Torah Reading
Kedoshim: Leviticus 19:1 Adonai said to Moshe, 2 “Speak to the entire community of Isra’el; tell them, ‘You people are to be holy because I, Adonai your God, am holy.
3 “‘Every one of you is to revere his father and mother, and you are to keep my Shabbats; I am Adonai your God.
4 “‘Do not turn to idols, and do not cast metal gods for yourselves; I am Adonai your God.
5 “‘When you offer a sacrifice of peace offerings to Adonai, offer it in a way that will make you accepted. 6 It is to be eaten the same day you offer it and the following day; but if any of it remains until the third day, it is to be burned up completely. 7 If any of it is eaten on the third day, it will have become a disgusting thing and will not be accepted; 8 moreover, everyone who eats it will bear the consequences of profaning something holy meant for Adonai — that person will be cut off from his people.
9 “‘When you harvest the ripe crops produced in your land, don’t harvest all the way to corners of your field, and don’t gather the ears of grain left by the harvesters. 10 Likewise, don’t gather the grapes left on the vine or fallen on the ground after harvest; leave them for the poor and the foreigner; I am Adonai your God.
11 “‘Do not steal from, defraud or lie to each other. 12 Do not swear by my name falsely, which would be profaning the name of your God; I am Adonai. 13 Do not oppress or rob your neighbor; specifically, you are not to keep back the wages of a hired worker all night until morning.
14 “‘Do not speak a curse against a deaf person or place an obstacle in the way of a blind person; rather, fear your God; I am Adonai.
(RY: v, LY: ii) 15 “‘Do not be unjust in judging — show neither partiality to the poor nor deference to the mighty, but with justice judge your neighbor.
16 “‘Do not go around spreading slander among your people, but also don’t stand idly by when your neighbor’s life is at stake; I am Adonai.
17 “‘Do not hate your brother in your heart, but rebuke your neighbor frankly, so that you won’t carry sin because of him. 18 Don’t take vengeance on or bear a grudge against any of your people; rather, love your neighbor as yourself; I am Adonai.
19 “‘Observe my regulations.
“‘Don’t let your livestock mate with those of another kind, don’t sow your field with two different kinds of grain, and don’t wear a garment of cloth made with two different kinds of thread.
20 “‘If a man has sexual relations with a woman who is a slave intended for another man, and she has neither been redeemed nor given her freedom, there is to be an investigation. They are not to be put to death, because she was not free. 21 In reparation he is to bring a ram as a guilt offering for himself to the entrance of the tent of meeting. 22 The cohen will make atonement for him with the ram of the guilt offering before Adonai for the sin he committed, and he will be forgiven for the sin he committed.
(LY: iii) 23 “‘When you enter the land and plant various kinds of fruit trees, you are to regard its fruit as forbidden — for three years it will be forbidden to you and not eaten. 24 In the fourth year all its fruit will be holy, for praising Adonai. 25 But in the fifth year you may eat its fruit, so that it will produce even more for you; I am Adonai your God.
26 “‘Do not eat anything with blood. Do not practice divination or fortune-telling. 27 Don’t round your hair at the temples or mar the edges of your beard. 28 Don’t cut gashes in your flesh when someone dies or tattoo yourselves; I am Adonai.
29 “‘Do not debase your daughter by making her a prostitute, so that the land will not fall into prostitution and become full of shame.
30 “‘Keep my Shabbats, and revere my sanctuary; I am Adonai.
31 “‘Do not turn to spirit-mediums or sorcerers; don’t seek them out, to be defiled by them; I am Adonai your God.
32 “‘Stand up in the presence of a person with gray hair, show respect for the old; you are to fear your God; I am Adonai.
(RY: vi, LY: iv) 33 “‘If a foreigner stays with you in your land, do not do him wrong. 34 Rather, treat the foreigner staying with you like the native-born among you — you are to love him as yourself, for you were foreigners in the land of Egypt; I am Adonai your God.
35 “‘Don’t be dishonest when measuring length, weight or capacity. 36 Rather, use an honest balance-scale, honest weights, an honest bushel dry-measure and an honest gallon liquid-measure; I am Adonai your God, who brought you out of the land of Egypt. 37 Observe all my regulations and rulings, and do them; I am Adonai.’”
20:1 (LY: v) Adonai said to Moshe, 2 “Say to the people of Isra’el, ‘If someone from the people of Isra’el or one of the foreigners living in Isra’el sacrifices one of his children to Molekh, he must be put to death; the people of the land are to stone him to death. 3 I too will set myself against him and cut him off from his people, because he has sacrificed his child to Molekh, defiling my sanctuary and profaning my holy name. 4 If the people of the land look the other way when that man sacrifices his child to Molekh and fail to put him to death, 5 then I will set myself against him, his family and everyone who follows him to go fornicating after Molekh, and cut them off from their people.
6 “‘The person who turns to spirit-mediums and sorcerers to go fornicating after them — I will set myself against him and cut him off from his people. 7 Therefore consecrate yourselves — you people must be holy, because I am Adonai your God. (RY: vii, LY: vi) 8 Observe my regulations, and obey them; I am Adonai, who sets you apart to be holy.
9 “‘A person who curses his father or mother must be put to death; having cursed his father or his mother, his blood is on him.
10 “‘If a man commits adultery with another man’s wife, that is, with the wife of a fellow countryman, both the adulterer and the adulteress must be put to death. 11 The man who goes to bed with his father’s wife has disgraced his father sexually, and both of them must be put to death; their blood is on them. 12 If a man goes to bed with his daughter-in-law, both of them must be put to death; they have committed a perversion, and their blood is on them. 13 If a man goes to bed with a man as with a woman, both of them have committed an abomination; they must be put to death; their blood is on them. 14 If a man marries a woman and her mother, it is depravity; they are to be put to death by fire, both he and they, so that there will not be depravity among you. 15 If a man has sexual relations with an animal, he must be put to death, and you are to kill the animal. 16 If a woman approaches an animal and has sexual relations with it, you are to kill the woman and the animal; their blood will be on them. 17 If a man takes his sister, his father’s daughter or his mother’s daughter, and has sexual relations with her, and she consents, it is a shameful thing; they are to be cut off publicly — he has had sexual relations with his sister, and he will bear the consequences of their wrongdoing. 18 If a man goes to bed with a woman in her menstrual period and has sexual relations with her, he has exposed the source of her blood, and she has exposed the source of her blood; both of them are to be cut off from their people. 19 You are not to have sexual relations with your mother’s sister or your father’s sister; a person who does this has had sexual relations with his close relative; they will bear the consequences of their wrongdoing. 20 If a man goes to bed with his uncle’s wife, he has disgraced his uncle sexually; they will bear the consequences of their sin and die childless. 21 If a man takes his brother’s wife, it is uncleanness; he has disgraced his brother sexually; they will be childless.
22 “‘You are to observe all my regulations and rulings and act on them, so that the land to which I am bringing you will not vomit you out. (LY: vii) 23 Do not live by the regulations of the nation which I am expelling ahead of you; because they did all these things, which is why I detested them. 24 But to you I have said, “You will inherit their land; I will give it to you as a possession, a land flowing with milk and honey.” I am Adonai your God, who has set you apart from other peoples. (Maftir) 25 Therefore you are to distinguish between clean and unclean animals and between clean and unclean birds; do not make yourselves detestable with an animal, bird or reptile that I have set apart for you to regard as unclean. 26 Rather, you people are to be holy for me; because I, Adonai, am holy; and I have set you apart from the other peoples, so that you can belong to me.
27 “‘A man or woman who is a spirit-medium or sorcerer must be put to death; they are to stone them to death; their blood will be on them.’”
Ezekiel 20:2 and the word of Adonai came to me: 3 “Human being, speak to Isra’el’s leaders; tell them that Adonai Elohim asks, ‘Have you come to consult me? As I live,’ says Adonai Elohim, ‘I swear that I will not let you consult me.’
4 “Are you going to judge them? Human being, are you going to judge them? Then have them realize how disgusting their ancestors’ practices were. 5 Tell them that Adonai Elohim says this: ‘Back on the day when I chose Isra’el, I raised my hand to the descendants of the house of Ya‘akov. I revealed myself to them in the land of Egypt when I raised my hand to them and said, “I am Adonai your God.” 6 On the day I raised my hand to them, pledging to bring them out of the land of Egypt into a land I had reconnoitered for them, a land flowing with milk and honey, the most beautiful of all lands, 7 I told them, “Each of you is to throw away the detestable things that draw your eyes. Do not defile yourselves with the idols of Egypt. I am Adonai your God.”
8 “‘But they rebelled against me and wouldn’t listen to me; they did not, each of them, throw away the detestable things that drew their eyes; and they did not abandon the idols of Egypt. Then I said I would pour out my fury on them and spend my anger on them there in the land of Egypt. 9 But concern for my own reputation kept me from letting it be profaned in the sight of the nations among whom they were living, in the sight of whom I had made myself known to them, in order to bring them out of the land of Egypt. 10 So I had them leave the land of Egypt and brought them into the desert. 11 I gave them my laws and showed them my rulings; if a person obeys them, he will have life through them. 12 I gave them my shabbats as a sign between me and them, so that they would know that I, Adonai, am the one who makes them holy.
13 “‘But the house of Isra’el rebelled against me in the desert. They did not live by my laws; and they rejected my rulings, which, if a person does, he will have life through them; moreover, they greatly profaned my shabbats. Then I said I would pour out my fury on them in the desert, in order to destroy them. 14 But concern for my own reputation kept me from letting it be profaned in the sight of the nations who had seen when I brought them out. 15 Yet I also raised my hand and swore to them in the desert that I would not bring them into the land I was giving them, a land flowing with milk and honey, the most beautiful of all lands; 16 because they had rejected my rulings, did not live by my laws and profaned my shabbats; since their hearts went after their idols. 17 However, I spared them from complete destruction; I did not completely finish them off in the desert.
18 “‘I said to their children in the desert, “Don’t live by the laws of your fathers, observe their rulings or defile yourselves with their idols. 19 I am Adonai your God; live by my laws, observe my rulings, and obey them, 20 and keep my shabbats holy; and they will be a sign between me and you, so that you will know that I am Adonai your God.”
Today's Laws & Customs:• Ethics of the Fathers: Chapter 2
In preparation for the festival of Shavuot, we study one of the six chapters of the Talmud'sEthics of the Fathers ("Avot") on the afternoon of each of the six Shabbatot between Passover and Shavuot; this week we study Chapter Two. (In many communities -- and such is the Chabad custom -- the study cycle is repeated through the summer, until the Shabbat before Rosh Hashanah.)
Link: Ethics of the Fathers, Chapter 2
• Count "Twenty-Two Days to the Omer" Tonight
Tomorrow is the twenty-second 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 twenty-two days, which are three weeks and one day, 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: Chessed sheb'Netzach -- "Kindness in Ambition"
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:
• Anti-Jewish Riots in Russia (1881)
Following the assassination a month earlier of Tzar Alexander II of Russia, and the subsequent rumors that the Jews were behind the assassination, anti-Jewish riots broke out on the 6th of Iyar. The riots and pogroms lasted for four years, during which time thousands of Jewish homes and synagogues were destroyed, and countless Jews were injured and impoverished. The unrest started out in Southern Russia, and quickly spread throughout the entire country.
Tzar Alexander III actually blamed the riots on the Jews(!) and punished them by enacting new laws which further restricted their freedoms. Among these devastating laws were legislation which restricted Jews from residing in towns with fewer than 10,000 citizens, and limiting their professional employment and education opportunities.
These oppressive laws, known as the "May Laws," compelled many Jews to emigrate. They are said to have caused more than two million Jews to leave Russia, many of them opting to move to the United States of America, and the freedoms it offered.
Link: The Pogroms of 1881-1884
• Arab Countries Declare War on Israel (1948)
One day after the State of Israel was proclaimed (see Jewish History for the 5th of Iyar), the surrounding Arab nations -- Egypt, Syria, Jordan, Lebanon and Iraq --declared war on the fledgling state, with the objective of "driving the Jews into the sea." Tel Aviv was bombed on that very first day of the War of Independence.
Link: War of Independence
Daily Study:
Chitas and Rambam for today:
Chumash: Kedoshim, 7th Portion Leviticus 20:23-20:27 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 20
23You shall not follow the practices of the nation that I am sending away from before you, for they committed all these [sins], and I was disgusted with them. כגוְלֹ֤א תֵֽלְכוּ֙ בְּחֻקֹּ֣ת הַגּ֔וֹי אֲשֶׁר־אֲנִ֥י מְשַׁלֵּ֖חַ מִפְּנֵיכֶ֑ם כִּ֤י אֶת־כָּל־אֵ֨לֶּה֙ עָשׂ֔וּ וָֽאָקֻ֖ץ בָּֽם:
and so I was disgusted with them: Denotes “disgust,” just as [in the verse], “I am disgusted (קַצְתִּי) with my life” (Gen. 27:46), like a man who loathes (קָץ) his food [so God loathed those nations]. — [Torath Kohanim 20:125]
ואקץ: לשון מיאוס, כמו (בראשית כז מו) קצתי בחיי, כאדם שהוא קץ במזונו:
24So I said to you, You shall possess their land, and I shall give it to you to possess it a land flowing with milk and honey. I am the Lord your God, Who has distinguished you from the peoples. כדוָֽאֹמַ֣ר לָכֶ֗ם אַתֶּם֘ תִּֽירְשׁ֣וּ אֶת־אַדְמָתָם֒ וַֽאֲנִ֞י אֶתְּנֶ֤נָּה לָכֶם֙ לָרֶ֣שֶׁת אֹתָ֔הּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָ֑שׁ אֲנִי֙ יְהוָֹ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁר־הִבְדַּ֥לְתִּי אֶתְכֶ֖ם מִן־הָֽעַמִּֽים:
25And you shall distinguish between clean animals and unclean ones, and between unclean birds and clean ones; thus you shall not make yourselves disgusting through [unclean] animals and birds and any [creature] which crawls on the earth, that I have distinguished for you to render unclean. כהוְהִבְדַּלְתֶּ֞ם בֵּֽין־הַבְּהֵמָ֤ה הַטְּהֹרָה֙ לַטְּמֵאָ֔ה וּבֵֽין־הָע֥וֹף הַטָּמֵ֖א לַטָּהֹ֑ר וְלֹֽא־תְשַׁקְּצ֨וּ אֶת־נַפְשֹֽׁתֵיכֶ֜ם בַּבְּהֵמָ֣ה וּבָע֗וֹף וּבְכֹל֙ אֲשֶׁ֣ר תִּרְמֹ֣שׂ הָֽאֲדָמָ֔ה אֲשֶׁר־הִבְדַּ֥לְתִּי לָכֶ֖ם לְטַמֵּֽא:
And you shall distinguish between clean animals and unclean ones: It is not necessary for Scripture to say [that we must distinguish] between a cow and a donkey, since they are easily distinguishable and identifiable. Rather, [the Torah means that we must distinguish] between [an animal that] is clean because of you [i.e., permissible for you to eat because of your slaughtering], and [one that is] unclean because of you [i.e., forbidden for you to eat because of your slaughtering. [When an animal is slaughtered, both “signs,” i.e., organs, must be severed, namely, the esophagus, (gullet) and the trachea (windpipe), or at least, the majority of each. Thus, our verse here is referring to the following: The distinction] between an animal of which [one organ was severed completely and] the majority of the [other] organ was severed, [thus rendering the animal kosher], and [an animal of which one organ was completely severed] whereas only half the [other] organ was severed [thus rendering that animal nonkosher]. And what is the difference between its majority and half of it [that would mean the difference between kosher and nonkosher]? A hairbreadth [and consequently, Scripture commands us to make a careful distinction]. — [Torath Kohanim 20:116]
והבדלתם בין הבהמה הטהרה לטמאה: אין צריך לומר בין פרה לחמור, שהרי מובדלין ונכרין הם, אלא בין טהורה לך לטמאה לך, בין שנשחט רובו של סימן לנשחט חציו. וכמה בין רובו לחציו, מלא שערה:
that I have distinguished for you to render unclean: [I.e.,] to render] forbidden [to eat, as above]. — [Torath Kohanim 20:116]
אשר הבדלתי לכם לטמא: לאסור:
26And you shall be holy to Me, for I, the Lord, am holy, and I have distinguished you from the peoples, to be Mine. כווִֽהְיִ֤יתֶם לִי֙ קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אֲנִ֣י יְהוָֹ֑ה וָֽאַבְדִּ֥ל אֶתְכֶ֛ם מִן־הָֽעַמִּ֖ים לִֽהְי֥וֹת לִֽי:
And I have distinguished you from the peoples, to be Mine: If you are separated from them [through your observance of Torah], you will be Mine, but if not, you will belong to Nebuchadnezzar and his ilk. Rabbi Eleazar ben Azariah says: How do we know that a person should not say, “I find pork disgusting,” or “It is impossible for me to wear a mixture [of wool and linen],” but rather, one should say, “I indeed wish to, but what can I do-my Father in heaven has imposed these decrees upon me?” Because Scripture says here, “And I have distinguished you from the peoples, to be Mine”-your very distinction from the other peoples must be for My Name, separating yourself from transgression and accepting upon yourself the yoke of the Kingdom of Heaven. — [Torath Kohanim 20:128]
ואבדל אתכם מן העמים להיות לי: אם אתם מובדלים מהם הרי אתם שלי, ואם לאו הרי אתם של נבוכדנצר וחביריו. רבי אלעזר בן עזריה אומר מנין שלא יאמר אדם נפשי קצה בבשר חזיר, אי אפשי ללבוש כלאים, אבל יאמר אפשי, ומה אעשה ואבי שבשמים גזר עלי, תלמוד לומר ואבדיל אתכם מן העמים להיות לי, שתהא הבדלתכם מהם לשמי, פורש מן העבירה ומקבל עליו עול מלכות שמים:
27And a man or a woman who has [the sorcery of] Ov or Yid'oni, shall surely be put to death; they shall pelt them with stones; their blood is upon themselves. כזוְאִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּי־יִֽהְיֶ֨ה בָהֶ֥ם א֛וֹב א֥וֹ יִדְּעֹנִ֖י מ֣וֹת יוּמָ֑תוּ בָּאֶ֛בֶן יִרְגְּמ֥וּ אֹתָ֖ם דְּמֵיהֶ֥ם בָּֽם:
[And a man or a woman] who has [the sorcery of] Ov or Yid’oni: Here, regarding those [who practice the sorcery of Ov or Yid’oni,] Scripture states death, while above (verse 6), Scripture states excision. [With] witnesses and warning [not to commit the sin], they incur [death by] stoning, but if [the perpetrators transgress] willfully but without warning, they incur excision; and if they transgress unintentionally, [they must bring] a sin-offering. And this [general principle regarding death, excision or sin-offering,] applies to all who are subject to the death penalty, about whom excision is also stated.
כי יהיה בהם אוב וגו': כאן נאמר בהם מיתה ולמעלה כרת. עדים והתראה בסקילה, מזיד בלא התראה בהכרת ושגגתם חטאת, וכן בכל חייבי מיתות שנאמר בהם כרת:
Daily Tehillim: Chapters 35 - 38
• Hebrew text
• English text• Chapter 35
• Lessons in Tanya• English Text
• Hebrew text
• English text• Chapter 35
This psalm is an awe-inspiring and wondrous prayer about David's enemies-that they be as chaff before the wind, chased by the angel of God. It also declares that everything comes about through God's help.
1. By David. Fight my antagonists, O Lord, battle those who battle against me.
2. Take hold of shield and armor and arise to help me.
3. Draw a spear, and bar the way before my pursuers; say to my soul, "I am your deliverance.”
4. Let those who seek my life be shamed and disgraced; let those who devise my harm retreat and be humiliated.
5. Let them be as chaff before the wind; let the angel of the Lord thrust them away.
6. Let their path be dark and slippery; let them be chased by the angel of the Lord.
7. For without cause have they laid their nets in the pit for me; without cause have they dug [pits] for my soul.
8. Let darkness come upon him unawares; let the very snare that he hid trap him, in darkness he will fall in it.
9. And my soul shall exult in the Lord, rejoice in His deliverance.
10. My entire being shall declare: Lord, who is like You? Who saves the poor from one stronger than he, the poor and the destitute from one who would rob him.
11. Corrupt witnesses rise up [against me], they demand of me things of which I do not know.
12. They repay me evil for good, death for my soul.
13. But I wore sackcloth when they were ill; I afflicted my soul with fasting. Let my prayer return upon my own bosom.
14. As if it were my friend, my brother, I went about; like a mother in mourning, I was bent over in gloom.
15. But when I limped, they rejoiced and gathered; the lowly gathered against me-even those whom I do not know; they laugh and cannot be quiet.
16. With flattery and scorn, for the sake of a meal,1 they gnash their teeth at me.
17. My Lord, how long will You look on? Restore my life from their darkness; from young lions, my soul.
18. I will thank You in a great congregation, amidst a mighty nation I will praise You.
19. Let not those who hate me without cause rejoice over me; [let not] those who despise me without reason wink their eye.
20. For they speak not of peace, rather they scheme deceitful matters against the broken of the land.
21. They opened their mouths wide against me, they said, "Aha! Aha! Our eyes have seen [his misfortune].”
22. You saw, Lord, be not silent; my Lord, be not distant from me.
23. Rouse and awaken Yourself to my judgement, to my cause, my God and my Lord.
24. Judge me according to your righteousness, Lord my God; let them not rejoice over me.
25. Let them not say in their hearts, "Aha! We have our desire!" Let them not say, "We have swallowed him!”
26. Let them be shamed and disgraced together, those who rejoice at my trouble; let them be clothed in shame and humiliation, those who raise themselves arrogantly over me.
27. Let those who desire my vindication sing joyously and be glad; let them say always, "Let the Lord be exalted, Who desires the peace of His servant.”
28. My tongue will speak of Your righteousness, Your praise, all day long.
FOOTNOTES
1.These men flatter Saul in order to obtain free meals (Rashi).
Chapter 36
This psalm is a message to those who follow their evil inclination, that tells them, "Do not place the fear of God before you," and brings them to sin by beautifying evil deeds in their eyes. For so is his way: "He descends (to earth) and corrupts, then goes up (to the Heavenly Court) and prosecutes."
1. For the Conductor, by the servant of the Lord, by David.
2. [I think] in my heart: Sin says to the wicked, "There is none [who need place] the fear of God before his eyes.”
3. For Sin makes itself appealing to him, until his iniquity be found and he is hated.
4. The speech of his mouth is evil and deceit; he fails to reason, to improve.
5. On his bed he contemplates evil, he stands in a path that is not good; he does not despise evil.
6. O Lord, Your kindness is in the heavens; Your faithfulness is till the skies.
7. Your righteousness is like the mighty mountains, Your judgements extend to the great deep; man and beast You deliver, O Lord.
8. How precious is Your kindness, O God; man takes shelter in the shadow of Your wings.
9. They will be filled by the abundance of Your house; from the stream of Your Eden, You will give them to drink.
10. For the source of life is with You; in Your Light do we see light.
11. Extend Your kindness to those who know You, and Your righteousness to the upright of heart.
12. Let not the foot of the arrogant overtake me; let not the hand of the wicked drive me away.
13. There1 the doers of evil fell, thrust down, unable to rise.
FOOTNOTES
1.In the very place they intended to persecute me (Metzudot).
Chapter 37
King David exhorts his generation not to be jealous of the prosperity of the wicked, for it may lead to falling into their ways. Rather, put your trust in God, conduct yourselves with integrity, and God will take care of everything.
1. By David. Do not compete with the wicked; do not envy doers of injustice.
2. For like grass they will be swiftly cut down; like green vegetation they will wither.
3. Trust in the Lord and do good; then will you abide in the land and be nourished by faith.
4. Delight in the Lord, and He will grant you the desires of your heart.
5. Cast your needs upon the Lord; rely on Him, and He will take care.
6. He will reveal your righteousness like the light, your justness like the high noon.
7. Depend on the Lord and hope in Him. Compete not with the prosperous, with the man who invents evil schemes.
8. Let go of anger, abandon rage; do not compete with [one who intends] only to harm.
9. For the evildoers will be cut down; but those who hope in the Lord, they will inherit the earth.
10. For soon the wicked one will not be; you will gaze at his place and he will be gone.
11. But the humble shall inherit the earth, and delight in abundant peace.
12. The wicked one plots against the righteous, and gnashes his teeth at him.
13. My Lord laughs at him, for He sees that his day will come.
14. The wicked have drawn a sword and bent their bow to fell the poor and destitute, to slaughter those of upright ways.
15. But their sword shall enter their own hearts, and their bows shall break.
16. Better the little of the righteous, than the abundant wealth of the wicked.
17. For the strength of the wicked will be broken, but the Lord supports the righteous.
18. The Lord appreciates the days of the innocent; their inheritance will last forever.
19. They will not be shamed in times of calamity, and in days of famine they will be satisfied.
20. For the wicked shall perish, and the enemies of the Lord are as fattened sheep: consumed, consumed in smoke.
21. The wicked man borrows and does not repay; but the righteous man is gracious and gives.
22. For those blessed by Him will inherit the earth, and those cursed by Him will be cut off.
23. The steps of man are directed by God; He desires his way.
24. When he totters he shall not be thrown down, for the Lord supports his hand.
25. I have been a youth, I have also aged; yet I have not seen the righteous forsaken, nor his offspring begging bread.
26. All day he is kind and lends; his offspring are a blessing.
27. Turn away from evil and do good, and you will dwell [in peace] forever.
28. For the Lord loves justice, he will not abandon his pious ones-they are protected forever; but the offspring of the wicked are cut off.
29. The righteous shall inherit the earth and dwell upon it forever.
30. The mouth of the righteous one utters wisdom, and his tongue speaks justice.
31. The Torah of his God is in his heart; his steps shall not falter.
32. The wicked one watches for the righteous man, and seeks to kill him.
33. But the Lord will not abandon him in his hand, nor condemn him when he is judged.
34. Hope in the Lord and keep His way; then He will raise you high to inherit the earth. When the wicked are cut off, you shall see it.
35. I saw a powerful wicked man, well-rooted like a vibrant, native tree.
36. Yet he vanished, behold he was gone; I searched for him, but he could not be found.
37. Watch the innocent, and observe the upright, for the future of such a man is peace.
38. But sinners shall be destroyed together; the future of the wicked is cut off.
39. The deliverance of the righteous is from the Lord; He is their strength in time of distress.
40. The Lord helps them and delivers them; He delivers them from the wicked and saves them, because they have put their trust in Him.
Chapter 38
A prayer for every individual, bewailing the length of the exile. One who is in distress should recite this psalm, hence its introduction, "A psalm... to remind" (to remind us to recite it in times of distress). One can also derive many lessons from it.
1. A psalm by David, to remind.
2. O Lord, do not rebuke me in Your anger, nor chastise me in Your wrath.
3. For Your arrows have landed in me, Your hand descended upon me.
4. There is no soundness in my flesh because of Your rage, no peace in my bones because of my sin.
5. For my iniquities have flooded over my head; like a heavy load, they are too heavy for me.
6. My wounds are rotted; they reek because of my foolishness.
7. I am bent and extremely bowed; all day I go about in gloom.
8. My sides are inflamed; there is no soundness in my flesh.
9. I am weakened and extremely depressed; I howl from the moaning of my heart.
10. My Lord, all that I desire is before You; my sighing is not hidden from You.
11. My heart is engulfed, my strength has left me; the light of my eyes they, too, are not with me.
12. My friends and companions stand aloof from my affliction; my intimates stand afar.
13. The seekers of my life have laid traps; those who seek my harm speak destructiveness; they utter deceits all day long.
14. But I am like a deaf man, I do not hear; like a mute that does not open his mouth.
15. I was like a man that does not perceive, and in whose mouth there are no rebuttals.
16. Because for You, O Lord, I wait; You will answer, my Lord, my God.
17. For I said, "Lest they rejoice over me; when my foot falters they will gloat over me.”
18. For I am accustomed to limping, and my pain is constantly before me.
19. For I admit my iniquity; I worry because of my sin.
20. But my enemies abound with life; those who hate me without cause flourish.
21. Those who repay evil for good resent me for my pursuit of good.
22. Do not forsake me, O Lord; do not be distant from me, my God.
23. Hurry to my aid, O my Lord, my Salvation.
Tanya: Likutei Amarim, middle of Chapter 46• Lessons in Tanya• English Text
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• Likutei Amarim, middle of Chapter 46
• והנה ככל הדברים האלה, וככל החזיון הזה, וגדול יתר מאד בכפלי כפליים לאין קץ, עשה לנו אלקינו
In a manner corresponding in every detail to the said figure and image of the love shown by the mighty king to this most lowly individual, but to a much greater degree, doubled and redoubled infinitely more than in the parable,has our G‑d dealt with us.
כי לגדולתו אין חקר
For His greatness is beyond comprehension,
Just as G‑d is infinitely greater than any physical king, so too does his kingdom extend over an infinitely greater territory, so to speak.
ואיהו ממלא כל עלמין וסובב כל עלמין
and He pervades all worlds and encompasses i.e., transcends all worlds;
ונודע מזהר הקדוש והאר״י ז״ל ריבוי ההיכלות והעולמות עד אין מספר, ובכל עולם והיכל, ריבוא רבבות מלאכים לאין קץ ותכלית
and from the holy Zohar, as also from our Master, Rabbi Isaac Luria of blessed memory, it is known of the multitude of Heichalot — these being the specific levels within each spiritual world — and worlds which are infinite, and of the myriads of myriads of angels found in each world andHeichal, countless and without end.
וכמו שכתוב בגמרא: כתיב, היש מספר לגדודיו, וכתיב, אלף אלפין ישמשוניה, וריבו רבבן קדמוהי גו׳
So does the Gemara note:1 “It is written:2 ‘Is there any numbering His regiments of angels?’ Yet it is also written:3‘A thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him....’”
The second verse indicates that there is indeed a finite number of angels, albeit a very great number, while the rhetorical question in the first verse implies that the number is truly infinite.
ומשני: אלף אלפין וכו׳ מספר גדוד אחד, אבל לגדודיו אין מספר
The Gemara answers: “‘A thousand thousands...’ is the quota of one regiment, but His regiments are innumerable.” The second verse, then, speaks of the number of angels within one regiment, while the first verse alludes to the number of regiments, which is truly infinite.
וכולם קמיה כלא ממש חשיבי, ובטלים במציאות ממש, כביטול דבור אחד ממש לגבי מהות הנפש המדברת ועצמותה, בעוד שהיה דיבורה עדיין במחשבתה, או ברצון וחמדת הלב, כנ״ל באריכות
Yet, before Him, all of them are accounted as nothing at all and are nullified in their very existence, just as one word is truly nullified in relation to the essence and being of the articulate soul, the soul possessing the power of speech,while the speech of the soul was still present in [the soul’s]faculty of thought, or in the will and desire of the heart, as has been explained above at length.
In chs. 20 and 21 the Alter Rebbe explained at length how a single utterance is as absolutely nothing when compared to the infinite capacity of the articulate soul. This is so even when the word has already been uttered and has thereby become a distinct entity. Even more so, in the case when the person’s speech is in potentia in the person’s thought or heart’s desire (which are the sources of speech, since a person thinks before he speaks, and speaks about things that he desires). In such an instance, the single word is totally nullified in its source and is not at all perceptible as an entity separate from it.
So too with Divine speech that creates and animates angels, the various worlds, and all creatures. Divine speech is always absolutely united with its source, and is therefore always in a state of total nullification to it.
FOOTNOTES
1.Chagigah 13b.
2.Iyov 25:3.
3.Daniel 7:10.Rambam:
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In a manner corresponding in every detail to the said figure and image of the love shown by the mighty king to this most lowly individual, but to a much greater degree, doubled and redoubled infinitely more than in the parable,has our G‑d dealt with us.
כי לגדולתו אין חקר
For His greatness is beyond comprehension,
Just as G‑d is infinitely greater than any physical king, so too does his kingdom extend over an infinitely greater territory, so to speak.
ואיהו ממלא כל עלמין וסובב כל עלמין
and He pervades all worlds and encompasses i.e., transcends all worlds;
ונודע מזהר הקדוש והאר״י ז״ל ריבוי ההיכלות והעולמות עד אין מספר, ובכל עולם והיכל, ריבוא רבבות מלאכים לאין קץ ותכלית
and from the holy Zohar, as also from our Master, Rabbi Isaac Luria of blessed memory, it is known of the multitude of Heichalot — these being the specific levels within each spiritual world — and worlds which are infinite, and of the myriads of myriads of angels found in each world andHeichal, countless and without end.
וכמו שכתוב בגמרא: כתיב, היש מספר לגדודיו, וכתיב, אלף אלפין ישמשוניה, וריבו רבבן קדמוהי גו׳
So does the Gemara note:1 “It is written:2 ‘Is there any numbering His regiments of angels?’ Yet it is also written:3‘A thousand thousands minister unto Him, and ten thousand times ten thousand stand before Him....’”
The second verse indicates that there is indeed a finite number of angels, albeit a very great number, while the rhetorical question in the first verse implies that the number is truly infinite.
ומשני: אלף אלפין וכו׳ מספר גדוד אחד, אבל לגדודיו אין מספר
The Gemara answers: “‘A thousand thousands...’ is the quota of one regiment, but His regiments are innumerable.” The second verse, then, speaks of the number of angels within one regiment, while the first verse alludes to the number of regiments, which is truly infinite.
וכולם קמיה כלא ממש חשיבי, ובטלים במציאות ממש, כביטול דבור אחד ממש לגבי מהות הנפש המדברת ועצמותה, בעוד שהיה דיבורה עדיין במחשבתה, או ברצון וחמדת הלב, כנ״ל באריכות
Yet, before Him, all of them are accounted as nothing at all and are nullified in their very existence, just as one word is truly nullified in relation to the essence and being of the articulate soul, the soul possessing the power of speech,while the speech of the soul was still present in [the soul’s]faculty of thought, or in the will and desire of the heart, as has been explained above at length.
In chs. 20 and 21 the Alter Rebbe explained at length how a single utterance is as absolutely nothing when compared to the infinite capacity of the articulate soul. This is so even when the word has already been uttered and has thereby become a distinct entity. Even more so, in the case when the person’s speech is in potentia in the person’s thought or heart’s desire (which are the sources of speech, since a person thinks before he speaks, and speaks about things that he desires). In such an instance, the single word is totally nullified in its source and is not at all perceptible as an entity separate from it.
So too with Divine speech that creates and animates angels, the various worlds, and all creatures. Divine speech is always absolutely united with its source, and is therefore always in a state of total nullification to it.
FOOTNOTES
1.Chagigah 13b.
2.Iyov 25:3.
3.Daniel 7:10.Rambam:
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 114
Shearing an Animal Designated for Sacrifice
"And do not shear the firstborn of your sheep"—Deuteronomy 15:19.
It is forbidden to shear an animal designated for sacrifice.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 114
Shearing an Animal Designated for Sacrifice
"And do not shear the firstborn of your sheep"—Deuteronomy 15:19.
It is forbidden to shear an animal designated for sacrifice.
Full text of this Mitzvah »
• Shearing an Animal Designated for Sacrifice
Negative Commandment 114
Translated by Berel Bell
And the 114th prohibition is that we are forbidden from shearing wool from sanctified animals.
The source of this commandment is G‑d's statement,1 "And do not shear your firstborn sheep."
[This verse speaks only about the firstborn animals, but] we derive the prohibition from working with and from shearing all sanctified animals from the law of the firstborn.
The details of these two commandments, i.e. working and shearing, have been explained in tractate Bechoros. One who shears anything from2 sanctified animals is also punished by lashes.
FOOTNOTES
1.Deut. 15:19.
2.The Arabic word for "any" could refer either to the amount of wool (i.e. any amount of wool, as translated above) or to the type of animal, i.e. regardless of the category of sacrifice it was designated for. It could therefore also be translated, "who shears any sanctified animal," See Kapach, 5731, note 15.
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Halacha 1
[With regard to the intent that could disqualify a sacrifice:] The only intent that is significant is that of the person performing the Temple service. The intent of the person bringing the sacrifice is of no consequence.1 Even when we heard that the owner had an intent which would cause the sacrifice to be considered as piggul,2 if the person performing the Temple service had the proper intent, the sacrifice is acceptable.
Halacha 2
The intent of [the person performing sacrificial service] is significant only when he is fit to perform this service, he is performing service with an entity fit for service, and is doing so in a place fit for service.3
What is implied? If a person who is unfit for Temple service receives the blood, brings it to the altar, or casts it on the altar and at the time he is performing this service has an unacceptable intent with regard to place or time, his intent does not disqualify the sacrifice, because he is not fit to perform Temple service.4 The blood that he received or a portion that remained after he cast some [on the altar] should be poured into the drainage canal.5If "the blood of the soul" remains [within the animal], a person who is fit to perform Temple service should receive it with a proper intent.6
If, however, a person who is unfit for Temple service has an disqualifying intent at the time he slaughters [the animal], he disqualifies it with his intent, because ritual slaughter is acceptable if performed by an unfit person, as explained.7
They are sacrifices that are acceptable if they are offered for an intent other than specified originally,8 as will be explained.9 Therefore, [in those instances,] if a priest who is not fit for Temple service receives the blood, carries it, or casts it on the altar, he disqualifies the sacrifice as if he offered it for the desired intent in which instance, it would be disqualified. Even if "the blood of the soul" remains and it was received by an acceptable [priest] and cast on the altar, the sacrifice was already disqualified. It was not disqualified because it was offered for a different purpose, but because [service] was performed by someone unfit for service, as we explained.10
Halacha 3
What is meant [by the concept that these principles apply only with regard] to "performing service with an entity fit for service"? [For example,] if a handful was taken from the meal-offering of the omer without the proper intent,11 it is considered as if it was taken with the proper intent and the remnants are eaten. [The rationale is that] it is offered from barley and barley is not a substance fit for other offerings.12
Similarly, if one had a [disqualifying] intent with regard to the meal-offering of envy13 while frankincense was on it, before the frankincense was removed,14there is no consequence to that intent, because [it does not involve] an entity fit for service. Similar laws apply in all analogous situations.
Halacha 4
What is meant [by the concept that these principles apply only with regard to "performing service] in a place fit for service"? When the altar has become damaged and [the priest offering the sacrifice] had a [disqualifying] intent with regard to the time or place [the sacrifice was to be offered or eaten], he did not disqualify the sacrifice with this intent,15because the place was not fit for Temple service at that time.16
If one took a handful of flour from a meal-offering outside the Temple Courtyard and had a [disqualifying] intent with regard to the time or place [the meal-offering was to be offered or eaten] while taking the handful, the intent is of no consequence.17
Halacha 5
Halacha 6
These are the elements that are fit to be eaten and are not fit to be offered on the altar: the meat that is eaten from any of the sacrifices, whether eaten by the priests or by all other people, the remainder of the meal offering,21 the two breads [offered on Shavuot], and the showbread.
Halacha 7
These are the elements that are neither fit to be eaten, nor fit to be offered on the altar's pyre: the meat of the sin-offerings that are burnt [outside the Temple Courtyard],22the entire hide of an animal with the exception of the hide of the fat-tail which is fit to be eaten, [and] the murah, the thin membrane that clings to the hide and separates between it and the meat; it is not fit to be eaten. [This category] also [includes] the bones, the giddim,23 the horns, and the hoofs, the feathers24 of a fowl, its nails, its beak, the tips of its wings, and the end of its tail.25 Even with regard to the soft places of the above which cleave to the flesh and would cause bleeding if cut off from a living animal, since they are not important, they are considered as an entity that is not fit to be eaten with regard to the sacrifices.26 This also applies to the sauce [in which a sacrifice is cooked], the spices [with which it is cooked], a fetus, a placenta, the egg of a fowl, and meat that slipped by the knife at the time the animal was skinned and remains cleaving to the hide; it is called theallal. All of the above are not significant with regard to an intent [that could disqualify] sacrifices. They are considered as a matter that is not fit to be eaten.
Halacha 8
A [disqualifying] intent is significant [even though] it concerns an entity that ultimately will be destroyed or that will ultimately be burnt.
If, while performing any or all of the four [significant] services,27 one has a [disqualifying] intent - whether concerning the place or the time - to partake of an entity that is not usually eaten or to offer on the altar's pyre an entity that is not usually offered there, the sacrifice is acceptable.
What is implied? One thought to drink the blood of a sacrifice or partake of its eimorim or of the handful of meal or the frankincense [taken from a meal offering] outside [the Temple Courtyard]28 or on the following day,29 the sacrifice is acceptable.30 [This ruling also applies] if one had the intent of offering the meat of the sacrifice or what remains of the meal-offering outside [the Temple Courtyard] or on the following day.
Similarly, if one had a [disqualifying] intent - whether concerning the place or the time - to partake of or to offer on the altar's pyre the hide [of a sacrificial animal], its bones,giddim, sauce, allal, or the like, the sacrifice is acceptable.31Similarly, if one had the intent to partake of the bulls or the goats that are burnt,32 outside [Temple Courtyard] or on the following day, the sacrifice is acceptable.33 Similar laws apply in all analogous situations.
Halacha 9
If34 one had the intent that [other] persons who are impure or who are disqualified shall partake of an entity that is fit to be eaten or that these persons should offer an entity that is fit to be offered on the altar's pyre outside of the set times for it to be eaten or offered, the sacrifice is piggul,35 as we explained.36 If he [had the intent that they partake of it or offer it] outside the places designated for eating and offering, the sacrifice is unacceptable, but not piggul.37
Halacha 10
The concept of eating does not apply to a substance smaller than an olive, nor does the concept of offering an entity on the altar's pyre apply to a substance smaller than an olive.38Therefore if a person had a [disqualifying] intent - whether concerning the place or the time - to partake of less than an olive size portion of an entity fit to be eaten or to offer less than an olive-sized portion of an entity fit to be offered, the sacrifice is acceptable.39
If he had the intent to eat half of an olive-sized portion outside [the appropriate place] and offer half an olive-sized portion outside [the appropriate place] or he had the intent to eat half of an olive-sized portion after [the appropriate] time for eating and offer half an olive-sized portion after [the appropriate] time for offering, the sacrifice is acceptable. [The rationale is that] eating and offering are not combined [to be considered as a single activity]. If, however, he used the wording achilah, saying: "Half an olive-sized portion should be eaten and half an olive-sized portion consumed by [the altar's] fire," the [two halves] are combined, for the wording of achilah is one.
If one had a [disqualifying] intent to eat or offer half an olive-sized portion and then in the same thought had an intent concerning another half of an olive-sized portion, the two can be combined. If one had a [disqualifying] intent - whether concerning the place or the time - to eat half of an olive-sized portion and that an animal or beast should eat half of an olive-sized portion,40 they can be combined because both are called eating.
If one had a [disqualifying] intent that two people partake of the sacrifice, the two are combined. Even though one intended to partake of an olive-sized portion in longer than the time it takes to eat a half a loaf of bread,41 the eating is combined.42 If at the time of slaughter, he had a [disqualifying] intent to eat half an olive-sized portion and at the time of casting [the blood on the altar], he had a [disqualifying] intent to eat half an olive-sized portion, the two intents - whether concerning the place or the time - are combined. Similarly, if one had a [disqualifying] intent concerning an olive-sized portion43 at the time he received [the blood] and [such an intent] concerning an olive-sized44portion while bringing [it to the altar, they are combined]. For all the four services [mentioned above]45 are combined and can be considered as a single service.
If one had a [disqualifying] intent regarding offering half an olive-sized portion of the handful [of meal] and [a similar intent] regarding half an olive-sized portion of the frankincense,46 they are combined. For with regard to the meal-offering, the frankincense and the handful [of meal] are considered like the eimorim for an animal sacrifice. Therefore if one had the intent to offer an olive-sized portion of frankincense at an improper time, [the meal-offering] is considered piggul, as was be explained.44
Whether one had the intent to cast all [of an animal's] blood outside [the Temple Courtyard] or on the following day or had the intent to cast [only] a portion of its blood outside [the Temple Courtyard] or on the following day, since he had a [disqualifying] intent concerning the amount of blood sufficient to present on the altar,47 [the sacrifice] is disqualified.
FOOTNOTES
1.
Note the parallel in Hilchot Shechitah 2:22.
2.
Vayikra Rabbah 22:7 states that even if the owner "sits and thinks [unacceptable intents] the entire day," the sacrifice is not disqualified.
3.
The Rambam proceeds to define each of these concepts.
4.
For these undesirable intents disqualify a sacrifice only when they alone are the factors that disqualify it and not when it is disqualified for other reasons [the Rambam's Commentary to the Mishnah (Zevachim 3:1)].
5.
For it is disqualified and must be disposed.
6.
He should then bring it to the altar and cast it upon it. The sacrifice is then acceptable. As stated in Chapter 1, Halachot 27-28, the rationale is that "individuals who are unacceptable for Temple service do not cause the remainder of the blood to be considered as remnants." Hence it is as if the blood of the sacrifice had never been taken.
7.
Chapter 1, Halachah 1.
8.
E.g., a burnt-offering is offered with the intent that it is a peace-offering.
9.
Chapter 15, Halachah 1.
10.
The Kessef Mishneh explains that the Rambam is implying that since the sacrifice is acceptable in these instances, even though in other instances, such a change in intent would disqualify it, a person who is not fit for Temple service is considered just like one who is. His intent is significant and could disqualify the sacrifice. The Kessef Mishneh, however, questions on what the Rambam bases this principle.
11.
I.e., with the intent that it be offered as another type of meal-offering.
12.
I.e., all of the other meal-offerings were brought from wheat and thus the barley used for the omer offering is unfit to be used for other meal-offerings. Hence even if one had the intent to offer it as another type of offering, that intent is of no consequence. (The meal-offering of a sotah is also brought from barley, but there are fundamental differences between it and theomer offering.)
The Rambam's understanding is based on his understanding ofMenachot 5b which states that the omer offering is a chidush, something new and different than other meal-offerings, for it is from barley, as explained. The Ra'avad follows a different version of the text which states that the omer offering is different, because it is brought fromchadash, wheat from the new harvest.
There is an advantage to the Ra'avad's understanding, because - as he explains - according to the Rambam, the same rationale could seemingly be used with regard to the sotahoffering mentioned in the second clause of the halachah. There would be no necessity to mention frankincense. The Kessef Mishneh favors the Rambam's version and explains that by mentioning frankincense, our Sages (and the Rambam) chose one of two possible answers. They could also have stated that it is unfit to be used for other offerings.
13.
The term used by Numbers 5:15,18 to describe the meal-offering brought by a woman suspected of adultery.
14.
It is forbidden to place frankincense on this offering (Numbers 5:15). Thus before the offering is brought, the frankincense must be removed and until it is removed, the offering is not fit. Hence, whatever intent the person has concerning the offering at that time is of no consequence.
15.
And it may be offered when the altar is repaired.
16.
This applies even if he had this intent while performing service in the Temple Courtyard. Since the altar is not fit for sacrifices to be offered upon it, the place is not considered as fit for service.
17.
Because the act was performed outside the Temple Courtyard, a place where sacrificial service may not be performed.
18.
The definitions given in this and the following two halachot are necessary to understand the laws stated in Halachot 8-10 (Kessef Mishneh).
19.
The commentaries have noted that the Rambam's wording is not exact, for although the blood is presented on the altar, it is not "offered on the altar's pyre."
20.
The fats and organs offered on the altar (see Hilchot Ma'aseh HaKorbanot 1:18).
21.
I.e., what remains after the handful is removed.
22.
See Hilchot Ma'aseh HaKorbanot7:2-5 which describes the burning of these sacrifices.
23.
In his Commentary to the Mishnah (Zevachim 3:4), the Rambam explains that this is a general term referring to blood vessels, nerves, and sinews.
24.
In his Commentary to the Mishnah (Taharot 1:2), the Rambam explains that this term refers to the growth that remains after the large feathers are removed. [The Mishnah there uses the term mourah. The spelling of that term is important, for some spell it in the same way as a term the Rambam translates as referring to one of a fowl's stomachs.]
25.
In the above source, the Rambam explains that when the feathers are removed from these places, they remain dry projections that are unfit for consumption unless the fowl is very fat.
26.
Similarly, they are not considered as meat with regard to the prohibitions against partaking of forbidden foods and the laws of ritual purity. See Hilchot Ma'achalot Assurot 4:18, 9:7;Hilchot Sha'ar Avot HaTumah1:7.
27.
See Halachah 2 above.
28.
I.e., a disqualifying intent because of the place.
29.
I.e., a disqualifying intent because of the time.
30.
Because the substances mentioned are not usually eaten.
31.
For these entities are neither fit to be eaten, nor fit to be offered on the altar's pyre.
32.
See Hilchot Ma'aseh HaKorbanot7:2-5 which describes the burning of these sacrifices.
33.
Because these sacrifices are not fit to be eaten. With regard to a disqualifying intent while burning these sacrifices, see Chapter 13, Halachah 8.
34.
While performing one of the four services mentioned previously.
35.
The Kessef Mishneh notes that, as stated in the following halachah, our Sages considered an animal's consumption as "eating." Hence consumption by such individuals will certainly fall into that category.
36.
In Chapter 13, Halachah 1. The fact that the person who was intended to partake of the sacrifice or offer it was impure or disqualified is not significant.
37.
See Chapter 13 which explains that the concept of piggul applies only when the disqualifying intent applies time alone.
38.
An olive-sized portion is 27 cc according to Shiurei Torah. Both the mitzvot and the prohibitions involving eating center on partaking of an olive-sized portion of food. See Hilchot Sh'vuot 4:1; Hilchot Terumot10:2, et al. This measure is also of consequence with regard to offering substances on the altar as stated in Chapter 11, Halachah 15.
39.
Because his forbidden intent is of no consequence.
40.
Zevachim 31b refers to II Kings 9:10 as support for the concept that consumption by animals can be termed achilah.
41.
I.e., an equivalent of three egg-sized portions. Generally, if a person stretches out his consumption of an olive-sized portion beyond this time span, it is not considered as "eating," for he will not have ingested a significant amount at once. The Rabbis mention different opinions with regard to this time span, referred to as k'dai achilat pras, some as brief as 2 minutes and some as long as 9 minutes. Based on Shiurei Torah, the suggested practice is to considerk'dai achilat pras as 4 minutes with regard to eating matzah on Pesach, but 9 minutes with regard to eating on Yom Kippur.
42.
For here the emphasis is not on the person's activity of eating, but on the sacrifice being eaten (Kin'at Eliyahu).
43.
The Kessef Mishneh suggests amending the text to read "half an olive-sized portion" and in that way fit the context of the entire halachah. The notes to the Frankel edition of the Mishneh Torah, however, indicate that all of the authoritative manuscripts and early printings of theMishneh Torah speak of an olive-sized portion.
44.
An olive-sized portion is 27 cc according to Shiurei Torah. Both the mitzvot and the prohibitions involving eating center on partaking of an olive-sized portion of food. See Hilchot Sh'vuot 4:1; Hilchot Terumot10:2, et al. This measure is also of consequence with regard to offering substances on the altar as stated in Chapter 11, Halachah 15.
45.
See Halachah 2 above.
46.
The Mishneh LiMelech notes that in Chapter 11, Halachah 8, the Rambam writes that two grains of frankincense are sufficient for a meal-offering to be considered acceptable. Seemingly, then, that amount should also be enough to disqualify such an offering.
47.
I.e.,. a very small amoun
• 3 Chapters: Me`ilah Me`ilah - Perek 5, Me`ilah Me`ilah - Perek 6, Me`ilah Me`ilah - Perek 7 • English Text | Hebrew Text | Audio: Listen | Download• Me`ilah - Perek 5
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• English Text | Video Class• Shabbat, Iyar 6, 5776 · May 14, 2016• "Today's Day"
Audio: Listen | Download• Me`ilah - Perek 5
Halacha 1
The prohibition against me'ilah applies whether one consecrates an article that is fit to be used for the improvement of the Temple for that purpose, e.g., a stone or a beam, consecrates an article fit for the altar for the improvement of the Temple, e.g., sheep or doves, or consecrates an article that is fit to be used for the improvement of the Temple for the altar, e.g., a stone or a beam, or he consecrates for either of these purposes an article that is not fit for either of these purposes, e.g., he consecrated chickens, vinegar, brine, or land. This applies even if he consecrated a dungheap filled with fertilizer, dust, or ash. In all these instances, the prohibition against me'ilahapplies from the time the entity was consecrated until it was redeemed if it is an article fit to be redeemed.
Halacha 2
Any of the article consecrated for the improvement of the Temple and those entities from entities consecrated to the altar for which the prohibition against me'ilah applies may be combined together to reach the minimum measure required for me'ilah. If one derives a p'rutah's worth of benefit from all of them, he violates the prohibition against me'ilah.
Halacha 3
If one partook of consecrated food and fed a colleague or derived benefit from a consecrated object and caused a colleague to benefit. His eating and his colleague's benefit or his colleague's eating and his benefit are all combined to make one liable for me'ilah. If a sum of benefit worth ap'rutah is reached, he violates the prohibition againstme'ilah.
Halacha 4
A combination making one liable for the prohibition againstme'ilah can be made over an extended period of time.
What is implied? If one derived benefit from a consecrated article on one day and then derived benefit again after the passage of several years in one continuous state of not knowing, the two events are combined for a p'rutah's worth and he violates the prohibition against me'ilah.
Halacha 5
The prohibition against me'ilah applies only to articles that have been separated from the earth. If, however, one benefits from consecrated earth or from consecrated articles attached to the earth, he does not violate the prohibition against me'ilah even if blemishes that entity.
What is implied? If one plows a consecrated field or sows it, he is exempt. If he takes its earth, derives benefit from it, and damages the earth, he violates the prohibition againstme'ilah. A person who threshes in a consecrated field violates the prohibition against me'ilah, because its dust benefits the field. Thus he has benefited from the dust and damaged the field. Similarly, if one plowed a consecrated field in order to raise dust for grass that was planted there and he took the grass, he violates the prohibition againstme'ilah.
A person who dwells in a cave that is consecrated or in the shade of a tree or dovecote that is consecrated does not violate the prohibition against me'ilah, even though he benefited. Similarly, when one consecrates a house that was built, a person who dwells in it does not violate the prohibition against me'ilah. When, however, a person consecrates wood and stones and builds a house, a person who dwells in it violates the prohibition against me'ilah, as will be explained.
Halacha 6
The prohibition against me'ilah applies to produce that grows on consecrated property.
What is implied? If one consecrated a field and it produced grass or one consecrated a tree and it produced fruit, the prohibition against me'ilah applies. If, however, one consecrated an empty cistern and afterwards, it became filled with water, a dungheap and it became filled with wastes, or a dovecote and it became filled with doves, since these are not the products of the consecrated articles, the prohibition against me'ilah does not apply with regard to them. Similarly, one may not benefit - but the prohibition against me'ilah does not apply to - wastes and dung in a courtyard that was consecrated. What should be done with them? They should be sold and the proceeds given to the Temple treasury.
When a spring emerges in a consecrated field, it is forbidden to benefit from the water that emerges in the field, but one who derives benefit does not violate the prohibition againstme'ilah. If the water emerges outside the field, it is permitted to benefit from it. When a willow grows in a consecrated field, it is forbidden to benefit from it, but the prohibition against me'ilah does not apply.
The following rules apply when an ordinary tree is growing next to a consecrated field and its roots emerge in that field. If there are up to sixteen cubits between it and the consecrated field, it is forbidden to benefit from the roots in the field, but one who benefits from them does not violate the prohibition against me'ilah. If the tree was more than sixteen cubits away from the field, one who benefits from the roots violates the prohibition against me'ilah.
The converse applies when a consecrated tree is growing next to an ordinary field and its roots emerge in that field. If the roots emerge within sixteen cubits, the prohibition against me'ilah applies with regard to them. If they emerge more than sixteen cubits away, one should not benefit from the roots in the ordinary field, but the prohibition againstme'ilah does not apply with regard to them.
Halacha 7
When there is a nest in the top of a consecrated tree that a fowl built from wood and grass and the like, one should not benefit from the nest and the eggs in it together with the chicks that require their mother. One who derives benefit does not violate the prohibition against me'ilah.
Halacha 8
When one consecrates a forest, the prohibition againstme'ilah applies to it in its entirety, the trees and the nests at the tops of the trees or between them.
Halacha 9
When the Temple treasurers plane consecrated trees and cut them down, the prohibition against me'ilah applies to those small pieces of wood that were cut off when the trees were cut to size. The prohibition against me'ilah does not apply to the slivers, the sawdust, or to the nivia of the wood, i.e., a hard, round knot in the midst of the wood which resemble a wart, because it will not be useful for work.
Halacha 10
When a person consecrates his servant, the prohibition against me'ilah does not apply to him, nor to his hair, even though his hair is fit to be cut off. The rationale is that the hair is still attached to the servant and as long as it is attached to him, it grows and increases in value.
Halacha 11
When a person sows produce that was consecrated, he should redeem it when he sows it. Nevertheless, even if he does not redeem it, the produce that grows from it is not consecrated and the prohibition against me'ilah does not apply to it. If one derived benefit from other consecrated property, he may not pay the principal and an additional fifth from such produce. One is obligated to separate challahfrom bread made from such grain.
Halacha 12
When water was placed on consecrated grape dregs for the first, second, and third times, it is forbidden to benefit from it, but one who benefits does not violate the prohibition againstme'ilah. The fourth time, the mixture is permitted.
When does the above apply? When the dregs had been consecrated for the Temple's improvement. If they were consecrated for the altar, even from the fourth time onward, they are always forbidden.
Halacha 13
When a person consecrates a hen for the altar, the prohibition against me'ilah applies to it and its eggs. When a person consecrates a donkey for the altar, the prohibition against me'ilah applies to it and its milk. When a person consecrates a dove for the improvement of the Temple, the prohibition against me'ilah applies to it and its eggs, as we explained.
Halacha 14
When the tunics of the priestly garments have worn out, the prohibition against me'ilah applies to them, as it does to other consecrated objects. If they are new, since it is permitted to benefit from them, the prohibition againstme'ilah does not apply to them.
Halacha 15
The following rules apply to articles consecrated by gentiles. If he consecrated them for the improvement of the Temple, the prohibition against me'ilah applies. If they were consecrated for the altar, the prohibition against me'ilah does not apply according to Scriptural Law, for with regard to the sacrifices, Leviticus 1:2 states: "Speak to the children of Israel." It is, however, forbidden to benefit from them according to Rabbinic Law.
Halacha 16
With regard to sound, appearance, and fragrance from a consecrated object, it is forbidden to benefit from them, but the prohibition against me'ilah does not apply.
When does the above apply? When one smelt the fragrance of the incense offering after its cloud ascended. If, however, he smelt the fragrance of the incense offering as its cloud ascends, he violates the prohibition against me'ilah.
Me`ilah - Perek 6
Halacha 1
There are different situations in which the prohibition againstme'ilah applies. There are some articles from which a person benefits that are not ordinarily damageable, e.g., one who uses a pure golden utensil. There are other articles that are damageable, e.g., garments, and utensils made from silver, copper, iron, and the like.1
When a person derives a p'rutah's worth of benefit from a consecrated substance that is not attached to the ground, if he benefits from an article that is not ordinarily damageable, e.g., he used a consecrated golden utensil, he violates the prohibition against me'ilah. If he benefits from an article that is damageable, e.g., he wore consecrated garments or chopped with a consecrated axe, he does not violate the prohibition against me'ilah until he causes a p'rutah's worth of damage to consecrated property, i.e., the article from which he benefited itself, with the intent to benefit from it even though it causes damage at that time.
If he derived a half a p'rutah of benefit and damaged a half ap'rutah or he derived a p'rutah of benefit and damaged ap'rutah's worth of another article, but did not benefit from what he damaged or did not damage the article from which he benefited, he does not violate the prohibition againstme'ilah unless he derives a p'rutah's worth of benefit and causes a p'rutah's worth of damage to that article while deriving benefit from it.
What is implied? A person removed a patch from a consecrated garment and sewed it unto his garment and wore it, deriving a p'rutah's worth of benefit and causing ap'rutah's worth of damage to the garment from which he removed it, without damaging the patch at all. He does not violate the prohibition against me'ilah, because he derived benefit from one article and damaged another. We already explained, that when a person derives benefit and causes a colleague to derive benefit, the two can be combined to reach the minimum measure of a p'rutah's worth even if there is a long interval between them.
Halacha 2
When a person removes wool from unblemished animals consecrated as sacrifices of the highest order of sanctity, since he derived a p'rutah's worth of benefit, he violates the prohibition against me'ilah even though he did not damage the animals. The animals are comparable to a cup of gold, for the removal of their wool does not prevent them from being offered. If, however, sacrificial animals incurred a physical blemish, since they are designated to be sold and being shorn causes their worth to decrease, the prohibition against me'ilah applies. Nevertheless, one does not violate that prohibition unless he derives a p'rutah's worth of benefit and causes that amount of damage.
If one removes wool from a sacrificial animal after it dies, since he derived benefit, he violates the prohibition againstme'ilah, for there is no conception of reducing an animal's value once it has died. In this instance, this prohibition against me'ilah is of Rabbinic origin, as we explained.
Halacha 3
When a person misappropriates articles consecrated for the improvement of the Temple unintentionally, since he did not act intentionally, the consecrated article loses its holiness. Anyone who benefits from it afterwards is not liable. If one intentionally misappropriates a consecrated article, since he is not obligated to bring a sacrifice to atone for me'ilah, the consecrated article does not lose its holiness. Instead, it remains in its consecrated state. Hence, if another person comes and benefits from it unintentionally, he violates the prohibition against me'ilah.
When does the above apply? When one misappropriated the article while it was consecrated, used it as if it was an ordinary article, and transferred ownershipto another person. If, however, one derived benefit from it and damaged it, but did not transfer ownership to another person, there is the possibility of another person violating the prohibition againstme'ilah with it, even though it has already been violated previously.
Halacha 4
The concept of a second person violating the prohibition against me'ilah with a consecrated article after someone has already done so applies only with regard to an animal and a utensil.
What is implied? One chopped with an axe that was consecrated, derived a p'rutah's worth of benefit, and damaged the axe. Then his colleague came, chopped with it, derived benefit, and damaged the axe, and then another colleague came, chopped with it, derived benefit, and damaged the axe; they all violate the prohibition againstme'ilah. If he gave it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not.
If one drank from a golden goblet and derived a p'rutah'sworth of benefit,his colleague came, drank, and derived benefit, and then another colleague came, drank, and derived benefit, they all violate the prohibition againstme'ilah. If he took the goblet and gave it to his colleague as a present or sold it to him, he violates the prohibition againstme'ilah, but his colleague does not.
If one rode on a donkey, derived a p'rutah's worth of benefit, and damaged the donkey, his colleague rode on it, derived benefit, and damaged it, and then another colleague came, rode on it, derived benefit, and damaged it, they all violate the prohibition against me'ilah. If he gave it to his colleague as a present, sold it to him, or rented it to him, he violates the prohibition against me'ilah, but his colleague does not.
Similarly, if he lends out a consecrated axe, he is considered to have misappropriated the amount of satisfaction he received from having lent out the axe. His colleague is permitted to chop with it even as an initial preference. Similar laws apply with regard to an animal.
Halacha 5
These laws do not apply to an animal consecrated to the altar. Instead, there is the possibility for several individuals to violate the prohibition against me'ilah, one after the other.
What is implied? One removed wool from an animal that is a sin-offering, his colleague came and removed wool, and a third colleague came and removed wool, they all violate the prohibition against me'ilah. Similarly, if one gave it to a colleague and the colleague gave it to a third individual, they all violate the prohibition against me'ilah. It appears to me that the laws applying to meal-offerings, offerings of fowl, libations, and sacrificial utensils are the same as those applying to an animal to be offered as a sacrifice, for in all these instance, the very physical person of the entity is consecrated.
Halacha 6
When an animal consecrated as a sacrifice of the most sacred order becomes blemished and it is fit to be redeemed, it is considered like an entity consecrated for the improvement of the Temple, whose worth is consecrated. If one gave it to a colleague and the colleague gave it to a third individual, only the first violates the prohibition againstme'ilah.
Halacha 7
Our Sages declared that one who takes a consecrated stone or beam intentionally and gives it to a colleague, they both violate the prohibition against me'ilah. If he gives it to the treasurer in whose possession the article was, that person violates the prohibition against me'ilah, but the treasurer does not.
It appears to me that these concepts were stated only with regard to a person who willfully misappropriates a consecrated object, in which instance the holiness of the consecrated article does not depart.
When a person takes a consecrated p'rutah with the conception that it is his own, he does not violate the prohibition against me'ilah until he uses it for his own desires or gives it as a present. If he gives it to his colleague as a present, he violates the prohibition against me'ilah, but his colleague does not. For, with regard to other consecrated articles, one person violates the prohibition against me'ilah, but the one following him does not, as we explained. Similar laws apply in all analogous situations.
Halacha 8
If he takes a consecrated stone or beam, he does not violate the prohibition against me'ilah, because he has not benefited as of yet. If he builds it into his home, he violates that prohibition. If he places it on top of a window in the room without attaching it, he does not violate the prohibition against me'ilah until he dwells under it for a p'rutah's worth of benefit, because merely placing it there is not considered as discernible benefit.
Halacha 9
If one took a consecrated p'rutah gave it to a bath attendant, he violates the prohibition against me'ilah even though he has not bathed yet, for he benefits in that he could bathe whenever he desires. Similarly, if he gives it to another type of craftsman as payment for his services, he violates the prohibition even though the craftsman has not performed any work.
Halacha 10
The following rules apply if one purchased an article with a consecrated p'rutah, but did not draw the article after him. If he purchased it from a gentile, he violates the prohibition against me'ilah; if, from a Jew, he does not violate that prohibition.
Halacha 11
When a person spends consecrated money for his own needs with the understanding that they are ordinary funds, he violates the prohibition against me'ilah even though he did not spend the money for ordinary matters.
What is implied? A person who brings his sin-offering, guilt-offering, or Paschal sacrifice from consecrated funds or a person who is lacking atonement who brings his atonement offering from consecrated funds violates the prohibition against me'ilah. None of the above violate the prohibition until the blood is cast on the altar. Therefore one who brings meal-offerings, libations, or the bread for a thanksgiving offering does not violate the prohibition against me'ilah even though he violates a transgression. The rationale is that these offerings do not involve casting blood on the altar to atone for the person.
Halacha 12
If a person pays his half-shekel from consecrated funds, when money is taken from the collection of funds and even one animal is purchased and its blood is cast on the altar, the person who paid with the half-shekel violates the prohibition against me'ilah, because he has a portion in the animal whose blood was cast.
Halacha 13
When a person sets aside his half-shekel and then uses it for his personal needs both he and his colleague violate the prohibition against me'ilah.
The following laws apply when one gives a half-shekel to a colleague to donate on the principal's behalf and the agent donates it on his own behalf. If the money for the sacrifices was already set aside, the agent who made the donation violates the prohibition against me'ilah, for the priest who sets aside the money takes also on behalf of the money that will be collected in the future, as we explained in Hilchot Shekalim. Thus it is considered as if this shekel already reached the treasury. Therefore the agent violates the prohibition against me'ilah. If the money was not taken yet, he does not violate the prohibition against me'ilah.
The prohibition against me'ilah does not apply to money that remains in the chamber.
Me`ilah - Perek 7
Halacha 1
The following rules apply when a person inadvertently took a consecrated article or consecrated money and gave it to an agent to use as ordinary property or money. If the agent carries out the mission with which he is charged, the principal is considered to have violated the prohibition against me'ilah. If the agent did not execute the agency, but instead acted on his own initiative, the agent is the one who violates the prohibition against me'ilah. What is implied? A person told his agent: "Give that meat to the guests," and instead, the agents gave them bread, or he told him to give them bread and he gave them meat.
If one told his agent, "Bring me from the window," and he brought him from the closet or he told him to bring from the closet and he brought from the window, the agent violates the prohibition against me'ilah. Similar laws apply in all analogous situations.
If the agent went and brought from the window as instructed, even though the principal told him: "In my heart, I wanted you to bring from the closet," the principal violates the prohibition against me'ilah, for the agent carried out the mission as he charged him. We follow the principle: "Matters in one's heart are not of consequence."
Even if the agent was a deafmute, a mentally or emotionally incompetent person, or a minor to whom the laws of agency do not apply, if they carry out the principal's instructions, the principal violates the prohibition against me'ilah. If they do not carry out his instructions, the principal is exempt.
If one tells his agent: "Give each one of the guests a piece of meat" and the agent told them: "Take two at a time," the principal violates the prohibition against me'ilah, because his instructions were carried out. The agent is exempt, because he is merely adding to the principal's agency. He is not eradicating it. If, however, the agent tells the guests: "Take two at a time on my responsibility," both he and the principal violate the prohibition against me'ilah. If the guests take three at a time, they also violate the prohibition againstme'ilah, because each one of the individuals involved had performed the agency with which they were charged and added a further matter on his own initiative. Thus the other is also liable, because his instructions were carried out and the agency was not eradicated. And he is liable because of what he added on his own initiative.
Halacha 2
When does the above apply? When the pieces of meat were consecrated for the improvement of the Temple. If they were meat from a burnt-offering or the like,only the person who partakes of them violates the prohibition against me'ilah. For he is obligated in another prohibition aside from me'ilah and, with regard to the entire Torah, there is no concept of a prohibition violated through agency except in the case ofme'ilah alone and there, provided there is no other prohibition involved with it.
Halacha 3
When a person gives a p'rutah of consecrated funds to an agent and tells him: "With half, purchase lamps for me and with half, wicks," and the agent used the entire amount for lamps or for wicks, they are both exempt. This law also applies when he told him to use the entire amount for lamps or for wicks and he used half to purchase lamps and half to purchase wicks.
The rationale is that the principal does not violate the prohibition against me'ilah, because his agency was not completed with regard to a p'rutah's worth of value. The agent does not violate that prohibition, because he did not eradicate his agency for a p'rutah's worth.
If, however, one told an agent: "For half a p'rutah, bring me lamps from this-and-this place and for the other half, bring me wicks from that-and-that place," and the agent brought the lamps from the place mentioned for the wicks and the wicks from the place mentioned for the lamps, the agent violates the prohibition against me'ilah.
Halacha 4
If a principal gave his agent two consecrated p'rutot and told him: "Bring me an esrog" and the agent went and brought him an esrog for a p'rutah and a pomegranate for a p'rutah, the agent violates the prohibition against me'ilah, but the principal is exempt. The rationale is that the principal sent the agent to purchase an esrog worth two p'rutot for him. Therefore if the esrog which the agent brought the principal that cost one p'rutah is worth two p'rutot, they both violate the prohibition against me'ilah.
Halacha 5
When a person sent a p'rutah via an agent to purchase a particular article and then, before it reached the domain of the storekeeper, the principal remembered that the p'rutah is consecrated, the agent violates the prohibition againstme'ilah, because he is acting unknowingly, while the principal has already remembered. As we explained, a person who acts knowingly is not liable for a sacrifice to atone for me'ilah.
If the agent also remembered and was conscious that the money was consecrated before it reached the storekeeper, they are both exempt from a sacrifice to atone for me'ilahand the storekeeper is liable when he uses that p'rutahwhich became mixed with his money, for he is acting unknowingly.
If the storekeeper was informed that the p'rutah he was given was consecrated, they are all exempt and the purchase is completed, with the article becoming consecrated.
Halacha 6
What should be done in order to preclude the storekeeper from sinning so he will be permitted to use all the money he received? One should take a non-consecrated p'rutah or any non-consecrated utensil and say: "Wherever the consecrated p'rutah is its holiness should be transferred to this." The p'rutah or the utensil become consecrated and the storekeeper is permitted to use all the money he received.
Similarly, if a consecrated p'rutah become intermingled with all the money in a purse or one said: "A p'rutah in this purse is consecrated," he should transfer its holiness and afterwards, he may use all the coins in the purse.If he used coins from the purse without transferring the holiness of the consecrated coin, he does not definitely violate the prohibition against me'ilah until he used all the coins in the purse.
Halacha 7
If a person said: "One of my purses is consecrated" or "One of my oxen is consecrated," the prohibition against me'ilahapplies to all of them and to some of them. What should he do? He should bring the largest of the purses or the oxen and say: "If this is consecrated, it should remain consecrated. If not, wherever the consecrated one is, its holiness should be transferred to this one." He may then use the smaller ones.
Halacha 8
When a person misappropriates less than a p'rutah's worth of consecrated property, whether intentionally or unintentionally, he must make restitution for the principal, but he need not pay an additional fifth or bring a sacrifice. It appears to me that he is not liable for lashes for misappropriating less than a p'rutah's worth if he acted intentionally.
Halacha 9
When a person entrusts consecrated money to a homeowner and the homeowner uses them and spends them, he violates the prohibition against me'ilah. The rationale is that he does not have permission to use these fundsand the owner did not grant him license to.
Halacha 10
Different rules apply if he entrusted them to a money-changer or a storekeeper and they were not sealed or tied close with an unusual knot.In these situations, since he is permitted to use them according to law, if he spent them, they are both exempt. The owner of the entrusted article is exempt because he did not tell the storekeeper or the money-changer to use them. And the store-keeper is exempt, because it is as if he used them with permission since they were not tied closed with an unusual knot or sealed.
Halacha 11
When a woman brought consecrated money to her husband's domainor her testator consecrated property and then died and the consecrated property fell to her as an inheritance, when her husband spends the money on his personal needs, he violates the prohibition against me'ilah.
• English Text | Video Class• Shabbat, Iyar 6, 5776 · May 14, 2016• "Today's Day"
Tuesday Iyar 6, 21st day of the omer 5703
Torah lessons: Chumash: Emor, Shlishi with Rashi.
Tehillim: 35-38.
Tanya: In a manner (p. 241)...above at length. (p. 243).
Our sages said: "One should not take leave of his friend other than with a parting word of Torah-law, a d'var halacha."1 Our forefathers, the saintly Rebbes, explained: The parting word should be the kind of Torah-teaching that transforms the listener into a mehaleich. "Progress," hiluch, means to rise from level to level, with one ascent after another. Such progression embodies the superiority of the human soul over the angels, for this ascent is greatest through an act of goodness - extending a favor to another, a material favor in general, a spiritual favor in particular.
FOOTNOTES
1.Halacha is related to mehaleich,"one who progresses."
• Daily Thought:
A Leap of Failure
Everything in life is a step forward; everything has meaning. It’s just that there are two ways to move forward: Walking and leaping.
When you walk, you leave one foot in its place as the other moves ahead. You’re secure, you’re stable—and you never leave your comfort zone.
So sometimes you need to leap. But to do that, you need to first crouch down.
That’s the true meaning of failure: It is the crouch before the jump, the breakaway from the past so that you can leap into the future, an opportunity to do something totally unexpected.
Failure lets you go where your footsteps could never take you.
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