Torah Reading
Acharei: Leviticus 16:1 Adonai spoke with Moshe after the death of Aharon’s two sons, when they tried to sacrifice before Adonai and died; 2 Adonai said to Moshe, “Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the ark-cover which is on the ark, so that he will not die; because I appear in the cloud over the ark-cover.
3 “Here is how Aharon is to enter the Holy Place: with a young bull as a sin offering and a ram as a burnt offering. 4 He is to put on the holy linen tunic, have the linen shorts next to his bare flesh, have the linen sash wrapped around him, and be wearing the linen turban — they are the holy garments. He is to bathe his body in water and put them on.
5 “He is to take from the community of the people of Isra’el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before Adonai at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for Adonai and the other for ‘Az’azel. 9 Aharon is to present the goat whose lot fell to Adonai and offer it as a sin offering. 10 But the goat whose lot fell to ‘Az’azel is to be presented alive to Adonai to be used for making atonement over it by sending it away into the desert for ‘Az’azel.
11 “Aharon is to present the bull of the sin offering for himself; he will make atonement for himself and his household; he is to slaughter the bull of the sin offering which is for himself. 12 He is to take a censer full of burning coals from the altar before Adonai and, with his hands full of ground, fragrant incense, bring it inside the curtain. 13 He is to put the incense on the fire before Adonai, so that the cloud from the incense will cover the ark-cover which is over the testimony, in order that he not die. 14 He is to take some of the bull’s blood and sprinkle it with his finger on the ark-cover toward the east; and in front of the ark-cover he is to sprinkle some of the blood with his finger seven times.
15 “Next, he is to slaughter the goat of the sin offering which is for the people, bring its blood inside the curtain and do with its blood as he did with the bull’s blood, sprinkling it on the ark-cover and in front of the ark-cover. 16 He will make atonement for the Holy Place because of the uncleannesses of the people of Isra’el and because of their transgressions — all their sins; and he is to do the same for the tent of meeting which is there with them right in the middle of their uncleannesses. 17 No one is to be present in the tent of meeting from the time he enters the Holy Place to make atonement until the time he comes out, having made atonement for himself, for his household and for the entire community of Isra’el.
Today's Laws & Customs:• Today's 'Nasi': Levi
After reading the "Nasi" describing the gifts brought by the princes of the 12 Tribes of Israel for the dedication of the Tabernacle during the first 12 days of Nissan (see "Nasi of the Day" in Nissan 1), today we read the passage (the opening verses of the Torah portion of Bahaalotecha) describing G-d's instructions to Aaron regarding the lighting of the Menorah, which represents the contribution of the "13th tribe" of Levi.
Text of today's Nasi in Hebrew and English.
• Search for Chametz Tonight
In preparation for the festival of Passover, in which even the possession of any form of leavened food ("chametz") is strictly forbidden, a final search is conducted after nightfall to remove every last crumb of chametz from our homes and property.
Click here for a step-by-step "Getting-Rid-of-Chametz" wizard. Click here for instructions on how to conduct the search, and here for the time for searching chametz in your location.
Links:
Sell your chametz online
About Leaven
Today in Jewish History:
• Abraham's Brit (1714 BCE)
According to one account in the Midrash, on the 13th of Nissan of the year 2048 from creation (1714 BCE), G-d appeared to Abram, changed his name to Abraham ("father of a multitude of nations") and commanded him to circumcise himself and all members of his household--and all future descendents at the age of eight days--so that "My covenant (brit) shall be in your flesh, as an eternal covenant." Abraham was 99 years old at the time, and his son Ishmael, 13. (Isaac, who was born a year later, was the first Jew to be circumcised at eight days).
Link: More on the Covenant of Circumcision
• Haman's Decree (357 BCE)
In the 12th year of his reign (357 BCE), King Achashverosh of Persia endorsed Haman's plan "to destroy, kill and annihilate all Jews, from young to old, infants and women, on a single day, on the 13th day of the 12th month, the month of Adar." On Nissan 13 (11 months before the date chosen for the massacre) proclamations of the decree were drafted and dispatched to all 127 countries of the Persian Empire. Mordechai told Esther to go before the king and plead for her people. Esther asked that a three-day fast be proclaimed (Nissan 14, 15 and 16--including the first two days of Passover) in which all Jews would repent and pray for the success of her mission.
Links:
The Story of Purim
Timeline of the events connected with the Purim miracle
• Passing of R. Joseph Caro (1575)
Nissan 13 is the anniversary of the passing of Rabbi Joseph Caro (1488-1575), author of theShulchan Aruch ("Code of Jewish Law").
Link: Original Ideas
• Passing of Tzemach Tzeddek (1866)
The third Rebbe of Chabad, Rabbi Menachem Mendel Schneersohn of Lubavitch (1789-1866; known as the "Tzemach Tzeddek" after his Halachic work by that name), passed away on Nissan 13.
Links:
A short biography
More on the Tzemach Tzeddek
Daily Quote:
Rabbi [Judah HaNassi] would say: Which is the right path for man to choose for himself? Whatever is harmonious for the one who does it, and harmonious for mankind[Ethics of the Fathers 2:1]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 5th Portion Leviticus 17:8-18:5 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 17
8And you should say to them: Any man of the House of Israel or of the strangers who will sojourn among them, who offers up a burnt offering or [any other] sacrifice, ח וַֽאֲלֵהֶ֣ם תֹּאמַ֔ר אִ֥ישׁ אִישׁ֙ מִבֵּ֣ית יִשְׂרָאֵ֔ל וּמִן־הַגֵּ֖ר אֲשֶׁר־יָג֣וּר בְּתוֹכָ֑ם אֲשֶׁר־יַֽעֲלֶ֥ה עֹלָ֖ה אוֹ־זָֽבַח:
Who offers up a burnt-offering: [This passage] comes to make liable one who causes the limbs [of a sacrifice] to go up in smoke outside [the Temple Courtyard] like the one who slaughters [a sacrifice] outside [the Courtyard. Consequently,] if one person slaughtered [the sacrifice] and his fellow offered it up [outside the Courtyard], they are both liable [to the penalty of excision]. — [Torath Kohanim 17:103; Zev. 106a]
אשר יעלה עלה: לחייב על המקטיר איברים בחוץ כשוחט בחוץ, שאם שחט אחד והעלה חבירו שניהם חייבין:
9but does not bring it to the entrance of the Tent of Meeting to make it [a sacrifice] to the Lord, that man shall be cut off from his people. טוְאֶל־פֶּ֜תַח אֹ֤הֶל מוֹעֵד֙ לֹ֣א יְבִיאֶ֔נּוּ לַֽעֲשׂ֥וֹת אֹת֖וֹ לַֽיהוָֹ֑ה וְנִכְרַ֛ת הָאִ֥ישׁ הַה֖וּא מֵֽעַמָּֽיו:
[that man] will be cut off [from his people]: Heb. מֵעַמּוֹ, lit. from his peoples. [The plural form of “peoples” teaches us that] his offspring will be cut off as well as his own days being cut off.
ונכרת: זרעו נכרת וימיו נכרתין:
10And any man of the House of Israel or of the strangers that sojourn among them, who eats any blood, I will set My attention upon the soul who eats the blood, and I will cut him off from among his people. יוְאִ֨ישׁ אִ֜ישׁ מִבֵּ֣ית יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֥ר יֹאכַ֖ל כָּל־דָּ֑ם וְנָֽתַתִּ֣י פָנַ֗י בַּנֶּ֨פֶשׁ֙ הָֽאֹכֶ֣לֶת אֶת־הַדָּ֔ם וְהִכְרַתִּ֥י אֹתָ֖הּ מִקֶּ֥רֶב עַמָּֽהּ:
any blood: Since Scripture says, “[For it is the blood] that atones for the soul” (next verse), one might think that a person is liable only for [eating] the blood of sanctified things, [which effects atonement]. Scripture, therefore, says here, “any blood” [to include even the blood of ordinary animals]. — [Kereithoth 4b]
כל דם: לפי שנאמר בנפש יכפר, יכול לא יהא חייב אלא על דם המוקדשים, תלמוד לומר כל דם:
I will set my attention: Heb. פָנַי. [The word פָנַי here is to be understood to mean] My פְּנַאי, i.e., My leisure. [God is saying,] “I will make Myself free (פּוֹנֶה) from all My affairs, and I will deal with this person!” - [Torath Kohanim 17:108]
ונתתי פני: פנאי שלי, פונה אני מכל עסקי ועוסק בו:
11For the soul of the flesh is in the blood, and I have therefore given it to you [to be placed] upon the altar, to atone for your souls. For it is the blood that atones for the soul. יאכִּי־נֶ֣פֶשׁ הַבָּשָׂר֘ בַּדָּ֣ם הִוא֒ וַֽאֲנִ֞י נְתַתִּ֤יו לָכֶם֙ עַל־הַמִּזְבֵּ֔חַ לְכַפֵּ֖ר עַל־נַפְשֹֽׁתֵיכֶ֑ם כִּֽי־הַדָּ֥ם ה֖וּא בַּנֶּ֥פֶשׁ יְכַפֵּֽר:
For the soul of the flesh: of every creature is dependent upon the blood, and therefore, I have given it to atone for the soul of man. [In this way,] one “soul” [namely, the blood of a sacrifice] shall come and atone for another soul.
כי נפש הבשר: של כל בריה בדם היא תלויה, ולפיכך נתתיו על המזבח לכפר על נפש האדם. תבוא נפש ותכפר על הנפש:
12Therefore, I said to the children of Israel: None of you shall eat blood, and the stranger who sojourns among you shall not eat blood. יבעַל־כֵּ֤ן אָמַ֨רְתִּי֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל כָּל־נֶ֥פֶשׁ מִכֶּ֖ם לֹא־תֹ֣אכַל דָּ֑ם וְהַגֵּ֛ר הַגָּ֥ר בְּתֽוֹכְכֶ֖ם לֹא־יֹ֥אכַל דָּֽם:
None of you: [This phrase] comes to warn adults regarding minors [not to feed them blood]. — [Torath Kohanim 17:110; Yev. 114a]
כל נפש מכם: להזהיר גדולים על הקטנים:
13And any man of the children of Israel or of the strangers who sojourn among them, who traps a quarry of a wild animal or bird that may be eaten, and sheds its blood, he shall cover it [the blood] with dust. יגוְאִ֨ישׁ אִ֜ישׁ מִבְּנֵ֣י יִשְׂרָאֵ֗ל וּמִן־הַגֵּר֙ הַגָּ֣ר בְּתוֹכָ֔ם אֲשֶׁ֨ר יָצ֜וּד צֵ֥יד חַיָּ֛ה אוֹ־ע֖וֹף אֲשֶׁ֣ר יֵֽאָכֵ֑ל וְשָׁפַךְ֙ אֶת־דָּמ֔וֹ וְכִסָּ֖הוּ בֶּֽעָפָֽר:
who traps: [Had the verse stated only this phrase,] we would know only [that this law applies to] creatures that require trapping. But how would we know [that the law includes also] geese and roosters, [which do not require trapping]? Scripture, therefore, adds [the word] צֵיד -a quarry, meaning in any way [even if not trapped]. But if so, why is it stated, “who traps”? [To teach us] that one should not eat flesh except with this preparation, [meaning, that just as one does not go out to trap every day, neither should one eat meat regularly at all his meals, as if he had to go out and trap it]. — [Torath Kohanim 17:111; Chul. 84a]
אשר יצוד: אין לי אלא ציד, אווזין ותרנגולין מנין, תלמוד לומר ציד, מכל מקום. אם כן למה נאמר אשר יצוד, שלא יאכל בשר אלא בהזמנה הזאת:
that may be eaten: [This comes] to exclude unclean creatures [which are prohibited to be eaten, that their blood does not require covering]. — [Torath Kohanim 17:112]
אשר יאכל: פרט לטמאים:
14For [regarding] the soul of all flesh its blood is in its soul, and I said to the children of Israel: You shall not eat the blood of any flesh, for the soul of any flesh is its blood all who eat it shall be cut off. ידכִּי־נֶ֣פֶשׁ כָּל־בָּשָׂ֗ר דָּמ֣וֹ בְנַפְשׁוֹ֘ הוּא֒ וָֽאֹמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל דַּ֥ם כָּל־בָּשָׂ֖ר לֹ֣א תֹאכֵ֑לוּ כִּ֣י נֶ֤פֶשׁ כָּל־בָּשָׂר֙ דָּמ֣וֹ הִ֔וא כָּל־אֹֽכְלָ֖יו יִכָּרֵֽת:
its blood is in its soul: Its blood is in the place of its very soul, because the soul is dependent upon it.
דמו בנפשו הוא: דמו הוא לו במקום הנפש, שהנפש תלויה בו:
for the soul of any flesh is its blood: [The word הִוא, meaning here “it is,” is feminine in gender.] “for the soul […] is the blood.” [For] the words דָּם and בָּשָׂר are masculine in gender, while the word נֶפֶשׁ is feminine in gender. [Hence, the antecedent of הִוא is נֶפֶשׁ.]
כי נפש כל בשר דמו הוא: הנפש היא הדם. דם ובשר לשון זכר, נפש לשון נקבה:
15And any person, whether a native or a stranger, who eats carrion or what was torn, shall immerse his garments and immerse himself in the waters, and shall remain unclean until evening, and then he shall become clean. טווְכָל־נֶ֗פֶשׁ אֲשֶׁ֨ר תֹּאכַ֤ל נְבֵלָה֙ וּטְרֵפָ֔ה בָּֽאֶזְרָ֖ח וּבַגֵּ֑ר וְכִבֶּ֨ס בְּגָדָ֜יו וְרָחַ֥ץ בַּמַּ֛יִם וְטָמֵ֥א עַד־הָעֶ֖רֶב וְטָהֵֽר:
who eats carrion or what was torn: Scripture is speaking about the carcass of a clean bird [i.e., a kosher species of bird], which transmits defilement only at the time it is swallowed into the esophagus. And it teaches you here, that it defiles [the person], when he eats it. [The trefah, the bird mortally wounded by a wild beast, or stricken with a terminal illness, however, does not transmit defilement. Consequently,] the torn one mentioned here was written only to expound upon it. Thus we learned: One might think that the carcass of an unclean bird [also] defiles when it is swallowed into the esophagus. Scripture, therefore, says, “or what was torn,” [referring to a type of bird] that may fall under the category of טְרֵפָה [i.e., a kosher bird, which is prohibited only if it is torn], thus, excluding the case of an unclean bird, which can never fall under the category of טְרֵפָה, [because it is prohibited in any case]. - [Torath Kohanim 17:126]
אשר תאכל נבלה וטרפה: בנבלת עוף טהור דבר הכתוב, שאין לה טומאה אלא בשעה שנבלעת בבית הבליעה, ולמדך כאן שמטמאה באכילתה, ואינה מטמאה במגע. וטרפה האמורה כאן לא נכתבה אלא לדרוש. וכן שנינו יכול תהא נבלת עוף טמא מטמאה בבית הבליעה, תלמוד לומר טרפה, מי שיש במינו טרפה, יצא עוף טמא שאין במינו טרפה:
16But if he does not immerse [his garments] or immerse his flesh, he shall bear his sin. טזוְאִם֙ לֹ֣א יְכַבֵּ֔ס וּבְשָׂר֖וֹ לֹ֣א יִרְחָ֑ץ וְנָשָׂ֖א עֲוֹנֽוֹ:
he shall bear his sin: If he [subsequently] eats holy sacrifices or enters the Sanctuary [in his unclean state], he is punished by excision because of this uncleanness, like all other cases of uncleanness. — [Torath Kohanim 17: 129]
ונשא עונו: אם יאכל קדש או יכנס למקדש חייב על טומאה זו ככל שאר טומאות:
[But if he does not]…immerse his flesh, he shall bear his sin: For [not] immersing his body he is punished by excision. However, for [not] immersing his garments, [and entering the Mishkan wearing them,] he is punished by lashes. — [Torath Kohanim 17:129]
ובשרו לא ירחץ ונשא עונו: על רחיצת גופו ענוש כרת ועל כבוס בגדים במלקות:
Leviticus Chapter 18
1And the Lord spoke to Moses, saying: אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel, and say to them: I am the Lord, your God. בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
I am the Lord, your God: I am the One Who said at Sinai, “I am the Lord, your God” (Exod. 20:2), and you accepted My sovereignty upon yourselves [at that time]; consequently, accept My decrees. Rabbi [Yehudah Hanassi] says: “It is openly known before Him, that they would eventually be scourged by [transgressing the laws of] immoral relations, in the days of Ezra. Therefore, [concerning these laws,] God came to them with the decree: I am the Lord, your God! You should know Who is placing these decrees upon you-the Judge Who exacts retribution (אלֹקִים), but Who is faithful also to pay a reward ('ה)!”- [Torath Kohanim 18:138]
אני ה' אלהיכם: אני הוא שאמרתי בסיני (שמות כ ב) אנכי ה' אלהיך, וקבלתם עליכם מלכותי, מעתה קבלו גזרותי. רבי אומר גלוי וידוע לפניו שסופן לנתק בעריות בימי עזרא, לפיכך בא עליהם בגזירה אני ה' אלהיכם, דעו מי גוזר עליכם, דיין להפרע ונאמן לשלם שכר:
3Like the practice of the land of Egypt, in which you dwelled, you shall not do, and like the practice of the land of Canaan, to which I am bringing you, you shall not do, and you shall not follow their statutes. גכְּמַֽעֲשֵׂ֧ה אֶֽרֶץ־מִצְרַ֛יִם אֲשֶׁ֥ר יְשַׁבְתֶּם־בָּ֖הּ לֹ֣א תַֽעֲשׂ֑וּ וּכְמַֽעֲשֵׂ֣ה אֶֽרֶץ־כְּנַ֡עַן אֲשֶׁ֣ר אֲנִי֩ מֵבִ֨יא אֶתְכֶ֥ם שָׁ֨מָּ֨ה לֹ֣א תַֽעֲשׂ֔וּ וּבְחֻקֹּֽתֵיהֶ֖ם לֹ֥א תֵלֵֽכוּ:
Like the practice of the land of Egypt […and like the practice of the land of Canaan]: [This verse] informs [us] that the deeds of the Egyptians and the Canaanites were more corrupt than those of all other nations, and moreover, that the [Egyptians residing in that] region [of Egypt] in which the Israelites had dwelt, were the most corrupt of all. — [Torath Kohanim 18:138]
כמעשה ארץ מצרים: מגיד שמעשיהם של מצריים ושל כנעניים מקולקלים מכל האומות, ואותו מקום שישבו בו ישראל מקולקל מן הכל:
and like the practice of the land of Canaan, to which I am bringing you: [This verse] informs [us] that those [Canaanite] peoples whom the Israelites conquered, were more corrupt than any other [people, even the Egyptians]. — [Torath Kohanim 18:138]
אשר אני מביא אתכם שמה: מגיד שאותן עממין שכבשו ישראל מקולקלים יותר מכולם:
and you shall not follow their statutes: What did Scripture omit [until now] that it did not state [and includes in this clause]? However, these are their social practices, things that assumed the status of law (חָקוּק) for them, for example, [certain days set aside for attendance at] theaters and stadiums. Rabbi Meir says: These [practices referred to here,] are the “ways of the Amorites,” [the superstitious practices] enumerated by our Sages. — [see Shab. 67ab; Torath Kohanim 18: 139]
ובחקתיהם לא תלכו: מה הניח הכתוב שלא אמר, אלא אלו נמוסות שלהן, דברים החקוקין להם, כגון טרטיאות ואצטדיאות. רבי מאיר אומר אלו דרכי האמורי שמנו חכמים:
4You shall fulfill My ordinances and observe My statutes, to follow them. I am the Lord, your God. דאֶת־מִשְׁפָּטַ֧י תַּֽעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
You shall fulfill My ordinances: These are the laws stated in the Torah in justice, [i.e., which human intellect deems proper,] which, had they not been stated [in the Torah], would have been deemed worthy to be stated [e.g., not to steal, not to murder, etc.]. — [Torath Kohanim 18:140]
את משפטי תעשו: אלו דברים האמורים בתורה במשפט, שאלו לא נאמרו, היו כדאי לאמרן:
and observe My statutes: These are the “King’s decrees” [without apparent rationale to man], against which the evil inclination protests, “Why should we keep them?” Likewise, the nations of the world object to them. Examples are: [The prohibition of] eating pig and wearing shaatnez [a mixture of wool and linen] (see Lev. 19:19), and the purification procedure effected by purification water [the mixture including the ashes of the red cow] (see Num., Chapter 19). Therefore it says, “I am the Lord.” I have decreed [these] upon you; you are not permitted to exempt yourselves [from fulfilling them]. — Torath Kohanim 18:140]
ואת חקתי תשמורו: דברים שהם גזירת המלך, שיצר הרע משיב עליהם, למה לנו לשומרן, ואומות העולם משיבין עליהם, כגון אכילת חזיר ולבישת שעטנז וטהרת מי חטאת, לכך נאמר אני ה' גזרתי עליכם, אי אתם רשאים להפטר:
to follow them: Do not take leave from [studying] them, i.e., you shall not say, “I have learned the wisdom of Israel-now I will go and learn the wisdom of the [other] nations.” - [Torath Kohanim 18:141]
ללכת בהם: אל תפטר מתוכם, שלא תאמר למדתי חכמת ישראל אלך ואלמד חכמת האומות:
5You shall observe My statutes and My ordinances, which a man shall do and live by them. I am the Lord. הוּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אֹתָ֛ם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֹֽה:
You shall observe My statutes and My ordinances: [This comes to include other details of [laws pertaining to] this passage, that Scripture did not mention explicitly. — [Torath Kohanim 18:142] Another explanation: [This clause, “You shall observe My statutes and My judgments, which a man shall do,” was added,] in order to apply “observance” (שְׁמִירָה) and fulfillment (עֲשִׂיָּה) to statutes, and to apply “observance” (שְׁמִירָה) and “fulfillment” (עֲשִׂיָּה) to ordinances. For [up till now,] Scripture had mentioned only “fulfillment” regarding ordinances and “observance” regarding statutes (see previous verse). - [Torath Kohanim 18:134]
ושמרתם את חקתי וגו': לרבות שאר דקדוקי הפרשה, שלא פרט הכתוב בהם. דבר אחר ליתן שמירה ועשייה לחוקים ושמירה ועשייה למשפטים, לפי שלא נתן אלא עשייה למשפטים ושמירה לחוקים:
and live by them: in the World-To-Come. For if you say [that the verse refers to living] in this world, does he not eventually die? [Torath Kohanim 18:134]
וחי בהם: לעולם הבא, שאם תאמר בעולם הזה, והלא סופו הוא מת:
I am the Lord: faithful to pay a reward [an attribute represented by the Name ה ]. — [Torath Kohanim 18:134]
אני ה': נאמן לשלם שכר:
Daily Tehillim: Chapters 69 - 71• Hebrew text
• English text• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 41• Lessons in Tanya• English Text
• Thursday, Nissan 13, 5776 · April 21, 2016
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Thursday, Nissan 13, 5776 · April 21, 2016
• Likutei Amarim, middle of Chapter 41
ובעטיפת ציצית יכוין כמו שכתוב בזהר, להמשיך עליו מלכותו יתברך
And while putting on the tzitzit one should bear in mind what is written in the Zohar, namely, that he should draw upon himself His blessed Kingdom,
אשר היא מלכות כל עולמים וכו׳ ,לייחדה עלינו על ידי מצוה זו
which is the Kingdom over all worlds; nevertheless,1 we should intend and endeavor to focus [G‑d’s Kingdom] specifically over ourselves, through this mitzvah — for the commandment of tzitzit is peculiarly effective in enhancing one’s acceptance of the yoke of heaven.
והוא כענין: שום תשים עליך מלך
This is similar to [the commandment]: “You shall surely set a king over yourself.”2
The Rebbe notes: The verse implies3 that before one set a king over himself he had no king, and it is he who now sets the king over himself.
ואזי אף אם בכל זאת לא תפול עליו אימה ופחד בהתגלות לבו
In such a case, i.e., having contemplated this matter, then: even though after all this [meditation] no fear or dread descends upon him in a manifest manner in his heart,
מכל מקום מאחר שמקבל עליו מלכות שמים וממשיך עליו יראתו יתברך בהתגלות מחשבתו ורצונו שבמוחו
nevertheless, since he accepts the Kingdom of Heaven upon himself, and draws upon himself the fear of Him in his conscious thought and rational volition,
וקבלה זו היא אמיתית בלי שום ספק, שהרי היא טבע נפשות כל ישראל שלא למרוד במלך הקדוש יתברך
and this submission to G‑d and his fear of Him is beyond doubt a sincere one — for it is the nature of all Jewish souls not to rebel against the blessed Holy King —
הרי התורה שלומד או המצוה שעושה מחמת קבלה זו ומחמת המשכת היראה שבמוחו נקראות בשם עבודה שלימה
then the Torah he studies or the commandment he performs because of his submission to the heavenly yoke and because of the fear that he has drawn into his mind, are termed “complete service,” of the kind that can result only from a fear of G‑d, as the Alter Rebbe soon goes on to say,
ככל עבודת העבד לאדונו ומלכו
like all service [performed] by a slave for his master or king, which is, of course, prompted by fear and awe.
All this can be accomplished by arousing — even if only in his mind — at least a minimal level of fear, and utilizing it in the study of Torah and the performance of the commandments.
FOOTNOTES
1. “As explained at the beginning of the chapter.” (— Comment by the Rebbe.)
2.Devarim 17:15.
3.See Likkutei Torah, Masei 90d.
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 75
A Ritually Impure Priest Serving in the Holy Temple
"They shall separate themselves from the things which the children of Israel make holy, and they shall not profane My holy name"—Leviticus 22:2.
A ritually impure priest is forbidden from performing any service in the Holy Temple.
Full text of this Mitzvah »
• A Ritually Impure Priest Serving in the Holy Temple
Negative Commandment 75
Translated by Berel Bell
The 75th prohibition is that a kohen who is tameh is forbidden from participating in the Temple service while in a state of tumah.
The source of this prohibition is G‑d's statement to the kohanim,1 "Be careful regarding the sacred offerings of the Israelites, and do not desecrate My holy Name."
In the ninth chapter of Sanhedrin2 our Sages explained, "What is the source for the law that one who serves in the Temple while tameh is punishable by death? It is written, 'Tell Aaron and his sons, "Be careful regarding the sacred offerings of the Israelites, and do not desecrate (v'lo y'chal'lu)," and elsewhere it is written,3 'Because they have desecrated (y'chal'luhu) they shall die for it.'" I.e. just as the punishment for that desecration is misah biy'dei shamayim, so too in this prohibition, "do not desecrate My holy Name" — if one did desecrate by performing the service while in a state of tumah he is punishable by misah biy'dei shamayim.
Negative Commandment 76
FOOTNOTES
1.Lev. 22:2.
2.83b.
3.Lev. 22:9. This verse speaks of a kohen who ate terumah while he was tameh.
Negative Commandment 76
A "Tevul Yom" Serving in the Holy Temple
"They shall not profane the name of their G‑d"—Leviticus 21:6.
[A tevul yom is an individual who was impure and immersed himself in a mikvah (ritual pool). Though he is now pure, there are still certain restrictions upon him until the sun sets that day.]
A priest who is a tevul yom, though pure, is forbidden from doing any service in the Holy Temple until the sun sets.
Full text of this Mitzvah »
• A "Tevul Yom" Serving in the Holy Temple
Negative Commandment 76
Translated by Berel Bell
The 76th prohibition is that a kohen who is a t'vul yom1 — even if he has purified himself — is forbidden from serving in the Temple until the sun has set.
The source of this prohibition is G‑d's statement2 (exalted be He), regarding the kohanim, "[They must be holy to their G‑d] and they must not profane their G‑d's Name."
One who transgresses this prohibition by serving in the Temple while a t'vul yom is punished by misah biy'dei shamayim.
This is not explicitly stated in Scripture, but has been passed down by the Oral Tradition. In the ninth chapter of Sanhedrin3 our Sages clearly said that this is the meaning of G‑d's statement (exalted be He), "They must be holy to their G‑d and they must not profane (v'lo y'chal'luhu) their G‑d's Name." They said: "It cannot teach us the prohibition of one who is tameh [serving in the Temple], because it has already been given. If so, this verse must teach us the prohibition of a t'vul yom serving [in the Temple]. And we learn from the usage of the word chillul [that the penalty is misah biy'dei shamayim4]." This prohibition is included there among the list of those who are punishable by death.
FOOTNOTES
1.For most categories of tumah, in order for one to be purified, the person must first immerse in a mikvah and then wait until sunset. In the time period between the time he has immersed and the time the sun sets, he is called a t'vul yom.
2.Lev. 21:6.
3.83b.
4.See N75.
Positive Commandment 24
Sanctification of a Priest before Service
"And Aaron and his sons will use it to wash their hands and feet when they enter the Tent of the Assembly"—Exodus 30:19.
The kohanim (priests) are commanded to wash their hands and feet before entering the Holy Temple's sanctuary and before commencing any of their Temple duties.
Full text of this Mitzvah »
• Sanctification of a Priest before Service
Positive Commandment 24
Translated by Berel Bell
The 24th mitzvah is that the kohanim are commanded to wash their hands and feet whenever they need to enter the heichal [main Temple building] or to perform the Temple service. This mitzvah is known as kiddush yadayim v'raglayim.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his sons must wash their hands and feet from it [the washstand] before entering the ohel moed."
One who violates this positive commandment — i.e. a kohen who serves in the Temple without washing his hands and feet — is punished by misah biy'dei shamayim. This is derived from G‑d's statement2 (exalted be He), "They must wash with water if they are not to die."
All the details of this mitzvah are explained in the second chapter of Zevachim.3
FOOTNOTES
1.Ex. 30:19-20.
2.Ibid., 30:20.
3.19b ff.
Negative Commandment 69
A Blemished Priest Entering the Holy Temple
"He shall not approach the curtain, nor come near to the altar..."—Leviticus 21:23.
A priest who possesses a physical blemish is forbidden from entering the Holy Temple's sanctuary or the area between the Outer Altar (including the altar) and the Sanctuary.
Full text of this Mitzvah »
• A Blemished Priest Entering the Holy Temple
Negative Commandment 69
Translated by Berel Bell
The 69th prohibition is that a kohen who has a blemish is forbidden from entering the entire area of the heichal, i.e. the altar, between the ulam1 and the altar, the ulam, and the heichal itself.
The source of this prohibition is G‑d's statement2 (exalted be He), "But he may not come to the paroches and he may not approach the altar [if he has a blemish]."
In the beginning of Seder Taharos3 it is explained that one who has a blemish or overgrown hair may not enter the area of the heichal beginning with the area between the ulam and the altar. It is also explained in the Sifra that either of these two phrases — "he may not come to the paroches" and "he may not approach the altar" — by themselves would be insufficient. Both are necessary to completely define the extent of this one law4 by defining the exact area where they are forbidden to enter.
One who intentionally went pass the altar, even if not to perform the Temple service, is punished by lashes.
FOOTNOTES
1.The Temple's main structure was known as the heichal. The entrance hall to this structure was known as the ulam, followed by the kodesh and the kodesh hakodoshim.
2.Lev. 21:23.
3.Keilim, Ch. 1.
4.Therefore, they count only as one mitzvah, not two.
Negative Commandment 70
A Blemished Priest Serving in the Holy Temple
"...who has any blemish shall not approach"—Leviticus 21:17.
A priest who possesses a physical blemish is forbidden from serving in the Holy Temple.
Full text of this Mitzvah »
• A Blemished Priest Serving in the Holy Temple
Negative Commandment 70
Translated by Berel Bell
The 70th prohibition is that a kohen who has a blemish is forbidden from performing the Temple service.
The source of this prohibition is G‑d's statement,1 "[Speak to Aaron as follows: 'Anyone among your descendants] who has a blemish may not approach.' " This means that he "may not approach" in order to perform the Temple service. Should he perform the service while he has a blemish, he is punished by lashes. This is explicitly stated by the Sifra: "One with a blemish [who serves in the Temple] has violated a Biblical prohibition, but is not punished by death.
FOOTNOTES
1.Lev. 21:17.
Negative Commandment 71
A Priest with a Temporary Blemish Serving in the Holy Temple
"Any man that has a blemish, shall not approach"—Leviticus 21:18.
A priest who possesses a temporary physical blemish is forbidden from serving in the Holy Temple—so long as the blemish exists.
Full text of this Mitzvah »
• A Priest with a Temporary Blemish Serving in the Holy Temple
Negative Commandment 71
Translated by Berel Bell
The 71st prohibition is that a kohen who has a temporary blemish is forbidden from performing the Temple service as long as he still has it.
The source of this prohibition is G‑d's statement1 (exalted be He), "Anyone who has a blemish may not offer a sacrifice."
The Sifra says, "The phrase,2 'one who has a blemish may not approach,' only refers to one who has a permanent blemish. What is the source that one with a temporary blemish [may not perform the Temple service]? From the verse, 'Anyone who has a blemish may not offer a sacrifice.' " One who transgresses and performs the Temple service while he has a temporary blemish is also punished by lashes.
The regulations regarding temporary and permanent blemishes of a person are explained in the seventh chapter of tractate Bechoros.3
FOOTNOTES
1.Ibid., 21:18.
2.Ibid., 21:17.
3.43a ff.
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Halacha 1
It is a positive commandment to offer two lambs as burnt-offerings every day.1They are called the continuous offering. One [should be brought] in the morning and one in the afternoon as [Numbers 28:3] states: "Two each day, a continuous offering."
Halacha 2
When is the time at which they should be slaughtered? The morning one should be slaughtered before sunrise,2 when the entire eastern horizon becomes illuminated.3 Once there was a pressing situation for the community in [the era of] the Second Temple4 and they offered the daily morning sacrifice at four hours after daybreak.5
Halacha 3
[The lamb for] the continuous offering of the afternoon should be slaughtered when the shadows have been extended6 and it is obvious to all that they have been extended.7 This is from six and a half hours of the day until the day's end. Every day, they would not slaughter it until eight and a half hours of the day and they would offer it at nine and a half hours.
Why would they delay [its slaughter] for two hours after the beginning of the time? Because of the sacrifices of individuals and those of the community.8For it is forbidden to offer any sacrifice before the continuous offering of the morning and no sacrifice is offered after the continuous sacrifice of the afternoon9 with the exception of the Paschal sacrifice. [That leniency was granted, because] it is impossible for all of Israel to offer their Paschal sacrifices in two hours.
Halacha 4
The Paschal sacrifice is slaughtered only after the continuous offering of the afternoon.10 Similarly, those individuals requiring atonement11 may offer their atonement offerings after the continuous offering of the afternoon on the fourteenth [of Nisan] so that they will be ritually pure and [and able] to partake of their Paschal offerings in the evening.12
Halacha 5
When the day before Pesach falls during the week or on the Sabbath, the Afternoon Sacrifice would be slaughtered after seven and a half hours and offered after eight and a half hours so that [the people] would have time to slaughter their Paschal sacrifices.13 If the day before Pesach falls on Friday, [the Afternoon Sacrifice] would be slaughtered at six and a half hours, the beginning of the time allotted for it and offered at seven and a half hours, so that they would have ample time to roast [their sacrifices] before the commencement of the Sabath.14
Halacha 6
Even though [no sacrificial animals] are slaughtered after the continuous offering of the afternoon,15 any entity that is fit to be offered on the altar's pyre is offered the entire day. And the limbs of the burnt-offerings and theeimorim16may be offered until midnight, as we explained in [Hilchot] Ma'aseh HaKorbanot.17
The limbs and the eimorim - whether from the continuous offerings or from other sacrifices - that were not consumed [by the fire] may be turned over18throughout the entire night until the morning,19 as [Leviticus 6:2] states: "The entire night until the morning."
Halacha 7
[The offering of] the limbs of the continuous offering on the altar's pyre [at night] supersedes [the prohibitions of] ritual impurity,20 but does not supersede the Sabbath [prohibitions]. Instead, all of the limbs of the continuous offerings offered on Friday are offered on the altar's pyre on Friday alone.21 For the initial [offering] of the continuous offering supersede the Sabbath [prohibitions],22 but its concluding aspects23do not.24 The fats of [the communal sacrifices offered on] the Sabbath are offered on a festival at night if the festival falls on Saturday night. [These fats] may not, however, be offered on the night of Yom Kippur [if it falls on Saturday night].25 [These concepts are derived from Numbers 28:10 which] states: "The burnt-offering of a Sabbath on its Sabbath." [This excludes the offering of] a burnt-offering of a Sabbath on another Sabbath.26 Nor may the burnt-offering of a weekday be offered on a festival.
Halacha 8
Halacha 9
There never should be less than six lambs that have been inspected30 in the Chamber of the Lambs.31 They should be prepared four days before their sacrifice.32 Even though they would be inspected beforehand, they would not slaughter the continuous offering until they inspect it again before its slaughter by the light of the torches.33 It was given water to drink from a golden cup34 so that it would be easier to skin.35
Halacha 10
The continuous offering of the afternoon is offered in the same manner as the continuous offering of the morning. Everything follows the regimen for the offering of the burnt offering, as written in [Hilchot] Ma'aseh HaKorbanot.36The lamb was not bound before its slaughter so as not to copy the practice of the heretics.37 Instead, they would hold its forefeet and its hindfeet by hand.38It would be held in the following manner: Its head would be to the south and its face to the west.39
Halacha 11
The continuous offering of the morning would be slaughtered in the northwest corner of the butchering area40 on the second ring41 and that of the afternoon would be slaughtered in the northeast corner on the second ring. [In this way,] they would be opposite the sun.42 The Received Tradition states that [these sacrificial animals] should be slaughtered opposite the sun.
Halacha 12
If they erred and inadvertently - or even intentionally - failed to offer the continuous offering of the morning, that of the afternoon should be offered.
When does the above apply? After the altar has been dedicated. If, however, it is a new altar on which no sacrifices have been offered, the continuous offering of the afternoon should not be offered on it first. For the altar for burnt-offerings should be dedicated solely by [sacrificing] the continuous offering of the morning.43
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 39) and Sefer HaChinuch (mitzvah 401) count this as one of the Torah's 613 mitzvot. The Ramban (at the conclusion to his Hosafos to the negative commandments) argues that they should be considered as two separate mitzvot.
2.
For "the eager hurry [to perform] mitzvot" (Pesachim 4a).
3.
I.e., when the rays of the sun are already visible, but the orb of the sun has not appeared.
4.
In his Commentary to the Mishnah (Ediot6:1, based on the Jerusalem Talmud,Berachot 1:4), the Rambam explains that once during the Greek occupation of the Holy Land, the Temple was besieged. Each day, the priests would exchange two baskets of gold coins for two lambs. One day, however, the Greeks refused to make the exchange. The people were forlorn. Later that morning, they miraculously found two lambs in the Chamber of the Lambs and R. Yuda bar Bava ruled that the morning sacrifice could be offered if the fourth hour of the day had not passed.
5.
The Radbaz derives two points from the Rambam's statements: a) only in a pressing situation may the offering of the sacrifice be delayed until after daybreak; b) even in a pressing situation, the sacrifice may not be offered after four hours of the day have passed.
6.
At noon, the sun is directly overhead and does not cast a shadow. By 12:30, the sun will have already passed to the western portion of the sky and will thus cast a shadow to the east.
7.
I.e., the sacrifice could have been offered directly after noon. Nevertheless, since the time of noon is not obvious to everyone, it was delayed slightly.
8.
I.e., to allow all of the other sacrifices to be offered, as the Rambam proceeds to explain.
9.
The Radbaz asks: Why isn't its sacrifice delayed any longer? He responds that the Sages did not desire for there to be any time pressure at all regarding its offering. Also, they wanted - at least partially - to fulfill the charge (Pesachim 4a): "The eager hurry [to perform] mitzvot."
10.
See Hilchot Korban Pesach 1:4 for more details.
11.
As stated in Hilchot Mechusrei Kapparah, ch. 1, this term refers to certain individuals - a zav, a zavah, a person afflicted withtzara'at, and a woman after childbirth - who are not permitted to partake of sacrifices until they offer certain sacrifices.
12.
This leniency is granted because a person who does not offer the Paschal sacrifices is liable for karet (Pesachim 59a).
13.
For every member of the Jewish people would have to partake of a Paschal sacrifice. Thus there would be a multitude of animals to slaughter and have their blood offered.
14.
At all other times, the Paschal sacrifices could be roasted at night. Hence, as long as they were slaughtered before nightfall, there was no difficulty. The roasting of the Paschal sacrifices did not, however, supersede the prohibition against cooking on the Sabbath. Hence, the slaughter had to be performed earlier so that they could be roasted on time.
15.
This represents the division of the halachot in the authentic manuscripts and early printings of the Mishneh Torah. A printing error appears to have crept into the standard published text.
16.
The fats and inner organs of the animal that are offered on the altar.
17.
As stated in Hilchot Ma'aseh HaKorbanot4:2, this is a Rabbinic safeguard.
18.
So that they will be consumed by the fires faster and more completely.
19.
Although our Sages decreed that the limbs not be offered on the altar after midnight as mentioned above, if they were offered before midnight, they may be turned over the entire night.
20.
I.e., communal sacrifices may be offered in a state of ritual impurity. If the offering itself was offered in this manner, the limbs may be offered in this manner at night.
21.
I.e., during the day and not during the night.
22.
I.e., an animal sacrificed as a communal offering may be slaughtered and offered on the altar on the Sabbath.
23.
The offering of the limbs and fats which were not offered on the pyre on Friday.
24.
If there was no opportunity to offer the fats and the limbs on Friday, they should be brought up to the top of the altar on Friday night, but not offered on the pyre. On the top of the altar, they are not disqualified because of the passage of the night and they should be offered on Saturday night (Kessef Mishneh in the name of the Ritba).
25.
According to the fixed calendar followed at present, Yom Kippur can never fall Saturday night. Moreover, even when the new moon was sanctified based on the testimony of witnesses, an effort was made not to have Yom Kippur fall directly after the Sabbath (Rosh HaShanah 20a). Nevertheless, it is possible for the two holy days to follow in succession. See Hilchot Eruvin 8:10.
26.
And Yom Kippur is also called "a Sabbath."
27.
Which is offered on the Sabbath.
28.
I.e., on Saturday night which is the first night of the festival.
29.
I.e., even though they were not offered because of the Sabbath, since their blood was offered on the Sabbath, the offering of their fats supersedes the festival prohibitions (Radbaz).
30.
To make sure that they are free of physical blemishes [the Rambam's Commentary to the Mishnah (Arachin 2:5)].
31.
This was one of the sub-chambers in the Chamber of the Hearth (Hilchot Beit HaBechirah 5:10).
32.
In his Commentary to the Mishnah (loc. cit.), the Rambam writes that the source for this practice was the Paschal sacrifice brought by the Jews in Egypt. They were commanded to take the lambs four days before they were offered.
33.
The torches were necessary, because the offering was slaughtered before daybreak and more light was necessary for a careful inspection.
34.
This was a sign of the wealth and prosperity of the Jewish people, as appropriate for the Temple [the Rambam's Commentary to the Mishnah (Tamid 3:4)].
35.
The commentaries note that the rationale the Rambam gives here is different from that which he initially gave in his Commentary to the Mishnah (Beitzah 5:6). Afterwards, he emended that text to include the rationale mentioned here (Rav Kappach's notes to that mishnah).
36.
Chapters 6 and 9.
37.
Rashi, Tamid 31b, states that thus refers to pagan idolaters who would bind all four feet of their sacrifices.
38.
Tamid 31b states that the sacrifice would be bound like the binding of Isaac the son of Abraham. Although some commentaries explain that this means that one of the animals forefeet and one of its hindfeet would be bound, the Rambam does not accept that interpretation and maintains that none of the legs were bound. the Tosafot Yom Tov (Tamid 4:1) brings support for this interpretation, noting that our Sages state that the priest who would offer the limbs on the altar would hold them during the slaughter. Thus each of the limbs was held by a different priest.
39.
In this way, if it defecated, its rear would not be facing the altar or the Temple Building.
40.
The area on the northern side of the Temple Courtyard where the sacrificial animals were slaughtered and cut up. See Hilchot Beit HaBechirah 5:13-14.
41.
There were rings implanted into the floor of the Temple Courtyard into which were inserted the legs of the sacrificial animals to hold them in place during the slaughter. Seeibid.:14; the Rambam's Commentary to the Mishnah (Tamid 4:1). Others maintain that the animal's head was inserted into the rings.
42.
The sun rises in the east. Hence if the sacrifice was slaughtered on the eastern corner in the morning, it is possible that the wall of the Temple Courtyard would block its rays. Conversely, since it sets in the west, the afternoon sacrifice was slaughtered in the east so that the sun's rays would not be blocked.
43.
Note the contrast to the Golden Altar, as stated in Chapter 3, Halachah 1.
• 3 Chapters: Biat Hamikdash Biat Hamikdash - Chapter 5, Biat Hamikdash Biat Hamikdash - Chapter 6, Biat Hamikdash Biat Hamikdash - Chapter 7 • English Text | Hebrew Text | Audio: Listen | Download• Biat Hamikdash - Chapter 5
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Audio: Listen | Download• Biat Hamikdash - Chapter 5
Halacha 1
It is a positive commandment for a priest1 who serves [in the Temple] to sanctify his hands and feet2 and afterwards perform service,3 as [Exodus 30:19] states: "And Aaron and his sons will wash their hands and their feet from it." A priest who serves4 without having sanctified his hands and feet in the morning5is liable for death at the hand of heaven,6 as [ibid.:20] states: "They shall wash with water and not die." Their service - whether that of a High Priest or an ordinary priest - is invalid.
Halacha 2
Which source teaches that his service is invalid? [Ibid.:21] states: "It will be an eternal statute for him and his generations," and with regard to the Priestly garments [ibid. 25:43] also uses the expression: "An eternal statute."7 Just as [a priest] who is lacking the priestly garments invalidates his service, as we explained,8so, too, one who did not wash his hands invalidates his service.
Halacha 3
A priest does not have to sanctify [himself] between every service [that he performs]. Instead, he consecrates [his hands and feet] once in the morning and may continue serving throughout the day and [the subsequent] night,9provided he does not: a) depart from the Temple;10 b) sleep;11 c) unirinate;12or divert his attention [from his hands and feet]. If he does any of the above, he must sanctify his hands and feet again.
Halacha 4
If a priest departed from the Temple, returned and then performed service without sanctifying [his hands and feet], his service is acceptable13 if he did not divert his attention.14 This general principle was followed in the Temple: No person would enter the Temple Courtyard to perform service15 unless he immersed [in the mikveh] even though he was ritually pure.
Halacha 5
Anyone who defecates must immerse himself [in a mikveh].16 Anyone who urinates must sanctify his hands and feet.
[The following rules apply when] one goes outside the walls of the Temple Courtyard. If he departed [with the intent of] staying outside for an extended time, he must immerse [in a mikveh].17 If [his intent] was to return immediately, when he returns, all that is necessary is that he sanctify his hands and feet. If he did not immerse, nor sanctified his hands and feet and carried out [sacrificial] service, his service is acceptable18 since he did not divert his attention, not did he defecate or urinate. If he merely placed his hands outside the Temple Courtyard, he is not required to sanctify them again.
Halacha 6
If [only] a person's hands become ritually impure,19 he may immerse them and they are ritually pure. He need not sanctify them again.
If his body became impure because he partook of impure foods or drank impure beverages and immersed himself, even though he does not have to wait until nightfall [to become ritually pure],20 he must sanctify [his hands and feet] after immersing himself, for everyone who immerses himself must sanctify his hands and feet [before] serving. If he did not sanctify [his hands and feet], his service is not desecrated since he did not divert his attention.
Halacha 7
When a High Priest does not immerse himself nor sanctify his hands and feet between his changes of clothes and between his different services on Yom Kippur21and [continues] serving, his service is acceptable.22 [The rationale is that] since those immersions and sanctifications are not applicable equally to Aaron and his sons,23 as [Exodus 30:19] states: "And Aaron and his sons will wash from it." Only an obligation that is equally applicable to all the priests is an indispensable obligation, i.e., the first sanctification of one's hands.
Halacha 8
If a person sanctified his hands on one day, he must sanctify them again on the following day even though he did not sleep at all that night, for the hands are disqualified because of the passage of the night. [Even] if he sanctified his hands at night and offered fats on [the altar's pyre] the entire night,24 he must go back and sanctify [his hands] on the next day25 for that day's service.
Halacha 9
Halacha 10
It is a mitzvah to sanctify [one's hands and feet] from the basin.28 If, however, one sanctify them from a sacred utensil, the sanctification is effective. Sanctification may not, however, be performed with an ordinary utensil.29 If one sanctified [his hands and feet] with a sacred utensil outside the Temple30or did so with an ordinary utensil within the Temple and then performed service, his service is disqualified. One does not sanctify his hands and feet inside the basin or a sacred utensil, but from them, as [implied by the verse]: "Aaron and his son's will wash from it;" ["from it"] and not "inside of it." If one sanctified [his hands and feet] in such a utensil and performed service, he did not desecrate it.
Halacha 11
Halacha 12
All water is acceptable for the sanctification, whether water from a spring or water from a mikveh, provided its appearance has not changed and it is [thus] acceptable for immersion.33 Mud that can be poured, from which a cow would drink,34 can be used to fill the measure of the basin. This is the general rule: Any water that can be used to make up the measure of a mikveh can be used to make up the measure of the basin.35
Halacha 13
How much water must there be in the basin? At least enough for four priests to sanctify [their hands and feet] from it, as [indicated by Exodus 30:19 which] mentions "Aaron and his sons." Together with him, there were Elazar, Itamar, and Pinchas, a total of four.36
Halacha 14
Halacha 15
Halacha 16
How is the mitzvah of sanctification performed? [A priest would] put his right hand on his right foot and his left hand on his left foot and bend over and sanctify them.44 All the substances that are considered as intervening with regard to immersion,45 are intervening with regard to the sanctification of hands.
One may not sanctify his hands while sitting, because [the sanctification] is comparable to the Temple service and the Temple service may be performed only when standing, as [Deuteronomy 18:5] states: "To stand and to serve."46
Halacha 17
Anyone who performs service while he is seated, desecrates his service and disqualifies it. He does not receive lashes, because the warning against doing so stems from a positive commandment.47
Similarly, anyone involved with one of the Temple services must be standing on the floor.48 If there was anything intervening between himself and the ground,49 e.g., he was standing on a utensil, an animal, or a colleague's foot, [his service] is invalid. Similarly, if there was anything intervening between his hand and the utensil with which he was performing the service, it is invalid.50
Halacha 18
The Temple service may be performed only with one's right hand.51 If one performed service with his left hand, it is invalid. He is not liable for lashes.52
[The following laws apply when] one of [a priest's] feet are on a utensil and one is on the floor, one is on a stone [that was not embedded in the floor] and one was on the floor. We evaluate [the situation]. Whenever he would be able to stand on his one foot if the utensil or the stone were taken away, his service is acceptable.53 If not, his service is invalid.54
If he received [blood from a sacrifice] with his right hand and his left hand is supporting it, his service is acceptable, because we do not pay attention to [something that is] a [mere] support.55
FOOTNOTES
1.
The Rambam emphasizes that this mitzvah applies to a priest, because an animal offered as a sacrifice may be slaughtered by a non-priest. Such a person need not sanctify his hands and feet. This explanation is reinforced by some of the versions ofSefer HaMitzvot (positive commandment 24) which state "A priest alone is obligated...," i.e., a priest and not a non-priest.
2.
Through washing them from the basin in the Temple Courtyard, as the Rambam proceeds to explain.
3.
Sefer HaMitzvot (ibid.) and Sefer HaChinuch(mitzvah 106) consider this as one of the 613 mitzvot of the Torah.
4.
If he does not perform service in the Temple Courtyard, he is not liable even if he enters without sanctifying his hands and feet (Rav Yosef Corcus).
5.
With the latter addition, the Rambam excludes the extra sanctifications performed by the High Priest on Yom Kippur before and after the changes of his garments. If he does not sanctify his hands and feet at this time, he does not invalidate his service, as stated in Halachah 7.
6.
Nevertheless, as explained in Hilchot Sanhedrin 19:3, he is not liable for lashes, because he has only violated a positive commandment, not a negative commandment.
7.
The text of the Mishneh Torah does not quote the verse exactly.
8.
Hilchot K'lei HaMikdash 10:4.
9.
On the following day, he must sanctify his hands and feet again, even if he did not sleep at night, as stated in Halachah 8.
10.
See Halachah 5.
11.
The Kessef Mishneh explains that this requirement is derived from the obligation to sanctify one's hands and feet if one diverts attention, for it is likely that while sleeping, one did divert his attention.
12.
See Halachah 5 with regard to defecation.
13.
There is an unresolved question concerning this point in Zevachim 20b. Hence, the Rambam rules leniently (Kessef Mishneh).
14.
In the other three instances mentioned above, if he serves without sanctifying his hands and feet, his service is invalid (Kessef Mishneh).
15.
There is a difference of opinion among the commentaries if a ritually pure person who enters the Temple Courtyard without intending to perform service is obligated to immerse himself or not.
16.
See the conclusion of Halachah 6.
17.
Even if he actually remained outside for a short time.
18.
There is an unresolved question concerning this point in Zevachim 20b. Hence, the Rambam rules leniently (Kessef Mishneh).
19.
This refers, not to ritual impurity prescribed by Scriptural Law, but instead, to certain states of ritual impurity ordained by our Sages that affect the hands alone. SeeHilchot Sha'ar Avot HaTumah, ch. 8.
20.
See Hilchot Sha'ar Avot HaTumah 9:9.
21.
See Hilchot Avodat Yom HaKippurim 2:2 for a description of these changes of clothing, immersions, and sanctifications.
22.
He does, however, violate a positive commandment, because he does not perform the Yom Kippur service as prescribed (Yoma 30b).
23.
They are obligations of the High Priest (Aaron), but not an ordinary priest (his sons).
24.
I.e., he was continually involved in the Temple service.
25.
At daybreak.
26.
Which is carried out at dawn (Hilchot Temidim UMusafim 2:11-12).
27.
Halachically, depending on the different opinions, dawn is between 72 minutes and two hours before sunrise. Sunrise is the time when the priest should sanctify his hands. Nevertheless, in this instance, he has no alternative, since he is sanctifying them for that day's service and that service is performed before dawn.
28.
See the description of this utensil in the conclusion of ch. 4 of Hilchot Beit HaBechirah.
29.
I.e., one that is not consecrated.
30.
The sanctification must be performed within the Temple Courtyard, for that is where the basin is located. Even though the sanctification need not be performed with water from the basin, it must be performed in the area where it is located (Zevachim 22a).
31.
There were several mikvaot on the Temple Mount.
32.
86 cc. according to Shiurei Torah; 150 cc. according to Chazon Ish. The Ra'avad states - and the Kessef Mishneh explains that this is also the Rambam's intent - that if one uses a small utensil, he must take the water originally from the basin.
33.
As stated in Hilchot Mikvaot 7:1, if the appearance of water has changed, e.g., one poured wine or juice into it and changed its color, it is not acceptable for immersion.
34.
Since a cow will drink it, it is considered as water and not as earth. Compare to ibid. 7:3, 8:9. 11:2.
35.
A mikveh must be 40 se'ah in volume.
36.
Zevachim 21b cites Exodus 40:32 which states "And Moses, Aaron, and his sons will wash from it." "His sons" is plural indicating at least two, thus reaching a total of four. The Rambam, here and in his Commentary to the Mishnah (Zevachim 2) substitutes Pinchas for Moses. The Kessef Mishnehquestions that explanation on two counts: Firstly, at the time, the basin was first used, Aaron's older sons, Nadav and Avihu, were still alive. Moreover, the priesthood had not been granted to Pinchas as of yet. Rav Yosef Corcus tries to support the Rambam's understanding, explaining that according to certain views, Moses did not serve as a priest when Aaron did, only in the seven days of preparation.
37.
Hilchot Beit HaBechirah 3:18.
38.
In his Commentary to the Mishnah (Tamid1:4), the Rambam explains that each night the basin would be submerged in a muchani, a large container which held a reservoir of water. This container was not a sacred utensil and hence the water it contained was not disqualified overnight. See Hilchot Beit HaBechirah, loc. cit., for a description of this container.
39.
See I Kings 7:23-26. This was a circular copper tank, ten cubits in diameter and five cubits deep.
40.
As II Chronicles 4:6 states, the priests would use it as a mikveh.
41.
A mountain spring slightly south of Jerusalem. It was 32 cubits higher than the Temple Mount. Hence the water would naturally flow through a conduit built from it to the Temple.
42.
Usually, water contained in a utensil is not acceptable for immersion. Nevertheless, since water from a flowing spring passed through this tank, its water was acceptable [the Jerusalem Talmud (Yoma 3:8)].
43.
I.e., because it was connected to a flowing spring.
44.
I.e., a colleague would pour water over them; alternatively, he would stand under a tap.
See Hilchot Nesiat Kapayim 15:5 which states that one would wash until the wrist.
45.
As explained in Hilchot Mikvaot, ch. 2, no significant substance may intervene between the flesh of the person immersing and the waters of the mikveh. That chapter details those substances that are considered as significant and hence, as intervening, and those which are not.
46.
In the Rambam's Commentary to the Mishnah (Zevachim, loc. cit.), he offers another rationale: that one is not allowed to sit in the Temple.
47.
And lashes are given only when a negative commandment is violated.
48.
Zevachim 24a relates that since both the Temple utensils and the ground of the Temple Courtyard have been sanctified, an equation is established between them. Just as there can be no intervening substance between a priest's hand and a sacred utensil, so too, there may be no intervening substance between his feet and the Temple Courtyard.
49.
I.e., the stones of the Temple or the Temple Courtyard.
50.
This is derived from Leviticus 4:5: "And the priest shall take." Implied is that the taking must be performed by the priest's body without any intermediary (Zevachim, loc. cit.).
51.
Indeed, in his Commentary to the Mishnah (loc. cit.), the Rambam writes that "Whenever the word "hand" is mentioned [with regard to the Temple service], the intent is the right hand."
The above is referring to a right-handed person. A left-handed priest is disqualified from serving in the Temple, as stated in Chapter 8, Halachah 11.
52.
For there is no explicit prohibition that he violates. Instead, it is an extension of a positive commandment (Kessef Mishneh).
53.
For then, the support provided by the second foot is not of consequence.
54.
For then it is significant.
55.
This is a general principle, applying in other situations as well (see Shabbat 93b).
56.
As long as it is not fixed in the ground, the stone can be considered as a separate entity and therefore, it could be considered as an intervening substance between the priest and the earth.
57.
There is an unresolved question concerning this issue in Zevachim 24a. Hence, the Rambam does not rule stringently. See also the commentaries to Hilchot Beit HaBechirah1:10.
Biat Hamikdash - Chapter 6
Halacha 1
Any priest who has a physical blemish - whether a permanent blemish or a temporary blemish1 - should not enter the area of the altar and beyond in the Temple, as [Leviticus 21:21-23] states: "[Any man from among the descendants of Aaron the priest who has a blemish...] shall not come near the curtain,2 nor may he approach the altar. If he transgresses and enters [this area],3 he is liable for lashes even if he did not perform any service.
If he performs service in the Temple, he invalidates and desecrates his service. He is worthy of lashes for the service as well,4 as [ibid.:17] states: "One who has a blemish shall not draw near [to offer...]."5 According to the Oral Tradition, we learned that this warning means that he shall not draw near to the Temple service.
Halacha 2
Similarly, a person with a temporary blemish who performs service in the Temple invalidates [his service] and is liable for lashes,6 as [ibid.:18] states: "Any man who has a blemish shall not draw close...." According to the Oral Tradition, we have learned that this is a warning against [a priest] with a temporary blemish [serving]. [A priest] with a blemish who serves is not liable for death, only for lashes.
Halacha 3
All physical blemishes - whether the priest had them from birth or acquired them afterwards, whether they will heal or they will not heal - disqualify [him] until they heal.
Halacha 4
A permanent blemish is a broken leg or a broken arm.7 A temporary blemish is a dry skin eruption or a moist skin eruption also known as a chazizit.8Not only the blemishes mentioned in the Torah,9 but any apparent bodily blemish disqualifies the priests, as [ibid.:21] states: "Any man who has a blemish," i.e., any type. Those mentioned by the Torah are merely examples.10
Halacha 5
There are three types of blemishes [involving humans]:11
a) blemishes that disqualify a priest from serving and an animal from being offered [as a sacrifice];12
b) blemishes that only prevent a man from serving;13
c) blemishes that do not disqualify a priest, but because of the impression that would be created,14 [our Sages] stated that every priest who has such a blemish should not serve.
Halacha 6
Whenever [a priest] who has a blemish that disqualifies both a person and animal serves, whether inadvertently or intentionally, his service is invalid. If he served intentionally, he is liable for lashes. Whenever [a priest] who has a blemish that disqualifies only a person serves, even though he is liable for lashes,15 his service is valid.16 If he has one of the blemishes that disqualify him because of the impression that could be created, he is not liable for lashes and his service is valid.
Halacha 7
Only blemishes that are apparent17 disqualify a person. Blemishes that are within the cavity of the body, e.g., a person's kidney or his spleen was removed or his intestines were perforated, even though he becomes atreifah,18 his service is acceptable. [This is derived from the mention,Leviticus 21:19, of] "a broken leg or a broken arm." Just as these are apparent, all [disqualifying blemishes] must be apparent.
Halacha 8
An uncircumcised person19 is like a foreigner [as Ezekiel 44:9] states: "Any foreigner20 with an uncircumcised heart and uncircumcised flesh." Therefore if an uncircumcised [priest] serves, he disqualifies his service and is liable for lashes21like a non-priest22 who serves. He is not, however, liable for death.23
Halacha 9
A priest who married women sinfully24 may not serve25 until he is compelled by the court to take a vow dependent on the discretion of other people so that it cannot be nullified26 that he will not continue to sin. He may then perform the service, descend [from the altar], and divorce her. Similarly, if he would become impure due to contact with a human corpse,27 he is disqualified until he makes a resolution in court not to contract such impurity. If he transgressed and performed service before taking such a vow or making such a resolution, he does not disqualify his service even though he remains married in sin.28
Halacha 10
When a priest performed service and afterwards, his [genealogy] was checked and it was discovered that he was a challal,29 his previous service is acceptable, but he may not serve in the future. If, however, he does [continue] to serve, he does not desecrate the service. [This is derived fromDeuteronomy 33:11]: "May God bless His legion and find acceptable the work of his hand." [implied is that] He will find acceptable even the desecrated among them.30
Halacha 11
The High Court would sit in the Chamber of Hewn Stone.31 Their primary ongoing activity was sitting and judging the priests, e.g., examining the lineage of the priests32 and inspecting their blemishes. Whenever a disqualifying factor was found in the lineage of a priest, he would put on black clothes and wrap himself in black and leave the Temple Courtyard. Whoever is found to be bodily sound and of acceptable lineage puts on white garments and enters and serves with his priestly brethren.
Halacha 12
[A priest] who is discovered to be of acceptable lineage, but was discovered to have a physical blemish should sit in the Chamber of Wood33 and [removes] worm-eaten wood for the [Altar's] pyre.34 He should be included in the division of the sacrifices with the members of his clan and may partake [of the sacrifices],35as [Leviticus 21:22] states: "He may partake of the food of his God from [the sacrifices of] the most holy order and of the sacred foods."
FOOTNOTES
1.
From the repetition of verses in Leviticus concerning this issue, the Sifra derives that the prohibition encompasses both types of blemishes.
2.
The curtain separating between the Sanctuary and the Holy of Holies.
3.
Sefer HaMitzvot (negative commandment 69) and Sefer HaChinuch (mitzvah 277) consider this as one of the 613 mitzvot of the Torah. In his gloss to Sefer HaMitzvot, the Ramban differs. He maintains that although there is a prohibition against a blemished priest serving in the Temple as the Rambam continues to explain, there is no Scriptural prohibition against merely entering this portion of the Temple area. TheMegilat Esther supports the Rambam's view.
The Kessef Mishneh notes that from Hilchot Sanhedrin 19:4, it appears that lashes are given only if the priest enters the building of the Temple, not this portion of the courtyard.
4.
Sefer HaMitzvot (negative commandment 70) and Sefer HaChinuch (mitzvah 275) consider also this as one of the 613 mitzvot of the Torah. As indicated by the following halachah, according to the Rambam, this prohibition refers to a priest with a permanent blemish.
5.
Although the prooftext refers specifically to the daily offering, the Sifra explains that the repetition of verses indicates that the prohibition encompasses all sacrifices.
6.
Sefer HaMitzvot (negative commandment 71) and Sefer HaChinuch (mitzvah 276) consider also this as one of the 613 mitzvot of the Torah. The Ramban differs and maintains that there is only one negative commandment against a priest with a blemish serving in the Temple and it includes both instances, a permanent blemish and a temporary blemish.
7.
See Leviticus 21:19.
8.
Ibid.:20.
9.
Ibid.:18-21.
10.
In his commentary to the Torah, the Ramban takes a slightly different approach, maintaining that those blemishes mentioned in the Torah outline the general categories of blemishes.
11.
There are also blemishes that disqualify an animal, but do not disqualify a human, as stated in Hilchot Issurei Mizbeiach, ch. 2. See the gloss of the Radbaz there which explains that it appears that the Rambam's intent is not that if these conditions are found in men, they do not disqualify a priest. Instead, the intent is that it is extremely uncommon to find such a condition in a human. Hence they are "not appropriate to be found in a human." Nevertheless, if a priest does have such a condition, it is considered as a blemish and he is disqualified.
12.
These are described in Chapter 7.
13.
These are described in Chapter 8.
14.
See the conclusion of ch. 8.
15.
If he serves intentionally.
16.
The commentaries note that there appears to be a contradiction between this statement and the Torah's explicit statements. The Torah mentions exceptionally long eye-brows and crushed testicles as blemishes. These blemishes apply to a human and not to an animal. Nevertheless, it appears that they are also included by the statement (ibid.:23): "He shall not desecrate My sacred offerings."
17.
Even blemishes that are ordinarily covered by a person's clothes are considered as apparent.
18.
A person who will not live more than 12 months.
19.
This applies even when there was no transgression in the priest remaining uncircumcised, e.g., an instance when two of his brothers died because of circumcision (Rashi, Sanhedrin 83a).
20.
This term also has the connotation of an idolater.
21.
Rashi (ibid. 84a) states that since the warning is dependent on a verse from the Prophets and not from the Torah itself, the person is not liable for lashes. The Rambam's view is based on Zevachim 18b which maintains that the prohibition was taught by the Oral Tradition. Ezekiel merely provided a support. The Rambam, however, mentions the verse from Ezekiel because of the connection to the non-priest so that there will be a link to an explicit prohibition from the Torah.
22.
See Chapter 9, Halachah 1.
23.
As a non-priest is (ibid.).
24.
E.g., he married a divorcee or another woman forbidden to the priesthood. SeeHilchot Issurei Bi'ah, chs. 17-19 where these prohibitions are detailed.
25.
These laws have parallels in the present era as well. Such a priest may not recite the Priestly Blessing [Shulchan Aruch (Orach Chayim 128:40)].
26.
Since the vow is not being taken dependent on his own discretion, but on that of other people, it cannot be nullified. See Hilchot Sh'vuot 6:8.
27.
Which is forbidden to a priest, as stated inHilchot Evel, ch. 1.
28.
For this prohibition is merely a Rabbinic safeguard.
29.
A challal is a priest conceived in relations forbidden to a priest or the son of a challal. None of the mitzvot of the priesthood apply to him.
30.
Challal, "desecrated," and chayl, "legion," share two of the same root letters. Hence the above concept can be derived (Kiddushin 66b).
31.
The presence of the Sanhedrin in this chamber is discussed in Hilchot Beit HaBechirah 5:17 and Hilchot Sanhedrin14:11-12.
32.
See Hilchot Issurei Bi'ah 20:2.
33.
Located in the Women's Courtyard; seeHilchot Beit HaBechirah 5:8.
34.
For worm-eaten wood is undesirable. SeeHilchot Issurei Mizbeiach 6:2.
35.
See Hilchot Ma'aseh HaKorbanot 10:17.
Biat Hamikdash - Chapter 7
Halacha 1
There are a sum total of 50 physical blemishes that disqualify both humans and animals. In particular, they are:
Halacha 2
Halacha 3
b) one whose ear has cracked to the slightest extent even though its substance has not diminished;
c) one whose [ear] lobe has been perforated, [leaving a hole] the size of a carshinah bean.3 Whether the whole is round or long, if its area is the size of a carshinah bean, it is considered a blemish.
d) one whose ear has dried to the extent that if it was perforated, it would not bleed;
Halacha 4
There are three involving the eye-lashes:
a) one whose eye-lashes are perforated even to the slightest extent;
b) one whose eye-lashes are cracked even to the slightest extent;
c) one whose eye-lashes are blemished6 even to the slightest extent.
These three blemishes are included in the term cherutz mentioned in the Torah.7
Halacha 5
There are eight involving the eye:
a) one who is blind,8 whether in one eye or in both eyes;
b) one who cannot see from both of his eyes or one of them, even though there is no apparent change in them, because he has water continuously descending into his eyes;
c) one who cannot see with both or one of his eyes clearly, because he has continuous nerve deterioration;9
d) one who has a mound like a grape in his eye,10 even though he can still see;
e) one who has cataracts11 in his eyes which cover some of the pupil of the eye;
f) one who has the white of his eyes extended slightly into the pupil until the pupil is interrupted by the white of the eye. This is the meaning of the termtivlul mentioned in the Torah.12 If, however, the pupil is extended and enters the white of the eye, it is not considered a blemish, for there are no blemishes in the white of the eye;
g) one who has a white point in the midst of his pupil. This is the meaning of the term dak mentioned in the Torah.13 [The above applies] provided it appears floating on the pupil. If, however, it is not floating, or if it is submerged in the pupil, it is not a blemish. Similarly, if there was a black mark in the midst of the white, even if it appeared to be floating, it is not considered a blemish, for there are no blemishes in the white. If there was a black mark sunk in the pupil, it is also included in the blemish called dak. If, however, it appears to be floating, since it is black within black, it is not considered as a blemish.
Halacha 6
There are three involving the nose:
a) One whose nose is perforated, even from only one side;14
b) one whose nose is split;
c) one whose nose is blemished.
Halacha 7
There are six involving the mouth:
a) One whose lip is perforated; this applies even if only one is perforated;
b) one whose lip is blemished;
c) one whose lip is cracked, provided the surface of the lip is split into two sides;
d) one whose lower jawbone extends even the slightest measure further than his upper jawbone;
e) one whose mouth is swollen congenitally, as part of the structure of his body. If, however, it is swollen because of the wind,15 it is not considered a blemish;
f) one from whom the majority of the free portion of the tongue16 was removed.
Halacha 8
There are twelve involving the reproductive organs:
a-d) one whose member is crushed,17 mashed, severed, or cut off;
e-h) one whose testicles - or testicle - is crushed, mashed, severed, or cut off;
i) one who has only one testicle even though he has two sacs;18
j) one whose two testicles are in one sac;
k) a person whose sexual organ is covered by flesh and his gender cannot be determined;
j) a hermaphrodite.19
Halacha 9
There are six involving the hands and the feet:
a) one who limps;20 b) one whose hip has been displaced. This is the meaning of the term serua used by the Torah;21
c) one who has one hip attached at a higher place than the other;
d) one whose arm-bone is broken,22 provided it is apparent;
e) one whose leg-bone is broken,23 provided it is apparent. Even if it is not apparent when he stands, if it is apparent when he walks, it is a blemish;
f) one whose legs are swollen congenitally, as part of the structure of his body. If, however, they are swollen because of the wind, it is not considered a blemish.
Halacha 10
There are four [types of blemishes] that may occur in any place in the body. They are:
Halacha 11
Halacha 12
There are also three other types of blemishes:30
a) an elderly man who has reached the stage that he quivers and trembles when he stands;
b) a person who is sick and trembles because of his illness and the weakening of his strength.
Halacha 13
c) One who is foul-smelling. A priest who has a foul-smelling odor because of sweat may wash and rub perfume on his flesh and serve. If he has a foul odor emanating from his mouth, he may put pepper, ginger, or the like in his mouth and serve. If, however, he serves while his body is foul-smelling due to sweat or he had bad breath, he desecrates his service like one who has any of the other blemishes.
FOOTNOTES
1.
I.e., its substance has been diminished.
2.
I.e., if one would run his nail over the lobe of this person's ear, like one runs his nail over a ritual slaughterer's knife, the progress of his nail would be held back by the blemish. See Rashi, Bechorot 37b.
3.
A small bean about the size of a lentil (ibid.).
4.
I.e., it appears as if he has two ears, one inside the other.
5.
Although the Rambam's version of the source for this ruling, Bechorot 6:9 differs from the standard printed text of the Mishnah, the interpretation of both versions is the same.
6.
I.e., its substance has been diminished.
8.
As explicitly mentioned in Leviticus 21:18.
9.
Our translation is based on Rav Kapach's version of the Rambam's Commentary to the Mishnah (Bechorot 6:3).
10.
Due to a retinal infection (ibid.:2).
11.
This refers to the term chilazon nachashmentioned in the Mishnah (ibid.).
13.
Due to a retinal infection (ibid.:2).
14.
If, however, the cartilage between the nostrils is perforated and it is not visible externally, it is not considered as a blemish [the Rambam's Commentary to the Mishnah (Bechorot 6:4)].
15.
Because the swelling comes from an external factor.
16.
Our translation is taken from Rashi's commentary (Bechorot 40a).
17.
This is the meaning of the term miruach eshef in Leviticus 21:20.
18.
This refers to the inner sacs within the larger scrotum.
19.
More details regarding the individuals in the latter two categories are found in Hilchot Ishut 2:25-26; Hilchot Nizirut 2:11; et al. See also Hilchot Issurei Mizbeiach 3:3.
20.
As explicitly mentioned in Leviticus 21:18.
21.
Leviticus 21:18; 22:23. The Rambam's interpretation is based on the Sifra. Rashi in his commentary to the Torah explains the term differently.
22.
As explicitly mentioned in Leviticus 21:19.
23.
As explicitly mentioned in Leviticus 21:19.
24.
Leviticus 21:19; 22:22; Deuteronomy 28:27.
26.
A moist skin eruption reminiscent of the boils visited upon the Egyptians in the Ten Plagues. Its external layer is moist, but its internal layer is dry and it is also very distasteful in appearance.
28.
E.g., an arm or a leg (Bechorot 40b).
30.
The laws pertaining to animals with these three blemishes are slightly different than those pertaining to animals with other blemishes. See Hilchot Issurei Mizbeiach2:6.
31.
A man or an animal that has a physical infirmity that will cause him to die within twelve months. See Chapter 6, Halachah 7.
32.
See Hilchot Issurei Mizbeiach 3:1.
33.
See ibid.:4.
• English Text | Video Class• Thursday, Nissan 13, 5776 · 21 April 2016
• "Today's Day"
Sunday Nissan 13 5703
Torah lessons: Chumash: Acharei Mot, first parsha with Rashi.
Tehillim: 69-71.
Tanya: And whilst (p. 207)...or to his king. (p. 209).
Yahrzeit of the Rebbe Tzemach Tzedek. He passed away in the year 5626 (1866) in Lubavitch and was interred there.
My grandfather related: At the age of 12 the Tzemach Tzedek began to write scholarly dissertations in the field of Talmud and halacha as well as in chassidic philosophy.
• Daily Thought:
This Year
It was in this month that we were liberated from the bondage of Egypt. And so, the sages tell us, in the future, in this same month, we will be liberated from all forms of bondage.
We are not preparing for another Seder just like last year. This year in Jerusalem! This year, we will all be free!
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