Candle Lighting
Light Holiday Candles before sunset ––:––
Torah Reading
Chol Hamoed Day 4 (E"Y 5): Numbers 9:1 (iii) Adonai spoke to Moshe in the Sinai Desert in the first month of the second year after they had left the land of Egypt; he said, 2 “Let the people of Isra’el observe Pesach at its designated time. 3 On the fourteenth day of this month, at dusk, you are to observe it — at its designated time. You are to observe it according to all its regulations and rules.” 4 Moshe told the people of Isra’el to observe Pesach. 5 So they observed Pesach at dusk on the fourteenth day of the month in the Sinai Desert; the people of Isra’el acted in accordance with all that Adonai had ordered Moshe.
6 But there were certain people who had become unclean because of someone’s corpse, so that they could not observe Pesach on that day. So they came before Moshe and Aharon that day 7 and said to him, “We are unclean because of someone’s corpse; but why must we be kept from bringing the offering for Adonai at the time designated for the people of Isra’el?” 8 Moshe answered them, “Wait, so that I can hear what Adonai will order concerning you.” 9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘If any of you now or in future generations is unclean because of a corpse, or if he is on a trip abroad, nevertheless he is to observe Pesach. 11 But he will observe it in the second month on the fourteenth day at dusk. They are to eat it with matzah and maror, 12 they are to leave none of it until morning, and they are not to break any of its bones — they are to observe it according to all the regulations of Pesach. 13 But the person who is clean and not on a trip who fails to observe Pesach will be cut off from his people; because he did not bring the offering for Adonai at its designated time, that person will bear the consequences of his sin. 14 If a foreigner is staying with you and wants to observe Pesach for Adonai, he is to do it according to the regulations and rules of Pesach — you are to have the same law for the foreigner as for the citizen of the land.’”
Chol Hamoed Day 4 (E"Y 5): Numbers 28:19 but present an offering made by fire, a burnt offering, to Adonai, consisting of two young bulls, one ram, and seven male lambs in their first year (they are to be without defect for you) 20 with their grain offering, fine flour mixed with olive oil. Offer six quarts for a bull, four quarts for the ram, 21 and two quarts for each of the seven lambs; 22 also a male goat as a sin offering, to make atonement for you. 23 You are to offer these in addition to the morning burnt offering, which is the regular burnt offering. 24 In this fashion you are to offer daily, for seven days, the food of the offering made by fire, making a fragrant aroma for Adonai ; it is to be offered in addition to the regular burnt offering and its drink offering. 25 On the seventh day you are to have a holy convocation; do not do any kind of ordinary work.
Today's Laws & Customs:
• Passover Torah Readings
Click here for a summary of the Passover Torah readings.
• Chol Hamoed
Of the eight days of Passover, the first two and the last two are "yom tov" (festival days). The middle four days are called chol hamoed--"weekdays of the festival," also called "the intermediate days." (In Israel, where Passover is observed for seven days, the first and last days are yom tov, and the middle five days are chol hamoed).
The yom tov days are days of rest, during which all creative work is forbidden, as it is on the Shabbat, with the exception of certain types of work associated with food preparation (e.g., cooking and "carrying"). On chol hamoed the prohibition of work is less stringent--work whose avoidance would result in "significant loss" is permitted (except when chol hamoed is also Shabbat, when all work is forbidden).
The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel (partial) and Musaf are recited following the Shacharit (morning) prayers. It is the Chabad custom not to put on tefillin during the "intermediate days".
Click here for a more detailed treatment of the laws of Chol Hamoed.
• Eruv Tavshilin
When Shabbat occurs immediately following a festival -- as it does this year -- an "eruv tavshilin" (i.e., food for at least one "meal" that is set aside in advance for Shabbat) must be prepared prior to the festival, so that it should be permitted to prepare food for Shabbat during the festival.
For more on Eruv Tavshilin and how it is made click here
• Count "Six Days to the Omer" Tonight
Tomorrow is the sixth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is six days to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing.)
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Yesod sheb'Chessed -- "Connection in Kindness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
• Night of Learning
It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea.
Today in Jewish History:
• Pharaoh Corners Jews at Red Sea (1313 BCE)
Pharaoh's pursuit of the Jews (see Jewish History for the 18th of Nissan) ended on this day, on the shores of the Red Sea.
A terrified Jewish nation divides into several factions. Some advocated mass suicide, others wanted to surrender and return to Egypt, the bolder ones prepared to battle the Egyptians, while others advised the nation to pray.
G-d thought otherwise. He instructed the Jews to simply proceed onwards -- despite the sea which stood in their path.
The Jews complied, and the entire following night they went through the parted waters of the Red Sea (see Jewish History for the 21st of Nissan)
Links:
In Hot Pursuit
The Four Factions
Daily Quote:
"Teshuvah out of love" [arises] from the depths of the heart, with great love, desire, and a craving soul to cleave to G-d; the soul thirsts for G-d like a parched and barren soil, because, up until now, it was in a barren wilderness and in the shadow of death... and very distant from the face of G-d... It is regarding repentance out of such great love that it has it been said that premeditated sins become, for him, like virtues, since through them he attained this great love...[Tanya, chapter 7]
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
• Hebrew text
• English text• Chapter 97
• Lessons in Tanya• English Text
• Passover Torah Readings
Click here for a summary of the Passover Torah readings.
• Chol Hamoed
Of the eight days of Passover, the first two and the last two are "yom tov" (festival days). The middle four days are called chol hamoed--"weekdays of the festival," also called "the intermediate days." (In Israel, where Passover is observed for seven days, the first and last days are yom tov, and the middle five days are chol hamoed).
The yom tov days are days of rest, during which all creative work is forbidden, as it is on the Shabbat, with the exception of certain types of work associated with food preparation (e.g., cooking and "carrying"). On chol hamoed the prohibition of work is less stringent--work whose avoidance would result in "significant loss" is permitted (except when chol hamoed is also Shabbat, when all work is forbidden).
The "Yaale V'yavo" prayer is included in all prayers and Grace After Meals. Hallel (partial) and Musaf are recited following the Shacharit (morning) prayers. It is the Chabad custom not to put on tefillin during the "intermediate days".
Click here for a more detailed treatment of the laws of Chol Hamoed.
• Eruv Tavshilin
When Shabbat occurs immediately following a festival -- as it does this year -- an "eruv tavshilin" (i.e., food for at least one "meal" that is set aside in advance for Shabbat) must be prepared prior to the festival, so that it should be permitted to prepare food for Shabbat during the festival.
For more on Eruv Tavshilin and how it is made click here
• Count "Six Days to the Omer" Tonight
Tomorrow is the sixth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is six days to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing.)
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Yesod sheb'Chessed -- "Connection in Kindness"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
• Night of Learning
It is customary to remain awake on the eve of the Seventh of Passover (i.e., tonight) and spend the entire night in Torah study and joyous celebration of the great miracle of the splitting of the sea.
Today in Jewish History:
• Pharaoh Corners Jews at Red Sea (1313 BCE)
Pharaoh's pursuit of the Jews (see Jewish History for the 18th of Nissan) ended on this day, on the shores of the Red Sea.
A terrified Jewish nation divides into several factions. Some advocated mass suicide, others wanted to surrender and return to Egypt, the bolder ones prepared to battle the Egyptians, while others advised the nation to pray.
G-d thought otherwise. He instructed the Jews to simply proceed onwards -- despite the sea which stood in their path.
The Jews complied, and the entire following night they went through the parted waters of the Red Sea (see Jewish History for the 21st of Nissan)
Links:
In Hot Pursuit
The Four Factions
Daily Quote:
"Teshuvah out of love" [arises] from the depths of the heart, with great love, desire, and a craving soul to cleave to G-d; the soul thirsts for G-d like a parched and barren soil, because, up until now, it was in a barren wilderness and in the shadow of death... and very distant from the face of G-d... It is regarding repentance out of such great love that it has it been said that premeditated sins become, for him, like virtues, since through them he attained this great love...[Tanya, chapter 7]
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 97 - 103• Hebrew text
• English text• Chapter 97
1. When the Lord will reveal His kingship, the earth will exult; the multitudes of islands will rejoice.
2. Clouds and dense darkness will surround Him; justice and mercy will be the foundation of His throne.
3. Fire will go before Him and consume His foes all around.
4. His lightnings will illuminate the world; the earth will see and tremble.
5. The mountains will melt like wax before the Lord, before the Master of all the earth.
6. The heavens will declare His justice, and all the nations will behold His glory.
7. All who worship graven images, who take pride in idols, will be ashamed; all idol worshippers will prostrate themselves before Him.
8. Zion will hear and rejoice, the towns of Judah will exult, because of Your judgments, O Lord.
9. For You, Lord, transcend all the earth; You are exceedingly exalted above all the supernal beings.
10. You who love the Lord, hate evil; He watches over the souls of His pious ones, He saves them from the hand of the wicked.
11. Light is sown for the righteous, and joy for the upright in heart.
12. Rejoice in the Lord, you righteous, and extol His holy Name.
Chapter 98
This psalm describes how Israel will praise God for the Redemption.
1. A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and holy arm have wrought deliverance for Him.
2. The Lord has made known His salvation; He has revealed His justice before the eyes of the nations.
3. He has remembered His kindness and faithfulness to the House of Israel; all, from the farthest corners of the earth, witnessed the deliverance by our God.
4. Raise your voices in jubilation to the Lord, all the earth; burst into joyous song and chanting.
5. Sing to the Lord with a harp, with a harp and the sound of song.
6. With trumpets and the sound of the shofar, jubilate before the King, the Lord.
7. The sea and its fullness will roar in joy, the earth and its inhabitants.
8. The rivers will clap their hands, the mountains will sing together.
9. [They will rejoice] before the Lord, for He has come to judge the earth; He will judge the world with justice, and the nations with righteousness.
Chapter 99
This psalm refers to the wars of Gog and Magog, which will precede the Redemption.
1. When the Lord will reveal His kingship, the nations will tremble; the earth will quake before Him Who is enthroned upon the cherubim,
2. [before] the Lord Who is in Zion, Who is great and exalted above all the peoples.
3. They will extol Your Name which is great, awesome and holy.
4. And [they will praise] the might of the King Who loves justice. You have established uprightness; You have made [the laws of] justice and righteousness in Jacob.
5. Exalt the Lord our God, and bow down at His footstool; He is holy.
6. Moses and Aaron among His priests, and Samuel among those who invoke His Name, would call upon the Lord and He would answer them.
7. He would speak to them from a pillar of cloud; they observed His testimonies and the decrees which He gave them.
8. Lord our God, You have answered them; You were a forgiving God for their sake, yet bringing retribution for their own misdeeds.
9. Exalt the Lord our God, and bow down at His holy mountain, for the Lord our God is holy.
Chapter 100
This psalm inspires the hearts of those who suffer in this world. Let them, nevertheless, serve God with joy, for all is for their good, as in the verse: "He whom God loves does He chastise." The psalm also refers to the thanksgiving sacrifice-the only sacrifice to be offered in the Messianic era.
1. A psalm of thanksgiving. Let all the earth sing in jubilation to the Lord.
2. Serve the Lord with joy; come before Him with exultation.
3. Know that the Lord is God; He has made us and we are His, His people and the sheep of His pasture.
4. Enter His gates with gratitude, His courtyards with praise; give thanks to Him, bless His Name.
5. For the Lord is good; His kindness is everlasting, and His faithfulness is for all generations.
Chapter 101
This psalm speaks of David's secluding himself from others, and of his virtuous conduct even in his own home.
1. By David, a psalm. I will sing of [Your] kindness and justice; to You, O Lord, will I chant praise!
2. I will pay heed to the path of integrity-O when will it come to me? I shall walk with the innocence of my heart [even] within my house.
3. I shall not place an evil thing before my eyes; I despise the doing of wayward deeds, it does not cling to me.
4. A perverse heart shall depart from me; I shall not know evil.
5. He who slanders his fellow in secret, him will I cut down; one with haughty eyes and a lustful heart, him I cannot suffer.
6. My eyes are upon the faithful of the land, that they may dwell with me; he who walks in the path of integrity, he shall minister to me.
7. He that practices deceit shall not dwell within my house; the speaker of lies shall have no place before my eyes.
8. Every morning I will cut down all the wicked of the land, to excise all evildoers from the city of the Lord.
Chapter 102
An awe-inspiring prayer for the exiled, and an appropriate prayer for anyone in distress.
1. A prayer of the poor man when he is faint [with affliction], and pours out his tale of woe before the Lord.
2. O Lord, hear my prayer, let my cry reach You!
3. Hide not Your face from me on the day of my distress; turn Your ear to me; on the day that I call, answer me quickly.
4. For my days have vanished with the smoke; my bones are dried up as a hearth.
5. Smitten like grass and withered is my heart, for I have forgotten to eat my bread.
6. From the voice of my sigh, my bone cleaves to my flesh.
7. I am like the bird of the wilderness; like the owl of the wasteland have I become.
8. In haste I fled; I was like a bird, alone on a roof.
9. All day my enemies disgrace me; those who ridicule me curse using my name.1
10. For I have eaten ashes like bread, and mixed my drink with tears,
11. because of Your anger and Your wrath-for You have raised me up, then cast me down.
12. My days are like the fleeting shadow; I wither away like the grass.
13. But You, Lord, will be enthroned forever, and Your remembrance is for all generations.
14. You will arise and have mercy on Zion, for it is time to be gracious to her; the appointed time has come.
15. For Your servants cherish her stones, and love her dust.
16. Then the nations will fear the Name of the Lord, and all the kings of the earth Your glory,
17. when [they see that] the Lord has built Zion, He has appeared in His glory.
18. He turned to the entreaty of the prayerful, and did not despise their prayer.
19. Let this be written for the last generation, so that the newborn nation will praise the Lord.
20. For He looked down from His holy heights; from heaven, the Lord gazed upon the earth,
21. to hear the cry of the bound, to untie those who are doomed to die,
22. so that the Name of the Lord be declared in Zion, and His praise in Jerusalem,
23. when nations and kingdoms will gather together to serve the Lord.
24. He weakened my strength on the way; He shortened my days.
25. I would say: "My God, do not remove me in the midst of my days! You Whose years endure through all generations.”
26. In the beginning You laid the foundations of the earth, and the heavens are the work of Your hands.
27. They will perish, but You will endure; all of them will wear out like a garment; You will exchange them like a robe, and they will vanish.
28. But You remain the same; Your years will not end.
29. The children of Your servants will abide; their seed shall be established before You.
FOOTNOTES
1.When swearing, they would say, “If I am lying, may I become like the miserable Jews” (Metzudot).
Chapter 103
David's prayer when he was ill, this psalm is an appropriate prayer on behalf of the sick, especially when offered by the sick person himself while his soul is yet in his body. He can then bless God from his depths, body and soul. Read, and find repose for your soul.
1. By David. Bless the Lord, O my soul; and all my being, His holy Name.
2. My soul, bless the Lord; forget not all His favors:
3. Who forgives all your sins, Who heals all your illnesses;
4. Who redeems your life from the grave, Who crowns you with kindness and mercy;
5. Who satisfies your mouth with goodness; like the eagle, your youth is renewed.
6. The Lord executes righteousness and justice for all the oppressed.
7. He made His ways known to Moses, His deeds to the Children of Israel.
8. The Lord is compassionate and gracious, slow to anger and of great kindness.
9. He will not contend for eternity, nor harbor ill will forever.
10. He has not dealt with us according to our transgressions, nor requited us according to our sins.
11. For as high as heaven is above the earth, so has His kindness been mighty over those who fear Him.
12. As far as the east is from the west, so has He distanced our transgressions from us.
13. As a father has compassion on his children, so has the Lord had compassion on those who fear Him.
14. For He knows our nature; He is mindful that we are but dust.
15. As for man, his days are like grass; like a flower of the field, so he sprouts.
16. When a wind passes over him, he is gone; his place recognizes him no more.
17. But the kindness of the Lord is forever and ever upon those who fear Him, and His righteousness is [secured] for children's children,
18. to those who keep His covenant, and to those who remember His commands to do them.
19. The Lord has established His throne in the heavens, and His kingship has dominion over all.
20. Bless the Lord, you His angels who are mighty in strength, who do His bidding to obey the voice of His speech.
21. Bless the Lord, all His hosts, His servants who do His will.
22. Bless the Lord, all His works, in all the places of His dominion. My soul, bless the Lord!
Tanya: Likutei Amarim, middle of Chapter 42• Lessons in Tanya• English Text
• Thursday, Nissan 20, 5776 · April 28, 2016
• Likutei Amarim, middle of Chapter 42
• וכח זה ומדה זו, לקשר דעתו בה׳, יש בכל נפש מבית ישראל ביניקתה מנשמת משה רבנו, עליו השלום
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Thursday, Nissan 20, 5776 · April 28, 2016
This capacity and this quality of attaching one’s Daat to G‑d, so that he not only understands, but also feels G‑dliness and so becomes wholly united with Him, is present in every soul of the House of Israel, by virtue of its nurture (yenikah, lit., “suckling”) from the soul of our teacher Moses, peace unto him.
רק מאחר שנתלבשה הנפש בגוף, צריכה ליגיעה רבה ועצומה, כפולה ומכופלת
Only, since the soul has clothed itself in the body, it needs a great and mighty exertion, doubled and redoubled, in order to feel and be attached to G‑d.
While it is true that the soul has this capacity by dint of its being nurtured from the soul of Moses (for were the soul lacking this capacity, then even the greatest effort would be of no avail, for how can a created being possibly comprehend and feel its Creator? How can a soul enclothed in a body feel and be bound to G‑dliness?), nevertheless, even after possessing this capacity, it requires a prodigious effort to actually comprehend and feel G‑dliness.
האחת היא יגיעת בשר, לבטש את הגוף ולהכניעו, שלא יחשיך על אור הנפש
First is the “exertion of the flesh,” to throw off the bodily shackles, to pound the body, i.e., to weaken its corporeality, and gain its submission, so that it shall not obscure the light of the soul, thus making it possible for one to understand and feel G‑dliness,
כמו שנאמר לעיל בשם הזהר, דגופא דלא סליק ביה נהורא דנשמתא, מבטשין ליה, והיינו על ידי הרהורי תשובה מעומק הלב, כמו שכתוב שם
as has been mentioned above1 in the name of the Zohar, that “A body into which the light of the soul does not penetrate should be crushed,” this being accomplished by means of penitential reflections from the depths of the heart, as is explained there.
When one has weakened the grossness of the body, so that it hinders no longer, it becomes possible for the “light of the soul” to be manifest. This, then, is one manner of exertion, known as “exertion of the flesh.”
| FOOTNOTES | |
| 1. | Beginning of ch. 29. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Thursday, Nissan 20, 5776 · April 28, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 66
Procedure of the Peace Offering
"And if his offering be a sacrifice of a peace-offering..."—Leviticus 3:1.
When offering a Shelamim (peace) offering, we are commanded to follow the applicable procedure outlined in the Torah.
Full text of this Mitzvah »• Procedure of the Peace Offering
Consuming Offerings before their Blood is Sprinkled on the Altar
"You may not eat within your gates ...your freewill offerings"—Deuteronomy 12:17.
It is forbidden to eat of the flesh of sacrifices – of the "holy" class; e.g., the Peace or Thanksgiving Offerings – before their blood is sprinkled on the altar.
Full text of this Mitzvah »• Consuming Offerings before their Blood is Sprinkled on the Altar
Procedure of the Meal Offerings
"And if a person brings a meal offering to G‑d . . . and if a meal offering on a pan is your sacrifice . . . and if a meal offering [made] in a deep pot"—Leviticus 2:1, 5, 7.
When offering a Minchah (meal) offering – any of the different varieties of meal offerings detailed in the Torah – we are commanded to follow the applicable procedure outlined in the Torah.
Full text of this Mitzvah »• Procedure of the Meal Offerings
Putting Oil on a Meal Sin Offering
"He shall put no oil upon it"—Leviticus 5:11.
It is forbidden to mix oil into a meal Sin Offering [as is done by almost all other meal offerings].
Full text of this Mitzvah »• Putting Oil on a Meal Sin Offering
Putting Frankincense on a Meal Sin Offering
"Neither shall he put any frankincense upon it"—Leviticus 5:11.
It is forbidden to mix frankincense into a meal Sin Offering [as is done by almost all other meal offerings].
Full text of this Mitzvah »• Putting Frankincense on a Meal Sin Offering
Consuming the Priest's Meal Offering
"And every meal offering of the priest shall be totally burnt; it may not be eaten"—Leviticus 6:16.
It is forbidden to consume of a priest's Meal Offering. This prohibition also includes partaking of the daily Chavitin (meal) offering brought by the high priest.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 66
Procedure of the Peace Offering
"And if his offering be a sacrifice of a peace-offering..."—Leviticus 3:1.
When offering a Shelamim (peace) offering, we are commanded to follow the applicable procedure outlined in the Torah.
Full text of this Mitzvah »• Procedure of the Peace Offering
Positive Commandment 66
Translated by Berel Bell
And the 66th mitzvah is that we are commanded to bring a peace-offering in the manner described in [the passage beginning with] G‑d's statement,1 "If one's sacrifice is a peace-offering..." The Torah completes the description [in the passage2] "This is the law of a peace-offering...if it is offered as a thanksgiving offering..."
These four mitzvos3 — the burnt-offering, sin-offering, guilt-offering, and peace-offering — encompass all the sacrifices, since every animal sacrificed by an individual or the congregation falls into one of these four categories. The guilt-offering, however, is only brought by an individual, as we have explained on many occasions.4
Tractate Zevachim describes the laws of these four mitzvos, and everything pertaining to them — what one is required to do [in order that the sacrifice be valid]; what one is punished for doing; what will invalidate the sacrifice; and what is considered a valid sacrifice.
FOOTNOTES
1.Lev. 3:1.
2.Ibid. 7:11-12.
3.In the original order in Sefer HaMitzvos, these are the preceding mitzvos, P63, P64, and P65. In the present edition, they may be found in Lessons 159 and 160.
4.See Introductory Principle 12.
Negative Commandment 147Consuming Offerings before their Blood is Sprinkled on the Altar
"You may not eat within your gates ...your freewill offerings"—Deuteronomy 12:17.
It is forbidden to eat of the flesh of sacrifices – of the "holy" class; e.g., the Peace or Thanksgiving Offerings – before their blood is sprinkled on the altar.
Full text of this Mitzvah »• Consuming Offerings before their Blood is Sprinkled on the Altar
Negative Commandment 147
Translated by Berel Bell
And the 147th prohibition is that we are forbidden from consuming kodshim kalim before their blood is sprinkled.
The source of this prohibition is G‑d's statement,1 "In your settlements you may not eat [the tithes of your grain, wine, and oil, the firstborn of your cattle and your sheep, any animal you have vowed (to bring as an offering)] nor any animal you have promised [to bring as an offering]." [The beginning of the verse also applies to the last phrase, and therefore] it is as if the verse says, 'In your settlements you may not eat any animal you have promised [to bring as an offering].'
The Oral Tradition2 explains that this verse [which is otherwise redundant,] refers only to one who eats from the thanksgiving-offering or peace-offering before their blood is sprinkled — to teach you that he transgresses a prohibition. He, too, is punished by lashes.
FOOTNOTES
1.Deut. 12:17.
2.Sifri, ibid.; Makkos 17a.
Positive Commandment 67Procedure of the Meal Offerings
"And if a person brings a meal offering to G‑d . . . and if a meal offering on a pan is your sacrifice . . . and if a meal offering [made] in a deep pot"—Leviticus 2:1, 5, 7.
When offering a Minchah (meal) offering – any of the different varieties of meal offerings detailed in the Torah – we are commanded to follow the applicable procedure outlined in the Torah.
Full text of this Mitzvah »• Procedure of the Meal Offerings
Positive Commandment 67
Translated by Berel Bell
And the 67th mitzvah is that we are commanded to bring a meal-offering in the manner described in the Torah for each particular category.
The sources of this commandment are G‑d's statements,1 "If a person offers a meal-offering to G‑d..."; "If he offers a meal-offering [baked in an oven] ..."; "If it is a meal-offering fried in a pan..." "If it is a meal-offering prepared in a deep pot..." In completing the description, the Torah adds,2 "This is the law of the meal-offering..."
The details of this mitzvah with its numerous subdivisions are explained in the tractate devoted to this subject, tractate Menachos.
FOOTNOTES
1.Lev. 2:1-13.
2.Ibid., 6:7-11
Negative Commandment 102Putting Oil on a Meal Sin Offering
"He shall put no oil upon it"—Leviticus 5:11.
It is forbidden to mix oil into a meal Sin Offering [as is done by almost all other meal offerings].
Full text of this Mitzvah »• Putting Oil on a Meal Sin Offering
Negative Commandment 102
Translated by Berel Bell
And the 102nd prohibition is that we are forbidden from placing oil in a sin-offering made from grain (minchas choteh).1
The source of this prohibition is G‑d's statement2 (exalted be He), "He shall not place any oil upon it."
One who does place oil in such an offering is punished by lashes.
FOOTNOTES
1.This offering is brought by a person who committed one of the transgressions described in P72, and who cannot afford a more expensive offering.
2.Lev. 5:11.
Negative Commandment 103Putting Frankincense on a Meal Sin Offering
"Neither shall he put any frankincense upon it"—Leviticus 5:11.
It is forbidden to mix frankincense into a meal Sin Offering [as is done by almost all other meal offerings].
Full text of this Mitzvah »• Putting Frankincense on a Meal Sin Offering
Negative Commandment 103
Translated by Berel Bell
And the 103rd prohibition is that we are forbidden from offering a sin-offering made from grain (minchas choteh) together with frankincense.
The source of this prohibition is G‑d's statement1 (exalted be He), "He shall not place any frankincense upon it."
One who does place frankincense in such an offering2 is punished by lashes.
In the words of the Mishneh,3 "One is punished separately for oil and frankincense," since they undoubtedly count as separate prohibitions.
The details of this mitzvah — i.e. of a minchas choteh — are explained in the 5th chapter of tractate Menachos.4
FOOTNOTES
1.Ibid.
2.And then bring it as an offering. See Hilchos Ma'aseh HaKorbanos 12:8.
3.Menachos 5:4.
4.Ibid., 59b.
Negative Commandment 138Consuming the Priest's Meal Offering
"And every meal offering of the priest shall be totally burnt; it may not be eaten"—Leviticus 6:16.
It is forbidden to consume of a priest's Meal Offering. This prohibition also includes partaking of the daily Chavitin (meal) offering brought by the high priest.
Full text of this Mitzvah »
• Consuming the Priest's Meal Offering
Negative Commandment 138
Translated by Berel Bell
And the 138th prohibition is that we1 are forbidden from eating the a kohen's meal-offering.
The source of this prohibition is G‑d's statement2 (exalted be He), "Every meal-offering brought by a kohen must be completely burned. Do not eat it."
This prohibition is reiterated in reference to the chavitei kohen gadol,3 which is also a meal-offering.
One who transgresses this prohibition is punished by lashes.
[We see that this counts as a prohibition from] the words of the Sifra: "The phrase [which says that a kohen's meal-offering] 'must be completely burned. Do not eat it' teaches us that for anything that, 'must be completely burned,' there is a prohibition to eat it."
FOOTNOTES
1.Even a kohen, who does eat the remainder of other meal-offerings.
2.Lev. 6:16.
3.Ibid., 6:15.
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Halacha 1
The fiftieth day of the counting of the omer is the holiday of Shavuot.1 It is also called Atzeret. On this day, an additional offering is brought like the one brought on Rosh Chodesh:2 Two bulls, one ram, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering. These are the addition offerings that are mentioned in the Book of Numbers.3 They are the additional offering associated with the day.
Also, besides the additional offering of this day, a meal-offering is brought from new grain: two loaves. Together with the loaves are offered a bull, two rams, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering and two sheep are brought as peace-offerings.4 These are the addition offerings that are mentioned in the Book of Leviticus.5
Thus on this day, besides [the two lambs brought as] continuous offerings, there are offered three bulls, three rams, and fourteen sheep - a total of 20 animals - as burnt offerings and two goats as sin-offerings which are eaten and two sheep as peace-offerings which are eaten.
Halacha 2
These two loaves may be brought only from Eretz Yisrael and from freshly-harvested grain,6 as [indicated by Leviticus 23:17]: "From your dwelling places,7 bring bread that will be waved...." If freshly-harvested grain cannot be found, one may bring from that which had been stored away.8
Halacha 3
If wheat kernels descended from the clouds,9 there is an unresolved doubt whether they are considered as coming from "your dwelling places."10 Hence, [as an initial preference, the two loaves] should not be brought [from such grain]. After the fact, [the offering] is acceptable.
How are [the two loaves] brought? Three se'ah of wheat from new grain are brought. [The kernels] are struck and tread upon as [is done] for all the meal offerings.11They should be ground into fine flour [to produce] two esronim12that are sifted with twelve sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.13
Halacha 4
The two loaves that come from new grain must each come from an isaronproduced from a se'ah and a half [of kernels]. They are sifted with twelve sifters. For the showbread that comes from grain that grown for a full season, it is sufficient to use eleven sifters and an isaron is produced from everyse'ah.14 The omer which, however, comes from fresh barley does not come from choice grain.15 [Hence it requires] three se'ah and thirteen sifters.
Halacha 5
Halacha 6
The two esronim are taken and each one is kneaded into dough individually and baked individually.18
Halacha 7
Halacha 8
Preparing these loaves does not supersede [the prohibitions against forbidden labor on] the festivals and needless to say, not [those of] Sabbath. Instead, they are baked on the day preceding the festival. For [Exodus 12:16 which permits cooking and baking on the festivals states]: "It alone may be done for yourselves." [Implied is an exclusion:] "For yourselves and not for the Most High.21
Halacha 9
If the day before the festival is the Sabbath, they should be baked on Friday and eaten on the third day after they were baked which is the festival.
Halacha 10
They were rectangular.24 The length of each loaf is seven handbreadths and their width was four handbreadths. Their height was four fingerbreadths.
Halacha 11
How is the bread waved together with the two sheep brought as peace offerings?25 Two sheep are brought and they should be waved while they are still alive, as [Leviticus 23:20] states: "And [the priest] shall wave them...." If one waved each of them individually, the obligation is fulfilled. Afterwards, they are slaughtered and skinned.
The breast and the thigh from both of them are taken and placed aside the two loaves. [A priest] should place both of his hands below them and wave them all as a single entity26 in the eastern portion of the Temple Courtyard in the place where all the waving [of offerings] is performed.27 One should bring them back and forth [to each of the four directions] and up and down. If he waved each of the loaves [together with one breast and one thigh] individually, the obligation is fulfilled.
Afterwards, the eimorim28 of the sheep are offered on the altar's pyre. The remainder of the meat is eaten by the priests.29 With regard to the two loaves: the High Priest receives one of them30 and the other is divided among all the priestly watches.31 They both may be eaten for the entire day and half the night like the meat of the sacrifices of the most sacred order.32
Halacha 12
[The following laws apply if] one slaughtered the two sheep for four loaves: If [the priest performing the service] said:33 "Let two of the four become sanctified," he should remove two of the four, and wave them.34 The remainder should be redeemed inside the Temple Courtyard35 and eaten outside like other ordinary [bread]. If he did not make such a stipulation, the bread does not become sanctified.
Halacha 13
Halacha 14
The two breads are each indispensable requirements for the offering of each other38 and the two sheep are each indispensable requirements for the offering of each other.39 If one of them died, fled, or became treifah, a partner should be taken for the second. If one was slaughtered with the proper intent [and then the other died or the like], a partner should be taken for [the first].40
Halacha 15
The two loaves are indispensable requirements for the offering of the sheep,41but the two sheep are not indispensable requirements for the offering of the loaves.42[Nevertheless,] if [the loaves] were waved together with the sheep, they are indispensable requirements for their being offered.43 Thus if the loaves were lost, the sheep should be destroyed and if the sheep were lost, the loaves should be destroyed and other loaves and other sheep should be brought.
Halacha 16
How should the two loaves be brought when they are brought without the sheep? They should be waved and then [left] until their form spoils44 and then taken out to the place where [sacrifices] are burnt.45 This is a decree, [enacted] lest sheep be available in the coming year and the loaves be offered without them.
Halacha 17
The two bulls of the additional offering of the day and the bull brought because of the bread are not indispensable requirements for the offering of each other.48
Halacha 18
The ram of the additional offering of the day and the two rams brought because of the bread are not indispensable requirements for the offering of each other.49
Halacha 19
Halacha 20
The continuous offerings are not indispensable requirements for the additional offerings, nor are the additional offerings indispensable requirements for the continuous offerings, nor are the additional offerings indispensable requirements for each other, nor is the entire amount of burnt offerings an indispensable requirement.
What is implied? If only six sheep were found, the six should be offered. Even if one found only one sheep, it should be offered.52 [This applies] whether on Rosh Chodesh or on the festivals or Sabbaths. There is no obligation to offer the other animals on the following day or at any other time. Instead, whenever the date for a communal sacrifice passes without it being offered, [the obligation to offer] the sacrifice is nullified.53
If there were only two sheep to be found and thus if they would be offered for the additional offering of the day, there would not be any for the continuous offering on the next day, the options are of equal weight.54 If they were offered for the additional offering of that day, the offering [is acceptable]. If it was desired that they be left to be offered on the following day, they should be left.
FOOTNOTES
1.
I.e., unlike other holidays, the celebration of Shavuot is not associated with a specific date of the month, but is instead dependent on the counting of the omer. In the era of the Temple, when the calendar was established based on the sighting of the moon, it was possible for the holiday to be celebrated on the fifth, sixth, or the seventh of the month. See Hilchot Kiddush HaChodesh 3:12.
2.
Sefer HaMitzvot (positive commandment 45) and Sefer HaChinuch (mitzvah 404) include offering the additional offering of Shavuot as one of the 613 mitzvot of the Torah.
3.
Numbers 28:27-30.
4.
Sefer HaMitzvot (positive commandment 46) and Sefer HaChinuch (mitzvah 307) include offering these loaves and these sacrifices as one of the 613 mitzvot of the Torah.
5.
Leviticus 23:16-19. The Rambam is following the opinion of Rabbi Akiva (Menachot 45b) who sees the two as two different sets of offerings.
6.
For Leviticus 23:16 describes this as "a new meal-offering," i.e., a meal-offering from grain harvested in the present year.
7.
I.e., Eretz Yisrael.
8.
The literal meaning of the Rambam's words is "from the attic." To support such a ruling,Menachot 83b explains that the expression "a new meal-offering" can be interpreted to mean that after these two loaves are brought, meal-offerings can be brought from new grain.
9.
I.e., miraculously, without there being a logical explanation for their descent (seeTosafot, Menachot 69b).
10.
I.e., from a simple perspective, the phrase "from your dwelling places," comes to exclude the Diaspora. Hence one might think grain from the clouds would be acceptable. Nevertheless, grain from the clouds also does not come "from your dwelling places." Hence there is room to say that it is excluded (Menachot, loc. cit.).
11.
See Chapter 5, Halachah 6, and Hilchot Issurei Mizbeiach 7:4.
12.
As mentioned in the notes to Chapter 7, Halachah 12, an isaron is one tenth of anephah and an ephah is three se'ah. Thus anisaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one fifth of the original amount of grain. Since the kernels of grain are still somewhat underdeveloped, for this is an early stage in the harvest, there will not be as much fine flour and much sifting will be required to produce the desired quantity.
13.
See Chapter 7, Halachah 12; Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3.
14.
Since the grain has had more time to grow, the kernels of wheat have matured more, and there is more fine flour in each kernel. Hence, there is no need to sift them so thoroughly and more fine flour is produced per se'ah.
15.
Because at the beginning of the harvest such grain does not exist.
16.
The same law applies if the grain was sifted less (see Chapter 5, Halachah 6).
17.
He must, however, used the required amount of esronim for each offering (Kessef Mishneh).
18.
In his Commentary to the Mishneh (Menachot 11:1), the Rambam states that this practice has its roots in the Oral Tradition transmitted by Moses from Sinai.
19.
In his Commentary to the Mishnah (ibid.:2), the Rambam notes that the Talmud does not explain why the two loaves were not prepared in the Temple Courtyard.
20.
See Hilchot Ma'aseh HaKorbanot 12:23.
21.
Even though the priests do partake of these two loaves, the purpose of their preparation is not to serve as food, but to be an offering unto God.
22.
See Leviticus 23:17. Aside from one of the types of breads offered together with the thanksgiving offering, all of the meal-offerings were unleavened bread.
23.
See Hilchot Ma'aseh HaKorbanot 9:18 with regard to the leavening of one of the types of the bread used for the thanksgiving offering.
24.
The Kessef Mishneh states that the Rambam derived this concept from the showbread. See also Tosefta, Menachot11:1.
25.
As stated in Chapter 9, Halachah 9, the two loaves should be offered before the sheep that accompany them.
26.
Menachot 61a derives this from the description of the guilt offering and the log of oil that accompanies it.
27.
See Chapter 7, Halachah 12; Hilchot Ma'aseh HaKorbanot 9:6.
28.
The fats and organs offered on the altar.
29.
I.e., the meat, and apparently also the bread, may not be eaten until the eimorim were offered on the altar.
30.
As in the instance of the showbread where half the loaves are given to the High Prist (Chapter 4, Halachah 14; Kessef Mishneh).
31.
For the priests of all the watches are able to offer the sacrifices of the festivals and share in their division (see Hilchot K'lei HaMikdash4:4-5). As the Radbaz emphasizes, this division is followed even though each of the priests will receive only a miniscule portion.
32.
As stated in Hilchot Ma'aseh HaKorbanot10:8, this is a Rabbinic safeguard. According to Scriptural Law, the sacrifices may be eaten until dawn. Even though they are peace offerings, since they are communal sacrifices, they are considered sacrifices of the most holy order and the time during which they may be eaten is regulated accordingly (Kessef Mishneh).
33.
The Radbaz emphasizes that if the priest does not make such a statement explicitly, the breads are not sanctified.
34.
And they are acceptable for the offering.
35.
For if they were redeemed outside the Temple, they would be disqualified (Menachot 47b). Rav Yosef Corcus explains that although one is forbidden to bring ordinary food into the Temple Courtyard, in this instance, one is not bringing the bread into the Temple Courtyard, The loaves are redeemed while they are located there. Afterwards, they are removed.
36.
In such an instance, the sacrifices are not disqualified, but they are not considered as fulfilling the obligation of the given offering. Hence they are no longer associated with the two loaves. If, however, the blood of the first two sheep was offered with the proper intent, the later two are disqualified, before they were slaughtered. For this reason, the option mentioned by the Rambam is preferable (Menachot 48a). That passage asks: Should one slaughter a sacrifice without the proper intent, because there is a redeeming factor by doing so? It explains that there is no transgression involved in slaughtering a sacrifice without the proper intent. Hence in this situation, it is the most desired alternative.
37.
And they are acceptable.
38.
One is not acceptable without the other and should not be brought (Menachot 27a).
39.
One is not acceptable without the other and should not be brought (Menachot 27a).
40.
Our additions were made on the basis of the gloss of the Kessef Mishneh. The Or Sameach suggests (and his suggestion is borne out by some manuscript copies of theMishneh Torah) amending the text to read "If one was slaughtered without the proper intent, (i.e., and thus disqualified,) a partner should be taken for the other."
41.
If there are no loaves, the sheep should not be offered.
42.
And even if there are no sheep, the loaves should be offered [the Rambam's Commentary to the Mishnah (Menachot4:3)].
43.
For waving them together establishes interdependence (see Menachot 46b). The Ra'avad states that the matter is left unresolved by the Talmud and hence, questions the Rambam's ruling. The Radbaz and the Kessef Mishneh, however, offer an interpretation of the passage that supports the Rambam's approach.
44.
Since they were waved, they are considered as sacrificial entities and may not be burnt until they are disqualified.
45.
In the initial version of his Commentary to the Mishnah (loc. cit.; this is the version in the standard published text), the Rambam rules according to Scriptural Law and states that the loaves should be eaten. Afterwards, he amended that text to read as above (Rav Kappach's notes).
46.
Offered as burnt offerings (Halachah 1).
47.
Offered as a sin offering (ibid.).
48.
Indeed, the two bulls brought because of the additional offering are not even indispensable requirements for the offering of each other (Kessef Mishneh).
49.
In this instance, however, the two rams brought because of the bread are indispenaible requirements for the offering of each other (ibid.).
50.
Here also the seven sheep brought because of the additional offering are not even indispenaible requirements for the offering of each other. The Ra'avad maintains, however, that the seven sheep brought because of the bread are indispenaible requirements for the offering of each other. The Kessef Mishneh differs and maintains that none of the sheep are indispenaible requirements for each other.
51.
For the fact that they were slaughtered for the same purposes causes them to be considered as a single entity. The Ra'avad does not accept this concept, but the Radbaz and the Kessef Mishneh offer an explanation of the Rambam's source,Menachot 55b, that supports his ruling.
52.
With regard to the Rosh Chodesh sacrifice,Ezekiel 46:7 speaks of offering one bull, while the Torah (Numbers 28:11) speaks of bringing two. Menachot 45a reconciles the apparent contradiction stating that if two are available, two should be offered. If only one is available, that one should be brought. Similarly that passage speaks of offering "six sheep... that one's hand will come by," though the Torah speaks of seven. Implied is that if seven are not available, six should be brought. And if six are not available, whatever animals "that one's hand will come by" should be offered.
53.
See Hilchot Ma'aseh HaKorbanot 1:7.
54.
The continuous offerings have the advantage of being offered more frequently, but the additional offerings are on a higher level of holiness. See also Chapter 9, Halachah 2.
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Halacha 1
It is a positive commandment for the sin offerings and the guilt-offerings1 to be eaten,2 as [Exodus 29:33] states: "And they shall eat [the sacrifices] which convey atonement."3 The priests eat the sacrifices and the owners receive atonement. This also applies to other sacrifices4 that are eaten by the priests; partaking of them is a mitzvah.
Halacha 2
Similarly, partaking of the portion that remains from the meal offerings5 is a positive commandment,6 as [Leviticus 6:9] states: "What remains of it shall be eaten by Aaron and his sons."
Halacha 3
The sin-offering, the guilt-offering, and the remnants of the meal-offering may be eaten only by males7 of the priestly family in the Temple Courtyard.8 If they were eaten in the Temple building, their consumption is [acceptable], as [indicated by Numbers 18:9-10]: "For all of their meal-offerings, for all of their sin-offerings, and for all of their guilt-offerings.... In the most holy place,9 you shall partake of it.10 All males shall partake of it." Similarly, the communal peace-offerings are similar to the sin-offerings and the guilt-offerings, as we explained.11
Halacha 4
The breast and the thigh of the peace-offerings are eaten by both males and females of the priestly family, for with regard to these [Numbers 18:11] states: "I have given it to you, to your sons and your daughters." This also applies to the elevated portions of the thanksgiving offering and the nazirite's ram,12[ibid.:19] states: "All of the elevated portions of the consecrated [offerings] that the children of Israel shall raise up have I given to you, your sons, and your daughters."
Halacha 5
The same applies with regard to the firstborn offering, for concerning it [ibid.:18] states: "Their meat shall be yours, like the breast with which tenufahwas performed and the right thigh."13
All of these14 [portions of sacrificial meat] that may be eaten by the women of the priestly family may be eaten by the priests' servants and their wives, liketerumah. All [these sacrifices]15 may be eaten throughout the city [of Jerusalem],16 as [Leviticus 10:14] states: "And the breast with which tenufahwas performed and the thigh that was lifted up shall you eat in a pure place." It was not specified that they [be eaten] "in a holy place," which would mean "the Temple Courtyard," but "in a pure place." This refers to the camp of the Levites.17 The parallel with regard to future generations is the city of Jerusalem.
The same laws apply to the tithe offering and the Paschal sacrifice, for they are sacrifices of lesser sanctity like the peace-offerings. The windows and the thickness of the wall is considered as being within [the city].18
Halacha 6
The peace-offerings may be eaten on the day they were slaughtered, throughout the [following] night, and throughout the following day until sunset, as [Leviticus 7:16-18] states: "On the day when his sacrifice was offered, it shall be eaten and on its morrow... If one would partake of the peace-offering on the third day...."19 Thus one can derive that they may be eaten for two days and one night. [This applies both] to the portion of the priests and the portions of the owners. This also applies to the firstborn and tithe offerings,20 for they are also sacrifices of a lesser degree of sanctity, like the peace-offerings.
Halacha 7
The thanksgiving-offering, by contrast, even though it is one of the sacrifices of lesser sanctity, may be eaten only on the day of its sacrifice and the [following] night, as [ibid.:15] states: "It shall be eaten on the day it was offered. Do not leave anything from it until the morning." This also applies to the nazirite's ram and the bread which accompanies [these offerings], both to the portion of the priests and the portion of the owner. This also applies to the sin-offering, the guilt-offering, the communal peace-offerings, and the remainder of the meal-offerings. All of these are eaten for a day and [the following] night, as it is written: "It shall be eaten on the day it was offered."21This appears to include all of the sacrifices with the exception of the peace-offerings concerning which the Torah explicitly [stated otherwise] and the firstborn and tithe offerings which resemble the peace-offerings.
Halacha 8
Halacha 9
All of the sacrifices - both those of the highest degree of sanctity and those of a lesser degree - may be eaten only by those who are ritually pure24 and who are circumcised.25 Even if the duration of the person's impurity has concluded,26but he has not brought the [necessary] atonement,27 he may not partake of sacrificial foods. A tumtum28may not partake of sacrificial foods, because there is an unresolved doubt whether he is uncircumcised.29 It appears to me that an androgynus30 may partake of sacrifices of lesser sanctity.31
Halacha 10
It is permitted to eat sacrificial meat together with any other food. Even the priests are permitted to eat their portions - both from the sacrifices of the highest degree of sanctity and those of a lesser degree - together with any other food.32 And they may changed the manner [in which it is prepared] to be eaten, eating them roasted, lightly cooked, or thoroughly cooked33 and to spice them with spices that are not consecrated. They may not, however, spice them with spices that are terumah, lest this cause the terumah to be disqualified.34
The bones that remain are permitted [to be used for any purpose].35 A person may make any utensil he desires from them.
Halacha 11
If there was only a small amount [of sacrificial meat], ordinary food andterumah should be eaten with it so that it will be eaten in a satisfying manner.36 If there is a large amount [of sacrificial meat], ordinary food andterumah should not be eaten with it so that one will not have overeaten.37Similar concepts apply with regard to the remainder of the meal offerings.38
Halacha 12
A sin-offering and a guilt-offering should not be cooked together with the elevated portion of the thanksgiving-offering or the elevated portion of the nazirite's ram because doing so restricts the type of people able to partake of them39 and the place where they can be eaten.40 Nor may one [cook] the elevated portion of the thanksgiving-offering or the elevated portion of the nazirite's ram with the breast and thigh of the peace-offering because doing so restricts the time in which they may be eaten.41 Nor may the elevated portion of yesterday's peace-offering [be cooked] with a sin-offering or a guilt-offering brought today because doing so restricts the type of people able to partake of them,42 the place where they can be eaten,43 and the time in which they may be eaten.44
One may, however, cook sin-offerings and guilt-offerings together, the thanksgiving offering and the nazirite's ram together, and the firstborn offering and the breast and the thigh [of the thanksgiving offering] together.45
Halacha 13
Halacha 14
With regard to a burnt-offering, [Leviticus 7:8] states: "The hide of the burnt-offering which the priest sacrificed will belong to him." With regard to a sin-offering, [ibid. 6:19] states: "The priest who performs the sin-offering shall partake of it." With regard to a guilt-offering, [ibid. 7:7] states: "It will belong to the priest who brings about atonement because of it." With regard to a peace-offering, [ibid.:14] states: "It will belong to the priest who pours the blood of the peace-offering." And with regard to the meal-offering, it is written: "The priest who offers it shall partake of it."54
In all the above instances, the verses are not referring [to the priest who actually brings the offering, but] to [any priest] who is fit to have done so. Any priest who is fit to perform the service has a right to share in the division [of the sacrifice] to partake of it.55 [Conversely,] one who is not fit [to serve] at the time it is offered, e.g., he was ritually impure, does not have a right to share in the division [of the sacrifice] to partake of it even if he will regain ritual purity in the evening.
With regard to the division, the entire [matter] is given to the men of the clan who offer sacrifices that day.56 They all share in the division of all of the sacraments of the Temple, each man [receiving the same portion] as his brother, whether he was the one who offered the sacrifice or he was together with him in the Temple, but did not offer the sacrifice.
Halacha 15
Why did the verse make a distinction between the meal-offerings that are baked and the meal-offerings of flour? For with regard to [the meal-offerings] that are baked, [Leviticus 7:9] states: "Any meal-offering that is baked in an oven... it will belong to the priest who offers it" and with regard to the meal-offerings of flour [ibid.:10] states: "Any meal-offering that is mixed with oil or that is parched shall belong to all the sons of Aaron, every man like his brother."
[The following explanation can be given:]57 When [the meal-offerings] that are baked are divided among the members of the clan, whenever a person receives a portion even if it is [merely[ an olive-sized portion of bread, it is fit for him to partake of it, because it may be eaten immediately. When, however, we are speaking of flour, if [such an offering] will be divided among them, there will be those who will receive only a handful of flour or less. This is not fit neither to be kneaded into dough or to be baked. Hence, one might think that one meal offering should be apportioned in consideration of another meal-offering instead of dividing each meal-offering individually among all the members of the clan.58 Therefore it is necessary for the Torah to state [that it] "shall belong to all the sons of Aaron, every man like his brother," i.e., that it is divided individually.
On this basis, our Sages said:59 that a meal offering is not divided in consideration of another meal-offering, not even one offering brought in a flat frying pan in consideration of another such offering or one flour-offering in consideration of another such offering. Instead, what remains60 from every [offering] is divided individually.
Halacha 16
Similarly, an offering of fowl is not apportioned in consideration of another such offering, nor a sin-offering in consideration of another such offering, nor a breast and a thigh in consideration of another such portion.61 Instead, every [sacrificial portion] is divided among all [the members of the clan] equally.
Halacha 17
Even though it is permitted to feed a minor [meat even] from sacrifices of the highest degree of sanctity, he is not given a portion, even from sacrifices of a lesser degree of sanctity.62 Similarly, a woman and an androgynus63 are not given a portion of the sacrifices from the Temple at all, as [the above verse] states: "Every man like his brother."64
[A priest] who has a disqualifying physical blemish - whether permanent or temporary, whether he was born with it or born unblemished and later disqualified - receives a portion of the sacrifices and may partake of them,65as [Leviticus 21:22] states: "The food of his God, of the most sacred order... he may eat." [The above applies] provided he is fit to partake [of the sacrifice at the time it is offered]. If, however, he is impure, he is not given a portion to eat in the evening.66
Halacha 18
The High Priest may partake [of any of the sacrifices] without a division having been made. Instead, he may take whatever he desires.
Halacha 19
All [priests] who are fit to partake of sacrificial foods at the time the sacrifice is offered receive a share [of the sacrifice] to partake of. All [priests] who are not fit to partake of sacrificial foods at the time the sacrifice is offered, even though they are fit to perform sacrificial service and will be fit to partake [of the sacrifice in the evening] do not receive a share [of the sacrifice] to set aside until the evening.67
Halacha 20
All [priests] who are not fit to partake of sacrificial foods are not fit to perform sacrificial service with the exception of a High Priest who is an onein who may offer sacrifices, but may not partake [of sacrificial foods], as we explained.73All [priests] who are not fit to perform sacrificial service are not fit to partake of sacrificial foods74 except one disqualified because of a physical blemish [whose license to partake of sacrificial foods] is explicitly stated in the Torah.75
Halacha 21
All [priests] who do not receive a portion of the sacrificial meat do not receive a portion of the hides of the sacrifices.76 Even if a priest was impure at the time when the blood [of a sacrifice] was sprinkled on the altar, but pure at the time its fats were offered on the altar's pyre,77 he does not receive a portion of the sacrificial meat, as [Leviticus 7:33] states: "One who offers the blood of the peace-offering and the fat from the sons of Aaron, to him the right thigh will be [given] as a portion." [Implied is that] the priest must be pure and fit to perform service from the time [the blood] is sprinkled until after the fats are offered.78
Halacha 22
If [a priest] became impure after [the blood of the sacrifice] was sprinkled [on the altar] and immersed himself and thus was also pure when the fats were offered on the altar's pyre, there is an unresolved question whether or not he receives a portion.79 Therefore if he grabs a portion, it is not expropriated from him.80
Halacha 23
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 89) and Sefer HaChinuch (mitzvah 102) include this as one of the 613 mitzvot of the Torah.
2.
This mitzvah is incumbent on the priests; it is not a dimension of the obligation to bring a given sacrifice.
3.
The choice of this prooftext and the concept it teaches sheds light on an issue debated by the commentaries: Is it a positive mitzvah to partake of the meat of the sacrifices of lesser sanctity? In his Sefer HaMitzvot, loc. cit., the Rambam explains that since eating the other sacrifices does not bring about atonement, it should not be considered as an independent mitzvah. Instead, it is an extension of this mitzvah. In this instance, however, since the atonement of the person bringing the sacrifice depends on the priests' consumption of the sacrifice, it is considered as an independent mitzvah. There is extensive discussion on this issue by other Rabbis.
4.
E.g., the communal peace offerings.
5.
I.e., after the handful has been taken out to be offered on the altar. See Chapter 12, Halachah 9.
6.
Sefer HaMitzvot (positive commandment 88) and Sefer HaChinuch (mitzvah 134) include this as one of the 613 mitzvot of the Torah. This mitzvah encompasses partaking of all the different types of meal offerings (Radbaz).
7.
Even minors; see Halachah 17.
8.
Indeed, as stated in Chapter 11, Halachah 5, there is a prohibition against partaking of these sacrifices outside the Temple Courtyard.
9.
This includes the Temple building.
10.
Zevachim 63a asks: From that verse, it would appear that it is desirable (not merely acceptable after the fact) to partake of the offerings inside the Temple building. Our Sages then cite Leviticus 6:9 which indicates that the sacrifices should be eaten in the Temple Courtyard. They explain that it is preferable to consider the Temple Courtyard the primary place where the sacrifices are eaten, for the Temple building is the resting place for the Divine presence and it is not befitting for that to be the primary place for eating, an activity that is essentially a human need.
11.
Chapter 9, Halachah 4.
12.
The breads and the portions of meat given to the priest from those offerings; see Chapter 9, Halachah 12.
13.
I.e., they are comparable to the peace-offering.
14.
I.e., the portions from the sacrifices of lesser sanctity, including the breast and the thigh of the peace offering and the firstborn offering.
15.
Not only the portions given to the priests, but also those given to the Israelites.
16.
See Chapter 11, Halachah 6, which delineates the prohibition against eating such sacrificial meat outside of Jerusalem.
17.
As related in Hilchot Beit HaBechirah 7:11, while the Jews were journeying through the desert, their encampment was considered as divided into three camps: the Camp of the Divine Presence, the Camp of the Levites, and the Camp of the Israelites.
18.
See Hilchot Beit HaBechirah 6:9. See also parallel rulings in Hilchot Ma'aser Sheni 2:16;Hilchot Korban Pesach 9:1.
The Radbaz clarifies that this is referring to instances where the windows are open to the city. If they are open only to the area outside the wall, he maintains that they should be considered as outside the city.
19.
The verse continues "he shall bear his sin," implying that there is a prohibition in partaking of the sacrifice at that time.
20.
But not the Paschal sacrifice, as stated inHilchot Korban Pesach 8:1, 15.
21.
I.e., the Rambam understands the verse as referring to all sacrifices unless it is specifically stated otherwise.
22.
The first appearance of the sun's rays - but not the sun itself - on the eastern hemisphere. According to different halachic views, it is between 72 minutes and two hours before sunrise.
23.
I.e., if a person would be given the entire night, he might become lax and delay the consumption of the meat and come to partake of the meat after dawn. Giving him a more restricted time serves as a safeguard to prevent the violation of this limit. See the Rambam's Commentary to the Mishnah (Berachot 1:1).
24.
Indeed, as stated in Hilchot Pesulei HaMukdashim 18:13, partaking of sacrificial meat in a state of ritual impurity violates a Scriptural prohibition. See also Hilchot Chagigah4.
25.
As evident from Hilchot Sanhedrin 19:4, sec. 69, the prohibition against partaking of sacrificial meat while uncircumcised is an extension of the prohibition against partaking of terumah while uncircumcised. See Hilchot Terumah 7:10; Hilchot Korban Pesach 9:7.
26.
The literal meaning of the words used by the Rambam is "his sun has set." For in most instances, it is at sunset when the duration of the term of a person's ritual impurity ends.
27.
See Hilchot Mechusrei Kapparah, ch. 1, which explains that a zav, a zavah, a person who had been afflicted with tzara'at and a woman who gave birth or miscarried must immerse themselves in a mikveh (or in a stream) to regain ritual purity. Nevertheless, they may not partake of sacrifices until they bring the offerings required of them. See also Hilchot Pesulei HaMukdashim 18:14.
28.
A person whose gender is masked by an extra piece of flesh.
29.
I.e., if he is in fact male, circumcision will not have been performed upon him.
30.
One with both a male and female sexual organ.
31.
For these sacrifices may be eaten by both males and females. Although there is a halachic uncertainty with regard to the definition of his gender (see Hilchot Nizirut2:10), that should not prevent him from partaking of these sacrifices. He may not, however, partake of sacrifices of the highest degree of sanctity, for these may only be eaten by males and he is not categorically defined as male.
The Kessef Mishneh clarifies that this leniency applies only when the male organ of the androgynus has been circumcised.
32.
There is a slight difficulty with the Rambam's ruling, as noted by Rav Yosef Corcus in his gloss to the following halachah, for sacrifices of the highest degree of sanctity may only be eaten in the Temple Courtyard and ordinary food may not be brought into the Temple Courtyard. Rashi (Temurah 23a) explains that the intent is that one may partake of ordinary food outside the Temple Courtyard and then enter the Temple Courtyard to partake of the sacrificial food.Tosafot explains that the prohibition against bringing ordinary food into the Temple Courtyard applies only when it is not being brought there for a purpose connected with the Temple service. If, however, it is being brought there to be eaten together with the sacrifices, there is no prohibition.
33.
The Paschal sacrifice may only be eaten while roasted, but that is a specific obligation that does not apply to other sacrifices.
34.
The sacrifices may be eaten only for a limited amount of time as mentioned above (Halachot 6-7), while there is no limit on the time terumah may be eaten. Thus if the sacrifices were cooked with terumah, theterumah could be disqualified with the sacrifices and the time in which it could be eaten would be reduced.
35.
I.e., this is not considered as a desecration of consecrated articles (Radbaz). This applies provided there are not any portions of the bones that are fit to be eaten (Kessef Mishneh).
36.
For it is not befitting for one to leave his master's table when he is hungry (Tosafot, Pesachim 120a).
37.
For that is also not becoming.
38.
I.e., that other foods may be eaten with it if there is only a small amount (Kessef Mishneh). Indeed, the verse from which the above concepts are derived (Leviticus 6:9)concerns the meal offerings.
39.
A sin-offering and a guilt-offering may only be eaten by male priests, while the elevated portions of the thanksgiving offering and the nazirite's ram may also be eaten by their wives, their daughters, and their servant (Radbaz).
40.
A sin-offering and a guilt-offering may only be eaten in the Temple Courtyard, while the elevated portions of the thanksgiving offering and the nazirite's ram may also be eaten throughout the city of Jerusalem (ibid.).
Needless to say, one may not cook a sin-offering or a guilt-offering with the portion of the thanksgiving offering and the nazirite's ram to be eaten by the owner, for doing so certainly places restrictions on that meat, preventing even the owner from partaking of it.
41.
The elevated portions of the thanksgiving offering and the nazirite's ram may be eaten only for a day and a night, while the breast and thigh of the peace-offering may be eaten on the following day as well (ibid.).
The same concepts apply with regard to cooking the meat of the thanksgiving offering or the nazirite's ram together with the meat of a peace-offering. It is only that since the Rambam had been speaking about the portions eaten by the priests, he continued to do so.
42.
For sin-offering and a guilt-offering may only be eaten by male priests, while the peace-offerings may be eaten by Israelites and women (ibid.).
43.
A sin-offering and a guilt-offering may only be eaten in the Temple Courtyard, while the peace-offering may also be eaten throughout the city of Jerusalem (ibid.).
44.
Here the restrictions are reversed for the peace offering of the previous day may only be eaten until sunset, while the sin-offering and the guilt-offering may also be eaten until midnight of the following night (ibid.).
45.
In all of these instances, the pairs of offerings mentioned may be eaten by the same type of individual, in the same places, and for the same duration of time.
46.
Which may only be eaten by priests.
47.
Meat from a sacrifice that was slaughtered with the intent to sprinkle its blood, offer the portions required to be offered on the altar's pyre, or partake of its meat at an improper time (Hilchot Pesulei HaMukdashim 13:1).
48.
Meat that remained after the required time for partaking of this type of sacrificial meat passed (ibid. 18:10).
49.
There are others who include sacrificial meat that became impure in the list of prohibitions mentioned here and indeed this is the standard text of the Mishnah (Orlah2:16) which serves as the source for this halachah. The Rambam does not, however, include that particular in his version of the mishnah. The rationale for this distinction is discussed by the commentaries. See the notes to the following halachah.
50.
In his Commentary to the Mishnah (ibid.), the Rambam explains that this is speaking about an instance when there is sixty times more permitted meat than the piece of meat that is piggul or notar and that forbidden piece of meat was removed. See Hilchot Ma'achalot Assurot 16:5-6 with regard to the latter points. This addition satisfies the objections raised by the Ra'avad.
According to this interpretation, the fundamental point of this ruling is that the meat is permitted only to priests and not to non-priests. Although the prohibitions against piggul and notar have been nullified since the sacrificial meat was originally to be eaten only by priests, that restriction still remains. There are, however, others who interpret the mishnah differently.
51.
The term the Rambam uses literally translates as "the meat of desire," i.e., meat that there is no mitzvah to partake of.
52.
Because it has absorbed the flavor of the sacrificial meat. The Radbaz states that even if there is enough ordinary meat to nullify the presence of the sacrificial meat, the prohibition against eating the sacrificial meat in a state of ritual impurity is not nullified.
53.
As the Rambam states in his Commentary to the Mishnah (Orlah 2:17), the intent is that if the sacrificial meat was from sacrifices of the most sacred order, the ordinary meat may be eaten by priests. If it was of sacrifices of lesser sanctity, it may be eaten by ordinary individuals, provided they are ritually pure.
In one of his responsa, the Radbaz mentions that only the ordinary meat is permitted to be eaten, the sacrificial meat is forbidden, because it is considered to have become ritually impure because of its contact with the ordinary meat. See Hilchot Sha'ar Avot HaTumah 11:5. In his Commentary to the Mishnah, however, the Rambam states that "everything may be eaten by pure priests" or "pure non-priests."
54.
The verse cited in the text of the Mishneh Torah does not exist. The commentaries have suggested that the intent is Leviticus 7:9 as stated in the following halachah.
See the gloss of the Radbaz who explains why all the different verses are necessary, because the concepts cannot be derived from each other.
55.
As indicated by Halachah 17 [see also the Rambam's Commentary to the Mishnah (Zevachim 12:1)], priests with a disqualifying physical blemish are not excluded from receiving a portion of the division of the sacrifices even though they are unfit to offer them, because there is a special verse that teaches that they should receive a portion.
56.
See Hilchot K'lei HaMikdash 4:11 with regard to what is meant by a clan.
57.
The commentaries note that the explanation appears to be the Rambam's own, rather than to stem from a prior source.
58.
I.e., if there were 20 meal-offerings and 60 priests, one might think that each of the meal-offerings would be divided among three priests rather than have all 20 divided among the 60. Hence, it is necessary to explicitly state that every priest receives a portion of a meal-offering of flour.
59.
Sifra to the verse, Kiddushin 53a; Menachot73a.
60.
After the portions offered on the altar are taken.
61.
In all these instances, one might think that it would be preferable to divide each of the sacrifices among a smaller number of priests.
62.
Instead, he may only partake of what the other priests give him from their portions.
63.
I.e., since the halachic status of the gender of an androgynus is not defined, he is not given a portion as a male would be.
64.
The same phrase excludes both women and minors, because the term "man" implies that the recipient must be male and of age. Since they are not fit to perform service, they are not allocated a portion of the sacrifices.
65.
Even though he is not fit to perform service, he is considered an ordinary member of the priestly clan and given a portion of the sacrifices. There is an explicit verse requiring this [the Rambam's Commentary to the Mishnah (Zevachim 12:1)].
66.
Even if he would regain his ritual purity by the evening.
67.
For everything depends on the priest's state at the time the sacrifice is offered (ibid.).
68.
I.e., which priests could be fit to perform service during the day and fit to partake of sacrifices after nightfall, but are unfit to partake of the sacrifices at the time they are offered.
69.
But will not regain purity until nightfall.
70.
A priest who had been a zav or who had been afflicted with tzara'at must immerse himself in a stream or a mikveh to regain ritual purity. In addition, he must bring a specific offering. Until he brings that offering, he is considered as lacking atonement, as explained in Hilchot Mechusrei Kapparah.
These two categories of priests are considered as fit to serve, because they would be fit to offer a communal sacrifice if it were to be brought in a state of ritual impurity. See Hilchot Bi'at HaMikdash 4:10 and Halachah 23 and notes.
71.
The term onein refers to a person in the acute state of mourning experienced at the time of the death of any of seven close relatives. On the day of such a relative's death, one is an onein according to Scriptural Law. If the relative is not buried on the day of his death, the priest is considered an onein according to Rabbinic Law until after the day of burial. Once the relative is buried, however, the priest may perform service and partake of sacrifices in the evening. See Hilchot Bi'at HaMikdash 2:7, 9-10.
72.
Who is permitted to serve even though he is in the state of onein mourning. See the following halachah.
73.
Hilchot Bi'at HaMikdash 2:6-8.
74.
The Or Sameach suggests that the text should read "are not fit to receive a portion of sacrificial foods," because women and children are fit to partake of the sacrifices, but are not fit to perform sacrificial service.
75.
As stated in Halachah 17.
76.
Zevachim 12:2 derives this concept fromLeviticus 7:12: "The hide of the burnt-offering which he offered will belong to the priest," i.e., the priest must be fit to offer the sacrifice. If he is fit to offer it, he is fit to partake of it.
The Radbaz explains that it is necessary for the Rambam to mention the allocation of the hides explicitly, because one might not necessary derive this point from the allocation of the meat.
77.
This is speaking about an instance where a priest was impure at the time a sacrifice was slaughtered and its blood was sprinkled on the altar. Nevertheless, the offering of the fats of the sacrifice was delayed and not performed until after nightfall. In the interim, the priest immersed himself and thus was pure at the time the fats were offered.
78.
For the prooftext mentions both these services.
79.
For although he was pure when both these services were performed, he was impure in the interim.
80.
I.e., he is not given a portion, because he cannot prove that he is worthy of one, but it is not taken from him, since the other priests also cannot prove that he is not worthy. In both instances, the basis for the decision is the principle: When one seeks to expropriate money from a colleague, the burden of proof is on the plaintiff.
81.
I.e., as stated in Hilchot Bi'at HaMikdash4:10,12, when the majority of priests are impure, the communal offerings may be offered by the impure priests.
82.
The bracketed additions are made on the basis of the glosses of the Radbaz and Rav Yosef Corcus who note that if the sacrifice was offered by impure priests, its meat is not eaten (Hilchot Bi'at HaMikdash 4:11). Hence we are forced to say that we are speaking about a situation where the sacrifice could have been offered by impure priests, but in fact it was offered by pure priests. Thus the sacrifice may be eaten. One might think that the impure priests would receive a portion since they were fit to offer the sacrifice. Hence, the Rambam explains that they do not, because they were not fit to partake of it at the time it was offered.
83.
I.e., even if they would be fit to partake of it in the evening.
Maaseh Hakorbanot - Chapter 11
Halacha 1
Anyone1 who eats an olive-sized portion2 of the meat of a burnt-offering, whether before its blood is sprinkled [on the altar] or afterwards,3 is liable for lashes,4as [implied by Deuteronomy 12:17]: "You may not eat in your gates the tithe of your grain...5 and [the sacrifices brought because of] the vows that you take." According to the Oral Tradition,6 it was taught that this is a warning against partaking of the meat of a burnt-offering.7
Halacha 2
Its fat, its meat, and the flour, oil, and wine of its accompanying offering - all five [of these components] can be combined to comprise this olive-sized portion.8
Halacha 3
Similarly, one who partakes of an olive-sized portion9 of any of the portions of the sacrifices to be offered on the altar's pyre, whether before the blood [of the sacrifice] is sprinkled [on the altar] or afterwards, whether he is a priest or an Israelite, is liable for lashes.10 For the portions to be offered on the altar's pyre must be totally consumed like the totality of the burnt offering. Now [Leviticus 6:16] states with regard to a meal-offering of a priest: "It shall be totally consumed; it should not be eaten." [From this, we derive that] there is a negative commandment [prohibiting] partaking of anything that should be consumed by [the fire of] the altar.11 One is liable for lashes for eating an olive-sized portion [of such substances].
Halacha 4
Anyone who partakes of an olive-sized portion of the meat of any of the sacrifices - even sacrifices of a lesser degree of sanctity - before their blood is sprinkled [on the altar]14 is liable for lashes,15 as it is written: "You may not eat in your gates the tithe of your grain, your wine, and your oil... and [the sacrifices brought because of] your pledges." Implied is that you may not eat [the sacrifices brought because of] your pledges in your gates before their blood is sprinkled [on the altar] in God's gates.
According to the Oral Tradition,16 it was taught that this is a warning against partaking of [the meat of] a thanksgiving-offering or a peace-offering before the sprinkling of its blood. This also applies to [the meat of] other sacrifices, whether sacrifices of the highest order of sanctity or those of a lesser degree.17 The six components of the thanksgiving offering, the fat, the meat, the flour, the oil, the wine,18 and the bread, may all be combined to comprise the olive-sized portion [for which one is liable].
Halacha 5
Anyone who partakes of an olive-sized portion of the meat of any of the [sacrifices of] the most sacred order that was taken outside of the walls of the Temple Courtyard and meat from [sacrifices of] a lesser degree of sanctity that was taken outside Jerusalem is liable for lashes,19 as [implied by] the verse: "You may not eat in your gates the tithe of your grain, your wine, your oil, and the firstborn of your cattle and your sheep...." According to the Oral Tradition, it was taught that this is a warning against partaking of [the meat of] a sin-offering or a guilt-offering outside the Temple Courtyard. Similarly, one who partakes of [the meat of] the sacrifices of lesser sanctity outside Jerusalem is liable for lashes. For with regard to sacrifices of a lesser degree of sanctity, the walls of Jerusalem are comparable to the walls of the Temple Courtyard with regard to sacrifices of the most sacred order. [Included equally are] the meat of the sin-offerings and the guilt-offerings and what remains of the meal-offerings.20
Halacha 6
Meat from [sacrifices of] the most sacred order that was taken outside of the walls of the Temple Courtyard and meat from [sacrifices of] a lesser degree of sanctity that was taken outside Jerusalem is disqualified and is forbidden forever. Even if it is taken back to its place, it is forbidden to partake of it. One who eats an olive-sized portion of it21 is liable for lashes, as [implied byExodus 22:30]: "Meat in a field [from an animal that is] treifah, you shall not eat." Once meat has left its designated place, it is considered as treifah, as we explained in Hilchot Ma'achalot Assurot.22
Halacha 7
If meat from [sacrifices of] a lesser degree of sanctity was taken into the Temple Building, it is acceptable.23
Halacha 8
A non-priest who ate an olive-sized portion of meat from sacrifices of the most sacred order24 in the Temple Courtyard after their blood was sprinkled [on the altar] is liable for lashes,25 as [Exodus 29:33] states: "And they shall partake of [the sacrifices] which bring them atonement... and a non-priest shall not partake of them." [The association teaches26 that when sacrificial meat] was eaten by a non-priest in a place where a priest partakes of it and at a time when it is fit to be eaten, he is liable for lashes. If, however, a non-priest ate an olive-sized portion of meat from sacrifices of the most sacred order outside [the Temple Courtyard], he is liable for lashes for partaking of the sacrificial meat outside [the Temple Courtyard]27 and not because [of the prohibition against] a non-priest partaking of sacrificial foods,28 for they are not fit to be eaten by priests there. Similarly, if [a non-priest] partook of [such meat] in the Temple Courtyard before [the blood] was sprinkled [on the altar], he is liable for lashes only for partaking [of the meat] before the sprinkling of the blood, not because of [partaking of it] as a non-priest.
Halacha 9
A non-priest who ate an olive-sized portion of meat from a sin-offering from fowl is liable for two sets of lashes: one because he is non-priest partaking of sacred meat29 and one because he is partaking of a neveilah.30 For every [fowl killed by] melikah31 is a neveilah.32 When license was granted to partake of it, it was granted to priests, but not to non-priests. These two prohibitions are considered as two prohibitions that take effect at the same time,33 as we explained.34
FOOTNOTES
1.
This prohibition applies equally to priests and Israelites (Radbaz).
2.
This is a general principle with regard to all prohibitions involving eating. Lashes are given only for partaking of an olive-sized portion.
3.
Compare to Halachah 4.
4.
Sefer HaMitzvot (negative commandment 146) and Sefer HaChinuch (mitzvah 447) include this prohibition as one of the 613 mitzvot of the Torah. As explained in Hilchot Meilah 1:3, this negative commandment is also the source for the prohibition against deriving benefit from consecrated articles (meilah).
5.
This refers to the second tithe which must be brought to Jerusalem.
6.
Sifri to the above verse, Makkot 17a.
7.
For the latter term is understood as a reference to the burnt offering (ibid.).
8.
I.e., since they are all considered as components of the burnt offering, they are all forbidden. The Radbaz mentions that the omission of the blood of the sacrificial animal indicates that it is not included.
9.
The Radbaz explains that the Rambam explicitly mentions that one must partake of an olive-sized portion to be liable - instead, of allowing a reader to reach that conclusion on his own - because one might think that since the verse states that "It shall be totally consumed," as long as a person prevents it from being totally consumed, he is liable.
10.
Besides the prohibitions mentioned here, a person who partakes of these sacrificial components also violates the prohibition against meilah.
11.
Sefer HaMitzvot (negative commandment 138) and Sefer HaChinuch (mitzvah 137) include this prohibition as one of the 613 mitzvot of the Torah. Although the commandment specifically refers to the meal offering brought by a priest, the Sifraunderstands it as applying to a greater scope of sacrificial foods, as the Rambam explains.
12.
See Chapter 7, Halachot 2-4.
13.
Sefer HaMitzvot (negative commandment 139) and Sefer HaChinuch (mitzvah 139) include this prohibition as one of the 613 mitzvot of the Torah. A separate commandment is necessary, for these sin-offerings are not burnt on the altar of the Temple.
14.
As stated in Hilchot Meilah 2:1, after the blood is sprinkled on the altar, even one who is not permitted to partake of these sacrifices is not liable for meilah, misappropriating the sacred articles for one's personal use.
15.
Sefer HaMitzvot (negative commandment 147) and Sefer HaChinuch (mitzvah 448) include this prohibition as one of the 613 mitzvot of the Torah. Significantly, in his listing of the mitzvot at the beginning of this set of halachot, the Rambam mentions this prohibition only with regard to sacrifices of a lesser degree of sanctity.
16.
For this is not the simple meaning of the verse (Rav Yosef Corcus).
17.
Makkot 17a explains the process of exegesis through which the prohibitions against partaking of the other sacrifices are derived.
18.
I.e., the flour, the oil, the wine that comprise the accompanying offering that is brought together with the thanksgiving-offering.
19.
Sefer HaMitzvot (negative commandment 145) and the Sefer HaChinuch (mitzvah 446) include this prohibition as one of the 613 mitzvot of the Torah. Significantly, inSefer HaMitzvot and in his listing of the mitzvot at the beginning of this set of halachot, the Rambam mentions this prohibition only with regard to sacrifices of the highest degree of sanctity although he does state that one who partakes of other sacrifices outside of Jerusalem is liable for lashes. When listing the prohibitions for which lashes are given in Hilchot Sanhedrin19:4, the Rambam lists these two activities separately.
20.
After the handful was taken to be offered on the altar. All of these are considered as sacrifices of the most sacred order.
21.
Whether it was returned to its place or not.
22.
Hilchot Ma'achalot Assurot 5:9. As the commentaries explain there, the term "field" is referring to a place which is not the natural place for the meat to be found. Being there causes it to be considered treifah, unfit to be eaten. Similarly, the fact that this meat is taken outside its natural place causes it to become forbidden.
23.
Since, as stated in Chapter 10, Halachah 3, after the fact, sacrifices of the most sacred order may be eaten in the Temple Building, taking sacrificial meat there is not considered as taking it outside its designated place. The Radbaz questions whether it is acceptable to eat meat from sacrifices of lesser sanctity in the Temple Building.
24.
The Radbaz emphasizes that this applies only to meat from a sin-offering or a guilt-offering. If, however, a non-priest partakes of meat from a burnt-offering, he is liable only for the prohibition against partaking of the meat of a burnt-offering (see Halachah 1) and not because of the prohibition against a non-priest partaking of sacrificial meat.
25.
Sefer HaMitzvot (negative commandment 148) includes this prohibition as one of the 613 mitzvot of the Torah. The Sefer HaChinuch, however, does not include it.
26.
I.e., as Makkot 18b states, the prohibition against a non-priest partaking of this sacrificial meat applies only in an instance where atonement would be granted were a priest to partake of the meat there.
27.
As stated in Halachah 5.
28.
The Radbaz explains that there is a practical as well as a theoretical difference resulting from this concept, for if the non-priest was given a warning for partaking of the meat because he was a non-priest and not because he was partaking of it outside the Temple Courtyard, he is not liable.
29.
This law also applies only when the meat of the fowl was eaten in a time and a place when the fowl would have been permitted to be eaten by the priests (Radbaz).
30.
An animal that died without proper ritual slaughter.
31.
Snipping off its head, as stated in Chapter 6, Halachah 21.
32.
For this is not an acceptable process of ritual slaughter.
33.
At the time the fowl's head was snipped off, it becomes both forbidden to non-priests and a neveilah.
34.
Hilchot Issurei Bi'ah 17:8 states:
13There is a major general principle that applies with regard to all of the Torah's prohibitions. One prohibition does not take effect when another prohibition is in effect unless:a) both of the prohibitions take effect at the same time;b) the latter prohibition forbids additional entities besides [the entity that was originally] prohibited;c) the scope of the [latter] prohibition encompasses other entities together with [the entity that was originally] prohibited.
Maaseh Hakorbanot - Chapter 12
Halacha 1
Halacha 2
Halacha 3
There are three types of communal meal-offerings:
a) the omer with which tenufah is performed.5 [A portion of] it is offered on the altar, as will be explained.6
b) the two breads offered on Shavuot.7 They are called a meal-offering, but are not offered on the altar and are chametz.8 Concerning them, [Leviticus 2:12] states: "You shall offer them as a sacrifice of first fruits to God, but they shall not be offered on the altar."
c) The third meal-offering is the showbread that is brought every Sabbath. They are not offered on the altar, but instead are eaten entirely by the priests, as will be explained.9
Halacha 4
There are nine types of individual meal-offerings. They are all offered on the altar.10 They include:
a) the meal-offering of a sinner when he is obligated to bring a sin-offering, but is financially incapable.11
b) the meal offering of a sotah; it is the meal-offering of jealously. The manner in which it was offered has already been described.12
c) the meal-offering that every priest brings at the outset when he enters the Temple service the first time. He brings it himself. It is called the meal-offering of initiation.13
d) the meal-offering that the High Priest would offer every day. It is called thechavitin [offering];14
f) a flat-pan flour-offering.17 It is brought as either a vow or a pledge;
g) a deep-pan flour-offering.18 It is brought as either a vow or a pledge;
h) a flour-offering baked in an oven.19 It is brought as either a vow or a pledge;
i) an offering of wafers.20 It is brought as either a vow or a pledge.
Halacha 5
With regard to all of the meal-offerings that are brought to the altar, none may be less than an isaron,21 even a small portion of it is an absolute requirement for the entire [offering to be acceptable].
A person may pledge and vow as large a quantity as he desires, even 1000isaronim22 for any of the five meal-offerings that are brought as a pledge or a vow. By contrast, the meal-offering of the omer, the meal-offering of a sinner, the meal-offering of jealously, the meal-offering of initiation, and the chavitinoffering must each be one isaron, neither more or less.
Halacha 6
All of the meal-offerings23 that are brought to the altar must be brought close to the altar on its western side, facing the tip of its southwest corner.24Tenufah25is not required for them with the exception of the meal-offering of asotah26 and the omer [offering].27 Both of them require both tenufah and being brought close to the altar.
Halacha 7
All of the meal-offerings that are brought to the altar28 require that oil and frankincense be placed upon them,29 a log30 of oil for every isaron [of flour]31and a handful of frankincense for every meal-offering whether it comprised one isaron or 60 isaronim32 - [the latter measure is mentioned because] more than 60 isaronim are never brought in one container, as will be explained33 - with the exception of the meal-offering of jealously and the meal-offering of a sinner, as [Leviticus 5:11] states:34 "He shall not place oil upon it,35 nor shall he place frankincense upon it."36
Halacha 8
If one placed [oil and/or frankincense on these offerings] and offered them,37he is liable for the oil individually and the frankincense individually.38If one placed a container holding oil or frankincense on the offering, he does not transgress,39 nor does he disqualify [the offerings].40 Oil must be added to each of the initiation and chavitin meal-offerings, as will be explained.41
Halacha 9
A handful is taken42 from all of the meal-offerings that are brought to the altar.43 That handful is offered on the altar in its entirety and the remainder [of the offering] is eaten by the priests with the exception of a meal-offering brought by a male priest. A handful is not taken from such an offering. Instead, the entire offering is offered on the altar's pyre, as [Leviticus 6:16] states: "Every meal-offering from a priest [is offered on the pyre in its entirety]."44From this we learn that all [of the following offerings]: an initiation and chavitinmeal-offering or a meal-offering of a sinner or a free-will meal-offering brought by a priest are all offered on the altar's pyre and a handful is not taken from them.
Halacha 10
Halacha 11
When sons [from a priestly family and one of Israelites] become intermingled and each of their identities are doubtful, a handful is taken from a meal-offering [brought by either], as is done with regard to a meal-offering brought by an Israelite, but [the remainder] is not eaten, as is done with a meal-offering brought by a priest.47
What is done? The handful alone is offered on the altar and the remainder is scattered over the ash heap.48
Halacha 12
The meal-offerings brought by all women married to a priest - whether from the priestly family or Israelites - are not eaten, because of the portion of the husband [present within them],49 nor is it offered on the pyre in its entirety, because of the portion of the woman.50 Instead, a handful alone is offered on the altar and the remainder is scattered over the ash heap.
The handful may be taken in any place within the Temple Courtyard. If it was taken in the Temple Building, it is acceptable.
Halacha 13
A meal-offering may be consecrated by [placing the flour] in a container [even] while it is placed on the ground.51 [Similarly,] the handful may be taken from a container [placed] on the ground, [but] the handful may not be consecrated52in a container [placed] on the ground.53
When is the remainder of a meal-offering permitted to be eaten? When the fire [of the altar] has consumed most of the handful.
Halacha 14
All of the meal-offerings that are brought to the altar are unleavened.54Similarly, although the remaining portions of the meal-offerings that may be eaten by the priests may be eaten with all foods and with a sweetener,55 they may not be eaten while leavened, as [Leviticus 6:10] states: "It shall not be baked leavened; their portion...." [Implied is that] even their portion may not be leavened. If they cause the remaining portion to become leavened, they are liable for lashes.56 One who performs an act that causes [the remaining portion of the meal-offering] to be leavened after it was leavened,57 is liable. One is liable for each act [that causes the remnants of the meal-offering to leaven].58
Halacha 15
What is implied? If one mixed [the remnants of a meal-offering] with water in manner that causes them to leaven, one kneaded them in a manner that causes them to leaven, 59 one shaped the loaves in such a manner, or baked them in such a manner, he is liable for lashes,60 as [Leviticus 2:11] states: "It shall not be prepared as leavened." [Now it is also written:] "It shall not be baked leavened." [Why are the two verses necessary?] To make one liable for every individual act performed [in its preparation]. If one prepared it as leavened from the beginning to the end, one is liable for lashes for every individual act performed.
Halacha 16
If one left yeast on a dough and then departed and sat elsewhere and [let] it leaven on its own accord, he is liable for lashes, for placing yeast [on the dough] is a deed.61
Halacha 17
If one dipped the remainder [of a meal-offering] in caraway or sesame seeds or any type of spice or oil, it is acceptable. It is matzah; it is merely called spiced matzah.62
Halacha 18
A person who causes a meal-offering that was disqualified63 to become leavened is exempt, as [implied by Leviticus 2:11]: "which will be offered to God; it should not be prepared as leaven." [We can infer that the prohibition applies when the offering is] acceptable to God, not when it is disqualified.
If one caused [a meal-offering] to become leaven while it was acceptable and then it was taken outside the Temple Courtyard,64 and he then caused it to leaven again after it was disqualified, he is not liable65 for lashes.66 If one caused [a meal-offering] to become leavened at the top of the altar, he is not liable for lashes, for it is written "which will be offered," and this [offering] was already offered and it is acceptable.67
Halacha 19
One who causes the showbread to become leaven is liable for lashes, for [the verse cited] states: "Any meal-offering."68 [Causing] the meal-offering of the accompanying offering [to leaven] does not incur liability for lashes. For if [the flour] was mixed with water, it was disqualified before it became leavened.69And if it was mixed with the oil70 of the accompanying offerings, it is considered as fruit-juice and it does not cause [dough] to leaven.71
Halacha 20
We do not soak the wheat kernels72 for the meal-offerings, lest they leaven. For they would be soaked outside [the Temple Courtyard]73 and not everyone is ardent [enough] to watch them [so that they do not leaven]. With regard to the meal-offering of the omer, since it is a communal offering, [the kernels] are soaked, for [those acting on behalf of] the Jewish people as a whole are ardent74 and watch it.
Halacha 21
Halacha 22
In the place where the sacrifices of the most sacred order are cooked, the meal-offerings are baked,77 as [Ezekiel 46:20] states: "This is the place where the priests will cook the guilt-offering and the sin-offering, where they will bake the meal-offering...."
Halacha 23
The grinding and the sifting [of the flour] for the meal-offerings is performed outside [the Temple Courtyard],78 while the mixing of the dough, the kneading, and the baking are performed inside.79
All of the acts [necessary to prepare it] are acceptable [when performed] by a non-priest until it reaches the stage where the handful [of flour] is separated.80There were a flat frying pan and a deep frying pan in the Temple Courtyard. They were both considered as sacred utensils and caused [the substances placed in them] to be sanctified.81 The oven in the Temple Courtyard was made of metal.82
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 67) and Sefer HaChinuch (mitzvah 116) include bringing the meal-offerings as one of the 613 mitzvot of the Torah.
2.
See Chapter 2, Halachah 1.
3.
A woman suspected of adultery. See Hilchot Sotah 3:12.
4.
This refers to the omer offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12.
5.
This refers to the omer offering which is brought on the second day of the Pesach holiday. See Hilchot Temidim UMusafim 7:3-12.
6.
See ibid.:12.
7.
See Hilchot Temidim UMusafim 8:1-16.
8.
Leavened bread in contrast to almost all the other meal-offerings that are unleavened.
9.
See Hilchot Temidim UMusafim 4:10-12; 5:5.
10.
I.e., they are brought to the southwestern corner of the altar as described in Halachah 6 and a handful from them (or with regard to offerings brought by priests, the entire offering) is offered on the altar's pyre, as described in Halachah 9.
11.
See Leviticus 5:11; Hilchot Shegagot1:4;10:4.
12.
A woman suspected of adultery. See Hilchot Sotah 3:12.
13.
See Hilchot K'lei HaMikdash 5:16. See also Chapter 13, Halachah 4.
14.
See Leviticus 6:13-15; Chapter 13, Halachot 2-4; Hilchot Temidim UMusafim 3:18. The above four offerings are obligatory. The five that follow are voluntary.
15.
See Leviticus 2:1; Chapter 13, Halachah 5.
16.
See Hilchot Nedarim 1:2 with regard to the distinction between these two types of commitments.
17.
See Leviticus 2:5; Chapter 13, Halachah 6.
18.
See Leviticus 2:7; Chapter 13, Halachot 6-7.
19.
See Leviticus 2:4; Chapter 13, Halachah 8.
20.
This offering is also baked in an oven, as stated in Chapter 13, Halachah 8.
21.
An isaron is 2500 cc in contemporary measure according to Shiurei Torah, and 4320 cc according to Chazon Ish.
22.
The offerings must, however, be of complete isaronim.
23.
The Radbaz explains that this includes the meal offerings brought by priests even though a handful of flour is not removed from them. It does not, however, include the meal-offerings brought as part of the accompanying offerings. The rationale for the distinction is that this rite is required only for the meal-offerings that are brought as independent offerings, not for those that merely accompany other offerings. The showbread and the two loaves offered on Shavuos are not brought close to the altar, because they are not offered on the altar at all.
24.
Leviticus 6:7 states: "The sons of Aaron will bring it close, before God, towards the face of the altar." Sotah 14b interprets this as referring to the southwest corner of the altar."
25.
See Chapter 9, Halachah 7, where this rite is described.
26.
See Chapter 9, Halachah 16.
27.
See Hilchot Temidim UMusafim 7:12.
28.
This term excludes the showbread and the two loaves offered on Shavuos, as mentioned above.
29.
With the exception of the meal-offering of a sinner and a sotah, it is explicitly stated that oil must be brought with every meal-offering. Including frankincense is mentioned only with regard to the offering of fine flour. Nevertheless, Menachot 59a uses techniques of Biblical exegesis to derive that it should be included with every meal-offering.
30.
A log is 344 cc in contemporary measure according to Shiurei Torah, and 600 cc according to Chazon Ish.
31.
This represents the minimum. More oil is placed on certain offerings as mentioned in Halachah 8.
32.
In contrast to the oil which is added proportionately to the flour, a uniform measure of frankincense is included for every meal offering.
33.
See Chapter 17, Halachah 6.
34.
This verse applies to the meal-offering of a sinner. Similar statements are made with regard to the meal-offering brought by asotah in Numbers 5:15. In both instances, the commentaries explain that the reason for the prohibition is so that the sinner's (or the suspected adulteress') sacrifice should not appear attractive.
35.
Sefer HaMitzvot (negative commandment 104) and Sefer HaChinuch (mitzvah 366) include the prohibition against placing oil on the meal-offering of a sotah as one of the 613 mitzvot of the Torah. See also Hilchot Sotah 3:13.
36.
Sefer HaMitzvot (negative commandment 105) and Sefer HaChinuch (mitzvah 367) include the prohibition against placing frankincense on the meal-offering of a sotahas one of the 613 mitzvot of the Torah.
37.
The Rambam's understanding is that one is not liable unless he offers these meal-offerings on the altar after placing the oil and frankincense on them (Radbaz).
38.
For they are considered as independent prohibitions.
39.
Even if he offers the meal-offering on the altar in this manner (Radbaz).
40.
If, however, he placed oil and/or frankincense directly on the meal-offering, he does disqualify it. Should one remove the frankincense after placing it upon the offering, the offering becomes acceptable again (Radbaz).
41.
Chapter 13, Halachah 2.
42.
See Chapter 13, Halachah 13, for a description of how this handful is taken.
43.
The Radbaz states that this does not include the meal-offerings that are brought as part of the accompanying offerings, for they are offered on the altar in their entirety.
44.
The passage from which the prooftext is taken speaks about the initiation offering and the High Priest's chavitin offering. Nevertheless, since it includes the word "every," the concept it states is applied to other offerings brought by priests (Radbaz).
45.
I.e., one unmarried, alternatively, one married to an Israelite as evident from Halachah 12 (Radbaz; Kessef Mishneh).
46.
Sotah 23b derives this concept from the fact that the prooftext cited above uses a male term for priest.
47.
I.e., since there is a doubt involved, the offering is treated with both the stringencies applying to one brought by priests and those applying to one brought by Israelites (Yevamot 99b).
48.
Rashi (ibid. 100a) interprets this as referring to the place outside the Temple Courtyard where the ashes from the altar are deposited. Tosafot interprets it as the place inside the Temple Courtyard where sacrifices of the most sacred order that are disqualified are burnt. This difference of opinion is possible, because the term ash-pile is used for several different places.
The offering may not be eaten, for perhaps the person bringing it is a priest and meal-offerings a priest brings may not be eaten. Nor may it be burnt entirely on the altar, for perhaps the person bringing it is an Israelite and an Israelite's offerings may not be burnt entirely.
49.
For a woman will bring her offering from flour that belongs to her husband (Rashi, Sotah23a).
50.
For she is bringing it for her atonement.
51.
I.e., it need not be held by a priest.
52.
The consecration of the handful is discussed in Chapter 13, Halachah 12.
53.
Menachot 7b derives this concept from a parallel to the receiving of the blood. Just as that is only acceptable when the priest holds the container in his hands, so too, the consecration of the meal-offering is acceptable only when the priest holds the container.
54.
The only meal-offerings that are leavened are the two loaves brought on Shavuos and ten of the loaves brought for the thanksgiving offering and these are not brought to the altar.
55.
Although a sweetener may not be offered on the altar (Hilchot Issurei Mizbeiach 5:1), it may be eaten with sacrificial foods.
56.
Sefer HaMitzvot (negative commandment 124) and Sefer HaChinuch (mitzvah 135) include this prohibition as one of the 613 mitzvot of the Torah.
57.
E.g., one allowed it to leaven while kneading it and then another baked it.
58.
As explained in the following halachah.
59.
Our translation is based on the Rambam's Commentary to the Mishnah (Menachot5:2).
60.
Each of these acts carries liability individually, as the Rambam proceeds to explain.
61.
And thus the person caused the dough to leaven.
62.
See Hilchot Chametz UMatzah 5:20 where the Rambam rules that the addition of such substances does not cause matzah to leaven.
The Ra'avad differs with the Rambam, stating that it is permissible to dip bakedmatzah in the substances mentioned in this halachah, but not to mix them into the dough used to prepare matzah. The Radbaz,Kessef Mishneh, and others support the Rambam's position.
63.
Hilchot Pesulei HaMukdashim, ch. 11, describes many different factors that can cause a meal offering to become disqualified.
64.
Which disqualifies it, as evident from Chapter 11, Halachah 6.
65.
For the second leavening. He is, however, liable for the first leavening (Rav Yosef Corcus).
66.
Although generally one who causes a meal-offering to leaven a second time is liable (Halachah 14), in this instance, since it was disqualified in the interim, he is exempt.
67.
It should not, however, be offered on the altar's pyre (but should be taken from the altar and discarded), because no leaven should be offered on the altar, as stated inHilchot Issurei Mizbeiach 5:1 (Radbaz).
68.
And this also includes the showbread. The commentaries note that Menachot 57a derives this concept from a different prooftext.
69.
For the flour of the accompanying offerings should be mixed with oil, not water (Chapter 2, Halachah 4).
70.
Our translation is based on authoritative manuscripts and early printings of theMishneh Torah. The standard printed text states "wine" and hence, has been questioned by many.
71.
See Hilchot Chametz UMatzah 5:2.
72.
In the Talmudic era, when preparing fine flour, the wheat kernels would be soaked and then ground in a mill so that the shell of coarse bran would be removed. See Hilchot Chametz UMatzah 5:7 which states that in order that the kernels not become leaven, they should be ground immediately.
73.
By private individuals.
74.
Rashi (Pesachim 36a) states that this sacrifice would be prepared by the agents of the court and those individuals would certainly act with the proper care and energy.
75.
Even though lukewarm water will serve as a catalyst to cause the dough to leaven faster (Hilchot Chametz UMatzah 5:11), since the priests inside the Temple Courtyard are performing the service, we are not concerned that they will allow it to leaven.
76.
And will not allow the flour to leaven.
77.
For their status is the same.
78.
See Chapter 13, Halachah 12; Hilchot Temidim UMusafim 3:19.
79.
Exceptions to this general principle were the the showbread and the two loaves offered on Shavuos which were also kneaded outside the Temple Courtyard, as stated inHilchot Temidim UMusafim 5:7; 8:7).
80.
See Hilchot Pesulei HaMukdashim 11:7.
81.
For anything placed in a sacred utensil becomes sanctified, as stated in Hilchot K'lei HaMikdash 1:19.
82.
Zevachim 96a explains that it could not be made of earthenware, because it had the status of a sacred utensil since the showbread and the two loaves offered on Shavuos were sanctified because they were baked inside of it and it is not befitting to make a sacred utensil from earthenware.
• English Text | Video Class• Thursday, Nissan 20, 5776 · April 28, 2016
• "Today's Day"
Sunday Nissan 20, 5th day of the omer 5703
Torah lessons: Chumash: Acharei Mot, first parsha with Rashi.
Tehillim: 97-103.
Tanya: This capacity (p. 219)...as is explained there. (p. 219).
One Pesach, Reb Chayim Avraham (the Alter Rebbe's son) went to his brother (the Mitteler Rebbe) to wish him gut yom-tov. Reb Chayim Avraham related on that occasion that the Alter Rebbe had said, "On Pesach one does not offer a guest food and drink, but the guest may help himself."1
FOOTNOTES
1.Since many people have personal stringencies on Pesach they decline to eat outside their own homes. Offering food might prove awkward or embarrassing.
• Daily Thought:
Future Miracles
The miracles of Egypt were an Infinite Light breaking into our world.
The miracles of the future will be our world shining an Infinite Light outward.
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