ah is used both for the sprinkling of the blood on the altar and the spewing of the blood on a garment, leading to the inference stated by the Rambam.
20.
Our translation is based on the gloss of the Radbaz.
21.
As prescribed in Chapter 5, Halachah 7.
22.
Because pouring out the remainder of the blood is not an essential element of the sacrifice.
23.
I.e., once the priest has completed the sprinkling of their blood that is required as explained in Chapter 5, Halachot 12-18, the remaining blood does not require that it be washed.
24.
As evident from Chapter 5, Halachah 8.
25.
Zevachim 92b compares this to the situation described in Halachah 6 when blood was spilled onto the floor and then sputtered onto a garment.
26.
For it is considered as if the blood became impure beforehand and thus would have been unacceptable for sprinkling. Zevachim93a associates this situation with the question whether water set aside to be used for the sprinkling of the ashes of the red heifer that became impure can be purified or not. Based on that discussion, Rav Yosef Corcus suggests that there is a printing error in the text of the Mishneh Torah and the ruling is that the garment must be washed. This conclusion is supported by the Rambam's ruling in Hilchot Pesulei HaMukdashim 1:36 which states that blood from consecrated animals can never contract ritual impurity.
27.
I.e., blood from an animal that was not consecrated. As evident from the following clause, seemingly, the same law would apply with regard to blood from a burnt offering. Indeed, Zevachim 98a-b states this explicitly.
28.
For the blood from the sin-offering is absorbed into it and is not washed away by the other blood.
29.
For it had already absorbed the other blood.
30.
The saliva of a person who has not eaten, beans that have been chewed, urine that has become sour, marsh mallow, natron, glasswort, and soapwort. [The names of these detergents were taken from Rav Kappach's translation of the Arabic terms used in the Rambam's Commentary to the Mishnah (Niddah 9:6).]
31.
If the stain is removed when these seven detergents are applied to it, we conclude that it was blood. If it is not removed, we assume that it is paint or another type of dye.
32.
For it is not respectful to bring such a substance into a place where the Divine Presence is overtly revealed.
The commentaries have noted thatZevachim 95a (the source for this halachah) mentions that urine was brought into the Temple, except that it was first mixed with the saliva so that it was not taken in as an independent entity.
33.
As opposed to those which are burnt.
34.
The rationale is that the flavor of the meat of the sin-offering can never be totally purged from an earthenware vessel.
35.
In his Commentary to the Mishnah (Zevachim 11:8), the Rambam defines this term as meaning "thoroughly washing a utensil until everything attached to it is removed."
36.
There the Rambam interprets this as meaning "pouring water over the utensil without scraping the filth off by hand." The Radbaz elaborates on the difference between the Rambam's approach (who appears to require only the thorough cleaning of the vessels) and that of Rashi who interprets Zevachim 95b as requiring that these utensils must be purged in the same manner as one purges non-kosher food from a vessel into which it was absorbed.
According to this conception of the Rambam's approach, the problem is not that the fat absorbed in the utensil becomesnotar, "sacrificial food that remained overnight," and must be destroyed. Instead, the question involves merely the thorough cleaning of the utensil. This interpretation is borne out by the continuation of the Rambam's statements in his Commentary to the Mishnah where he speaks about the issue of notar with regard to the food attached to the utensil, but does not mention the food absorbed within it.
37.
As does the preceding verse which mentions washing the blood from a garment.
38.
Since the stew including the meat of the sin-offering was boiling while it was poured into the vessel, it is considered as if it was cooked there.
39.
This represents the Rambam's version ofZevachim, loc. cit. There are, however, other versions of that Mishnah.
40.
In his Commentary to the Mishnah (loc. cit.), the Rambam writes that the intent of this comparison is to imply that the container must be washed until there is no trace of the previous substance, as one would a cup from which he would drink.
41.
To remove the fat absorbed in the container (ibid.).
42.
In the above source, the Rambam explains that this purging follows the same process in which non-kosher food is purged from cooking utensils. Significantly, however, when he mentions the process of purging non-kosher cooking utensils (Hilchot Ma'achalot Assurot 17:3-4), he does not mention the need to rinse them in cold water although he does mention that requirement in Hilchot Chametz UMatzah 5:23.
43.
This would disqualify the sacrifice.
44.
See Halachah 11.
45.
The Radbaz questions this ruling, because seemingly, the fat absorbed in the utensil, becomes notar, "sacrificial food that remained overnight," and it must be destroyed. He offers three possible resolutions:
a) the Rambam is speaking about an instance when the utensil was used on the same day. Hence, the problem does not arise.
b) the issue does not concern notar at all, as explained in the notes to Halachah 12.
c) since the absorbed fat is more than a day old when it becomes notar, its flavor is impaired (notain taam lifgam). Hence, since the prohibition against the absorbed food is merely a Rabbinic safeguard, our Sages did not apply it in this instance, because the situation involves the Temple service.
46.
The Radbaz uses this law as a further support, for his idea that the fat need not be purged from the utensil. For the concept that cooked food which is absorbed in part of a utensil is considered as if it were absorbed in the entire utensil is an established principle.
47.
Similar laws apply with regard to sacrifices cooked in a metal oven, except that the question involves the requirement to be thoroughly washed and rinsed.
48.
As required by Halachah 11.
49.
For the Torah mentions the necessity of washing out or destroying the utensil after sacrificial meat was cooked in it. It does not state that for requirement to apply, the flavor of the meat must be absorbed in the utensil.
50.
I.e., the above question is discussed byZevachim 95b and is left unresolved by our Sages.
51.
I.e., sacrificial meat was either cooked in it or poured in it while warm [the Rambam's Commentary to the Mishnah (Zevachim11:8)].
52.
Our translation is based on the glosses of the Ra'avad and the Kessef Mishneh.
53.
In his Commentary to the Mishnah (loc. cit.), the Rambam quotes Zevachim, loc. cit., explaining that this concept is derived as follows. Leviticus 6:21-22 states: "All of the priestly males shall partake of it" and directly afterwards states: "and it shall be washed thoroughly and rinsed in water," implying that the two activities should be performed in direct sequence.
54.
I.e., beyond the time when it is permitted to eat from them.
55.
The Ra'avad objects to the Rambam's ruling, stating that there is no point in washing an earthenware utensil thoroughly. Even if one does so, the taste of the sacrificial offering will remain absorbed within it. The Rambam's understanding is that the Torah only required that an earthenware utensil be broken when it was used for cooking a sin-offering, if it was used for cooking other sacrifices, there is no obligation. This difference of opinion relates to a question of greater scope: the difference of opinion mentioned above whether it is necessary to purge the utensils from the food absorbed in them or not.
56.
In his Commentary to the Mishnah (Keilim10:1), the Rambam mentions that there are some who interpret the Hebrew term as referring to utensils made from marble. He, however, favors the translation given above.
57.
This refers to utensils made from earth that were not fired in a kiln and hence, are not governed by the laws applying to earthenware utensils.
58.
The Radbaz and the Kessef Mishnehexplain that since the Torah does not make any specifications with regard to such utensils (as it does with regard to earthenware and metal utensils), there is no obligation with regard to them. He does not mention wood utensils, because wood utensils do not resemble earthenware and metal.
59.
See Chapter 10, Halachah 12, which states that at the outset, a sin-offering should not be eaten together with other sacrifices.
60.
I.e., it can only be eaten in the Temple Courtyard by males of the priestly family on the day the sacrifice was offered and on the following night.
61.
Zevachim 97a, et al, derives this concept from the fact that the term the prooftext uses for "its meat," bibisarah, literally means "in its meat." Implied is the flavor must be absorbed into the meat of the other food.
62.
Zevachim 98b interprets this verse as teaching that there is a fundamental commonality to all the sacrificial offerings.
63.
A soft, spongy wafer [see the Rambam's Commentary to the Mishnah (Challah 1:4)].
64.
And only that portion becomes sanctified.
65.
Unless there is a priest who can distinguish whether the taste was imparted or not, we assume that if the food in the more lenient category is 60 times the amount of the food in the more severe category, the taste of the more severe type of food has not been imparted. Otherwise, we must be stringent (Zevachim 97a).
66.
Similarly, if an earthenware vessel was used to cook meat from a sin-offering, according to the Rambam, it must be broken. According to Rashi and others, this applies whenever sacrificial offerings are cooked in an earthenware utensil (Radbaz).
67.
I.e., when meat from sacrifices of the most severe degree of sanctity is cooked together with a larger quantity of meat from sacrifices of lesser sanctity, the utensils need not be purged at the time the commandment to partake of the sacrifices of the most severe degree of sanctity is concluded, because that meat is considered insignificant, due to the majority of the other meat. Nevertheless, when the time to partake of the sacrifices of the lesser degree of holiness is concluded, the utensils must be thoroughly washed and rinsed (ibid.). When sacrificial meat is cooked together with ordinary meat, even if its taste is not recognizable, we require that the utensils be thoroughly washed and rinsed, because of the stringencies involving sacrificial food (Radbaz).
68.
And thus it would not be permitted to return it to the Temple Courtyard in its present state [the Rambam's Commentary to the Mishnah (Zevachim 11:6)].
69.
This refers to both ordinary garments and priestly garments with the exception of the cloak. Although it is forbidden to tear priestly garments with a destructive intent (Hilchot K'lei Hamikdash 9:3), tearing it for this purpose is not considered as tearing it with a destructive intent.
70.
As stated in Hilchot Kelim 23:11, when the majority of an impure garment is torn, the remnants are considered as ritually pure.
72.
Anything smaller than a handkerchief could not be justifiably called a garment.
73.
And thus one might think that they should not be brought into the Temple Courtyard.
74.
I.e., our Sages did not enforce their decree in this instance, because doing so would lead to the nullification of a Scriptural obligation.
75.
Concerning which there is an explicit prohibition not to tear it (Hilchot K'lei HaMikdash, loc. cit.). Hence the advice given in the previous halachah is not relevant.
76.
A portion of cloth less than three fingerbreadths wide is not considered as a garment. Hence, the laws of ritual impurity do not apply to it. Although in this instance, the cloak is intact and hence, is larger than this measure, since there is no alternative, this provision is allowed.
77.
To purify it.
78.
The Radbaz maintains that this law applies to the meat of a sin-offering, but not the meat of other offerings.
79.
Zevachim 94b explains that this concept is derived from the laws governing the washing of a garment mentioned in Halachah 19.
80.
Zevachim 95a explains that "a utensil" must be able to contain liquids and if has a hole, it is no longer fit for such a purpose. Thus once the utensil has been broken, it is ritually pure. (This represents the Scriptural Law. With regard to Rabbinic Law, seeHilchot Keilim 19:2.)
81.
And if it is broken to a greater extent, it is not considered as a utensil at all and therefore should not be brought into the Temple Courtyard.
Why was a utensil broken to the extent that a root could project through it allowed to be brought into the Temple Courtyard? Since our Sages considered it a utensil in certain contexts, they allowed it to be considered a utensil so that the obligation to break utensils in the Temple Courtyard could be fulfilled.
82.
With a large hole (see Hilchot Keilim 11:1-2).
83.
Because it is no longer fit to be serve as a utensil.
84.
Hilchot Keilim 12:1 states that when a metal utensil that had regained ritual purity, because it had been opened, because closed again, it reverts to being ritually impure. This, however, is a Rabbinic safeguard and our Sages did not uphold their decree in this instance so that the practice of purging the utensils could be fulfilled.
• 3 Chapters: Bikkurim Bikkurim - Chapter 12, Shemita Shemita - Chapter 1, Shemita Shemita - Chapter 2 • English Text | Hebrew Text | Audio: Listen | Download• Bikkurim - Chapter 12
Hayom Yom:
• English Text | Video Class• "Today's Day"• Shabbat, issan 1, 5776 · 09 April 2016
Audio: Listen | Download• Bikkurim - Chapter 12
Halacha 1
It is a positive commandment1 for every Jewish man2 to redeem the first [male]3 issue of a donkey with a seh. If he does not desire to redeem it, it is a mitzvah for him to behead it,4 as [Exodus 13:13] states: "The first issue of a donkey you shall redeem with a seh.5 If you do not redeem it, you shall decapitate it."
Halacha 2
The seh with which it is redeemed is given to the priest, as [Numbers 18:15] states: "All first issues of the womb... and the firstborn of an impure animal you shall redeem."8
Halacha 3
The "impure animal" mentioned in the verse refers only to donkeys.9
Halacha 4
It is forbidden to benefit from the first issue of a donkey until it is redeemed. If it is sold before it is redeemed, the money received for it is forbidden.10 If it died before it was redeemed or it was decapitated, it should be buried, because it is forbidden to benefit from it even after its decapitation, since it was not redeemed. Therefore if he did not redeem it, but instead gave the first issue of the donkey itself to the priest, it is forbidden for the priest to benefit from it until he redeems it with a seh and takes the seh for himself11 or he decapitates it and buries it.
The priests are suspect regarding this matter.12 Hence, it is forbidden for an Israelite to give the first issue of a donkey to a priest unless the priest redeems it in his presence.
Halacha 5
When a person set aside [a seh] for the redemption of a donkey and it died before he gave it to the priest, he is not liable to replace it.13 Instead, he should give the corpse to the priest to benefit from.14 If the first issue of the donkey dies after it was redeemed, he should give the seh to the priest.15 It is permitted to benefit from [the donkey's corpse,] because it has been redeemed.
Halacha 6
Halacha 7
If he does not desire to redeem [the firstling donkey], he should decapitate it with a butcher's hatchet18 from behind,19 as [Exodus 13:13] states: "If you do not redeem it, you should decapitate it." One may not kill it with a staff, a reed, an axe, or a saw, only with a hatchet. One may not place it in a room and lock the door until it dies, for [the verse] states: "And you shall decapitate it."
Halacha 8
Halacha 9
One should not redeem [a firstling donkey] with a seh that resembles another species. If one redeems it in that manner, the redemption is effective.22 One may use a ben pekua23 for the redemption, but not a consecrated animal that was disqualified [and redeemed], for [Deuteronomy 15:22] equates such animals with "the deer and the hart." Just as a deer and a hart may not be used for this redemption,24 so too, a consecrated animal that was disqualified may not be used.
Halacha 10
One may redeem [a firstling donkey] with a seh, whether a male or female, whether blemished or unblemished, whether small or large.
Halacha 11
When a seh was purchased with money that came from the sale of produce of the Sabbatical year,25 it should not be used to redeem a donkey that is definitely a firstling.26 It may, however, be used to redeem a donkey whose firstling status is questionable.27
If [the owner of a firstling donkey] does not own a seh to redeem it, he may redeem it for its value,28 paying its worth to a priest.29 The Torah did not mention a seh to be stringent with him,30 but rather to be lenient with him, i.e., if he possessed a firstling donkey worth ten selaim, he could redeem it with aseh that is worth a dinar.31 [The rationale is that the redemption of the firstling donkey] should not be considered more stringent than [the redemption of] consecrated property which may be redeemed with its monetary value.
Halacha 12
When does the above32 apply? When the value of the firstling donkey was three zuzim33 or more. If, however, its worth was less than three zuzim, it may be redeemed only with a seh or with three zuzim.34A generous person should not give less than a sela, a parsimonious person should give half asela and an average person, three zuzim.
Halacha 13
When a person redeems a firstling donkey belonging to a colleague, the redemption is effective,35 but the donkey belongs to its owner.
Halacha 14
Priests and Levites36 are exempt from the redemption of a firstling donkey, as [Numbers 18:15] states: "The firstborn of man and the firstborn of an impure animal you shall redeem."37 All of those who are obligated to redeem a firstborn human are obligated to redeem the firstborn of an impure animal. Those who are exempt from redeeming a firstborn human38 are exempt from redeeming the firstborn of an impure animal.
Halacha 15
When a person purchases the fetus of a donkey belonging to a gentile or sells the fetus of his donkey to a gentile - although he is not allowed to do so39 - he is exempt from [redeeming] the firstborn. We do not penalize him for such an act.
If the gentile was a partner40 in the mother or the firstborn - even if he only owned a thousandth share - the animal is exempt.41 Should [the gentile own] only one limb or organ of the fetus or the mother42 - e.g., its forefoot or its hindfoot, even its ear, any limb or organ that if cut off would cause the animal to be disqualified as blemished - it is exempt from [the obligations of] a firstborn. If, however, the portion belonging to the gentile would be cut off, the animal would not be considered as blemished for the altar,43 he is obligated.44
Similarly, one who receives a donkey from a gentile to care for on the condition that they divide the offspring45 or a gentile received [a donkey] from a Jew on that condition, they are exempt from [the obligations of] the firstborn, as [indicated by Exodus 13:2]: "The first issue of the womb within the children of Israel, in humans and in animals." [Implied is that] it must entirely belong to an Israelite.
Halacha 16
When a convert converts and it is not known whether his donkey gave birth before he converted46 or afterwards,47 he is obligated to decapitate it48 or redeem it.49 If he redeems it with a seh, the seh belongs to the convert, [because we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.50
Halacha 17
Halacha 18
When a cow gives birth to an offspring resembling a donkey or a donkey gives birth to an offspring resembling a horse, it is exempt. [This is derived as follows. Twice53 the Torah states:] "The first issue of a donkey you shall redeem with a seh and the first issue of a donkey...." By mentioning "the first issue of a donkey" twice, [the Torah] indicates that both the mother and the offspring must [resemble] donkeys. If such an offspring has some of the identifying marks of a donkey, there is an obligation to redeem it.54
Halacha 19
When a donkey had not given birth before and it gives birth to two males, [the owner] should give a lamb to a priest.55 If it gives birth to a male and a female [and it is not known which was born first], a lamb should be set aside to remove its holiness so that it will be permitted to benefit from it, for perhaps the male was born first.
The lamb that is set aside belongs to the owner and not to the priest. [We follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.56
Halacha 20
When two donkeys that have not given birth yet give birth to two males, [the owner] should give two lambs to a priest. [If they give birth to] a male and a female or two males and a female, he should give one lamb to the priest.57
Halacha 21
[If these donkeys] gave birth to two females and a male or [even] two males and two females, the priest does not receive anything.58 Moreover, [the owner] need not [even] set aside a lamb that he can keep for himself. [The rationale is that] there are many doubts involved: Maybe one gave birth to a male and the other gave birth to two females. Or perhaps one gave birth to a female and the other to a male and then a female or a female and afterwards a male. Similarly, there are many doubts when two males and two females were born.59
If there were two donkeys - one had given birth previously and one had not - and they gave birth to two males and they became intermingled, [the owner] should give one lamb to the priest.60 If they gave birth to a male and a female, he should separate a lamb for himself and he need not give it to the priest, because its status is doubtful.61 [Hence, we follow the principle]: When a person desires to expropriate property from a colleague, the burden of proof is upon him.
Halacha 22
Similarly, when a person purchases a donkey from a gentile and it gives birth to a male, but it is not known whether it gave birth previously or not, he should redeem it with a seh - which he may keep - because its status is doubtful.
Halacha 23
When a person possesses ten lambs - each of them having been separated because of a first issue of a donkey of a doubtful status - they are considered as ordinary property in every context.62 They should be tithed like other animals.63 One of them should be separated as the tithes and the others remain his property, as they were previously.
Halacha 24
When an Israelite possesses at home ten donkeys whose status as firstlings is definite which he inherited from his maternal grandfather who was a priest who in turn inherited them from his maternal grandfather who was an Israelite, he should separate ten se'in for them.64 They, however, [may be kept] as his own65 and, hence, he is obligated to tithe them.66
Blessed be God who grants assistance.
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 81) and Sefer HaChinuch (mitzvah 22) include this commandment among the 613 mitzvot of the Torah.
2.
In contrast to the mitzvah of redeeming one's firstborn son, this obligation is incumbent on both males and females.
3.
If, however, the first issue of the donkey is female, it need not be redeemed.
4.
Sefer HaMitzvot (positive commandment 82) and Sefer HaChinuch (mitzvah 23) include this commandment among the 613 mitzvot of the Torah. The Ra'avad objects to this being considered as a separate mitzvah. InSefer HaMitzvot, loc. cit., the Rambam explains that he considers the two as separate mitzvot, because Bechorot 13a refers to them as such and draws a parallel between these mitzvot and the mitzvot ofyibbum and chalitzah which are accepted as separate mitzvot.
Bechorot 10b explains the rationale for this mitzvah, since the owner caused a priest a loss (by not redeeming the firstling donkey), the Torah decreed that he suffer financial loss. In his Moreh Nevuchim, loc. cit., the Rambam explains that this mitzvah is a safeguard to insure that the mitzvah to redeem the firstling donkeys is observed.
5.
The Hebrew term seh can refer either to a sheep or a goat, as stated in Halachah 8.
6.
I.e., its observance is not limited to Eretz Yisrael, nor to the time when the Temple is standing.
7.
I.e., the initial preference is to redeem the animal rather than behead it.
8.
The verse establishes an association between the redemption of a firstborn son and the redemption of a firstling donkey. Just as the money for the firstborn is given the priest, so to, the seh for the firstling donkey is given him (Radbaz). Nevertheless, as evident from Halachot 5-6, the association is not complete in all of its particulars.
9.
The Rambam clarifies this because from a simple reading of the verse, one might infer that all the firstborn of impure animals must be redeemed. Although all firstborn humans must be redeemed and all firstborn kosher animals must be sacrificed and/or given to a priest, among non-kosher animals, it is only among donkeys that the firstborn is designated as unique and requiring redemption. In his Moreh Nevuchim, Vol. III, ch. 39, the Rambam explains that this mitzvah is also connected with the commemoration of the exodus when God slew the Egyptian firstborn. It is associated with donkeys and not other beasts, because donkeys are a necessity in an agricultural society. Rashi (Exodus 13:13) focused on different dimensions of this concept, stating that donkeys are used as an analogy for the Egyptians, and b) the donkeys assisted the Jews in their redemption, for they carried the wealth of Egypt upon them.
10.
The Ra'avad questions the Rambam's ruling, asking: "Why can he not give the money he received for the donkey to the priest? Why is it forbidden?" After all, it is permitted to redeem the donkey for its value (Halachah 11).
The Radbaz explains that if the person would desire to pay the donkey's worth to the priest he could. Here, however, he sold the donkey and once, it was sold the money he received is forbidden. Shulchan Aruch(Yoreh De'ah 321:8) quotes the Rambam's ruling. The Rama states that if the seller notifies the buyer that it is the first issue of a donkey, stipulates that the buyer will redeem it with a seh, and states that he is selling him the difference between the value of the sehand the value of the donkey, the sale is permitted
11.
I.e., the priest sets aside a seh and redeems the donkey with it. He then takes the seh as his own.
12.
For they say: "Why should I redeem it when I am entitled to keep the seh with which I redeem it?" (Sifei Cohen 321:6).
13.
As soon as the seh was set aside, the holiness of the donkey is transferred to it. Hence, when the seh dies, it is considered that the priest's property died and the owner is not under any further obligation (Rashi,Bechorot 9a).
14.
For the seh already became the priest's property [the Rambam's Commentary to the Mishnah (Bechorot 1:4)].
15.
Again since the redemption is already a fait accompli, the priest deserves the sehregardless of what happens to the donkey.
16.
The Shulchan Aruch (Yoreh De'ah 321:1) states that the mitzvah is "to redeem it immediately, so as not to postpone the observance of the mitzvah."
17.
In this, we see a difference between the redemption of a firstling donkey and that of a firstborn son. For the son must be redeemed after 30 days, not before (Chapter 11, Halachah 17).
18.
Our translation is taken from the Rambam's Commentary to the Mishnah (Bechorot 1:7).
19.
This is implied by the Hebrew term eraftothat is connected to the Hebrew oref, meaning "neck." One must decapitate the animal, severing its neck (ibid.).
20.
The (Turei Zahav 321:3 notes that, as stated in Halachah 11, one may redeem the firstling donkey for its value. Hence, if one tells a priest that by giving him a calf or the like, he is redeeming the donkey for its value, the redemption is effective.
21.
See Chapter 9, Halachah 5, and notes, with regard to the definition of this term.
22.
For even if it does not appear to be a seh, it is of that species. Bechorot 12a raises this question and does not resolve it. Hence, as an initial preference, one should not use such an animal, but after the fact, it is acceptable (Radbaz, Kessef Mishneh).
The Rambam's opinion is quoted by theShulchan Aruch (Yoreh De'ah 321:3), but the Tur and the Rama differ and maintain that the status of such a redemption is questionable.
23.
This term refers to an animal that was being carried as a fetus when its mother was slaughtered and remained alive despite that slaughter (see Hilchot Ma'achalot Assurot5:14). The Rambam's opinion is quoted by the Shulchan Aruch (Yoreh De'ah 321:4), but the Tur and the Rama differ and maintain that the redemption is invalid.
24.
As stated in the previous halachah.
25.
See Hilchot Shemitah VeYoval, ch. 6, which explains the laws governing the use of money received for the sale of the produce of the Sabbatical year in detail.
26.
The sheep purchased with money from the sale of produce of the Sabbatical year is considered as the produce of the Sabbatical year itself. And the produce of the Sabbatical year should not be used for the purchase of a non-kosher animal (ibid. 6:10).
27.
As stated in Halachah 21, when redeeming a donkey whose firstling status is questionable, it is necessary to separate a sheep, but one does not have to give it to the priest. Hence, using a sheep for this process is not considered analogous to the purchase of a non-kosher animal with the produce of the Sabbatical year.
28.
See the Minchat Chinuch (mitzvah 22) who concludes that when the owner does possess a seh, he must redeem the donkey with the seh rather than pay its value.
29.
See the Or Sameach and the Minchat Chinuch (loc. cit.) who question whether, after the fact, the redemption of a firstling donkey is effective if one gave less than its worth. One might argue that the priest receiving the article could say: "For me, this is worth the value of the donkey." Indeed,Hilchot Arachin 7:8 states that when one redeems consecrated property for less than its value, the redemption is valid. This position, however, is not accepted by all authorities. Compare to Chapter 11, Halachah 7.
30.
And require that a sheep be given, regardless of the difficulty involved.
31.
A dinar is equivalent to one fourth of a sela.
32.
That a firstling donkey should be redeemed for its value or for a seh.
33.
A zuz is equivalent to a dinar.
34.
The Rambam's ruling is based on his interpretation of Bechorot 11a. Rashi and the Ra'avad offer a different interpretation of that passage. In his Kessef Mishneh, Rav Yosef Caro questions the Rambam's ruling, stating that the Ra'avad's interpretation appears closer to the version of the Talmud we possess. Nevertheless, in his Shulchan Aruch (Yoreh De'ah 321:5), Rav Yosef Caro quotes the Rambam's view.
35.
Note the Minchat Chinuch (loc. cit.) who questions whether the mitzvah is incumbent on the owner of the donkey and the person is thus acting as the owner's agent or whether the mitzvah to redeem it is incumbent on the Jewish people as a whole and any person has the right to observe. There would be a practical difference between these two views if the owner protested against the other person redeeming his firstling donkey.
36.
The Rama (Yoreh De'ah 321:19) states that this also applies to women of the priestly and Levitical families. Nevertheless, this applies only to the donkeys that they personally own. Those owned by their husbands are liable.
37.
I.e., the initial preference is to redeem the animal rather than behead it.
38.
And the priests and Levites are exempt from the redemption of their firstborn, as stated in Chapter 11, Halachah 9.
39.
This refers to the second clause. He is forbidden to sell his firstling donkey as a fetus to a gentile, for by doing so, he exempts himself from the mitzvah of redeeming it and thus causes the priesthood a loss. There is, however, no prohibition against purchasing a firstling fetus owned by a gentile (Radbaz).
40.
In general, it is forbidden to enter into a partnership with a gentile (Hilchot Shiluchim VeShutafim 10:5). In particular, this applies in the present instance, for he is depriving the priesthood of the presents due them. Nevertheless, he is not penalized for doing so.
41.
For, as the Rambam concludes, the firstling donkey must belong entirely to a Jew.
42.
The Tur and the Shulchan Aruch (Yoreh De'ah 321:20) state that, in this regard, the laws that apply to a firstling donkey are the same as those applying to the firstborn of a kosher animal and they are discussed in sec. 320 which deals with that subject.
There the Tur asks why is it necessary for the Rambam to speak of the limbs of an animal when he already mentioned that any small percentage of a partnership in the animal disqualifies it. The Kessef Mishnehexplains that in this clause, the Rambam is speaking about an instance where the gentile is not a partner in the entire animal. He owns only a portion of the particular limb or organ in question. Hence, it is necessary to clarify that even in such an instance, he is exempt.
43.
I.e., if such a blemish were to exist in a kosher animal. These blemishes are mentioned in Hilchot Issurei Mizbeach, ch. 2.
44.
For the portion owned by the gentile is not significant.
45.
This was a common practice in the Talmudic era. A person would give a colleague a donkey (or other animal) to raise. As payment for raising it, he is given a half share in the donkey's offspring. See the Rambam's Commentary to the Mishnah (Bechorot 1:1).
46.
In which case he would be exempt from redeeming its firstborn.
47.
In which case he would be obligated.
48.
When quoting this law, the Shulchan Aruch(Yoreh De'ah 321:18) does not mention the option of decapitation, implying that even in this instance, redemption is the preferable option.
49.
This instance is different from that involving the presents of meat given to the priests (Chapter 9, Halachah 13). The rationale is that in this instance, the owner is forbidden to benefit from the firstling donkey unless he redeems it. Hence, he must redeem it rather than risk that transgression. Moreover, as the Rambam proceeds to explain, he does not suffer any loss through this redemption.
50.
A priest who is claiming that he is entitled to the seh for the redemption would have to prove that the conversion took place before the donkey was born. The owner is allowed to keep the seh, for there is no holiness associated with it. The question is only one of monetary law and is governed by the principle stated by the Rambam.
51.
We inform him, lest he think that the Jews are lax in the observance of sanctified aticles (Sifei Cohen 321:13).
52.
For the mitzvah only applies to the Jewish people.
53.
Exodus 13:13, 34:20.
54.
The Shulchan Aruch (Yoreh De'ah 315:6) is more lenient, stating that there is a doubt whether it must be redeemed.
55.
Even though he does not know which one is the firstborn, one of them obviously is. Hence, an obligation exists.
56.
A priest who is claiming that he is entitled to the seh for the redemption would have to prove that the male donkey was born first.
57.
For it is only certain that one of the males was the firstborn. The female could have been born before the second one. See Chapter 11, Halachah 22. Although there is a possibility that the second donkey gave birth to a male first, there is no probability that it did so. Hence the Rambam does not require that a lamb be separated for it. TheTur and the Shulchan Aruch (Yoreh De'ah321:14) maintain that since there is a possibility that the second male is also a firstborn, the owner should separate a lamb to remove the possibility of any holiness being attached to the donkey, but he may keep the lamb as his own.
58.
Because there is no probability that the donkeys gave birth to a male first. In each instance, it is possible that the donkey gave birth to a female before the male.
59.
The Ra'avad and other commentaries question the Rambam's logic and ruling, because this is not the usual instance of asefek-sefeka. When the situation is analyzed, the only real question is: Was the male born after a female or not? Hence since there is a doubt it would seem appropriate for a lamb to be separated (and kept by the owner) to remove the possibility of the donkey being holy. The Shulchan Aruch (Yoreh De'ah 321:14) follows the Rambam's view, while the Tur and the Rama require that a lamb be set aside. As Sifei Cohen 321:11 writes, since the owner will not suffer a loss by separating a lamb, why shouldn't he?
60.
For one of the males is definitely a firstborn.
61.
For perhaps the donkey that gave birth previously gave birth to the male.
62.
The fact that originally, there was a claim against them is not significant. Since the owner is allowed to maintain possession, as stated in the above halachot, there is no difference between these lambs and the remainder of his property.
63.
See Hilchot Bechorot, ch. 6, which describes this mitzvah. Since these lambs are ordinary property and are not consecrated, they must be tithed.
64.
For since, they originally belonged to an Israelite, there is an obligation to redeem them.
65.
His grandfather, the priest would not have to give the lambs he set aside to redeem them to another priest, because he himself is entitled to them. He bequeaths that right to his grandson, the Israelite. Hence he may keep them as his own.
66.
For they are not consecrated.
Shemita - Chapter 1
Halacha 1
It is a positive commandment to rest from performing agricultural work or work with trees1 in the Sabbatical year, as [Leviticus 25:2] states: "And the land will rest like a Sabbath unto God" and [Exodus 34:21] states: "You shall rest with regard to plowing and harvesting."2
When a person3 performs any labor upon the land or with trees during this year, he nullifies the observance of this positive commandment and violates a negative commandment,4as [Leviticus 25:4] states: "Do not sow your field and do not trim your vineyard."
Halacha 2
Halacha 3
Trimming is considered in the category of sowing.7 And harvesting fruit is considered in the category of harvesting grain. If so, why did the Torah single them out?8 To teach that one is liable [for lashes] for performing these two derivatives alone. For the other derivatives that involve working the land9 and the other major categories of labor that were not mentioned explicitly [by the Torah] in this context, one is not liable for lashes. He is, however, given stripes for rebellious conduct.
Halacha 4
Halacha 5
We do not plant even non-fruit-bearing trees in the Sabbatical year. Nor may one cut an abnormal outgrowth from a tree, remove dried leaves and branches, apply dust to the top of a tree,13 or smoke a tree so that worms [that infest it] die.14[Similarly,] one should not apply a foul-smelly potion to plants so that birds will not eat them when they are soft. One should not apply oil to unripened fruit, nor should one perforate them. 15 One should not bind plants,16 nor trim them, nor prepare a support for a tree of perform any other work with trees. If one performs any of these labors in the Sabbatical year, he is given stripes for rebellious conduct.
Halacha 6
One may not light a fire in an overgrowth of reeds, because this is considered as working the land.17 We train a cow to plow only in sand.18 We do not test [the viability of] seeds in a flowerpot full of earth,19 but we may test them in a flowerpot full of dung.20 One may soak seeds in the Sabbatical year in order to plant them in the following year.21 We maintain aloe22 plants on top of the roof,23 but we do not water them.24
Halacha 7
Halacha 8
We may irrigate a beit hashilechin, i.e., a field that is sown [with grain] that is very arid, in the Sabbatical year.28 Similarly, we may cause water to flow from one tree to another in an orchard if there were ten trees dispersed in an area larger than that necessary to sow a se'ah [of grain].29 One should not, however, irrigate the entire orchard.30 If they are closer to each other than that, one may irrigate the entire orchard for them.31
Similarly, [when trees grow in] a field where they are planted distant from each other,32 we can sprinkle the earth with water for the sake of the trees that they will not be ruined.
Halacha 9
Halacha 10
Why were all these activities allowed? For if he will not irrigate [the field], the land will become parched and all the trees in it will die. Since the prohibition against these activities and the like is Rabbinic in origin, they did not impose their decrees in these instances.35 For according to Scriptural Law, a prohibition applies only to the two primary categories and their two derivatives, as explained.36
Halacha 11
When the number of those who impose their desires by force increased and the gentile kings required the Jews to supply food37 for their soldiers, [the Sages] permitted [the people] to sow only those crops that are necessary for the servants of the king alone.38 Similarly, if a person of force compelled someone to perform labor in the Sabbatical year without pay, for the service of the king or the like, he may do so.39
Halacha 12
When a person plants [crops] during the Sabbatical year whether in inadvertent or willful violation, he should uproot them, because the Jews are suspect with regard to [the prohibitions of the] Sabbatical year.40 If we would allow a person who [sowed] inadvertently to keep the crops, a person who [sowed] intentionally would say: "I did so inadvertently."41
Halacha 13
When one plows his field, breaks its ground,42 or fertilizes it43in the Sabbatical year so that it will be better to sow in the following year, we penalize him and [prohibit] him from sowing it in the following year. He may not hire it out to others. Instead, he must leave it fallow. If he dies, however, his son may sow it.44
14 When a person removes thorns from his field in the Sabbatical year to improve it for the following year or removes stones from it, even though he is forbidden to do so,45 we do not penalize him. He is permitted to sow it in the following year.
Halacha 15
[The following laws apply when a person] buries turnips, radishes, and the like46 in the Sabbatical year. If some of their leaves were revealed, he need not be concerned.47 If not, it is forbidden.48 When someone buries wild onions or the like, he should place at least four kabbim in the height of a handbreadth49and place a handbreadth of earth above them. He should bury them in a place where people walk so that they will not grow.
It is permitted to rip off the protruding stalks of rice in the Sabbatical year,50but one should not cut them off.
Halacha 16
At the outset, [the Rabbis] would say: A person may gather wood, stones, and grass from his field, provided he takes the larger ones51 alone, so that his intent is not to clear the land,52 but from his colleague's field, he may take small and larger pieces.53 When there was an increase in the number of transgressors, i.e., people who intended to clear their fields, but would excuse themselves, saying: "We are only taking the larger pieces," they forbade a person from gathering wood and stones from his own field, [permitting this] only from a colleague's field.54 Even then, [the leniency was granted] only when he does not do so in order that he exchange the favor,55 i.e., he does not tell his colleague: "See how much of a favor I did for you, for I have cleared your field."
Halacha 17
When a person's animal is standing in his field, he may gather [all types of grasses]56 and bring them to it, for [the presence of] his animal indicates his [intent].57 Similarly, if his cooking range is located there, he may gather everything58 and kindle it, for [the presence of] his range indicates his [intent].
Halacha 18
If a person cuts down a tree or two to use as wood,59 he may dig out their roots.60 If he cuts down three or more next to each other, he should not dig out their roots, because then he is improving his land.61 Instead, he should cut off the portion above the earth and leave the roots in the ground.
When does the above apply? In one's own field. In one's colleague's field, by contrast, it is permitted to dig out the roots.62
Halacha 19
Halacha 20
One who trims the ends of branches of vines and cuts down reeds, may cut them in his ordinary pattern with a hatchet, a sickle, or a saw, or with any other utensil he desires.65
Halacha 21
One should not chop wood from a wild fig tree from which wood has never been cut before66 in the same way as one cuts wood from it in other years, because trimming a tree is [one of the forbidden] tasks involved with trees, for through trimming the tree, it will grow and increase. If he needs its wood, he should trim it in an unusual manner.
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 135) and Sefer HaChinuch (mitzvah 112) includes this commandment among the 613 mitzvot of the Torah.
There is a difference of opinion among the commentaries if the mitzvah is incumbent on the gavra (the person himself) or on the land (the cheftza, the object). The commentaries note that the Rambam's wording in this halachah indicates that the mitzvah is on the person, he should rest. Nevertheless, the wording he uses when enumerating the mitzvot - that "the land should rest" - puts the emphasis on the land.
2.
The citation of this verse reflects a general principle in the Mishneh Torah: that the Rambam will occasionally favor the understanding of a verse proposed by the Jerusalem Talmud even though the Babylonian Talmud interprets it otherwise. To explain: the Babylonian Talmud (Mo'ed Kattan 4a) inteprets this verse as a prohibition to work the land on the Sabbath. It is the Jerusalem Talmud (Sh'vi'it 1:3) which understands it as referring to the Sabbatical year.
From Chapter 4, Halachah 1, it appears that here the Rambam is speaking of harvesting for the sake of improving the land, not for gathering its crops. The intent appears to be that harvesting produce will enable the land to produce better produce in the future.
3.
This mitzvah is incumbent both on men and women.
4.
Sefer HaMitzvot (negative commandment 220) and Sefer HaChinuch (mitzvah 326) include this commandment among the 613 mitzvot of the Torah.
5.
As indicated by Halachah 20 and notes, the intent here is trimming the top of the tree and not the end of its branches.
6.
The term betzirah whose root is used inLeviticus 25:5 is usually employed specifically with regard to harvesting grapes. Nevertheless, in a wider sense, it refers to harvesting any fruit.
7.
Because like sowing, trimming contributes to the growth of the tree (Radbaz).
8.
In Leviticus 25:5: "The aftergrowth of your harvest you shall not reap and the grapes you had designated you shall not gather."
9.
And performing work with trees.
10.
Plowing is explicitly mentioned in the positive commandment for observing the Sabbatical year, but not in the prohibition.
Although Mo'ed Kattan 3a uses techniques of Biblical exegesis to show that other labors are forbidden, the Rambam considers these teachings merely as asmachteot, citing a verse as support for a concept forbidden by Rabbinic Law.
11.
To improve the land, not because he needs the stones. See Chapter 2, Halachah 10.
12.
Implants the head of a branch of a vine or tree in the ground so that roots will grow to improve its nurture.
13.
In his Commentary to the Mishnah (Sh'vi'it2:2), the Rambam writes that this is beneficial for certain trees.
14.
As will be explained (see Halachah 7), we are permitted to perform labor to maintain a tree's wellbeing. These activities, however, are intended to foster its growth.
15.
Both of these activities speed their ripening (ibid.:5).
16.
Bind their branches so that they grow upward rather than spread out (ibid.:6).
17.
For this prepares the land on which they grow to be used to plant crops.
18.
And not on land that could be used for crops in which instance, the plowing would benefit him.
19.
For this resembles sowing them.
20.
Because we do not usually sow in dung.
21.
For this does not involve working with the land.
22.
A fragrant herb, also used for medicinal purposes.
23.
I.e., prevent them from being damaged. The Radbaz questions why the aloe plant is singled out; seemingly the same principle applies with regard to all plants. He explains that since the aloe grows on the roofs, it is in need of shade. Our Sages permitted a person to construct a shelter to protect the aloe from the sun. This is not considered as forbidden labor.
24.
For that would promote their growth, not merely maintain them.
25.
Chulin 78a states that this is intended to attract notice to the tree and cause people to pray that its fruit do not fall prematurely. This is permitted because it does not involve caring for the tree.
26.
This weakens the tree's strength and thus prevents it from causing its fruit to fall prematurely (ibid.). Since it weakens the tree, it is permitted.
27.
The Kessef Mishneh quotes Rashi (Mo'ed Kattan 3a) who explains that the words oderand kishkush are synonymous. The difference is only with regard to the type of plants.
28.
For otherwise all the trees in the field will die, as stated in Halachah 10.
29.
Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. This leniency is permitted to make sure that the trees do not die.
30.
Since it is unnecessary to do that to provide the individual trees with water.
31.
For that is the most effective way of watering the trees, since they are close to each other.
32.
I.e., ten in an area larger than 50 cubits by 50 cubits. Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 2:10).
33.
Our translation is based on the Rambam's Commentary to the Mishnah (Mo'ed Kattan1:1).
34.
Our translation is based on the Rambam's Commentary to the Mishnah (Kelayim 5:4).
35.
So the trees will not die.
36.
In Halachot 2-3.
37.
Our translation is based on the authoritative manuscripts and early printings of theMishneh Torah. The standard publish text follows a slightly different version.
38.
This leniency was granted even though sowing is forbidden by Scriptural Law. It must, however, be emphasized that (as stated in Chapter 10, Halachah 9), from the later years of the First Temple period, the observance of the Sabbatical year only had the status of Rabbinic commandment. The Radbaz maintains that such leniency would be granted even if the Scriptural ordinance was in effect.
39.
For since he is being threatened, it makes no difference whether the person threatening him is a king or an ordinary person. Since there is danger involved, leniency is granted (Radbaz, Kessef Mishneh).
The Kessef Mishneh emphasizes that this leniency is granted only when the person does not receive payment for his activity. He is forbidden to take payment, even if he is being compelled for then a person could perform such labors and excuse himself, claiming that he was compelled to do so.
40.
There are many who sow their fields and reap their crops. See Chapter 8 which lists many safeguards instituted for that reason.
41.
Terumot 2:3 contrasts sowing on the Sabbath with sowing during the Sabbatical year, explaining that the Jews are not suspect to violate the Sabbath. Hence, the results of the inadvertent violation of the Sabbath laws are not forbidden.
42.
This is the translation of the word nirah, based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:3, Pe'ah 2:1). The term differs from plowing in that it is a far less thorough activity. See Rashi's gloss toJeremiah 4:3 which explains that it refers primarily to the removal of weeds, thorns, and the like.
43.
In his Commentary to the Mishnah (Sh'vi'it4:2), the Rambam explains that this applies even if the field is fertilized by making it a corral for animals, so that their manure will fertilize it and improve its quality.
44.
For the penalty is imposed on him personally, not on the land. Note the contrast to Chapter 3, Halachah 11.
45.
As stated in Halachot 4 and 16.
46.
In these eras, there was no refrigeration and vegetables would be preserved by placing them in the ground.
47.
As long as the leaves are revealed, one is not planting in the ordinary manner (Radbaz). Burying the plants in this manner is permitted, because he does not desire that the plants grow in the earth; they are merely buried there [the Rambam's Commentary to the Mishnah (Kilayim 1:9)].
48.
Because he appears to be planting them.
49.
If they are not packed so densely, burying them resembles planting [ibid. (Sh'vi'it 5:2)].
50.
Our translation is based on Rav Kappach's notes to the Rambam's Commentary to the Mishnah (ibid. 2:10). There the Rambam explains the term yichsech, but does not explain the term mereis. The Radbaz and the Kessef Mishneh interpret the latter term as meaning that it is permitted to sprinkle water on the rice plants. The contrast to the following clause supports Rav Kappach's interpretation.
51.
Those that stick out and attract attention [the Rambam's Commentary to the Mishnah (Pe'ah 6:11; Sh'vi'it 4:1)].
52.
I.e., when clearing the land, one takes smaller stones and pieces as well as larger ones, so that the land will not have any foreign matter upon it.
53.
For we do not suspect that he will be intending to clear his colleague's field.
54.
It would appear that a person would be permitted to gather both larger and small pieces from his colleague's field. The Radbaz, however, grants this leniency only with regard to larger pieces.
55.
Our translation is based on the Rambam's Commentary to the Mishnah (Sh'vi'it 4:1). There he emphasizes that the person clearing the field is expecting something in return.
56.
Not only the large ones permitted in the previous halachah. Even though the person's field will be cleared in this manner, since this is not his intent, and the labor of clearing a field involves merely a Rabbinic prohibition, stringency was not enforced.
57.
That he is seeking to provide his animal with food and not clear his field.
58.
The Radbaz states that this leniency is granted only when the owner takes both the large and small pieces. If he takes only small pieces, it is forbidden because he is obviously intending to clear his field.
59.
See Chapter 5, Halachot 17-18, which restricts cutting down trees for kindling once they have begun to grow fruit.
60.
Even though it involves work with the land, since he desires the wood, it is permitted.
61.
The place where three trees can grow is significant and can be used for planting. Thus by removing the stumps, it is as if he is clearing a field for himself [the Rambam's Commentary to the Mishnah (Sh'vi'it 5:4)].
62.
The intent is not that one has uninhibited license to cut down a colleague's tree even in the Sabbatical year. Instead, if the tree has been cut down, one may uproot the stump.
63.
This law also applies to other species. SeeSh'vi'it 4:5 and the gloss of the Ra'avad.
64.
This is forbidden by Scriptural Law.
65.
In his Commentary to the Mishnah (Sh'vi'it4:7), the Rambam explains that there is no need for a deviation in the way he trims the branches, because he is not intending to trim the tree. To explain his statements: Although trimming is one of the activities forbidden by Scriptural Law, this refers to trimming the top of the tree, not the ends of its branches (Tifferet Yisrael to the above mishnah).
66.
Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)].
67.
For cutting these branches is not that beneficial to the tree (Bava Batra 80b).
68.
Here, also, our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 5:5)], which quotes I Samuel 15:33as support.
69.
I.e., that the split will be healed. This is forbidden, because this would be improving the tree.
70.
This is permitted, because this is maintaining the tree.
Shemita - Chapter 2
Halacha 1
A person should not remove waste materials from his courtyard and place them in his field in the Sabbatical year, because it appears that he is fertilizing his field so that it will be improved for him to sow it.1 If he did remove them, but made a waste heap, it is permitted.2
He should not make a waste heap in his field until the time when it is common to fertilize the fields as is done when tilling the land passes, i.e., when the bitter3 [apples] become [very dried out and] knotted. He should not make a waste heap that contains less than 150 se'ah of waste, so that it will be obvious that it is a waste heap.4 If he wishes to add to it, he may. If he has a small amount [of waste matter placed in his field before the beginning of the Sabbatical year], he can continue to increase it [throughout the Sabbatical year]. One should not make more than three waste heaps in an area large enough to sow a se'ah of grain.5
Halacha 2
Halacha 3
When a person would place waste on a rock, dug out three handbreadths of the earth and then made a heap of waste, or built [a platform] three handbreadths high above the earth and placed the waste upon them, there is no required measure. Even if he made several waste heaps in an area large enough to sow a se'ah of grain, it is permitted. [The rationale is] it is obvious that his intent is not to improve the land,8 but rather to collect his waste.9
Halacha 4
A person is permitted to remove waste from a corral of sheep and place it in his field as [is permitted to] all those who collect waste.10
When a person makes a corral in his field in the Sabbatical year,11 he should not make it larger than an area it takes to sow two se'ah.12 [When it is that size,] he may bring his sheep into it. When they have fertilized the entire corral, he may leave one wall of the corral and make another corral on its side, [and then bring his sheep there]. In this manner, he can fertilize a portion of his field large enough to sow four se'ah.
Halacha 5
If, however, his entire field was only large enough to sow four se'ah, he should leave a portion [unfertilized], because of the impression that might be created.13 [In this way,] everyone will know that the sheep deposited their wastes there and fertilized it and they will not say that the person fertilized his entire field in the Sabbatical year.
Halacha 6
A person should not open a quarry in his field14 at the outset in the Sabbatical year, lest it be said that he intended to improve his field by removing the rocks from it. If he began before the Sabbatical year and quarried from it 27 blocks - each block being one cubit by one cubit and one cubit high or larger - from a group of stones that were three cubits by three cubits and three cubits high, it is permitted to extract from it all one desires during the Sabbatical year.15
Halacha 7
[The following rules apply when there is] a stone wall that is ten handbreadths or more high and one desired to remove all the stones. If it contained ten or more stones, each one at least [large enough to require] two people to carry it, he may take them,16 for an observer will know that he is taking them because he needs the stones.17 If the wall was less than ten handbreadths high, there were less than ten stones or the stones were smaller [and did not require] two people to carry it, he may take them, but must leave [a row] a handbreadth high above the ground.18
Halacha 8
When does the above19 apply? When he intends to improve his field20 or he began to remove the stones in the Sabbatical year. If, however, he did not intend to improve his field21 or began removing them before the Sabbatical year,22 he may take everything he desires23 during the Sabbatical year, clearing away [the stones] until he reaches the earth. Similarly, if he was removing the stones from a colleague's field, even though he was a contractor,24 he may clear them away until he reaches the earth.25
Halacha 9
[The following rules apply when, in a field, there are] stones that would be dislocated by a plow or which were covered [by earth] and then uncovered. If there are two stones that are each large enough to require two people to carry them, it is permitted to remove them.26If they are smaller than this, he should not take them.27
Halacha 10
When a person removes stones from his field because he needs the stones [for construction], he should remove the upper ones and leave those in contact with the earth. Similarly, if he has a pile of pebbles or of stones in his field, he should take the upper one's and leave those in contact with the earth. If there is a large rock or straw beneath them, he may take all of them.28
Halacha 11
A person should not fill a groove in the ground with earth or level it with earth, because he is improving his land.29 He may, however, make a divider before the groove, [separating it from the remainder of his field].30 He may take any stone [in the groove] that he can pick up if he stretches out his hand while he is standing at the edge of the groove.31
Halacha 12
It is permitted to bring stones carried on one's shoulder - i.e., two or three are carried on one's shoulder at a time - from any place, whether from a colleague's field or from one's own field. Similarly, a contractor32 may bring stones, even small ones, from any place whether from the field he hired33 or from a field that he did not hire.
Halacha 13
[The following laws apply when there is] an open space [in a wall separating one's property from the public domain] that was filled with earth.34 If its [stones] do not create an obstacle block for people in the public domain, it is forbidden to rebuild it.35 If they create a stumbling block for people36 or it was not filled with earth, but instead open to the public domain,37 it is permitted to rebuild it.38
Halacha 14
It is forbidden for a person to build a wall between his field and his colleague's field in the Sabbatical year. He may, however, build a wall between his field and the public domain.39 [When he builds the wall,] he is permitted to dig deeply until he reaches a stone.40 He may remove the earth and gather it in his field41 in the same manner as waste is gathered.42 Similarly, if a person dug out a cistern, a trench, or a storage cavity in the Sabbatical year, he may gather the earth in the same manner as all those who dig.
FOOTNOTES
1.
As mentioned in Chapter 1, Halachah 4, fertilizing is a task forbidden by Rabbinic Law.
2.
Because it does not appear that he is preparing to fertilize his field immediately.
3.
Our translation is taken from the Rambam's Commentary to the Mishnah (Sh'vi'it 3:1)]. There he explains that although matok, the name the Mishnah uses, means "sweet," this fruit has a bitter taste and that term is used as a euphemism. Some have identified this species with the colocynth, a wild gourd with a very bitter flavor. The Radbaz identifies it with a bitter species of grass.
4.
Any thing smaller might convey the impression that he is fertilizing his field.
5.
Hilchot Shabbat 16:3 defines an area in which a se'ah of grain is sown as 50 cubits by 50 cubits. In this instance as well, if he makes more than three waste heaps, it might appear that his intent is to fertilize the field.
6.
I.e., we are not concerned that an onlooker might think that he is fertilizing his field.
7.
I.e., create one very large waste heap that encompasses a greater area than the three waste heaps in a 2500 sq. cubit area.
8.
By fertilizing it, for the waste is not in direct contact with the earth.
9.
For use after the Sabbatical year.
10.
I.e., according to the guidelines established in the previous halachot. Those halachot dealt with removing waste from one's home and courtyard. In this halachah, the Rambam is adding that the same rules also apply with regard to the waste from corrals. To establish this conceptual flow, the Rambam changes the order of the clauses in the mishnah (Sh'vi'it 3:4). The Radbaz offers this explanation to rebut the Ra'avad's objections.
11.
The Ra'avad cites the Jerusalem Talmud (Sh'vi'it 3:4) which emphasizes that the person's intent should not be to fertilize his field, but to take care of his sheep. When he does that, he can have a portion of his field fertilized as a by-product.
12.
100 by 50 cubits.
13.
I.e., when an observer will see that the entire field was not fertilized, he will realize that the person did not fertilize it by hand, because then there would be no purpose in leaving part of it unfertilized.
14.
The Radbaz explains that the Rambam's ruling applies whether the quarry is open or underground. There are, he explains, other opinions that maintain that if the quarry is open, there is no obligation to begin extracting the stones before the Sabbatical year.
15.
Provided one's intent is genuinely to quarry stone and not to improve the field (Radbaz).
16.
I.e., all the stones, even those smaller than the size specified.
17.
When a person is taking many stones of this size, the effort involved clearly indicates that he is intending to use them for building and not merely to improve his field.
18.
So that he will not have prepared his field by removing the stones.
19.
That he must leave a row of stones a handbreadth high above the earth.
20.
By leaving an additional area that he could sow in the following year.
21.
The Radbaz asks: We see that our Sages forbade certain activities because of the impression that an observer might derive. If so, what does the owner's intent matter? An observer may think that he is intending to clear his field. For this reason, he explains that the owner must perform an activity that makes it obvious that he is intending to use the stones for building, for example, using them for construction that is presently being performed on his property.
22.
This indicates that he was not using the Sabbatical year to perform whatever work that was possible in his field.
23.
I.e., even small stones and even when he tears down a wall that is less than ten handbreadths high.
24.
I.e., a person who hires out the field for his own purposes. See Halachah 12 and the Rambam's commentary to its source (Sh'vi'it3:9).
25.
Because he would not take the stones unless they would benefit him. Needless to say, one may not destroy a wall in a colleague's field at whim. Thus even when the owner knows that the wall is being torn down, as long as it is being torn down to be used for building, it is permitted to do so.
26.
For, as above, the size of these stones indicates that they will be used for building. The implication is that not only is the person allowed to remove these two large stones, he is allowed to remove all the stones in the field (Radbaz). Needless to say, this leniency is granted only when he genuinely intends to use the stones for construction, not when he desires to clear his field.
One might ask: Why are only two stones required to be of this size in this instance, while in Halachah 8, ten large stones are required?
Among the answers given is that in this instance, since the stones are scattered over a larger area, their removal is less likely to be noticed by an observer. In Halachah 8, by contrast, since the stones are all located in one place, an observer will see that they have been removed (Pe'at HaShulchan).
27.
Lest an observer think that he is intending to clear his field.
28.
For if he desired to clear his field, he would take the large stone or straw that is beneath them as well.
29.
And such work is forbidden in the Sabbatical year.
30.
Our translation and the bracketed addition are based on the Rambam's Commentary to the Mishnah (Sh'vi'it 3:8).
31.
If, however, he must descend into the groove to pick up a stone, it is forbidden to remove it, lest an impression be created that the person is seeking to improve his field and make the groove fit for sowing (ibid.).
The Ra'avad objects to the Rambam's ruling, offering a different interpretation of his source (Sh'vi'it, loc. cit.). [The Ra'avad's interpretation is paralleled by Rabbenu Shimshon's understanding of that mishnah.] The Radbaz and the Kessef Mishneh offer different explanations that reinforce the Rambam's understanding.
32.
A person who had hired the field. See Halachah 8.
33.
Even though he hired the field, it is not his own and we do not suspect that he will transgress to improve it. The Ra'avad understands Sh'vi'it 3:9, the Rambam's source differently, seeing it as interrelated to the concepts mentioned in the previous halachah.
34.
I.e., rather than being rebuilt with stone.
35.
For an onlooker will think that the person is rebuilding it for the purpose of improving his field and enabling him to sow it the following year. See the explanations in the notes to the following halachah.
36.
For an observer will understand that he is rebuilding it to remove an obstacle for people at large. (Alternatively, when there are obstacles for people at large, we do not enforce restrictions instituted only because of the possibility that an observer will derive a mistaken impression.)
37.
In this situation, by closing it, he is creating a divider between his field and the public domain.
38.
The Ra'avad differs with the Rambam's ruling, maintain that since there is a gap in the fence separating his field from the public domain, he is allowed to rebuild it in all instances. The Ra'avad and the Kessef Mishneh note that the Jerusalem Talmud (the conclusion of ch. 3 of Sh'vi'it ) supports the Rambam's position.
39.
Building a wall between one's own field and a colleague's is prohibited lest an onlooker think that one is preparing the land in order to sow one's field. Alternatively, we fear that the person may change his mind and sow the land (Radbaz). A person is, however, permitted to build a wall between his own field and the public domain to set off his property from the public domain. Alternatively, it is not common to sow the land next to the public domain, so there is no need for the above suspicions.
In the previous halachah, repairing a wall between one's field and the public domain is prohibited when the open space is filled with earth. Here, since it is entirely open, a wall may be built, as in the latter clause of that halachah.
40.
Since he digs until a stone, but does not remove the stone, it is clear that his intent is not to improve his field, for one cannot sow on a stone.
41.
But not in the public domain. See Sh'vi'it3:10.
42.
See Halachot 1-3.
• English Text | Video Class• "Today's Day"• Shabbat, issan 1, 5776 · 09 April 2016
Tuesday Nissan 1, Rosh Chodesh 5703
We do not say tachanun all month.
After saying the nassi (p. 368), we say the Yehi ratzon (p. 371) which is printed in Torah Or Siddur. Kohanin and levi'im also say it.1
Torah lessons: Chumash: Tazria, Shlishi with Rashi.
Tehillim: 1-9.
Tanya: But as for him (p. 193)...the Esoteric Discipline. (p. 193).
My father instructed his brother-in-law, R. Moshe Horenstein, a kohein, to say Yehi ratzon after the nassi, noting that even a kohein or leivi must say it, for it is related to ibur.2
FOOTNOTES
1.The nassi describes the offering brought by the Prince of each tribe during the twelve days of dedication of the Sanctuary.
2.See Glossary to Tanya I. Ibur is "gestation," the undifferentiated state prior to the appearance of organs. In the Yehi ratzon prayer, we say, "...if I am of the tribe of ____," indicating the possibility of any of the twelve tribes (including Efrayim and Menasheh; excluding Levi). This would seem inappropriate to a kohein or a leivi, who are by definition from the Levi tribe. However, the concept of ibur indicates an initial state of total merger, coalescence - in this context the coalescence of all souls. The kohein then, is not absolutely unrelated to the other tribes of Israel.
• Daily Thought:
The Aura
As the atmosphere envelops our planet, so your thoughts surround you.
Every conscious thought, every utterance of your lips, every interaction with your world is released into an aura that surrounds you. Through that aura, all life, all blessing, all that shines down from Above must pass.
An aura of beauty receives beauty. An aura of love receives love. An aura of life and joy is a channel for unbounded light.
You are the master of that aura. Only you have the power to transform your thoughts at any moment from dissonance to harmony, your words from bitter to sweet, your deeds from death to life.
And so too, your entire world.
---------------------
No comments:
Post a Comment