Today's Laws & Customs:
• Count "Eleven Days to the Omer" Tonight
Tomorrow is the eleventh 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 eleven days, which are one week and four 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: Netzach sheb'Gevurah -- "Ambition in Restraint"
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:
• Egyptians "Sue" For Gold & Silver (4th Century BCE)
Egyptian representatives appeared in the court of Alexander the Great, demanding that the Jews pay restitution for all the Egyptian gold and silver they took along with them during the Exodus. Geviha the son of Pesisa, a simple but wise Jew, requested the sages' permission to present a defense on behalf of the Jews.
Geviha asked the Egyptians for evidence that the Jews absconded with their wealth. "The crime is clearly recorded in your Torah," the Egyptians gleefully responded.
"In that case," Geviha said, "the Torah also says that 600,000 Jews were unjustly enslaved by the Egyptians for many, many years. So first let us calculate how much you owe us..."
The court granted the Egyptians three days in which to prepare a response. When they were unable to do so they fled on the following day, the 25th of Nissan, and never returned.
In Talmudic times, the day when the Egyptian delegation fled was celebrated as a mini-holiday.
Links:
Alexander The Great
Jews Take Egyptian Wealth
Daily Quote:
"Wealth and riches are in his home, and his charity endures forever" (Psalms 112:3) -- this refers to one who writes books and loans them out to others[Talmud, Ketubot 50a]
Daily Study:
Chitas and Rambam for today:
Chumash: Acharei, 3rd Portion Leviticus 16:25-16:34 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 16
25And he shall cause the fat of the sin offering to go up in smoke upon the altar. כה וְאֵ֛ת חֵ֥לֶב הַֽחַטָּ֖את יַקְטִ֥יר הַמִּזְבֵּֽחָה:
the fat of the sin-offering: [This refers to] the sacrificial fats of the bull and the he-goat.
ואת חלב החטאת: אימורי פר ושעיר:
And he shall cause [the fat of the sin-offering] to go up in smoke upon the altar: On the outer altar, for, concerning the inner altar, it is written: “You shall offer up on it no alien incense, burnt offering, or meal offering” (Exod. 30:9), [and likewise, no sin-offering shall be brought on the internal altar since “burnt offering” includes any sacrifice of which any part is burned].
יקטיר המזבחה: על מזבח החיצון, דאלו בפנימי כתיב (שמות ל ט) לא תעלו עליו קטרת זרה ועולה ומנחה:
26And the person who sent off the he goat to Azazel, shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp. כווְהַֽמְשַׁלֵּ֤חַ אֶת־הַשָּׂעִיר֙ לַֽעֲזָאזֵ֔ל יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַֽחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַמַּֽחֲנֶֽה:
27And the sin offering bull and he goat of the sin offering, [both of] whose blood was brought to effect atonement in the Holy, he shall take outside the camp, and they shall burn in fire their hides, their flesh, and their waste. כזוְאֵת֩ פַּ֨ר הַֽחַטָּ֜את וְאֵ֣ת | שְׂעִ֣יר הַֽחַטָּ֗את אֲשֶׁ֨ר הוּבָ֤א אֶת־דָּמָם֙ לְכַפֵּ֣ר בַּקֹּ֔דֶשׁ יוֹצִ֖יא אֶל־מִח֣וּץ לַמַּֽחֲנֶ֑ה וְשָֽׂרְפ֣וּ בָאֵ֔שׁ אֶת־עֹֽרֹתָ֥ם וְאֶת־בְּשָׂרָ֖ם וְאֶת־פִּרְשָֽׁם:
whose blood was brought: into the heichal and into the very interior.
אשר הובא את דמם: להיכל ולפני ולפנים:
28And the person who burns them shall immerse his garments and immerse his flesh in water. And after this, he may come into the camp. כחוְהַשּׂרֵ֣ף אֹתָ֔ם יְכַבֵּ֣ס בְּגָדָ֔יו וְרָחַ֥ץ אֶת־בְּשָׂר֖וֹ בַּמָּ֑יִם וְאַֽחֲרֵי־כֵ֖ן יָב֥וֹא אֶל־הַמַּֽחֲנֶֽה:
29And [all this] shall be as an eternal statute for you; in the seventh month, on the tenth of the month, you shall afflict yourselves, and you shall not do any work neither the native nor the stranger who dwells among you. כטוְהָֽיְתָ֥ה לָכֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם בַּחֹ֣דֶשׁ הַ֠שְּׁבִיעִ֠י בֶּֽעָשׂ֨וֹר לַחֹ֜דֶשׁ תְּעַנּ֣וּ אֶת־נַפְשֹֽׁתֵיכֶ֗ם וְכָל־מְלָאכָה֙ לֹ֣א תַֽעֲשׂ֔וּ הָ֣אֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתֽוֹכְכֶֽם:
30For on this day He shall effect atonement for you to cleanse you. Before the Lord, you shall be cleansed from all your sins. לכִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם לְטַהֵ֣ר אֶתְכֶ֑ם מִכֹּל֙ חַטֹּ֣אתֵיכֶ֔ם לִפְנֵ֥י יְהוָֹ֖ה תִּטְהָֽרוּ:
31It is a Sabbath of rest for you, and you shall afflict yourselves. It is an eternal statute. לאשַׁבַּ֨ת שַׁבָּת֥וֹן הִיא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם חֻקַּ֖ת עוֹלָֽם:
32And the Kohen who is anointed or who is invested to serve in his father's stead, shall effect [this] atonement, and he shall don the linen garments, the holy garments; לבוְכִפֶּ֨ר הַכֹּהֵ֜ן אֲשֶׁר־יִמְשַׁ֣ח אֹת֗וֹ וַֽאֲשֶׁ֤ר יְמַלֵּא֙ אֶת־יָד֔וֹ לְכַהֵ֖ן תַּ֣חַת אָבִ֑יו וְלָבַ֛שׁ אֶת־בִּגְדֵ֥י הַבָּ֖ד בִּגְדֵ֥י הַקֹּֽדֶשׁ:
And the Kohen who is anointed: This atonement on Yom Kippur is valid only through a Kohen Gadol [since anointment in this context exclusively refers to that of a Kohen Gadol (see Lev. 21:10)].-[Yoma 32b] Since this entire passage is stated concerning Aaron, Scripture found it necessary to state that the Kohen Gadol who succeeds him is like him. -[Torath Kohanim 16:79]
וכפר הכהן אשר ימשח וגו': כפרה זו של יום הכיפורים אינה כשרה אלא בכהן גדול, לפי שנאמרה כל הפרשה באהרן, הוצרך לומר בכהן גדול הבא אחריו שיהא כמוהו:
or who is invested: [Without this phrase,] we would know only that [the Kohen Gadol] anointed with the anointing oil (see Exod. 30:22-33) may perform the Yom Kippur service]. How would we know that [a Kohen Gadol who was invested only by] wearing the many garments [i.e., eight, as opposed to the four of an ordinary kohen, may also perform Yom Kippur service]? Scripture, therefore, says here, "or who is invested to serve [for their authorized wearing of the eight golden garments of a Kohen Gadol is their very investiture (see Rashi Exod. 29:9)]. — [Torath Kohanim 16:79] These [Kohanim Gedolim referred to here,] are all the Kohanim Gedolim who were appointed from the time of Josiah and onwards, for in the days [of Josiah], the jug of anointing oil was hidden away. — [see Yoma 52b]
ואשר ימלא את ידו: אין לי אלא המשוח בשמן המשחה, מרובה בגדים מנין, תלמוד לומר ואשר ימלא את ידו וגו', והם כל הכהנים הגדולים שעמדו מיאשיהו ואילך, שבימיו נגנזה צלוחית של שמן המשחה:
to serve in his father’s stead: This teaches us that if his son can take his place [meaning that he is his equal], he takes precedence over everyone else. — [Torath Kohanim 16:80]
לכהן תחת אביו: ללמד שאם בנו ממלא את מקומו הוא קודם לכל אדם:
33And he shall effect atonement upon the Holy of Holies, and he shall effect atonement upon the Tent of Meeting and upon the altar, and he shall effect atonement upon the kohanim and upon all the people of the congregation. לגוְכִפֶּר֙ אֶת־מִקְדַּ֣שׁ הַקֹּ֔דֶשׁ וְאֶת־אֹ֧הֶל מוֹעֵ֛ד וְאֶת־הַמִּזְבֵּ֖חַ יְכַפֵּ֑ר וְעַ֧ל הַכֹּֽהֲנִ֛ים וְעַל־כָּל־עַ֥ם הַקָּהָ֖ל יְכַפֵּֽר:
34[All] this shall be as an eternal statute for you, to effect atonement upon the children of Israel, for all their sins, once each year. And he did as the Lord had commanded Moses. לדוְהָֽיְתָה־זֹּ֨את לָכֶ֜ם לְחֻקַּ֣ת עוֹלָ֗ם לְכַפֵּ֞ר עַל־בְּנֵ֤י יִשְׂרָאֵל֙ מִכָּל־חַטֹּאתָ֔ם אַחַ֖ת בַּשָּׁנָ֑ה וַיַּ֕עַשׂ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶֽׁה:
And he did as the Lord had commanded [Moses]: [i.e.,] when Yom Kippur arrived, [Aaron] performed [the service] according to ths order, and [this verse is written] to tell Aaron’s praise, namely, that he did not don those [special garments of the Kohen Gadol] for his self-aggrandizement, but rather, as one who is fulfilling the King’s decree [thus, “he did as the Lord had commanded”]. — [Torath Kohanim 16:85]
ויעש כאשר צוה ה' וגו': כשהגיע יום הכפורים עשה כסדר הזה, ולהגיד שבחו של אהרן שלא היה לובשן לגדולתו, אלא כמקיים גזירת המלך:
Daily Tehillim: Chapter 119, Verses 1-96• Hebrew text
• English text• Verses 1-96
David composed this prominent psalm in alphabetical sequence-eight verses for each letter. Every verse contains one of the following words (referring to different aspects of Torah): Way; Torah; Testimony; Precept; Commandment; Statement (translated here as Word or Promise); Word; Judgement (or Laws); Righteousness; Statute. Replete with morals and prayers, this psalm should be recited daily, as a powerful preparation for the service of God. (In verses beginning with one of the letters of the mnemonic PeReTZ BeN DaMaH, the word "עדותיך" is pronounced "eidvotecha.")
1. Fortunate are those whose way is artless, who walk with the Torah of the Lord.
2. Fortunate are those who keep His testimonies, who seek Him with all their hearts.
3. Indeed, they have not done iniquity; they walk in His ways.
4. You have commanded Your precepts to be observed diligently.
5. My wish is that my ways be directed to keep Your statutes.
6. Then I will not be ashamed, when I behold all Your commandments.
7. I will give thanks to You with uprightness of heart, when I learn Your righteous judgments.
8. I will keep Your statutes; do not utterly forsake me
9. How can a young man keep his way pure? By observing Your word.
10. With all my heart I have sought You; do not let me stray from Your commandments.
11. I have harbored Your word in my heart, that I might not sin against You.
12. Blessed are You, O Lord; teach me Your statutes.
13. With my lips I have declared all the judgments of Your mouth.
14. I have rejoiced in the way of Your testimonies, as I would with all riches.
15. I will speak of Your precepts, and gaze upon Your ways.
16. I will delight in Your statutes; I will not forget Your word.
17. Deal kindly with Your servant, that I may live to keep Your word.
18. Unveil my eyes, that I may behold wonders from Your Torah.
19. I am a sojourner on earth; do not hide Your commandments from me.
20. My soul is crushed with a longing for Your judgments every moment.
21. You have rebuked the accursed scoffers, those who stray from Your commandments.
22. Remove insult and contempt from me, for I have kept Your testimonies.
23. Though princes sat and spoke against me, Your servant speaks of Your statutes.
24. Indeed, Your testimonies are my delight; they are my counsellors.
25. My soul cleaves to the dust; revive me in accordance with Your word.
26. I have spoken of my ways, and You answered me; teach me Your statutes.
27. Make me understand the way of Your precepts, and I will speak of Your wonders.
28. My soul drips away out of grief; sustain me according to Your word.
29. Remove from me the way of falsehood, and graciously endow me with Your Torah.
30. I have chosen the way of faith; Your judgments have I laid before me.
31. I held fast to Your testimonies, O Lord; put me not to shame.
32. I will run on the path of Your commandments, for You will broaden my heart.
33. Teach me, O Lord, the way of Your statutes, and I will keep it to the last.
34. Grant me understanding and I will keep Your Torah; I will observe it with all my heart.
35. Direct me in the path of Your commandments, for that is my desire.
36. Incline my heart to Your testimonies, and not to greed.
37. Avert my eyes from seeing vanity; by Your ways give me life.
38. Fulfill for Your servant Your promise, which brings to the fear of You.
39. Remove my shame which I fear, for Your judgments are good.
40. Behold, I have longed for Your precepts; give me life in Your righteousness.
41. And let Your kindness come to fruition for me, O Lord, Your salvation as You promised.
42. I will offer a retort to those who taunt me, for I trust in Your word.
43. Do not at all remove the word of truth from my mouth, for I hope [to fulfill] Your judgments.
44. I will keep Your Torah continually, for ever and ever.
45. And I will walk in spacious paths, for I seek Your precepts.
46. I will speak of Your testimonies before kings, and I will not be ashamed.
47. And I will delight in Your commandments, which I love.
48. I will lift up my hands to Your commandments, which I love, and I will speak of Your statutes.
49. Remember the word [promised] to Your servant, by which You gave me hope.
50. This is my comfort in my affliction, for Your word has given me life.
51. [Though] the wicked ridicule me severely, I have not strayed from Your Torah.
52. When I remember Your judgments of old, O Lord, I take comfort.
53. Trembling seized me because of the wicked, those who forsake Your Torah.
54. Your statutes have been my songs in the house of my wanderings.
55. At night I remembered Your Name, O Lord, and I kept Your Torah.
56. All this came to me because I kept Your precepts.
57. The Lord is my portion; I pledged to keep Your words.
58. I pleaded before You with all my heart: have compassion upon me according to Your word.
59. I contemplated my ways, and returned my feet to Your testimonies.
60. I hurried and did not delay to keep Your commandments.
61. Bands of wicked men plundered me, [but] I did not forget Your Torah.
62. At midnight, I rise to thank You for Your righteous judgments.
63. I am a friend to all who fear You, and to those who keep Your precepts.
64. Your kindness, O Lord, fills the earth; teach me Your statutes.
65. You have dealt goodness to Your servant, O Lord, in accord with Your promise.
66. Teach me the goodness and wisdom of the [Torah's] reasons, for I believe in Your commandments.
67. Before I afflicted myself, I would blunder; but now I observe Your word.
68. You are good and benevolent; teach me Your statutes.
69. The wicked have smeared me with lies, [when in truth] I keep Your precepts with all my heart.
70. Their hearts grew thick as fat; but as for me, Your Torah is my delight.
71. It is for my good that I was afflicted, so that I might learn Your statutes.
72. The Torah of Your mouth is better for me than thousands in gold and silver.
73. Your hands have made me and prepared me; grant me understanding, that I may learn Your commandments.
74. Those who fear You will see me and rejoice, because I hoped in Your word.
75. I know, O Lord, that Your judgments are just; righteously have You afflicted me.
76. Let Your kindness be my comfort, as You promised to Your servant.
77. Let Your mercies come upon me, that I may live, for Your Torah is my delight.
78. Let the scoffers be shamed, for they have maligned me with falsehood; but I will meditate upon Your precepts.
79. May those who fear You return to me, and those who know Your testimonies.
80. May my heart be perfect in Your statutes, so that I not be shamed.
81. My soul longs for Your salvation; I hope for Your word.
82. My eyes long for Your promise, saying, "When will You comfort me?”
83. Though I became [dried out] like a wineskin in smoke, I did not forget Your statutes.
84. How many are the days of Your servant? When will You execute judgment upon my pursuers?
85. The wicked have dug pits for me, in violation of Your Torah.
86. All Your commandments teach truth, [yet] they pursue me with lies, help me!
87. They nearly consumed me upon the earth, but I did not forsake Your precepts.
88. As befits Your kindness, grant me life, and I will keep the testimony of Your mouth.
89. Forever, O Lord, Your word stands firm in the heavens.
90. Your faithfulness persists for all generations; You established the earth, and it stands.
91. They stand ready today [to execute] Your judgments, for all are Your servants.
92. Had Your Torah not been my delight, I would have perished in my affliction.
93. Never will I forget Your precepts, for through them You have sustained me.
94. I am Yours; save me, for I have sought Your precepts.
95. The wicked hope to destroy me, but I meditate upon Your testimonies.
96. To every goal I have seen a limit, but Your commandment is immensely broad.
Tanya: Likutei Amarim, end of Chapter 42• Lessons in Tanya• English Text
• Hebrew Text
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• Today is: Tuesday, Nissan 25, 5776 · May 3, 2016
• Likutei Amarim, end of Chapter 42
• The Rebbe notes that the reason the Alter Rebbe now goes on to say “There should also be etc.” is that until now it has been explained how a Jew generates the fear of heaven through intellectual contemplation. The degree of fear he arouses will correspond exactly to the extent of his contemplation; the deeper the contemplation, the greater his fear. It also depends on how much each individual is governed by his intellect. Furthermore, it is too much to expect that all people constantly achieve a state of intellectual awareness — yet all people are obliged to stand in constant fear of heaven. The Alter Rebbe therefore now goes on to elaborate on a frame of mind which can and must exist constantly — “acceptance of the yoke of the Kingdom of Heaven.” This is not attained through contemplation. Rather it comes as a result of faith alone — and this state can exist constantly in all individuals.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Today is: Tuesday, Nissan 25, 5776 · May 3, 2016
וגם להיות לזכרון תמיד לשון חז״ל: קבלת עול מלכות שמים, שהוא כענין: שום תשים עליך מלך
There should also be a constant remembrance (it is constant because it does not depend on prior contemplation, but rather on pure faith) of the dictum of the Sages, of blessed memory, “acceptance of the yoke of the Kingdom of Heaven,” which parallels the injunction,1 “You shall appoint a king (i.e., G‑d) over you,”
כמו שכתוב במקום אחר וכו׳
as has been explained elsewhere, and so on.
This is also what the Alter Rebbe says earlier in Tanya (beginning of ch. 41): “Even though after all this [meditation] no fear or dread descends upon him in a manifest manner in his heart,” still he should accept upon himself G‑d as his king, andaccept upon himself the yoke of the heavenly Kingdom. As the Alter Rebbe explains there, this attribute is found within every Jew in a sincere manner, because of the nature of Jewish souls not to rebel against G‑d, the King of kings. This level of fear can therefore always be present.
כי הקב״ה מניח את העליונים והתחתונים ומייחד מלכותו עלינו וכו׳, ואנחנו מקבלים וכו׳
For G‑d, blessed be He, forgoes the creatures of the higher and lower worlds, i.e., they are not the ultimate intent of creation, and uniquely bestows His kingdom upon us, ...and we accept [the heavenly yoke].
וזהו ענין ההשתחוואות שבתפלת שמונה עשרה, אחר קבלת עול מלכות שמים בדבור בקריאת שמע
And this is the significance of the obeisances in the prayer of the Eighteen Benedictions, following the verbal acceptance of the yoke of the Kingdom of Heaven in the Reading of Shema, when we say, “...the L‑rd is our G‑d, the L‑rd is one,” and so on,
לחזור ולקבל בפועל ממש במעשה וכו׳, כמו שכתוב במקום אחר
whereby one accepts it once again in actual deed, and so on (for by bowing in the course of the prayer ofShemoneh Esreh one shows one’s acceptance in actual deed of one’s self-nullification to G‑d), as is explained elsewhere.
| FOOTNOTES | |
| 1. | Devarim 17:15. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Today is: Tuesday, Nissan 25, 5776 · May 3, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 43
The Additional Passover Offering
"For seven days you shall offer a fire-offering to G‑d..."—Leviticus 23:8.
On the seven days of Passover, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
Full text of this Mitzvah »• The Additional Passover offering
First Harvest Offering
"And you shall bring an omer of the first cuttings of your harvest"—Leviticus 23:10.
On the sixteenth day of Nissan [the second day of Passover], we are commanded to bring a barley offering in the Holy Temple, accompanied by a lamb (in its first year of life). This offering is known as the Minchat Bikurim [more popularly identified as theOmer Offering].
Full text of this Mitzvah »• First Harvest offering
The Additional Shavuot Offering
"On the day of the first fruits, when you offer up a new meal offering to G‑d . . . you shall bring a burnt offering for a pleasant fragrance"—Numbers 28:26-27.
On the fiftieth day after the offering of the omer sacrifice on the sixteenth of Nissan, we are commanded to bring a special offering in addition [to the regular daily sacrifices] in the Holy Temple—the Atzeret [Shavuot] Offering.
Full text of this Mitzvah »• The Additional Shavuot offering
The Two Loaves of Shavuot
"You shall bring from your dwellings two wave-loaves of two tenth measures"—Leviticus 23:17.
On the holiday of Atzeret [Shavuot], we are commanded to bring two loaves of leavened bread in the Holy Temple, together with an accompanying animal Peace Offering (in addition to the holiday's additional offering).
These two loaves as well as the sacrifices are eaten by the kohanim (priests).
Full text of this Mitzvah »• The Two Loaves of Shavuot
The Additional Rosh Hashanah Offering
"And on the first day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:1-2.
On the first of Tishrei, Rosh Hashanah, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »• The Additional Rosh HaShanah Offering
The Additional Yom Kippur Offering
"And on the tenth day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:7-8.
On the tenth of Tishrei [Yom Kippur], we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »• The Additional Yom Kippur Offering
The Additional Sukkot Offerings
"You shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:12-13.
On the [seven] days of the holiday of Sukkot, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »• The Additional Sukkot Offerings
The Additional Shemini Atzeret Offering
On the eight day of the holiday of Sukkot, Shemini Atzeret, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 43
The Additional Passover Offering
"For seven days you shall offer a fire-offering to G‑d..."—Leviticus 23:8.
On the seven days of Passover, we are commanded to bring a special offering in the Holy Temple, in addition to the regular daily sacrifices.
Full text of this Mitzvah »• The Additional Passover offering
Positive Commandment 43
Translated by Berel Bell
And the 43rd mitzvah is that we are commanded to bring an offering each of the seven days of Pesach in addition to the daily offerings.1 This is the musaf Chag HaMatzos offering.
The source of this commandment is G‑d's statement2 (exalted be He), "For seven days then, you shall present a fire offering to G‑d."
FOOTNOTES
1.P39.
2.Lev. 23:36. This verse, however, speaks of Sukkos, not Pesach. See Kapach, 5731, note 59.
Positive Commandment 44First Harvest Offering
"And you shall bring an omer of the first cuttings of your harvest"—Leviticus 23:10.
On the sixteenth day of Nissan [the second day of Passover], we are commanded to bring a barley offering in the Holy Temple, accompanied by a lamb (in its first year of life). This offering is known as the Minchat Bikurim [more popularly identified as theOmer Offering].
Full text of this Mitzvah »• First Harvest offering
Positive Commandment 44
Translated by Berel Bell
And the 44th mitzvah is that of the Omer1 grain offering. This is the commandment to bring an offering of barley on the 16th of Nissan, together with a year old sheep as a burnt-offering.
The source of this commandment is G‑d's statement2 (exalted be He), "You must bring an Omer of your first reaping to the priest."
This grain offering is called minchas bikkurim [first grain offering], as hinted to in G‑d's statement3 (exalted be He), "When (im) you bring the first grain offering to G‑d, [it should be brought] as soon as it ripens; fresh kernels which are roasted in fire and ground up."
The Mechilta4 says, "The word 'im' [literally, "if "] when used in Scripture generally means something optional, except for three exceptions which are obligatory." One of them is G‑d's statement, "When ["im"] you bring the first grain offering to G‑d." Our Sages said, "'It is an obligation.' 'You say it's an obligation, but you might think it's really optional!' The Torah therefore continues,5 'You shall bring your first grain offering.' This clearly refers to an obligation, not something optional."
All the details of this mitzvah have been fully explained in the 10th chapter of Menachos.6
FOOTNOTES
1.This is a measurement of volume.
2.Ibid., 23:10.
3.Ibid., 2:14.
4.Yisro, Parshah 11.
5.Ibid., at the end of the verse.
6.In most prints, it is chapter six.
Positive Commandment 45The Additional Shavuot Offering
"On the day of the first fruits, when you offer up a new meal offering to G‑d . . . you shall bring a burnt offering for a pleasant fragrance"—Numbers 28:26-27.
On the fiftieth day after the offering of the omer sacrifice on the sixteenth of Nissan, we are commanded to bring a special offering in addition [to the regular daily sacrifices] in the Holy Temple—the Atzeret [Shavuot] Offering.
Full text of this Mitzvah »• The Additional Shavuot offering
Positive Commandment 45
Translated by Berel Bell
And the 45th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] also on the 50th day from the Omer offering on the 16th of Nissan. This is the musaf Atzeres2 offering.
It is mentioned in Bamidbar Sinai,3 in G‑d's statement, "On the day of the first fruits, when you bring a new grain offering4 to G‑d ... you shall bring a burnt-offering as a pleasing fragrance to G‑d [of two young bulls, one ram and seven yearling sheep]."
FOOTNOTES
1.P39.
2.The holiday of Atzeres is more commonly known as Shavuos.
3.I.e. the Book of Numbers 28:26-27.
4.I.e. the two loaves of Shavuos. See next mitzvah (P46).
Positive Commandment 46The Two Loaves of Shavuot
"You shall bring from your dwellings two wave-loaves of two tenth measures"—Leviticus 23:17.
On the holiday of Atzeret [Shavuot], we are commanded to bring two loaves of leavened bread in the Holy Temple, together with an accompanying animal Peace Offering (in addition to the holiday's additional offering).
These two loaves as well as the sacrifices are eaten by the kohanim (priests).
Full text of this Mitzvah »• The Two Loaves of Shavuot
Positive Commandment 46
Translated by Berel Bell
And the 46th mitzvah is that we are commanded to bring two loaves1 of leavened bread to the Temple on the fixed2 day of Shavuos, together with the offerings3 which accompany this bread, and to sacrifice them as Scripture explains in the Book of Leviticus.4 The priests eat these two loaves after they have been waved5 with the peace offering of sheep.
The source of this commandment is G‑d's statement6 (exalted be He), "From the land upon which you live you shall bring two loaves of bread as a wave offering. They shall be made of two-tenths [of an ephah of wheat meal]."
It has been explained in the 4th chapter of Menachos7 that the sacrifices which are brought with these loaves are different from, and in addition to, the musaf offerings.8 We have explained this sufficiently in [the Commentary of the Mishneh to] tractate Menachos.9
All the details of this mitzvah have been explained in the 4th, 5th, 8th,10 and 11th chapters of Menachos.
FOOTNOTES
1.Each loaf was seven handbreadths (56 cm) long, four handbreadths (32 cm) wide, and one handbreadth (8 cm) thick. See Hilchos Temidin U'Musafin 8:10.
2.I.e. fixed on the 50th day from the offering of the Omer on the 16th of Nissan.
3.I.e. Burnt-offerings of seven yearling sheep, one bull, and two rams; sin-offering of one goat; and a peace-offering of two sheep.
4.23:18-19.
5.Once when the sheep were alive, and a second time after they have been slaughtered, using just the brisket and thigh. See Hilchos Temidin U'Musafin 8:11.
6.Lev. 23:17.
7.45b.
8.P45 above.
9.Chapter 2, Mishneh 2.
10.Chapter 9 in most editions.
Positive Commandment 47The Additional Rosh Hashanah Offering
"And on the first day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:1-2.
On the first of Tishrei, Rosh Hashanah, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »• The Additional Rosh HaShanah Offering
Positive Commandment 47
Translated by Berel Bell
And the 47th mitzvah is that we are commanded to bring an offering in addition [to the daily and musaf Rosh Chodesh offerings1] on the first day of Tishrei. This is the musaf Rosh HaShanah offering.
The source of this commandment is G‑d's statement2 (exalted be He), "On the first day of the seventh month...you must present a burnt-offering as an appealing fragrance to G‑d."
FOOTNOTES
1.P39. P42.
2.Num. 29:1-2.
Positive Commandment 48The Additional Yom Kippur Offering
"And on the tenth day of the seventh month . . . you shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:7-8.
On the tenth of Tishrei [Yom Kippur], we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »• The Additional Yom Kippur Offering
Positive Commandment 48
Translated by Berel Bell
And the 48th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] on the tenth day of Tishrei. [This is the musaf Yom Kippur offering.]
The source of this commandment is G‑d's statement2 (exalted be He), "On the 10th of this month...you must present a burnt-offering as an appealing fragrance to G‑d [one bull, one ram, and seven sheep]."
FOOTNOTES
1.P39
2.Num. 29:7-8.
Positive Commandment 50The Additional Sukkot Offerings
"You shall offer a burnt offering for a pleasant fragrance for G‑d"—Numbers 29:12-13.
On the [seven] days of the holiday of Sukkot, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »• The Additional Sukkot Offerings
Positive Commandment 50
Translated by Berel Bell
And the 50th mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] during the holiday of Sukkos.
The source of this commandment is G‑d's statement2 (exalted be He), "You must offer a burnt-offering as an appealing fragrance to G‑d [13 bulls, two rams, 14 yearling sheep...and a sin-offering of one goat]."
This is the musaf haChag offering.
FOOTNOTES
1.P39.
2.Num. 29:13-15. In verses 17-34, the offerings of the second to the seventh day of Sukkos are described. Each day the number of bulls decreases by one (12 on the second day, etc.), leaving a total of 70 bulls, corresponding to the seventy nations of the world.
Positive Commandment 51The Additional Shemini Atzeret Offering
On the eight day of the holiday of Sukkot, Shemini Atzeret, we are commanded to bring a special offering in the Holy Temple, in addition [to the regular daily sacrifices].
Full text of this Mitzvah »
• The Additional Shemini Atzeret offering
Positive Commandment 51
Translated by Berel Bell
And the 51st mitzvah is that we are commanded to bring an offering in addition [to the daily offerings1] on the eighth day of the holiday of Sukkos. This is the musaf Shemini Atzeres offering.
[The source of this commandment is G‑d's statement,2 "And the eighth day shall be a day of rest...You must present a burnt-offering as an appealing fragrance to G‑d one bull, one ram, 14 yearling sheep...and a sin-offering of one goat."]
The reason why we are forced to count this musaf offering separately from those of Sukkos3 is because of the principle,4 "Shemini Atzeres is considered a separate holiday." Our Sages said explicitly,5 "It is considered a separate holiday, with a separate sacrifice." This proves that the sacrifice is counted separately. This is extremely obvious.
FOOTNOTES
1.P39
2.Num. 29:36-38.
3.P50 above. The question the Rambam is answering is: since the offerings of the first seven days of Sukkos count as a single commandment, why is that of the eighth day counted as a separate commandment?
4.Sukkah 48a.
5.Ibid
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Halacha 1
When sacrifices of the most sacred order were slaughtered on the top of the altar, it is as if they were slaughtered in the northern [portion of the Temple Courtyard],1 as [Exodus 20:21] states: "You shall slaughter upon it2 your burnt-offerings and your peace-offerings." This teaches that the entire altar is an appropriate place for the slaughter of burnt-offerings3 and peace-offerings.4
Halacha 2
When a burnt-offering was slaughtered on the top of the altar or it was slaughtered below [on the ground of the Temple Courtyard] and then brought up to the top of the altar, it should be skinned and cut into portions in that place. The inner organs should be taken down and washed below5 and then brought back [to the top of the altar]. The skin should be taken down and given to the priests.6
Halacha 3
Similarly, when [other] sacrifices that had been slaughtered were brought up to the altar, they should be skinned and cut into portions in that place. The inner organs should be taken down and washed below and then brought back [to the top of the altar]. The skin and the meat should be taken down and given to the owners. The remainder [of the sacrifice] should be offered on the altar's pyre.
Why shouldn't he bring down the entire [carcass] instead of skinning it and cutting it up on the top of the altar? Because anything that is fit to be offered on the pyre7 if it was brought up to the top of the altar should not be taken down,8 as [indicated by ibid. 29:36]: "Everything that touches the altar shall be sanctified."
Does [the above principle apply] even when [the entity brought to the top of the altar] is not fit [to be offered on the altar's pyre]? It is taught [Leviticus 6:2] "It is the burnt-offering on the pyre." Just as the burnt-offering is fit to be consumed by the altar's pyre should not be taken down once it was taken up [to the altar], so too, any entity that is fit for the altar's pyre9 if it is brought up, it should not be brought down.
Halacha 4
When [an animal to be sacrificed as] a burnt-offering is brought up to the top of the altar while alive, it should be brought down, because it is not yet fit [to be consumed by the altar's pyre].
Halacha 5
Halacha 6
Halacha 7
[Different rules apply] if, by contrast, sacrificial animals were left over night - whether their blood, their meat, or their fats and organs were left over night;15
a sacrificial animal was taken out of the Temple Courtyard;
it became impure or disqualified because of a disqualifying thought concerning the time [it was to be eaten] or the place [it was to be eaten];
it was sacrificed for the sake of a different offering;16
impure [priests] received its blood and cast it on the altar; [this is significant] since they are fit to perform Temple service when a sacrifice is brought in a state of impurity;17
when the blood was presented in an improper place;18
or sacrifices of the most sacred order were slaughtered in the southern portion of the Temple Courtyard or their blood was received there.19
Although in all of these situations, [the sacrifices] are disqualified, if [the meat, fats, and/or organs] were brought to the top of the altar, they should not be taken down.
Halacha 8
[This is the general principle:] Whenever an entity is disqualified in the Temple Courtyard,20 the holiness [of the altar] accepts it.21 Just as when these entities were brought up, they should not be taken down, so too, if they were taken down, they should not be brought up a second time. For they have been disqualified.
Halacha 9
If the [altar's] fire took hold of them22 [before they were brought down from the altar], they should be brought up again [so that] they will be consumed by its fire.
Halacha 10
Halacha 11
When limbs, fats, and handfuls of meal were left overnight on the top of the altar, it is as if they were left overnight in the Temple Courtyard.25 If they were brought down from the altar, they should not be brought up again. If, however, they were not brought down, they should be offered on the altar's pyre in all situations.
Halacha 12
Halacha 13
Halacha 14
When an unacceptable sacrifice and unacceptable wine libations32 were brought up to the altar, the sacrifice should not be taken down as we explained. The wine libations, [by contrast,] should be taken down.33 Similarly, when wine libations are brought independently and they were disqualified and brought to the top of the altar, they should be taken down.
Halacha 15
When melikah was performed on a fowl by a non-priest and then it was brought to the top of the altar, it should not be taken down.34 If, [by contrast,] a handful of meal was taken by a non-priest and brought to the top of the altar, it should be brought down. Even though both of these acts disqualify [the offerings], [the handful from the meal-offering] is considered as if it was never consecrated at all.35 [These laws apply to] a non-priest as well as to anyone else who is disqualified [from performing sacrificial service].36
Halacha 16
The following, however, should be taken down [even though] they were brought up to the top of the altar, anything that is not fit37 for the altar's pyre. [This includes:] the meat of sacrifices of the most sacred order, the meat of sacrifices of a lesser degree of sanctity,38 the remainder of the omer, the remainder of the meal-offerings,39 the two breads [offered on Shavuot], the showbread,40the incense offering,41 the wool that is on the heads of sheep, the hair on the beards of goats, the bones, the sinews, the horns, and the hoofs if they are not attached to [the animal's body].42 [In all these instances,] if [these entities] were brought to the top [of the altar], they should be brought down.
Halacha 17
If some of the oil from the handful of meal was squeezed out on a bone43[that had been laying on the altar] and then the bone was taken down, it should be returned [to the altar]. [The rationale is that] there is an unresolved doubt whether entities attached to entities that should be brought up [to the altar]44are considered as if they should be brought up as well.
Halacha 18
The inner altar sanctifies unacceptable entities whether they are fit for it or not fit for it,45 but the outer altar only sanctifies unacceptable entities that are fit for it, as we explained.46
What is implied? When sacrifices that were disqualified are brought up to the outer altar, they should not be brought down. If an unfitting incense offering47was offered upon it, it should be brought down, because an incense offering is not fit for the outer altar. If, by contrast, a handful of meal from the meal-offering was placed on the inner altar, it should not be taken off, whether it was fit or not fit. Similar laws apply in all analogous situations.
Just as the altar sanctifies any entity that is fit for it, so too, the ramp, and other sacred utensils, sanctify what is fit for them. For with regard to the sacred utensils, [Exodus 30:29] states: "Any entity that touches them will be sanctified." Thus when an entity that is fit for it reaches the ramp, it should not be brought down even though it is disqualified.48 Similarly, if any entity that is fit for a sacred vessel reaches a sacred vessel, it should never be redeemed even though it was disqualified, as stated in Hilchot Issurei HaMizbeiach.49
Halacha 19
Vessels made for liquids do not consecrate solids and vessels made for solids do not consecrate liquids.
Halacha 20
Sacred vessels only consecrate [entities] in the Temple.53 Also, they only consecrate [entities placed in them] willfully,54 from their insides,55 and when intact. [The following rules apply if] a hole was made within them. If they could still be used to perform the original task for which they were used when intact, they consecrate what is placed within. If not,56 they do not consecrate [their contents].
They consecrate [their contents] only when they are full. The measures do not consecrate their contents when they are lacking unless one intends to fill them. If one does not intend to fill them, they consecrate their contents only in that [the contents] could [later] be disqualified,57but not to have them offered.58
Halacha 21
[When an entity is placed] in a sacred vessel at an inappropriate time, it is consecrated only to the extent that is disqualified, not that it should be offered.
What is implied? When an entity whose mitzvah is performed during the day is placed into a sacred vessel at night, it is disqualified.59 It should be burnt,60but not sacrificed. For example, if a handful is taken from a meal-offering at night and that handful is placed in a sacred vessel, it should be burnt.
Halacha 22
When an altar became damaged,61 all of the sacrificial animals that were in the Temple and had been slaughtered, but whose blood had not been cast on the altar, are disqualified.62 For there is no altar on which to cast the blood and [Exodus 20:21] states: "And you shall slaughter upon it your burnt-offerings and your peace-offerings." Implied is that when you slaughter [your offerings,] it shall be intact and not blemished.
Halacha 23
Sacrificial animals that were alive and located in the Temple Courtyard at the time [the altar] became damaged are not disqualified. Instead, when the altar is repaired, they should be sacrificed. [The rationale is that] living animals are not deemed unacceptable forever.63
Halacha 24
If animals were consecrated before the altar was built, they should be sacrificed after the altar was built, for the fact that they could not [be sacrificed] originally is not a disqualifying factor.
Halacha 25
Similarly, sacrificial meat should not be eaten while the altar is damaged, as [Leviticus 10:12] states: "You shall eat it64 as unleavened bread near the altar."65 This also applies to sacrifices of a lesser degree of sanctity; they should not be eaten in Jerusalem while the altar is damaged until it is repaired.
FOOTNOTES
1.
As stated in Hilchot Ma'aseh HaKorbanot5:2, sacrifices of the most sacred order must be sacrificed in the northern portion of the Temple Courtyard. Now, the altar is located in the southern portion. Nevertheless, based on the prooftext the Rambam cites, Zevachim 85a derives that it is acceptable to slaughter these sacrificial animals on the top of the altar.
2.
The altar.
3.
Since it is acceptable for burnt-offerings, our Sages assumed that it was also acceptable for other sacrifices of the most-sacred order.
4.
Peace-offerings are sacrifices of a lesser degree of sanctity which may be sacrificed anywhere in the Temple Courtyard (Hilchot Ma'aseh HaKorbanot 5:4). Nevertheless, it is necessary to state that they may be sacrificed on the top of the altar, because one might think that since there is ample space to sacrifice them, they would have to be sacrificed on the ground (Zevachim, loc. cit.; Gittin 67a).
5.
For it is not respectful to clean out the wastes on the top of the altar.
6.
See Hilchot Ma'aseh HaKorbanot 5:19.
7.
This refers to an entity like the carcass of a sacrifice which in its present state is not fit to be offered on the altar, but is not lacking any great tasks like slaughter.
8.
This general principle (stated in Zevachim9:1) is the subject of discussion in the following halachot.
9.
But only an article that is fit to be consumed by the fires.
10.
Unless a meal offering is consecrated in a sacred vessel, it is unacceptable.
11.
Animals forbidden to be sacrificed, e.g., one that was worshipped, one that is treifah, or one which killed a person or the like. SeeHilchot Issurei Mizbeiach 3:11.
The commentaries question why the Rambam does not mention animals with disqualifying physical blemishes. In his Commentary to the Mishnah (Zevachim 9:3) he rules that even if they were brought to the top of the altar, they should be brought down. And if the Rambam changed his mind, it would have been appropriate to say so explicitly. Nevertheless, it is possible to explain that such animals are also included in the general category of "entities forbidden to be offered on the altar," as stated inHilchot Issurei Mizbeiach, loc. cit..
12.
The leniency that every entity brought up to the altar should be offered upon it applies only to entities that were disqualified after having been fit to be offered upon it. As our Sages taught (Zevachim 84a; see Halachah 8) whenever an entity was disqualified in the Temple, if it was brought to the top of the altar, it should be offered. In this instance, these substances were never fit to be offered on the altar's pyre.
13.
This addition is obvious from a comparison to the following halachah.
14.
Even though it was disqualified in the Temple, nevertheless, it was disqualified before the time its meat and/or fats and organs were to be offered on the altar's pyre (see Zevachim 84a,b).
15.
Once blood is left past sunset, it is disqualified (Hilchot Ma'aseh HaKorbanot4:1) and if the meat of a burnt-offering is left overnight, it is disqualified (ibid.:2). Nevertheless, since the meat of a peace-offering is acceptable if left overnight, this is not a serious enough disqualifying factor to prevent these entities from being offered on the altar's pyre (Kessef Mishneh).
16.
See Chapters 13-18 with regard to these factors.
17.
See Hilchot Bi'at HaMikdash 4:10-12.
18.
In which instance, after the fact, in many instances, the sacrifice is acceptable, as stated in Chapter 2.
19.
Rather than in the north as required (Hilchot Ma'aseh HaKorbanot 5:2).
20.
Our translation is based on Rashi's commentary, Zevachim 84a.
21.
After the fact, as stated above.
22.
See Chapter 18, Halachah 21, where the Rambam speaks of the fire taking hold of the majority of the entity. Seemingly, that concept would apply here as well.
23.
See Chapter 13, Halachah 1, for a definition of this term.
24.
For the handful of meal is considered as an integral entity.
25.
I.e., they are disqualified. Nevertheless, they should be offered on the altar's pyre, because they are on the top of the altar.
26.
Thus even if the disqualified sacrificial entities were not placed down on the altar, but held by a person standing on the altar, the above concepts apply (see Zevachim88a). Rav Yosef Corcus notes that the Talmud mentions also a situation where a person is standing in the Temple Courtyard and holds a disqualified sacrificial entity over the altar with a pole. The Kessef Mishnehexplains that since the Talmud does not reach a final decision whether such an entity should be offered on the altar's pyre or not, because of the doubt, they should not be taken down from above the altar.
27.
Certainly, this applies to the fats and the organs of sacrifices of the most sacred order (Kessef Mishneh).
28.
Instead of afterwards, as required.
29.
Or two sin-offerings (Kessef Mishneh).
30.
I.e., if one was lost, the other would be sacrificed (Rashi, Meilah 7a).
31.
The blood of the second animal should be cast on the altar and then its fats and organs offered. Since two animals were slaughtered and one offering can be carried out in a perfectly desirable manner, that is preferable to performing the offering in a manner that is effective only after the fact. Since the second animal will be offered in an effective manner, the blood of the first should not be cast on the altar. And since its blood should not be cast on the altar, the fat and the organs should not be offered on the altar's pyre (ibid.).
32.
This clause is speaking about wine libations that were brought as accompanying offerings for a sacrifice.
33.
This follows the opinion of Rabbi Yehoshua in Zevachim 9:1, who maintains that for a disqualified entity to be offered on the altar, it must be fit for the altar's pyre and wine libations are poured over the altar and not on its pyre.
34.
The rationale is that in the era when sacrifices could be brought on individual altars (see the notes to Hilchot Beit HaBechirah 1:1), it was possible for a non-priest to perform melikah on a fowl that was offered on a sacrifice. Hence, even after the Temple was built, when a non-priest performs melikah on a fowl, that act is significant enough to endow with holiness to the extent that if the fowl is brought to the top of the altar, it should be offered on the pyre (Zevachim 69a).
35.
One might ask: Why isn't the handful of meal acceptable? When offerings were brought on an individual altar, a handful of meal could also be separated by a non-priest. In resolution, however, it is explained that in the Temple, the handful of meal was afterwards placed in a sacred utensil (Hilchot Ma'aseh HaKorbanot 13:12) and then offered on the altar and such service was not performed by a non-priest on an individual altar (Zevachim, loc. cit.).
36.
E.g., a priest with a disqualifying physical deformity; one who is intoxicated; one in the state of severe onein mourning (see Hilchot Issurei Bi'ah).
37.
I.e., halachically not fit to be offered, but either eaten, offered on the inner altar, or discarded.
38.
The meat of these sacrifices should not be offered on the altar, but rather eaten by the priests and, with regard to sacrifices of a lesser degree of sanctity, the owners.
39.
After a handful of meal is taken from theomer and the meal-offerings, the remainder should not be offered on the altar, but eaten by the priests.
40.
These breads are eaten by the priests.
41.
This is not fit to be offered on the pyre of the outer altar, but instead, on coals on the inner altar.
42.
Once these entities are separated from an animal's body, they should be discarded rather than offered on the altar's pyre. SeeHilchot Ma'aseh HaKorbanot 6:2.
43.
The Rambam's ruling is derived from the version of Menachot 23a in his possession. Ra'avad, Rashi, as well as the standard published text of that passage follow a different version which reads eitzim, wood, rather than etzem,, bone.
44.
The oil is the entity that should be returned to the altar and the bone is the entity attached to it (Rav Yosef Corcus). Although on its own accord, the bone should not be returned to the altar as stated in the previous halachah, since it is attached to the oil, it should be returned, lest this be considered as treating sacred articles with disdain (Kessef Mishneh).
45.
The inner altar has an added measure of holiness, because it was anointed and thus is comparable to a sacred vessel (Rashi,Zevachim 23b).
46.
See Halachah 16.
47.
This includes all incense offerings, because no incense offerings are ever offered on the outer altar.
48.
Instead, it should be offered on the altar's pyre.
49.
Hilchot Issurei Mizbeiach 6:4-5.
50.
Hilchot K'lei Hamikdash 1:16-17. The rationale is that these vessels were anointed only for the sake of measuring and only for measuring the particular types of substances - liquids or solids - intended for them.
51.
The receptacles used to receive the blood from the sacrificial animal and then cast it on the altar.
52.
Since they were anointed to serve as receptacles, they consecrate anything placed inside of them.
53.
If, by contrast, an entity is placed within a sacred vessel outside the Temple Courtyard, it is not consecrated.
54.
And not something that fell in accidentally.
55.
If, however, solids are piled up over the edges of a sacred container, they are not consecrated. Note the apparent contrast toHilchot K'lei HaMikdash 1:19 which states that liquid measures consecrate the overflow that drips down their sides.
56.
I.e., the hole prevents them from being used as a container.
57.
I.e., if they remained overnight or were taken out of the Temple Courtyard.
58.
This refers to offerings of flour and the like. As mentioned in the previous halachah, blood that is placed in such utensils is sanctified to be offered on the altar.
59.
I.e., placing it in the sacred utensil is significant - for if it was not significant, it would not have been disqualified, and would have been able to be used on the following day.
60.
As are sacred entities which became disqualified.
61.
The square of the altar must be totally intact, even a slight chip disqualifies it, as stated inHilchot Beit HaBechirah 1:14-16; 2:18.
62.
Even if the altar is repaired before sunset, the blood of these sacrifices should not be cast upon it. Since at the outset, the altar was fit to have their blood cast upon it and then there was a time when that service could not be performed, the blood is disqualified forever.
63.
This is a concept that applies in many different contexts of the laws concerning the consecration of animals. See Chapter 4, Halachah 24; Chapter 6, Halachah 1; Hilchot Ma'aseh HaKorbanot 15:4; et al.
As mentioned in the notes to Hilchot Avodat Yom HaKippurim 4:15, this represents a reversal of the Rambam's initial position on the matter.
64.
The meal-offering brought as part of the dedication of the altar. As the verse states, it was considered as a sacrifice of the most holy order.
65.
Zevachim 60a explains that there is no obligation to eat sacrificial food near the altar. Rather the intent is as explained here.
• 3 Chapters: Temidin uMusafim Temidin uMusafim - Chapter 6, Temidin uMusafim Temidin uMusafim - Chapter 7, Temidin uMusafim Temidin uMusafim - Chapter 8
English Text | Hebrew Text | Audio: Listen | Download• Temidin uMusafim - Chapter 6
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Audio: Listen | Download• Temidin uMusafim - Chapter 6
Halacha 1
[The following is] order of continuous offerings brought each day: Shortly before dawn1 the supervisor in charge of the lotteries comes and knocks gently2on [the gates of] the Temple Courtyard.3 They are opened for him and an inspection is made of the Temple Courtyard.4 The bakers of the chavitinare roused to prepare the chavitin.5
All of the priests there will have already immersed themselves before the supervisor comes and garbed themselves in the priestly garments. They come and stand in the Chamber of Hewn Stone and carry out the first and second lottery6 and [the priests] who merit [are designated to perform] their services, as we explained.7
The one who merited to remove the ashes [from the outer altar] begins removing them according to the procedure we described.8 Afterwards, he arranges the large array [of wood on the altar], then he arranges the second array,9 and then he brings up two logs of wood and places them on the array to increase the fire.10
Afterwards, they enter the Chamber of the Utensils11 and remove all the utensils that are necessary for the entire day.12 They give [the lamb to be sacrificed as] the continuous offering water to drink.13 The one who merited to slaughter it pulls it to the butchering area. All of the priests who merited to take the limbs [up to the ramp] follow him and wait there until they open the Great Gate14 of the Sanctuary. When the gate is opened [the lamb to be sacrificed as] the continuous offering is slaughtered.15
Halacha 2
The one who removes the ashes from the altar should do that at the same time the slaughterer slaughters [the lamb to be offered] as the continuous offering. Afterwards, the person who receives its blood dashes it on the altar.18
Halacha 3
After the blood is dashed on the altar, [the second priest] in the Sanctuary kindles five lamps19 and both of them leave the Sanctuary. The priests in the butchering area skin [the lamb] and cut it into portions.20 Each one brings the limb which he merited to the ramp. The limbs are placed on the lower half of the western portion of the ramp.21 The portions [of the animals sacrificed as] additional offerings are placed on the lower half of the eastern portion of the ramp. Those of the Rosh Chodesh are placed on the top of the altar between the horns, in the place where the priests walk to publicize that it is Rosh Chodesh.22 There they salt the limbs. They also salt the ramp, even on the Sabbath,23 so the priests will not slip and fall while bringing wood up to the ramp. Although the salt intervenes between [the priests'] feet and the ramp, it is not a concern since carrying this wood is not part of [the Temple] service.24
Halacha 4
After the limbs are brought to the ramp, all of the priests gather in the Chamber of Hewn Stone and the supervisor tells them: "Recite one blessing." They begin the recitation of the blessing Ahavas Olam,25 the Ten Commandments,26the passage Shema, the passage Vehayah Im Shamoa,and the passage Vayomer,27 [the blessing] Emet VaYatziv,28 and the blessings Retzei and Sim Shalom.29 On the Sabbath, another blessing is added. It is recited by the members of the priestly watch that depart30 to the members of the watch that enter: "May He Who causes His name to rest in this house cause love, brotherhood, peace, and friendship to rest among you."
Afterwards, they hold the third and fourth lotteries.31 The priest who merits to offer the incense enters [the Sanctuary] and offers it.32 Afterwards, the one who merited to remove the ashes of the Menorah enters and kindles two candles.33 The priest who offered the incense and the one who removed the ashes of the Menorah depart and stand on the steps of the Entrance Hall together with his priestly brethren.34
Halacha 5
When [the priest who offered the incense] reaches the area between the Entrance Hall and the Altar,35 [a priest] takes a rake and throws it between the Entrance Hall and the Altar. It made a loud noise.36 It served three purposes:
a) one who heard its sound would know that his priestly brethren were entering [the Sanctuary] to prostrate themselves37 and he would [also] run and go.
b) a Levite who heard its sound would know that his Levitical brethren were gathering to begin the singing [that accompanied the offerings]38 and he would run and go.
c) when the head of the ma'amad39 heard its sound, he would have the impure people40 stand at the eastern gate41 because of the suspicion, i.e., so that everyone should know that they had not brought their atonement offerings as of yet.
Afterwards, [the priest] who merited [to bring up] the limbs brings the limbs up from the ramp to the altar. After the limbs are brought up,42 [the priests] standing on the steps of the Entrance Hall begin to recite the Priestly Blessing [as] one blessing43[reciting] God's explicit name, as explained in the appropriate place.44
Afterwards, they bring the flour of the accompanying offerings45 up [to the altar]. After the flour, they offer the chavitin on the pyre. After the chavitin, they offer the wine libation. While the wine is being poured, the Levites recite song and the musicians play on the various instruments in the Temple.46 Nine tekiotare sounded during the bars of the song.47
Halacha 6
When they would give the wine to the priest who would perform the libation, there were two priests holding two trumpets in their hands who would stand on the table where the fats [were placed].48 The Segen49 stands on the corner of the altar with flags in his hands. [When he waves them], they would sound a tekiah, a teruah, and a tekiah.50 [The priests with the trumpets] would then stand next to the priest who was placed in charge of the cymbals,51 one to his right and one to his left.
Halacha 7
When the [priest who offered the libation] bent down to pour it, the segenwould wave the flags,52 [the priest] with the cymbals would sound them and the others would sound the trumpets. The Levites began singing.53 When they reached [the end] of a bar, [the priests] would sound the trumpets54 and all the people in the Courtyard would prostrate themselves.
Halacha 8
Song is recited only over the communal burnt-offerings and peace-offerings which are mentioned in the Torah. Song is not recited over the free-will burnt-offerings that are offered from the remaining funds of the Temple collection58even though they are communal offerings. Similarly, when the additional offerings are brought independently, song is not recited over them.59
Halacha 9
[These are] the songs that the Levites would recite:60 On Sunday, they would recite "The earth and its fullness is God's" (Psalm 24).61 On Monday, they would recite "God is great and exceedingly praised in the city of our Lord" (Psalm 48).62 On Tuesday, they would recite "God stands in the council of judges, among the judges, He delivers judgment" (Psalm 82).63 On Wednesday, they would recite "The Lord is a God of retribution, O God of retribution reveal Yourself" (Psalm 94).64 On Thursday, they would recite "Raise joyous song to God our strength; sound the shofar to the God of Jacob" (Psalm 81).65 On Friday, they would recite "God is King. He clothes Himself with grandeur. God has robed Himself. He has girded Himself with strength" (Psalm 93).66 On the Sabbath, they would recite: "A psalm, a song for the Sabbath day" (Psalm 92).67
For the Musaf offering of the Sabbath, the song Haazinu (Deuteronomy, ch. 32) is recited. It is divided into six segments: haziv lech68just as it is read in the synagogue.69 One segment is recited each Sabbath. After the song is completed on six Sabbaths, they would return to the beginning.
In the afternoon on the Sabbath, they would recite from "Then Moses sang..." and from "Who is like You...."70 For the Musaf offering of Rosh HaShanah, they would recite "Raise joyous song to God our strength."71 If [Rosh HaShanah] fell on Thursday,72they would recite "I have removed his shoulder from the burden" (Psalm 81:7).73 In the afternoon on Rosh HaShanah, they would recite: "The voice of God causes the desert to tremble" (ibid. 29:8).74
Halacha 10
Halacha 11
On the Sabbath, the two bowls of frankincense77 are offered on the altar's pyre together with the additional offerings before the wine libation that accompanied those offerings.78
The order that was followed [for the sacrifices offered] in the morning is followed [for the sacrifices offered] in the afternoon79 with the exception of the removal of the ashes from the outer altar,80 the arrangement of the arrays [of wood on the altar], and the lotteries which are only performed each day in the morning, as we explained.81
FOOTNOTES
1.
The term "dawn" refers to the first shining of the rays of the sun on the horizon, more than an hour before sunrise. See the Rambam's Commentary to the Mishnah (Tamid 1:2) which explains that the meaning of the term "the call of the gever" used by that source.
2.
Our translation is based on the Rambam's Commentary to the Mishnah (Tamid 1:2) which refers to the Song of Songs 5:2: "The voice of my beloved comes knocking," i.e., a gentle, beckoning knock.
3.
As indicated by Hilchot Beit HaBechirah8:11, the supervisor would come from thechayl and knock on the outer door of the Chamber of the Hearth where the priests slept. By knocking, he would wake them. They would open the door for him.
Now the Chamber of the Hearth was located in the midst of the wall on the north side of the Temple Courtyard. Half was consecrated and half was not. There were two gates leading to the Temple Courtyard from the Chamber of the Hearth. A large gate which would be opened at dawn and a smaller gate whose keys were hanging in the Chamber of the Hearth. The supervisor would take those keys and enter the Courtyard.
4.
As described in Hilchot Beit HaBechirah, loc. cit.
5.
See Hilchot Ma'aseh HaKorbanot 13:2 with regard to how this offering was prepared.
6.
It appears that, according to the Rambam, these two lotteries were performed one after the other. The commentaries have noted that from Yoma 22a, 24b, it would appear that there was a span of time between the two.
7.
See Chapter 4, Halachot 1, 5-6.
8.
See Chapter 2, Halachah 12.
9.
The Rambam does not mention the third array which was kept to maintain a fire, because that was kept burning at all times. Nevertheless, if it was necessary to place wood on it, the same priest would do so (Radbaz).
10.
See Chapter 2, Halachah 2, and Chapter 4, Halachah 5.
11.
The location of this chamber is not mentioned in Hilchot Beit HaBecghirah, nor in the Mishnah of Middot.
12.
Tamid 3:4 speaks of removing 93 utensils.
13.
See Chapter 1, Halachah 9.
14.
See Hilchot Beit HaBechirah 4:6-7.
15.
See Hilchot Ma'aseh HaKorbanot 5:5.
16.
See Chapter 3, Halachah 4, and Chapter 4, Halachah 6.
17.
See Chapter 3, Halachah 10, and Chapter 4, Halachah 6.
18.
See Chapter 4, Halachah 6.
19.
See Chapter 3, Halachah 16.
20.
As described in Hilchot Ma'aseh HaKorbanot6:1.
21.
In his Commentary to the Mishnah, the Ra'avad explains that they were placed there so that they would be "before God," closer to the entrance to the Temple.
22.
I.e., to place them in an openly visible place.
23.
Even though causing the salt to dissolve would be forbidden in other circumstances on the Sabbath.
24.
Implied is that while bringing the limbs to the altar - which is part of the Temple service - there should not be any such intervening substances.
25.
The blessing recited before the recitation of the Shema. The blessing Yotzer Or (which precedes Ahavat Olam in the prayer service) is recited afterwards, when the sun rises, because the order of the blessings of the Shema is not an absolute requirement [the Rambam's Commentary to the Mishnah (Tamid 5:1)].
26.
There the Rambam writes that the Ten Commandments were chosen because they comprise the fundaments of our faith. Indeed, they should be recited every day as part of the prayer service outside the Temple as well. Nevertheless, our Sages [Berachot 12a; Jerusalem Talmud (Berachot1:5)] refrained from doing so, lest the heretics say that these alone are the foundation of the Jewish faith.
27.
I.e., they read the three passages of theShema. Even though the optimum time for the recitation of the Shema has not arrived, the priests are allowed to recite it early (and fulfill their obligation), because afterwards they will be occupied with the Temple services and we fear that they might forget to do so (Rashi, Yoma 37b).
28.
The blessing that follows the Shema.
29.
Two of the final three blessings of theShemoneh Esreh. These blessings are chosen because they are all prayers for the sake of the Jewish people [the Rambam's Commentary to the Mishnah (loc cit.)].
30.
After the conclusion of their week of service in the Temple, because the priestly watches switch on the Sabbath afternoon (Hilchot K'lei HaMikdash 4:3).
31.
See Chapter 4, Halachot 7-8.
32.
All authorities agree that an interruption is made between kindling the five lamps and kindling the two lamps. There is, however, a difference of opinion between the Sages and Abba Shaul with regard to the service that intervenes. Here the Rambam follows the opinion of the Sages that it is the offering of the incense. In our daily prayers, however, we read the passage "Abbaye would recount the order of the offerings on the altar... according to Abba Shaul" (Yoma33a). That passage states that the blood of the daily sacrifice was offered on the altar between the kindling of the lamps and the incense was offered afterwards. The Eshkolexplains that even though Abbaye's reckoning does not follow the halachah in this instance, it is still included in the prayers, because it is a concise review of all the Temple services
33.
See Chapter 3, Halachah 16.
34.
Where they recite the priestly blessing, as stated in the following halachah.
35.
The Kessef Mishneh maintains that on the basis of Tamid 5:6, this was performed when the priest entered the Sanctuary to offer the incense and not when he departed.
36.
Tamid, loc. cit., states that its noise was so loud that no one in Jerusalem could hear his fellow man speaking to him at that time. AndTamid3:8 states that the noise could be heard even in Jericho.
37.
The prostration was not performed until after the continuous offering had been offered.
38.
In this instance as well, as indicated by the conclusion of the halachah, the singing did not actually begin until later, but the preparations were begun.
39.
The term ma'amad refers to the Israelites who would be present during the offering of the sacrifices as explained in Hilchot K'lei Hamikdash, ch. 6.
40.
In his Commentary to the Mishnah (Tamid5:6), the Rambam explains that this refers to people who had been afflicted by tzara'at (a skin malediction similar to leprosy) and had been cured, but had not brought their offerings as of yet.
41.
I.e., the Gate of Nicanor which is the main entrance to the Temple Courtyard. See alsoHilchot Mechusrei Kapparah 4:2.
42.
This follows the order initiated by Aaron, the High Priest, at the dedication of the altar who did not bless the people until he had completed the offering of the sacrifices (see Leviticus, ch. 9).
43.
I.e., in contrast to the practice outside the Temple, the people would not respond after each blessing. Instead, when all three blessings are completed, they would say: "Blessed be the name of His glorious kingdom forever and ever" (Hilchot Tefilah UNesiat Kapayim 14:9).
44.
Ibid.:10. I.e., they would pronounce the name Y-H-V-H as it is written.
As stated in the above source, after the death of Simon the Just, the priests stopped using this name, lest it be learned by a person of improper character.
45.
See Hilchot Ma'aseh HaKorbanot 2:1.
46.
See Hilchot K'lei HaMikdash 3:2-4.
47.
See Halachot 6-7. Hilchot K'lei HaMikdash7:5
48.
In his Commentary to the Mishnah (Tamid6:6), the Rambam states that this refers to the marble table that was positioned to the west of the ramp. See Hilchot Beit HaBechirah 2:15.
49.
The assistant to the High Priest. See ibid.4:16.
50.
The trumpets were sounded like the shofaris sounded on Rosh HaShanah: one long blast (tekiah), a series of staccato blasts (teruah), and then another long blast (tekiah).
51.
See ibid. 7:7.
52.
As a sign for the others to perform their activities.
53.
The songs are recited at this time, because "song is recited only over wine" (Berachot35a). The songs the Levites would sing are mentioned in Halachah 9.
54.
I.e., a series of tekiah, teruah and tekiahblasts.
55.
Each song had three bars.
56.
I.e., three series of three.
57.
Hilchot K'lei HaMikdash 7:5.
58.
See Hilchot Shekalim 4:9.
59.
See ibid 3:2 where the concepts mentioned here are explained in slightly greater detail.
60.
These psalms are also recited as "the song of day" in our daily prayers to recall the Temple Service.
61.
This psalm was associated with Sunday, for the world was created on Sunday and this psalm states how all existence is His [the Rambam's Commentary to the Mishnah (Tamid 6:7, based on Rosh HaShanah 31a)].
62.
For God's greatness was manifest in the division of the waters, the creation of the second day (ibid.).
63.
For on this day, the earth - the place were judgment is carried out - came into existence (ibid.).
64.
On this day, the sun and the moon were created and this song is a prayer that God will take retribution against those who worship these celestial bodies (ibid.).
65.
On this day, animal life was created. This is truly wondrous and arouses within man a desire to sing praises to the Creator (ibid.).
66.
For on this day, with the creation of man, God's work of creation was brought to its ultimate fulfillment, because man acknowledges God's Kingship (ibid.).
67.
For God rested on the seventh day (Rosh HaShanah 31b). And as the Mishnah (Tamid, loc. cit.) concludes, this is "a song for the ultimate future which will be entirely Sabbath and rest for life everlasting."
68.
I.e., the Hebrew letters are an acronym for the words which begin the verses of these segments: Ha'azinu (32:1), Z'chor (32:7), Yarkiveihu (32:13), Vayar (32:19), Lu (32:29), Ki (32:40).
69.
I.e., as the Torah reading is divided up intoaliyot. See Hilchot Tefilah 13:5.
70.
The song of redemption after the splitting of the sea. They would read from the beginning of the song until "Who is like You" (Mi Chamocha, Exodus 15:1-11) on one Sabbath afternoon, and then from that verse until the end of the song on the next Sabbath afternoon. The standard published text ofRosh HaShanah, loc. cit., states that on the third Sabbath they would recite the song of the well (Numbers 21:17), but apparently the Rambam's version of the text did not include that point.
71.
For this psalm also includes the verse "Sound the shofar on the day of the new moon."
72.
When Psalm 81 was recited as the psalm of the day.
73.
I.e., the second half of the psalm. Since the psalm was already recited in the morning, they did not desire to repeat it in its entirety. From Rosh HaShanah 31b, it would appear that when Rosh HaShanah falls on Thursday, they would recite the second half of the psalm in the morning and the first half (which includes the verse concerning the sounding of the shofar) for the Musafoffering. The Rambam's ruling is based on the Jerusalem Talmud (Rosh HaShanah4:8).
74.
Rashi (Rosh HaShanah, loc. cit.) explains that this verse recalls the sounding of theshofar at Mount Sinai.
75.
There is no Rabbinic source which is extant that mentions which psalm was recited on Rosh Chodesh.
76.
I.e., for the Musaf offering.
77.
That had been on the Golden Table together with the showbread.
78.
The Kessef Mishneh questions the Rambam's source for the concept that the offering of the frankincense preceded the wine libation. Rav Yosef Corcus explains that were there not a verse that teaches otherwise, we would think that the offering of the frankincense takes precedence over the additional offering as well. Hence once the additional offering has been brought, it is offered next.
79.
See Chapter 1, Halachah 10.
80.
The ashes were, by contrast, removed from the Menorah and the inner altar in the afternoon, as stated in Chapter 3, Halachah 10.
81.
See Chapter 2, Halachot 2 and 11, and Chapter 4, Halachah 8.
Temidin uMusafim - Chapter 7
Halacha 1
Halacha 2
Halacha 3
Halacha 4
There is a fixed time [when this offering is brought]. Hence it supersedes [the prohibitions against forbidden labor on] the Sabbath and the restrictions of ritual impurity.11
Halacha 5
This meal offering may be brought only from Eretz Yisrael,12as [Leviticus 23:10] states: "And you shall bring the omer, the first of your harvest,13 to the priest." It is a mitzvah to bring the omer from [fields that are] close [to Jerusalem].14 If it was not brought from a close place,15 it may be brought from any place in Eretz Yisrael.
Halacha 6
Halacha 7
The entire night is acceptable for reaping [the barley for] the omer. If it was reaped during the day, it is acceptable.18
Halacha 8
The mitzvah is to bring it from standing grain.19 If [appropriate standing grain] was not found, it should be brought from the sheaves.
Halacha 9
The mitzvah is [to harvest grain] that is fresh.20 If [such grain] was not found, it may be brought from dried grain.
Halacha 10
Their practice was to bring [the omer] from fields to the south [of Jerusalem].21They would leave one half of the field fallow22 and sow the other half one year. And the following year, they would leave fallow the half of the field that was previously sown and sow the other half and bring [the omer] from it.23
Halacha 11
How was [the offering] brought? On the day before the festival of Pesach, the agents of the court would go out [to the field] and tie [the barley] into bundles26while it was still attached to the ground so that it would be easy to reap. [On the evening after Pesach,] all [of the inhabitants] of all the neighboring villages would gather so that it would be reaped with much flourish.27 They would have three men reap three se'ah of barley in three baskets with three sickles.
When it became dark, the reapers would ask those standing [in attendance]: "Has the sun set?" They would answer: "Yes."
"Has the sun set?" They would answer: "Yes."
"Has the sun set?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a sickle?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
"Is this a basket?" They would answer: "Yes."
If it was the Sabbath, they would ask: "Is it the Sabbath?" They would answer: "Yes."28
"Is it the Sabbath?" They would answer: "Yes."
"Is it the Sabbath?" They would answer: "Yes."
Afterwards, they would ask: "Should I reap?" They would answer: "Yes."
"Should I reap?" They would answer: "Yes."
"Should I reap?" They would answer: "Yes."
Three [questions and answers] were given regarding each matter. Why was all this necessary? Because of those who erred who departed from the community of Israel in the Second Temple [era].29 They maintained that the Torah's expression [Leviticus 23:11]: "From the day following the Sabbath" [should be understood literally, as referring to] the Sabbath of the week. Nevertheless, according to the Oral Tradition, [our Sages] derived that the intent is not the Sabbath, but the festival.30 And so, was understood at all times by the prophets and the Sanhedrin31 in every generation. They would have the omer waved on the sixteenth of Nisan whether it fell during the week or on the Sabbath.
[This interpretation is also reflected in the Written Torah itself,]32 for it is written in the Torah [ibid.:14]: "You shall not eat bread, roasted grain, or kernels of grain until this self-same day." And [Joshua 4:11] states: "And they ate from the produce of the land on the day after Pesach, matzot and roasted grain."33And if one would presume that in that year Pesach fell on the Sabbath34 as these fools have supposed,35 why would Scripture make the license for them to eat new grain dependent on a factor that is not fundamental, nor the true cause, but mere coincendence.36 Instead, since [Scripture] made the matter dependent on "the day after Pesach," it is clear that the day after Pesach is the cause that permits new grain [to be eaten] and no attention is paid to the day of the week [on which it falls].
Halacha 12
They reaped [the barley]; [then] they placed it in the baskets, and brought it to the Temple Courtyard. [There] they beat it, winnowed it, and selected [the kernels]. The barley [kernels] were taken and roasted over the fire in a cylinder with holes so that the fire would reach it in its entirety, as [Leviticus 2:14] states: "From ripe ears, roasted over fire, ground from fresh kernels." According to the Oral Tradition,37 we learned that the verse is speaking only about the omer meal-offering. After it is roasted, it is spread out in the Temple Courtyard and the wind wafts through it. It is then taken to a mill for kernels and ground [to produce] three se'ah.38 From that quantity, an isaron39 is taken out after it has been sifted with thirteen sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.40
This isaron of fine barley flour is taken and mixed with a log of oil41 on the sixteenth of Nisan and a handful of frankincense is placed upon it like on the other meal offerings.42 It is waved in the eastern portion of the Temple Courtyard, being passed to [all four directions], lifted up and brought down.43 It is then brought close to the tip of the southwest corner of the altar like the other meal-offerings.44 A handful of the meal is taken and offered on the altar's pyre. The remainder is eaten by the priests like the remainder of all other meal-offerings.45
Halacha 13
It is forbidden to reap any of the species of grain48 in Eretz Yisrael49 before the reaping50 of the omer, [because Leviticus 23:10] refers [to it as]: "the first of your harvest," [implying that] it should be the first [grain] that is reaped.51
To what does the above apply? To a harvest from which the omer offering could be brought. [A field located] in parched land in a valley, by contrast, may be reaped before [the reaping of] the omer, because it is not fit to bring [theomer offering] from it.52 [Even such grain] should not, however, be collected in a grain heap.
Halacha 14
When grain grew its roots53 before [the reaping of] the omer, [reaping] theomer causes it to be permitted. If not, it is forbidden to harvest it, just as it is forbidden to partake of it until the omer is harvested next [year].
Halacha 15
When grain has not completed the final third of its growth,54 it may be reaped [even if it had not grown roots before the reaping of the omer] to feed it to an animal. [Grain] may be reaped so it does not ruin trees. [Similarly,] it may be reaped to clear a place for an assembly of mourning or an assembly of study. For [the prooftext] states "your harvest." [Implied is that the restrictions] do not [apply] to harvest associated with a mitzvah.
Halacha 16
Halacha 17
We already explained57 that meal-offerings, the meal-offerings for the additional offerings58 and first fruits59 may not be brought from new grain before the bringing of the omer.60 If one brought them, the offering is invalid. [Similarly, these offerings] should not be brought before bringing the two loaves [on Shavuot], but if one brought them, the offering is acceptable.61
Halacha 18
Anyone who offers a meal-offering from new grain should recite the blessingShehechiyanu.62
Halacha 19
When grain was sown after the offering of the omer and harvested after theomer was offered the following year, there is an unresolved doubt:63May meal-offerings be brought from it as an initial preference before the two loaves are brought [on Shavuot] because the two loaves and the omer had been brought while this grain [was growing]64 or perhaps [meal-offerings] should not be brought from it until after bringing the two loaves after the omer of the same year were brought.65
Halacha 20
Similarly, if grain was growing in the ground and its leaves began to form or they began to blossom at the time of the bringing of the two loaves,66 there is an unresolved question if the blossoming or the formation of leaves is considered equivalent to [the grain] taking root and it is permitted to bring meal-offerings from it or it is not considered as equivalent to it having taken root. Therefore one should not bring [such offerings]. If one did, [we assume that] they were accepted.
Halacha 21
Halacha 22
It is a positive commandment to count69 seven complete weeks70 from the day the omer is brought, as [Leviticus 23:15] states: "And from the day after the Sabbath, you shall count... seven weeks." It is a mitzvah to count the days together with the weeks, as [ibid.:15] states: "You shall count 50 days."71
One should count at the inception of the [new] day. Therefore one counts at night,72 [beginning] from the night of the sixteenth of Nisan.
Halacha 23
Halacha 24
Halacha 25
Each night, the [following] blessing should be recited before counting:79"Blessed are You, God, our Lord, Who sanctified us with His commandments and commanded us concerning the counting of the omer." If one counted without reciting the blessing, he fulfills his obligation80 and should not recite the blessing afterwards.81
FOOTNOTES
1.
For the offerings that are offered more frequently are given precedence over those offered on occasion (Zevachim 89a).
Sefer HaMitzvot (positive commandment 42) and Sefer HaChinuch (mitzvah 403) include offering the additional offering of Rosh Chodesh as one of the 613 mitzvot of the Torah.
2.
See Numbers 28:11-14.
3.
See Hilchot Ma'aseh HaKorbanot, Chapter 6.
4.
See ibid., Chapter 7.
5.
Sefer HaMitzvot (positive commandment 43) and Sefer HaChinuch (mitzvah 299) include offering the additional offering of Pesach as one of the 613 mitzvot of the Torah.
The fact that the same offering is brought on each of the days of the holiday has several consequences in other areas of Jewish Law. Among them: Hallel is only recited on the first (and in the Diaspora, on the first two) days of the holiday. The blessingShehechiyanu is not recited on the last day(s).
6.
Numbers 28:19-24.
7.
With regard to the date when this offering is brought, see Halachah 11.
8.
As stated in the previous clause.
9.
See Leviticus 23:11.
10.
Hilchot Ma'aseh HaKorbanot 12:3.
Sefer HaMitzvot (positive commandment 44) and Sefer HaChinuch (mitzvah 302) include bringing the omer offering and the accompanying sacrifice as one of the 613 mitzvot of the Torah.
11.
See Hilchot Bi'at HaMikdash 4:9-17.
12.
In contrast to most of the other meal-offerings that may be brought from the Diaspora as well (Hilchot Issurei Mizbeiach6:15).
13.
The words "your harvest" can be interpreted as a reference to the harvest of your land, i.e., Eretz Yisrael. Alternatively, the Rambam is referring to the beginning of the verse "When you come to the land," as some have inferred from the Rambam's Commentary to the Mishnah (Menachot 8:1).
14.
In his Commentary to the Mishnah (loc. cit.10:2), the Rambam explains that the rationale is that it is improper to pass over the opportunity to perform a mitzvah. Since there was barley fit for this offering in Jerusalem, it was not fitting to seek it elsewhere.
15.
Because the grain close to Jerusalem had not ripened (Rashi, Menachot 83b).
16.
In his Commentary to the Mishnah (Menachot 10:3), the Rambam explains that this preference stems from the fact that the Counting of the Omer must be "seven perfect weeks" (Leviticus 23:15), including both day and night. The counting and the reaping should begin at the same time, as implied by Deuteronomy 16:9 which describes this offering with the phrase: "When the sickle is first put to the standing grain, you shall begin counting." Hence the reaping should also be done at night.
17.
Since offering the omer supersedes the prohibition against forbidden labor on the Sabbath, this applies to all the aspects of its offering, including harvesting the barley.
18.
Menachot 72a states that the Sages that maintain that it is acceptable to harvest the barley for the offering during the day do not accept the view that this barley may be harvested on the Sabbath. How then can the Rambam accept both rulings? Nevertheless, since the Jerusalem Talmud (Rosh HaShanah 1:8, Megilah 2:7) does not see the two as contradictory, it is possible for the Rambam to accept both rulings.
19.
For this offering with the phrase: "When the sickle is first put to the standing grain."
20.
For Leviticus 23:14 uses the term karmelwhich has the connotation of fresh grain.
21.
I.e., from the southern slopes of the mountains on the outskirts of Jerusalem which had greater exposure to the sun (Tosafot, Menachot 85a).
22.
Plowing it, but not sowing it [see the Rambam's Commentary to the Mishnah (Menachot 8:2)].
23.
In this way, the field's power of growth would always be restored and the barley would be of high quality. Compare to Hilchot Issurei Mizbeiach 7:4.
24.
In contrast to all other meal offerings with the exception of the meal offering brought by asotah (a woman suspected of infidelity) which were from wheat. See Hilchot Ma'aseh HaKorbanot 12:2, Hilchot Pesulei HaMukdashim 14:3.
25.
I.e., a concept that, although not explicitly stated in the Torah, was given to Moses at Sinai and always practiced among the Jewish people.
26.
Rashi (Menachot 65a) states that all the stalks of barley that could be gathered within the reach of one's forearm would be tied together.
27.
This was to refute the approach of the Sadducees as the Rambam proceeds to explain. Perhaps the Rambam elaborates so extensively in the refutation of the Sadducees, because in his time there were Karaites who also rejected the authority of the Oral Law while claiming to follow the Written Law.
28.
Thus emphasizing that reaping the omersupersedes the prohibition against forbidden labor on the Sabbath, as stated in Halachah 6.
29.
The Sadducees who maintained that only the Written Law was of Godly origin and that the Oral Law should not be followed.
30.
I.e., Pesach. This is an accepted interpretation, because the festivals are referred to as "Sabbaths" several times in the Torah [the Rambam's Commentary to the Mishnah (Chagigah 2:4).
31.
The Supreme Jewish court.
32.
The proof proposed by the Rambam does not appear to be based on any prior Rabbinic source. Although Menachot 65b brings several proofs of this concept from the exegesis of different verses, the Rambam does not refer to them because he is seeking an explicit proof from Scripture which the Saduccees accept rather than a concept derived from exegesis which they do not accept. The Sages did not refer to the proof used by the Rambam, because they would rather employ a proof that has its source in the Torah itself rather than in the works of the prophets (Radbaz).
33.
Thus we can assume the day when theomer was brought and new produce was permitted to be eaten was the day following Pesach.
34.
And thus there would be no proof of what to do in a year when Pesach does not fall on the Sabbath.
35.
Tosafot, Menachot 30a, mentions two opinions with regard to the day of the week on which Moses died: Friday or the Sabbath. Moses died on 7 Adar. Accordingly, Pesach, 15 Nisan, was either a Sunday or a Monday.
36.
For according to the Saduccees' misguided conception, the fundamental point is that they ate the grain on the day after the Sabbath. If their approach was right, Scripture should have emphasized that the event took place then and not "on the day after Pesach."
37.
See Sifra to the verse; Menachot 66b.
38.
A se'ah is approximately 8.3 liter in contemporary measure according to Shiurei Torah. There are also more stringent views.
39.
An isaron is one tenth of an ephah and anephah is three se'ah [the Rambam's Commentary to the Mishnah (Menachot6:6)]. Thus an isaron is approximately 2.4 liter in contemporary measure according toShiurei Torah.
The priests would be endeavoring to get one tenth of the original amount of grain. There the Rambam explains that since the kernels of grain are still somewhat underdeveloped - for this offering is being made right at the beginning of the harvest - there will not be as much fine flour and much sifting will be required to produce the desired quantity.
40.
Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3. The rationale is that once the flour has been redeemed, the holiness associated with it has departed. Hence, dough produced from it must be treated like ordinary dough. The obligation to separate terumah and tithes takes effect at the conclusion of the harvest. At that time, the produce is consecrated and therefore exempt. The obligation to separatechallah, by contrast, takes effect when the dough is kneaded and, at that time, the flour has already been redeemed and is no longer consecrated.
41.
As all the other meal-offerings. See Hilchot Ma'aseh HaKorbanot 12:7
42.
See Hilchot Ma'aseh HaKorbanot, loc. cit.
43.
See the description of the waving of the offerings in ibid. 9:6-7.
44.
See ibid. 12:6.
45.
See ibid. 12:9.
46.
For the offering brought more frequently receives priority (Kessef Mishneh).
47.
Which accompanies the omer as stated in Halachah 3.
48.
Wheat, barley, oats, rye, and spelt.
49.
In the Diaspora, this is permitted, however, because the omer may not be brought from there.
50.
The Kessef Mishneh questions why the Rambam puts the limit on the reaping of theomer and not on its offering. Some have suggested that since the verse mentions "your harvest," the prohibition applies only until then.
51.
As mentioned in Hilchot Ma'achalot Assurot10:2-3, it is forbidden to partake of any grain before the offering of the omer. That prohibition is referred to as chadash ("new [grain]"). Here the Rambam is emphasizing that even harvesting such grain is forbidden. The prohibition is, however, an outgrowth of a positive commandment and is not considered as a negative commandment. See Halachah 21.
52.
See Hilchot Issurei Mizbeiach 6:12. Since this grain is not of high quality, the offerings should not be brought from it. It must be emphasized that this is only an a prioriconsideration. After the fact, such a meal-offering is acceptable.
In his Commentary to the Mishnah (Menachot 10:2), the Rambam explains why this leniency is granted. The prooftext cited above states: "You shall reap your harvest and you shall bring the omer, the first of your harvest." From the first portion of the verse, it appears that the harvest should precede the omer, but the second portion states that the omer is "the first of the harvest." The Oral Tradition resolves the difficulty by teaching: "From the place where you may bring the omer, you may not harvest, but from a place where that offering may not be brought, you may harvest."
53.
The Rabbis explain that it takes fourteen days between the time when seedlings trees are planted and when they took root. One may assume that it takes less time for grain to root.
54.
At this stage, it has not reached a state fit to serve as food for humans. Hence the prohibition mentioned above does not apply. Our translation is dependent on the Rambam's Commentary to the Mishnah (Menachot 10:8).
55.
Larger bindings collected from several smaller bundles (ibid.).
56.
The Rambam does allow the stalks to be tied in contrast to Rashi's view (Menachot71a).
57.
Hilchot Issurei Mizbeiach 5:9.
58.
This also includes the wine for the libations (ibid.).
59.
The first-fruits are not mentioned in Hilchot Issurei Mizbeiach, loc. cit.
60.
Because the omer must be "the first of your harvest" as mentioned above.
61.
As explained in Hilchot Issurei Mizbeiach5:10, the two loaves are described byLeviticus 23:17 as "the first fruits unto God." Hence, no other grain offerings should be offered before them. Nevertheless, since this grain is acceptable for a private individual, after the fact, the offering is still acceptable.
62.
Since it is the first meal-offering to be brought from new grain, it warrants a blessing. The Rambam is interpretingMenachot 75b differently than Rashi.
63.
Our Sages discussed the issue in Menachot68b and did not arrive at a resolution.
64.
I.e., the two loaves of the previous year and the omer of the present year.
65.
Rav Yosef Corcus states that if one does bring a meal-offering from such grain, after the fact, he is not required to bring a second one. See also the conclusion of the following halachah.
66.
I.e., without the grain having become rooted in the ground. The Kessef Mishnehquestions how is it possible for the leaves of a plant to grow without it taking root. He explains that this refers to a situation where the seeds were sprouted in water which could produce leaves before roots.
67.
For the violation of a negative Scriptural commandment is not involved. The Radbaz maintains that one is, however, liable for stripes for rebellious conduct.
68.
Both as food and for a meal-offering (Rav Yosef Corcus). Needless to say, one must wait until the omer or the two loaves are offered.
69.
Verbalizing the reckoning of each day (see Radbaz).
70.
Sefer HaMitzvot (positive commandment 161) and Sefer HaChinuch (mitzvah 306) include this as one of the 613 mitzvot of the Torah.
71.
In Sefer HaMitzvot, loc. cit., the Rambam emphasizes that these are not two separate commandments. In some Ashkenazic communities, the custom is to count each night and, at the end of a week, to count the passage of the week. The Sephardic custom is to mention the days and the weeks each night when counting.
72.
For by including the night, the weeks will be "complete," without any lack (Menachot66a).
73.
It appears that according to the Rambam, after the fact, by counting during the day, one fulfills the mitzvah just as one does by counting at night. Rabbenu Asher does not accept this view. The Shulchan Aruch(Orach Chayim 489:7) states that if one did not count during the night, he should not recite a blessing while counting during the day.
74.
For in its reference to this mitzvah,Deuteronomy 16:9 mentions "standing grain," which our Rabbis interpret as an allusion to fulfill the mitzvah while standing (Kessef Mishneh).
75.
I.e., the mitzvah of counting is not entrusted to the court as is the mitzvah of counting the Jubilee, but rather is a personal responsibility for every individual (Radbaz).
76.
I.e., in both Eretz Yisrael and the Diaspora.
77.
I.e., even after the destruction of the Temple. There are Ashkenazic authorities who differ and maintain that according to Scriptural Law, the mitzvah is dependent on the harvest of the omer. Hence in the present era, our observance only possesses the status of a Rabbinic commandment.Shulchan Aruch HaRav 489:2 writes that although primacy should be given to this view, there is no difference in practice between the two approaches.
78.
As is true with regard to all other mitzvot associated with a specific time.
79.
As one does before fulfilling any other positive commandment (Radbaz, Kessef Mishneh).
80.
For the failure to recite a blessing does not nullify the mitzvah (Kessef Mishneh).
81.
Even if one counted accidentally, one should not count afterwards with a blessing. Therefore if one's friend asks what day of the omer it is, one should answer "Yesterday was such and such" [Shulchan Aruch(Orach Chayim 489:4)].
Temidin uMusafim - Chapter 8
Halacha 1
The fiftieth day of the counting of the omer is the holiday of Shavuot.1 It is also called Atzeret. On this day, an additional offering is brought like the one brought on Rosh Chodesh:2 Two bulls, one ram, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering. These are the addition offerings that are mentioned in the Book of Numbers.3 They are the additional offering associated with the day.
Also, besides the additional offering of this day, a meal-offering is brought from new grain: two loaves. Together with the loaves are offered a bull, two rams, and seven sheep. All are burnt-offerings. A goat is brought as a sin-offering and two sheep are brought as peace-offerings.4 These are the addition offerings that are mentioned in the Book of Leviticus.5
Thus on this day, besides [the two lambs brought as] continuous offerings, there are offered three bulls, three rams, and fourteen sheep - a total of 20 animals - as burnt offerings and two goats as sin-offerings which are eaten and two sheep as peace-offerings which are eaten.
Halacha 2
These two loaves may be brought only from Eretz Yisrael and from freshly-harvested grain,6 as [indicated by Leviticus 23:17]: "From your dwelling places,7 bring bread that will be waved...." If freshly-harvested grain cannot be found, one may bring from that which had been stored away.8
Halacha 3
If wheat kernels descended from the clouds,9 there is an unresolved doubt whether they are considered as coming from "your dwelling places."10 Hence, [as an initial preference, the two loaves] should not be brought [from such grain]. After the fact, [the offering] is acceptable.
How are [the two loaves] brought? Three se'ah of wheat from new grain are brought. [The kernels] are struck and tread upon as [is done] for all the meal offerings.11They should be ground into fine flour [to produce] two esronim12that are sifted with twelve sifters. The remainder is redeemed and [afterwards] may be eaten by any person. Challah must be separated from [that grain], but it is exempt from the tithes, as we explained.13
Halacha 4
The two loaves that come from new grain must each come from an isaronproduced from a se'ah and a half [of kernels]. They are sifted with twelve sifters. For the showbread that comes from grain that grown for a full season, it is sufficient to use eleven sifters and an isaron is produced from everyse'ah.14 The omer which, however, comes from fresh barley does not come from choice grain.15 [Hence it requires] three se'ah and thirteen sifters.
Halacha 5
Halacha 6
The two esronim are taken and each one is kneaded into dough individually and baked individually.18
Halacha 7
Halacha 8
Preparing these loaves does not supersede [the prohibitions against forbidden labor on] the festivals and needless to say, not [those of] Sabbath. Instead, they are baked on the day preceding the festival. For [Exodus 12:16 which permits cooking and baking on the festivals states]: "It alone may be done for yourselves." [Implied is an exclusion:] "For yourselves and not for the Most High.21
Halacha 9
If the day before the festival is the Sabbath, they should be baked on Friday and eaten on the third day after they were baked which is the festival.
Halacha 10
They were rectangular.24 The length of each loaf is seven handbreadths and their width was four handbreadths. Their height was four fingerbreadths.
Halacha 11
How is the bread waved together with the two sheep brought as peace offerings?25 Two sheep are brought and they should be waved while they are still alive, as [Leviticus 23:20] states: "And [the priest] shall wave them...." If one waved each of them individually, the obligation is fulfilled. Afterwards, they are slaughtered and skinned.
The breast and the thigh from both of them are taken and placed aside the two loaves. [A priest] should place both of his hands below them and wave them all as a single entity26 in the eastern portion of the Temple Courtyard in the place where all the waving [of offerings] is performed.27 One should bring them back and forth [to each of the four directions] and up and down. If he waved each of the loaves [together with one breast and one thigh] individually, the obligation is fulfilled.
Afterwards, the eimorim28 of the sheep are offered on the altar's pyre. The remainder of the meat is eaten by the priests.29 With regard to the two loaves: the High Priest receives one of them30 and the other is divided among all the priestly watches.31 They both may be eaten for the entire day and half the night like the meat of the sacrifices of the most sacred order.32
Halacha 12
[The following laws apply if] one slaughtered the two sheep for four loaves: If [the priest performing the service] said:33 "Let two of the four become sanctified," he should remove two of the four, and wave them.34 The remainder should be redeemed inside the Temple Courtyard35 and eaten outside like other ordinary [bread]. If he did not make such a stipulation, the bread does not become sanctified.
Halacha 13
Halacha 14
The two breads are each indispensable requirements for the offering of each other38 and the two sheep are each indispensable requirements for the offering of each other.39 If one of them died, fled, or became treifah, a partner should be taken for the second. If one was slaughtered with the proper intent [and then the other died or the like], a partner should be taken for [the first].40
Halacha 15
The two loaves are indispensable requirements for the offering of the sheep,41but the two sheep are not indispensable requirements for the offering of the loaves.42[Nevertheless,] if [the loaves] were waved together with the sheep, they are indispensable requirements for their being offered.43 Thus if the loaves were lost, the sheep should be destroyed and if the sheep were lost, the loaves should be destroyed and other loaves and other sheep should be brought.
Halacha 16
How should the two loaves be brought when they are brought without the sheep? They should be waved and then [left] until their form spoils44 and then taken out to the place where [sacrifices] are burnt.45 This is a decree, [enacted] lest sheep be available in the coming year and the loaves be offered without them.
Halacha 17
The two bulls of the additional offering of the day and the bull brought because of the bread are not indispensable requirements for the offering of each other.48
Halacha 18
The ram of the additional offering of the day and the two rams brought because of the bread are not indispensable requirements for the offering of each other.49
Halacha 19
Halacha 20
The continuous offerings are not indispensable requirements for the additional offerings, nor are the additional offerings indispensable requirements for the continuous offerings, nor are the additional offerings indispensable requirements for each other, nor is the entire amount of burnt offerings an indispensable requirement.
What is implied? If only six sheep were found, the six should be offered. Even if one found only one sheep, it should be offered.52 [This applies] whether on Rosh Chodesh or on the festivals or Sabbaths. There is no obligation to offer the other animals on the following day or at any other time. Instead, whenever the date for a communal sacrifice passes without it being offered, [the obligation to offer] the sacrifice is nullified.53
If there were only two sheep to be found and thus if they would be offered for the additional offering of the day, there would not be any for the continuous offering on the next day, the options are of equal weight.54 If they were offered for the additional offering of that day, the offering [is acceptable]. If it was desired that they be left to be offered on the following day, they should be left.
FOOTNOTES
1.
I.e., unlike other holidays, the celebration of Shavuot is not associated with a specific date of the month, but is instead dependent on the counting of the omer. In the era of the Temple, when the calendar was established based on the sighting of the moon, it was possible for the holiday to be celebrated on the fifth, sixth, or the seventh of the month. See Hilchot Kiddush HaChodesh 3:12.
2.
Sefer HaMitzvot (positive commandment 45) and Sefer HaChinuch (mitzvah 404) include offering the additional offering of Shavuot as one of the 613 mitzvot of the Torah.
3.
Numbers 28:27-30.
4.
Sefer HaMitzvot (positive commandment 46) and Sefer HaChinuch (mitzvah 307) include offering these loaves and these sacrifices as one of the 613 mitzvot of the Torah.
5.
Leviticus 23:16-19. The Rambam is following the opinion of Rabbi Akiva (Menachot 45b) who sees the two as two different sets of offerings.
6.
For Leviticus 23:16 describes this as "a new meal-offering," i.e., a meal-offering from grain harvested in the present year.
7.
I.e., Eretz Yisrael.
8.
The literal meaning of the Rambam's words is "from the attic." To support such a ruling,Menachot 83b explains that the expression "a new meal-offering" can be interpreted to mean that after these two loaves are brought, meal-offerings can be brought from new grain.
9.
I.e., miraculously, without there being a logical explanation for their descent (seeTosafot, Menachot 69b).
10.
I.e., from a simple perspective, the phrase "from your dwelling places," comes to exclude the Diaspora. Hence one might think grain from the clouds would be acceptable. Nevertheless, grain from the clouds also does not come "from your dwelling places." Hence there is room to say that it is excluded (Menachot, loc. cit.).
11.
See Chapter 5, Halachah 6, and Hilchot Issurei Mizbeiach 7:4.
12.
As mentioned in the notes to Chapter 7, Halachah 12, an isaron is one tenth of anephah and an ephah is three se'ah. Thus anisaron is approximately 2.4 liter in contemporary measure according to Shiurei Torah.
The priests would be endeavoring to get one fifth of the original amount of grain. Since the kernels of grain are still somewhat underdeveloped, for this is an early stage in the harvest, there will not be as much fine flour and much sifting will be required to produce the desired quantity.
13.
See Chapter 7, Halachah 12; Hilchot Ma'aser 3:25; Hilchot Bikkurim 6:3.
14.
Since the grain has had more time to grow, the kernels of wheat have matured more, and there is more fine flour in each kernel. Hence, there is no need to sift them so thoroughly and more fine flour is produced per se'ah.
15.
Because at the beginning of the harvest such grain does not exist.
16.
The same law applies if the grain was sifted less (see Chapter 5, Halachah 6).
17.
He must, however, used the required amount of esronim for each offering (Kessef Mishneh).
18.
In his Commentary to the Mishneh (Menachot 11:1), the Rambam states that this practice has its roots in the Oral Tradition transmitted by Moses from Sinai.
19.
In his Commentary to the Mishnah (ibid.:2), the Rambam notes that the Talmud does not explain why the two loaves were not prepared in the Temple Courtyard.
20.
See Hilchot Ma'aseh HaKorbanot 12:23.
21.
Even though the priests do partake of these two loaves, the purpose of their preparation is not to serve as food, but to be an offering unto God.
22.
See Leviticus 23:17. Aside from one of the types of breads offered together with the thanksgiving offering, all of the meal-offerings were unleavened bread.
23.
See Hilchot Ma'aseh HaKorbanot 9:18 with regard to the leavening of one of the types of the bread used for the thanksgiving offering.
24.
The Kessef Mishneh states that the Rambam derived this concept from the showbread. See also Tosefta, Menachot11:1.
25.
As stated in Chapter 9, Halachah 9, the two loaves should be offered before the sheep that accompany them.
26.
Menachot 61a derives this from the description of the guilt offering and the log of oil that accompanies it.
27.
See Chapter 7, Halachah 12; Hilchot Ma'aseh HaKorbanot 9:6.
28.
The fats and organs offered on the altar.
29.
I.e., the meat, and apparently also the bread, may not be eaten until the eimorim were offered on the altar.
30.
As in the instance of the showbread where half the loaves are given to the High Prist (Chapter 4, Halachah 14; Kessef Mishneh).
31.
For the priests of all the watches are able to offer the sacrifices of the festivals and share in their division (see Hilchot K'lei HaMikdash4:4-5). As the Radbaz emphasizes, this division is followed even though each of the priests will receive only a miniscule portion.
32.
As stated in Hilchot Ma'aseh HaKorbanot10:8, this is a Rabbinic safeguard. According to Scriptural Law, the sacrifices may be eaten until dawn. Even though they are peace offerings, since they are communal sacrifices, they are considered sacrifices of the most holy order and the time during which they may be eaten is regulated accordingly (Kessef Mishneh).
33.
The Radbaz emphasizes that if the priest does not make such a statement explicitly, the breads are not sanctified.
34.
And they are acceptable for the offering.
35.
For if they were redeemed outside the Temple, they would be disqualified (Menachot 47b). Rav Yosef Corcus explains that although one is forbidden to bring ordinary food into the Temple Courtyard, in this instance, one is not bringing the bread into the Temple Courtyard, The loaves are redeemed while they are located there. Afterwards, they are removed.
36.
In such an instance, the sacrifices are not disqualified, but they are not considered as fulfilling the obligation of the given offering. Hence they are no longer associated with the two loaves. If, however, the blood of the first two sheep was offered with the proper intent, the later two are disqualified, before they were slaughtered. For this reason, the option mentioned by the Rambam is preferable (Menachot 48a). That passage asks: Should one slaughter a sacrifice without the proper intent, because there is a redeeming factor by doing so? It explains that there is no transgression involved in slaughtering a sacrifice without the proper intent. Hence in this situation, it is the most desired alternative.
37.
And they are acceptable.
38.
One is not acceptable without the other and should not be brought (Menachot 27a).
39.
One is not acceptable without the other and should not be brought (Menachot 27a).
40.
Our additions were made on the basis of the gloss of the Kessef Mishneh. The Or Sameach suggests (and his suggestion is borne out by some manuscript copies of theMishneh Torah) amending the text to read "If one was slaughtered without the proper intent, (i.e., and thus disqualified,) a partner should be taken for the other."
41.
If there are no loaves, the sheep should not be offered.
42.
And even if there are no sheep, the loaves should be offered [the Rambam's Commentary to the Mishnah (Menachot4:3)].
43.
For waving them together establishes interdependence (see Menachot 46b). The Ra'avad states that the matter is left unresolved by the Talmud and hence, questions the Rambam's ruling. The Radbaz and the Kessef Mishneh, however, offer an interpretation of the passage that supports the Rambam's approach.
44.
Since they were waved, they are considered as sacrificial entities and may not be burnt until they are disqualified.
45.
In the initial version of his Commentary to the Mishnah (loc. cit.; this is the version in the standard published text), the Rambam rules according to Scriptural Law and states that the loaves should be eaten. Afterwards, he amended that text to read as above (Rav Kappach's notes).
46.
Offered as burnt offerings (Halachah 1).
47.
Offered as a sin offering (ibid.).
48.
Indeed, the two bulls brought because of the additional offering are not even indispensable requirements for the offering of each other (Kessef Mishneh).
49.
In this instance, however, the two rams brought because of the bread are indispenaible requirements for the offering of each other (ibid.).
50.
Here also the seven sheep brought because of the additional offering are not even indispenaible requirements for the offering of each other. The Ra'avad maintains, however, that the seven sheep brought because of the bread are indispenaible requirements for the offering of each other. The Kessef Mishneh differs and maintains that none of the sheep are indispenaible requirements for each other.
51.
For the fact that they were slaughtered for the same purposes causes them to be considered as a single entity. The Ra'avad does not accept this concept, but the Radbaz and the Kessef Mishneh offer an explanation of the Rambam's source,Menachot 55b, that supports his ruling.
52.
With regard to the Rosh Chodesh sacrifice,Ezekiel 46:7 speaks of offering one bull, while the Torah (Numbers 28:11) speaks of bringing two. Menachot 45a reconciles the apparent contradiction stating that if two are available, two should be offered. If only one is available, that one should be brought. Similarly that passage speaks of offering "six sheep... that one's hand will come by," though the Torah speaks of seven. Implied is that if seven are not available, six should be brought. And if six are not available, whatever animals "that one's hand will come by" should be offered.
53.
See Hilchot Ma'aseh HaKorbanot 1:7.
54.
The continuous offerings have the advantage of being offered more frequently, but the additional offerings are on a higher level of holiness. See also Chapter 9, Halachah 2.
• English Text | Video Class• Today is: Tuesday, Nissan 25, 5776 · May 3, 2016• "Today's Day"
Friday Nissan 25, 10th day of the omer 5703
Torah lessons: Chumash: Acharei Mot, Shishi with Rashi.
Tehillim: 119, 1-96.
Tanya: There should also (p. 225)...is explained elsewhere. (p. 227).
The individual's avoda must be commensurate with his character and innate qualities. There may be one who can drill pearls or polish gems but works at baking bread (the analogy in the realm of avoda may be easily understood). Though baking bread is a most necessary craft and occupation, this person is considered to have committed a "sin."1
FOOTNOTES
1.Cheit or sin, is also translated as "deficiency."
• Daily Thought:
Signature
He inscribed His signature within each thing He made. On the outside each thing is finite, but on the inside you will find the signature of the Infinite.
Open anything you like, examine it carefully and you will see. A puddle of water, a grain of sand, a splotch of mud on the wall. There is nothing that does not contain endless wonders. Nothing that could not involve a lifetime of study.
They are not only made with infinite wisdom—that wisdom is their very substance of being.
There is nothing else.
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