Today's Laws & Customs:
• Count "Nineteen Days to the Omer" Tonight
Tomorrow is the nineteenth 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 nineteen days, which are two weeks and five 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: Hod sheb'Tifferet -- "Humility in Harmony"
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:
• Ancona Boycott Initiated (1556)
Following the Portuguese Expulsion in 1496 (see Jewish History for the 22nd of Tevet) many Jews who chose to remain in Portugal became "Marranos," openly identified themselves as Christians, while secretly maintaining Jewish beliefs and traditions.
Many of the Marranos eventually migrated to other countries, where they once again openly professed their allegiance to Judaism. However, because they had been "baptized," their situation was often perilous. On the 3rd of Iyar in 1556, on the orders of Pope Paul IV, 25 of these Marranos were burnt at the stake in Ancona, Italy.
Gracia Mendes Nasi was a very influential and wealthy woman; herself a Portuguese Marrano who relocated to the Ottoman Empire. In her past, she, too, had personally experienced persecution because of her Marrano status. Upon hearing about the burning of her co-religionists, she organized a financial boycott against the port of Ancona. She called on all Jews to do trade from the neighboring harbors and thus financially ruin Ancona.
Her trade embargo was successful for a few months, and is considered to be one of the first times the Jews struck back against the Inquisition.
Links:
Donna Gracia Mendez Nassi
The Life of A Marrano
The Spanish & Portuguese Expulsion; Inquisition
• Passing of Rabbi Chaim Hodakov (1993)
Born in the Russian town of Beshenkowitz on January 12, 1902 (Shevat 4, 5662), Chaim Mordechai Aizik Hodakov moved to Riga, Latvia, with his parents in 1904. A born educator and pedagogue, at a young age Chaim Mordechai was appointed head of Jewish education for the Latvian Ministry of Education.
When the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory, moved to Riga (from Russia) in 1928, Rabbi Hodakov became drawn to the Rebbe and became part of the Rebbe's work force. In 1940, he accompanied the Rebbe to the United States.
Rabbi Yosef Yitzchak appointed Hodakov as director of Merkos L'Inyonei Chinuch (the educational arm of the Lubavitch movement), Machne Israel (the social service arm), and Kehot Publication Society, all of which were under the chairmanship of the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory.
In 1950, when the Rebbe ascended to the helm of the world wide Chabad-Lubavitch movement, Rabbi Hodakov became his Chief-of-Staff and head of his secretariat. He was later appointed chairman of Agudas Chassidei Chabad, the umbrella organization that oversees the worldwide network of Chabad-Lubavitch organizations and institutions.
Rabbi Hodakov was a vigorous and resolute activist who innovated many educational ideas and programs. He was a role model for many young Chassidim in his demeanor and in his devotion to the Rebbe.
Links:
A Man of Great Devotion
A Small Man with Great Advice
Daily Quote:
The disciples of Rabbi Schneur Zalman of Liadi once asked him: Which is greater -- to love G-d, or to love a fellow Jew? Replied the Rebbe: The love of G-d and the love of a fellow are equally ingrained in the Jewish soul. G-d loves every Jew. So to love a fellow is to love what G-d loves, which is greater than to love Him Himself.
Daily Study:
Chitas and Rambam for today:
Chumash: Kedoshim, 4th Portion Leviticus 19:33-19:37 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 19
• Hebrew text
• English text• Chapter 18
• Lessons in Tanya• English Text
Chitas and Rambam for today:
Chumash: Kedoshim, 4th Portion Leviticus 19:33-19:37 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 19
33When a stranger sojourns with you in your land, you shall not taunt him. לגוְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ:
you shall not taunt him: Heb. לֹא תוֹנוּ. [This refers to] tormenting with words [as opposed to torment through other means, e.g., financially (see Rashi Lev. 25:14)]. [For instance,] do not say to him, “Only yesterday you were an idol worshipper, and now you come to learn Torah, which was given over by the Almighty God Himself! ”. — [Torath Kohanim 19:82]
לא תונו: אונאת דברים. לא תאמר לו אמש היית עובד עבודה זרה ועכשיו אתה בא ללמוד תורה שנתנה מפי הגבורה:
34The stranger who sojourns with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord, your God. לדכְּאֶזְרָ֣ח מִכֶּם֩ יִֽהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר | הַגָּ֣ר אִתְּכֶ֗ם וְאָֽהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָֹ֥ה אֱלֹֽהֵיכֶֽם:
for you were strangers: Do not accuse your fellow man with your own defect. - [B.M. 59b]
כי גרים הייתם: מום שבך אל תאמר לחברך:
I am the Lord, your God: [Here, the word for “your,” אלֹהֵיכֶם, is in the plural; thus, regarding the stranger, Scripture reminds you:] I am Your God and his God!
אני ה' אלהיכם: אלהיך ואלהיו אני:
35You shall not commit a perversion of justice with measures, weights, or liquid measures. להלֹא־תַֽעֲשׂ֥וּ עָ֖וֶל בַּמִּשְׁפָּ֑ט בַּמִּדָּ֕ה בַּמִּשְׁקָ֖ל וּבַמְּשׂוּרָֽה:
You shall not commit a perversion of justice: If we are dealing [here] with litigation, Scripture has already stated (verse above), “You shall commit no injustice in judgment.” So what is the “judgment” that is taught here? It refers to [“just” behavior regarding one’s dealing with] measures, weights or liquid measures: this teaches us that one who measures [out something in business,] is called a “judge,” for if he falsifies the measure, he is considered to be as one who perverts justice. He is [accordingly] called perverse, hated, disgusting, fit for destruction, and an abomination (see Rashi on verse 15 above). [Moreover,] he brings about the five things stated regarding a [corrupt] judge, namely, that he (a) defiles the Land, (b) desecrates the Name of God, (c) drives away the Divine Presence, (d) causes Israel to fall by the sword, and (e) exiles Israel from their Land. — [Torath Kohanim 19:84]
לא תעשו עול במשפט: אם לדין, הרי כבר נאמר לא תעשו עול במשפט (פסוק טו), ומהו משפט השנוי כאן, הוא המדה והמשקל והמשורה. מלמד שהמודד נקרא דיין, שאם שיקר במדה הרי הוא כמקלקל את הדין וקרוי עול, שנאוי, ומשוקץ, חרם ותועבה. וגורם לחמשה דברים האמורים בדיין מטמא את הארץ, ומחלל את השם, ומסלק את השכינה, ומפיל את ישראל בחרב, ומגלה אותם מארצם:
with measures: This refers to a land measure [i.e., measures of length or area of land]. — [Torath Kohanim 19:85; B.M. 61b];
במדה: זו מדת הארץ:
weights: [This is to be understood] according to its apparent meaning.
במשקל: כמשמעו:
liquid measures: Heb. וּבַמְּשׂוּרָה. This refers to liquid measures. — [see Torath Kohanim 19:85 and B.M. 61b]
ובמשורה: היא מדת הלח:
36You shall have true scales, true weights, a true ephah, and a true hin. I am the Lord, your God, Who brought you out of the land of Egypt. לומֹ֧אזְנֵי צֶ֣דֶק אַבְנֵי־צֶ֗דֶק אֵ֥יפַת צֶ֛דֶק וְהִ֥ין צֶ֖דֶק יִֽהְיֶ֣ה לָכֶ֑ם אֲנִי֙ יְהוָֹ֣ה אֱלֹֽהֵיכֶ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אֶתְכֶ֖ם מֵאֶ֥רֶץ מִצְרָֽיִם:
true weights: Heb. אַבְנֵי צֶדֶק, lit. stones of righteousness. These are the weights [people use] to weigh against [i.e., as a standard weight on the scales].
אבני צדק: הם המשקולות ששוקלין כנגדן:
a true ephah: This is a [unit of] dry measure.
איפת: היא מדת היבש:
and a true hin: This is a [unit of] liquid measure.
הין: זו היא מדת הלח:
Who brought you out: on this condition [i.e., to observe these commandments]. — [Torath Kohanim 19:87] Another explanation: God says,] In Egypt, I discerned between the drop [of sperm that led to the conception] of a firstborn and the drop [of sperm that did] not [lead to the conception] of a firstborn. [Likewise,] I am the One faithful to exact punishment upon someone who secretly stores his weights in salt [thus altering their weight] in order to defraud people who do not recognize them [as weights that have been tampered with]. — [B.M. 61b]
אשר הוצאתי אתכם: על מנת כן. דבר אחר אני הבחנתי במצרים בין טפה של בכור לטפה שאינה של בכור, ואני הנאמן להפרע ממי שטומן משקלותיו במלח להונות את הבריות שאין מכירים בהם:
37You shall observe all My statutes and all My ordinances, and fulfill them. I am the Lord. לזוּשְׁמַרְתֶּ֤ם אֶת־כָּל־חֻקֹּתַי֙ וְאֶת־כָּל־מִשְׁפָּטַ֔י וַֽעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהוָֹֽה:
Daily Tehillim: Chapters 18 - 22• Hebrew text
• English text• Chapter 18
If one merits a public miracle, he should offer a song to God, including in his song all the miracles that have occurred since the day the world was created, as well as the good that God wrought for Israel at the giving of the Torah. And he should say: "He Who has performed these miracles, may He do with me likewise."
1. For the Conductor. By the servant of the Lord, by David, who chanted the words of this song to the Lord on the day the Lord delivered him from the hand of all his enemies, and from the hand of Saul.
2. He said, "I love You, Lord, my strength.
3. The Lord is my rock, my fortress, and my rescuer. My God is my strength in Whom I take shelter, my shield, the horn of my salvation, my stronghold.
4. With praises I call upon the Lord, and I am saved from my enemies.
5. For the pangs of death surrounded me, and torrents of evil people terrified me.
6. Pangs of the grave encompassed me; snares of death confronted me.
7. In my distress I called upon the Lord, I cried out to my God; and from His Sanctuary He heard my voice, and my supplication before Him reached His ears.
8. The earth trembled and quaked; the foundations of the mountains shook-they trembled when His wrath flared.
9. Smoke rose in His nostrils, devouring fire blazed from His mouth, and burning coals flamed forth from Him.
10. He inclined the heavens and descended, a thick cloud was beneath His feet.
11. He rode on a cherub and flew; He soared on the wings of the wind.
12. He made darkness His concealment, His surroundings His shelter-of the dense clouds with their dark waters.
13. Out of the brightness before Him, His clouds passed over, with hailstones and fiery coals.
14. The Lord thundered in heaven, the Most High gave forth His voice-hailstones and fiery coals.
15. He sent forth His arrows and scattered them; many lightnings, and confounded them.
16. The channels of water became visible, the foundations of the world were exposed-at Your rebuke, O Lord, at the blast of the breath of Your nostrils.
17. He sent from heaven and took me; He brought me out of surging waters.
18. He rescued me from my fierce enemy, and from my foes when they had become too strong for me.
19. They confronted me on the day of my misfortune, but the Lord was my support.
20. He brought me into spaciousness; He delivered me because He desires me.
21. The Lord rewar-ded me in accordance with my righteousness; He repaid me according to the cleanliness of my hands.
22. For I have kept the ways of the Lord, and have not transgressed against my God;
23. for all His laws are before me, I have not removed His statutes from me.
24. I was perfect with Him, and have guarded myself from sin.
25. The Lord repaid me in accordance with my righteousness, according to the cleanliness of my hands before His eyes.
26. With the kindhearted You act kindly, with the upright man You act uprightly.
27. With the pure You act purely, but with the crooked You act cun- ningly.
28. For the destitute nation You save, but haughty eyes You humble.
29. Indeed, You light my lamp; the Lord, my God, illuminates my darkness.
30. For with You I run against a troop; with my God I scale a wall.
31. The way of God is perfect; the word of the Lord is pure; He is a shield to all who take refuge in Him.
32. For who is God except the Lord, and who is a rock except our God!
33. The God Who girds me with strength, and makes my path perfect.
34. He makes my feet like deers', and stands me firmly on my high places.
35. He trains my hands for battle, my arms to bend a bow of bronze.
36. You have given me the shield of Your deliverance, Your right hand upheld me; Your humility made me great.
37. You have widened my steps beneath me, and my knees have not faltered.
38. I pursued my enemies and overtook them; I did not turn back until I destroyed them.
39. I crushed them so that they were unable to rise; they are fallen beneath my feet.
40. You have girded me with strength for battle; You have subdued my adversaries beneath me.
41. You have made my enemies turn their backs to me, and my foes I cut down.
42. They cried out, but there was none to deliver them; to the Lord, but He did not answer them.
43. I ground them as the dust before the wind, I poured them out like the mud in the streets.
44. You have rescued me from the quarrelsome ones of the people, You have made me the head of nations; a nation I did not know became subservient to me.
45. As soon as they hear of me they obey me; strangers deny to me [their disloyalty].
46. Strangers wither away, they are terrified in their strongholds.
47. The Lord lives; blessed is my Rock; exalted is the God of my deliverance.
48. You are the God Who executes retribution for me, and subjugates nations under me.
49. Who rescues me from my enemies, Who exalts me above my adversaries, Who delivers me from the man of violence.
50. Therefore I will laud You, Lord, among the nations, and sing to Your Name.
51. He grants His king great salvations, and bestows kindness upon His anointed, to David and his descendants forever."
Chapter 19
To behold God's might one should look to the heavens, to the sun, and to the Torah, from which awesome miracles and wonders can be perceived--wonders that lead the creations to tell of God's glory.
1. For the Conductor, a psalm by David.
2. The heavens recount the glory of the Almighty; the sky proclaims His handiwork.
3. Day to day speech streams forth; night to night expresses knowledge.
4. There is no utterance, there are no words; their voice is inaudible.
5. Their arc extends throughout the world; their message to the end of the earth. He set in them [the heavens] a tent for the sun,
6. which is like a groom coming forth from his bridal canopy, like a strong man rejoicing to run the course.
7. Its rising is at one end of the heavens, and its orbit encompasses the other ends; nothing is hidden from its heat.
8. The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord is trustworthy, making wise the simpleton.
9. The precepts of the Lord are just, rejoicing the heart; the command of the Lord is clear, enlightening the eyes.
10. The fear of the Lord is pure, abiding forever; the judgments of the Lord are true, they are all righteous together.
11. They are more desirable than gold, than much fine gold; sweeter than honey or the drippings of honeycomb.
12. Indeed, Your servant is scrupulous with them; in observing them there is abundant reward.
13. Yet who can discern inadvertent wrongs? Purge me of hidden sins.
14. Also hold back Your servant from willful sins; let them not prevail over me; then I will be unblemished and keep myself clean of gross transgression.
15. May the words of my mouth and the meditation of my heart be acceptable before You, Lord, my Strength and my Redeemer.
Chapter 20
If a loved one or relative is suffering-even in a distant place, where one is unable to help-offer this prayer on their behalf.
1. For the Conductor, a psalm by David.
2. May the Lord answer you on the day of distress; may the Name of the God of Jacob fortify you.
3. May He send your help from the Sanctuary, and support you from Zion.
4. May He remember all your offerings, and always accept favorably your sacrifices.
5. May He grant you your heart's desire, and fulfill your every counsel.
6. We will rejoice in your deliverance, and raise our banners in the name of our God; may the Lord fulfill all your wishes.
7. Now I know that the Lord has delivered His anointed one, answering him from His holy heavens with the mighty saving power of His right hand.
8. Some [rely] upon chariots and some upon horses, but we [rely upon and] invoke the Name of the Lord our God.
9. They bend and fall, but we rise and stand firm.
10. Lord, deliver us; may the King answer us on the day we call.
Chapter 21
One who is endowed with prosperity, and whose every desire is granted, ought not be ungrateful. He should praise and thank God, recognize Him as the cause of his prosperity, and trust in Him. For everything comes from the kindness of the One Above.
1. For the Conductor, a psalm by David.
2. The king rejoices in Your strength, Lord; how greatly he exults in Your deliverance!
3. You have given him his heart's desire, and You have never withheld the utterance of his lips.
4. You preceded him with blessings of good; You placed a crown of pure gold on his head.
5. He asked of You life, You gave it to him-long life, forever and ever.
6. His glory is great in Your deliverance; You have placed majesty and splendor upon him.
7. For You make him a blessing forever; You gladden him with the joy of Your countenance.
8. For the king trusts in the Lord, and in the kindness of the Most High-that he will not falter.
9. Your hand will suffice for all Your enemies; Your right hand will find those who hate You.
10. You will make them as a fiery furnace at the time of Your anger. May the Lord consume them in His wrath; let a fire devour them.
11. Destroy their offspring from the earth, their descendants from mankind.
12. For they intended evil against You, they devised evil plans which they cannot execute.
13. For You will set them as a portion apart; with Your bowstring You will aim at their faces.
14. Be exalted, O Lord, in Your strength; we will sing and chant the praise of Your might.
Chapter 22
Every person should pray in agony over the length of the exile, and our fall from prestige to lowliness. One should also take vows (for self-improvement) in his distress.
1. For the Conductor, on the ayelet hashachar, a psalm by David.
2. My God, my God, why have You forsaken me! So far from saving me, from the words of my outcry?
3. My God, I call out by day, and You do not answer; at night-but there is no respite for me.
4. Yet You, Holy One, are enthroned upon the praises of Israel.
5. In You our fathers trusted; they trusted and You saved them.
6. They cried to You and were rescued; they trusted in You and were not shamed.
7. And I am a worm and not a man; scorn of men, contempt of nations.
8. All who see me mock me; they open their lips, they shake their heads.
9. But one that casts [his burden] upon the Lord-He will save him; He will rescue him, for He desires him.
10. For You took me out of the womb, and made me secure on my mother's breasts.
11. I have been thrown upon You from birth; from my mother's womb You have been my God.
12. Be not distant from me, for trouble is near, for there is none to help.
13. Many bulls surround me, the mighty bulls of Bashan encircle me.
14. They open their mouths against me, like a lion that ravages and roars.
15. I am poured out like water, all my bones are disjointed; my heart has become like wax, melted within my innards.
16. My strength is dried up like a potsherd, and my tongue cleaves to my palate; You set me in the dust of death.
17. For dogs surround me, a pack of evildoers enclose me; my hands and feet are like a lion's prey.
18. I count all my limbs, while they watch and gloat over me.
19. They divide my garments amongst them; they cast lots upon my clothing.
20. But You, Lord, do not be distant; my Strength, hurry to my aid!
21. Save my life from the sword, my soul from the grip of dogs.
22. Save me from the lion's mouth, as You have answered me from the horns of wild beasts.
23. I will recount [the praises of] Your Name to my brothers; I will extol You amidst the congregation.
24. You that fear the Lord, praise Him! Glorify Him, all you progeny of Jacob! Stand in awe of Him, all you progeny of Israel!
25. For He has not despised nor abhorred the entreaty of the poor, nor has He concealed His face from him; rather He heard when he cried to Him.
26. My praise comes from You, in the great congregation; I will pay my vows before those that fear Him.
27. Let the humble eat and be satisfied; let those who seek the Lord praise Him-may your hearts live forever!
28. All the ends of the earth will remember and return to the Lord; all families of nations will bow down before You.
29. For sovereignty is the Lord's, and He rules over the nations.
30. All the fat ones of the earth will eat and bow down, all who descend to the dust shall kneel before Him, but He will not revive their soul.
31. The progeny of those who serve Him will tell of the Lord to the latter generations.
32. They will come and relate His righteousness-all that He has done-to a newborn nation.
Tanya: Likutei Amarim, Chapter 45• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
• Wednesday, Iyar 3, 5776 · May 11, 2016
• Likutei Amarim, Chapter 45
• In the previous chapters the Alter Rebbe explained how a Jew can perform Torah and mitzvot “with his heart” — with a love and fear of G‑d. When a Jew is motivated by love and by a desire to cleave to the Almighty, his Torah and mitzvot will then surely be lishmah, i.e., with the most purely focused intentions. This, in turn, will add vitality to his endeavors. It is also possible, as explained in the previous chapter, that his love for G‑d is such that he is motivated in his Torah and mitzvot by the desire to cause G‑d gratification, just as a son strives to do all he possibly can for his father, so that his father may derive pleasure from his actions.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Iyar 3, 5776 · May 11, 2016
Love and fear of G‑d stem from the two attributes of kindness (Chesed) and severity (Gevurah).1 The attribute of kindness and love is that exemplified by our forefather Abraham, who is described (Yeshayahu 41:8) as “Abraham who loves me.” The attribute of severity and fear is that of our forefather Isaac; the Patriarch Jacob refers to the G‑d of his father (Bereishit 31:42) as the “Fear of Isaac.”
In the chapter that follows the Alter Rebbe describes yet another manner of attaining the level of lishmah, of performing Torah and mitzvot with the innermost feelings of one’s soul. This approach consists of utilizing the third of the primary spiritual emotions, namely, compassion — the attribute of Tiferet (lit., “beauty”), which is the distinctive characteristic of our forefather Jacob — as follows. Before engaging in Torah and mitzvot a Jew should arouse in his mind the attribute of compassion for the divine spark of his soul. For the soul had to descend from its source, from the most lofty of spiritual heights, to the nethermost level, in order to garb itself in a body whose life-force derives from kelipot, and is as distant as possible from G‑d. This is all the more so if the individual caused the “Exile of the Shechinah” through improper thoughts, speech or deeds. With this sense of spiritual compassion he should study Torah and perform mitzvot, for they enable the soul, with the Divine spark that animates it, to return to its source in the blessed Ein Sof.
עוד יש דרך ישר לפני איש לעסוק בתורה ומצות לשמן
There is yet another direct path open to man, namely, to occupy himself with Torah and mitzvot that arelishman (lit., “for their own sake”), with the innermost feelings of heart and soul,
על ידי מדתו של יעקב אבינו, עליו השלום, שהיא מדת הרחמים
through the attribute of our forefather Jacob, peace unto him, this being the attribute of mercy.
לעורר במחשבתו תחלה רחמים רבים לפני ה׳
This is accomplished by first arousing in his mind i.e., before his performance of Torah and mitzvot, great compassion before G‑d,
על ניצוץ אלקות המחיה נפשו, אשר ירד ממקורו, חיי החיים, אין סוף ברוך הוא
for the Divine spark which animates his divine soul that has descended from its source, the Life of life, the blessed Ein Sof,
הממלא כל עלמין וסובב כל עלמין
Who pervades all worlds and animates them with a vitality which is enclothed in and compatible with the created beingsand encompasses all worlds and animates them with a vitality that transcends created beings and affects them from without, as it were,
וכולא קמיה כלא חשיב
and in comparison with Whom everything is accounted as nothing,
This then, is the exalted level from which the soul has descended,
ונתלבש במשכא דחויא
and has been clothed in the body which is called2 “a serpent’s skin,”
The body is referred to as a skin, since it serves as a garment to the soul, as the verse states (Iyov 10:11), “You have garbed me with skin and flesh.” This is moreover the skin of a “snake”, since the body in its unrefined state is loathesome, as explained in ch. 31.3 The Divine spark must enter into such a body,
הרחוק מאור פני המלך בתכלית ההרחק
which is far removed from the light of the King’s countenance, at the greatest possible distance,
כי העולם הזה הוא תכלית הקליפות הגסות
since this world is the nadir of the coarse kelipot, i.e., this world is coarser than the coarsest of kelipot found in the spiritual worlds,
כו׳
etc. The Rebbe notes that this word alludes to ch. 36, where the Alter Rebbe concludes that this world is “lowest in degree; there is none lower than it in terms of concealment of His light; [a world of] doubled and redoubled darkness, so much so that it is filled with kelipot and sitra achra, which actually oppose G‑d.”
Since the Divine spark of the soul is clothed in a body which is animated by the kelipat nogah of this world, it is removed at the farthest possible distance from G‑d. This descent in itself would suffice to arouse compassion for the Divine spark of the soul, even when the person has transgressed neither in action nor in speech nor even in thought.
ובפרט כשיזכור על כל מעשיו ודבוריו ומחשבותיו מיום היותו, אשר לא טובים המה
And especially will he feel great compassion for his soul when he recalls all his actions and utterances and thoughts since the day he came into being, unworthy as they were,
ומלך אסור ברהטים, רהיטי מוחא
and the King of the world is thereby4 “fettered by the tresses,” i.e.,5 “by the impetuous thoughts of the brain”; G‑d is, so to speak, “fettered” by his impetuous thoughts,
כי יעקב חבל נחלתו
for6 “Jacob — an appellation for the Jewish people — is the rope of His inheritance,”
The word chevel, usually translated as “lot” (i.e., a tract of land), is here interpreted by its alternative meaning of “rope”. When a rope has one end tied above, tugging at the lower end will draw down the upper end as well. The upper extremity of a Jew’s soul is likewise bound to its source in the blessed Ein Sof, while at its lower extremity it is enclothed in the body. When the lower extremity of the soul is dragged into spiritual exile through wrongful action, speech or thought, this has a corresponding effect upon the upper reaches of the soul which are bound Above.
וכמשל המושך בחבל
as in the above illustration of one pulling a rope,
וכו׳
and so forth. The Rebbe notes that this phrase may allude to Iggeret HaTeshuvah, ch. 5, where this matter is explained at length.
והוא סוד גלות השכינה
This is the esoteric doctrine of the “Exile of the Shechinah.”
A Jew’s sin causes his soul to be exiled within the domain of the kelipot. This in turn (so to speak) exiles the Shechinah,the source of his soul, too. Pondering this matter will awaken within a Jew a profound feeling of compassion for his soul and for its source. This compassion, as the Alter Rebbe will now point out, should be utilized in one’s study of Torah and performance of mitzvot. This will elevate his soul, enabling it to reunite with its source, the blessed Ein Sof.
ועל זה נאמר: וישוב אל ה׳ וירחמהו
Concerning this matter, that the pity is all the greater since even the soul’s source is in exile, it is written:7 “And let him return to G‑d, and have mercy upon Him,”
לעורר רחמים רבים על שם ה׳ השוכן אתנו, כדכתיב: השוכן אתם בתוך טומאתם
arousing great compassion towards the Divine Name Who dwells among us, as it is written:8 “Who dwells among them in the midst of their uncleanness.”
Even when Jews are (heaven forfend) in an unclean spiritual state, the Divine Name dwells among them. This arousal of compassion towards the Divine Name is what is alluded to in the previous phrase: “And let him return to G‑d,” the stimulus for his repentance being one’s “mercy upon Him,” i.e., the Divine Name, the source of Jewish souls, inasmuch as Jews are part of the Divine Name.
The Alter Rebbe goes on to explain that it was our forefather Jacob whose entreaties secured an abundance of divine compassion for all Jews, throughout the generations. Even when their misdeeds cast them into exile, they are able through their study of Torah and performance of mitzvot to be raised from this state and become reunited with the Ein Sof.
וזה שאמר הכתוב: וישק יעקב לרחל וישא את קולו ויבך, כי רחל היא כנסת ישראל, מקור כל הנשמות
This is the meaning of the verse:9 “And Jacob kissed Rachel and lifted up his voice and wept.” For Rachel is Knesset Israel, the community of Israel, the fount of all souls; Rachel represents the supernal attribute of Malchut of Atzilut, the source of all Jewish souls.
ויעקב, במדתו העליונה שהיא מדת הרחמים שבאצילות, הוא המעורר רחמים רבים עליה
And Jacob — with his supernal attribute, the attribute of Mercy of Atzilut — is the one who arouses great compassion for her, for Rachel, the source of all Jewish souls.
וישא את קולו: למעלה, למקור הרחמים העליונים
“And he lifted up his voice” — upwards, to the fount of the Higher Mercies, to the source of the Thirteen Divine Attributes of Mercy.
The Thirteen Divine Attributes of Mercy are far loftier than the supernal attribute of Mercy of Atzilut. For the latter is but an attribute of a spiritual world, and is hence bounded, while the Thirteen Divine Attributes of Mercy, transcending all worlds, are boundless. They are the fount of all mercies, including the level called the Mercy of Atzilut.
הנקרא אב הרחמים ומקורם
Indeed, they are called the “Father of Mercies,” and their source;
The supernal attribute of Mercy of Atzilut is known as Av Harachaman (“the Merciful Father”), while the Thirteen Divine Attributes of Mercy are called Av Harachamim (“the Father and source of Mercy”).10 (It is for this reason that on especially propitious occasions, the term Av Harachamim is used in the prayers, rather than Av Harachaman.)
This, then, is the meaning of “And Jacob lifted up...”: Jacob elevates his supernal attribute, the Mercy of Atzilut, to the level of the Mercies of the Thirteen Divine Attributes of Mercy. The verse goes on to say:
ויבך: לעורר ולהמשיך משם רחמים רבים על כל הנשמות, ועל מקור כנסת ישראל
“and he wept” — in order to awaken and draw from there, from the boundless Divine Mercies, abundant compassion upon all the souls and upon the fount of the community of Israel,
להעלותן מגלותן, ולייחדן ביחוד העליון, אור אין סוף ברוך הוא, בבחינת נשיקין
to raise them from their exile11 and to unite them in the Yichud Elyon (Higher Unity) of the light of the blessed Ein Sof, at the level of “kisses”,
שהיא אתדבקות רוחא ברוחא, כמו שכתוב: ישקני מנשיקות פיהו
which is “the attachment of spirit with spirit,” as it is written,12 “Let Him kiss me with the kisses of His mouth,”
The community of Israel begs of the Almighty that He unite with them in a manner of “kisses”. In the case of “kisses of the mouth” there is not only an external union of mouth and mouth, but also a more internal union, that of “spirit” (breath) and “spirit” (breath). And so it is regarding this manner of unity of Jews with G‑d, which is brought about by Torah and mitzvot.
דהיינו: התקשרות דבור האדם בדבר ה׳, זו הלכה, וכן מחשבה במחשבה
which means the union of the word of man who studies Torah with13 “the word of G‑d, namely, theHalachah,” which is G‑d’s speech. This union resembles the “kisses of the mouth.” So too, through thinking Torah thoughts, mortal thought is united with divine thought,
ומעשה במעשה, שהוא מעשה המצות
and so too, mortal action is united with Divine action, through active observance of the commandments,
ובפרט: מעשה הצדקה והחסד
and, in particular, the practice of charity and lovingkindness.
דחסד: דרועא ימינא
For14 “Chesed (‘kindness’) is the [Divine] right arm,” and man’s kindness is a fitting vessel for G‑d’s kindness,15
והוא בחינת חיבוק ממש
and this is, as it were, an actual embrace,
Just as in physical terms an embrace manifests one’s love of the beloved, so too, so to speak, G‑d’s kindness embraces the Jew who performs acts of charity and lovingkindness.16
כמו שכתוב: וימינו תחבקני
as it is written:17 “And His right arm — Divine kindness — embraces me,”
ועסק התורה בדבור ומחשבת העיון הן בחינת נשיקין ממש
while one’s occupation in the Torah by word of mouth and concentrated thought constitutes the level of actual “kisses”.18
The unity of Jew and G‑d accomplished through speech and thought of Torah — “actual kisses” — is twofold: the external level of kisses, mouth to mouth, is attained through the words of Torah, while the internal level of kisses, spirit to spirit, is attained through concentrated thinking on one’s Torah studies.
והנה על ידי זה
In this way, through arousal of deep compassion for his soul, which brings about the study of Torah and the performance ofmitzvot,
יכול לבוא לבחינת אהבה רבה בהתגלות לבו
one is able to attain the level of Ahavah Rabbah (“great love”) in the consciousness of his heart — his intense love of G‑d will be palpable,
כדכתיב: ליעקב אשר פדה את אברהם
as it is written,19 “Of Jacob, who redeemed Abraham,”
In the context of man’s spiritual service Abraham denotes man’s love of G‑d, while Jacob symbolizes the attribute of compassion. When “Abraham” — the individual’s love for G‑d — is hidden and must be “redeemed” and revealed, it is “Jacob” — the attribute of compassion — that brings about this redemption. The arousal of profound compassion for one’s soul enables his latent love of G‑d to become manifest,
כמו שכתוב במקום אחר
as is explained elsewhere.
| FOOTNOTES | |
| 1. | “Love is internal and kindness is external. So, too, with regard to fear and severity [— the former is internal; the latter, external], as explained in Iggeret HaKodesh, Epistle 15, p. 123a.” (— Note of the Rebbe.) |
| 2. | As mentioned earlier, in ch. 31, quoting the Zohar. |
| 3. | We find in Etz Chayim that the body is called a “serpent’s skin” because the three totally impure kelipot are referred to as a “snake”. Kelipat nogah, from whence the body derives its life-force, is accordingly termed a “serpent’s skin.” The Rebbe says that it is illogical to suppose that this is the reason why the Alter Rebbe refers here to the body by this expression. For since here he is stressing the lowliness of the body, it would be inappropriate to refer only to the skin of the serpent and not to the serpent itself. The Rebbe therefore interprets “serpent’s skin” as explained in the text. |
| 4. | Shir HaShirim 7:6. |
| 5. | Addenda to Tikkunei Zohar, Tikkun 6. (— Note of the Rebbe). |
| 6. | Devarim 32:9. |
| 7. | Yeshayahu 55:7. |
| 8. | Vayikra 16:16. |
| 9. | Bereishit 29:11. |
| 10. | Likkutei Torah, Devarim 62d. (— Note of the Rebbe). |
| 11. | The Rebbe notes that in the glosses of the Tzemach Tzedek to Eichah (p. 23), he cites this text as stating “to raise them from their descent” (rather than “from their exile”). That is to say, through Torah and mitzvot Jewish souls are raised up from their descent. |
| 12. | Shir HaShirim 1:2. |
| 13. | Shabbat 138b. |
| 14. | Tikkunei Zohar, Introduction, p. 17a. |
| 15. | The Rebbe quotes Iggeret HaKodesh, Epistle 32, wherein the Alter Rebbe says: “and the whole body is included in the right side.” This serves as an explanation, says the Rebbe, as to why the Alter Rebbe says “in particular, the practice of charity and lovingkindness.” They are singled out because “the whole body is included in the right side.” |
| 16. | The Rebbe explains that by using the term “actual embrace” the Alter Rebbe forestalls the following question: It was taught in ch. 4 that Torah study is also likened to an embrace from G‑d; what, then, is the distinctive merit of tzedakah?The Alter Rebbe therefore writes that tzedakah is not merely likened to an embrace: it is an “actual embrace.” |
| 17. | Shir HaShirim 2:6. |
| 18. | The Rebbe explains that by using the term “actual kisses” the Alter Rebbe anticipates the following question: The performance of mitzvot, too, is often likened to a kiss, as previously mentioned. He therefore writes “actual kisses”: Torah study is not merely likened to kisses, but constitutes “actual kisses.” |
| 19. | Yeshayahu 29:22. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Iyar 3, 5776 · May 11, 2016
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 49
The Yom Kippur Service
We are commanded to implement the entire Yom Kippur Holy Temple service, including the various sacrifices and confessions, as detailed in the Torah.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 49
The Yom Kippur Service
We are commanded to implement the entire Yom Kippur Holy Temple service, including the various sacrifices and confessions, as detailed in the Torah.
Full text of this Mitzvah »
• The Yom Kippur service
Positive Commandment 49
Translated by Berel Bell
And the 49th mitzvah is that we are commanded to perform the service of the fast day Yom Kippur — i.e. all the obligatory offerings and confessions — thereby achieving atonement for all transgressions, as stated in Scripture, i.e. all the laws written in the Torah portion Acharei Mos.1
The proof that the entire service counts as one single commandment is from the end of the 5th chapter of tractate Kippurim,2 "The entire service of Yom Kippur must be performed in the order written;3 if one action was performed out of order, everything is invalid."
All the details of this mitzvah have been explained in the tractate dealing with it exclusively, tractate Yoma.
FOOTNOTES
1.Lev. 16.
2.Mishneh 7. When speaking of the Mishneh, the Rambam refers to the tractate as Kippurim; when referring to the Gemara, he writes Yoma, which is an Aramaic word.
3.In the Mishneh; see Rashi, ibid.
• 1 Chapter: Pesulei Hamukdashim Pesulei Hamukdashim - Chapter 11 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Pesulei Hamukdashim - Chapter 11
Audio: Listen | Download | Video Class• Pesulei Hamukdashim - Chapter 11
Halacha 1
Whenever any of the persons who are disqualified from performing Temple service take the handful of meal from a meal-offering,1 the offering is disqualified.2Similarly, if one of these individuals collected the frankincense,3 the offering is unacceptable, even if he did not take the handful of meal.
Halacha 2
[In all the following situations, a meal-offering] is disqualified:4
a) the handful [of meal] was taken by an acceptable [priest] and given to one who is not acceptable;
b) [the priest] took the handful with his right hand and then transferred it to his left hand and then placed it in a utensil;
c) he took the handful [of meal] from a sacred utensil and placed it in an ordinary utensil.
Halacha 3
If [while] taking a handful of meal, he lifted up a pebble, a grain of salt, or a particle of frankincense, it is disqualified.5
Halacha 4
If he took the handful when he was outside [the Temple Courtyard] and then entered [the Courtyard], he should take a handful inside the Courtyard6 and it is acceptable.
Halacha 5
If the handful became scattered on the floor [of the Temple Courtyard], he should collect it again.7
Halacha 6
[In all the following instances,] a meal-offering [is unacceptable]:
it was not placed in a sacred utensil,
the handful of meal was not placed in a sacred utensil,
or it was mixed with oil outside the Temple Courtyard; [it is acceptable] only if it was mixed with oil in the Courtyard.10
Halacha 7
All of the meal-offerings are acceptable even if oil was poured over them by someone who was unacceptable for Temple service, e.g., a non-priest or the like, or such a person mixed [the oil with the meal], broke [wafers] into pieces,11 or put salt upon them. If [such a person] approached the altar with them or waved them,12 a priest should approach the altar with them and/or wave them again. If a priest did not approach the altar with them and/or wave them again, they are [nevertheless] acceptable. [This is derived from Leviticus 2:2:] "And he shall bring it to the sons of Aaron and [one] shall take a handful...." From taking the handful and onward, the mitzvah must be performed by a priest.13 Pouring and mixing [the oil] may be performed by a non-priest.
Halacha 8
When even the slightest amount of oil from another meal-offering or oil that was not consecrated falls into a meal-offering, it is disqualified. If [the full measure14of] its oil is lacking, it is disqualified. If, [by contrast, the full measure15of] its frankincense is lacking, it is acceptable provided there are at least two particles of frankincense upon it. If there is only one particle, it is disqualified, as it is written:16 "on all its frankincense."17
Halacha 9
If he added to its [measure of] oil and frankincense, [including] up to two lugim for every isaron and [up to] two handfuls of frankincense for every meal offering,18 it is acceptable. If one uses two lugim or two handfuls or more, it is disqualified.
Halacha 10
If one placed oil on the meal offering of a sinner19 or on the handful of meal taken from it, it is disqualified.20 If one placed frankincense on it, it should be gathered up.21 If [the frankincense] is ground, [the offering] is unacceptable because of the doubt, because it is impossible to gather [the frankincense].
Halacha 11
Halacha 12
If he placed even the smallest amount of oil24 on an olive-sized portion25 of the meal-offering,26 he disqualifies it because of the doubt involved. If, however, he placed oil on less than an olive-sized portion, he does not disqualify it. One does not disqualify [a meal-offering] with frankincense27unless he places an olive-sized portion28 [on the offering].
Halacha 13
Even if he placed frankincense on the smallest portion of the meal-offering, he disqualifies it until he gathers it.
Halacha 14
If one mixed water with the meal and then took a handful, it is acceptable. [The Torah's requirement29 that the offering be] "dry" [refers only] to oil.
Halacha 15
A meal-offering from which a handful was taken twice - or many times - is acceptable, provided an olive-sized portion is offered on the altar's pyre at once. For no less than an olive-sized portion may be offered on the altar.
Halacha 16
If one offered the handful [of meal30 on the altar] without salt, it is unacceptable,31 for the salt is an absolute requirement for a meal-offering, as we explained.32 When a meal-offering was lacking33 before the handful was taken, he should bring [more meal] from home and complete the measure. For taking the handful is what defines [the meal as] an offering,34not placing it into a sacred vessel.
Halacha 17
When a person donates a handful35 of frankincense independently, it is unacceptable if it is lacking at all. Similarly, if the two bowls of frankincense that accompany the [show]bread36 are lacking even the slightest amount, they are unacceptable. They must contain two handfuls from the beginning until the end.
Halacha 18
[The following rules apply when a] person set aside two handfuls [of frankincense] for one offering37and one was lost. If this occurred before the handful [of meal] was taken, [the association between them and this offering] was not [yet] established.38 If it occurred afterwards, [the association] has been established and [the offering] is unacceptable, because he increased its frankincense.
Similar [laws apply if one] sets aside four handfuls for the two bowls of the [show]bread39and two were lost. If this occurred before the bowls were removed [from the showbread],40 [the association between them] was not established and they are acceptable. If it occurred after the bowls were removed, [the association] was established and they are disqualified, because of the extra amount.
Halacha 19
When the handful taken from a meal offering became impure and then it was offered on the altar's pyre,41 the High Priest's forehead plate causes it to be considered acceptable, as [Exodus 28:38] states: "And Aaron shall bear [the iniquity....]"42
If the handful was taken outside the Temple Courtyard and then brought in and offered on the altar's pyre, the forehead plate does not cause it to be considered acceptable. For the forehead plate causes [sacrifices tainted by] impurity to be considered acceptable, but not those which are taken outside the Temple Courtyard.
Halacha 20
If one took the handful from a meal-offering and then the entire remainder [of the offering] became impure,43 was burnt, was taken out of the Temple Courtyard,44 or was lost, the handful should not be offered on the altar's pyre. [After the fact,] if it was offered, it is accepted [Above].45 If a small amount of the remnants [of the offering] remained acceptable, the handful should be offered. [Nevertheless,] the remnant that remains is forbidden to be eaten.46
Halacha 21
If there was a divider in the lower portion of a vessel containing an isaron [of flour] for a meal-offering, even though [the flour] is mixed together above, one should not take a handful.47 If one did, it is unacceptable.
Halacha 22
If, [by contrast,] the container was separated by a divider above, but [the contents] were mixed together below, one may take a handful from it.48
Halacha 23
If one divided the isaron in a single container and thus the portions were not touching each other, but there was no divider between them, there is an unresolved doubt whether the container causes [the two portions to be considered as] combined or not. Therefore, [at the outset,] one should not take the handful [in such an instance].49 If one did take the handful, it should not be offered on the altar's pyre. If it was offered, it is accepted [Above], but the remainder [of the offering] should not be eaten.50
Halacha 24
If one took a handful [of flour from a meal-offering] and placed the handful on the top of the [Golden] Table [elevated to] the height of the arrangement of the showbread,51 the Table causes it to be sanctified in that it can be disqualified,52but it does not sanctify it so that it can be offered. For [the handful of flour] should not be sacrificed until it was sanctified in a sacred vessel fit for the handful [of flour].
Halacha 25
If he attached the handful to the wall of the vessel and took it or overturned the vessel above his hand and took the handful while the opening of the vessel was turned downward, it should not be offered on the altar's pyre.53 If it was offered, it is accepted [Above].
Halacha 26
[The following rules apply when] an isaron was divided and one of its portions were lost, another portion was set aside in its stead, the lost portion was found and the three are all placed in one container, but are not touching each other. If the portion that was lost becomes impure, it is combined with the first portion and they are disqualified.54The portion that was set aside [as a replacement] is not combined with them55 and it should be supplemented [to produce a fullisaron].
If the portion set aside [as a replacement] becomes impure, it and the first portion are combined and disqualified.56 The portion that was [lost and] discovered is not combined with them.57 If the initial portion becomes impure, both the portion that was lost and the portion set aside because of it are combined with it.58
Halacha 27
Similar concepts apply with regard to taking the handful. If one took the handful from the portion that was [lost and then] discovered, the remainder of it and the first portion59 may be eaten and the portion that was set aside [afterwards] may not be eaten.60 If one took the handful from the portion that was set aside [afterwards] the remainder of it and the first portion may be eaten and the portion that was [lost and then] discovered may not be eaten. If one took the handful from the first portion, neither [of the other] two may be eaten.61[The rationale is that] they are both extra portions.62 For together they are an entire isaron and thus resemble an entire isaron from which a handful was not taken and which is hence, forbidden.
[One might ask:] How can the handful [that was taken] be offered, since there is an isaron and a half [in the vessel]? Because taking the handful is dependent on the intent of the priest and when he takes the handful, he has his mind on anisaron alone and the portions [of the isaron] are not touching each other.63
Halacha 28
When a handful [taken from] a meal-offering became mixed with a handful [taken from] another meal-offering, they should both be offered on the altar's pyre together and they are acceptable. Similarly, it is acceptable if a handful [taken from a meal-offering] became mixed with a meal-offering of a priest,64 the meal-offering from an accompanying offering,65or the chavitin offering of the High Priest.66 They should be offered on the altar's pyre together. [The rationale is that all of these substances] are offered on [the altar's] fire in their entirety.
Halacha 29
[The following rules apply when] two meal-offerings from which a handful had not been separated become mixed together. If [the priest] can remove a handful from each one separately, they are acceptable. If not, they are disqualified.
Halacha 30
When a handful [taken from a meal-offering] becomes mixed together with a meal-offering from which a handful had not been taken, it should not be offered on the altar's pyre.67 If one did offer the entire mixture, the owner of [the offering] from which the handful was taken is considered to have fulfilled his obligation and the owner of the one from which the handful was not taken is not considered to have fulfilled his obligation.
Halacha 31
If the handful [taken from a meal-offering] becomes mixed together with the remaining portions of the offering or the remaining portions become mixed together with the remaining portions of another meal-offering,68 it69 it should not be offered.70 If it was offered, the owner is considered to have fulfilled his obligation.
FOOTNOTES
1.
See the description of the taking of the handful of meal in Hilchot Ma'aseh HaKorbanot 13:13.
2.
In his Commentary to the Mishnah (Menachot 1:1), the Rambam explains that taking a handful of meal is equivalent to slaughtering an animal sacrifice. Hence if the act is performed by a person unacceptable, it is disqualified. Rav Yosef Corcus states more precisely that it is equivalent to receiving the blood of a sacrifice, thus also disqualifying a non-priest.
3.
See Hilchot Ma'aseh HaKorbanot13:12 which mentions the separation of the frankincense.
4.
The Kessef Mishneh understands the Rambam as ruling that these acts disqualify the offering permanently, even if the priest corrects the act afterwards. From the Rambam's Commentary to the Mishnah (loc. cit.), it appears that the deed may be corrected.
5.
The frankincense should be shifted to side before the handful is taken. If afterwards any of these substances is found in the handful, it is unacceptable, because the handful is lacking [the Rambam's Commentary to the Mishnah (Menachot 1:1)].
6.
Any place within the Temple Courtyard is acceptable (Hilchot Ma'aseh HaKorbanot 12:12).
7.
And the meal-offering is acceptable. The Kessef Mishnehstates that this is referring to an instance where he placed the handful of meal into a utensil and from the utensil spilled to the floor. If, however, it falls to the floor from his hand, it is disqualified. As support, he cites a similar ruling with regard to the blood of a sacrifice (Chapter 1, Halachah 26).
8.
See Hilchot Ma'aseh HaKorbanot12:12 with regard to bringing the meal-offering to the altar.
9.
Menachot 26a elaborates on the necessity of using a sacred utensil for each of these stages of service.
10.
Although it need not be mixed with oil by a priest, it must be mixed in the Temple Courtyard (Menachot9b).
11.
As required for certain meal-offerings; see Leviticus 2:6.
12.
See Hilchot Temidim UMusafim7:12 which describes the waving process which is necessary for certain meal-offerings.
13.
See Hilchot Ma'aseh HaKorbanot12:23.
14.
One log for every isaron (Hilchot Ma'aseh HaKorbanot 12:7).
15.
A handful per offering (ibid.).
16.
There is no Biblical phrase using the exact wording employed by the Rambam. Menachot 11b derives the concept stated by the Rambam from Leviticus 6:8.Leviticus 2:2 uses a phrase very close to that cited by the Rambam.
17.
The use of a plural term indicates that one particle is not sufficient.
18.
Double the usual measure.
19.
Concerning which Leviticus 5:11states: "You shall not place upon it oil, nor shall you place upon it frankincense." See also Hilchot Ma'aseh HaKorbanot 12:7.
20.
Because of the transgression involved.
21.
Since the frankincense can be removed, the offering is not disqualified.
22.
For the violation of the above prohibition.
23.
The Rambam's wording appears to imply that as an initial preference, one should not place oil on these remnants. Nevertheless, from other sources, it would seem that there is no difficulty in doing so.
24.
Either ordinary oil or oil from another meal-offering.
25.
For anything less than an olive-sized portion is not halachically significant.
26.
Before the handful of meal is removed.
27.
I.e., when ground, as stated in Halachah 10. Our translation is based on authentic manuscripts and early printings of theMishneh Torah. The standard printed text has a slight error.
28.
For here also anything less is not considered significant.
29.
Leviticus 7:10 speaks of a meal-offering "mixed with oil or that is dry."
30.
The remainder of the offering, however, need not be salted.
31.
Although Menachot 18a states: "If salt was not placed on it, it is acceptable," it is explained (ibid.20a): "If a priest did not salt it, but a non-priest did."
32.
Hilchot Issurei Mizbeiach 5:12. As stated there, this is a severity that applies to the meal-offerings and not to other sacrifices.
33.
I.e., it must contain at least anisaron, as stated in Hilchot Ma'aseh HaKorbanot 12:5.
34.
Hence it must be complete at that time.
35.
This is the minimum size of the offering, as stated in ibid. 16:13.
36.
See Hilchot Temidim UMusafim5:2.
37.
Doubling the minimum requirement.
38.
And thus the offering is acceptable.
39.
Doubling the minimum requirement.
40.
On the afternoon of the Sabbath, before the showbreads are replaced by new breads, the bowls of frankincense are removed and the frankincense offered on the altar.
41.
The Rambam is speaking after the fact. As an initial preference, once the handful of meal becomes impure, it should not be offered.
42.
See Chapter 1, Halachot 34-35;Hilchot Bi'at HaMikdash 4:7;Hilchot Me'ilah 3:9, et al.
43.
Menachot 26a derives this from a comparison to the laws regarding offering the blood on the altar when the meat of a sacrifice became impure or otherwise disqualified.
44.
Which causes the meal-offering to be disqualified.
45.
And the person who brought it is considered to have fulfilled his obligation.
46.
Menachot 9b derives this concept from Leviticus 2:3: "The remainder of the meal-offering shall be for Aaron and his sons." Implied is that the priests should receive the remainder of the offering and not the remainder of the remnants.
47.
For the handful must be taken from an isaron of flour and since there is a division in the container, it is considered as if the isaron was brought in two containers which is unacceptable (Menachot 24a).
48.
Since the flour is mixed together below, it is considered to be a single entity.
49.
Since the question was not resolved, one should not attempt to bring the sacrifice in this manner.
50.
The commentaries have not found an explicit source for this ruling. The Kessef Mishnehstates that it is derived from the Halachah 20 above.
51.
15 handbreadths, for there are six showbreads in each arrangement and each one is two and one half handbreadths high.
52.
I.e., if it remains overnight, is taken out of the Temple Courtyard, or the like. Beforehand, it could not be disqualified for those reasons. From the Rambam's wording, one can infer that placing the handful of meal on the table does not disqualify the handful entirely and if it is gathered and placed in a sacred vessel, it may be placed on the altar's pyre (Kessef Mishneh).
53.
Menachot 11a questions whether these situations are acceptable and leaves the matter unresolved.
54.
The rationale for the ruling is that their presence in a common container causes the different elements of an offering to be considered as one, even if they are not touching (Chagigah 20b;Hilchot Sha'ar Avot HaTuma'ah12:7). Hence, since these two portions were originally part of the same offering and they are now in the same container, the first part is also disqualified.
55.
Since these two portions were never planned to be offered together, they do not share a halachic connection.
56.
For the portion set aside as a replacement and the original portion were intended to serve as a single offering.
57.
For as mentioned, it and the replacement have no intrinsic connection.
58.
For they both share a connection with it.
59.
In its entirety.
60.
Instead, another portion should be combined with it and a second meal-offering brought (Zevach Todah).
61.
The remainder of the first portion may, however, be eaten, because the handful is acceptable.
62.
As the Rambam continues to explain, taking the handful from a meal-offering enables the remainder of the isaron from which it is taken to be eaten. It, however, only allows an isaron to be eaten, not more. Thus the two portions could not be eaten because when brought together, the three would comprise more than an isaron.
63.
Since each portion is distinct from the other, it is possible for the priest to be focused on two, but not three.
64.
See Hilchot Ma'aseh HaKorbanot12:9.
65.
See ibid. 2:1.
66.
See Hilchot Ma'aseh HaKorbanot12:9.
67.
I.e., one might desire to offer the entire mixture so that he will have fulfilled his obligation to offer the handful. This, however, is undesirable for one will have offered a meal-offering without separating the handful from it.
68.
Our translation reflects the version in the standard published texts of the Mishneh Torah even though many commentaries have questioned it and have suggested that the text should read: "or [the handful] became mixed with the remaining portion of another meal-offering." This version appears preferable, for seemingly, even if two offerings become mixed together, if their handfuls have already been separated, why shouldn't the handfuls be offered? Halachah 29 apparently leads to such a conclusion. Nevertheless, we did not correct the text in this fashion, for the authoritative manuscripts and early printings employ the same version as the standard printed text. Moreover, the Rambam's text of the Mishnah (Menachot 3:3) also contains such statements.
69.
In the first instance, this refers to the mixture of the handful and the remainder. In the second instance, according to the standard version of the Mishneh Torah, it refers to the handful for the remainder that became intermingled with another remainder.
70.
Generally, when a forbidden substance becomes mixed together with a permitted substance of the same type, the forbidden entity becomes betal - it is considered nullified because it is a tiny proportion of the mixture. Nevertheless, in this instance, Menachot 23b quotes a textual association to prove that the handful does not becomebetal to the remainder of the offering.
• 3 Chapters: Avodat Yom haKippurim Avodat Yom haKippurim - Perek 1, Avodat Yom haKippurim Avodat Yom haKippurim - Perek 2, Avodat Yom haKippurim Avodat Yom haKippurim - Perek 3 • English Text | Hebrew Text | Audio: Listen | Download• Avodat Yom haKippurim - Perek 1
Hayom Yom:
• English Text | Video Class• Wednesday, Iyar 3, 5776 · May 11, 2016• "Today's Day"
Audio: Listen | Download• Avodat Yom haKippurim - Perek 1
Halacha 1
On the fast day of Yom Kippur, we sacrifice a continuous offering in the morning and in the late afternoon according to the order followed every day. And the additional sacrifices of the day are offered: a bull, a ram, and seven sheep - all these are burnt-offerings - and a sin-offering of a goat whose service is performed outside and which is eaten in the evening.
Besides these additional offerings are sacrificed:
a) a young ox as a sin-offering; it is burnt;
b) a ram as a burnt-offering; both of these are brought by the High Priest;
c) the ram which is brought from communal funds that is mentioned in the passage Acharei Mot; it is the ram mentioned in the Book of Numbers as part of the additional offering; it is called the ram of the people.
In addition, two goats are brought from communal funds: one is offered as a sin-offering and it is burnt and the other is the goat sent to Azazel.
Thus there are a total of fifteen animals sacrificed on this day: two continuous offerings, a bull, two rams and seven sheep; these are all burnt-offerings, two goats as sin-offerings, one offered outside the Temple building which is eaten in the evening and one whose blood is offered in the Temple building and which is burnt, and the bull of the High Priest which is a sin-offering that is burnt.
Halacha 2
The sacrificial service for all these fifteen animals that are offered on this day may be performed only by the High Priest. This applies both to a High Priest anointed with the oil of anointment or initiated into office by wearing the garments of the High Priest.
If Yom Kippur fell on the Sabbath, even the additional offering of the Sabbath should be sacrificed only by the High Priest. Similarly, all of the other services performed on this day, the offering of the daily incense offering, the kindling of the Menorah's lamps, are all performed by a married High Priest, as Leviticus 16:7 states: "And he shall atone for himself and his household." "His household" refers to his wife.
Halacha 3
For seven days prior to Yom Kippur, the High Priest departs from his home and stays in his chamber in the Temple. This is a tradition received from Moses our teacher. He is separated from his wife for these seven days, lest his wife become a niddah in the midst of relations and he become impure for seven days and thus unable to perform the Temple service.
A substitute High Priest is prepared so that if this one becomes disqualified, the other may serve instead of him. Whether the disqualifying factor takes place when offering the continuous offering of the morning or the disqualifying factor occurred after he offered his sacrifice, the replacement need not be installed in his office by offering a special sacrifice. Instead, the performance of the sacrificial service of the day installs him. He should begin from the service where the other ceased.
After Yom Kippur, the first High Priest resumes his position and the second ceases to serve in this capacity. All of the mitzvot incumbent on a High Priest are incumbent on him, but he does not carry out the service of the High Priest. If he does perform that service, his service is acceptable. When the first dies, he is appointed in his place.
Halacha 4
During these seven days, he is sprinkled with the ashes of the Red Heifer on the third day after he was separated and on the seventh day which is the day before Yom Kippur, lest he have contracted impurity from a corpse unknowingly. If the third or the seventh day of the sprinkling falls on the Sabbath, the sprinkling is not performed.
Halacha 5
For all of these seven days, he is trained to perform the Temple service. He casts the blood on the altar, offers the incense, kindles the lamps, and offers the limbs of the continuous offering on the altar's pyre so that he will be familiar with the Temple service.
He is given sages from the elders of the court who read the relevant passages for him and teach him the service necessary to be performed on the holy day and its order. They tell him: "My sir, the High Priest, read by yourself, for perhaps you have forgotten or you never learned this point." On the day before Yom Kippur in the morning, they would have him stand in the eastern gates of the Temple Courtyard and cause bulls, rams, and sheep to pass before him so he would be familiar and accustomed with the Temple service.
Halacha 6
Throughout these seven days food and drink are not withheld from him. Nevertheless, on the day before Yom Kippur before nightfall, they would not let him eat amply, for indulgence in food leads to sleep. And they would not let him sleep, lest he would have a seminal emission. They would not feed him foods that increase semen, e.g., eggs, warm milk, and the like.
Halacha 7
In the era of the Second Temple, heresy erupted in Israel, and the Sadducees emerged, may they speedily perish, who did not believe in the Oral Law and who maintained that the incense offering of Yom Kippur would be placed on fire in the Sanctuary outside the Parochet and when its smoke rose up, they would bring it into the Holy of Holies. Their rationale was that they interpreted the Torah's phrase Leviticus 16:2: "For in a cloud I will appear on the Kaporet,"as referring to the cloud of the incense offering. In contrast, according to the Oral Tradition, our Sages learned that the High Priest should not place the incense on the coals only in the Holy of Holies, before the Ark, as ibid.:13 states: "And he shall place the incense on the fire before God." Since in the Second Temple era, the Sages suspected that the High Priests would tend towards such heresy, they would have him take an oath on the day preceding Yom Kippur. They would tell him: "My sir, the High Priest, we are agents of the court and you are our agent and an agent of the court, we administer an oath to you in the name of He Who causes His name to dwell in this house that you not deviate at all from what we told you."
The High Priest would turn away and cry because they suspected him of heresy and they would turn away and cry, because they placed suspicion on a person's whose conduct was unknown. Maybe he had no such thoughts in his heart.
Halacha 8
Throughout the entire night of Yom Kippur, the High Priest would sit and expound Torah teachings if he was a sage. If he was a scholar, expositions were delivered in his presence. If he would frequently read the Bible, he would read aloud. If not, they would read for him so that he would not sleep.
What would they read for him? The Holy Scriptures? If he sought to doze off, the young Levites would snap their fingers before him and say: "My sir, the High Priest, stand up and cool your feet on the ground," so that he would not sleep. They would keep him busy until the time for the slaughter of the morning sacrifice arrived. They would not have the sacrificial animal slaughtered until they were certain that dawn had broken lest the animal be slaughtered at night.
Avodat Yom haKippurim - Perek 2
Halacha 1
All of the procedures involving the offering of the continuous offerings and the additional offerings of this day are performed by the High Priest while he is wearing his golden garments. The unique services of this day, by contrast, are performed while he is wearing his white garments.
The unique services of the day are: the offering of the bull brought by the High Priest, the offering of the two goats including the one sent to Azazel, and the offering of the incense in the Holy of Holies. All of these services are performed while wearing white garments.
Halacha 2
Whenever the High Priest must change his clothes, removing one set of garments and putting on the others, he must immerse himself in a mikveh, as Leviticus 16:23-24] states: "And he shall remove the linen garments... and wash his flesh with water in a holy place and put on his garments." The High Priest would immerse himself five times and sanctify his hands and feet ten times on that day.
What is implied? At the outset, he would remove the ordinary garments he was wearing and immerse himself. He would ascend, dry himself, put on his golden garments and, sanctify his hands and feet. He would slaughter the continuous offering, offer the daily morning incense, and kindle the lamps of the Menorah. He would then offer the limbs of the continuous offering on the pyre of the altar together with the chavitin offering and the wine libations. Then he would offer the bull and the seven sheep of the additional offering of the day.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then perform the unique service of the day, reciting all the confessions, performing the lottery of the goats, sprinkling the blood in the Temple building and offering the incense offering in the Holy of Holies. He would entrust the goat to the one who would send it to Azazel, remove the fats and organs of the bull and the goat that will be burnt and entrust the remainder to the one who will burn them.
Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the sin-offering of a goat of the additional offerings of the day, his ram and the ram of the people. These are all burnt-offerings. He would offer the fats and organs of the bull and the goat that were burnt, and offer the continuous offering of the afternoon.
Afterwards, he would sanctify his hands and feet and remove his golden garments. He would immerse himself, ascend, dry himself, put on his white garments, and sanctify his hands and feet. He would then enter the Holy of Holies and remove the incense-ladle and the fire-pan. Afterwards, he would sanctify his hands and feet and remove his white garments. He would immerse himself, ascend, dry himself, put on his golden garments, and sanctify his hands and feet. He would then offer the daily, afternoon incense offering and kindle the lamps of the Menorah for the afternoon. He would then sanctify his hands and feet, remove his golden garments, put on his ordinary clothes and depart.
Halacha 3
All of these immersions and the sanctification of his hands and feet were performed in the Temple Courtyard, as the verse states: "And he shall wash his flesh with water in a holy place," with the exception of the first immersion which he is permitted to perform outside the Temple, for it is only to heighten his awareness so that he will remember any old situation that caused him to become impure and separate himself from this impurity by immersing himself with that intent.
If a High Priest did not immerse himself between a change of clothes or did not sanctify his hands and feet between a change of clothes and between one type of service and another and still performed the service, his service is acceptable.
Halacha 4
If the High Priest was elderly or sick, iron slabs should be made white-hot in fire from the previous day and on the next day, they would be cast into the water to remove their chill. This is permitted because prohibitions defined as shvut need not be observed in the Temple. Alternatively, hot water is mixed with the mikveh water to remove its chill.
Halacha 5
Every other day, the High Priest sanctifies his hands and feet from the basin like the other priests. On this day, he sanctifies them from a golden pitcher as expression of honor for him.
Every day, the priests ascend on the eastern side of the ramp and descend on the western side. On this day, they ascend in the center and descend in the center before the High Priest to glorify him.
Every day, the priest who merited to bring the incense offering would gather coals in a silver fire-pan and then shift the fire into a golden fire-pan. On this day, the High Priest gathers the coals with a golden fire pan and enters the Temple Building with it so as not to weary him with additional service. Similarly, the fire-pan used every day holds fourkabbin of coals and the one used on this day, three. The one used every day was heavy and the one used this day, light. The one used every day had a short handle and the one used this day, a long one. All of these were measures to make it easier for the High Priest so that he would not weary.
Every day, there were three arrangements of fire on the altar. On this day, there were four. Another arrangement was added in order to glorify the altar and adorn it.
Halacha 6
The Torah's statements Leviticus 16:17: "And he shall atone for himself, for his household, and for the entire congregation of Israel" is interpreted by the Oral Tradition as referring to the recitation of the confessional. Thus he recites three confessions on this day:
one for himself first;
one for himself together with the other priests; both of these are recited over the bull which he brings as a sin-offering;
and the third is recited for the entire Jewish people on the goat sent to Azazel. In each of these confessions, he recites God's explicit name three times.
What is implied? He says: "I beseech you, HaShem, I have sinned, transgressed, and committed iniquity before You. I beseech you, HaShem, please atone for the sins, transgressions, and iniquities that I committed..., as ibid.:30 states: "For on that day, he shall atone for you to purify yourselves for all your sins, before God you shall be purified." Thus he mentions God's name three times in his confession. And he does this in each of these confessions.
When he places the lot on the goat of the sin-offering, he proclaims: "A sin-offering for HaShem." Thus he mentions God's explicit name ten times on this day. On all occasions, he recites the name as it is written, pronouncing His explicit name.
Originally, the High Priest would raise his voice when pronouncing God's name. When the number of wanton people increased, he would recite it in a low voice, swallowing it in a sweet chant until even his priestly brethren could not recognize it.
Halacha 7
When all the priests and the people standing in the Temple Courtyard would hear God's explicit name recited by the High Priest in holiness and purity, they would bow, prostrate themselves, and fall on their faces, saying: "Blessed be the name of His glorious kingdom forever and ever." The rationale is that Deuteronomy 32:3 states: "When I call out the name of God, ascribe greatness to our Lord."
During the three confessions, he would intend to complete the recitation of God's name while the people were blessing, and then he would say: "You shall be purified." It is acceptable to recite the confessional of Yom Kippur and the confessional over the bulls that are burnt throughout the entire day.
Avodat Yom haKippurim - Perek 3
Halacha 1
There were two lots: upon one was written: "for God," and upon the other "for Azazel." It was acceptable to make them from any substance, whether from wood, from stone, or from metal. There should not, however, be one that is large and the other small, one that is silver and the other, gold. Instead, they should both be the same. Originally, they were made of wood and in the Second Temple era, they made them of gold.
The two lots would be placed in a container that could fit no more than the High Priest's two hands, so that he would insert both of his hands at the same time and remove the lots without having the intent to chose one. This container was not sacred. It was made out of wood and was called akalpi.
Halacha 2
Where was the lottery conducted? In the eastern portion of the Temple Courtyard, to the north of the altar. They would place the kalpi there and position the two goats facing the west with their rears to the east. The High Priest approaches that place with the segen on his right and the head of the clan to his left. The two goats were in front of him, one to his left and one to his right.
Halacha 3
He would quickly grab the lots from the kalpi and lift up the two lots in his two hands for the two goats. He would open his hands. If the lot "for God" was lifted up in his right hand, the segen would say: "My sir, the High Priest, raise your right hand." If it was lifted up in his left, the head of the clan would say: "My sir, the High Priest, raise your left hand."
He would then place the two lots on the two goats, the lot in his right hand on the goat to his right and the lot in his left on the goat to his left. If he did not place the lots on the goats, the service was not disqualified, but the mitzvah was lacking. For placing the lots on the goats is a mitzvah that is not an absolute requirement. The selection of the lots, by contrast, is an absolute requirement, even though it is not an act of service. Therefore it is acceptable if a non-priest places the lots on the goats, but it is invalid if a non-priest lifts the lots from the kalpi.
Halacha 4
He ties a crimson cord weighing two selaim on the head of the goat to be sent to Azazel and positions it in the direction where it will be sent and ties such a cord on the goat to be slaughtered, hanging it over the place where it will be slaughtered. He then slaughters both his sin-offering of a bull and the goat for which the lot "for God" was lifted up.
Halacha 5
He brings their blood into the Temple Building, where he sprinkles each 43 times. The sprinklings are as follows: First he sprinkles the blood of the bull eight times in the Holy of Holies between the staves of the ark within a handbreadth of the kaporet, as Leviticus 16:14 states: "He shall sprinkle before the kaporet." He should sprinkle once upward and seven times downward. According to the Oral Tradition, we learned that when above verse mentions the seven sprinklings, the intent is seven in addition to the first sprinkling.
He would count: one, one plus one, one plus two, one plus three, one plus four, one plus five, one plus six, and one plus seven. Why would he count in this manner? So that he would not forget and include the first sprinkling among the seven.
Afterwards, he would sprinkle the blood of the goat between the staves of the ark seven times, once upward and seven downward. He counts the sprinklings as he did for the blood of the bull.
He then goes and sprinkles the blood of the bull eight times in the Sanctuary on the parochet: once upward and seven downward. For with regard to the blood of the bull, the above prooftext states: "on the kaporet and before the kaporet." He counts as he counted within the Holy of Holies. He then sprinkles the blood of the goat eight times on the parochet, once upward and seven downward. For ibid.:15 states with regard to the blood of the goat: "And you shall do with its blood what you did with the blood of the bull." He also counts the sprinklings as he counted them inside the Holy of Holies. While performing all of these sprinklings, he would not intend to sprinkle above or below, but instead would be like one who is lashing.
After the sprinklings, he mixes both bloods - the blood of the bull and the blood of the goat - together and performs four sprinklings - one on each of the corners of the golden altar in the Sanctuary - and seven sprinklings on the center of this altar.
Halacha 6
For all these 43 sprinklings, he dips his finger in the blood of the sacrificial animal, dipping once for each sprinkling. He should not sprinkle twice from one dipping. He would pour out the remainder of the blood on the western portion of the altar's base.
Halacha 7
Afterwards, he would send the living goat to be taken to the desert with a person prepared for this task. Anyone is acceptable to take the goat, but the High Priests ordained a fixed practice and they would not let an Israelite take it. Booths were built on the way from Jerusalem to the desert. One person or many people would spend the day in each booth so that they would accompany him from booth to booth. In each booth, they would say: "Here is food and here is water." If he became weak and it was necessary for him to eat, he would eat, but no one ever required this. The people in the last booth would stand at the end of the Sabbath limits and watch his actions from a distance.
What would he do? He would divide the crimson cord tied to the goat's horns.He would tie half to a rock and half between its two horns. He would then push it backward and it would roll over and descend. It would not reach half of the mountain before it was broken into separate limbs, He would then sit in the last booth until nightfall. Sentries would be positioned along the way who wave flags so that the people in the Temple would know that the goat reached the desert.
After sending the goat with the person who would take it to the desert, the High Priest would return to his bull and the goat whose blood he sprinkled inside the Temple Building. He rips open their bellies and removes their fats and organs, places them in a container to offer them on the altar's pyre. He cuts up the remainder of their meet into large pieces that are still connected like a net. He does not separate them and he sends them with other persons to take them out to the place where they are burnt. There they are cut up together with their hide, as we explained.
Halacha 8
After the goat reached the desert, the High Priest would go out to the Women's Courtyard to read from the Torah. While he would read, the bull and the goat were burnt in the ash-pile. Thus one who sees the High Priest reading does not see the bull and the goat being burnt. They may be burnt by a non-priest, as we explained.
Halacha 9
This reading is not part of the Temple service. Therefore if the High Priest desires to read in his own ordinary white garments he may. If he desires to read while wearing his priestly white garments, he may. For the priestly garments were made with the intent that benefit could be derived from them at a time when one is not involved in sacrificial service, as we explained.
Halacha 10
How would he read? He would sit in the Women's Courtyard while all the people stand in front of him. The attendant of the synagogue takes the Torah scroll and gives it to the head of the synagogue. The head of the synagogue gives it to thesegen and the segen gives it to the High Priest.
The High Priest stands and accepts it and stands and reads the passage Acharei Mot and ach biesor which is in the passage of the festive offerings until the conclusion of the matter. He then roles close the Torah scroll and places it in his bosom and declares: "More than I have read for you is written here." He then reads the passage ubiesor in the Book of Numbers until its conclusion by heart.
Why does he read it by heart? Because we do not roll a Torah scroll from passage to passage in front of a congregation. Why does he not read it from another scroll? Because one person should not read from two Torah scrolls, because this will cast aspersions on the validity of the first.
Halacha 11
When he reads, he recites a blessing before the reading and afterwards as one recites the blessing for the Torah reading in a synagogue. Afterwards, he adds seven blessings, which are retzei, modim, selach lanu avinu ki chatanu, he concludes the latter blessing: "Blessed are You, God, Who forgives the sins of His people Israel with mercy." Thus three blessings are recited as ordained.
He then recites a separate blessing for the Temple. Its theme is that the Temple should continue standing with the Divine Presence in it. He concludes it: "Blessed are You, God, Who dwells in Zion."
He then recites a separate blessing for the Jewish people. Its theme is that God should deliver the Jewish people and sovereignty should not depart from them. He concludes it: "Blessed are You, God, Who chooses Israel."
He then recites a separate blessing for the priests. Its theme is that the Omnipresent should find favor in their deeds and service and bless them. He concludes it: "Blessed are You, God, Who sanctifies the priests."
He then recites prayers, supplication, praises, and requests according to his proficiency and concludes "God, deliver Your nation Israel, for Your nation Israel is in need of salvation. Blessed are You, God, Who heeds prayer."
• English Text | Video Class• Wednesday, Iyar 3, 5776 · May 11, 2016• "Today's Day"
Shabbat Iyar 3, 18th day of the omer 5703
Haftora: Vay'hi d'var...halidrosh ossi
Torah lessons: Chumash: K'doshim, Shevi'i with Rashi.
Tehillim: 18-22.
Tanya: Ch. 45. There is yet (p. 237)...explained elsewhere. (p. 239).
One should not drink water before havdala.
It is possible to utilize for G-d's service, according to Torah, all behavior-traits. This includes those traits that are unwholesome, and even those that are evil, as their names and descriptions indicate. For example, the tzadik Rabbi Meshulam Zusya of Anipoli, of blessed memory, learned a number of methods of serving G-d - from a thief: a) He works quietly without others knowing. b) He is ready to place himself in danger. c) The smallest detail is of great importance to him. d) He labors with great toil. e) Alacrity. f) He is confident and optimistic. g) If he did not succeed the first time, he tries again and again.
• Daily Thought:
Your Beast
We all have a beast inside. The point is not simply to muzzle that animal, but to harness its power. But first you have to determine what sort of an animal this is and what can be done with it.
A sheep, for example, doesn’t care to hurt anyone. An ox, on the other hand, can kick and gore.
But did you ever see a sheep plow a field?
---------------------
No comments:
Post a Comment