Torah Reading
Behar: Leviticus 25:1 Adonai spoke to Moshe on Mount Sinai; he said, 2 “Tell the people of Isra’el, ‘When you enter the land I am giving you, the land itself is to observe a Shabbat rest for Adonai. 3 Six years you will sow your field; six years you will prune your grapevines and gather their produce. 4 But in the seventh year is to be a Shabbat of complete rest for the land, a Shabbat for Adonai; you will neither sow your field nor prune your grapevines. 5 You are not to harvest what grows by itself from the seeds left by your previous harvest, and you are not to gather the grapes of your untended vine; it is to be a year of complete rest for the land. 6 But what the land produces during the year of Shabbat will be food for all of you — you, your servant, your maid, your employee, anyone living near you, 7 your livestock and the wild animals on your land; everything the land produces may be used for food.
8 “‘You are to count seven Shabbats of years, seven times seven years, that is, forty-nine years. 9 Then, on the tenth day of the seventh month, on Yom-Kippur, you are to sound a blast on the shofar; you are to sound the shofar all through your land; 10 and you are to consecrate the fiftieth year, proclaiming freedom throughout the land to all its inhabitants. It will be a yovel for you; you will return everyone to the land he owns, and everyone is to return to his family. 11 That fiftieth year will be a yovel for you; in that year you are not to sow, harvest what grows by itself or gather the grapes of untended vines; 12 because it is a yovel. It will be holy for you; whatever the fields produce will be food for all of you. 13 In this year of yovel, every one of you is to return to the land he owns.
Today's Laws & Customs:
• Count "Thirty-One Days to the Omer" Tonight Tomorrow is the thirty-first day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is thirty-one days, which are four weeks and three 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: Tifferet sheb'Hod -- "Harmony in Humility"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Matzah Depleted (1313 BCE)
The supply of matzah (unleavened bread) which the Jewish people brought out of Egypt--enough for 60 meals--was exhausted on the 15th of Iyar, the 30th day after the Exodus. The people complained to Moses that they have nothing to eat. G-d notified them that He will rain down "bread from heaven" to sustain them (Exodus 16; see "Today in Jewish History" fortomorrow, Iyar 16).
• Jews Expelled from Ukraine (1727)
A few months prior to her death, Empress Catherine I, the second wife of Peter the Great, expelled all Jews from the Ukraine.
• Riots in Rostov-on-Don (1883)
Rostov-on-Don, Russia, was home to 14 Synagogues and many communal institutions. With the encouragement of local Russian officials, a wave of anti-Jewish riots (pogroms) swept the city on the 15th of Iyar of 1883.
Daily Quote:
Character is a person’s only real possession[Rabbi Israel Salanter]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar, 2nd Portion Leviticus 25:14-25:18 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 25
14And when you make a sale to your fellow Jew or make a purchase from the hand of your fellow Jew, you shall not wrong one another. ידוְכִֽי־תִמְכְּר֤וּ מִמְכָּר֙ לַֽעֲמִיתֶ֔ךָ א֥וֹ קָנֹ֖ה מִיַּ֣ד עֲמִיתֶ֑ךָ אַל־תּוֹנ֖וּ אִ֥ישׁ אֶת־אָחִֽיו:
And when you make a sale to your fellow-Jew or make a purchase from your fellow-Jew: Its simple meaning is obvious. The verse can also be expounded [to teach us the following lesson]: How do we know that when you wish to sell, you should sell to your fellow-Jew? For Scripture says, “ וְכִי תִמְכְּרוּ מִמְכָּר לַעֲמִיתֶךָ,” i.e., “And when you make a sale--sell to your fellow-Jew!” And how do we know that if you come to buy, you should buy from your fellow-Jew? For Scripture continues here: “אוֹ קָנֹה מִיַּד עֲמִיתֶךָ,” i.e., “or when you buy--buy from your fellow-Jew!” - [Torath Kohanim 25:29]
וכי תמכרו וגו': לפי פשוטו כמשמעו. ועוד יש דרשה מנין כשאתה מוכר, מכור לישראל חברך, תלמוד לומר וכי תמכרו ממכר לעמיתך מכור, ומנין שאם באת לקנות קנה מישראל חברך, תלמוד לומר או קנה מיד עמיתך:
you shall not wrong: This means wronging through money (see verse 17 below and Lev. 19:33). - [Torath Kohanim 25:31]
אל תונו: זו אונאת ממון:
15According to the number of years after the Jubilee, you shall purchase from your fellow Jew; according to the number of years of crops, he shall sell to you. טובְּמִסְפַּ֤ר שָׁנִים֙ אַחַ֣ר הַיּוֹבֵ֔ל תִּקְנֶ֖ה מֵאֵ֣ת עֲמִיתֶ֑ךָ בְּמִסְפַּ֥ר שְׁנֵֽי־תְבוּאֹ֖ת יִמְכָּר־לָֽךְ:
According to the number of years after the Jubilee, you shall purchase: The following is its simple meaning, to explain the verse according to its context: [The text] comes to warn against wronging [by overcharging, thereby linking verses 14-16 together (Mizrachi)], [namely, that] when you sell or purchase land, you should be aware of how many years remain until the [next] Jubilee, and according to [that number of] years and the crops that it is fit to yield, the seller should sell and the buyer should buy. For indeed, he will eventually return it to him in the Jubilee year. Thus, if there are [only] a few years [left until the next Jubilee year], and this one sells it for a high price, the purchaser has been wronged. And if there are many years [left until the next Jubilee year], and he will eat many crops from it [until Jubilee-if the purchaser had purchased the land for a low price], the seller has been wronged. Therefore, it must be purchased according to the time [left until the next Jubilee]. And this is [the meaning of] what it says, תְבוּאֹת יִמְכָּרלָ בְּמִסְפַּר שְׁנֵי, “according to the number of years of crops, he shall sell to you.” “According to the number of years of crop yields that it will remain in the hands of the purchaser, you shall sell it to him.” Now, [the word שְׁנֵי can mean “years of” or can mean “two.” Thus,] our Rabbis have expounded from here (see end of this Rashi for clarification), that one who sells his field is not permitted to redeem it in less than two years, that it must remain in the purchaser’s possession for exactly two years to the day, even if there are three crops during those two years, for example, if he sold it to him with crop standing in it [and then the ensuing years brought two more yields of produce. In that case, the seller cannot redeem after one year, claiming that two years’ crops have been issued,] for the word שְׁנֵי [which could mean two, i.e., two yields] does not leave its simple meaning [that it means years,] referring to [the number of years that elapse and] specifically, years that elapse with a yield of crop, but not years of blight. [Now, if the word שְׁנֵי means “years” and not two, then how do our Rabbis expound it to mean “two years”?] Because [the term שְׁנֵי is plural, and] the minimum quantity implied by שָׁנִים is two. — [Arachin 29b; Mizrachi]
במספר שנים אחר היובל תקנה: זהו פשוטו ליישב מקרא על אופניו על האונאה בא להזהיר, כשתמכור או תקנה קרקע דע כמה שנים יש עד היובל. ולפי השנים ותבואות השדה שהיא ראויה לעשות ימכור המוכר ויקנה הקונה, שהרי סופו להחזירה לו בשנת היובל. ואם יש שנים מועטות וזה מוכרה בדמים יקרים הרי נתאנה לוקח, ואם יש שנים מרובות ואכל ממנה תבואות הרבה ולקחה בדמים מועטים הרי נתאנה מוכר, לפיכך צריך לקנותה לפי הזמן. וזהו שנאמר במספר שני תבואות ימכר לך, לפי מנין שני התבואות שתהא עומדת ביד הלוקח תמכור לו. ורבותינו דרשו מכאן, שהמוכר שדהו אינו רשאי לגאול פחות משתי שנים, שתעמוד שתי שנים ביד הלוקח מיום ליום, ואפילו יש שלש תבואות באותן שתי שנים, כגון שמכרה לו בקמותיה. ושני אינו יוצא מפשוטו, כלומר מספר שנים של תבואות, ולא של שדפון, ומעוט שנים שנים:
16The more [the remaining] years, you shall increase its purchase [price], and the fewer the [remaining] years, you shall decrease its purchase [price], because he is selling you a number of crops. טזלְפִ֣י | רֹ֣ב הַשָּׁנִ֗ים תַּרְבֶּה֙ מִקְנָת֔וֹ וּלְפִי֙ מְעֹ֣ט הַשָּׁנִ֔ים תַּמְעִ֖יט מִקְנָת֑וֹ כִּ֚י מִסְפַּ֣ר תְּבוּאֹ֔ת ה֥וּא מֹכֵ֖ר לָֽךְ:
you shall increase its purchase: You should sell it at a high price.
תרבה מקנתו: תמכרנה ביוקר:
you shall decrease its purchase: You should sell it for less money [than in the case in which many years are left until the Jubilee]. — [Mizrachi].
תמעיט מקנתו: תמעיט בדמיה:
17And you shall not wrong, one man his fellow Jew, and you shall fear your God, for I am the Lord, your God. יזוְלֹ֤א תוֹנוּ֙ אִ֣ישׁ אֶת־עֲמִית֔וֹ וְיָרֵ֖אתָ מֵֽאֱלֹהֶ֑יךָ כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
And you shall not wrong, one man his fellow-Jew: Here, [as opposed to the same expression in verse 14 above (see Rashi there),] Scripture is warning against wronging verbally, namely, that one must not provoke his fellow [Jew], nor may one offer advice to him that is unsound for him but according to the mode of life or the benefit of the advisor. And if you say, “Who can tell whether I had evil intentions [when I talked to my fellow in an insulting manner? Perhaps I did so in order to make him feel remorseful and repent his ways].” (see Be’er Basadeh). Therefore, it says, “and you shall fear your God.”-The One Who knows all thoughts-He knows. Concerning anything held in the heart and known only to the one who bears this thought in his mind, it says “and you shall fear your God!” - [B.M. 58b]
ולא תונו איש את עמיתו: כאן הזהיר על אונאת דברים, שלא יקניט איש את חברו לא ישיאנו עצה שאינה הוגנת לו לפי דרכו והנאתו של יועץ. ואם תאמר, מי יודע אם נתכוונתי לרעה, לכך נאמר ויראת מאלהיך, היודע מחשבות הוא יודע. כל דבר המסור ללב, שאין מכיר אלא מי שהמחשבה בלבו, נאמר בו ויראת מאלהיך:
18You shall perform My statutes, keep My ordinances and perform them then you will live on the land securely. יחוַֽעֲשִׂיתֶם֙ אֶת־חֻקֹּתַ֔י וְאֶת־מִשְׁפָּטַ֥י תִּשְׁמְר֖וּ וַֽעֲשִׂיתֶ֣ם אֹתָ֑ם וִֽישַׁבְתֶּ֥ם עַל־הָאָ֖רֶץ לָבֶֽטַח:
Then you will live on the land securely: because it is through the transgression of [the laws of] Shemittah that the Israelites are exiled [from their land], as the verse says, “Then, the land will appease its Sabbaths. [All the days of desolation while you are in the land of your enemies -] the land will rest and appease its Sabbaths” (Lev. 26:34). And the seventy years of the Babylonian exile [when the land remained forcibly at rest], corresponded to the seventy years of Shemittah not observed by Israel, [and thus came to rectify and “appease” them]. [see Rashi Lev. 26:25 where the calculation is explained; Shab. 33a; and see II Chron. 36:21]
וישבתם על הארץ לבטח: שבעון שמטה ישראל גולים, שנאמר (ויקרא כו לד) אז תרצה הארץ את שבתותיה והרצת את שבתותיה, ושבעים שנה של גלות בבל, כנגד שבעים שמטות שבטלו היו:
Daily Tehillim: Chapters 77 - 78• Hebrew text
• English text• Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
FOOTNOTES
1.A musical instrument(Metzudot).
2.Of the Red Sea.
3.The waters returned to cover the trail.
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
FOOTNOTES
1.A psalm intended to enlighten and impart knowledge(Metzudot).
2.The Ephraimites escaped Egypt before the other tribes, but were defeated when trying to enter the land of Canaan.
3.Capital of Egypt (Radak).
4.Progenitor of the Egyptians.
5.They died before being able to weep (Targum).
Tanya: Likutei Amarim, middle of Chapter 48• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Monday, Iyar 15, 5776 · May 23, 2016
• Likutei Amarim, middle of Chapter 48
• אבל הקב״ה, דכתיב ביה: כי לא מחשבותי מחשבותיכם גו׳
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Iyar 15, 5776 · May 23, 2016
G‑d, however, of Whom it is written:1 “For My thoughts are not your thoughts,...” so that it is utterly impossible for us to grasp His thought process, —
הרי מחשבתו ודעתו, שיודע כל הנבראים, מקפת כל נברא ונברא מראשו ועד תחתיתו, ותוכו ותוך תוכו, הכל בפועל ממש
His Thoughts and His Mind, which knows all created beings, encompasses each and every created thing, from its head i.e., from its highest level to its end i.e., to its lowest level, and its inside and very core, all in actual reality, and not as with the thought of mortal man.
The Alter Rebbe now gives an example of G‑d’s thought and knowledge encompassing a specific object.
למשל: כדור הארץ הלזו, הרי ידיעתו יתברך מקפת כל עובי כדור הארץ, וכל אשר בתוכו ותוך תוכו, עד תחתיתו, הכל בפועל ממש
For example, in the case of the orb of this earth, His knowledge encompasses the entire diameter of the globe of the earth, together with all that is in it and its deepest interior to its lowest depths, all in actual reality.
שהרי ידיעה זו היא חיות כל עובי כדור הארץ כולו, והתהוותו מאין ליש
For this knowledge constitutes the vitality of the whole spherical thickness of the earth and its creation ex nihilo.
The whole earth was originally created and continues to be created ex nihilo as a result of G‑d’s knowledge of it.
רק שלא היה מתהווה כמות שהוא עתה, בעל גבול ותכלית, וחיות מועטת מאד כדי בחינת דומם וצומח
However, it would not have come into being as it is now, as a finite and limited thing, with an exceedingly minute degree of vitality sufficient for the categories of inorganic matter and vegetation,
אם לא על ידי צמצומים רבים ועצומים, שצמצמו האור והחיות שנתלבש בכדור הארץ
were it not for the world being created through the many powerful contractions which have condensed the light and vitality that is clothed in the orb of the earth,
להחיותו ולקיימו בבחינת גבול ותכלית, ובבחינת דומם וצומח בלבד
so as to animate it and sustain it in its finite and limited status and in the categories of inorganic and vegetable matter alone.
Thus the minute degree of illumination which results from the tzimtzumim enables the earth to exist in a finite manner, and only in the finitude of inorganic and vegetable matter. G‑d’s knowledge, however, as shall presently be explained, encircles the earth from above. For since His knowledge is infinite, while the world is finite, it is impossible for this knowledge to pervade the earth, even though this knowledge constitutes the earth’s very creation and existence.
| FOOTNOTES | |
| 1. | Yeshayahu 55:8. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Monday, Iyar 15, 5776 · May 23, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 70
The "Doubtful" Guilt Offering
"If a person sins and commits one of the commandments of G‑d which may not be committed, but he does not know, he is guilty, and he shall bear his transgression. He shall bring an unblemished ram from the flock, with the value for a guilt offering, to the kohen. The kohen shall then make atonement for his unintentional sin which he committed and did not know."—Leviticus 5:17-18.
One who is uncertain whether he committed a sin whose transgression would require him to bring a Sin Offering – e.g., two pieces of fat were before him, one permitted and one forbidden; he consumed one of them and the other was then lost (so as impossible to identify whether it was of the forbidden or permitted variety) – he must then bring an Asham Taluy (a "Doubtful Guilt Offering").
(If afterwards it was conclusively ascertained that he ate of the forbidden fats, he must bring a standard Sin Offering [even if has already brought his Asham].)
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 70
The "Doubtful" Guilt Offering
"If a person sins and commits one of the commandments of G‑d which may not be committed, but he does not know, he is guilty, and he shall bear his transgression. He shall bring an unblemished ram from the flock, with the value for a guilt offering, to the kohen. The kohen shall then make atonement for his unintentional sin which he committed and did not know."—Leviticus 5:17-18.
One who is uncertain whether he committed a sin whose transgression would require him to bring a Sin Offering – e.g., two pieces of fat were before him, one permitted and one forbidden; he consumed one of them and the other was then lost (so as impossible to identify whether it was of the forbidden or permitted variety) – he must then bring an Asham Taluy (a "Doubtful Guilt Offering").
(If afterwards it was conclusively ascertained that he ate of the forbidden fats, he must bring a standard Sin Offering [even if has already brought his Asham].)
Full text of this Mitzvah »
• The "Doubtful" Guilt Offering
Positive Commandment 70
Translated by Berel Bell
And the 70th mitzvah is that we are commanded to bring a sacrifice called an asham talui, ("suspended guilt-offering") when in doubt regarding a sin [as to whether or not it has been committed. The type of sin referred to is one] which when done intentionally is punishable by kares, and when done unintentionally, one must bring a fixed sin-offering.1
An example of a doubt which would necessitate an asham talui is as follows: a person had two pieces of fat lying before him — one from the kidneys [and therefore prohibited] and the other from the heart [which is permitted]. The person ate one of them and the other was either eaten by someone else or lost. The person is now in doubt as to whether he ate the permissible piece or the prohibited piece. In this case, because of his doubt, he must bring a sacrifice in order to obtain atonement. This sacrifice is known as an asham talui.
If later on it became clear that he ate fat from the kidneys, we now know that he definitely committed an unintentional transgression and must bring a fixed sin-offering.
The verse which speaks of this offering is G‑d's statement in the Torah portion Leviticus,2 "If a person sins by violating one of G‑d's prohibitions without knowing [for sure], he still bears responsibility. He must bring an unblemished ram with the prescribed value to the kohen as a guilt offering. The kohen shall then make atonement for the inadvertent sin that the person committed without knowing." [The phrase "without knowing"] refers to his not knowing whether he actually did or did not unintentionally perform the transgression. Our Sages3 refer to this as lo hodah.
FOOTNOTES
1.See P69.
2.5:17-18.
3.Kerisus, Ch. 1, Mishneh 2.
4.17a.
• 1 Chapter: Avodat Yom haKippurim Avodat Yom haKippurim - Perek 4 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Avodat Yom haKippurim - Perek 4
Audio: Listen | Download | Video Class• Avodat Yom haKippurim - Perek 4
Halacha 1
The order of all the practices carried out on this day is the following: At midnight, the lottery is held for the removal of the ashes of the altar. The wood for the altar is arranged and the ashes are removed from the altar as is done each day according to the order we explained until they reach the slaughter of the continuous offering.
When they reach the slaughter of the continuous offering, a linen sheet is spread out between the High Priest and the people. Why is linen used? So that all will realize that the special service of the day is performed in linen garments. The High Priest removes his ordinary garments, immerses himself in the mikveh, puts on his golden garments, and sanctifies his hands and feet. He slits the majority of the two signs for kosher slaughter on the animal sacrificed as the continuous offering, but allows another person to complete the slaughter. He receives the blood and casts it on the altar as is commanded.
Afterwards, he enters the Temple Sanctuary and offers the morning incense offering and lights the lamps of the Menorah. He offers the limbs of the continuous offering and the chavitin offering on the altar's pyre and pours the libations according to the order in which the continuous offering is brought every day as we explained. After the continuous offering, he offers the bull and the seven sheep of the additional offering of the day.
Afterwards, he sanctifies his hands and feet and removes his golden garments. He immerses himself, puts on his white garments, and sanctifies his hands and feet. He approaches his bull. The bull was standing between the Entrance Hall and the altar with its head to the south, but facing the west. The High Priest would stand to the east and face the west. He would place his two hands on the head of the bull and recite the confessional. He would say: "I beseech You, O God. I have sinned, transgressed, and committed iniquity, both I and my household. I beseech You, O God, atone for the sins, transgressions, and iniquities that I and my household have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day, he shall atone for you to purify yourselves for all their sins, before God you shall be purified.'
Afterwards, he performs the lottery for the two goats. He ties a crimson cord on the head of the goat to be sent to Azazel and positions it in the direction where it will be sent and ties such a cord on the goat to be slaughtered, hanging it over the place where it will be slaughtered. He approaches his bull a second time and places both his hands on its head and recites a second confessional. He would say: "I beseech You, O God. I have sinned, transgressed, and committed iniquity, I, my household, and the descendants of Aaron, Your holy nation. I beseech You, O God, atone for the sins, transgressions, and iniquities that I, my household, and the descendants of Aaron, Your holy nation, have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day.... '
Afterwards, he slaughters the bull and receives its blood. He gives it to another priest to stir so that it will not coagulate. He places it on the fourth projection outside the Temple Building. He takes the fire pan and uses it to remove burning coals from the altar from those close to the western side, foribid.:12 speaks of taking coals "from the altar before God." He places it on the projection in the Temple Courtyard. The kaf is taken out for him and a container filled with incense that is extremely fine. He would take a full handful of incense. The handfuls of incense should not be pressed closely to his hand, nor piled up upon it, but rather overlapping it slightly. A High Priest with large hands should take large handfuls; one with small hands, smaller handfuls. He should place the incense in the kaf.
We already explained, that carrying a sacrificial substance in one's left hand disqualifies it with regard to the blood of the sacrificial animals and other services. Hence, it would be appropriate that he should carry the firepan in his left hand and the kaf with the incense in his right hand. Nevertheless, because of the weight of the firepan - and because it is hot - he would not be able to carry it with his left hand until he reached the Holy Ark. Therefore he should carry the firepan in his right hand and the kaf with the incense in his left.
He proceeds through the Sanctuary until he reaches the Holy of Holies. He finds the Parochet folded over. He proceeds into the Holy of Holies until he reaches the Holy Ark. When he reaches the ark, he places the firepan down between the two staves. In the Second Temple, when there was no ark, he would place it on the Foundation Stone. He would hold the edge of the kaf with his fingertips or with his teeth and push the incense with his thumb into his hand until he has a full handful as before. This was one of the difficult tasks in the Temple.
He would pile the incense over the coals with his hands on the inner portion of the firepan so that the incense would be close to the Ark and far from his face so that he would not be burnt. He waits there until the entire chamber fills up with smoke and then departs.
He walks backwards little by little with his face to the Holy of Holies and his back to the Sanctuary until he departs from within the parochet. He recites a short prayer in the Sanctuary so as not to scare the people, lest they say: "He died in the Sanctuary." He would pray in this manner: "May it be Your will, God, our Lord, that if this year was to be arid, it should be rainy. May the sovereignty not depart from the House of Judah. May Your nation Israel not be in need of sustenance. And may You not accept the prayers of wayfarers."
Halacha 2
When the incense offering was brought in the Holy of Holies, all of the people would withdraw from the Sanctuary alone. They would not withdraw from the area between the Entrance Hall and the altar, for it is not necessary to depart from between the Entrance Hall and the altar except when bringing the daily incense offering and when blood is being presented in the Sanctuary, as we explained in Hilchot Temidim.
Afterwards, he takes the blood of the bull from the priest who was stirring it and takes it into the Holy of Holies. He sprinkles it eight times between the staves of the Ark.He departs and places it down in the Sanctuary on a golden base located there. He then departs from the Sanctuary and slaughters the goat, receives its blood, and brings it into the Holy of Holies. He sprinkles it eight times between the staves of the Ark. He then departs and places it down on a second gold base in the Sanctuary. Afterwards, he lifts up the blood of the bull from the base and sprinkles it on the parochet opposite the ark eight times. He puts down the blood of the bull and picks up the blood of the goat and sprinkles it on the parochet opposite the ark eight times.
Afterwards, he pours the blood of the bull into the blood of the goat and pours the entire mixture into the container where the blood of the bull had been held so that they will be mixed thoroughly and stands before the golden altar, between the Menorah and the golden altar. He begins to apply the mixture of blood on the corners of the golden altar. He proceeds to circle it, sprinkling the blood on its corners from the outside as he proceeds.
He begins from the northeast corner, proceeds to the northwest, the southwest, and then to the southeast. In all instances, he applies the blood from below upward with the exception of the last application in which instance, the corner is directly before of him. Hence he applies the blood from above downward so that his garments will not become soiled. He then moves the coals and the ashes of the Golden Altar back and forth until its golden surface is revealed. He applies the blood of the mixture on the pure golden surface of the altar seven times on its southern side, the place where he completed applying the blood to the corners. He then departs from the Sanctuary and pours the remainder of the blood on the west base of the outer altar.
Afterwards, he approaches the goat to be sent to Azazel. He places his two hands on its head and recites the confessional, saying: "I beseech You, O God. Your nation, the House of Israel, have sinned, transgressed, and committed iniquity. I beseech You, O God, atone for the sins, transgressions, and iniquities that Your nation, the House of Israel, have committed, as it is written in the Torah of Moses Your servant Leviticus 16:30: 'For on that day, he will atone for you.... ' Afterwards, he sends the goat to the desert.
He removes the fats and the organs from the bull and the goat that were slaughtered and whose blood was brought within the Temple Building and places them in a vessel. He sends the remainder to the ash pile to be burnt. He then goes out to the Women's Courtyard and reads the Torah there after the goat reaches the desert.
He then sanctifies his hands and feet, removes his white garments, immerses himself, puts on his golden garments, and sanctifies his hands and feet. He sacrifices the goat that is offered outside that is one of the additional offerings of the day and sacrifices his ram and the ram of the people, as ibid.:24 states: "And he goes out and offers his burnt-offering and the burnt-offering of the people." He offers the fats and organs of the bull and the goat which are burnt and offers the afternoon continuous offering.
Afterwards, he sanctifies his hands and feet, removes his golden garments, immerses himself, puts on his white garments, and sanctifies his hands and feet. He enters the Holy of Holies and removes the kaf and the firepan.
Afterwards, he sanctifies his hands and feet, removes his white garments, immerses himself, puts on his golden garments, and sanctifies his hands and feet. He offers the afternoon incense offering and kindles the lamps of theMenorah for the evening as on other days. He then sanctifies his hands and feet, removes his golden garments, puts on his own clothes and goes home. All of the people accompany him to his home. He would make a festive celebration because he departed from the holy place in peace.
• 3 Chapters: Shegagot Shegagot - Perek 3, Shegagot Shegagot - Perek 4, Shegagot Shegagot - Perek 5
English Text | Hebrew Text | Audio: Listen | Download• Shegagot - Perek 3
Hayom Yom:
• English Text | Video Class• Monday, Iyar 15, 5776 · May 23, 2016• Iyar 15, 30th day of the omer
English Text | Hebrew Text |
Audio: Listen | Download• Shegagot - Perek 3
Halacha 1
When witnesses testify that a person violated a transgression that is punishable by a fixed sin-offering, but they did not warn him, instead, they told him: "We saw that you performed forbidden labor on the Sabbath" or "...that your partook of forbidden fat" and he replied: "I know that I did not perform that act," he is not liable for a sin-offering. The rationale is that since he would be exempt from bringing the sacrifice if he said: "I acted intentionally," when he says: "I did not eat" or "I did not perform," it is as if he said: "I did not eat inadvertently, but rather intentionally," in which instance, he is exempt from bringing the sacrifice and did not contradict the witnesses.
Halacha 2
If the alleged transgressor remained silent and did not contradict the witnesses - indeed, even if a woman told him: "You partook of forbidden fat" or "...performed forbidden labor on the Sabbath" and he remained silent - he is liable to bring a sin-offering. If one witness told him: "This is forbidden fat" and he remained silentand then he partook of it inadvertently, he must bring a sin-offering. If he warned him, he is liable for lashes, even though the essence of the testimony depends on one witness.
Halacha 3
We already explained in Hilchot Pesulei HaMukdashim that a person who set aside a sin-offering for eating forbidden fat should not bring it for the desecration of the Sabbath or for partaking of blood, as implied by Leviticus 4:28 which states: "And he shall bring his sacrifice, a she-goat... for the transgression that he committed." The sacrifice must be for the sake of the particular sin; one should not offer one designated for one sin for another. If he offered it, he disqualifies it.
In addition, our Sages said that if one set aside a sin-offering for forbidden fat that he ate on the previous day, he should not bring it for fat that he eats on the present day. Nevertheless, if he brings it for that purpose, he finds atonement. Needless to say, if a father sets aside a sin-offering and dies and the son was liable for that same transgression, the son should not bring his father's sacrifice for his transgression, as explained there.
Halacha 4
When a person brings an animal as a sin-offering for two transgressions, it should be left to pasture until it contracts a disqualifying blemish and be sold. Half of the proceeds should be used to bring a sin-offering for one transgression and half for a sin-offering for the second transgression.
Similarly, if two people bring one animal as a sin-offering for two transgressions, it should be left to pasture until it contracts a disqualifying blemish and be sold. One should bring his sin-offering with half of the proceeds and the other should bring his sin-offering with the other half.
Halacha 5
If one brings two animals as sin-offerings for one transgression, he should sacrifice whichever one he desires. The second should be left to pasture until it contracts a disqualifying blemish and be sold. A freewill offering should be brought with the proceeds.
Halacha 6
If, however, a person brings two animals for sin-offerings for two transgressions without specifying the transgression for which each sacrifice is being brought, he should make that determination and slaughter one for one transgression and the other for the second.
Halacha 7
We already explained in Hilchot Ma'aseh HaKorbanot, that no sacrifices at all are accepted from an apostate who worships idols or desecrates the Sabbath in public. When a person is an apostate with regard to a particular sin, we do not accept a sin-offering for him for that sin.
What is implied? If a person was an apostate with regard to partaking of forbidden fat and then he inadvertently partook of fat and brought a sin-offering for this transgression, it is not accepted until he repents.
Even if he was an apostate with regard to partaking of forbidden fat to fulfill his desires and once he accidentally partook of forbidden fat instead of permitted fat and he brought a sacrifice in atonement, it is not accepted from him. Since he partook of the forbidden fat willfully, whether to purposefully anger God or merely to fulfill his desires, he is considered as an apostate with regard to that transgression.
If a person was an apostate with regard to partaking of forbidden fat and then he inadvertently partook of blood, we accept a sin-offering he brings for partaking of blood, as we explained.
Halacha 8
When a person committed a transgression punishable by karet inadvertently and set aside an animal as a sin-offering, and afterwards, became an apostate and then repented or he lost control of his intellectual or emotional faculties and then regained control, that animal may be brought as a sacrifice even though there was a time when it was not to be offered. The rationale is that living animals are not deemed unacceptable forever, as we explained inHilchot Pesulei HaMukdashim. Therefore that animal itself should be sacrificed. Just like if it contracted a temporary blemish and was healed, it returns to an acceptable state, so too, if the owners became disqualified and then became acceptable, it should be sacrificed.
Halacha 9
Those liable for sin-offerings and definitive guilt-offerings remain obligated to bring those offerings even after Yom Kippur passed. Those liable for tentative guilt-offerings, by contrast, are exempt after Yom Kippur passes, as indicated by Leviticus 16:30: "From all of your sins before God will you be purified." According to the Oral Tradition, it was taught: Any sin that only God recognizes will be granted atonement. Therefore if a person enters a situation where he is in doubt of whether he transgressed on Yom Kippur, even at nightfall, he is exempt from the obligation to bring a tentative guilt-offering, for the entire day of Yom Kippur generates atonement.
Thus we learn that a conditional guilt-offering is not brought for a situation concerning which one does not know which occurred on Yom Kippur, unless Yom Kippur will not generate atonement for that person, as will be explained.
Halacha 10
Yom Kippur, sin-offerings and guilt-offerings do not generate atonement unless one repents and believes in the atonement they grant. If, however, one rebels against them, they do not generate atonement for him.
What is implied? A person was in a state of rebellion, but brought a sin-offering or a guilt-offering, saying or thinking in his heart that these will not generate atonement. Accordingly, even though they were offered as commanded, they do not generate atonement for him. When he repents from his rebellion, he must bring another sin-offering and/or guilt-offering.
Similarly, when one is in a state of rebellion on Yom Kippur, Yom Kippur does not atone for him. Therefore if he was obligated to bring a tentative guilt-offering and Yom Kippur passed while he was in a state of rebellion, Yom Kippur does not generate atonement for him. When he repents after Yom Kippur, he is obligated to bring all the tentative guilt-offerings for which he is liable.
Halacha 11
All of the guilt-offerings required by the Torah hold back atonementwith the exception of the guilt-offering of a nazirite. A person who is in doubt whether he or she is required to bring a nazirite offering or an offering brought by one lacking atonement and a sotah who bring an offering because of doubt must bring their offerings after Yom Kippur.
Halacha 12
The following laws apply when a person is obligated to bring a sin-offering or a guilt-offering and he is being taken out of the court to be executed. If the animal to be offered had already been slaughtered, we let him tarry until the blood is cast on the altar and then he is executed. If, however, the animal to be offered has not been slaughtered, we do not let him tarry until it is offered on his behalf.
Shegagot - Perek 4
Halacha 1
When a person performs many transgressions for which one is required to bring a sin-offering in one lapse of awareness, he is liable for a sin-offering for every individual transgression. Even if he performs all the 43 transgressions that we listed in one lapse of awareness, he is liable for 43 sin-offerings.
Similarly, if a person performed one deed for which he is liable for many transgressions, he is liable for every transgression, provided all of the prohibitions involved take effect at once, the latter prohibition causes the entity to be forbidden to additional people, or the scope of the latter prohibition encompasses other entities together with the entity that was originally prohibited.
What is implied? A person who slaughters consecrated animals outside the Temple, on the Sabbath, for the sake of a false divinity is liable for three sin-offerings, one for slaughtering consecrated animals outside the Temple Courtyard, one for desecrating the Sabbath, and one for serving false divinities, for the three transgressions take effect at the same time.
When does the above apply? When the person serving the false divinity states that he is serving it at the conclusion of the slaughter of the animal. If, however, this was not his intent, as soon as he performed a portion of the slaughter for the sake of a false divinity, it becomes forbidden. Since he is not liable for slaughtering an animal outside the Temple Courtyard until he slits the two organs, necessary to slit for ritual slaughter or the larger portion of these two organs, when he completed the slaughter, he will have slaughtered an animal that is forbidden to be offered as a sacrifice, in which instance, he is not liable for slaughtering it outside the Temple Courtyard, as we explained.
If it was a sin-offering of fowl and half of its windpipe was cut and a person increased the slit even the slightest amount on the Sabbath for the sake of a false divinity, he is liable for three sin-offerings, for the three prohibitions take effect at the same time.
Similarly, a person who performs forbidden labor on Yom Kippur when it occurs on the Sabbath, is liable to bring two sin-offerings, because the two prohibitions take effect at the same time. Also, a person who is intimate with the wife of his brother who is alive while she is in the niddah state, he must bring three sin-offerings: one because he was intimate with a married woman and one, because she was his brother's wife;these are two prohibitions that take effect at the same time; and one, because she was in the niddah state, which is a prohibition that forbids additional entities besides the entity that was originally prohibited. Since this prohibition would apply with regard to her husband, it also applies to her brother-in-law.
In the same vein, one who sodomizes his father is liable for two sin-offerings, one because of the prohibition, Leviticus 18:7: "Do not reveal the nakedness of your father" and one because of the prohibition, ibid.:22: "Do not lie with a man." Similarly, one who sodomizes his father's brother is liable for two sin-offerings, one because it is written ibid.:14: "Do not reveal the nakedness of your father's brother" and one because of the general prohibition against sodomy.
When one sodomizes a male and has a male sodomize him in one lapse of awareness, he is liable for only one sin-offering, even though there are two bodies involved. This is derived from the prohibition: "Do not lie with a man" which makes both positions equally liable. Similarly, when one sodomizes an animal and has an animal sodomize him in one lapse of awareness, he is liable for only one sin-offering. One is deemed equally liable for either position of intimacy when engaging in relations with an animal or a male.
Halacha 2
It is possible that there be an instance where a person engages in a single act of intimacy and he is liable for eight sin-offerings.
What is implied? Jacob begat a daughter whose name was Timna from his wife Zilpa. Lavan married Timna and begat a daughter named Serach from her. Lavan does not have any daughters other than Rachel. Thus Serach is the daughter of Jacob's daughter, and his wife's sister on her father's side. These are two prohibitions that take effect at the same time. Serach married Reuven. She became forbidden to Jacob's other sons and thus became forbidden to Jacob as well, as his son's wife. If Reuven died or divorced her and Serach married Jacob's maternal brother, since she became forbidden to Jacob's other brothers through this marriage, she becomes forbidden to Jacob on another count, because she is the wife of his brother. If her husband died or divorced her and Serach married Yishmael, since she becomes forbidden to Yishmael's other brothers, a further prohibition takes effect with regard to Jacob, the prohibition against relations with the wife of his father's brother. If Yishmael died and Serach became eligible to undergo yibbum with Isaac and Isaac transgressed and performed yibbum with her even though she is forbidden to him as a secondary relation, since she became forbidden to Jacob's other paternal brothers, she also became forbidden to Jacob because she is his father's wife and because she is a married woman, for these are two prohibitions that take effect at the same time.
Now if Jacob acted inadvertently and was intimate with Serach when she was in the niddah state, during the lifetime of Isaac, her husband, and during the lifetime of Rachel, Jacob's wife, he is liable for eight sin-offerings because of his relations with her. She is his daughter's daughter, his wife's sister, his daughter-in-law, the wife of his brother, the wife of his father's brother, the wife of his father, a married woman, and in the niddah state. Similar laws apply in all analogous situations.
Halacha 3
In all situations when a woman who is forbidden as a relative becomes forbidden again due a prohibition that causes the entity to be forbidden to additional people, those additional people must be alive at that time, so that she will be forbidden to them. Then, as a result, since she becomes forbidden to them, a prohibition is also added applying to this individual. If, however, they are not alive, we do not say that since, would this man have had brothers or sons, she would have been forbidden to them, hence she is forbidden to the elder person. For at present, he has neither a son, nor a brother. Similar laws apply in all analogous situations.
Halacha 4
The following laws apply when a man is married to three woman and he is intimate with the mother of one of them, and she is the mother of the mother of his second wife and the mother of the father of his third wife. Even though this elderly woman is his mother-in-law, the mother of his mother-in-law, and the mother of his father-in-law, and these are three distinct prohibitions and they all took effect at the same time, he is liable for only one sin-offering. The rationale is that the Torah uses the same phrase, Leviticus 18:17: "They are close relatives; it is a depraved design" with regard to relations with a woman and her daughter, her son's daughter, and her daughter's daughter. Thus the Torah considered the three as one body. Therefore the three prohibitions are considered as one.
Halacha 5
If, however, one is intimate with his sister who is also the sister of his father and the sister of his mother, he is liable for three sin-offerings, as implied byLeviticus 20:17: "He revealed the nakedness of his sister." One might infer that he is liable for relations with his sister independently even though she is also the sister of his mother and the sister of his father.
How is such a situation possible? A man was intimate with his mother and begat two daughters with her. He was intimate with one of these daughters and begat a son. If this illegitimate child will be intimate with the other daughter, who is the sister of his illegitimate mother, who is his paternal sister, who is also the maternal sister of his father, he will be liable for three sin-offerings. Similar laws apply in all analogous situations.
Shegagot - Perek 5
Halacha 1
When a man is intimate with a woman who is forbidden to him as an ervahmany times in a single period of lapse of awareness, it is all considered as one inadvertent violation and he is liable only for one sin-offering. Even though there were many times between each experience of intimacy, since he did not become aware in the interim, and she is only one person, he is only liable once.
If, by contrast, one inadvertently engaged in relations with her, the transgression became known to him afterwards, and then he inadvertently engaged in relations with that same woman, the transgression became known to him afterwards, and then he inadvertently engaged in relations with that same woman again, he is liable for a sin-offering for every time he engaged in relations. For his awareness separates between the inadvertent transgressions.
Halacha 2
When a man engages in relation with a woman forbidden as an ervah many times in one ongoing state of lapsed awareness, but the woman with whom he engaged in relations became aware of the transgression between each experience of intimacy, thus from her perspective, the relations involved several lapses of awareness, he brings one sin-offering and she brings a sin-offering for every time they engaged in relations.
If he had knowledge of the transgressions in the interim and she act in one ongoing state of lapsed awareness, he brings many sin-offerings and she brings one sin-offering.
Halacha 3
When a man engages in relations with many women forbidden to him asariyos in one ongoing state of lapsed awareness, he is liable for a sin-offering for every one of them. This applies even if they are all forbidden because of the same prohibition, because they are separate persons.
What is implied? A man was intimate with five women in the niddah state, he was intimate with five of his sisters or five of his daughters in one ongoing state of lapsed awareness, he is liable for a sin-offering for every person.
From this ruling, we learned the following interpretation of our Sages' statement that a person who sodomized a male and was sodomized by a male in one state of lapsed awareness is liable for only one sin-offering. When does this apply? When the same male was involved. If, however, there were two other males involved, whether he sodomized both or sodomized one and one sodomized him, he is liable for each person. The same laws also apply when one sodomizes an animal and has an animal sodomize him.
Halacha 4
When a women has many animals engage in relations with her in one period of lapsed awareness, she is liable for a sin-offering for every animal, for there are different bodies involved. It is like engaging in relations with many men in period of lapsed awareness in which instance, she is liable for a sin-offering for every man with whom she was intimate.
Halacha 5
When a woman's husband went overseas and she heard that he died or witnesses came and testified that he died and she married, whether on her own initiative or according to the counsel of the court, and then she discovered that her first husband is alive, she is liable only for one sin-offering. If she married many men or was promiscuous with many men, she is liable for a sin-offering for every man with whom she was intimate, for they are different persons even though she acted in one state of lapsed awareness.
The following rules applies when a man was intimate with a woman in theniddah state inadvertently, then she became purified from her niddah state, immersed herself, then became a niddah again and they were intimate a second time in the same period of lapsed awareness. He is liable for a sin-offering for every span of time in which she is in the niddah state, even though it is in one state of lapsed awareness and only one person is involved. The rationale is that one span of time in which she is in the niddah state is distinct from another span of time in which she is in the niddah state. It is as if he was intimate with two different women in the niddah state.
Halacha 6
When a man is intimate with his wife at a time when she is not expected to menstruate and she menstruates in the midst of relations, they are exempt from bringing a sin-offering. This is considered as a situation beyond their control and not an inadvertent transgression. For with regard to an inadvertent transgression, the transgressor carries a certain amount of culpability, for he should have checked and been careful. Had he examined the matter thoroughly and been careful in asking questions, he would not have transgressed. Since he did not take the trouble to examine and research the matter before acting, he requires atonement. In this situation, however, what should the person have done? She was pure and they were intimate at a time when menstruation was not expected. This is considered as a matter beyond their control. Therefore, whether the blood was found on her inspection cloth or his, they are exempt.
If, however, the man transgressed and was intimate with her close to the time when she could have been expected to menstruate, thinking that they could be intimate and separate before she would menstruate, and instead, she menstruated in the midst of relations, they are liable to bring a sin-offering, for this is an inadvertent transgression. Therefore, if blood is found on his inspection cloth, they are both impure and are obligated to bring a sacrifice. Slightly more lenient rules apply if blood was found on her examination cloth. If she cleaned herself immediately after separating from her husband, without waiting, they are both impure and are obligated to bring a sacrifice. If, however, she waited long enough so that she could have stretched her hand under the pillow or under the bolster and take an inspection cloth to examine herself and afterwards, she cleaned herself, they are both are considered to have contracted impurity of doubtful status and are exempt from bringing a sacrifice. If she waited long enough so that she could have descended from the bed and washedand afterwards, she cleaned herself and discovered blood, her husband is pure.
Halacha 7
When a man transgressed and was intimate with his wife close to the time when she could have been expected to menstruate with the intent that he would complete relations before she began to menstruate and the woman felt that she became impure in the midst of relations and informed her husband of this, he should not withdraw while erect, as we explained in Hilchot Issurei Bi'ah. If he did not know that it is forbidden for him to withdraw immediately and he withdrew while erect, he is liable for two sin-offerings: one for entering, for he was intimate with a niddah, and one, for withdrawing, since withdrawing also afforded him pleasure, as entering did.
When does the above apply? When he knew that it was forbidden to be intimate close to the time when she could have been expected to menstruate, but had the intent that he would complete relations before she began to menstruate and did not know that it is forbidden to withdraw while erect. Thus it is as if he has two lapses of awareness regarding two experiences of intimacy. If, however, he did not know that it was forbidden to be intimate close to the time when she could have been expected to menstruate and did not know that it is forbidden to withdraw from an impure woman immediately, he is liable for only one sin-offering even when he withdrew immediately, while erect. The rationale is that his entry and his withdrawal are considered as two experiences of intimacy performed during one lapse of awareness.
The same principle applies with regard to other forbidden sexual relations. If one inadvertently was intimate with a woman under the conception that she was permitted and, while in the midst of intimacy, he became aware that she was forbidden, he should not withdraw immediately, for withdrawing also affords him pleasure, as entering does. If he does not know that it is forbidden to separate immediately and separates while he is erect, he is only liable for one sin-offering, for the act is considered as one inadvertent transgression.
• English Text | Video Class• Monday, Iyar 15, 5776 · May 23, 2016• Iyar 15, 30th day of the omer
Thursday Iyar 15, 30th day of the omer 5703
Torah lessons: Chumash: B'har, Chamishi with Rashi.
Tehillim: 77-78.
Tanya: The Holy One, (p. 253)...vegetable matter alone. (p. 255).
In the days of the Alter Rebbe the Chassidim had a familiar saying: "The piece of bread that I have is yours just as it is mine." And they would say the word "yours" first, "...yours just as it is mine."
• Daily Thought:
Life's Roots
We are trees, living two lives at once.
One life breaking out through the soil into this world. And even then, with all our might, we struggle to rise yet higher, climbing up towards the sun, desperate not to be torn away by the fury of its storms or consumed by its fires.
Then there are our roots, deep under the ground, unmoving and serene. They are our ancient mothers and fathers, who lie within us at our very core.
For them, there is no storm, no struggle. There is only the One, the Infinite, for Whom all the cosmos with all its challenges are nothing more than a fantasy renewed every moment from the void.
Our strength is from our bond with them. With their nurture we will conquer the storm and bring beauty to the world within which we were planted.
---------------------
No comments:
Post a Comment