Today is: Shabbat, Iyar 13, 5776 · May 21, 2016 - Omer: Day 28 - Malchut sheb'Netzach - Tonight Count 29
Torah Reading
Emor: Leviticus 21:1 Adonai said to Moshe, “Speak to the cohanim, the sons of Aharon; tell them: ‘No cohen is to make himself unclean for any of his people who dies, 2 except for his close relatives — his mother, father, son, daughter and brother; 3 he may also make himself unclean for his virgin sister who has never married and is therefore dependent on him. 4 He may not make himself unclean, because he is a leader among his people; doing so would profane him. 5 Cohanim are not to make bald spots on their heads, mar the edges of their beards or cut gashes in their flesh. 6 Rather, they are to be holy for their God and not profane the name of their God. For they are the ones who present Adonai with offerings made by fire, the bread of their God; therefore they must be holy.
7 “‘A cohen is not to marry a woman who is a prostitute, who has been profaned or who has been divorced; because he is holy for his God. 8 Rather, you are to set him apart as holy, because he offers the bread of your God; he is to be holy for you, because I, Adonai, who makes you holy, am holy. 9 The daughter of a cohen who profanes herself by prostitution profanes her father; she is to be put to death by fire.
10 “‘The cohen who is ranked highest among his brothers, the one on whose head the anointing oil is poured and who is consecrated to put on the garments, is not to stop grooming his hair, tear his clothes, 11 go in to where any dead body is or make himself unclean, even when his father or mother dies. 12 He may not leave the sanctuary then or profane the sanctuary of his God, because the consecration of the anointing oil of his God is on him; I am Adonai.
13 “‘He is to marry a virgin; 14 he may not marry a widow, divorcee, profaned woman or prostitute; but he must marry a virgin from among his own people 15 and not disqualify his descendants among his people; because I am Adonai, who makes him holy.’”
(ii) 16 Adonai said to Moshe, 17 “Tell Aharon, ‘None of your descendants who has a defect may approach to offer the bread of his God. 18 No one with a defect may approach — no one blind, lame, with a mutilated face or a limb too long, 19 a broken foot or a broken arm, 20 a hunched back, stunted growth, a cataract in his eye, festering or running sores, or damaged testicles — 21 no one descended from Aharon the cohen who has such a defect may approach to present the offerings for Adonai made by fire; he has a defect and is not to approach to offer the bread of his God. 22 He may eat the bread of his God, both the especially holy and the holy; 23 only he is not to go in to the curtain or approach the altar, because he has a defect — so that he will not profane my holy places, because I am Adonai, who makes them holy.’”
24 Moshe said these things to Aharon, his sons and all the people of Isra’el.
22:1 Adonai said to Moshe, 2 “Tell Aharon and his sons to separate themselves from the holy things of the people of Isra’el which they set apart as holy for me, so that they will not profane my holy name; I am Adonai. 3 Tell them, ‘Any descendant of yours through all your generations who approaches the holy things that the people of Isra’el consecrate to Adonai and is unclean will be cut off from before me; I am Adonai.
4 “‘Any descendant of Aharon with tzara‘at or a discharge is not to eat the holy things until he is clean. Anyone who has touched a person made unclean by a dead body, or who has had a seminal emission, 5 or who has touched a reptile or insect that can make him unclean, or a man who is unclean for any reason and who can transmit to him his uncleanness — 6 the person who touches any of these will be unclean until evening and is not to eat the holy things unless he bathes his body in water. 7 After sunset he will be clean; and afterwards, he may eat the holy things; because they are his food. 8 But he is not to eat anything that dies naturally or is torn to death by wild animals and thereby make himself unclean; I am Adonai. 9 The cohanim must observe this charge of mine; otherwise, if they profane it, they will bear the consequences of their sin for doing so and die in it; I am Adonai, who makes them holy.
10 “‘No one who is not a cohen may eat anything holy, nor may a tenant or employee of a cohen eat anything holy. 11 But if a cohen acquires a slave, either through purchase or through his being born in his household, he may share his food. 12 If the daughter of a cohen is married to a man who is not a cohen, she is not to have a share of the food set aside from the holy things. 13 But if the daughter of a cohen is a widow or divorcee and has no child, and she is sent back to her father’s house as when she was young, she may share in her father’s food; but no one not a cohen is to share in it. 14 If a person eats holy food by mistake, he must add one-fifth to it and give the holy food to the cohen. 15 They are not to profane the holy things of the people of Isra’el that they have set apart for Adonai 16 and thus cause them to bear guilt requiring a guilt offering, by eating their holy things; because I am Adonai, who makes them holy.’”
(iii) 17 Adonai said to Moshe, 18 “Speak to Aharon and his sons and to the entire people of Isra’el; tell them: ‘When anyone, whether a member of the house of Isra’el or a foreigner living in Isra’el, brings his offering, either in connection with a vow or as a voluntary offering, and brings it to Adonai as a burnt offering, 19 in order for you to be accepted, you must bring a male without defect from the cattle, the sheep or the goats. 20 You are not to bring anything with a defect, because it will not be accepted from you. 21 Whoever brings a sacrifice of peace offerings to Adonai in fulfillment of a vow or as a voluntary offering, whether it come from the herd or from the flock, it must be unblemished and without defect in order to be accepted. 22 If it is blind, injured, mutilated, has an abnormal growth or has festering or running sores, you are not to offer it to Adonai or make such an offering by fire on the altar to Adonai. 23 If a bull or lamb has a limb which is too long or short, you may offer it as a voluntary offering; but for a vow it will not be accepted. 24 An animal with bruised, crushed, torn or cut genitals you are not to offer to Adonai. You are not to do these things in your land, 25 and you are not to receive any of these from a foreigner for you to offer as bread for your God, because their deformity is a defect in them — they will not be accepted from you.’”
26 Adonai said to Moshe, 27 “When a bull, sheep or goat is born, it is to stay with its mother for seven days; but from the eighth day on, it may be accepted for an offering made by fire to Adonai. 28 However, no animal is to be slaughtered together with its young on the same day, neither cow nor ewe.
29 “When you offer a sacrifice of thanksgiving to Adonai, you must do it in a way such that you will be accepted. 30 It must be eaten on the same day it is offered; leave none of it till morning; I am Adonai.
31 “You are to keep my mitzvot and obey them; I am Adonai. 32 You are not to profane my holy name; on the contrary, I am to be regarded as holy among the people of Isra’el; I am Adonai, who makes you holy, 33 who brought you out of the land of Egypt to be your God; I am Adonai.”
23:1 (iv) Adonai said to Moshe, 2 “Tell the people of Isra’el: ‘The designated times of Adonai which you are to proclaim as holy convocations are my designated times.
3 “‘Work is to be done on six days; but the seventh day is a Shabbat of complete rest, a holy convocation; you are not to do any kind of work; it is a Shabbat for Adonai, even in your homes.
4 “‘These are the designated times of Adonai, the holy convocations you are to proclaim at their designated times.
5 “‘In the first month, on the fourteenth day of the month, between sundown and complete darkness, comes Pesach for Adonai. 6 On the fifteenth day of the same month is the festival of matzah; for seven days you are to eat matzah. 7 On the first day you are to have a holy convocation; don’t do any kind of ordinary work. 8 Bring an offering made by fire to Adonai for seven days. On the seventh day is a holy convocation; do not do any kind of ordinary work.’”
9 Adonai said to Moshe, 10 “Tell the people of Isra’el, ‘After you enter the land I am giving you and harvest its ripe crops, you are to bring a sheaf of the firstfruits of your harvest to the cohen. 11 He is to wave the sheaf before Adonai, so that you will be accepted; the cohen is to wave it on the day after the Shabbat. 12 On the day that you wave the sheaf, you are to offer a male lamb without defect, in its first year, as a burnt offering for Adonai. 13 Its grain offering is to be one gallon of fine flour mixed with olive oil, an offering made by fire to Adonai as a fragrant aroma; its drink offering is to be of wine, one quart. 14 You are not to eat bread, dried grain or fresh grain until the day you bring the offering for your God; this is a permanent regulation through all your generations, no matter where you live.
15 “‘From the day after the day of rest — that is, from the day you bring the sheaf for waving — you are to count seven full weeks, 16 until the day after the seventh week; you are to count fifty days; and then you are to present a new grain offering to Adonai. 17 You must bring bread from your homes for waving — two loaves made with one gallon of fine flour, baked with leaven — as firstfruits for Adonai. 18 Along with the bread, present seven lambs without defect one year old, one young bull and two rams; these will be a burnt offering for Adonai, with their grain and drink offerings, an offering made by fire as a fragrant aroma for Adonai. 19 Offer one male goat as a sin offering and two male lambs one year old as a sacrifice of peace offerings. 20 The cohen will wave them with the bread of the firstfruits as a wave offering before Adonai, with the two lambs; these will be holy for Adonai for the cohen. 21 On the same day, you are to call a holy convocation; do not do any kind of ordinary work; this is a permanent regulation through all your generations, no matter where you live.
22 “‘When you harvest the ripe crops produced in your land, don’t harvest all the way to the corners of your field, and don’t gather the ears of grain left by the harvesters; leave them for the poor and the foreigner; I am Adonai your God.’”
(v) 23 Adonai said to Moshe, 24 “Tell the people of Isra’el, ‘In the seventh month, the first of the month is to be for you a day of complete rest for remembering, a holy convocation announced with blasts on the shofar. 25 Do not do any kind of ordinary work, and bring an offering made by fire to Adonai.’”
26 Adonai said to Moshe, 27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your God. 29 Anyone who does not deny himself on that day is to be cut off from his people; 30 and anyone who does any kind of work on that day, I will destroy from among his people. 31 You are not to do any kind of work; it is a permanent regulation through all your generations, no matter where you live. 32 It will be for you a Shabbat of complete rest, and you are to deny yourselves; you are to rest on your Shabbat from evening the ninth day of the month until the following evening.”
(vi) 33 Adonai said to Moshe, 34 “Tell the people of Isra’el, ‘On the fifteenth day of this seventh month is the feast of Sukkot for seven days to Adonai. 35 On the first day there is to be a holy convocation; do not do any kind of ordinary work. 36 For seven days you are to bring an offering made by fire to Adonai; on the eighth day you are to have a holy convocation and bring an offering made by fire to Adonai ; it is a day of public assembly; do not do any kind of ordinary work.
37 “‘These are the designated times of Adonai that you are to proclaim as holy convocations and bring an offering made by fire to Adonai — a burnt offering, a grain offering, a sacrifice and drink offerings, each on its own day — 38 besides the Shabbats of Adonai, your gifts, all your vows and all your voluntary offerings that you give to Adonai.
39 “‘But on the fifteenth day of the seventh month, when you have gathered the produce of the land, you are to observe the festival of Adonai seven days; the first day is to be a complete rest and the eighth day is to be a complete rest. 40 On the first day you are to take choice fruit, palm fronds, thick branches and river-willows, and celebrate in the presence of Adonai your God for seven days. 41 You are to observe it as a feast to Adonai seven days in the year; it is a permanent regulation, generation after generation; keep it in the seventh month. 42 You are to live in sukkot for seven days; every citizen of Isra’el is to live in a sukkah, 43 so that generation after generation of you will know that I made the people of Isra’el live in sukkot when I brought them out of the land of Egypt; I am Adonai your God.’”
44 Thus Moshe announced to the people of Isra’el the designated times of Adonai.
24:1 (vii) Adonai said to Moshe, 2 “Order the people of Isra’el to bring you pure oil from crushed olives for the light, to keep lamps burning always. 3 Outside the curtain of the testimony in the tent of meeting, Aharon is to arrange for the light to be kept burning always from evening until morning before Adonai ; this is to be a permanent regulation through all your generations. 4 He is always to keep in order the lamps on the pure menorah before Adonai.
5 “You are to take fine flour and use it to bake twelve loaves, one gallon per loaf. 6 Arrange them in two rows, six in a row, on the pure table before Adonai. 7 Put frankincense with each row to be an offering made by fire to Adonai in place of the bread and as a reminder of it. 8 Regularly, every Shabbat, he is to arrange them before Adonai ; they are from the people of Isra’el, as a covenant forever. 9 They will belong to Aharon and his sons; and they are to eat them in a holy place; because for him they are, of the offerings for Adonai made by fire, especially holy. This is a permanent law.”
10 There was a man who was the son of a woman of Isra’el and an Egyptian father. He went out among the people of Isra’el, and this son of a woman of Isra’el had a fight in the camp with a man of Isra’el, 11 in the course of which the son of the woman of Isra’el uttered the Name [Yud-Heh-Vav-Heh] in a curse. So they brought him to Moshe. (His mother’s name was Shlomit the daughter of Dibri, of the tribe of Dan.) 12 They put him under guard until Adonai would tell them what to do. 13 Adonai said to Moshe, 14 “Take the man who cursed outside the camp, have everyone who heard him lay their hands on his head, and have the entire community stone him. 15 Then tell the people of Isra’el, ‘Whoever curses his God will bear the consequences of his sin; 16 and whoever blasphemes the name of Adonai must be put to death; the entire community must stone him. The foreigner as well as the citizen is to be put to death if he blasphemes the Name.
17 “‘Anyone who strikes another person and kills him must be put to death. 18 Anyone who strikes an animal and kills it is to make restitution, life for life. 19 If someone injures his neighbor, what he did is to be done to him — 20 break for break, eye for eye, tooth for tooth — whatever injury he has caused the other person is to be rendered to him in return. (Maftir) 21 He who kills an animal is to make restitution, but he who kills another person is to be put to death. 22 You are to apply the same standard of judgment to the foreigner as to the citizen, because I am Adonai your God.”
23 So Moshe spoke to the people of Isra’el, and they took the man who had cursed outside the camp and stoned him to death. Thus the people of Isra’el did as Adonai had ordered Moshe.
Ezekiel 44:15 “‘However, the cohanim, who are L’vi’im and descendants of Tzadok, who took care of my sanctuary when the people of Isra’el went astray from me — they are the ones who will approach me and serve me; it is they who will attend me and offer me the fat and the blood,’ says Adonai Elohim. 16 ‘They will enter my sanctuary, approach my table to minister to me and perform my service.
17 “‘Once they enter the gates of the inner courtyard, they are to wear linen clothing; they are not to wear any wool while serving at the gates of the inner courtyard or inside it. 18 They are to wear linen turbans on their heads and linen underclothes on their bodies, and they are not to wear anything that makes them sweat. 19 Before going out to the people in the outer courtyard, they are to remove the clothes in which they minister, lay them in the holy rooms, and put on other clothes; so that they won’t transmit holiness to the people by means of their clothing. 20 They are not to shave their heads or let their hair grow long, but must keep their hair carefully trimmed. 21 No cohen is to drink wine when he enters the inner courtyard. 22 They may not marry a widow or a divorcee but must marry virgins descended from the house of Isra’el or a widow whose deceased husband was a cohen.
23 “‘They are to teach my people the difference between holy and common and enable them to distinguish between clean and unclean. 24 They are to be judges in controversies, and they are to render decisions in keeping with my rulings. At all my designated festivals they are to keep my laws and regulations, and they are to keep my shabbats holy. 25 They are not to come to any dead person, because this would make them unclean; however, for father, mother, son, daughter, brother or sister who has had no husband they may make themselves unclean. 26 After a cohen has been purified, he is to wait seven days. 27 Then, on the day he enters the sanctuary, when he goes into the inner courtyard to minister in the sanctuary, he is to offer his sin offering,’ says Adonai Elohim.
28 “‘Their inheritance is to be this: I myself am their inheritance. You are not to grant them any possession in Isra’el — I myself am their possession. 29 They are to eat the grain offerings, sin offerings and guilt offerings; and everything in Isra’el devoted [to God] will be theirs. 30 The first of all the firstfruits of everything, and every voluntary contribution of everything, from all your offerings, will be for the cohanim. You are also to give the cohen the first of your dough, so that a blessing will rest on your house. 31 The cohanim are not to eat anything, bird or animal, that dies naturally or is torn to death.
Today's Laws & Customs:
• Ethics of the Fathers: Chapter 3 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 Three. (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 3
• Count "Twenty-Nine Days to the Omer" Tonight
Tomorrow is the twenty-ninth 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-nine days, which are four 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'Hod -- "Kindness 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:
• Jews Expelled from Berne (1427)
The Jews of Berne, Switzerland were expelled on this date in 1427. Berne had a long history of expulsions and anti-Jewish riots.
• Passing of Rabbi Yisrael Aryeh Leib (1952)
Rabbi Yisrael Aryeh Leib, brother of Rabbi Menachem M. Schneerson, the Lubavitcher Rebbe, was the youngest of Rabbi Levi Yitzchak and Chana Schneerson's three sons.
Born in Nikolayev in 1909, he quickly became renowned as a scholar of exceptional genius. At a young age, Yisrael Aryeh Leib was already teaching Tanya, the mystical foundational work of Chabad Chassidism, to an audience of eager adults.
He eventually immigrated to Israel, and in his later years he moved to Liverpool, England, to study in the local university. It was there that he passed away in 1952.
Rabbi Yisrael Aryeh Leib is interred in Safed, Israel.
Daily Study:
Chitas and Rambam for today:
Chumash: Emor, 7th Portion Leviticus 24:1-24:23 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 24
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Command the children of Israel, and they shall take to you pure olive oil, crushed for lighting, to kindle the lamps continually. בצַ֞ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל וְיִקְח֨וּ אֵלֶ֜יךָ שֶׁ֣מֶן זַ֥יִת זָ֛ךְ כָּתִ֖ית לַמָּא֑וֹר לְהַֽעֲלֹ֥ת נֵ֖ר תָּמִֽיד:
Command the children of Israel [and they shall take to you pure olive oil… to kindle the lamps continually]: This is the passage of the commandment of the lamps, and the passage [that begins with] “And you will command…” (Exod. 27:20-21) was stated only in context of describing the construction of the Mishkan, i.e., stating the necessity of the menorah. And the meaning [of that passage] is: “You will eventually command the children of Israel regarding this” [namely, here in our passage].
צו את בני ישראל: זו פרשת מצות הנרות. ופרשת ואתה תצוה לא נאמרה אלא על סדר מלאכת המשכן לפרש צורך המנורה. וכן משמע, ואתה סופך לצוות את בני ישראל על כך:
pure olive oil: Three [grades of] oil are extracted from an olive: The first [drop of oil that the olive issues after crushing] is called זָךְ, “pure,” [and is used for the menorah; the second and third oils that result from grinding are used for the meal offerings]. These [grades of oil] are enumerated in Tractate Men. (86a) and in Torath Kohanim (24: 210).
שמן זית זך: שלשה שמנים יוצאים מן הזית, הראשון קרוי זך, והן מפורשים במנחות (פט א) ובתורת כהנים:
continually: Heb. תָּמִיד. From [one] night to the next [i.e., even though it was to burn only until the morning-see verse 3-it was continual (תָּמִיד) in that it was to be lit each night]. This is similar to the continual burnt offering (עוֹלַת תָּמִיד) which was only from day to day, [as in Num. 28:18].
תמיד: מלילה ללילה, כמו עולת תמיד שאינה אלא מיום ליום:
3Outside the dividing curtain of the testimony in the Tent of Meeting, Aaron shall set it up before the Lord from evening to morning continually. [This shall be] an eternal statute for your generations. גמִחוּץ֩ לְפָרֹ֨כֶת הָֽעֵדֻ֜ת בְּאֹ֣הֶל מוֹעֵ֗ד יַֽעֲרֹךְ֩ אֹת֨וֹ אַֽהֲרֹ֜ן מֵעֶ֧רֶב עַד־בֹּ֛קֶר לִפְנֵ֥י יְהֹוָ֖ה תָּמִ֑יד חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם:
the dividing curtain of the testimony: which was situated in front of the ark, which was called “the Testimony (הָעֵדֻת).” And our Rabbis expounded [that the הָעֵדֻת alludes to] the western lamp, which was a “testimony (עֵדֻת)” to all the creatures on earth that the Shechinah rested upon Israel, for [the Kohen Gadol] would place into it the same amount of oil he placed into the other lamps, and from it he would begin [the kindling] and with it he would finish [the cleaning, since it continued to burn miraculously until the following evening]. — [Rashi Shab. 22b; Nachalath Ya’akov]
לפרכת העדת: שלפני הארון, שהוא קרוי עדות. ורבותינו דרשו על נר מערבי, שהוא עדות לכל באי עולם שהשכינה שורה בישראל, שנותן בה שמן כמדת חברותיה וממנה היה מתחיל ובה היה מסיים:
Aaron shall set it up from evening to morning: He shall set it up in such a way that it has enough [oil] for it to burn for the entire night. And our Sages estimated [this amount to be] half a log for each lamp. This [amount] is sufficient even for the [long, winter] nights of the Teveth season. And this measure became fixed for them [i.e., for the lights even during the shorter, summer nights]. — [Mizrachi; Men. 89a]
יערך אתו אהרן מערב עד בקר: יערוך אותו עריכה הראויה למדת כל הלילה, ושיערו חכמים חצי לוג לכל נר ונר, והן כדאי אף ללילי תקופת טבת, ומדה זו הוקבעה להם:
4Upon the pure menorah, he shall set up the lamps, before the Lord, continually. דעַ֚ל הַמְּנֹרָ֣ה הַטְּהֹרָ֔ה יַֽעֲרֹ֖ךְ אֶת־הַנֵּר֑וֹת לִפְנֵ֥י יְהֹוָ֖ה תָּמִֽיד:
pure menorah: [The menorah] which was [made of] pure gold. Another explanation [for “Upon the pure menorah”] is: [He shall set up the lamps] upon the purity (טָהֳרָהּ) of the menorah, because [before kindling] he would first clean it up (מְטַהֵר) and clear it of ashes [from the previous night’s burning]. — [See Torath Kohanim 24:218]
המנרה הטהרה: שהיא זהב טהור. דבר אחר על טהרה של מנורה, שמטהרה ומדשנה תחלה מן האפר:
5And you shall take fine flour and bake it [into] twelve loaves. Each loaf shall be [made from] two tenths [of an ephah of flour]. הוְלָֽקַחְתָּ֣ סֹ֔לֶת וְאָֽפִיתָ֣ אֹתָ֔הּ שְׁתֵּ֥ים עֶשְׂרֵ֖ה חַלּ֑וֹת שְׁנֵי֙ עֶשְׂרֹנִ֔ים יִֽהְיֶ֖ה הַֽחַלָּ֥ה הָֽאֶחָֽת:
6And you place them in two stacks, six in each stack, upon the pure table, before the Lord. ווְשַׂמְתָּ֥ אוֹתָ֛ם שְׁתַּ֥יִם מַֽעֲרָכ֖וֹת שֵׁ֣שׁ הַמַּֽעֲרָ֑כֶת עַ֛ל הַשֻּׁלְחָ֥ן הַטָּהֹ֖ר לִפְנֵ֥י יְהֹוָֽה:
six in each stack: שֵׁשׁ הַמַּעֲרֶכֶת, lit. six the stack, six loaves in one stack.
שש המערכת: שש חלות המערכה האחת:
upon the pure table: Heb. הַשֻׁלְחָן הַטָהֹר, [the table] of pure gold. Another explanation: upon the top surface (טָהָר) of the table [as in Arabic]. The loaves of bread were thin and thus fragile. Therefore, in order to prevent them from cracking when stacked upon each other, separating racks supported each loaf-except for the very bottom loaf in each stack, which must rest directly “upon the surface of the table (עַל הַשֻׁלְחָן הַטָהֹר),” without any rack intervening between the loaf and the table surface] so that the racks should not [intervene and] raise the [bottom loaf of] bread [in each stack] from [direct contact with] the surface of the table. — [Torath Kohanim 24:225]
השלחן הטהר: של זהב טהור. דבר אחר על טהרו של שלחן, שלא יהיו הסניפין מגביהין את הלחם מעל גבי השלחן:
7And you shall place pure frankincense alongside each stack, and it shall be a reminder for the bread, a fire offering to the Lord. זוְנָֽתַתָּ֥ עַל־הַמַּֽעֲרֶ֖כֶת לְבֹנָ֣ה זַכָּ֑ה וְהָֽיְתָ֤ה לַלֶּ֨חֶם֙ לְאַזְכָּרָ֔ה אִשֶּׁ֖ה לַֽיהֹוָֽה:
And you shall place…alongside each stack: Heb. וְנָתַתָּ עַל הַמַּעֲרֶכֶת, [lit., “And you shall place (pure frankincense) upon the stack.” Here, the meaning is: And you shall place pure frankincense] alongside each of the two stacks (Sifthei Chachamim, see also, Men. 62a, and 96a, Chok vol. 5, pg. 177, for the opinion of Abba Shaul and Rabbi Yehudah Hanassi). There were two bowls of frankincense, each bowl containing a fist-full (מְלֹא קֹמֶץ). - [See Rashi on Lev. 2:2; Torath Kohanim 24:228]
ונתת על המערכת: על כל אחת משתי המערכות היו שני בזיכי לבונה, מלא קומץ לכל אחת:
shall be: [I.e.,] this frankincense [shall be].
והיתה: הלבונה הזאת:
a reminder for the bread: Because nothing of the bread [itself] was offered to the most High [on the altar]. Rather, the frankincense was burned when they removed it on every Sabbath. Thus, the frankincense was a “reminder” for the bread, by which it is “remembered” above, like the fist-full [of flour and oil] which is the reminder for the meal offering. - [see Lev. 2:13]
ללחם לאזכרה: שאין מן הלחם לגבוה כלום, אלא הלבונה נקטרת כשמסלקין אותו בכל שבת ושבת. והיא לזכרון ללחם, שעל ידה הוא נזכר למעלה, כקומץ שהוא אזכרה למנחה:
8Each and every Sabbath day, he shall set it up before the Lord [to be there] continuously, from the children of Israel an eternal covenant. חבְּי֨וֹם הַשַּׁבָּ֜ת בְּי֣וֹם הַשַּׁבָּ֗ת יַֽעַרְכֶ֛נּוּ לִפְנֵ֥י יְהֹוָ֖ה תָּמִ֑יד מֵאֵ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל בְּרִ֥ית עוֹלָֽם:
9And it shall belong to Aaron and his sons, and they shall eat it in a holy place, for it is holy of holies for him, among the fire offerings of the Lord, an eternal statute. טוְהָֽיְתָה֙ לְאַֽהֲרֹ֣ן וּלְבָנָ֔יו וַֽאֲכָלֻ֖הוּ בְּמָק֣וֹם קָד֑שׁ כִּ֡י קֹ֩דֶשׁ֩ קָֽדָשִׁ֨ים ה֥וּא ל֛וֹ מֵֽאִשֵּׁ֥י יְהֹוָ֖ה חָק־עוֹלָֽם:
shall belong: Heb. וְהָיְתָה. This meal offering (מִנְחָה, which is feminine) [shall belong]. For [although, strictly speaking, the bread is not the usual “meal offering (מִנְחָה),” it is included in that category, because] any offering that comes from grain falls under the category of a meal offering.
והיתה: המנחה הזאת, שכל דבר הבא מן התבואה בכלל מנחה הוא:
and they shall eat it: Heb. וַאֲכָלֻהוּ, [in the masculine gender] referring to the bread (לֶחֶם) , which is in the masculine gender.
ואכלהו: מוסב על הלחם, שהוא לשון זכר:
10Now, the son of an Israelite woman and he was the son of an Egyptian man went out among the children of Israel, and they quarreled in the camp this son of the Israelite woman, and an Israelite man. יוַיֵּצֵא֙ בֶּן־אִשָּׁ֣ה יִשְׂרְאֵלִ֔ית וְהוּא֙ בֶּן־אִ֣ישׁ מִצְרִ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וַיִּנָּצוּ֙ בַּמַּֽחֲנֶ֔ה בֶּ֚ן הַיִּשְׂרְאֵלִ֔ית וְאִ֖ישׁ הַיִּשְׂרְאֵלִֽי:
the son of an Israelite woman…went out: From where did he go out? Rabbi Levi says: “He went out of his world” [i.e., he forfeited his share in the World to Come. See Be’er Basadeh , Maskil L’David]. Rabbi Berechiah says: “He went out of the above passage.” He mocked and said, “[Scripture says,] ‘Each… Sabbath day, he shall set it up.’ But surely it is the practice of kings to eat warm [fresh] bread every day! Perhaps cold bread, nine days old?” [he said] in astonishment. [In fact, the bread remained miraculously warm and fresh until it was removed the following week (Chag. 26b).] The Baraitha states: He “went out” of Moses’ tribunal [with a] guilty [verdict. How so?] He had come to pitch his tent within the encampment of the tribe of Dan. So [this tribe] said to him, “What right do you have to be here?” Said he, “I am of the descendants of Dan,” [claiming lineage through his mother, who was from the tribe of Dan (see verse 11)]. They said to him, “[But Scripture states (Num. 2:2): ‘The children of Israel shall encamp] each man by his grouping according to the insignias of his father’s household,’” [thereby refuting his maternal claim]. He entered Moses’ tribunal [where his case was tried], and came out guilty. Then, he arose and blasphemed. — [Vayikra Rabbah 32:3]
ויצא בן אשה ישראלית: מהיכן יצא, רבי לוי אומר מעולמו יצא. רבי ברכיה אומר מפרשה שלמעלה יצא. לגלג ואמר ביום השבת יערכנו, דרך המלך לאכול פת חמה בכל יום, או שמא פת צוננת של תשעה ימים, בתמיה. ומתניתא אמרה מבית דינו של משה יצא מחוייב. בא ליטע אהלו בתוך מחנה דן, אמרו לו מה טיבך לכאן, אמר להם מבני דן אני. אמרו לו (במדבר ב) איש על דגלו באותות לבית אבותם כתיב. נכנס לבית דינו של משה ויצא מחוייב, עמד וגדף:
the son of an Egyptian man: the Egyptian whom Moses had slain, [uttering the Divine Name (see Rashi on Exod. 2:14). When the man heard this, he arose and began blaspheming against the Divine Name.]- [Sifthei Chachamim ; Vayikra Rabbah 32:4]
בן איש מצרי: הוא המצרי שהרגו משה:
among the children of Israel: [This] teaches [us] that he converted. [Although he was halachically a Jew, since he was born to a Jewish mother, “he converted” here means that he immersed and was circumcised at Mount Sinai “among the children of Israel,” i.e., together with all the children of Israel.]- [Ramban; Torath Kohanim 24:235]
בתוך בני ישראל: מלמד שנתגייר:
They…quarreled in the camp: regarding the encampment. [See Rashi on the beginning of this verse]. — [Torath Kohanim 24:235).
וינצו במחנה: על עסקי המחנה:
an Israelite man: This was his opponent, the one who prevented him from pitching his tent [in the encampment of Dan]. — [Torath Kohanim 24:235]
ואיש הישראלי: זה שכנגדו, שמיחה בו מטע אהלו:
11And the son of the Israelite woman pronounced the [Divine] Name and cursed. So they brought him to Moses. His mother's name was Shelomith the daughter of Dibri, of the tribe of Dan. יאוַיִּקֹּ֠ב בֶּן־הָֽאִשָּׁ֨ה הַיִּשְׂרְאֵלִ֤ית אֶת־הַשֵּׁם֙ וַיְקַלֵּ֔ל וַיָּבִ֥יאוּ אֹת֖וֹ אֶל־משֶׁ֑ה וְשֵׁ֥ם אִמּ֛וֹ שְׁלֹמִ֥ית בַּת־דִּבְרִ֖י לְמַטֵּה־דָֽן:
blasphemously pronounced: Heb. וַיִּקֹּב. As the Targum [Onkelos] renders: וּפָרֵישׁ, “and he pronounced”-he pronounced the ineffable Divine Name and cursed. This [Name that must not be pronounced] was the explicit [four-letter] Divine Name that this man had heard from [the revelation at Mount] Sinai. — [Torath Kohanim 24:235]
ויקב: כתרגומו ופריש, שנקב שם המיוחד וגדף, והוא שם המפורש ששמע מסיני:
His mother’s name was Shelomith the daughter of Dibri: [Why is her name mentioned? This teaches us] the praise of Israel, for Scripture publicizes this one, effectively telling us that she alone [among all the women of Israel] was [involved in an] illicit [relation (Vayikra Rabbah 32:5), albeit unwitting on her part. (See Rashi on Exod. 2:11.) Nevertheless, no other Israelite woman had even unwitting illicit relations]. — [Mizrachi]
ושם אמו שלמית בת דברי: שבחן של ישראל שפרסמה הכתוב לזו, לומר, שהיא לבדה היתה זונה:
Shelomith: Heb. שְׁלוֹמִית. [Her name denotes that] she was a chatterbox, [always going about saying] “Peace (שָׁלוֹם) be with you! Peace be with you! Peace be with you [men]!” (Vayikra Rabbah 32:5). [She would] chatter about with words, greeting everyone.
שלמית: דהות פטפטה שלם עלך, שלם עלך, שלם עליכון, מפטפטת בדברים שואלת בשלום הכל:
the daughter of Dibri: [This denotes that] she was very talkative, talking (מְדַבֶּרֶת) with every person. That is why she fell into sin.
בת דברי: דברנית היתה מדברת עם כל אדם, לפיכך קלקלה:
of the tribe of Dan: [This] tells us that a wicked person brings disgrace to himself, disgrace to his father, and disgrace to his [entire] tribe. Likewise, [the converse is true regarding a righteous man,] “Oholiab, the son of Ahisamach, of the tribe of Dan” (Exod. 35:34), [for Oholiab brought about] praise to himself, praise to his father, and praise to his [entire] tribe. — [Torath Kohanim 24:237]
למטה דן: מגיד שהרשע גורם גנאי לו גנאי לאביו גנאי לשבטו, כיוצא בו (שמות לא ו) אהליאב בן אחיסמך למטה דן, שבח לו שבח לאביו שבח לשבטו:
12They placed him in the guardhouse, [until his sentence would] be specified to them by the word of the Lord. יבוַיַּנִּיחֻ֖הוּ בַּמִּשְׁמָ֑ר לִפְר֥שׁ לָהֶ֖ם עַל־פִּ֥י יְהֹוָֽה:
They placed him: [Since Scripture does not say, “they placed (וַיִּשִׂימוּ or וַיִּתְּנוּ) him in the guardhouse,” but rather, “they left him (וַיַּנִּיחֻהוּ) in the guardhouse,” which means that they left him] alone, and they did not leave the one who gathered wood [on the Sabbath] with him (see Num. 15:32-36), for these two [episodes, namely, of the wood gatherer and the blasphemer,] occurred at the same time. Now, they knew that the wood gatherer was liable to death, as is stated “those who profane it shall be put to death.” (Exod. 31:14) The mode of death, however, had not yet been specified to them [by God]. Thus it says (Num. 15:34), “for it had not [yet] been specified what should be done to him”-while in the case of the blasphemer [here], Scripture says לִפְרשׁ לָהֶם, [lit., “to specify for them,” namely to specify his sentence], for they did not know whether or not he was liable to the death penalty [at all, and if he would be placed together with the wood gatherer, it might have caused him unnecessary fear, since he could assume thereby that he was on death row. Therefore, at that point he had to be kept separately]. — [Be’er Basadeh, Torath Kohanim 24:237]
ויניחהו: לבדו, ולא הניחו מקושש עמו, ששניהם היו בפרק אחד. ויודעים היו שהמקושש במיתה, שנאמר (שמות לא יד) מחלליה מות יומת אבל לא פורש להם באיזו מיתה, לכך נאמר (במדבר טו לד) כי לא פורש מה יעשה לו. אבל במקלל הוא אומר לפרוש להם, שלא היו יודעים אם חייב מיתה אם לאו:
13Then the Lord spoke to Moses, saying: יגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
14Take the blasphemer outside the camp, and all who heard [his blasphemy] shall lean their hands on his head. And the entire community shall stone him. ידהוֹצֵ֣א אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וְסָמְכ֧וּ כָל־הַשֹּֽׁמְעִ֛ים אֶת־יְדֵיהֶ֖ם עַל־רֹאשׁ֑וֹ וְרָֽגְמ֥וּ אֹת֖וֹ כָּל־הָֽעֵדָֽה:
who heard: These were the witnesses. - [Torath Kohanim 24:239]
השמעים: אלו העדים:
all [who heard]: [The word “all” comes] to include the judges. — [Torath Kohanim 24:237]
כל: להביא את הדיינים:
[shall lean] their hands [on his head]: They say to him: “Your blood is on your own head! We are not to be punished for your death, for you brought this upon yourself!” - [Torath Kohanim 24:239]
את ידיהם: אומרים לו דמך בראשך ואין אנו נענשים במיתתך שאתה גרמת לך:
And the entire community [shall stone him]: [I.e., he is to be stoned by the witnesses] in the presence of the entire community (Torath Kohanim 24:240). From here [we learn] that an agent of a person is considered as [the person] himself, [for only the witnesses are to stone him, but since they are acting as agents of the entire community, Scripture considers it as if the entire community is stoning him].
כל העדה: במעמד כל העדה. מכאן ששלוחו של אדם כמותו:
15And to the children of Israel, you shall speak, saying: Any man who blasphemes his God shall bear his sin. טווְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר אִ֥ישׁ אִ֛ישׁ כִּֽי־יְקַלֵּ֥ל אֱלֹהָ֖יו וְנָשָׂ֥א חֶטְאֽוֹ:
[Any man…who blasphemes his God] shall bear his sin: [He shall be punished] by excision, if there was no warning - [Torath Kohanim 24:243].
ונשא חטאו: בכרת, כשאין התראה:
16And one who blasphemously pronounces the Name of the Lord, shall be put to death; the entire community shall stone him; convert and resident alike if he pronounces the [Divine] Name, he shall be put to death. טזוְנֹקֵ֤ב שֵֽׁם־יְהֹוָה֙ מ֣וֹת יוּמָ֔ת רָג֥וֹם יִרְגְּמוּ־ב֖וֹ כָּל־הָֽעֵדָ֑ה כַּגֵּר֙ כָּֽאֶזְרָ֔ח בְּנָקְב֥וֹ שֵׁ֖ם יוּמָֽת:
And one who blasphemously pronounces the Name: [This teaches us that] one is not liable [to the death penalty] unless he pronounces the [four-letter Divine] Name. However, one who curses using an ancillary Name [for God, rather than the explicit, four-letter Name], is not [liable to the death penalty]. — [Torath Kohanim 24:243]
ונקב שם: אינו חייב עד שיפרש את השם, ולא המקלל בכינוי:
And one who blasphemously pronounces: Heb. וְנֹקֵב. [This term] denotes cursing, as in, “What can I curse (אֶקֹּב) …?” (Num. 23:8). - [Sanh. 56a]
ונקב: לשון קללה, כמו (במדבר כג ח) מה אקב:
17And if a man strikes down any human being he shall be put to death. יזוְאִ֕ישׁ כִּ֥י יַכֶּ֖ה כָּל־נֶ֣פֶשׁ אָדָ֑ם מ֖וֹת יוּמָֽת:
And if a man strikes down [any human being]: Since Scripture states, “One who strikes a man so that he dies [shall surely be put to death]” (Exod. 21:12), I know only that [the death penalty applies to] one who kills a “man.” How do I know [that it applies also to one who kills] a woman or a minor? Therefore, Scripture says, “[If a man strikes down] any human being.” - [Torath Kohanim 24:245]
ואיש כי יכה: לפי שנאמר (שמות כא יב) מכה איש ומת, אין לי אלא שהרג את האיש, אשה וקטן מנין, תלמוד לומר כל נפש אדם:
18And one who slays an animal shall pay for it [the value of] a life for the life [he took]. יחוּמַכֵּ֥ה נֶֽפֶשׁ־בְּהֵמָ֖ה יְשַׁלְּמֶ֑נָּה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ:
19And a man who inflicts an injury upon his fellow man just as he did, so shall be done to him [namely,] יטוְאִ֕ישׁ כִּֽי־יִתֵּ֥ן מ֖וּם בַּֽעֲמִית֑וֹ כַּֽאֲשֶׁ֣ר עָשָׂ֔ה כֵּ֖ן יֵעָ֥שֶׂה לּֽוֹ:
20fracture for fracture, eye for eye, tooth for tooth. Just as he inflicted an injury upon a person, so shall it be inflicted upon him. כשֶׁ֚בֶר תַּ֣חַת שֶׁ֔בֶר עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן כַּֽאֲשֶׁ֨ר יִתֵּ֥ן מוּם֙ בָּֽאָדָ֔ם כֵּ֖ן יִנָּ֥תֶן בּֽוֹ:
so shall be done to him: Heb. כֵּן יִנָּתֵן בּוֹ. Our Rabbis explained that this does not mean the actual infliction of a wound, but payment of money. [And how is an injury estimated? The victim] is evaluated as a slave [if he would not have had the injury, and how much with the injury, and the difference is the compensation]. This is why Scripture uses the expression נְתִינָה, “giving,” [thereby alluding to] something that is “handed over (הַנָתוּן)” from hand to hand. — [B.K. 84a]
כן ינתן בו: פירשו רבותינו, שאינו נתינת מום ממש אלא תשלומי ממון, שמין אותו כעבד, לכך כתוב בו לשון נתינה, דבר הנתון מיד ליד:
21And one who injures an animal shall pay for it. And one who strikes a person shall be put to death. כאוּמַכֵּ֥ה בְהֵמָ֖ה יְשַׁלְּמֶ֑נָּה וּמַכֵּ֥ה אָדָ֖ם יוּמָֽת:
And one who injures an animal shall pay for it: [Verse 18] above is speaking of one who kills an animal, whereas here it is speaking of one who inflicts an injury upon it.
ומכה בהמה ישלמנה: למעלה דבר בהורג בהמה, וכאן דבר בעושה בה חבורה:
And one who strikes a person shall be put to death: even if he did not kill him, but just inflicted an injury upon him. For the term נֶפֶשׁ is not used here. Scripture is speaking here of someone who strikes his father or his mother. And Scripture places this case in juxtaposition to the case of someone who strikes an animal [in order to teach us that]: just as if someone strikes an animal [he is liable only if] it is alive, so is one who strikes his father [or mother liable only if] they are alive. This comes to exclude the case of one who strikes [his father or mother] after [their] death. [Why is this case excluded here?] Since we find that one who curses his [father or mother] after [their] death is liable [to the death penalty-see Rashi on Lev. 20:9 Scripture finds it necessary here to teach us that one who strikes [his parent after death] is exempt. And [this juxtaposition also teaches us that] just as in the case of [one who strikes] an animal, [he is liable only if he inflicted an] injury, but if there was no injury, there is no compensation-likewise, one who strikes his father is not liable [to the death penalty] unless he inflicts an injury upon him. — [Torath Kohanim 24:250]
ומכה אדם יומת: אפילו לא הרגו אלא עשה בו חבורה, שלא נאמר כאן נפש ובמכה אביו ואמו דבר הכתוב ובא להקישו למכה בהמה מה מכה בהמה מחיים, אף מכה אביו ואמו מחיים, פרט למכה לאחר מיתה, לפי שמצינו שהמקללו לאחר מיתה חייב, הוצרך לומר במכה שפטור. ומה בבהמה בחבלה, שאם אין חבלה אין תשלומין, אף מכה אביו ואמו אינו חייב עד שיעשה בהם חבורה:
22One law shall be exacted for you, convert and resident alike, for I am the Lord, your God. כבמִשְׁפַּ֤ט אֶחָד֙ יִֽהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּֽאֶזְרָ֖ח יִֽהְיֶ֑ה כִּ֛י אֲנִ֥י יְהֹוָ֖ה אֱלֹֽהֵיכֶֽם:
I am the Lord your God: the God of all of you. Just as I attach My Name uniquely upon you [native Jewish people], so do I attach it uniquely upon the converts [to Judaism].
אני ה' אלהיכם: אלהי כולכם, כשם שאני מיחד שמי עליכם כך אני מייחד שמי על הגרים:
23And Moses told [all this] to the children of Israel. So they took the blasphemer outside the camp and stoned him, and the children of Israel did just as the Lord had commanded Moses. כגוַיְדַבֵּ֣ר משֶׁה֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וַיּוֹצִ֣יאוּ אֶת־הַֽמְקַלֵּ֗ל אֶל־מִחוּץ֙ לַמַּֽחֲנֶ֔ה וַיִּרְגְּמ֥וּ אֹת֖וֹ אָ֑בֶן וּבְנֵֽי־יִשְׂרָאֵ֣ל עָשׂ֔וּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
and the children of Israel did: the whole procedure of stoning, described elsewhere [in Scripture]-namely, “pushing” [him off a two-story building-see Rashi on Exod. 19:13 and Sanh. 45a] the actual “stoning” and “hanging” [him afterwards on a pole, taking him down before nightfall and burying him then-see Deut. 21:22-23 and Rashi there]. — [Torath Kohanim 24:252]
ובני ישראל עשו: כל המצוה האמורה בסקילה במקום אחר דחייה, רגימה ותלייה:
Daily Tehillim: Chapters 69 - 71• Hebrew text
• English text• Chapter 69
1. For the Conductor, on the shoshanim,1 by David.
2. Deliver me, O God, for the waters have reached until my soul!
3. I have sunk in muddy depths without foothold; I have come into deep waters, and the current sweeps me away.
4. I am wearied by my crying, my throat is parched; my eyes pined while waiting for my God.
5. More numerous than the hairs on my head are those who hate me without reason. Mighty are those who would cut me off, those who are my enemies without cause. What I have not stolen, I will then have to return.
6. O God, You know my folly, and my wrongs are not hidden from You.
7. Let not those who hope in You be shamed through me, O my Lord, God of Hosts; let not those who seek You be disgraced through me, O God of Israel,
8. because for Your sake I have borne humiliation, disgrace covers my face.
9. I have become a stranger to my brothers, an alien to my mother's sons,
10. for the envy of Your House has consumed me, and the humiliations of those who scorn You have fallen upon me.
11. And I wept while my soul fasted, and it was a humiliation to me.
12. I made sackcloth my garment, and became a byword for them.
13. Those who sit by the gate speak of me, and [of me] are the songs of drunkards.
14. May my prayer to You, Lord, be at a gracious time; God, in Your abounding kindness, answer me with Your true deliverance.
15. Rescue me from the mire, so that I not sink; let me be saved from my enemies and from deep waters.
16. Let not the current of water sweep me away, nor the deep swallow me; and let not the pit close its mouth over me.
17. Answer me, Lord, for Your kindness is good; according to Your abundant mercies, turn to me.
18. Do not hide Your face from Your servant, for I am in distress-hurry to answer me.
19. Draw near to my soul and liberate it; redeem me, so that my enemies [not feel triumphant].
20. You know my humiliation, my shame, and my disgrace; all my tormentors are before You.
21. Humiliation has broken my heart, and I have become ill. I longed for comfort, but there was none; for consolers, but I did not find.
22. They put gall into my food, and for my thirst they gave me vinegar to drink.
23. Let their table become a trap before them, and [their] serenity, a snare.
24. Let their eyes be darkened so that they cannot see, and let their loins continually falter.
25. Pour Your wrath upon them, and let the fierceness of Your anger overtake them.
26. Let their palace be desolate, let there be no dweller in their tents,
27. for they persecute the one whom You struck, and tell of the pain of Your wounded ones.
28. Add iniquity to their iniquity, and let them not enter into Your righteousness.
29. May they be erased from the Book of Life, and let them not be inscribed with the righteous.
30. But I am poor and in pain; let Your deliverance, O God, streng-then me.
31. I will praise the Name of God with song, I will extol Him with thanksgiving!
32. And it will please the Lord more than [the sacrifice of] a mature bull with horns and hooves.
33. The humble will see it and rejoice; you seekers of God, [see] and your hearts will come alive.
34. For the Lord listens to the needy, and He does not despise His prisoners.
35. Let heaven and earth praise Him, the seas and all that moves within them,
36. for God will deliver Zion and build the cities of Judah, and they will settle there and possess it;
37. and the seed of His servants will inherit it, and those who love His Name will dwell in it.
FOOTNOTES
1.A musical instrument shaped like a shoshana, a rose (Metzudot).
Chapter 70
David prays that his enemies be shamed and humiliated for their shaming him and reveling in his troubles. Then the righteous will rejoice, and chant songs and praises always.
1. For the Conductor, by David, to remind.
2. O God, [come] to rescue me; O Lord, hurry to my aid.
3. Let those who seek my life be shamed and disgraced; let those who wish me harm retreat and be humiliated.
4. Let those who say, "Aha! Aha!" be turned back in return for their shaming [me].
5. Let all who seek You rejoice and delight in You, and let those who love Your deliverance say always, "May God be exalted!”
6. But I am poor and needy; hurry to me, O God! You are my help and deliverer; O God, do not delay!
Chapter 71
In this awe-inspiring prayer, David speaks of his enemies' desire to kill him, declaring him deserving of death.
1. I have taken refuge in You, O Lord; I will never be shamed.
2. Rescue me and deliver me in Your righteousness; incline Your ear to me and save me.
3. Be for me a sheltering rock, to enter always. You have ordered my salvation, for You are my rock and my fortress.
4. O my God, rescue me from the hand of the wicked, from the palm of the scheming and violent.
5. For You are my hope, O my Lord, God, my security since my youth.
6. I have relied on You from the womb; You drew me from my mother's innards; my praise is of You always.
7. I became an example to the masses, yet You were my mighty refuge.
8. Let my mouth be filled with Your praise, all day long with Your glory.
9. Do not cast me aside in old age; do not forsake me when my strength fails;
10. for my enemies say of me, and those who watch my soul conspire together,
11. saying, "God has forsaken him. Give chase and catch him, for there is no rescuer.”
12. O God, do not distance Yourself from me; my God, hurry to my aid.
13. Let the adversaries of my soul be shamed and consumed; let those who seek my harm be enwrapped in disgrace and humiliation.
14. But as for me, I will always hope; I will add to all Your praises.
15. My mouth will tell of Your righteousness, all day long of Your deliverance, for I do not know their number.
16. I come with the strength of my Lord, God; I mention Your righteousness, Yours alone.
17. O God, You have taught me since my youth, and to this day I tell of Your wonders.
18. Even into old age and hoariness, O God, do not abandon me, until I tell of Your might to the generations, and of Your strength to all who are to come.
19. Your righteousness, O God, reaches the high heavens, for You do great things; O God, who is like You!
20. You, Who has shown me many and grievous troubles, You will revive me again; You will lift me again from the depths of the earth.
21. You will increase my greatness; You will turn and console me.
22. I too1 will thank You on the lyre for Your faithfulness, My God; I will sing to You on the harp, O Holy One of Israel.
23. My lips will rejoice when I sing to you, as well as my soul which You have redeemed.
24. My tongue will also utter Your righteousness all day, for those who seek my harm are shamed and disgraced.
FOOTNOTES
1.As you increase my greatness, so will I increase your praise (Metzudot).
Tanya: Likutei Amarim, middle of Chapter 48• Lessons in Tanya• English Text
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• Shabbat, Iyar 13, 5776 · May 21, 2016
• Likutei Amarim, middle of Chapter 48
• וככה ממש היא בחינת ההארה מועטת זו, המתלבשת בעולמות עליונים ותחתונים, להשפיע בהם להחיותם
• Sefer Hamitzvos:• English Text | Hebrew Text |
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So, indeed, is the utterly insignificant quality of this minute illumination — after the “contraction” — which clothes itself in the higher and lower worlds in order to provide them with sustenance and life,
לגבי אור הגנוז ונעלם, שהוא בבחינת אין סוף
when compared with the quality of the hidden and concealed light that is of an infinite order,
ואינו מתלבש ומשפיע בעולמות בבחינת גילוי להחיותם, אלא מקיף עליהם מלמעלה, ונקרא סובב כל עלמין
and does not clothe itself or exercise its influence in the worlds in a revealed manner, providing them with life, but encompasses them from above — i.e., it exerts its influence while remaining on its own level — and is called sovev kol almin (lit., “encompassing all worlds”).
Unlike the light that pervades all worlds (memale kol almin), which permeates and vests itself within them (just as the soul vests itself in the body), the encompassing light remains aloof from the worlds.
ואין הפירוש סובב ומקיף מלמעלה בבחינת מקום, חס ושלום, כי לא שייך כלל בחינת מקום ברוחניות
The meaning of this is not that it encircles and encompasses from above spatially, G‑d forbid, for in spiritual matters the category of space is in no way applicable,
Physical objects are spatial; they may be said to be found in one place or the other. Spirituality, however, is non-spatial; the terms “encompassing” and “encircling” are never to be understood in their literal, physical sense,
אלא רוצה לומר: סובב ומקיף מלמעלה לענין בחינת גילוי השפעה
but the meaning is that it “encircles and encompasses from above” insofar as the revelation of this influence is concerned,
כי ההשפעה שהיא בבחינת גילוי בעולמות נקראת בשם הלבשה, שמתלבשת בעולמות, כי הם מלבישים ומשיגים ההשפעה שמקבלים
for influence which is in the category of “revelation” in the worlds is referred to as “investiture”, being “clothed” within the worlds, for the influence that they receive is clothed and comprehended by them, i.e., they are able to comprehend and internalize it,
מה שאין כן ההשפעה שאינה בבחינת גילוי אלא בהסתר והעלם, ואין העולמות משיגים אותה, אינה נקראת מתלבשת, אלא מקפת וסובבת
whereas the influence which does not come within the category of “revelation”, but remains obscured and concealed, and is not apprehended by the worlds, is not described as being “invested” in them but as “encircling and encompassing” [them].
הלכך, מאחר שהעולמות הם בבחינת גבול ותכלית, נמצא שאין השפעת אור אין סוף מתלבשת ומתגלה בהם בבחינת גילוי, רק מעט מזער הארה מועטת מצומצמת מאד מאד
Therefore, since the worlds belong in the order of the finite and limited, it follows that only an extremely minute and contracted reflection of the flow of the [infinite] light of the blessed Ein Sof clothes and manifests itself in them in a revealed form,
והיא רק כדי להחיותם בבחינת גבול ותכלית
and this, only to animate them in a finite and revealed state.
In order for creation to come about there must necessarily be at least some glimmer of G‑dly illumination, albeit in an extremely limited form, for this enables creation to be finite and bounded.
אבל עיקר האור בלי צמצום כל כך נקרא מקיף וסובב, מאחר שאין השפעתו מתגלית בתוכם, מאחר שהם בבחינת גבול ותכלית
But the principal light that is without contraction to such an extent is called makkif (“encircler”) andsovev (“encompasser”), since its influence is not revealed within [the worlds], inasmuch as they belong in the order of the finite and the limited.
Rambam:• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Shabbat, Iyar 13, 5776 · May 21, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 78
The Tithe of the Herd
"And all the tithe of the cattle and livestock, the tenth shall be holy to G‑d"—Leviticus 27:32.
We are commanded to separate a tenth of the kosher cattle and livestock born to us each year. Their blood and fats are sprinkled and offered on the altar, and the rest of the flesh is consumed in Jerusalem by the animals' owners.
According to biblical law, this mitzvah applies both in the land of Israel and outside of it, whether the Temple is standing or not [i.e., we are commanded to separate and sanctify the animals even though we cannot sacrifice them]. The Rabbis, however, instituted that we not perform this mitzvah when the Temple is not standing in Jerusalem—for fear lest someone consume the sanctified animal (before it becomes blemished and technically unfit for sacrifice).
When the Temple will be rebuilt, however, this mitzvah will be practiced in all locations.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 78
The Tithe of the Herd
"And all the tithe of the cattle and livestock, the tenth shall be holy to G‑d"—Leviticus 27:32.
We are commanded to separate a tenth of the kosher cattle and livestock born to us each year. Their blood and fats are sprinkled and offered on the altar, and the rest of the flesh is consumed in Jerusalem by the animals' owners.
According to biblical law, this mitzvah applies both in the land of Israel and outside of it, whether the Temple is standing or not [i.e., we are commanded to separate and sanctify the animals even though we cannot sacrifice them]. The Rabbis, however, instituted that we not perform this mitzvah when the Temple is not standing in Jerusalem—for fear lest someone consume the sanctified animal (before it becomes blemished and technically unfit for sacrifice).
When the Temple will be rebuilt, however, this mitzvah will be practiced in all locations.
Full text of this Mitzvah »
• The Tithe of the Herd
Positive Commandment 78
Translated by Berel Bell
And the 78th mitzvah is that we are commanded to separate a tithe from all the kosher animals1 which are born to us each year.2 We must sacrifice their fat and blood, and eat the remainder in Jerusalem.
The source of this commandment is G‑d's statement3 (exalted be He), "All tithes of the herds and flocks that are counted under the rod; every tenth one shall be consecrated to G‑d." This is known as the tithe of animals [ma'aser beheimah].
The details of this mitzvah are explained in the last chapter of Bechoros.4
It is explained there that this commandment applies even outside Israel and even when the Temple is no longer standing. This is by Torah law, but by Rabbinic decree our Sages said, "It only applies when the Temple is standing," because, since we have no Temple, someone might come to eat it even though it has no blemish.5 When the Temple will be built, it will apply both in Israel and outside Israel.
FOOTNOTES
1.I.e. cattle, sheep and goats.
2.Before Rosh Hashanah, one collects all the animals born that year, and separates one from every ten.
3.Lev. 27:32.
4.53a.
5.When the Temple was standing, the unblemished animal could be brought as a sacrifice, with the meat consumed by the owner. Without a Temple, once the animal is consecrated by being, "counted under the rod," nothing may be done with it unless it becomes blemished. In order to avoid it being eaten accidentally, our Sages prohibited it from being consecrated in the first place.
• 1 Chapter: Avodat Yom haKippurim Avodat Yom haKippurim - Perek 2 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Avodat Yom haKippurim - Perek 2
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Halacha 1
All of the procedures involving the offering of the continuous offerings and the additional offerings of this day are performed by the High Priest while he is wearing his golden garments. The unique services of this day, by contrast, are performed while he is wearing his white garments.
The unique services of the day are: the offering of the bull brought by the High Priest, the offering of the two goats including the one sent to Azazel, and the offering of the incense in the Holy of Holies. All of these services are performed while wearing white garments.
Halacha 2
Whenever the High Priest must change his clothes, removing one set of garments and putting on the others, he must immerse himself in a mikveh, asLeviticus 16:23-24] states: "And he shall remove the linen garments... and wash his flesh with water in a holy place and put on his garments." The High Priest would immerse himself five times and sanctify his hands and feet ten times on that day.
What is implied? At the outset, he would remove the ordinary garments he was wearing and immerse himself. He would ascend, dry himself, put on his golden garments and, sanctify his hands and feet. He would slaughter the continuous offering, offer the daily morning incense, and kindle the lamps of the Menorah. He would then offer the limbs of the continuous offering on the pyre of the altar together with the chavitin offering and the wine libations. Then he would offer the bull and the seven sheep of the additional offering of the day.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then perform the unique service of the day, reciting all the confessions, performing the lottery of the goats, sprinkling the blood in the Temple building and offering the incense offering in the Holy of Holies. He would entrust the goat to the one who would send it to Azazel, remove the fats and organs of the bull and the goat that will be burnt and entrust the remainder to the one who will burn them.
Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the sin-offering of a goat of the additional offerings of the day, his ram and the ram of the people. These are all burnt-offerings. He would offer the fats and organs of the bull and the goat that were burnt, and offer the continuous offering of the afternoon.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then enter the Holy of Holies and remove the incense-ladle and the fire-pan. Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the daily, afternoon incense offering and kindle the lamps of the Menorah for the afternoon. He would then sanctify his hands and feet, remove his golden garments, put on his ordinary clothes and depart.
Halacha 3
All of these immersions and the sanctification of his hands and feet were performed in the Temple Courtyard, as the verse states: "And he shall wash his flesh with water in a holy place," with the exception of the first immersion which he is permitted to perform outside the Temple, for it is only to heighten his awareness so that he will remember any old situation that caused him to become impure and separate himself from this impurity by immersing himself with that intent.
If a High Priest did not immerse himself between a change of clothes or did not sanctify his hands and feet between a change of clothes and between one type of service and another and still performed the service, his service is acceptable.
Halacha 4
If the High Priest was elderly or sick, iron slabs should be made white-hot in fire from the previous day and on the next day, they would be cast into the water to remove their chill. This is permitted because prohibitions defined asshvut need not be observed in the Temple. Alternatively, hot water is mixed with the mikveh water to remove its chill.
Halacha 5
Every other day, the High Priest sanctifies his hands and feet from the basin like the other priests. On this day, he sanctifies them from a golden pitcher as expression of honor for him.
Every day, the priests ascend on the eastern side of the ramp and descend on the western side. On this day, they ascend in the center and descend in the center before the High Priest to glorify him.
Every day, the priest who merited to bring the incense offering would gather coals in a silver fire-pan and then shift the fire into a golden fire-pan. On this day, the High Priest gathers the coals with a golden fire pan and enters the Temple Building with it so as not to weary him with additional service. Similarly, the fire-pan used every day holds four kabbin of coals and the one used on this day, three. The one used every day was heavy and the one used this day, light. The one used every day had a short handle and the one used this day, a long one. All of these were measures to make it easier for the High Priest so that he would not weary.
Every day, there were three arrangements of fire on the altar. On this day, there were four. Another arrangement was added in order to glorify the altar and adorn it.
Halacha 6
The Torah's statements Leviticus 16:17: "And he shall atone for himself, for his household, and for the entire congregation of Israel" is interpreted by the Oral Tradition as referring to the recitation of the confessional. Thus he recites three confessions on this day:
one for himself first;
one for himself together with the other priests; both of these are recited over the bull which he brings as a sin-offering;
and the third is recited for the entire Jewish people on the goat sent to Azazel. In each of these confessions, he recites God's explicit name three times.
What is implied? He says: "I beseech you, HaShem, I have sinned, transgressed, and committed iniquity before You. I beseech you, HaShem, please atone for the sins, transgressions, and iniquities that I committed..., asibid.:30 states: "For on that day, he shall atone for you to purify yourselves for all your sins, before God you shall be purified." Thus he mentions God's name three times in his confession. And he does this in each of these confessions.
When he places the lot on the goat of the sin-offering, he proclaims: "A sin-offering for HaShem." Thus he mentions God's explicit name ten times on this day. On all occasions, he recites the name as it is written, pronouncing His explicit name.
Originally, the High Priest would raise his voice when pronouncing God's name. When the number of wanton people increased, he would recite it in a low voice, swallowing it in a sweet chant until even his priestly brethren could not recognize it.
Halacha 7
When all the priests and the people standing in the Temple Courtyard would hear God's explicit name recited by the High Priest in holiness and purity, they would bow, prostrate themselves, and fall on their faces, saying: "Blessed be the name of His glorious kingdom forever and ever." The rationale is thatDeuteronomy 32:3 states: "When I call out the name of God, ascribe greatness to our Lord."
During the three confessions, he would intend to complete the recitation of God's name while the people were blessing, and then he would say: "You shall be purified." It is acceptable to recite the confessional of Yom Kippur and the confessional over the bulls that are burnt throughout the entire day.
• 3 Chapters: Bechorot Bechorot - Perek 5, Bechorot Bechorot - Perek 6, Bechorot Bechorot - Perek 7 • English Text | Hebrew Text | Audio: Listen | Download• Bechorot - Perek 5
Hayom Yom:
• English Text | Video Class• Shabbat, Iyar 13, 5776 · May 21, 2016• Iyar 13, 28th day of the omer
Audio: Listen | Download• Bechorot - Perek 5
Halacha 1
The following laws apply when a sheep that had not given birth before gives birth to two males. Even if both of their heads emerged at the same time, it is impossible that one did not emerge before the other. Since it is not known which emerged first, the priest should take the weaker one and the second one is a firstborn of doubtful status.1
If one of them died, the priest does not receive anything, for the living offspring is of doubtful status and we follow the principle: "When one desires to expropriate property from a colleague, the burden of proof is on him." Similarly, if the mother gave birth to a male and a female, the male is of doubtful status, for perhaps the female emerged first. Therefore the priest does not receive anything, for when one desires to expropriate property from a colleague, the burden of proof is on him.
Halacha 2
When there are two sheep that have not given birth previously and they give birth to two males, they are both given to the priest. If they gave birth to a male and a female and they become intermingled, the male is given to the priest. If they gave birth to two males and a female, the priest may take the weaker one. If one of them died, the priest does not receive anything. The rationale is that the male that is alive is a firstborn of doubtful status and when one desires to expropriate property from a colleague, the burden of proof is on him.
If the two sheep gave birth to two females and a male or two males and two females the males are firstborn of doubtful status. For it is possible to say that the female was born first and then the male. Hence the priest does not receive anything, because when one desires to expropriate property from a colleague, the burden of proof is on him.
If one of the sheep had given birth beforehand and one had not, should they give birth to two males and they become intermingled, they are both firstborn of doubtful status and the priest may take the weaker one. If one dies, the priest does not receive anything, for the living offspring is of doubtful status. Similarly, if the two sheep give birth to a male and a female and it is not known which gave birth to which, the priest does not receive anything, for the male is of doubtful status.
Halacha 3
Whenever a firstborn is of doubtful status, the law is that it should be allowed to pasture until it becomes blemished and then it may be eaten by its owner. If a priest takes possession of it, it is not expropriated from him. He must partake of it only after it becomes blemished. He may not offer it as a sacrifice, for only an offspring that is definitely a firstborn is offered as a sacrifice, lest one slaughter an ordinary animal in the Temple Courtyard.
Halacha 4
When a person had both animals that had given birth before and animals that had not given birth before in his herd and they both gave birth while no one was present. If the owner entered and found those who had given birth previously giving suck to females and those who had not given birth previously giving suck to males, we do not suspect that the offspring of one went to another to suck and the offspring of the other went to the first. Instead, we follow the presumption that every animal is giving suck to its own offspring.
Halacha 5
When two individuals entrusted male animals - one a firstborn and one an ordinary animal - with a shepherd and one of the animals died, the shepherd may leave the second animal between them and depart. This animal is considered a firstborn of doubtful status and should be divided between the two owners, because neither can identify his animal.
Halacha 6
When a person entrusts a firstborn animal to another person who placed it together with his own ordinary animal and then one of them died, but they do not know which one, we follow the principle: When one desires to expropriate property from a colleague, the burden of proof is on him. The animal is considered a firstborn of doubtful status.
Even if a priest who is a shepherd leaves his firstborn animal in a person's courtyard together with that person's ordinary animal, should one of them die, we follow the principle: When one desires to expropriate property from a colleague, the burden of proof is on him. We may not expropriate property from a person's courtyard unless there is substantial proof, for it is with the consent of the owner of the firstborn that it was placed together with the ordinary animal belonging to the other person.
Halacha 7
Israelites are not suspect to cause blemishes to firstborn animals. Therefore the word of an Israelite is accepted if he states: "This is a firstborn of doubtful status." We inspect the blemish and permit him to partake of the animal if it is blemished.
Halacha 8
Whenever a consecrated animal received a permanent blemish before it was consecrated and was later redeemed, its offspring are governed by the requirements of the firstborn. If they received a temporary blemish before they were consecrated or they were consecrated while unblemished and received a permanent blemish and were then redeemed, their offspring are exempt from the requirements of the firstborn. The rationale is that they did not become ordinary animals in all respects, as indicated by the fact that they are forbidden to be shorn and work is forbidden to be performed with them, as we explained in Hilchot Me'ilah.
Halacha 9
When a person purchases an animal with money from the second tithesin Jerusalem, its offspring is obligated in the requirements of the firstborn.If, however, a person purchases an animal with the produce of the Sabbatical year,their offspring are exempt from the requirements of the firstborn. The rationale is that one is not allowed to perform commercial activity with the produce of the Sabbatical year, for concerning that, Leviticus 25:6 states: "to partake of it." Implied is that license is granted "to partake of it" and not to perform commercial activity with it. And if its offspring were obligated in the requirements of the firstborn, it is considered as if he would be performing commercial activity with a firstborn, because it is released from the category of the produce of the Sabbatical year.
We already explained in Hilchot Ma'achalot Assurot that it is forbidden to perform commercial activity with substances that are forbidden to be eaten. And we already explained in Hilchot Terumot that it is forbidden to perform commercial activity with terumot. Similarly, it is forbidden to perform commercial activity with the firstborn even though it is permitted to sell them in the manner explained above.
Halacha 10
If a person purchased a firstborn for a wedding feast for his son or for a festival and he did not need it, it is permitted to sell it.
Halacha 11
We do not evaluate unblemished firstborn animals for Israelites, but we do evaluate blemished firstborn. We evaluate unblemished firstborn animals for priests in the present age, because ultimately, they will be eaten after they are blemished. Needless to say, we evaluate blemished animals for them.
Bechorot - Perek 6
Halacha 1
It is a positive commandment to separate one out of every ten kosher animals, which are born to a person each year. This mitzvah applies only to cattle and sheep, as Leviticus 27:32 states: "All the tithes of your cattle and sheep...."
Halacha 2
The tithing of animals applies with regard to ordinary animals, but not to consecrated ones. It applies in Eretz Yisrael and in the Diaspora, in the era that the Temple was standing and in the era when the Temple is not standing. Nevertheless, our Sages forbade tithing animals in the present era and ordained that they should be tithed only when the Temple is standing. This is a decree, lest the consecrated animal be eaten when it is unblemished and thus one will be violating a transgression punishable by karet: slaughtering consecrated animals outside the Temple Courtyard. If one transgressed and tithed in the present era, the animal is designated as a tithe offering and should be eaten after it contracts a disqualifying blemish.
Halacha 3
All are obligated in the tithing of their animals: priests, Levites, and Israelites.
Halacha 4
The laws applying to a tithe offering of an animal are that it should be slaughtered in the Temple Courtyard and its blood cast in one heave towards the Altar's base. Its organs and fats are offered on the altar's pyre and the remainder of the meat is eaten by the owner in Jerusalem like other sacrifices of a lesser degree of sanctity. The priests do not receive any portion of it. Instead, it is given to its owner in its entirety, like the Paschal sacrifice.
If it was blemished, whether it became blemished after it was designated or it was blemished when it was set aside, it may be eaten in any place.
Halacha 5
It is forbidden to sell an animal designated as a tithe offering when it is unblemished, for Leviticus 27:33 states with regard to it: "It shall not be redeemed." According to the Oral Tradition, the phrase "It shall not be redeemed" also implies a prohibition against selling it; it is neither redeemed, nor sold at all.
It appears to me that when one sells an animal designated as a tithe offering, the sale is of no consequence and the animal is not acquired by the purchaser. For this reason, the seller is not liable for lashes like one who sells property designated as a dedication offering to the priests, in which instance, the purchaser does not acquire it, or like one who sells a female captive, as will be explained in its place.
Halacha 6
According to Rabbinic Law, it is forbidden to sell an animal designated as a tithe offering when it is blemished and even when it is slaughtered. This is a decree, lest one sell such an animal when it is alive. For this reason, we may not weigh one portion against another, as is done when weighing portions of a firstborn animal, because it appears as if he is selling it.
Halacha 7
An animal designated as a tithe offering that belongs to orphans is permitted to be sold in an ordinary manner after being slaughtered when blemished. To prevent the orphans from suffering a loss, our Sages did not uphold their decree in this instance.
Halacha 8
When an animal designated as a tithe offering is slaughtered when blemished, it is permitted to sell its fats, sinews, hide, and bones. Only the sale of its meat was prohibited. If one included the price for its meat together with the price for its hide, fats, and sinews and sold everything in a collective price, the sale is permitted. If the price of the bones was high and he included the price of the meat in the price of the bones, it is permitted.
Halacha 9
Anyone's word is accepted with regard to the blemishes of animals designated as tithe offerings if he says: "This blemish came about on its own accord; it was not brought about intentionally." Even the statements of those individuals whose word is not accepted with regard to the blemishes of a firstborn animal are accepted with regard to an animal designated as a tithe offering. Moreover, a person may inspect the blemishes of his animals designated as tithe offerings and permit their slaughter if he is an expert. The rationale for these leniencies is that if a person desired, he could have blemished every animal in his flock and then tithed them. Thus from the outset, the tithed animal would be blemished.
Halacha 10
When a person purchases lambs that were born this year or they were given to him as a present, he is not obligated to tithe them. The obligation applies only when the animals are born in his domain. Accordingly, if partners enter into a partnership with regard to animals: one brings 100 and the other brings 100 and they have them intermingle and own them jointly, these 200 are exempt from the requirement to tithe. The rationale is that each of the lambs is considered as having been sold. Similarly, if brothers inherit lambs in their first year of life from their father, they are exempt from the requirement to tithe.
The offspring born to the partners or the brothers after the partnership was established, by contrast, from their jointly owned animals are obligated to be tithed. Similarly, if a partnership was established with money or brothers purchased animals from the funds of the estate, the offspring born afterwards are obligated to be tithed, for they were born in their domain and they are considered as one person.
If the brothers and the partners divided their property after animals were born to them in their joint domain and then reestablished their partnership, the animals born previously are exempt from the requirement to tithe. The rationale is that when the assets of the partnership or the estate were divided, everything is considered as having been sold and animals that are sold are exempt. And when the partnership was reestablished, no new offspring was born to them afterwards. Even though they divided kids for kids and lambs for lambs, and even if they divided them by tens, they are all exempt from the tithes and considered as having been purchased.
Halacha 11
When brothers and partners divided the financial assets of the partnership, but did not divide the animals, the animals are obligated to be tithed, for they are not considered as having been purchased yet. If, however, the animals of the partnership were divided even though the financial assets were not, the offspring are exempt.
Halacha 12
When a person purchases ten unborn fetuses in their mother's womb,they all enter the corral for tithing, for they were born in his domain.
Halacha 13
When a priest received ten newborn animals because of the return of property stolen from a convert, they are exempt from the tithes. The rationale is that the priestly presents are comparable to ordinary presents. And we already explainedthat when one gives a present, it is exempt from the tithes.
Halacha 14
All the animals in one's herd are brought into the corral for tithing,whether they are unblemished or blemished, even those which are forbidden to be offered on the altar with the exception of hybrids, animals that are tereifah,born through Caesarian section, or "lacking in age." For all of these are exempt from the tithes.
Similarly, an animal whose mother died or was slaughtered when it was born should not be tithed. These concepts are part of the Oral Tradition.
Halacha 15
A purchaser is not exempt from the obligation to tithe unless he purchased the animals after they were fit to be tithed. Therefore one who purchases lambs in the seven days after their birth, is obligated to tithe them when the time comes.Since an animal that is "lacking in age" is not fit to be tithed, it is as if he purchased a fetus and it was born in his domain.
Halacha 16
Whenever there is a doubt whether an animal is obligated to be tithed or exempt from being tithed, it is exempt from being tithed. Therefore when an orphaned lamb, a purchased one, or the like becomes intermingled with other lambs, they are all exempt from the tithes, because the status of each one of them is in doubt.
Bechorot - Perek 7
Halacha 1
When a person possesses ten lambs and he separates one as the tithes or he possesses 100 and he separates ten as the tithes, these are not tithes. What, instead, should he do? He should gather all of the lambs or all of the calves born that year in a corral. He then makes a small entrance so that two cannot emerge at the same time. He positions their mothers outside the corral and they bleat so that the lambs will hear their voices and leave the corral to meet them. This is necessary, as implied by Leviticus 27:32 which states: "all that passes beneath the staff," i.e., they must pass on their own initiative; one should not remove them by hand.
As they leave the corral one by one, the owner begins to count them with a staff: one, two, three, four, five, six, seven, eight, nine. The tenth animal that departs, whether male or female, whether unblemished or blemished, should be painted with red paint, and the owner should say: "This is the tithe."
If he did not paint the animals designated as the tithes with red paint, did not count them with a staff, or counted them while they are lying down or standing, the tithing takes effect. Since he counted them ten by ten and consecrated the tenth, it is considered a tithe.
Halacha 2
It is not necessary to collect every animal born in a person's domain to one corral. Instead, the reckoning is made for every herd alone. If a person owned five lambs in Jerusalem and five in Acre, they are not combined into a single herd. Instead, they are all exempt from the tithes.
What is the distance required to be between two herds for them to be combined? Sixteen mil.
Halacha 3
If there are three herds and there are sixteen mil between each one, the three are combined. What is implied? There were nine on one side, nine on the other side, and one in the center, all three herds are brought into the corral together to be tithed.
Halacha 4
Tithes are not taken from sheep for cattle, nor from cattle for sheep. One must, however, tithe sheep for goats and goats for sheep. This is derived fromLeviticus 27:32: "All the tithes of your cattle and tzon." Implied is that all light, domesticated animals are included as one category, for they are both referred to with the term seh and they are like one species.
Halacha 5
We do not tithe animals born in one year with animals born in another year just as we do not tithe the crops from the new year for the crops from the past year nor the crops from the past year for the crops of the new year, asDeuteronomy 14:22: "Which are produced by the field year for year."
It appears to me that if one tithed animals from one year for animals of another year, the tithing is binding because of the severity of consecrated animals. For the Torah did not explicitly emphasize that the tithing of animals must be from the same year.
Halacha 6
All of the offspring born from the first of Tishrei until the twenty-ninth of Elul are combined and are tithed for each other. If five lambs are born on the twenty-ninth of Elul and five on the first of Tishrei of the following year, they are not combined. If an animal gave birth to offspring in its first year of life, it and its daughter should be brought into the corral together to be tithed.
Halacha 7
The lambs which are born are not like tevel from which one may not eat until one tithes as explained in its place. Instead, one may sell or slaughter all the offspring one desires until one tithes. Then animal designated as the tithe offering will be consecrated and must be eaten according to law, as explained above.
Halacha 8
Our Sages established three fixed times for the tithing of one's animals.When one of these dates arrives, it is forbidden for a person to sell or slaughter the offspring of his animals until he tithes. If he slaughters, the meat is permitted.
These are the three dates: the fifteenth day before the Paschal sacrifice, the fifteenth day before Shavuot, and the fifteenth day before Sukkot. Each of these times is called a "threshing floor" for the tithing of animals. Thus the "threshing floor" for the tithing of animals is on the last day of the month of Adar, on the thirty-fifth day of the Counting of the Omer, and on the last day of the month of Elul.
Why were the "threshing floors" established on these dates? So that the animals would be available to the festive pilgrims. For even though it is permitted to sell animal offspring before they were tithed, as we explained, the people would refrain from selling them until they would tithe them and perform the mitzvah.
Halacha 9
When a person brought all his sheep or cattle into a corral and began to sanctify the tenth animal that departs until there remained less than ten in the corral, those should be left for the next "threshing floor" and they are joined together with those born and tithed and all are collected in one "threshing floor." Even though one knows that some will remain in the corral, he is obligated to bring them all into the corral and the remainder will be left over.
• English Text | Video Class• Shabbat, Iyar 13, 5776 · May 21, 2016• Iyar 13, 28th day of the omer
Tuesday Iyar 13,* 28th day of the omer 5703
Torah lessons: Chumash: B'har, Shlishi with Rashi.
Tehillim: 69-71.
Tanya: So, indeed, is (p. 251)...and the limited. (p. 253).
At Mincha, tachanun is said.
The Alter Rebbe once said (during those years that he would say short maamarim): "Know what is above you."1 Know that everything "above" in the supernal sefirot and partzufim (Divine emanations and configurations), all derives "from you"2; it all depends on man's service.3
FOOTNOTES
*.This day marks the yahrzeit, in 5712 (1952) of R. Yisrael Aryeh Leib of blessed memory, brother of the Rebbe of righteous memory.
1.Avot 2:1.
2.Manifestations of the Divine Emanations, whether Chessed (Kindness) or Gevura (Severity), are determined by Man. Man's actions are independent and real, and from Above, G-d reacts to Man, "reflects" Man's actions. Man may be insignificant from one perspective, but his importance is cosmic from another. "I am dust and ashes" expresses one view; "The universe was created on my account" expresses the second.
3.The quotation from Avot may therefore be translated, "Know, that what is Above is from you."
• Daily Thought:
Dad As Tutor
Imagine a dad tutoring his child, as any tutor will teach a student.
Imagine the child does well, and so Dad returns a smile of approval, as any good tutor would do.
But then, Dad can no longer restrain himself to his role as tutor. He laughs, he slaps his child affectionately on the back, they both laugh together, not as a teacher and student, but as only a father and child could do, Dad saying in his laugh,
“I always had this pride, this delight in you, that you are my child. I only needed this excuse to show it.”
Above, the One who is infinite and has created all things awaits His chance to laugh with us.
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