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.’”
Today's Laws & Customs:• Count "Twenty-Seven Days to the Omer" Tonight
Tomorrow is the twenty-seventh 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-seven days, which are three weeks and six days, to the Omer." (If you miss the count tonight, you can count the omer all day tomorrow, but without the preceding blessing).
The 49-day "Counting of the Omer" retraces our ancestors' seven-week spiritual journey from the Exodus to Sinai. Each evening we recite a special blessing and count the days and weeks that have passed since the Omer; the 50th day is Shavuot, the festival celebrating the Giving of the Torah at Sinai.
Tonight's Sefirah: Yesod sheb'Netzach -- "Connection 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:
• Jewish Books Confiscated (1510)
1,500 Jewish books were confiscated in Frankfurt am Main, Germany at the instigation of an apostate (Meshumad) on the 11th of Iyar.
• Riots in Wasilkow and Konotop (1881)
Anti Jewish riots (pogroms) continue to escalate in Russia and break out on the 11th of Iyar in Waslikow and Konotop. The Jews were blamed for the assassination of Czar Alexander II, who was assassinated by revolutionaries. The riots continued for three years across the entire Russia.
• The Battle at Deganya (1948)
The Israeli Army defeated the advancing Syrian Army, following the shelling at the entrance of Deganya, which began at sunrise and lasted nine hours. It is considered the first Israeli victory following the start of the War of Independence.
Daily Quote:
Fundamental to our faith is the belief that every event in a person's life is by Divine Providence. So expressions such as "If only I had...," "If only I hadn't..." smack of heresy[Rabbi Sholom DovBer of Lubavitch (1860-1920)]
Daily Study:
Chitas and Rambam for today:
Chumash: Emor, 5th Portion Leviticus 23:23-23:32 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 23
23And the Lord spoke to Moses, saying, כגוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
24Speak to the children of Israel, saying: In the seventh month, on the first of the month, it shall be a Sabbath for you, a remembrance of [Israel through] the shofar blast a holy occasion. כדדַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר בַּחֹ֨דֶשׁ הַשְּׁבִיעִ֜י בְּאֶחָ֣ד לַחֹ֗דֶשׁ יִֽהְיֶ֤ה לָכֶם֙ שַׁבָּת֔וֹן זִכְר֥וֹן תְּרוּעָ֖ה מִקְרָא־קֹֽדֶשׁ:
a remembrance of [Israel through] the shofar blast: [On this Rosh Hashanah day,] a remembrance [before God of the Jewish people is evoked through the sounds of the shofar. And in order to enhance this remembrance, our Rabbis instituted the recitation] of Scriptural verses dealing with remembrance and Scriptural verses dealing with the blowing of the shofar (R.H . 32a), through which the remembrance of the binding of Isaac is recalled for them, [whereby Isaac was willing to be sacrificed as a burnt-offering according to God’s words (see Gen. 22:119), and] in whose stead a ram was offered up [whereby the shofar alludes to that ram’s horns, by which it was caught in a tree, thus making its appearance as Isaac’s replacement (see Gen. 22:13)]. — [Sifthei Chachamim, Gur Aryeh; R.H. 16a]
זכרון תרועה: זכרון פסוקי זכרונות ופסוקי שופרות, לזכור לכם עקידת יצחק שקרב תחתיו איל:
25You shall not perform any work of labor, and you shall offer up a fire offering to the Lord. כהכָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה:
And you shall offer up a fire offering: The additional offerings stated in the Book of Num. (29:16).
והקרבתם אשה: המוספים האמורים בחומש הפקודים:
26And the Lord spoke to Moses, saying: כווַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
27But on the tenth of this seventh month, it is a day of atonement, it shall be a holy occasion for you; you shall afflict yourselves, and you shall offer up a fire offering to the Lord. כזאַ֡ךְ בֶּֽעָשׂ֣וֹר לַחֹ֩דֶשׁ֩ הַשְּׁבִיעִ֨י הַזֶּ֜ה י֧וֹם הַכִּפֻּרִ֣ים ה֗וּא מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם וְהִקְרַבְתֶּ֥ם אִשֶּׁ֖ה לַֽיהֹוָֽה:
But: Heb. אַךְ. Wherever the word אַךְ, “but,” or רַק, “only,” appear in the Torah, they denote an exclusion. [Thus,] Yom Kippur atones for those who repent, “but” it does not atone for those who do not repent. — [Shev. 13a]
אך: כל אכין ורקין שבתורה מיעוטין, מכפר הוא לשבים ואינו מכפר על שאינם שבים:
28You shall not perform any work on that very day, for it is a day of atonement, for you to gain atonement before the Lord, your God. כחוְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה כִּ֣י י֤וֹם כִּפֻּרִים֙ ה֔וּא לְכַפֵּ֣ר עֲלֵיכֶ֔ם לִפְנֵ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
29For any person who will not be afflicted on that very day, shall be cut off from its people. כטכִּ֤י כָל־הַנֶּ֨פֶשׁ֙ אֲשֶׁ֣ר לֹֽא־תְעֻנֶּ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְנִכְרְתָ֖ה מֵֽעַמֶּֽיהָ:
30And any person who performs any work on that very day I will destroy that person from amidst its people. לוְכָל־הַנֶּ֗פֶשׁ אֲשֶׁ֤ר תַּֽעֲשֶׂה֙ כָּל־מְלָאכָ֔ה בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה וְהַֽאֲבַדְתִּ֛י אֶת־הַנֶּ֥פֶשׁ הַהִ֖וא מִקֶּ֥רֶב עַמָּֽהּ:
I will destroy: כָּרֵת (“excision” or “cutting off”) is stated [as a punishment] in many places [in Scripture] and I do not know what that means, when God says [explicitly] “I will destroy,” [coinciding with וְנִכְרְתָה in the preceding verse,] this teaches us כָּרֵת means only “destruction” [i.e., premature death, and not that the body is to be cut up or that the person is to be exiled]. — [See Be’er Basadeh on this verse and on 22:3 above; Torath Kohanim 23:180]
והאבדתי: לפי שהוא אומר כרת בכל מקום ואיני יודע מה הוא, כשהוא אומר והאבדתי, למד על הכרת שאינו אלא אבדן:
31You shall not perform any work. [This is] an eternal statute throughout your generations in all your dwelling places. לאכָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
You shall not perform any work: [But has this not already been stated in verses 28 and 30 above? Yes, nevertheless this prohibition is repeated several times here, so that one who disobeys] transgresses many negative commandments, or to warn against work at night [that it is forbidden just] as [performing] work during the day [of the tenth of Tishri]. - [Yoma 81a; see Mizrachi and Divrei David]
כל מלאכה וגו': לעבור עליו בלאוין הרבה, או להזהיר על מלאכת לילה כמלאכת יום:
32It is a complete day of rest for you, and you shall afflict yourselves. On the ninth of the month in the evening, from evening to evening, you shall observe your rest day. לבשַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם בְּתִשְׁעָ֤ה לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם:
Daily Tehillim: Chapters 60 - 65• Hebrew text
• English text• Chapter 60
This psalm tells of when Joab, David's general, came to Aram Naharayim for war and was asked by the people: "Are you not from the children of Jacob? What of the pact he made with Laban?" Not knowing what to answer, Joab asked the Sanhedrin. The psalm includes David's prayer for success in this war.
1. For the Conductor, on the shushan eidut. A michtam by David, to instruct,
2. when he battled with Aram Naharayim and Aram Tzovah, and Joab returned and smote Edom in the Valley of Salt, twelve thousand [men].
3. O God, You forsook us, You have breached us! You grew furious-restore us!
4. You made the earth quake, You split it apart-heal its fragments, for it totters!
5. You showed Your nation harshness, You gave us benumbing wine to drink.
6. [Now] give those who fear You a banner to raise themselves, for the sake of truth, Selah.
7. That Your beloved ones may be delivered, help with Your right hand and answer me.
8. God said with His Holy [Spirit] that I would exult; I would divide Shechem, and measure out the Valley of Succot.
9. Mine is Gilead, mine is Menasseh, and Ephraim is the stronghold of my head; Judah is my prince.
10. Moab is my washbasin, and upon Edom I will cast my shoe; for me, Philistia will sound a blast [of coronation].
11. Who will bring me into the fortified city? Who will lead me unto Edom?
12. Is it not You, God, Who has [until now] forsaken us, and did not go forth with our legions?
13. Grant us relief from the oppressor; futile is the salvation of man.
14. With God we will do valiantly, and He will trample our oppressors.
Chapter 61
David composed this prayer while fleeing from Saul. The object of all his thoughts and his entreaty is that God grant him long life-not for the sake of pursuing the pleasures of the world, but rather to serve God in awe, all of his days.
1. For the Conductor, on the neginat, by David.
2. Hear my cry, O God, listen to my prayer.
3. From the end of the earth I call to You, when my heart is faint [with trouble]: Lead me upon the rock that surpasses me!
4. For You have been a refuge for me, a tower of strength in the face of the enemy.
5. I will dwell in Your tent forever; I will take refuge in the shelter of Your wings, Selah.
6. For You, God, heard my vows; You granted the inheritance of those who fear Your Name.
7. Add days to the days of the king; may his years equal those of every generation.
8. May he sit always before God; appoint kindness and truth to preserve him.
9. Thus will I sing the praise of Your Name forever, as I fulfill my vows each day.
Chapter 62
David prays for the downfall of his enemies. He also exhorts his generation that their faith should not rest in riches, telling them that the accumulation of wealth is utter futility.
1. For the Conductor, on the yedutun,1 a psalm by David.
2. To God alone does my soul hope; my salvation is from Him.
3. He alone is my rock and salvation, my stronghold; I shall not falter greatly.
4. Until when will you plot disaster for man? May you all be killed-like a leaning wall, a toppled fence.
5. Out of their arrogance alone they scheme to topple me, they favor falsehood; with their mouths they bless, and in their hearts they curse, Selah.
6. To God alone does my soul hope, for my hope is from Him.
7. He alone is my rock and salvation, my stronghold; I shall not falter.
8. My salvation and honor is upon God; the rock of my strength-my refuge is in God.
9. Trust in Him at all times, O nation, pour out your hearts before Him; God is a refuge for us forever.
10. Men are but vanity; people [but] transients. Were they to be raised upon the scale, they would be lighter than vanity.
11. Put not your trust in exploitation, nor place futile hope in robbery. If [corrupt] wealth flourishes, pay it no heed.
12. God spoke one thing, from which I perceived two: That strength belongs to God;
13. and that Yours, my Lord, is kindness. For You repay each man according to his deeds.
FOOTNOTES
1.A musical instrument (Metzudot).
Chapter 63
Hiding from Saul, and yearning to approach the place of the Holy Ark like one thirsting for water, David composed this prayer on his behalf and against his enemy.
1. A psalm by David, when he was in the Judean desert.
2. O God, You are my Almighty, I seek You! My soul thirsts for You, my flesh longs for You; [like one] in a desolate and dry land, without water,
3. so [I thirst] to see You in the Sanctuary, to behold Your might and glory.
4. For Your kindness is better than life; my lips shall praise You.
5. Thus will I bless you all my life, in Your Name I will raise my hands [in prayer].
6. As with fat and abundance my soul is sated, when my mouth offers praise with expressions of joy.
7. Indeed, I remember You upon my bed; during the watches of the night I meditate upon You.
8. For You were a help for me; I sing in the shadow of Your wings.
9. My soul cleaved to You; Your right hand supported me.
10. But they seek desolation for my soul; they will enter the depths of the earth.
11. They will drag them by the sword; they will be the portion of foxes.
12. And the king will rejoice in God, and all who swear by Him will take pride, when the mouths of liars are blocked up.
Chapter 64
The masters of homiletics interpret this psalm as alluding to Daniel, who was thrown into the lion's den. With divine inspiration, David foresaw the event and prayed for him. Daniel was a descendant of David, as can be inferred from God's statement to Hezekiah (himself of Davidic lineage), "And from your children, who will issue forth from you, they will take, and they (referring to, amongst others, Daniel) will be ministers in the palace of the king of Babylon."
1. For the Conductor, a psalm by David.
2. Hear my voice, O God, as I recount [my woes]; preserve my life from the terror of the enemy.
3. Shelter me from the schemes of the wicked, from the conspiracy of evildoers,
4. who have sharpened their tongue like the sword, aimed their arrow-a bitter word-
5. to shoot at the innocent from hidden places; suddenly they shoot at him, they are not afraid.
6. They encourage themselves in an evil thing, they speak of laying traps; they say: "Who will see them?”
7. They sought pretexts; [and when] they completed a diligent search, each man [kept the plot] inside, deep in the heart.
8. But God shot at them; [like] a sudden arrow were their blows.
9. Their own tongues caused them to stumble; all who see them shake their heads [derisively].
10. Then all men feared, and recounted the work of God; they perceived His deed.
11. Let the righteous one rejoice in the Lord and take refuge in Him, and let them take pride-all upright of heart.
Chapter 65
This psalm contains awe-inspiring and glorious praises to God, as well as entreaties and prayers concerning our sins. It declares it impossible to recount God's greatness, for who can recount His mighty acts? Hence, silence is His praise.
1. For the Conductor, a psalm by David, a song.
2. Silence is praise for You, O God [Who dwells in] Zion; and to You vows will be paid.
3. O Heeder of prayer, to You does all flesh come.
4. Matters of sin overwhelm me; You will pardon our transgressions.
5. Fortunate is [the nation] whom You choose and draw near, to dwell in Your courtyards; may we be sated with the goodness of Your House, with the holiness of Your Sanctuary.
6. Answer us with awesome deeds as befits Your righteousness, O God of our salvation, the security of all [who inhabit] the ends of the earth and distant seas.
7. With His strength He prepares [rain for] the mountains; He is girded with might.
8. He quiets the roar of the seas, the roar of their waves and the tumult of nations.
9. Those who inhabit the ends [of the earth] fear [You] because of Your signs; the emergences of morning and evening cause [man] to sing praise.
10. You remember the earth and water it, you enrich it abundantly [from] God's stream filled with water. You prepare their grain, for so do You prepare it.
11. You saturate its furrows, gratifying its legions; with showers You soften it and bless its growth.
12. You crown the year of Your goodness [with rain], and Your clouds drip abundance.
13. They drip on pastures of wilderness, and the hills gird themselves with joy.
14. The meadows don sheep, and the valleys cloak themselves with grain; they sound blasts, indeed they sing.
Tanya: Likutei Amarim, beginning of Chapter 48• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Thursday, Iyar 11, 5776 · May 19, 2016
• Likutei Amarim, beginning of Chapter 48
• Having previously explained that G‑d showed his love for the Jewish people by taking them out of the physical servitude of Egypt, the Alter Rebbe concluded ch. 47 by describing the love G‑d shows His people by releasing them from a spiritual dimension of Egyptian bondage. This spiritual Exodus is daily manifest within all Jewish souls. It is natural, therefore, that Jews should reciprocate with love — like the water that mirrors the face of the beholder — and thereby strive to overcome all obstacles that hinder their service of G‑d.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Thursday, Iyar 11, 5776 · May 19, 2016
והנה, כאשר יתבונן המשכיל בגדולת אין סוף ברוך הוא, כי כשמו כן הוא: אין סוף ואין קץ ותכלית כלל לאור וחיות המתפשט ממנו יתברך ברצונו הפשוט
Contemplating the greatness of the blessed Ein Sof, the thinking person [will come to the realization] that as His Name indicates, so is He — there is no end or limit or finitude at all to the light and vitality that diffuse from His simple Will (“simple” in the sense that it has no cause, nor is it subject to the limitations inherent in mortal will),
ומיוחד במהותו ועצמותו יתברך בתכלית היחוד
and which is united with His essence and being in perfect unity.
The light and vitality that emanate from G‑d in order that He create and animate finite Worlds, are in no way similar to light and vitality as they are found within created beings.
Light that emanates from a created being is not limited by the capacity of the recipient; on the other hand, the luminary has no control over its power of illumination: having been created as a luminary it has no choice but to illumine. Divine light, however, while possessing all the positive qualities of illumination as found in created luminaries, shares none of its deficiencies: light emanates from the Luminary only when the Luminary desires that it do so.
The will of created beings likewise has strengths and weaknesses. Though it chooses freely, it is by its very nature limited and restrictive. G‑d’s Will, by contrast, while maintaining the positive attributes of mortal will, is encumbered by none of its limitations; His Will (to illumine, for example) is unbounded, just as He Himself is without limitation.
Being infinite, G‑d’s light cannot give rise to created and finite beings — unless it first undergoes the series of self-limiting, self-concealing contractions known as tzimtzumim, as is now stated.
ואילו היתה השתלשלות העולמות מאור אין סוף ברוך הוא בלי צמצומים, רק כסדר המדרגות ממדרגה למדרגה בדרך עלה ועלול
Had the worlds descended from the light of the blessed Ein Sof without “contractions”, but according to a gradual descent from grade to grade by means of cause and effect, the loftier level being the direct cause for the manifestation of the level immediately following it, —
Such is the case with regard to thought and speech. That which a person speaks is first found within his thought; thought is the cause and speech is the effect. Though thought is more spiritual than speech, the two levels stand in a certain proportion to each other, in that (for example) both are composed of letters that form words. And so with every cause-and-effect relationship, the effect must partake of the characteristics of its cause; it would be impossible for a “cause” to bring into existence an “effect” which is infinitely removed from it.
Since the light and vitality — the creative power — that emanates from G‑d is infinite while created beings are finite, it goes without saying that they could not possibly have come into being in a manner of cause and effect. For if this were the case,
לא היה העולם הזה נברא כלל כמו שהוא עתה בבחינת גבול ותכלית: מהארץ לרקיע מהלך ת״ק שנה
this world and all it contains would not have been created in its present form, in a finite and limited order, [for,]1 “From the earth to the firmament is a distance of five hundred years,” five hundred years‘ journey being a finite dimension,
וכן בין כל רקיע לרקיע, וכן עובי כל רקיע ורקיע
and similarly [limited is] the distance between one firmament and the next, and so also the radial extent of each firmament is a distance of five hundred years. And all the above applies to this world.
ואפילו עולם הבא וגן עדן העליון, מדור נשמות הצדיקים הגדולים, והנשמות עצמן, ואין צריך לומר המלאכים, הן בבחינת גבול ותכלית
Even the World to Come and the higher level of Gan Eden — the abode of the souls of the great tzaddikim— and the souls themselves, and needless to add, the angels, are all in the realm of bounds and limitation,
The Rebbe notes: Although it was indicated early in ch. 39 that souls delight in G‑d and derive pleasure from and comprehend the [infinite] Ein Sof-light, this poses no difficulty:
כי יש גבול להשגתן באור אין סוף ברוך הוא, המאיר עליהן בהתלבשות חב״ד כו׳
for there is a limit to their apprehension of the light of the blessed Ein Sof, which shines upon them through being clothed in ChaBaD, and so on,
Souls and angels, which people these worlds, comprehend G‑d liness as a result of its vestiture in the ChaBaD of those worlds. Though lofty, their comprehension is nonetheless limited.
ולכן יש גבול להנאתן שנהנין מזיו השכינה, ומתענגין באור ה׳
hence, there is also a boundary to the enjoyment that they derive from the rays of the Shechinah, and to their pleasure in the light of G‑d;
כי אין יכולין לקבל הנאה ותענוג בבחינת אין סוף ממש, שלא יתבטלו ממציאותן ויחזרו למקורן
for they are incapable of deriving enjoyment and delight of an infinite order, without being nullified out of their existence and returning to their source.
Thus, even the creatures of the highest spiritual worlds are finite beings, and in order for them to be created in a finite manner the process of “contraction” must be invoked. Being finite, they are totally dissimilar to their source — the infinite G‑dly light that exists prior to “contraction”.
| FOOTNOTES | |
| 1. | Chagigah 13a. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 54
Rejoicing on the Festivals
"And you shall rejoice on your festival"—Deuteronomy 16:14.
The primary element of this mitzvah is the obligation to bring a Peace Offering (in addition to the Chagigah Peace Offering), known as the Simchah Peace Offering.
Also included in this mitzvah is the obligation to rejoice in a variety of ways. This includes eating meat, drinking wine (which is a paramount obligation), wearing new clothing, giving fruits and sweets to the women and children, and the Simchat Beit Hashoevah ("the Celebration of the Water Drawing") in the Temple that featured music and dancing.
The Torah requires us to include in our rejoicing the needy, the poor and the converts.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and offering the Festival Offering.
Full text of this Mitzvah »• Rejoicing on the Festivals
Arriving in Jerusalem Empty-Handed
"And none shall appear before Me empty"—Exodus 23:15.
It is forbidden to arrive in Jerusalem for the festival pilgrimage without sacrifices to offer in the Temple. At the very least, one must bring a Burnt Offering and a Festival Offering.
Full text of this Mitzvah »• Arriving in Jerusalem Empty-Handed
Neglecting the Levite
"Be careful not to forsake the Levite"—Deuteronomy 12:19.
We are enjoined not to neglect the Levites, not to refrain from giving them the gifts due to them, and to invite them to join our celebration of the festivals.
Full text of this Mitzvah »• Neglecting the Levite
Assembling the Jewish People
"Gather the people together, men, women, and children"—Deuteronomy 31:12.
On the second day of Sukkot on the year following the Sabbatical Year, it is a mitzvah for the entire nation to be gathered, and that verses from the Book of Deuteronomy be read before them.
Full text of this Mitzvah »• Assembling the Jewish People
Sanctifying Kosher Firstborn Animals
"Sanctify to Me every firstborn, every one that opens the womb among the children of Israel among man and among animals"—Exodus 13:2.
We are commanded to sanctify all male firstborn kosher cattle and livestock – i.e., to separate and designate them to do with them as commanded in the Torah.
The kosher firstborn is given to the priest. The animal is sacrificed in the Temple, its blood sprinkled on the altar, its fats offered thereon, and its flesh consumed by the priests.
Only a firstborn in the land of Israel can be brought as a sacrifice. Outside of Israel, the animal is still holy, but can only be eaten by a priest if it becomes blemished [as it is unfit for sacrifice].
Levites are exempt from this mitzvah.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 54
Rejoicing on the Festivals
"And you shall rejoice on your festival"—Deuteronomy 16:14.
The primary element of this mitzvah is the obligation to bring a Peace Offering (in addition to the Chagigah Peace Offering), known as the Simchah Peace Offering.
Also included in this mitzvah is the obligation to rejoice in a variety of ways. This includes eating meat, drinking wine (which is a paramount obligation), wearing new clothing, giving fruits and sweets to the women and children, and the Simchat Beit Hashoevah ("the Celebration of the Water Drawing") in the Temple that featured music and dancing.
The Torah requires us to include in our rejoicing the needy, the poor and the converts.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and offering the Festival Offering.
Full text of this Mitzvah »• Rejoicing on the Festivals
Positive Commandment 54
Translated by Berel Bell
And the 54th mitzvah is that we are commanded to rejoice on the festivals.
The source of this commandment is G‑d's statement1 (exalted be He), "You shall rejoice on your festival."
It is the third of the commandments which are fulfilled on the festivals.2
The first obligation3 that is hinted to in this commandment is the obligation to bring a peace offering. These peace offerings are in addition to the Chagigah peace offerings. The Talmud4 calls them simchah peace offerings. It is regarding these peace offering that our Sages said,5 "Women are obligated in rejoicing."
Scripture states,6 "You shall sacrifice peace offerings and eat there, rejoicing before G‑d."
The details of this mitzvah too are explained in Tractate Chagigah.
Included in G‑d's statement,7 "You shall rejoice on your festival," are the instructions of our Sages,8 "You shall rejoice with all types of joy," including eating meat on the festivals, drinking wine, wearing new clothing, giving fruits and sweets to the women and children, and Simchas Beis HaShoevah, i.e. the rejoicing with musical instruments and dancing in the Temple [on Sukkos]. All the above are included in the commandment, "You shall rejoice on your festival."
The strictest obligation among them is drinking wine, since it is unique in [causing] joy. In the words of tractate Pesachim,9 "A man must bring joy to his children and household on the festival. How does he bring them joy? With wine." Our Sages also say there, "We learned, Rabbi Yehudah ben Beteira says, 'When the Temple was standing, the only way to fulfill the commandment of rejoicing was with meat [of the offerings], as it is written,10 "You shall sacrifice peace offerings." Today, the only way to fulfill the commandment is with wine, as it is written,11 "Wine rejoices the heart of man." ' " Our Sages also say, "Men [rejoice] in what is appropriate for them, and women [rejoice] in what is appropriate for them."12
Scripture requires that one include in this rejoicing also the needy,13 the poor and converts, as G‑d said,14 "[You shall rejoice on your festival, you...] and the Levite, the convert, the orphan, and the widow."
FOOTNOTES
1.Deut. 16:14.
2.In addition to chagigah and re'iyah (P52, P53 above).
3.In addition to those enumerated below.
4.Chagigah 7b.
5.Ibid., 6a.
6.Deut. 27:7.
7.Ibid., 16:14.
8.Chagigah 8b.
9.109a.
10.Deut. 27:7.
11.Psalms 104:15.
12.Therefore the wine is what brings joy to the men, not the children.
13.This term comes to include the Levites. See Kapach 5731, note 8.
14.Deut. 16:14.
Negative Commandment 156Arriving in Jerusalem Empty-Handed
"And none shall appear before Me empty"—Exodus 23:15.
It is forbidden to arrive in Jerusalem for the festival pilgrimage without sacrifices to offer in the Temple. At the very least, one must bring a Burnt Offering and a Festival Offering.
Full text of this Mitzvah »• Arriving in Jerusalem Empty-Handed
Negative Commandment 156
Translated by Berel Bell
And the 156th prohibition is that we are forbidden from going to the Temple to celebrate a festival without having a sacrifice to bring.
The source of this commandment is G‑d's statement1 (exalted be He), "Do not appear before Me empty-handed." It is obligatory that one has a burnt offering2 and peace offerings.3
The details of this mitzvah are explained in tractate Chagigah. This commandment does not apply to women.4
FOOTNOTES
1.Ex. 23:15.
2.Olas re'iyah (see P53)
3.I.e. chagigah peace offerings (see P52). See, however, Hilchos Chagigah, 1:1, which only mentions the burnt offerings.
4.Although women are obligated in all prohibitions, here they are exempt, since they are anyway exempt from these two offerings. See sources quoted in Kapach, 5731, note 80 for further discussion.
Negative Commandment 229Neglecting the Levite
"Be careful not to forsake the Levite"—Deuteronomy 12:19.
We are enjoined not to neglect the Levites, not to refrain from giving them the gifts due to them, and to invite them to join our celebration of the festivals.
Full text of this Mitzvah »• Neglecting the Levite
Negative Commandment 229
Translated by Berel Bell
And the 229th prohibition is that we are forbidden from abandoning the Levites by not giving them their complete portions and not bringing them joy on the festivals.1
The source of this commandment is G‑d's statement,2 "You must be careful lest you abandon the Levite all your days." The Sifri says, "The expression, 'you must be careful,' indicates a negative commandment. The expression, 'lest,' indicates a negative commandment."
FOOTNOTES
1."It is the greatest mitzvah to invite a Levite, because he has no portion, no inheritance and no gifts of meat [as the priest does]. One must invite Levites to one's table and to bring them joy or to give them gifts of meat together with their ma'aser in order that they have everything they need." Hilchos Chagigah 2:14.
2.Deut. 12:19.
Positive Commandment 16Assembling the Jewish People
"Gather the people together, men, women, and children"—Deuteronomy 31:12.
On the second day of Sukkot on the year following the Sabbatical Year, it is a mitzvah for the entire nation to be gathered, and that verses from the Book of Deuteronomy be read before them.
Full text of this Mitzvah »• Assembling the Jewish People
Positive Commandment 16
Translated by Berel Bell
And the 16th mitzvah is that we are commanded to gather the entire nation on the second day of Sukkos following each Shemittah year, and to read before them certain verses from the Book of Deuteronomy.
The source of this commandment is G‑d's statement1 (exalted be He), "You must gather together the people: the men, women, and children." This is the mitzvah of Hakhel.
In the beginning of Kiddushin2 our Sages say, "Women are exempt from all positive commandments which are time-bound." The Talmud then asks, "But Hakhel is a time-bound positive commandment,3 and women are obligated?!" The conclusion at the end of the discussion is, "One cannot learn from general principles."4
The details of this mitzvah, i.e. how one reads, who reads and what is read, are explained in the seventh chapter of tractate Sotah.5
FOOTNOTES
1.Ibid., 31:12.
2.34a.
3.From here we see that Hakhel counts as a positive commandment.
4.Because sometimes there are exceptions (Rashi, ibid.). See Encyclopedia Talmudis, Vol. 1, p. 633.
5.41a. There it is explained that the King reads from a wooden podium in the women's courtyard of the Temple. He reads Deuteronomy 1:1-6:9, 11:13-21, 14:22-28:69
Positive Commandment 79Sanctifying Kosher Firstborn Animals
"Sanctify to Me every firstborn, every one that opens the womb among the children of Israel among man and among animals"—Exodus 13:2.
We are commanded to sanctify all male firstborn kosher cattle and livestock – i.e., to separate and designate them to do with them as commanded in the Torah.
The kosher firstborn is given to the priest. The animal is sacrificed in the Temple, its blood sprinkled on the altar, its fats offered thereon, and its flesh consumed by the priests.
Only a firstborn in the land of Israel can be brought as a sacrifice. Outside of Israel, the animal is still holy, but can only be eaten by a priest if it becomes blemished [as it is unfit for sacrifice].
Levites are exempt from this mitzvah.
Full text of this Mitzvah »
• Sanctifying Kosher Firstborn Animals
Positive Commandment 79
Translated by Berel Bell
And the 79th mitzvah is that we are commanded to sanctify the firstborn, i.e. to separate them and set them aside for whatever we are obligated to do with them.
The source of this commandment is G‑d's statement1 (exalted be He), "Sanctify to Me every firstborn that opens the womb among the Jewish people; among both man and animal." Scripture dictates that the "animal," referred to includes only cattle, sheep and donkeys. The commandment is repeated regarding the firstborn of kosher species, which is the commandment we are talking about now, in G‑d's statement,2 "You must consecrate to G‑d every firstborn male born among your cattle and sheep."
The law regarding this firstborn kosher animal is that it must be given to the priests, who sacrifice the fat and blood and consume the remaining meat.
The details of this mitzvah have been completely explained in tractate Bechoros.
It is explained at the end of tractate Challah3 that this commandment applies only in Israel. In the words of the Sifri,4 "One might think that a person is obligated to bring his firstborn [animals] from outside Israel to Israel. The Torah therefore says, 'You must eat before G‑d your L‑rd...the [second] tithe of your grain, wine, and oil, as well as the firstborn of your cattle and sheep.'5 [Only] from the place you bring the [second] tithe of your grain do you bring your firstborn. But from outside Israel, from where you do not bring the [second] tithe of your grain, you do not bring [from there] your firstborn."
It has been explained to you that this commandment applies only in Israel, but a firstborn animal born outside Israel is not sacrificed. However, it remains holy until it acquires a blemish and then may be eaten. This applies both when the Temple was standing and as it is now [i.e. after its destruction], just like the [second] tithe of grain.
(Levites are exempt from this commandment.)6
FOOTNOTES
1.Ex. 13:2.
2.Deut. 15:19.
3.4:11.
4.Deut. 14:23.
5.Ibid.
6.Kapach, 5731 places this in parentheses, claiming that it is a transcription error, and belongs at the end of the next mitzvah, N80. In Hilchos Bechoros 1:7, Rambam in fact writes that Levites are obligated.
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Halacha 1
It is a positive commandment to burn all the sacrifices that have become impure,1 as [Leviticus 7:19] states: "And the meat that will touch anything that [imparts] impurity may not be eaten. It must be burnt with fire."
Halacha 2
Halacha 3
There is an unresolved doubt with regard to the bulls and the goats which are to be burnt6 whether leaving them overnight or taking them outside [the Temple Courtyard] before the time to take them out7 disqualifies their meat as it would their fats and organs or not.8 Therefore, as a stringency, it is considered as if they were disqualified and they should be burnt in the Temple Courtyard.9
Similarly, there is an unresolved doubt if half [such] an animal was taken out [including] the majority of one limb.10 Therefore, as a stringency, it is considered as if it was disqualified and it should be burnt in the Temple Courtyard.
Similarly, if five people carried [such] an animal to take it outside the Temple Courtyard and three departed from [the Courtyard] and two remained, but the three removed half of the animal, [such animals] are disqualified because of the doubt and they should be burnt in the Temple Courtyard.11 It appears to me that in such instances,12 it is not necessary to wait until the following day. [The rationale is that] regardless [such animals] will be burnt,13 even if they are not disqualified.
Halacha 4
[The following laws apply when] meat is found in the Temple Courtyard: [Whole] limbs are [considered as parts of] burnt-offerings. Pieces [of meat] are considered as parts of sin-offerings.14 Pieces which are found in Jerusalem are considered as parts of peace-offerings.15 Everything should be left until the following day and then taken out to the place where sacrifices are burnt lest it be notar.16
[One might ask: If so,] of what benefit will it be that it be considered as [part of] a burnt-offering, a sin-offering, or a peace-offering? [To define the law for one] who transgressed and partook of it.17
Notar is burnt only during the day, as stated: "On the third day,18 [it] shall be burnt with fire."
Halacha 5
Although peace-offerings are forbidden to be eating from the beginning of the night of the third day,19 [the remainder] is only burnt during the day, whether [it is burnt] at the appropriate time or not at the appropriate time.20 Similarly,piggul is burnt only during the day.21
Burning [sacrificial meat] that is impure, notar, or piggul does not supersede [the prohibitions against forbidden labor on] festivals.22 Needless to say, it does not supersede [the prohibition against work on] the Sabbath.
It is permitted to burn [sacrificial meat] that is impure, notar, and piggultogether.23
Halacha 6
When the meat of a sacrifice of the most sacred order became impure in [the Temple Courtyard], it should be burnt in [the Temple Courtyard]. When it became impure outside [the Temple Courtyard], it should be burnt outside [the Temple Courtyard].24[This applies] whether it became impure because of a primary source of ritual impurity or a derivative of ritual impurity.25
The priests never refrained from burning meat that contracted impurity from a primary source of impurity - and thus it is defined as impure to the first degree - with meat that contracted impurity from a derivative of impurity,26 even though this would increase the level of its impurity.27 For [an entity that is] of third degree impurity that touches an entity of first degree impurity is considered as of secondary impurity, as explained in [the appropriate] place.28Moreover, even oil that became impure because it touched a person who immersed on that day,29 which is of third degree impurity is permitted to be burnt in a metal lamp30 that was touched by a person who is impure because of contact with a human corpse, in which instance, the lamp is a primary source of impurity.31 Although the oil becomes impure to the first degree when it touches the lamp, since it was already deemed impure, we are not concerned with the increase of the impurity. We are only careful that an entity that is pure will not become disqualified.
Halacha 7
Halacha 8
[The following rules apply when a person] left Jerusalem and remembered that he had sacrificial meat34 in his possession. If he already passed Mt. Scopus,35 he should burn it where he is. If not36 and it is the size of an olive-sized portion, he should return and burn it in Jerusalem.37 If he is a guest who does not have a home, he should burn it before the Temple38 with wood designated for the arrangement of wood [of the altar].39
Halacha 9
All of the bones of the sacrifices that do not have marrow need not be burnt40with the exception of the bones of the Paschal sacrifice.41 We already explained42 that when a sacrifice was disqualified after it was skinned, its hide should be given to the priests43 or to the owners, in the instance of sacrifices of a lesser degree of holiness. If, however, [a sacrifice] was disqualified before it was skinned, the hide is considered as the meat and it should be burnt in its entirety.44
Similarly, if a sacrifice was skinned and then it was discovered to be tereifahor it was disqualified because of an improper thought concerning time or place, since the sacrifice was not accepted, the hide should be burnt. [This applies] both to sacrifices of the highest degree of sanctity and to sacrifices of a lesser degree of sanctity. If, however, a sacrifice was offered for the sake of a different intent, even though the obligation of the owners was not fulfilled, since it is acceptable,45 the hide is given to the priests or the owners, as explained [above]. When a sacrifice was skinned before the blood was cast [on the altar46 and the sacrifice was disqualified afterwards, the hide] is not disqualified.
Halacha 10
These are the entities that should be burnt:47 sacrificial meat that became impure, notar, or was disqualified, and also a meal-offering that became impure, notar, or was disqualified, a conditional guilt-offering in an instance when it became known to the transgressor that he definitely did not sin before its blood was cast [on the altar],48a sin-offering of fowl that is brought because of a doubt,49the hair of a nazirite who is ritually pure,50 and [produce that is]orlah51 or kilei hakerem.52Entities that are not fit to be burnt - e.g., liquids that are orlah or kilei hakerem - should be buried.
Halacha 11
These are the entities that should be buried: sacred animals that died, whether they were consecrated to [be offered on] the altar or for the sake of the Temple treasury - when sacred animals miscarry and discharge a fetus or a placenta, it should be buried - an ox that is stoned to death,53 a calf whose neck is broken,54 the fowl [used for the purification of] a person afflicted withtzara'at,55 the hair of a nazirite who became impure,56 a firstborn donkey [which was not redeemed],57a mixture of milk and meat,58 and ordinary animals that were slaughtered in the Temple Courtyard.59
Halacha 12
Halacha 13
[If] any of the entities that must be buried [are burnt], it is forbidden to benefit from their ashes. It is permitted to benefit from the ashes of all of the entities that must be burnt, [even if] they are sacred, with the exception of the ashes of the outer and inner altars and the ashes of the Menorah.63
Halacha 14
None of the entities to be burnt should be buried64 and none of the entities to be buried should be burnt. [The rationale for the latter point is that] even though he is stringent by burning it, he is being lenient with regard to its ash, for the ashes of the entities that are buried are forbidden.65
Halacha 15
If a person was offering sacrifices together with [a priest] and he told him: "[The sacrifices became] piggul," or if he was involved with entities that are ritually pure with a person and he told him, "They became impure," his word is accepted.66 A Jew is not suspected of lying in such an instance.67 If, by contrast, he told him: "The sacrifices which I offered for you on this and this day became piggul" or "those pure objects became impure," [different rules apply]. If [the person is one] whom he trusts, he should rely on his word. If not, according to the letter of the law, his word [need] not be relied upon. One who wishes to be stringent68 is praiseworthy.69
Blessed be the Merciful One Who grants assistance.
FOOTNOTES
1.
Sefer HaMitzvot (positive commandment 90) and Sefer HaChinuch (mitzvah 146) include this as one of the 613 mitzvot of the Torah.
2.
Sefer HaMitzvot (positive commandment 91) and Sefer HaChinuch (mitzvah 143) include this as one of the 613 mitzvot of the Torah. There the Rambam states that the commandment was instituted to correct the transgression of leaving the meat past its required time. See Chapter 18, Halachah 9.
3.
This is speaking about a peace-offering which may be eaten on the day it was offered and on the following day. If it was left for a third day, it must be burnt.
4.
In the Temple Courtyard, but not on the altar. See Hilchot Ma'aseh HaKorbanot 7:3-4 which states that there are three places where sacrifices are burnt.
5.
We have translated the term used by the Rambam according to its halachic intent. The literal meaning is that it should be left long enough to decompose until it loses the appearance of meat. Our Sages understood that as being a twenty-four hour period.
Leaving the sacrifice until the next day disqualifies it and requires it to be burnt. Since initially there was a doubt involved, this is the desired course of action.
6.
I.e., they are burnt in the ash heap outside of Jerusalem after their fats and organs were offered on the altar's pyre.
7.
I.e., before their blood is cast upon the altar.
8.
The fats and the organs would definitely be disqualified in such circumstances.Zevachim 104b questions whether this would also apply with regard to the meat of a sacrifice and leaves that question unresolved.
9.
Rav Yosef Corcus and the Kessef Mishnehquestion the Rambam's decision, because the Talmud's query seems to follow the opinion of Reish Lakish (Zevachim 89b) who maintains that when the meat of sacrifices of a lesser degree of holiness was removed from the Temple Courtyard before their blood was cast on the altar, the sacrifice is disqualified. According to Rabbi Yochanan who maintains that in such an instance, the sacrifice is not disqualified, seemingly, these sacrifices are also not disqualified.
Rav Yosef Corcus resolves the issue, explaining that even Rabbi Yochanan maintains that the meat of those sacrifices is disqualified. Hence, there is reason to question what his opinion would be in this instance.
10.
If the majority of an animal is not taken out of the Temple Courtyard, it is not disqualified.Zevachim 105a speaks about a situation where only half an animal was taken outside the Temple Courtyard, but included that half was the majority of one limb. If the remainder of that limb was considered as outside the Temple Courtyard, the majority of the animal would be considered to be outside.
11.
The Ra'avad takes issue with the Rambam on both of these instances, maintaining that the Talmudic passage which is the Rambam's source (Zevachim 104b-105a) can be interpreted differently. The Kessef Mishneh explains that the Rambam's interpretation can be substantiated.
12.
All three instances mentioned above.
13.
I.e., they will definitely be burnt. The question is only where they will be burnt, whether in the Temple Courtyard, like sacrifices that are disqualified or outside Jerusalem, as is required for these bulls and goats. When, by contrast, a doubt arises with regard to other sacrificial animals, there is no obligation to burn them unless they are disqualified. On the contrary, burning them would be considered as degrading for sacred articles (Rav Yosef Corcus). Hence they are required to be left until the next day, so that they will definitely be disqualified.
14.
Even though it is permitted to cut the meat of burnt-offerings into portions (Hilchot Ma'aseh HaKorbanot 6:19), the priests were not accustomed to doing so. Rather a burnt-offering was cut up into several large portions and then brought to the altar. Hence if the meat of an animal was cut up into smaller pieces, one could assume that it was a sin-offering (the Rambam's Commentary to the Mishnah (Shekalim 7:3)]. The meat of such offerings must be eaten in the Temple Courtyard.
It is also possible that the meat was from a guilt-offering, but sin-offerings are more common and hence, they were mentioned. The meat could also have come from a peace-offering - for such offerings are also cut up into smaller pieces - but out of respect to the stringencies associated with sin-offerings, it is considered in that category.
15.
Since peace-offerings may be eaten throughout Jerusalem, we can assume that meat found there was left over from such an offering.
16.
Which is forbidden to be eaten or offered on the altar. Since it is possible that the meat was left beyond its appointed time, it must be burnt as required for such meat. Nevertheless, since it is also possible that it had been sacrificed on this day, it cannot be burnt immediately. Instead, we wait until the following day when it is certainly required to be burnt and burn it at that time. For peace-offerings, it is necessary to wait two days.
17.
I.e., since it is possible that the sacrificial meat had not been left for an extra day, if a person who is permitted to eat such a sacrifice partakes of it, he is not obligated to bring a guilt-offering to atone for misusing sacrificial meat.
18.
Since the verse mentions the day, it must be burnt during those hours.
19.
See Hilchot Ma'aseh HaKorbanot 10:6.
20.
I.e., even if it is discovered at night, several days after the meat should have been consumed, it should be burnt on the following day and not immediately at night.
21.
The verse regarding notar serves as the basis for the ruling regarding all sacrifices that must be burnt.
22.
In his Commentary to the Mishnah (Pesachim 7:10), the Rambam states the rationale: The prohibition of work on festivals is mandated by both a positive and negative commandment, while the charge to burnnotar is merely a positive commandment and a positive commandment never overrides the observance of both a positive and negative commandment. See alsoHilchot Sh'vitat Yom Tov 3:8.
23.
Although it is forbidden to cause sacrificial meat to contract ritual impurity - and by mixing notar or piggul with impure meat, one would be doing so - since notar or piggul are already considered impure, this provision is granted (Pesachim 15b).
24.
See Hilchot Ma'aseh HaKorbanot 7:3-4.
25.
In the original, an av tumah, literally, "a father of impurity," and a v'lad tumah, literally, "the offspring of impurity." See Chapter 18, Halachah 12, for more details regarding these terms.
26.
The Rambam is borrowing the wording of the Mishnah (Pesachim 1:6), even though - as he states in his Commentary to the Mishnah - the intent is "a derivative of a derivative," i.e., an entity of third degree impurity as mentioned here. Thus we are speaking about meat that touched an entity that had touched an entity that had touched a primary source of impurity. Indeed, theKessef Mishneh and others suggest that text of the Mishneh Torah should be emended to reflect that understanding.
27.
The meat becomes impure only according to Rabbinical decree. According to Scriptural Law, food does not cause other food to contract ritual impurity [Hilchot Sha'ar Avot HaTuma'ah 7:1; the Rambam's Commentary to the Mishnah (op. cit.)].
28.
See Hilchot Tuma'at Ochalin 4:15.
29.
To emerge from most types of ritual impurity, a person must immerse in a mikveh and then wait until nightfall. Even if a person has already immersed in a mikveh, he does not regain impurity until night. Until that time, he can impart ritual impurity to certain entities (Tivul Yom 2:1).
30.
But not an earthenware lamp touched by a person who became impure because of contact with a corpse, for an earthenware utensil never becomes a primary source of impurity [the Rambam's Commentary to the Mishnah (op. cit.)].
31.
For the impurity resulting from contact with a corpse is so severe that even an entity that touches it becomes a primary source of impurity.
32.
Which may be eaten anywhere in Jerusalem.
33.
There is no necessity to bring it to the Temple and have it burnt there.
34.
Meat from sacrifices of a lesser degree of sanctity must be eaten in Jerusalem.
35.
The last place from the surroundings of Jerusalem from which the Temple can be seen. See Hilchot Beit HaBechirah 7:8.
36.
And thus the difficulty in returning is not so great.
37.
If, however, it is smaller, it is not significant and can be burnt wherever he is.
38.
The Hebrew term birah is used to refer to the entire Temple complex.
39.
This provision was made lest guests refrain from burning the sacrificial meat because of a lack of wood. See also Hilchot Korban Pesach 4:3 which touches on related matters.
40.
It is sufficient to merely discard them.
41.
See Hilchot Pesachim 10:1-2 which explain that the bones of the Paschal sacrifice are burnt together with its meat, because according to the Rambam, the prohibition against breaking a bone from the Paschal sacrifice applies even after the mitzvah to partake of the sacrifice is concluded, it is therefore desirable to burn the bones so that the do not become a cause of transgression. The Ra'avad mentions, based on Pesachim 83a, it can be concluded that only bones that had marrow and which were cracked open and the marrow removed must be burnt. If they have no marrow at all, there is no need to burn even the bones of the Paschal sacrifice.
According to this view, the difference between the law governing the bones of the Paschal sacrifice and those of other sacrifices can be explained as follows. It is forbidden to break open the bones of the Paschal sacrifice. Therefore if the bones of a Paschal sacrifice were broken open, we can assume that this was done after the Paschal sacrifice became notar, for, according to many authorities, there is no prohibition against breaking the bones of a Paschal sacrifice once it has been disqualified. In such a situation, the bones are forbidden, because they served notar(i.e., the marrow). (See the gloss of theMishneh LiMelech who notes that in Hilchot Korban Pesach 10:6, the Rambam writes that even in such a situation, it is forbidden to break the bones of a Paschal sacrifice, and offers a possible resolution.)
With regard to other sacrifices, by contrast, there is no prohibition against breaking their bones even during the time the sacrifice is acceptable. Hence we can assume that they were broken during that time and the marrow removed. Thus there is little likelihood that they served notar and thus became forbidden. According to this understanding, if a sacrifice was notar, any bone that contains marrow should be burnt. See the gloss of the Meiri to Pesachim, loc. cit., who implies that the Rambam should have been more explicit in his statements.
42.
Hilchot Ma'aseh HaKorbanot 5:20.
43.
In the instance of sacrifices of the highest degree of sanctity.
44.
As the Mishnah (Zevachim 12:2) states: "Whenever the altar did not acquire the flesh [of a sacrifice], the owners do not acquire the hide."
45.
See Chapter 15, Halachah 1.
46.
This is a violation of the norms of sacrificial practice (see Hilchot Ma'aseh HaKorbanot5:18). Nevertheless, it does not disqualify a sacrifice.
47.
It is forbidden to benefit from these entities. They should be burnt so that they are destroyed entirely.
48.
A conditional guilt-offering is brought when a person suspects he has violated a negative commandment, but has no definite knowledge that he did so. If he receives knowledge that he is guiltless after the animal has been slaughtered, but before its blood is cast on the altar, the sacrifice is disqualified. Once its blood has been cast on the altar, the sacrifice is acceptable even if the person receives definite knowledge that he is guiltless. See Chapter 4, Halachah 19.
49.
See Chapter 7, Halachah 10.
50.
A nazirite's hair is considered "holy" and it is forbidden to be benefit from it. Therefore at the conclusion of his nazirite vow, he shaves his head and burns his hair in the Chamber of the Nazirites that was in the southeastern corner of the Women's Courtyard (Hilchot Nizirut 8:1-3).
51.
Produce that grows in the first three years after the planting of a tree. See Hilchot Ma'achalot Assurot, ch. 10, and Hilchot Ma'aser Sheni, ch. 10.
52.
Species of grain or vegetables sown in a vineyard. See Hilchot Kilayim, ch. 5.
53.
An ox - or any other animal - that killed a person. The ox is stoned to death and it is forbidden to benefit from its flesh at all (Exodus 21:29-32; Hilchot Nizkei Mammon, ch. 10).
54.
When a wayfarer is found murdered and it is not known who killed him, a calf is brought as atonement. See Deuteronomy, ch. 21;Hilchot Rotzeach, ch. 9.
55.
As stated in Leviticus, ch. 14, Hilchot Tuma'at Tzara'at, ch. 11, when a person's whose body had been afflicted with tzara'atbecomes pure, he must bring two birds as part of the purification ritual.
56.
As stated in Hilchot Nizirut 6:11, when a nazirite becomes impure because of contact with a human corpse, he must have [the ashes of the Red Heifer] sprinkled upon him on the third and seventh days. He then has his hair shaved on the seventh day. This shaving need not be performed in the Temple Courtyard.
57.
The firstborn male offspring of a donkey must be redeemed for a sheep. If it is not redeemed, it is executed and it is forbidden to benefit from its flesh (Exodus 13:13,Hilchot Bikkurim, ch. 12).
58.
Which is forbidden not only to be eaten but also to derive benefit from (Exodus 23:19;Hilchot Ma'achalot Assurot 9:1).
59.
It is forbidden to benefit from the meat of such animals, as stated in Hilchot Shechitah2:2.
60.
In his Commentary to the Mishnah (Orlah3:2), the Rambam translates the term sit into Arabic. Most commentaries interpret his statements as meaning "the distance between the top of the thumb and the next finger [when the fingers are spread out]. This is one-sixth of the distance between the thumb and the middle finger." Rav Kappach notes that in fact such a calculation will not be accurate. He interprets the Rambam's words as defining a sit as half the distance between the index finger and the middle finger when spread out. This he maintains is two thumbreadths.
In his Commentary to the Mishnah (Shabbat13:4), the Rambam differentiates between "the width of a sit" and "the full length of asit." As indicated by Hilchot Shabbat 9:20, "the full length of a sit" is two thumbreadths. In contrast, as stated (ibid.:7), "the width of asit" is two thirds of a zeret, i.e., three thumbbreadths.
61.
Our translation is based on the Rambam's Commentary to the Mishnah (loc. cit.:3).
62.
Generally, the hair of an unredeemed firstborn donkey need only be buried, as stated in the previous halachah. Nevertheless, in this instance, the cloth must be burnt lest the forbidden substance not be recognized and the cloth considered as permitted (Temurah 34a).
63.
Temurah, op. cit., derives this concept from the exegesis of the statements of Leviticus 25:3 with regard to the ash of the inner altar. From those statements, a parallel is established with regard to the other ashes mentioned here.
The Ra'avad takes issue with the Rambam and maintains that it is only forbidden to benefit from the ashes which the priest removes when taking out the ash in the morning. He maintains that the ash on the altar is permitted. The Rambam, by contrast, maintains that all of the ash of the altar is forbidden.
64.
Because in all these instances, the mitzvah is that the article be burnt.
65.
While the ash of entities that are to be burnt is permitted.
66.
The Ra'avad states that, on the basis ofGittin 54b, both of these statements should be understood as applying while the article in question is in that person's hands. The rationale is that since he could now make the article piggul or impure, his word is accepted when he says that it was previously brought to that state.
The Kessef Mishneh states that although that is the opinion of Abbaye in Gittin, loc. cit., Ravva differs, maintaining that the law applies even when the articles in question are not in his hand. Generally, the halachah follows Ravva's opinion, but in this instance, Abbaye's view is favored.
67.
For this would cause acceptable sacrifices to be burnt unnecessary articles and pure entities to be destroyed.
68.
And accept the other person's statements.
69.
The wording of the Talmud that the Rambam quotes, "according to the letter of the law, his word [need] not be relied upon," implies that it is desirable to go beyond the letter of the law. See the parallels in Hilchot Korban Pesach 4:1; Hilchot Mitamei Mishkav UMoshav 13:8.
• 3 Chapters: Chagigah Chagigah - Perek 2, Chagigah Chagigah - Perek 3, Bechorot Bechorot - Perek 1 • English Text | Hebrew Text | Audio: Listen | Download• Chagigah - Perek 2
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• English Text | Video Class• Thursday, Iyar 11, 5776 · May 19, 2016• Iyar 11, 26th day of the omer
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Halacha 1
Women and servants are exempt from the obligation to appear before God on festivals. All men are obligated to appear with the exception of a deaf person, a mute, one who is emotionally or intellectually incapable of controlling himself, a minor, a blind person, one who is limp, one who is impure, one who is uncircumcised, and similarly, one who is old, sick, very dainty and spoiled to the extent they cannot ascend by foot. All of these eleven persons are exempt. All other men are obligated to appear before God.
To explain these categories in greater detail: A deaf person is exempt even if he can speak. Even if he is deaf in only one ear, he is exempt from appearing. Similarly, one who is blind in one eye or limp in one leg, is exempt. A mute even though he hears is exempt. A tumtum and an androgynus are exempt, because there is a doubt whether they are female. A person who is half-servant and half-free is exempt, because of the side of him that is a servant.
What is the source that all the above are exempt from appearing before God?Exodus 23:17 states: "All of your males shall appear"; this excludes women. And any positive commandment for which women are not obligated, servants are not obligated. Moreover, Deuteronomy 31:11 "When all Israel come to appear"; this excludes servants.
The phrase "When all Israel come to appear" implies that just as they come to appear before God, so too, they come to see the glory of His holiness and the house where His presence rests. Thus it excludes a blind person who cannot see; he is exempt even if only one eye is blinded, because his sight is not perfect.
That passage continues: "So that they will hear." This excludes one whose hearing is not perfect. And it states: "So that they will learn." This excludes one who does not speak, because everyone who is obligated to learn is also obligated to teach.
Exodus 34:24 states: "When you ascend to appear before the presence of God." The command is directed to one who can ascend by foot and thus excludes one who is limp, old, sick, or very dainty. And we have already explained in Hilchot Bi'at HaMikdash that a person who is impure is not fit to enter the Temple. And one is uncircumcised is loathsome like one who is impure.
Halacha 2
A scraper, i.e., one whose task is to gather the excrement of dogs and the like to use for the processing of hides or for medicinal purposes, one who quarries copper in its mine, and a leatherworker, even though they are loathsome because of their profession, should purify their bodies and their garments and ascend to Jerusalem together with the Jewish people as a whole to appear before God.
Halacha 3
Whenever a child can hold his father's hand and ascend from Jerusalem to the Temple Mount, his father is obligated to have him ascend and appear before God to train him in the observance of the mitzvot, as implied by the phrase: "All your males shall appear."
If the minor was limp, blind, or deaf, even in one of his organs, his father is not obligated to train him, even if his infirmity could be healed. The rationale is that if he was in this state when he was past majority, he would be exempt, as we explained.
Halacha 4
Everyone who is obligated to appear before God is obligated to bring a festive offering. Everyone who is exempt from appearing is exempt from bringing a festive offering. They are all obligated in the celebratory peace-sacrifices with the exception of a deafmute, a mentally or emotionally incapable individual, a minor, an uncircumcised person, and one who is impure.
A deafmute, a mentally or emotionally incapable individual, and a minor are exempt, because they are not fit to be given any responsibility and they are exempt from all the mitzvot stated in the Torah. An uncircumcised person and one who is impure are exempt, because they may not partake of sacred foods and are not fit to enter the Temple, as explained in Hilchot Biat HaMikdash andHilchot Ma'aseh HaKorbanot.
Halacha 5
If one was limp or blind on the first day of a festival and was healed on the second day, he is exempt from appearing before God and bringing the festive offering, because all of the remaining days of the festival are compensation for the first day, as we explained. Similarly, if he became impure on the night of the first day of a festival, he is exempt, even though he purifies himself on the following day. If, however, he became impure on the first day of the festival, he is obligated to bring his festive offering and the burnt-offering brought when appearing before God during the remaining days of the festival when he regains ritual purity.
Halacha 6
One who enters the Temple Courtyard during the days of a festival is not obligated to bring a burnt-offering whenever he enters, for the charge, "You shall not appear in My presence empty-handed," applies only on the fundamental celebration of the festival, the first day or the day which compensates for the first day. If he brings such a sacrifice at any time, we accept it, and offer it as a burnt-offering brought when appearing before God, for there is no limit to these offerings.
Halacha 7
When a person set aside ten animals for his festive offering, sacrificed some of them on the first day, and made an interruption, he should not offer the others, for he left them over. If he did not make an interruption, but instead, the day was pressing and he was not able to offer them all that day, he should offer the remainder on the following day.
Halacha 8
The burnt-offering brought when appearing before God may be brought only from ordinary funds like other sacrifices for which a person is obligated.The festive peace-offerings, by contrast, may be brought from funds from the second tithethat are intermingled with ordinary funds. He may purchase an animal with the intermingled funds and offer it as a festive peace-offering, provided that the minimum measure which one must eat first could be purchased with the ordinary funds. The rationale is that the festive peace-offerings are an obligation and any obligation must be satisfied with ordinary funds.
Halacha 9
A person may fulfill his obligation for festive peace-offering with animals designated as tithe-offerings. He should not, however, bring such an offering on the holiday. This is a decree, lest he tithe on the holiday.
Halacha 10
An Israelite fulfills his obligation for celebratory peace-offerings with vowed and pledged offerings and with tithe-offerings. Priests may also do so with their portions from the sin-offerings and the guilt-offerings, a firstborn offering, and the breast and fore-leg from a peace-offering. For this mitzvah involves rejoicing by eating sacrificial meat in God's presence and he has done that. Priests cannot fulfill their obligation by partaking of sin-offerings of fowl or of meal-offerings. For they are not meat that brings joy.
We already explained in the laws of the Paschal sacrifice, that the festive offering brought on the fourteenth of Nisan is a matter of choice. Therefore he does not fulfill his obligation for the festive offering with it. He does, however, fulfill his obligation for the celebratory peace-offering.
Halacha 11
When a person who had peace-offerings which he vowed or pledged to bring, slaughtered them on the day before a festival, even though he partakes of them on the festival, he does not fulfill his obligation for the festive offering, because it may only be brought from ordinary animals. He may, however, fulfill his obligation for celebratory peace-offerings with them. Even though he slaughtered them before the festival, since he partakes of them on the festival, he may fulfill his obligation with them, for he does not need to slaughter the celebratory peace-offerings at the time of celebration.
Halacha 12
A person should not bring a thanksgiving offering on the day of the fourteenth of Nisan, because of the leaven it includes, for we do not cause sacred foods to be disqualified. If one brought such an offering, he may fulfill his obligation for celebratory peace-offerings through it, as explained.
Halacha 13
If one says: "I vow to bring a thanksgiving through which I can fulfill my obligation to bring a festive offering," he is obligated to bring a thanksgiving offering, but he does not fulfill his obligation for the festive offering. For a festive offering must be brought from ordinary funds.
When a person sacrifices festive and celebratory peace-offerings, he should not eat while secluded, together with his children and his wife and think he is performing a perfect mitzvah. Instead, he is obligated to bring joy to the poor and unfortunate. Thus Deuteronomy 16:14 mentions: "the Levite, the stranger, the orphan, and the widow." One should grant them food and drink according to his wealth. If one partook of his sacrifices and did not bring joy to these together with him, to him are applied the words of censure, Hoshea 9:4: "Their sacrifices will be like the bread of those aggrieved for them, of which all who partake of it become impure. Instead, let their bread be for themselves."
The mitzvah is to give the Levite takes precedence over all the others, because he is not granted a portion and an ancestral heritage, nor is he given portions of the sacrificial meat. Therefore one must invite Levites to one's table and have them celebrate or give them presents of meat together with the tithes that are given to them, so that all their needs are met. Whoever forsakes a Levite, refrains from bringing him joy, and delays giving him the tithes during the festivals violates a negative commandment, as Deuteronomy 12:19 states: "Beware lest you abandon the Levite."
Chagigah - Perek 3
Halacha 1
It is a positive commandment to gather together the entire Jewish people - men, women, and children - after every Sabbatical year when they ascend for the pilgrimage holiday and to read so that they hear passages from the Torah that encourage them to perfom mitzvot and strengthem them in the true faith, as Deuteronomy 31:10-12 states: "At the end of a seven-year period, at the time of the Sabbatial year on the Sukkot holiday when all Israel come to appear... gather the nation, the men, the women, the children, and your stranger in your gates...."
Halacha 2
All of those who are exempt from the mitzvah of appearing before God are exempt from the mitzvah of hakhel with the exception of women, children, and those uncircumcised. One who is ritually impure is, by contrast, exempt from the mitzvah of Hakhel, as implied by the phrase "When all Israel come...," for such a person is not fit to come to the Temple. It is clear that a tumtum and anandrogynus are obligated, for women are obligated.
Halacha 3
When would they read? On the day following the first day of the holiday of Sukkot which is the first day of Chol HaMoed of the eighth year. The kingwould read so the people would hear. The reading was held in the Women's Courtyard. He would read while seated. If he read while standing, it is praiseworthy.
From which passages in the Torah should he read? He starts from the beginning of the chumash: "These are the words..." until the end of the passage Shema. He then skips to the passage Vehayah Im Shamoa,and then skips to the passage asair te'asair. He then reads from that passage in order until the end of the blessing and curses, i.e., until the phrase: "besides the covenant He established with them in Choreb where he concludes.
Halacha 4
How is the reading conducted? Trumpets are sounded throughout Jerusalem to gather the people. A large wooden platform is brought and set up in the center of the Women's Courtyard. The king ascends and sits on it so that they will be able to hear his reading. All of the Jewish people who made the festive pilgrimage gather around him. The attendant of the synagogue would take the Torah scroll and give it to the head of the synagogue. He would give it to thesegen, who would give it to the High Priest, who would give it to the king. The transfer involved many people as an expression of respect.
The king accepts the scroll while standing. If he desires, he may sit when reading. He opens it, looks at it, and recites the blessings like anyone who is reading the Torah in a synagogue. He reads the passages mentioned in the previous halachah until he completes them. He rolls the scroll closed and recites the blessing afterwards as it is done in synagogues. He adds seven blessings which are:
"Grant favor, God, our Lord, to Your people Israel...."
"We thankfully acknowledge You...."
"You chose us from all the nations..." until "Who sanctifies Israel and the festive seasons," as one recites in prayer. Thus there are three blessings with set texts.
For the fourth blessing, he prays for the Temple, that it should remain standing and concludes: "Blessed are You, God, Who dwells in Zion."
For the fifth, he prays for the Jewish people, that their kingdom prevail, and concludes: "...Who chooses Israel."
For the sixth, he prays for the priests, that God should desire their service and concludes: "Blessed are You, God, Who sanctifies the priests."
For the seventh, he offers supplication and prays according to his ability and concludes: "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."
Halacha 5
The reading and the blessings are in the Holy Tongue, as implied byDeuteronomy 31:11: "Read this Torah," i.e., in its wording. This applies even though foreigners are present.
Halacha 6
Converts who do not understand are obligated to concentrate their attention and direct their hearing, listening with reverence and awe, rejoicing while trembling as on the day the Torah was given at Sinai. Even great Sages who know the entire Torah are obligated to listen with exceedingly great concentration. One who is unable to hearshould focus his attention on this reading, for Scripture established it solely to strengthen the true faith. He should see himself as if he was just now commanded regarding the Torah and heard it from the Almighty. For the king is an agent to make known the word of God.
Halacha 7
If the day of Hakhel falls on the Sabbath, the gathering is delayed until after the Sabbath, because of the sounding of the trumpets and the supplications which do not supersede the Sabbath restrictions.
Bechorot - Perek 1
Halacha 1
It is a positive commandment to set aside all the male first issues of the womb, whether among humans, kosher animals, and donkeys. This applies whether the animals are healthy or treifot. Thus Exodus 13:2 states: "Consecrate unto Me all firstborn, the first issue of the womb among the children of Israel, in humans and in animals." All of the above are given to the priests."
Halacha 2
Firstborn humans and firstborn donkeys are redeemed and the redemption is given to the priests. A firstborn kosher animal should be slaughtered in the Temple like other sacrifices of a lesser degree of sanctity. Its blood is cast on the altar and its fats and organs are burnt on the altar's pyre, as explained inHilchot Ma'aseh HaKorbanot.
The remainder of the meat is eaten by the priests, as Numbers 18:15-18 states: "You shall surely redeem firstborn humans and you shall redeem firstborn non-kosher animals, but firstborn oxen... you shall not redeem. They are holy.... Their flesh will be for you."
Halacha 3
When a firstborn kosher animal is blemished - whether it was born blemished or contracted a blemish after being born unblemished - it should be given to a priest. If he desires, he may eat it anywhere, or sell it or feed to whoever he desires, even a gentile, because it is ordinary property, as Deuteronomy 15:21-22 states: "If it has a blemish - lameness or blindness... the pure and the impure shall partake of it, like a deer or a hart." It is the priest's private property.
Halacha 4
It is a mitzvah to sanctify a firstborn kosher animal and say: "Behold, this is holy," as Deuteronomy 15:19 states: "Every firstborn shall you sanctify unto God your Lord." Even if the owner did not sanctify it, it is sanctified as a matter of course. It is sanctified upon its emergence from the womb.
Halacha 5
The mitzvah of the firstborn kosher animal is observed in Eretz Yisrael and in the Diaspora. Firstborn animals from the Diaspora should not be brought toEretz Yisrael. This is derived from ibid. 14:23: "And you shall eat before God your Lord... the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." Implied is that from the place where you bring "the tithes of your grain," you should bring firstborn cattle and sheep. From where you do not bring "the tithes of your grain," you should not bring firstborn cattle and sheep. Instead, those firstborn animals are like ordinary property and should be eaten after they become blemished. If one brings firstborn animals from the Diaspora to Jerusalem, they should not be accepted, nor should they be sacrificed. Instead, they should be eaten after they become blemished.
Halacha 6
This mitzvah is observed whether the Temple is standing or not, like the tithes of grain. It does not apply to the offspring of consecrated animals - whether consecrated to be offered on the altar or consecrated for the Temple treasury - while they remain consecrated before they are redeemed.
Halacha 7
Everyone is obligated in the mitzvah of setting aside a firstborn issue of a kosher animal: priests, Levites, and Israelites. Even though a firstborn issue is given to a priest, if a firstborn issue is born to a priest, he must offer its blood and fats and organs, as stated. And he must eat the remainder of the meat according to the laws pertaining to a firstborn, as Deuteronomy 15:19states: "Every firstborn that is born in your herds and your cattle, you shall sanctify." The priests and the Levites are, however, exempt with regard to the mitzvot applying to the firstborn of humans and the firstborn of non-kosher animals, as we explained in Hilchot Matanot Kehunah.
Halacha 8
A firstborn animal should be eaten within the first year of its life, whether it is unblemished or blemished, as ibid.:20-22 states: "Eat it before God your Lord, year after year.... If it has a blemish,... eat it in your gates."
From when is the year calculated? If it is unblemished, it should be calculated from the eighth day of its life, for then it is fit to be offered as a sacrifice. If it was born blemished, the year should be calculated from the day of its birth, because it could be eaten on that day, provided it was born after a full-term pregnancy. If, however, it is not known whether it was born after a full-term pregnancy, the year should be calculated from the eighth day.
Halacha 9
If a firstborn animal contracts a blemish in the midst of its year, it is permitted to keep it for twelve months. If it contracts a blemish at the end of its year, it is permitted to keep it for thirty days from the day it contracted the blemish, even though this delays eating it after its year.
What is implied? For example, it contracted a blemish on the fifteenth day before the end of its year, it is granted another fifteen days after its year. If it contracted a blemish after its year, he may not keep it more than 30 days. Afterwards, it must be eaten.
Halacha 10
In the present age, a firstborn animal should be left until it contracts a blemish and then eaten.
Halacha 11
If a blemish did not appear so that it could be shown to a sage, one may keep the animal for two or three years. Should a blemish appear so that it could be shown to a sage, if the blemish is contracted within a year, it is permitted to be kept for an entire twelve month period. If it contracts a blemish after its first year, one may maintain it for thirty days.
Halacha 12
The year of a firstborn animal is a full lunar year, twelve months from day to day. If it was a leap year, it benefits from the addition and it is granted thirteen months.
If two lambs were born to a person, one on the fifteenth of the first Adar and one on the first day of the second Adar, when the first day of Adar in the following year arrives, the second lamb is considered to have its year completed. The one born in the middle of the first Adar, by contrast, is not considered to have its year completed until the middle of the Adar in the following year. Since it was born in the extra month, it is counted for it.
Halacha 13
If a person transgressed and kept a firstborn animal for more than a year, although he violates a negative commandment, it is not disqualified from being brought as an offering if it is unblemished. If it is blemished, it may be slaughtered anywhere as evident from the prooftext that states: "the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep." An association is made between the firstborn animal and the tithes. Just as the tithes are not disqualified from one year to the next, so too, a firstborn animal is not disqualified from one year to the next.41
14. A firstborn animal should not be given to a priest directly after it was born, for this is not respectful to the priest. Instead, the owner of the animal should care for it until it matures lightly. Then he should give it to the priest.
For how long is an Israelite obligated to care for a firstborn animal? For a small animal, for 30 days. For a large animal, 50 days.
If a priest tells him: "Give it to me in the midst of this time and I will tend to it myself," he is not allowed to give it to him, for this is like a priest helping in order to receive his presents. We already explained in Hilchot Terumotthat priests who assist in the granaries, the butcher shops, and among the shepherds should not be given their presents as wages.
Halacha 15
If the firstborn animal was blemished and a priest told the owner in the interval mentioned above: "Give it to me so that I can partake of it now," or if it was unblemished and he told him: "Give it to me in this interval so that I can offer it now," he may give it to him.
It appears to me that a person may give a firstborn animal to any priest that he desires.
Halacha 16
When a priest eats an olive-sized portion of an unblemished firstborn animal outside of Jerusalem, he is liable for lashes according to Scriptural Law, asDeuteronomy 12:17 states: "You may not eat the tithes of your grain, your wine, your oil, the firstborn of your herds and your sheep... in your gates."
Similarly, a non-priest who partakes of an olive-sized portion of a firstborn animal whether before its blood was poured on the altar or afterwards is liable for lashes. According to the Oral Tradition, it was taught that this admonition applies also to a non-priest who partakes of a firstborn, whether before its blood was poured on the altar or afterwards.
Halacha 17
A firstborn kosher animal should not be redeemed, as Numbers 18:17 states: "But the firstborn of an ox, the firstborn of a sheep, or the firstborn of a goat should not be redeemed. Similarly, it should not be sold if it is unblemished. The rationale is that since the animal is intended as a sacrifice, the priest does not have the right to sell it.
In the present age, when there is no Temple, since the firstborn is intended to be eaten, it is permitted to sell it, even though it is presently unblemished. It may be sold either to a priest or to an Israelite.
Halacha 18
A priest may sell a blemished firstborn animal, in every age, whether the Temple is standing, whether it is not standing, whether it is alive, whether it has been slaughtered.
When one sells a blemished firstborn, he should sell it at home, but not in the market-place, as we explained in Hilchot Issurei Mizbeiach. The meat of an unblemished firstborn animal, by contrast, should not be sold, because it is consecrated meat. Priests who are partners in the ownership of a firstborn animal are permitted to weigh one portion against another.
Halacha 19
When a person skins a blemished firstborn animal, he is permitted to skin it in any manner he desires. If he desires to employ the technique called riggul,he may. The same applies to other consecrated animals that were disqualified.If he desired to skin it from the foot up, he may skin it in that manner.
• English Text | Video Class• Thursday, Iyar 11, 5776 · May 19, 2016• Iyar 11, 26th day of the omer
Sunday Iyar 11, 26th day of the omer 5703
Torah lessons: Chumash: B'har, first parsha with Rashi.
Tehillim: 60-65.
Tanya: Ch.48 Contemplating on (p. 249)...returned to their source. (p. 251).
The following are the correct readings in the siddur:
V'chain (sh'nei ch'tuvim), with a tsayreh vowel, not a patach. ("When two Biblical passages..."; Page 26).
Chiyitani (miyardi vor) with a kamatz vowel, not a patach. ("You have kept me alive"; Page 30).
Zecher (rav tuv'cha), with a segol vowel, not a tsayreh. ("They will express the remembrance..."; Page 33).
Mashlich karcho (k'fitim) with a patach vowel, not a kamatz. ("He hurls His ice like morsels..." Page 35).
Umalchuto ve'emunato la'ad kayemet. ("...and His sovereignty and His truth abide forever." Page 48).
• Daily Thought:
Beyond the Script
What do we bring to the table?
Our brains, our power, our beauty, are all from Him.
We can decide with our own free will to do good and to restrain ourselves from the opposite. Yet even then, we are only playing our role in the script for which we were formed.
But when we mess up, we can call out to the Infinite Light and say, “Dad, I still love you. Do you still love me?” and ask forgiveness.
That is not in the script. That is from beyond. Way beyond.
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