Today's Laws & Customs:
• Count "Twenty-Six Days to the Omer" Tonight
Tomorrow is the twenty-sixth day of the Omer Count. Since, on the Jewish calendar, the day begins at nightfall of the previous evening, we count the omer for tomorrow's date tonight, after nightfall: "Today is twenty-six days, which are three 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'Netzach -- "Humility in Ambition"
The teachings of Kabbalah explain that there are seven "Divine Attributes" -- Sefirot -- that G-d assumes through which to relate to our existence: Chessed, Gevurah, Tifferet, Netzach, Hod,Yesod and Malchut ("Love", "Strength", "Beauty", "Victory", "Splendor", "Foundation" and "Sovereignty"). In the human being, created in the "image of G-d," the seven sefirot are mirrored in the seven "emotional attributes" of the human soul: Kindness, Restraint, Harmony, Ambition, Humility, Connection and Receptiveness. Each of the seven attributes contain elements of all seven--i.e., "Kindness in Kindness", "Restraint in Kindness", "Harmony in Kindness", etc.--making for a total of forty-nine traits. The 49-day Omer Count is thus a 49-step process of self-refinement, with each day devoted to the "rectification" and perfection of one the forty-nine "sefirot."
Links:
How to count the Omer
The deeper significance of the Omer Count
Today in Jewish History:
• Passing of Eli (891 BCE)
Eli the High Priest died upon learning that the Holy Ark containing the Tablets was captured by the Philistines, and that his two sons were killed in battle. Eli was the 13th in the line of the "Shoftim" ("judges") who led the People of Israel during the four centuries between the passing of Joshua in 1245 BCE and the crowning of King Saul in 879 BCE.
Link: The High Priest Eli
• Passing of Rif (1103)
Rabbi Isaac Al-Fasi (1013-1103), known by the acronym "Rif," was one of the earliest codifiers of the Talmud. In 1088 he was forced to flee his hometown of Fez, Morocco, to Spain, where he assumed the position of rabbi in Alusina (Lucene).
Daily Quote:
A person is always liable [for damage he causes] whether inadvertently or willfully, whether awake or asleep[Talmud, Bava Kama 26a]
Daily Study:
Chitas and Rambam for today:
Chumash: Emor, 4th Portion Leviticus 23:1-23:22 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 23
1And the Lord spoke to Moses, saying, אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel and say to them: The Lord's appointed [holy days] that you shall designate as holy occasions. These are My appointed [holy days]: בדַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם מֽוֹעֲדֵ֣י יְהֹוָ֔ה אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם מִקְרָאֵ֣י קֹ֑דֶשׁ אֵ֥לֶּה הֵ֖ם מֽוֹעֲדָֽי:
Speak to the children of Israel…The Lord’s appointed [holy days]: Designate the [times] of the festivals so that [all of] Israel will become accustomed to them, [meaning] that they should proclaim leap years for [the Jews in] the Diaspora who had uprooted themselves from their place to ascend to [Jerusalem for] the festivals, but who had not yet arrived in Jerusalem. [The leap year would enable them to arrive in time. Consequently, in ensuing years, they would not lose hope of arriving on time and would be encouraged to make the pilgrimage.]- [Torath Kohanim 23:139; Levush Ha’orah. See also Mizrachi , Nachalath Ya’akov , Sefer Hazikkaron , Yosef Hallel , Chavel]
דבר אל בני ישראל וגו' מועדי ה': עשה מועדות שיהיו ישראל מלומדין בהם, שמעברים את השנה על גליות שנעקרו ממקומם לעלות לרגל ועדיין לא הגיעו לירושלים:
3[For] six days, work may be performed, but on the seventh day, it is a complete rest day, a holy occasion; you shall not perform any work. It is a Sabbath to the Lord in all your dwelling places. גשֵׁ֣שֶׁת יָמִים֘ תֵּֽעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י שַׁבַּ֤ת שַׁבָּתוֹן֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלָאכָ֖ה לֹ֣א תַֽעֲשׂ֑וּ שַׁבָּ֥ת הִוא֙ לַֽיהֹוָ֔ה בְּכֹ֖ל מֽוֹשְׁבֹֽתֵיכֶֽם:
[For] six days…: Why does the Sabbath [designated by God,] appear here amidst the festivals [designated by the Sanhedrin]? To teach you that whoever desecrates the festivals is considered [to have transgressed as severely] as if he had desecrated the Sabbath, and that whoever who fulfills the festivals is considered as if he has fulfilled the Sabbath, [and his reward is as great]. — [Be’er Basadeh ; Torath Kohanim 23:144]
ששת ימים: מה ענין שבת אצל מועדות, ללמדך שכל המחלל את המועדות מעלין עליו כאלו חלל את השבתות. וכל המקיים את המועדות, מעלין עליו כאלו קיים את השבתות:
4These are the Lord's appointed [holy days], holy occasions, which you shall designate in their appointed time: דאֵ֚לֶּה מֽוֹעֲדֵ֣י יְהֹוָ֔ה מִקְרָאֵ֖י קֹ֑דֶשׁ אֲשֶׁר־תִּקְרְא֥וּ אֹתָ֖ם בְּמֽוֹעֲדָֽם:
These are the Lord’s appointed [holy days, holy occasions, that you shall designate]: In the earlier verse (verse 2), Scripture is referring to the proclamation of a leap year, while here, Scripture is referring to sanctifying the new month [i.e., “designating” which day is the first of the month, based on testimony of the sighting of the new moon. Both of these “designations,” therefore, have bearing on the establishment of the festivals.] - [Torath Kohanim 23: 146]
אלה מועדי ה': למעלה מדבר בעבור שנה, וכאן מדבר בקדוש החדש:
5In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord. הבַּחֹ֣דֶשׁ הָֽרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָֽעַרְבָּ֑יִם פֶּ֖סַח לַֽיהֹוָֽה:
in the afternoon: Heb. בֵּין הָעַרְבָּיִם, lit. between the two evenings. From six [halachic] hours [after dawn,] and onwards [until evening (עֶרֶב), i.e., nightfall.]
בין הערבים: משש שעות ולמעלה:
the Passover offering to the Lord: Heb. פֶּסַח, the offering up of a sacrifice named “Pesach.” [The term “Pesach” here refers to the Pesach offering brought on the fourteenth of Nissan, not to the Passover Festival, which begins on the fifteenth. — [Be’er Heitev on Rashi]
פסח לה': הקרבת קרבן ששמו פסח:
6And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period. ווּבַֽחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַזֶּ֔ה חַ֥ג הַמַּצּ֖וֹת לַֽיהֹוָ֑ה שִׁבְעַ֥ת יָמִ֖ים מַצּ֥וֹת תֹּאכֵֽלוּ:
7On the first day, there shall be a holy occasion for you; you shall not perform any work of labor. זבַּיּוֹם֙ הָֽרִאשׁ֔וֹן מִקְרָא־קֹ֖דֶשׁ יִֽהְיֶ֣ה לָכֶ֑ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
8And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor. חוְהִקְרַבְתֶּ֥ם אִשֶּׁ֛ה לַֽיהֹוָ֖ה שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הַשְּׁבִיעִי֙ מִקְרָא־קֹ֔דֶשׁ כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַֽעֲשֽׂוּ:
And you shall bring a fire offering [to the Lord for a seven-day period]: These are the additional offerings [of Passover] delineated in parshath Pinchas (Num. 28:1625). Why are they mentioned here? To inform you that the additional offerings do not impede one another, [if some are omitted, as the Torah states:]
והקרבתם אשה וגו': הם המוספין האמורים בפרשת פנחס ולמה נאמרו כאן, לומר לך שאין המוספין מעכבין זה את זה:
And you shall bring a fire offering to the Lord: in any case. If there are no bulls, bring rams, and if there are neither bulls nor rams, bring lambs [as prescribed in Num. 28:19]. — [Torath Kohanim 23:152]
והקרבתם אשה לה': מכל מקום, אם אין פרים הבא אילים, ואם אין פרים ואילים, הבא כבשים:
for a seven-day period: Heb. שִׁבְעַת יָמִים, lit., a “seven” of days. Wherever the שִׁבְעַת appears, it denotes a noun, and [thus, the expression here שִׁבְעַת יָמִים means “a week of days” ; septaine in Old French [which is the noun, as opposed to sept, meaning the number seven. See Mizrachi on Rashi Exod. 10:22]. Likewise, every [construct expression like], שְׁמוֹנַת, שֵׁשֶׁת, חֲמֵשֶׁת, שְׁלֹשֶׁת [literally means, respectively, “an eight of,” “a six of,” “a five of,” “a three of,” [meaning a unit consisting of one of these numbers]. - [See Gur Aryeh and Levush Haorah on Rashi Exod. 10:22 for the reason this type of expression is used here instead of simply שִׁבְעָה יָמִים, “seven days.”]
שבעת ימים: כל מקום שנאמר שבעת שם דבר הוא, שבוע של ימים, שטיינ"א בלע"ז [קבוצה של שבעה ימים רצופים], וכן כל לשון שמונת, ששת, חמשת, שלשת:
work of labor: Even types of work (מְלָאכוֹת) that are considered by you as labor (עֲבוֹדָה) and necessities, where a monetary loss may be incurred if one would refrain from them, for example, something that will be lost [if the activity is postponed]. I understood this from Torath Kohanim, where it is taught (23:187): “One might think that even during the intermediate days of the Festival, work of labor is prohibited…” [and the text concludes by teaching us that during those days, מְלֶאכֶת עֲבוֹדָה is permitted, and we know that the type of work that is permitted on the intermediate days is such work whose postponement would cause a loss (דָּבָר הָאָבֵד). Hence, we see that מְלֶאכֶת עֲבוֹדָה and דָּבָר הָאָבֵד are synonymous, and that is what the Torah meant to prohibit on the festival holy days-namely, the first and seventh days of Passover, when even that type of work is prohibited].
מלאכת עבדה: אפילו מלאכות החשובות לכם עבודה וצורך, שיש חסרון כיס בבטלה שלהן, כגון דבר האבד. כך הבנתי מתורת כהנים, דקתני יכול אף חולו של מועד יהא אסור במלאכת עבודה וכו':
9And the Lord spoke to Moses, saying, טוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
10Speak to the children of Israel and say to them: When you come to the Land which I am giving you, and you reap its harvest, you shall bring to the kohen an omer of the beginning of your reaping. ידַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָֽמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַֽהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִֽירְכֶ֖ם אֶל־הַכֹּהֵֽן:
[you shall bring…an omer] of the beginning of your reaping: the first of the harvest [from the fields. Thus, one is permitted to proceed with the general harvest only after this omer has been reaped.]- [Sifthei Chachamim; Men. 71a]
ראשית קצירכם: שתהא ראשונה לקציר:
omer: a tenth of an ephah (see Exod. 16:36). That was its [the measure’s] name, like “And they measured it with an omer” (Exod. 16:18).
עמר: עשירית האיפה, כך היתה שמה, כמו (שמות טז יח) וימודו בעומר:
11And he shall wave the omer before the Lord so that it will be acceptable for you; the kohen shall wave it on the day after the rest day. יאוְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י יְהֹוָ֖ה לִרְצֹֽנְכֶ֑ם מִמָּֽחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן:
And he shall wave: Every [mention of] תְּנוּפָה, “waving,” [in Scripture], denotes moving back and forth, up and down. [It is moved] back and forth to prevent evil winds; [it is moved] up and down to prevent evil dews [i.e., the dew should be a blessing for the crop, not a curse]. — [Men. 61a-62a]
והניף: כל תנופה מוליך ומביא מעלה ומוריד. מוליך ומביא לעצור רוחות רעות, מעלה ומוריד לעצור טללים רעים:
so that it will be acceptable for you: If you offer it up according to these instructions, it will be acceptable for you.
לרצנכם: אם תקריבו כמשפט זה, יהיו לרצון לכם:
on the day after the rest day: מִמָּחֳרַת הַשַּׁבָּת. On the day after the first holy day of Passover, [since a holy festival day is also שַׁבָָּת, rest day , in Scripture]. For if you say [that it means] the “Sabbath of Creation” [i.e., the actual Sabbath, the seventh day of the week], you would not know which one. - [Men. 66a]
ממחרת השבת: ממחרת יום טוב הראשון של פסח, שאם אתה אומר שבת בראשית, אי אתה יודע איזהו:
12And on the day of your waving the omer, you shall offer up an unblemished lamb in its [first] year as a burnt offering to the Lord; יבוַֽעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַֽיהֹוָֽה:
you shall offer up [an unblemished lamb in its [first] year]: It comes as obligatory for the omer [not as part the additional offerings of Passover.
ועשיתם כבש: חובה לעומר הוא בא:
13Its meal offering [shall be] two tenths [of an ephah] of fine flour mixed with oil, a fire offering to the Lord as a spirit of satisfaction. And its libation [shall be] a quarter of a hin of wine. יגוּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַֽיהֹוָ֖ה רֵ֣יחַ נִיחֹ֑חַ וְנִסְכּ֥וֹ (כתיב ונסכה) יַ֖יִן רְבִיעִ֥ת הַהִֽין:
Its meal offering: The meal offering [which accompanies every sacrifice], along with its libations. [See Num. 15:116.] [This is not an independent meal offering.]
ומנחתו: מנחת נסכיו:
two tenths [of an ephah]: It was double [the usual meal offering for a lamb, which is one tenth.] (See Num. 15:4.)
שני עשרנים: כפולה היתה:
and its libation [shall be] a quarter of a hin of wine: Although its meal offering is double, its libations are not double, [but the usual libation prescribed for a lamb (Num. 15:5). - [Men. 89b]
ונסכה יין רביעית ההין: אף על פי שמנחתו כפולה, אין נסכיו כפולים:
14You shall not eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God's sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places. ידוְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֨צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קָרְבַּ֖ן אֱלֹֽהֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽשְׁבֹֽתֵיכֶֽם:
or [flour made from] parched grain: [This refers to] flour made from tender, plump grain that is parched in an oven (see Lev. 2:14).
וקלי: קמח עשוי מכרמל רך שמייבשין אותו בתנור:
plump grain: [These are the] plump, parched kernels, grenaillis [in Old French]. — [See Rashi, Sifthei Chachamim on Lev. 2:14]
וכרמל: הן קליות שקורין גרניד"ש [שבולים]:
in all your dwelling places: The Sages of Israel differ concerning this. Some learned from here that [the prohibition of eating] the new crop [before the omer] applies [even] outside the Land [of Israel], while others say that this phrase comes only to teach [us] that they were commanded regarding the new crop only after possession and settlement, after they had conquered and apportioned [the land. — [Kid. 37a]
בכל משבתיכם: נחלקו בו חכמי ישראל, יש שלמדו מכאן שהחדש נוהג בחוצה לארץ, ויש אומרים לא בא אלא ללמד שלא נצטוו על החדש אלא לאחר ירושה וישיבה, משכבשו וחלקו:
15And you shall count for yourselves, from the morrow of the rest day from the day you bring the omer as a wave offering seven weeks; they shall be complete. טווּסְפַרְתֶּ֤ם לָכֶם֙ מִמָּֽחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּֽהְיֶֽינָה:
from the morrow of the rest day: On the day after the [first] holy day [of Passover]. — [See Rashi on verse 11; Men. 65b]
ממחרת השבת: ממחרת יום טוב:
[seven weeks;] they shall be complete: [This verse] teaches us that one must begin counting [each of these days] from the evening, because otherwise, they would not be “complete.” - [Men. 66a]
תמימת תהיינה: מלמד שמתחיל ומונה מבערב, שאם לא כן אינן תמימות:
16You shall count until the day after the seventh week, [namely,] the fiftieth day, [on which] you shall bring a new meal offering to the Lord. טזעַ֣ד מִמָּֽחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַֽיהֹוָֽה:
the day after the seventh week: הַשַּׁבָּת הַשְּׁבִיעִת, as the Targum [Onkelos] renders: שְׁבוּעֲתָא שְׁבִיעָתָא, “the seventh week.”
השבת השביעת: כתרגומו שבועתא שביעתא:
You shall count until the day after the seventh week: But not inclusive, making forty-nine days.
עד ממחרת השבת השביעת תספרו: ולא עד בכלל, והן ארבעים ותשעה יום:
the fiftieth day, [on which] you will bring a meal offering to the Lord from the new [wheat crop]: [lit., “(You shall count) fifty days and bring a meal offering to the Lord from the new (wheat crop).” But we count only forty-nine days. Therefore, the meaning is:] On the fiftieth day, you shall bring this [meal offering of the new wheat crop]. But I say that this is a Midrashic explanation of the verse [since it requires the forced attachment of the words חֲמִשִּׁים יוֹם to the continuation of the verse regarding the meal offering, whereas the cantillation signs attach them to the preceding words regarding the counting]. But its simple meaning is: “until [but not inclusive of]…the day after [the completion of] the seventh week, which is the fiftieth day, shall you count.” Accordingly, this is a transposed verse.
חמשים יום והקרבתם מנחה חדשה לה': ביום החמשים תקריבוה. ואומר אני זהו מדרשו, אבל פשוטו עד ממחרת השבת השביעית, שהוא יום חמשים, תספרו. ומקרא מסורס הוא:
a new meal-offering: This is the first meal offering brought from the new [crop]. Now, if you ask, “But was not the meal offering of the omer already offered up (see verse 10 above)?” [the answer to this is that] that is not like other meal offerings-for it comes from barley [and hence, this meal offering is new since it is the first meal offering from the wheat crop].
מנחה חדשה: היא המנחה הראשונה שהובאה מן החדש. ואם תאמר, הרי קרבה מנחת העומר, אינה כשאר כל המנחות, שהיא באה מן השעורים:
17From your dwelling places, you shall bring bread, set aside, two [loaves] [made from] two tenths [of an ephah]; they shall be of fine flour, [and] they shall be baked leavened, the first offering to the Lord. יזמִמּֽוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאוּ | לֶ֣חֶם תְּנוּפָ֗ה שְׁתַּ֨יִם֙ שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּֽהְיֶ֔ינָה חָמֵ֖ץ תֵּֽאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽיהֹוָֽה:
From your dwelling places: but not from outside the Land. — [Men. 83b]
ממושבתיכם: ולא מחוצה לארץ:
bread set aside: Heb. לֶחֶם תְּנוּפָה, bread of separation, set aside for the sake of the Most High, and this is the new meal offering, mentioned above [in the preceding verse].
לחם תנופה: לחם תרומה המורם לשם גבוה, וזו היא המנחה החדשה האמורה למעלה:
the first offering: The first of all the meal offerings [brought from the new crop]; even a “jealousy meal offering” [for suspected infidelity, see Num. 5:11-31], which comes from barley [see verse 15 there], may not be offered up from the new crop before the two loaves [have been brought]. — [Men. 84b]
בכורים: ראשונה לכל המנחות, אף למנחת קנאות הבאה מן השעורים, לא תקרב מן החדש קודם לשתי הלחם:
18And associated with the bread, you shall bring seven unblemished lambs in their [first] year, one young bull, and two rams these shall be a burnt offering to the Lord, [along with] their meal offering and libations a fire offering [with] a spirit of satisfaction to the Lord. יחוְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִֽהְי֤וּ עֹלָה֙ לַֽיהֹוָ֔ה וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַֽיהֹוָֽה:
And associated with the bread: Heb. עַל הַלֶּחֶם,lit. on the bread, i.e., “because of the bread,” i.e., as an obligation for the bread, [but not as a separate obligation for that day. I.e., if they did not bring the bread offering, they do not bring this associated burnt offering. — [Mizrachi; Torath Kohanim 23:171]
על הלחם: בגלל הלחם, חובה ללחם:
[along with] their meal offering and libations: i.e., according to the prescription of meal offerings and libations specified for each [type of] animal in the passage that delineates [libations (see Num. 15:1-16), as follows: three tenths [of an ephah of flour] for each bull, two tenths for a ram and one tenth for a lamb-this is the meal offering [for sacrifices]. And the libations are as follows: Half a hin [of wine] for a bull, a third of a hin for a ram, and a quarter of a hin for a lamb.
ומנחתם ונסכיהם: כמשפט מנחה ונסכים המפורשים בכל בהמה בפרשת נסכים (במדבר טו ד - י) שלשה עשרונים לפר ושני עשרונים לאיל ועשרון לכבש, זו היא המנחה. והנסכים חצי ההין לפר ושלישית ההין לאיל ורביעית ההין לכבש:
19And you shall offer up one he goat as a sin offering, and two lambs in their [first] year as a peace offering._ יטוַֽעֲשִׂיתֶ֛ם שְׂעִֽיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים:
And you shall offer up one he-goat: One might think that the seven lambs (preceding verse) and the he-goat mentioned here are the same seven lambs and the he-goat enumerated in the Book of Numbers (28:19, 22). However, when you reach [the enumeration there of] the bulls and rams, [the numbers of each animal] they are not the same [as those listed here]. You must now conclude that these are separate and those are separate-these are brought in conjunction with the bread, while those as additional offerings [for the Festival]. — [Torath Kohanim 23:171]
ועשיתם שעיר עזים: יכול שבעת הכבשים והשעיר האמורים כאן הם שבעת הכבשים והשעיר האמורים בחומש הפקודים, כשאתה מגיע אצל פרים ואילים אינן הם, אמור מעתה אלו לעצמן ואלו לעצמן, אלו קרבו בגלל הלחם ואלו למוספין:
20And the kohen shall wave them in conjunction with the first offering bread as a waving before the Lord, along with the two lambs. They shall be holy to the Lord, [and] belong to the kohen. כוְהֵנִ֣יף הַכֹּהֵ֣ן | אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י יְהֹוָ֔ה עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִֽהְי֥וּ לַֽיהֹוָ֖ה לַכֹּהֵֽן:
And the kohen shall wave them…as a waving: This teaches us that they require waving while still alive. Now, one might think that they all [require waving]. Scripture, therefore, says, “along with the two lambs.” - [see Men. 62a]
והניף הכהן אתם תנופה: מלמד שטעונין תנופה מחיים, יכול כולם, תלמוד לומר על שני כבשים:
They shall be holy: Since a peace offering of an individual has itself a minor degree of holiness, Scripture had to say concerning communal peace offering that they are holy of holies.
קדש יהיו: לפי ששלמי יחיד קדשים קלים, הוזקק לומר בשלמי צבור שהם קדשי קדשים:
21And you shall designate on this very day a holy occasion it shall be for you; you shall not perform any work of labor. [This is] an eternal statute in all your dwelling places throughout your generations. כאוּקְרָאתֶ֞ם בְּעֶ֣צֶם | הַיּ֣וֹם הַזֶּ֗ה מִקְרָא־קֹ֨דֶשׁ֙ יִֽהְיֶ֣ה לָכֶ֔ם כָּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַֽעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכָל־מֽוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם:
22When you reap the harvest of your Land, you shall not completely remove the corner of your field during your harvesting, and you shall not gather up the gleanings of your harvest. [Rather,] you shall leave these for the poor person and for the stranger. I am the Lord, your God. כבוּבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִֽירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּֽעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהֹוָ֥ה אֱלֹֽהֵיכֶֽם:
When you reap: [But Scripture has already stated this, “When you…reap its harvest…” (verse 10 above).] Scripture repeats it once again, [so that one who disobeys] transgresses two negative commands. Rabbi Avdimi the son of Rabbi Joseph says: Why does Scripture place this [passage] in the very middle of [the laws regarding] the Festivals-with Passover and Atzereth (Shavuoth) on one side and Rosh Hashanah, Yom Kippur, and the Festival [of Succoth] on the other? To teach you that whoever gives לֶקֶט, gleanings, שִׁכְחָה, forgotten sheaves, and פֵּאָה, the corners , to the poor in the appropriate manner, is deemed as if he had built the Holy Temple and offered up his sacrifices within it. — [Torath Kohanim 23:175]
ובקצרכם: חזר ושנה לעבור עליהם בשני לאוין. אמר רבי אבדימס ברבי יוסף מה ראה הכתוב ליתנה באמצע הרגלים, פסח ועצרת מכאן וראש השנה ויום הכפורים והחג מכאן, ללמדך שכל הנותן לקט שכחה ופאה לעני כראוי, מעלין עליו כאילו בנה בית המקדש והקריב קרבנותיו בתוכו:
you shall leave: Leave it before them and let them gather it up. And you shall not help one of them [since this will deprive the others]. — [Torath Kohanim 19:22]
תעזב: הנח לפניהם והם ילקטו, ואין לך לסייע לאחד מהם:
I am the Lord, your God: Who is faithful to give reward [to those who fulfill My Torah].
אני ה' אלהיכם: נאמן לשלם שכר:
Daily Tehillim: Chapters 55 - 59• Hebrew text
• English text• Chapter 55
David composed this psalm upon escaping from Jerusalem in the face of the slanderers, Doeg and Achitofel, who had declared him deserving of death. David had considered Achitofel a friend and accorded him the utmost honor, but Achitofel betrayed him and breached their covenant. David curses all his enemies, so that all generations should "know, and sin no more."
1. For the Conductor, with instrumental music, a maskil by David.
2. Listen to my prayer, O God, do not hide from my pleas.
3. Pay heed to me and answer me, as I lament in my distress and moan -
4. because of the shout of the enemy and the oppression of the wicked; for they accuse me of evil and hate me passionately.
5. My heart shudders within me, and the terrors of death have descended upon me.
6. Fear and trembling penetrate me, and I am enveloped with horror.
7. And I said, "If only I had wings like the dove! I would fly off and find rest.
8. Behold, I would wander afar, and lodge in the wilderness forever.
9. I would hurry to find shelter for myself from the stormy wind, from the tempest.”
10. Consume, O Lord, confuse their tongue; for I have seen violence and strife in the city.1
11. Day and night they encircle her upon her walls, and iniquity and vice are in her midst.
12. Treachery is within her; fraud and deceit never depart from her square.
13. For it is not the enemy who taunts me-that I could bear; nor my foe who raises himself against me, that I could hide from him.
14. But it is you, a man of my equal, my guide and my intimate.
15. Together we took sweet counsel; we walked with the throng to the house of God.
16. May He incite death upon them, let them descend to the pit alive; for there is evil in their dwelling, within them.
17. As for me, I call to God, and the Lord will save me.
18. Evening, morning and noon, I lament and moan-and He hears my voice.
19. He redeemed my soul in peace from battles against me, because of the many who were with me.
20. May God-He who is enthroned from the days of old, Selah-hear and humble those in whom there is no change, and who do not fear God.
21. He extended his hands against his allies, he profaned his covenant.
22. Smoother than butter are the words of his mouth, but war is in his heart; his words are softer than oil, yet they are curses.
23. Cast your burden upon the Lord, and He will sustain you; He will never let the righteous man falter.
24. And You, O God, will bring them down to the nethermost pit; bloodthirsty and treacherous men shall not live out half their days; but I will trust in You.
FOOTNOTES
1.Jerusalem.
Chapter 56
David composed this psalm while in mortal danger at the palace of Achish, brother of Goliath. In his distress David accepts vows upon himself.
1. For the Conductor, of the mute dove1 far away. By David, a michtam, 2 when the Philistines seized him in Gath.
2. Favor me, O God, for man longs to swallow me; the warrior oppresses me every day.
3. My watchful enemies long to swallow me every day, for many battle me, O Most High!
4. On the day I am afraid, I trust in You.
5. [I trust] in God and praise His word; in God I trust, I do not fear-what can [man of] flesh do to me?
6. Every day they make my words sorrowful; all their thoughts about me are for evil.
7. They gather and hide, they watch my steps, when they hope [to capture] my soul.
8. Should escape be theirs in reward for their iniquity? Cast down the nations in anger, O God!
9. You have counted my wanderings; place my tears in Your flask-are they not in Your record?
10. When my enemies will retreat on the day I cry out, with this I will know that God is with me.
11. When God deals strictly, I praise His word; when the Lord deals mercifully, I praise His word.
12. In God I trust, I do not fear-what can man do to me?
13. My vows to You are upon me, O God; I will repay with thanksgiving offerings to You.
14. For You saved my soul from death-even my feet from stumbling-to walk before God in the light of life.
FOOTNOTES
1.David having fled from Jerusalem, is silenced by fear (Rashi/Metzudot).
2.A psalm that was especially precious to David
Chapter 57
David composed this psalm while hiding from Saul in a cave, facing grave danger. Like Jacob did when confronted with Esau, David prayed that he neither be killed nor be forced to kill. In the merit of his trust in God, God wrought wonders to save him.
1. For the Conductor, a plea to be spared destruction. By David, a michtam, when he fled from Saul in the cave.
2. Favor me, O God, favor me, for in You my soul took refuge, and in the shadow of Your wings I will take refuge until the disaster passes.
3. I will call to God the Most High; to the Almighty Who fulfills [His promise] to me.
4. He will send from heaven, and save me from the humiliation of those who long to swallow me, Selah; God will send forth His kindness and truth.
5. My soul is in the midst of lions, I lie among fiery men; their teeth are spears and arrows, their tongue a sharp sword.
6. Be exalted above the heavens, O God; let Your glory be upon all the earth.
7. They laid a trap for my steps, they bent down my soul; they dug a pit before me, [but] they themselves fell into it, Selah.
8. My heart is steadfast, O God, my heart is steadfast; I will sing and chant praise.
9. Awake, my soul! Awake, O harp and lyre! I shall awaken the dawn.
10. I will thank You among the nations, my Lord; I will praise You among the peoples.
11. For Your kindness reaches till the heavens, Your truth till the skies.
12. Be exalted above the heavens, O God; let Your glory be over all the earth.
Chapter 58
David expresses the anguish caused him by Avner and his other enemies, who justified Saul's pursuit of him.
1. For the Conductor, a plea to be spared destruction; by David, a michtam.
2. Is it true that you are mute [instead of] speaking justice? [Instead of] judging men with fairness?
3. Even with your heart you wreak injustice upon the land; you justify the violence of your hands.
4. The wicked are estranged from the womb; from birth do the speakers of falsehood stray.
5. Their venom is like the venom of a snake; like the deaf viper that closes its ear
6. so as not to hear the voice of charmers, [even] the most skillful caster of spells.
7. O God, smash their teeth in their mouth; shatter the fangs of the young lions, O Lord.
8. Let them melt like water and disappear; when He aims His arrows, may they crumble.
9. Like the snail that melts as it goes along, like the stillbirth of a woman-they never see the sun.
10. Before your tender shoots know [to become] hardened thorns, He will blast them away, as one [uprooting] with vigor and wrath.
11. The righteous one will rejoice when he sees revenge; he will bathe his feet in the blood of the wicked.
12. And man will say, "There is indeed reward for the righteous; indeed there is a God Who judges in the land."
Chapter 59
This psalm speaks of the great miracle David experienced when he eluded danger by escaping through a window, unnoticed by the guards at the door. The prayers, supplications, and entreaties he offered then are recorded here.
1. For the Conductor, a plea to be spared destruction, By David, a michtam, when Saul dispatched [men], and they guarded the house in order to kill him.
2. Rescue me from my enemies, my God; raise me above those who rise against me.
3. Rescue me from evildoers, save me from men of bloodshed.
4. For behold they lie in ambush for my soul, mighty ones gather against me-not because of my sin nor my transgression, O Lord.
5. Without iniquity [on my part,] they run and prepare-awaken towards me and see!
6. And You, Lord, God of Hosts, God of Israel, wake up to remember all the nations; do not grant favor to any of the iniquitous traitors, Selah.
7. They return toward evening, they howl like the dog and circle the city.
8. Behold, they spew with their mouths, swords are in their lips, for [they say], "Who hears?”
9. But You, Lord, You laugh at them; You mock all nations.
10. [Because of] his might, I wait for You, for God is my stronghold.
11. The God of my kindness will anticipate my [need]; God will show me [the downfall] of my watchful foes.
12. Do not kill them, lest my nation forget; drive them about with Your might and impoverish them, O our Shield, my Master,
13. [for] the sin of their mouth, the word of their lips; let them be trapped by their arrogance. At the sight of their accursed state and deterioration, [people] will recount.
14. Consume them in wrath, consume them and they will be no more; and they will know that God rules in Jacob, to the ends of the earth, Selah.
15. And they will return toward evening, they will howl like the dog and circle the city.
16. They will wander about to eat; when they will not be sated they will groan.
17. As for me, I shall sing of Your might, and sing joyously of Your kindness toward morning, for You have been a stronghold to me, a refuge on the day of my distress.
18. [You are] my strength, to You I will sing, for God is my stronghold, the God of my kindness.
Tanya: Likutei Amarim, Chapter 47• Lessons in Tanya• English Text
• Hebrew Text
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• Wednesday, Iyar 10, 5776 · May 18, 2016
• Likutei Amarim, Chapter 47
• Ch. 46 began with the Alter Rebbe explaining yet another simple and straightforward means by which every Jew can arrive at a great love of G‑d, thereby enhancing his performance of Torah and mitzvot. This is done by utilizing the love which comes into being “as water mirrors the face to the face.” For just as water reflects the image of a face peering into it, so too, is there reflected the “heart of man to man.” The Alter Rebbe went on to explain that all the particulars mentioned in the parable of the mighty king and the wretched commoner, as enumerated there, are infinitely more applicable with regard to the love showered by G‑d upon each and every Jew. He showed us His great love when He Himself descended to take us out of our nethermost level, in Egypt, and led us into His innermost chambers by giving us the Torah and mitzvot, whereby we are able to attach ourselves to Him with the ultimate level of unity. Accordingly, the Alter Rebbe then expounded the word kidshanuin the text of the benedictions as implying betrothal, the perfect union of man and wife. Kidshanu also implies Supernal Holiness, which alludes to the supreme state of exalted separation which Jews attain through the performance of mitzvot,recalling G‑d’s holiness — His total exalted separation from all worlds.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Iyar 10, 5776 · May 18, 2016
Ch. 47 will continue this theme, and answer the following question (as the Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, notes): How can the love reflected “as water mirrors the face to the face” be expected of us nowadays, when G‑d’s love was shown to us thousands of years ago, at the time of the Exodus? The answer given by the Alter Rebbe is: Not only is it reasonable to expect this love of a Jew when he recalls the initial Exodus (and the giving of the Torah) when G‑d himself descended (thus showing His great love for us), but also, in truth this is a present-day event as well — for the Exodus is a daily occurrence.
והנה בכל דור ודור, ובכל יום ויום, חייב אדם לראות עצמו כאילו הוא יצא היום ממצרים
“In every generation and every day a person is obliged to regard himself as if he had that day come out of Egypt.”
This text is cited from the Mishnah (Pesachim 10:5), except that the Alter Rebbe inserts the words, “and every day.” For the Exodus is not only an event which takes place in every generation: it is also a daily event in the spiritual life of the Jew.
והיא יציאת נפש האלקית ממאסר הגוף, משכא דחויא
This refers to the release of the divine soul from the confinement of the body, the “serpent’s skin,”
The body is a source of confinement for the divine soul, since it derives its life-force from kelipah. It is from this exile that the divine soul escapes,
ליכלל ביחוד אור אין סוף ברוך הוא, על ידי עסק התורה והמצות בכלל
in order to be absorbed into the unity of the light of the blessed Ein Sof, by engaging in the Torah and commandments in general,
ובפרט בקבלת מלכות שמים בקריאת שמע, שבה מקבל וממשיך עליו יחודו יתברך בפירוש, באמרו: ה׳ אלקינו ה׳ אחד
and in particular through accepting the Kingdom of Heaven during the recital of the Shema, wherein the person explicitly accepts and draws upon himself G‑d’s unity, when he says: “The Lord is our G‑d, the Lord is One.”
וכמו שנתבאר לעיל, כי אלקינו הוא כמו: אלקי אברהם וכו׳, לפי שהיה בטל ונכלל ביחוד אור אין סוף ברוך הוא
It has previously been explained — in ch. 46 — that “our G‑d” is understood in the same way as “the G‑d of Abraham,” and so forth, because he became nullified and absorbed into the unity of the light of the blessed Ein Sof,
Abraham’s self-nullification and consequent union with G‑d were so complete that G‑d is called “the G‑d of Abraham.” Through the performance of the mitzvot, the same may be said of every Jew, so that G‑d may rightfully be called “our G‑d,”
רק שאברהם זכה לזה במעשיו, והילוכו בקודש ממדרגה למדרגה
except that Abraham merited this union by reason of his works and his advancing in holiness from degree to degree, until he uplifted himself to this great level of nullity and unification of self with G‑d,
כמו שכתוב: ויסע אברם הלוך ונסוע וגו׳
as it is written:1 “And Abram journeyed, going on and on [to the South].”
Abraham progressed from level to level until he attained the esoteric level of “the South,” which alludes to the highest possible degree of love for G‑d. Abraham, then, achieved this state as a result of his own labors.
אבל אנחנו, ירושה ומתנה היא לנו, שנתן לנו את תורתו, והלביש בה רצונו וחכמתו יתברך, המיוחדים במהותו ועצמותו יתברך בתכלית היחוד
But as for us, the children of Abraham, for us it is a heritage and a gift, in that He has given us His Torah and has clothed in it His Will and wisdom, which are united with His Essence and Being in perfect unity;
והרי זה כאלו נתן לנו את עצמו, כביכול
and surely this is as if He gave us His very self, as it were. Since His wisdom and Will are one with Him, through Torah study and performance of mitzvot we are able to take Him, as it were, and be united with Him.
כמו שכתוב בזהר הקדוש על פסוק: ויקחו לי תרומה דלי, כלומר: אותי
This is as the Zohar2 comments on the verse:3 “that they bring to Me an offering.” (4The word “to Me,”says the Zohar, actually means “to take Me” — to “take” G‑d.
The Zohar5 interprets the word תרומה (“offering”) as referring to the Torah, inasmuch as it is a composite of the word “Torah” and the letter mem, alluding to the Torah that was given after Moses‘ forty-day sojourn on the mountain. (The numerical value of mem is 40.) The Zohar goes on to explain that through terumah, through Torah, Jews are enabled to “take Me” — to “take” G‑d.
והוה לי למימר: ותרומה
The text should hence have read “[Me] and an offering,”
Since “Me” refers to G‑d and “an offering” refers to Torah, it would seem more appropriate for the verse to state, “You shall take Me and an offering (Torah),” since it is by means of the Torah that the Jew takes “Me”.
אלא משום דכולא חד
except that both are one and the same. G‑d and Torah are truly one. Were the verse to state “Me and an offering” we might be led to believe that the two are separate entities, when in truth they are truly one and the same.
עיין שם היטב
Study it well there, and the matter will be clearly understood.
וזה שאומרים: ותתן לנו ה׳ אלקינו באהבה כו׳
This is the meaning of what we recite,6 “And You have given to us, O L‑rd, our G‑d, with love....”
Because of His great love for us He granted us the gift that He be our G‑d, so that we may be united with Him. It is also stated:
כי באור פניך נתת לנו ה׳ אלקינו כו׳
“For by the light of Your countenance have You given us, O L‑rd, our G‑d...,” once again stressing the gift He has given us, viz., that He is our G‑d.
ולזה
Therefore —
Since this unity with Him and the gift we have received — that He is our G‑d — is not dependent on our spiritual service, it is within the province of every Jew. Were this level achieved only through one’s spiritual service, it would be correct to say that not everyone has yet reached this lofty level of unity whereby G‑d becomes his G‑d. Since, however, we are granted this level as an inheritance and a gift, it applies to all Jews equally. For a bequest and a gift have nothing to do with the status of the recipient. Should a person be a rightful heir he inherits no matter what his standing; should a benefactor decide to shower his benevolence upon an individual, that individual is a valid recipient no matter how undeserving he may be. (Not so wages, which are commensurate with one’s toil.) At any rate, since this unity is equally attainable by all Jews, therefore —
אין מונע לנו מדביקות הנפש ביחודו ואורו יתברך אלא הרצון, שאם אין האדם רוצה כלל, חס ושלום, לדבקה בו כו׳
nothing stands in the way of the soul’s unity with G‑d and His light, except one’s will; for should the person not desire at all, G‑d forbid, to cleave to Him..., then this unity will not be achieved.
אבל מיד שרוצה, ומקבל וממשיך עליו אלוקותו יתברך, ואומר: ה׳ אלקינו ה׳ אחד, הרי ממילא נכללת נפשו ביחודו יתברך, דרוח אייתי רוח ואמשיך רוח
But immediately when he does so desire, and accepts and draws upon himself His blessed G‑dliness and declares:7 “The L‑rd is our G‑d, the L‑rd is One,” then surely is his soul spontaneously absorbed into G‑d’s unity, for the individual’s yearning8 “spirit evokes spirit and awakening from Above, and draws forth and bestows spirit” — an added measure of spirituality, so that the person is drawn to G‑d and cleaves to Him.
והיא בחינת יציאת מצרים
And this dynamic within the person’s soul is a form of “Exodus from Egypt.”
The spiritual counterpart of the Exodus is the acceptance of the Kingdom of Heaven during the recitation of the Shema,and one’s desire to cleave to G‑d and be united with Him, for by these means the soul frees itself from the exile and confines of the body and becomes one with G‑d.
ולכן תקנו פרשת יציאת מצרים בשעת קריאת שמע דווקא, אף שהיא מצוה בפני עצמה, ולא ממצות קריאת שמע, כדאיתא בגמרא ופוסקים
Therefore it was ordained that the paragraph concerning the Exodus from Egypt be read specifically during the recital of the Shema, as an adjunct to it, even though it (i.e., recalling and verbalizing the Exodus) is a commandment by itself, not pertaining to the commandment to recite the Shema, as stated in the Talmudand Codes,9
Recalling the Exodus and the formal recitation of the Shema were placed together:
אלא מפני שהן דבר אחד ממש
for they are actually the same thing.
Accepting the Kingdom of Heaven during the Shema and the Exodus from Egypt are truly one and the same, since this acceptance is one’s personal, spiritual Exodus, whereby the divine soul escapes the encumbrances of the body.
וכן, בסוף פרשת יציאת מצרים מסיים גם כן: אני ה׳ אלקיכם, והיינו גם כן כמו שנתבאר לעיל
Likewise, the paragraph referring to the Exodus from Egypt also concludes,10 “I am the L‑rd your G‑d.” This also accords with what has been explained earlier — that through the Exodus one ensures that G‑d becomeshis G‑d, by achieving total unification with Him.
From the above we realize that the Exodus from Egypt is a daily event in the life of the Jew. Hence, just as during the first, historical Exodus (as explained earlier) G‑d showed us his boundless love, obligating us to respond in kind, loving him “as water mirrors the face to the face,” so too should the daily, individual, spiritual Exodus affect us, since G‑d constantly shows us his boundless love.
| FOOTNOTES | |
| 1. | Bereishit 12:9. |
| 2. | II, 101b. |
| 3. | Shmot 25:2. |
| 4. | Parentheses are in the original text. |
| 5. | III, 179a. |
| 6. | Liturgy. |
| 7. | Devarim 6:4. |
| 8. | Zohar II, 162b. |
| 9. | Berachot 21a; Shulchan Aruch, Orach Chayim 67:1-2. |
| 10. | Bamidbar 15:41. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 117
Leaving Over Meat of the Paschal Offering until Morning
"And you shall let nothing of it remain until the morning"—Exodus 12:10.
It is forbidden to leave over of the meat of the Paschal Offering until the morning of the fifteenth of Nissan [i.e., it must be fully consumed on the night of Passover].
Full text of this Mitzvah »• Leaving Over Meat of the Paschal Offering until Morning
Leaving Over Meat of the Second Passover Offering until Morning
"They shall leave none of it until the morning"—Numbers 9:12.
It is forbidden to leave over of the meat of the Second Passover Offering until the following morning [the morning of the fifteenth of Iyar. Rather, it must be fully consumed on the night of the Second Passover].
Full text of this Mitzvah »• Leaving Over Meat of the Second Passover Offering until Morning
Leaving Over Meat of the Festival Offering until the Third Morning
"Nor shall any part of the meat which you sacrificed on the first day at evening remain all night until the morning"—Deuteronomy 16:4.
It is forbidden to leave over of the meat of the Festival Offering that is sacrificed on the fourteenth of Nissan [the eve of Passover] until the third morning, i.e., the morning of the sixteenth of Nissan. Rather it must be eaten within the two days allotted for this purpose.
Full text of this Mitzvah »• Leaving Over Meat of the Festival Offering until the Third Morning
Pilgrimage to the Holy Temple on the Three Festivals
"Three times a year, all your males shall appear"—Deuteronomy 16:16.
Three times a year [on the festivals of Passover, Shavuot and Sukkot] all men are obligated to go to the Holy Temple, too be "seen" by G‑d. Young boys that have the ability to make their trek on their own should be brought along. Once in the Temple, every man is commanded to bring a Burnt Offering, known as an Olat Re'iyah.
This is one of the three mitzvot associated with the festivals; the other two are offering the Festival Offering and Rejoicing.
Full text of this Mitzvah »• Pilgrimage to the Holy Temple on the Three Festivals
The Festival Offering
"Three times shall you celebrate for me in the year"—Exodus 23:14.
We are commanded to celebrate in the Holy Temple thrice yearly [during the festivals of Passover, Shavuot and Sukkot].
This festivity entails the offering of a Peace Offering, known as the Chagigah Offering.
Women are exempt from this mitzvah.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and Rejoicing.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Negative Commandment 117
Leaving Over Meat of the Paschal Offering until Morning
"And you shall let nothing of it remain until the morning"—Exodus 12:10.
It is forbidden to leave over of the meat of the Paschal Offering until the morning of the fifteenth of Nissan [i.e., it must be fully consumed on the night of Passover].
Full text of this Mitzvah »• Leaving Over Meat of the Paschal Offering until Morning
Negative Commandment 117
Translated by Berel Bell
And the 117th prohibition is that we are forbidden from leaving over any meat from the Pesach offering until the following day, i.e. the day of the 15th [of Nissan].
The source of this commandment is G‑d's statement,1 "Do not leave any of it over until morning."
We have already explained2 that this prohibition is a lav she'nitak l'aseh, since [it corresponds to] the Torah's statement,3 "Anything that is left over until morning must be burned in fire."
Our Sages said in Mechilta,4 "The verse, 'Anything that is left over,' comes to add a positive commandment to the prohibition." This means that one is not punished by lashes [for transgressing this prohibition].5
FOOTNOTES
1.Ex. 12:10.
2.P91.
3.Ex. 12:10.
4.Mechilta D'Rashbi.
5.Because it is a lav she'nitak l'aseh.
Negative Commandment 119Leaving Over Meat of the Second Passover Offering until Morning
"They shall leave none of it until the morning"—Numbers 9:12.
It is forbidden to leave over of the meat of the Second Passover Offering until the following morning [the morning of the fifteenth of Iyar. Rather, it must be fully consumed on the night of the Second Passover].
Full text of this Mitzvah »• Leaving Over Meat of the Second Passover Offering until Morning
Negative Commandment 119
Translated by Berel Bell
And the 119th prohibition is that we are also forbidden from leaving over any meat from the second Pesach offering until the following morning.
The source of this commandment is G‑d's statement,1 "He shall not leave any of it over until morning."
This is also [a lav she']nitak l'aseh, as is the first [Pesach offering].
FOOTNOTES
1.Num. 9:12.
Negative Commandment 118Leaving Over Meat of the Festival Offering until the Third Morning
"Nor shall any part of the meat which you sacrificed on the first day at evening remain all night until the morning"—Deuteronomy 16:4.
It is forbidden to leave over of the meat of the Festival Offering that is sacrificed on the fourteenth of Nissan [the eve of Passover] until the third morning, i.e., the morning of the sixteenth of Nissan. Rather it must be eaten within the two days allotted for this purpose.
Full text of this Mitzvah »• Leaving Over Meat of the Festival Offering until the Third Morning
Negative Commandment 118
Translated by Berel Bell
And the 118th prohibition is that we are forbidden from leaving over any meat from the Chagigah which is offered on the 14th [of Nissan], until the third day, as is explained in the 6th chapter of Pesachim.1 One must eat it in the course of two days.
The source of this commandment is G‑d's statement,2 "Do not let the meat that you sacrificed in the evening of the first day remain overnight until morning." The Oral Tradition3 on this verse explains, "The verse, 'Do not let the meat [that you sacrificed in the evening of the first day] remain overnight [until morning],' means that the Chagigah which is brought together with the Pesach offering must be eaten within two days. One might think [it must be eaten] within one day; when the verse says the [seemingly superfluous phrase,] 'until morning,' it means the morning of the second day."
It is regarding this [offering] that the Torah says,4 "You shall sacrifice the Passover offering to G‑d your L‑rd, [along with other] sheep and cattle."
Anything left over from this Chagigah of the 14th [of Nissan] until the third day must be burned in fire, since it is included in [the category of] nosar.5 For this reason,6 one is not punished by lashes for it.
The details of this mitzvah — i.e. the Chagigah of the 14th7 [of Nissan] — are explained in many passages in tractate Pesachim8 and tractate Chagigah.9
FOOTNOTES
1.Pesachim 69b ff.
2.Deut. 16:4.
3.Sifra, Tzav 12:4-5.
4.Ibid., 16:2.
5.P91.
6.Because it is a lav she'nitak l'aseh, i.e. the commandment of nosar (see N117 above).
7.In contrast to the Chagigah which is brought on the 15th of Nissan, as well as on the festivals of Shavuos and Sukkos.
8.71a.
9.7-8.
Positive Commandment 53Pilgrimage to the Holy Temple on the Three Festivals
"Three times a year, all your males shall appear"—Deuteronomy 16:16.
Three times a year [on the festivals of Passover, Shavuot and Sukkot] all men are obligated to go to the Holy Temple, too be "seen" by G‑d. Young boys that have the ability to make their trek on their own should be brought along. Once in the Temple, every man is commanded to bring a Burnt Offering, known as an Olat Re'iyah.
This is one of the three mitzvot associated with the festivals; the other two are offering the Festival Offering and Rejoicing.
Full text of this Mitzvah »• Pilgrimage to the Holy Temple on the Three Festivals
Positive Commandment 53
Translated by Berel Bell
And the 53rd mitzvah is that we are commanded regarding the re'iyah offering.1
The source of this commandment is G‑d's statement2 (exalted be He), "Three times each year, all your males shall be seen in the presence of G‑d your L‑rd."
This commandment is that each man, together with each male child capable of walking on his own, must travel to the Temple and sacrifice a burnt offering upon arrival. This burnt offering which is brought when he arrives is called an olas re'iyah.
We have already mentioned previously3 the statement of our Sages,4 "The Jewish people were given three commandments to fulfill on the festivals: Chagigah, re'iyah and simchah."
The details of this mitzvah — i.e. of the re'iyah offering, have also been explained in tractate Chagigah.5 Women are not obligated in this commandment as well.
FOOTNOTES
1.Literally, "appearance" offering, which was brought when one "appeared" before G‑d in the Temple during each festival.
2.Deut. 16:16.
3.P52 (here, the next commandment).
4.Chagigah 6b.
5.4a
Positive Commandment 52The Festival Offering
"Three times shall you celebrate for me in the year"—Exodus 23:14.
We are commanded to celebrate in the Holy Temple thrice yearly [during the festivals of Passover, Shavuot and Sukkot].
This festivity entails the offering of a Peace Offering, known as the Chagigah Offering.
Women are exempt from this mitzvah.
This is one of the three mitzvot associated with the festivals; the other two are Pilgrimage and Rejoicing.
Full text of this Mitzvah »
• The Festival Offering
Positive Commandment 52
Translated by Berel Bell
And the 52nd mitzvah is that we are commanded to celebrate1 in the Holy Temple three times each year.2
The source of this commandment is G‑d's statement3 (exalted be He), "Offer a sacrifice to Me three times each year."
Scripture explains that this "celebration" consists of going up [to the Temple] with a sacrifice to offer. This commandment is repeated many times.4
In the words of the Sifri:5 "There are three commandments to fulfill on the festivals. They are Chagigah,6 re'iyah7 and simchah.8" Our Sages said the same in tractate Chagigah,9 "The Jewish people were given three commandments to fulfill on the festivals: Chagigah, re'iyah and simchah."
This Chagigah consists of bringing a peace offering. Women are not obligated in it.
The details of this mitzvah are explained in Tractate Chagigah.
FOOTNOTES
1.This term includes both traveling to the Temple in Jerusalem and bringing the chagigah offering. See Kapach, 5731, note 87, 89. Num. 5:1-3.
2.I.e. on the holidays of Pesach, Shavuos and Sukkos.
3.Ex. 23:14.
4.Ex. 23:14, Lev. 23:41, Deut. 16:15.
5.Deut. 16:11.
6.This commandment.
7.P53.
8.P54.
9.6b.
• 1 Chapter: Pesulei Hamukdashim Pesulei Hamukdashim - Chapter 18 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Pesulei Hamukdashim - Chapter 18
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Halacha 1
Anyone who has an incorrect intent [while performing] sacrificial service violates a negative commandment,1 for [Leviticus 7:18] states: "He may not intent this."
Halacha 2
According to the Oral Tradition, it was taught that included in this prohibition is not to cause sacrificial offerings to be disqualified through thought, for this is comparable to causing a blemish in sacrificial animals. Nevertheless, [a transgressor] is not punished by lashes,2 for thought is not considered as deed.3
Halacha 3
Whenever a sacrifice is defined as unacceptable - whether it was disqualified because of an intent, an action, or something which caused it to be disqualified - anyone who partakes of an olive-sized portion of it intentionally is liable for lashes, as [a result of the prohibition, Deuteronomy 14:3]: "Do not partake of anything abhorrent."4
Halacha 4
Halacha 5
Similarly, when sacrificial animals which were [intentionally] blemished, a person who eats an olive-sized portion of them is liable for lashes, for they are included in the category of "anything abhorrent." [It is forbidden to partake of them] until they contract another blemish, [at which time,]7 they may be eaten because of the blemish, as we explained.8 Whenever there is a unresolved doubt whether [a sacrificial animal] has been disqualified, lashes are not given.
Halacha 6
Whenever a sacrifice has been deemed piggul because of a disqualifying intent concerning time, as we explained,9 anyone who partakes of an olive-sized portion of it intentionally is liable for karet,10 as [implied by Leviticus 7:18]: "The soul which partakes of it will bear its sin."11 If one partakes of [the meat of such a sacrifice] inadvertently, he should bring a fixed sin-offering.12
Halacha 7
One is not liable for karet unless one partakes of entities that were permitted for consumption, either by a person or by the altar.13 If, however, one eats of the entity that permits [the sacrifice to be eaten] itself, one is not liable forkaret. Instead, he is liable for lashes like one who partakes of disqualified sacrificial animals for which the transgression of karet is not involved.
What is implied? When a meal-offering becomes piggul, one who partakes of an olive-sized portion of the remaining [meal]14 intentionally, he is liable forkaret. If, however, he partakes of the handful [that is separated to be offered on the altar] or from the frankincense, he is not liable for karet, for these are the substances that enable [the meal to be eaten] by men. Similarly, when a sacrifice is deemed piggul, one who partakes of an olive-sized portion of its meat or of the fats and organs offered on the altar or from the meat of a burnt-offering is liable for karet. If, however, he partakes of an olive-sized portion of the blood, he is not liable for karet, because [the casting of] the blood permits the fats and the organs to be offered on the altar and [the offering of] the fats and the organs permit the meat [to be eaten by] a person. [Similarly,] the blood of a burnt-offering permits its meat [to be offered] on the altar. [The presentation of] the blood of a sin-offering of fowl permits its meat to be eaten by the priests. [The presentation of] the blood of a burnt-offering of fowl permits its meat to be offered on the altar.
[The presentation of] the blood of a sin-offering that is burnt permits its fats and the organs to be offered on the altar. Therefore one is liable for [partaking of] the fats and the organs as piggul. [Offering] the handful [of meal] and the frankincense permit a meal-offering to [be eaten by] the priests. [Offering] the two sheep15 on Shavuot permit the two loaves to [be eaten by] the priests. [Offering] the two bowls of frankincense permit the showbread to [be eaten by] the priests. Sacrificial entities that do not have entities that permit them [to be consumed either by the altar or by man], e.g., the meat of the sin-offerings that are burnt or the meal-offerings that are burnt, are never deemed as piggul.
Halacha 8
These are the entities that are never deemed as piggul:16 the handful [of meal] and the frankincense; the incense-offering; the blood [of any sacrifice]; wine - whether wine that comes as part of the accompanying offerings17 or wine that is offered independently;18 and the meal-offerings that are burnt in their entirety; for there is not a handful that permits them, e.g., the meal-offering of a priest or the meal-offering of the accompanying offerings; the meat of the sin-offerings that are burnt; and the log of oil brought by a nazirite.
If one would ask [with regard to the latter instance]: Does not the blood of the guilt-offering [brought by the nazirite] permit the oil to be eaten? [In resolution, it can be said that] one is not dependent on the other, for a person may bring his guilt-offering one day and the log of oil after several days, as will be explained in the appropriate place.19
Halacha 9
It is forbidden to leave sacrificial meat beyond the time in which it may be eaten,20 as [Leviticus 22:30] states with regard to the thanksgiving-offering: "Do not leave it over until the morning." This same applies to all other sacrifices.21
One who leaves over sacrificial meat is not liable for lashes, for Scripture enables [the transgression] to be corrected22 by [the fulfillment of] a positive commandment,23 as [Exodus 12:10] states: "That which remains from it until the morning should be burnt with fire."
Halacha 10
One who partakes of an olive-sized portion of the meat of sacrifices that were left beyond their required time intentionally is liable for karet.24 If he did so unintentionally, he must bring a fixed sin-offering, as [Leviticus 19:8]: "He who partakes of it shall bear his sin, for he has desecrated what is holy unto God; [that soul] shall be cut off."
From when is a person held liable for partaking of notar [this left-over meat]? If it is from sacrifices of the most sacred order, he is liable from dawn.25 If it is from sacrifices of a lesser degree of sanctity,26 he is liable from sunset on the second day which is the beginning of the third day.
Where does the Torah warn against piggul and notar? With regard to [the sacrifices of] the dedication [of the Sanctuary], [Exodus 29:34] states: "[They shall not be eaten, for they are holy."27 This warns against [partaking of] any [sacrificial food] disqualified [in the Sanctuary], [stating] that there is a negative commandment against partaking of it.
Halacha 11
Piggul and notar can be combined to reach the minimum measure of an olive-sized portion28 [for which one is held liable]. All sacrificial foods that becamepiggul or notar can be combined [for this purpose].
Halacha 12
It is forbidden to cause sacrificial foods to contract impurity or to create a circumstance that makes them impure,29 for he disqualifies them.30 One who makes sacrificial foods impure is not liable for lashes, but a person who is pure who partakes of an olive-sized portion of sacred foods that have become impure is liable for lashes,31 as [Leviticus 7:19] states: "Meat that will touch anything impure should not be eaten."
The same also applies with regard to other sacrifices. [For example,] if one partakes of an olive-sized portion of the frankincense of a meal-offering that became impure after it was sanctified in a utensil is liable for lashes. [This refers] both to sacrificial food that became impure before atonement was attained32 or afterwards, whether it became impure because of contact with a primary source of impurity33 or a derivative of impurity34 of Scriptural origin. If, however, sacrificial foods contracted impurity that is Rabbinic in origin, one is not liable for lashes for partaking of them; he does, however, receives stripes for rebellious conduct.35
[Even one who partakes of sacrificial food that contracts impurity of Scriptural origin] is liable for lashes only when he partakes of it after its blood is cast [on the altar]. If, by contrast, he partakes of it before the casting of its blood, he is not liable for lashes because he partook of impure sacrificial food.36 He does, however, receive stripes for rebellious conduct.
Halacha 13
Any person who contracted a form of impurity that would make him liable forkaret for entering the Temple37 who ate an olive-sized portion of sacrificial food - whether the food is pure or impure38 - intentionally is liable for karet,39as [Leviticus 7:20] states: "A soul that will partake... of the slaughter of the peace-offerings that are for God while his impurity is upon him and [that soul] shall be cut off." If he partakes of it inadvertently, he must bring an adjustable guilt-offering.40
What is the source that teaches that the verse is speaking about a situation where the person's body is ritually impure?41 [Leviticus 7:21] states: "When a soul will touch any impurity, whether impurity of a human, an impure animal, or an impure creature and he partook of the meat of the slaughter of the peace-offerings that are for God while his impurity is upon him and [that soul] shall be cut off."42 The same applies to all other sacrifices of the altar.
Where did [the Torah] warn concerning this prohibition? With regard to a woman who gave birth, [Leviticus 12:4] states: "She shall not touch anything that is sanctified."43
Halacha 14
According to the Oral Tradition, it was taught that [the verse] is a warning to a person who is impure, that he or she should not partake of sacrificial food before he immerses himself [in a mikveh]. If one partakes of sacrificial food after immersion, before sunset of that day and before bringing the sacrifice that brings atonement,44 he or she is liable for lashes, but not for karet, for [Leviticus 7:20] states "while his impurity is upon him." [Implied is that] the full measure of impurity must be upon him.45
Halacha 15
If a person was impure because of impurity resulting from a Rabbinic ordinance, he is not liable for lashes [if he partakes of sacrificial food].46Needless to say, he is not liable for karet. He does, however, receive stripes for rebellious conduct.
Halacha 16
One is not liable for karet for partaking of sacrificial food that is made permitted by a particular act unless one partakes of it after that act is performed. If, however, he partakes of the meat [of a sacrifice] before its blood is cast on the altar, he is not liable for lashes for partaking of sacrificial meat while impure.47
This is the general principle: Whenever sacrificial food is permitted because [of the performance of] a particular act, one is not liable for the violation of any of the prohibitions against partaking of piggul, notar, or impure sacrificial food unless the act which permits partaking of the food was performed according to law. Whenever there is not a given act that makes sacrificial food permitted, once it is sanctified in a consecrated vessel, one is liable for partaking of it if it becomes impure. Even if [sacrificial] meat becomes impure before the person partaking of it becomes impure, if the act [that would have] permitted the meat to be eaten was performed and the person partook of the sacrificial food, he is liable for karet.48Similarly, if a person who is impure partakes of the meat of the sin-offerings that are burnt, after their blood is cast [on the altar],49 he is liable for karet.
Halacha 17
It was already explained for you,50 that even entities for which one is not liable for piggul, one may be liable for notar or because the object contracted ritual impurity?
What is implied? There is no liability for piggul for sacrificial entities that do not have an activity that permits them [to be eaten], but one may be held liable [for partaking of them if they] became notar or impure in such circumstances.
Similarly, even though there cannot be liability for piggul for the very entities that cause the sacrificial meat to be permitted, as we explained,51 one can be liable [for partaking of such entities if the sacrificial meat] became notar or impure with the exception of the blood. For one is liable for only one transgression for partaking of it.52
Halacha 18
When a person who is impure partakes of the fats and organs to be offered on the altar, he is liable for karet.
Halacha 19
[If an impure person] partook53 of Paschal sacrifice that was not roasted breads of the thanksgiving-offering of which the breads [to be given to the priest] were not taken, he is liable for karet because of the impurity of [his] body even though they are not fit for their [purpose at this stage].54
It is impossible for a person to be liable for the transgressions of piggul andnotar with regard to consumption of the same sacrifice.55 [The rationale is that] piggul is a sacrifice that was disqualified because of an unacceptable thought concerning time. It does not fulfill the obligations of a sacrifice and is not acceptable at all. Notar, by contrast, refers to the remnants of a sacrifice that was offered as required which remained after the time [prescribed] for its consumption.
Halacha 20
Halacha 21
When [sacrificial meat] that was piggul, notar, or impure was brought up to the altar, once the fire takes hold of the majority of it, their prohibitions take flight.
The fat and the organs can be combined with the meat, both with regard to a burnt offering or to other sacrifices with regard to the prohibitions of piggul, notar, or [sacrificial meat] that has become impure.
Halacha 22
When a sacrifice becomes piggul or notar after the time for its consumption passes and a person partakes of it, from its skin, from the sauce or spices [in which it is cooked], the allal,58 the murah,59 from the giddim,60 the horns, and the hoofs, the nails, the beak [of a fowl], its feathers,61 or its eggs, he is not liable for karet.62 Similarly, if an impure person partakes of these substances from an acceptable sacrifice, he is not liable for karet. He is, however, given stripes for rebellious conduct.
Halacha 23
If one partook of a fetus or a placenta, he is liable for [violating the prohibitions of] piggul, notar, or [sacrificial meat] that has become impure like one who partake of any other [portion of] the meat of a sacrifice.63
Halacha 24
[The prohibitions of] piggul, notar, or [sacrificial meat] that has become impure do not apply with regard to sacrifices brought by gentiles.64 Nor do they apply to sacrificial blood, as explained.65 Similarly, one is not liable for karet66 for [the prohibitions of] piggul, notar, or partaking of [sacrificial entities] while impure67 for partaking of frankincense, the incense offering, or the wood [of the altar].68
FOOTNOTES
1.
The wording used by the Rambam is often employed when referring to one of the 613 mitzvot. Nevertheless, neither in the listing at the beginning of these halachot, nor in Sefer HaMitzvot, does he count this charge in that reckoning. The Ramban (in his Hosafot toSefer HaMitzvot, negative commandment 4) does give this charge that distinction. Megilat Esther explains that this charge is part of the directive to offer sacrifices in the proper manner and hence need not be considered as a separate mitzvah. See also Sefer HaChinuch (mitzvah 144) where the issue is discussed.
2.
As is one who causes a blemish to sacrificial animals (Hilchot Issurei Mizbeiach 1:7).
3.
And lashes are given only when one violates a transgression while performing a deed (Hilchot Sanhedrin 18:2).
4.
Sefer HaMitzvot (negative commandment 140) and Sefer HaChinuch (mitzvah 469) consider this prohibition as one of the 613 mitzvot of the Torah.
5.
See the Sifri to the verse cited.
6.
The Rambam is emphasizing this point lest one think that the charge also refers to other prohibited substances. This stress is necessary, for otherwise the prohibition could be considered a prohibition of a general nature (lav shebiklalut). Lashes are not given for violating a prohibition of this nature (Hilchot Sanhedrin, loc. cit.).
7.
After they have been redeemed. As theRambam LeAm elaborates, in addition to contracting a blemish, an animal dedicated as a sacrifice must be redeemed before the prohibition against partaking of its meat is lifted. (This constitutes a difference between the laws pertaining to such an animal and a firstborn animal.) Even after the Scriptural prohibition is lifted, there is a Rabbinic prohibition to partake of its meat until it contracts another blemish on its own accord. (This prohibition was instituted as a penalty lest one intentionally inflict such a blemish. See Bechorot 34b.)
8.
The Rambam's wording has aroused the attention of the commentaries, for this law is stated in Hilchot Bechorot 2:7, where the entire law stated here is mentioned. As such, it would have been more correct for the Rambam to have stated "as will be explained." Some have suggested that the intent here is to the concept that a sacrificial animal that has contracted a blemish may be eaten after being redeemed, as stated inHilchot Issurei Mizbeiach 1:10.
9.
In various halachot from Chapter 13, Halachah 1, onward.
10.
Literally, that the soul is cut off. This involves premature death in this world (before the age of 50, Mo'ed Kattan 28a) and the soul not meriting a portion in the world to come (Hilchot Teshuvah 8:1).
11.
Since this phrase is also used with regard tonotar (sacrificial meat left beyond its limit) inLeviticus 19:8 and the punishment of karet is explicitly stated with regard to that prohibition in that verse, the Sifra makes an equation with regard to the punishment for the two transgressions.
12.
This term is used to differentiate between this offering and an adjustable guilt-offering in which instance, the sacrifice the person required to bring is dependent on the person's means. See Hilchot Shegagot 1:3-4.
13.
Entities eaten by a person or consumed by the altar's pyre.
In his Commentary to the Mishnah (Zevachim 4:3), the Rambam explains this concept as follows: The prohibition of piggulis derived from Leviticus 7:18 which pertains to the peace-offerings. Our Sages explain that the peace-offerings are unique in that they involve both consumption by the altar and consumption by man and that there is an act that permits such consumption (the offering of the blood permits the fats and organs to be offered and offering them permits the meat to be eaten). Hence this is established as a general rule with regard to all sacrifices.
14.
I.e., the portion to be eaten by man.
15.
The sheep themselves, however, can also become piggul, as stated in Chapter 17, Halachah 16.
16.
For there is no other act performed that enables these to be offered.
17.
See Hilchot Ma'aseh HaKorbanot, ch. 2.
18.
Ibid. 17:12.
19.
See Hilchot Mechusrei Kapparah 4:2.
It must be noted that the latter point is the subject of a difference of opinion in the Mishnah. Rabbi Shimon maintains that thelog cannot become piggul, while Rabbi Meir maintains that it can for the reasons stated here. Although the standard published text of the Rambam's Commentary to the Mishnah states that the halachah follows Rabbi Shimon's view (as the Rambam rules here), Rav Kappach notes that all the manuscript copies of the Commentary to the Mishnah state that the halachah does not follow Rabbi Shimon.
20.
Sefer HaMitzvot (negative commandment 120) and Sefer HaChinuch (mitzvah 142) consider this prohibition as one of the 613 mitzvot of the Torah.
21.
Nevertheless, Sefer HaMitzvot (negative commandments 117-119) does count the prohibitions against leaving over the meat of the Paschal sacrifice, the chagigah offering, and the second Paschal sacrifice as separate commandments.
22.
The Kessef Mishneh questions why the Rambam mentions this point. True, it is mentioned by Pesachim 84a, but that passage follows the opinion that lashes can be given for the violation of a prohibition even if a deed is not involved. The Rambam (Hilchot Sanhedrin 18:2) maintains that lashes are not given unless the transgression involves a deed. Hence, seemingly, he does not have to add the explanation given here.
23.
Sefer HaMitzvot (positive commandment 91) and Sefer HaChinuch (mitzvah 143) consider this prohibition as one of the 613 mitzvot of the Torah.
24.
Sefer HaMitzvot (negative commandment 131) and Sefer HaChinuch (mitzvah 215) consider this prohibition as one of the 613 mitzvot of the Torah.
25.
The first shining of the light on the eastern horizon, between 72 and 120 minutes before sunrise according to the various authorities.
26.
With the exception of the thanksgiving-offering and the nazirite's ram for which one is liable from dawn of the day following their sacrifice.
27.
The commentaries note that the Rambam's citation of the verse is not entirely exact. See also Sefer HaMitzvot, loc. cit.
28.
From the wording of the Mishnah (Meilah4:3), one might think that these two prohibitions are not combined. Nevertheless, the Talmud (Meilah 17b) states that the Mishnah is speaking about the impurity of one's hands, but that with regard to the prohibition against partaking of the food, they may be combined.
29.
Although the Rambam's wording implies that a Scriptural prohibition is involved, he does not include it as one of the 613 mitzvot. See a parallel in Hilchot Terumah 12:1.
30.
The Or Sameach comments that the Rambam's wording implies that if the sacrificial foods were disqualified for other reasons, it is permitted to cause them to contract impurity. See Chapter 19, Halachot 5-6.
31.
Partaking of sacrificial foods that have become impure is considered by Sefer HaMitzvot (negative commandment 130) and Sefer HaChinuch (mitzvah 145) as one of the 613 mitzvot of the Torah.
32.
The attainment of atonement refers to the casting of the blood on the altar.
Although the sacrifice became impure before the blood was cast on the altar, after the fact, it is acceptable, because the forehead plate of the High Priest causes such sacrifices to be considered acceptable (Menachot 25b). And since, after the fact, it is acceptable, one is liable for partaking of it if it became piggul.
33.
In the original, an av tumah, literally, "a father of impurity," an object deemed inherently impure by Scripture decree which has the potential to make other objects impure. See the Rambam's introduction to the Order ofTaharot in his Commentary to the Mishnah and also, Hilchot Tumat Meit 5:7 for more details regarding this and the term mentioned in the following note.
34.
In the original, a v'lad tumah, literally, "the offspring of impurity," an object that contracts ritual impurity through contract with a primary source of impurity, which in certain instances can impart impurity to other substances.
35.
The punishment given anyone who violates a Rabbinic ordinance.
36.
Because such a sacrifice is disqualified and, as an initial preference, its blood should not be offered on the altar. The Mishneh LiMelech states that he is, however, liable for lashes for partaking of sacrificial food before its blood was cast on the altar, as stated in Hilchot Ma'aseh HaKorbanot11:1,4.
37.
See Hilchot Bi'at HaMikdash 3:13-14. As mentioned in the Kessef Mishneh, there are certain states of ritual impurity for which one is not liable for karet for entering the Temple. This prohibition, however, focuses only on those concerning which this penalty can be incurred, because of an association between the words mikdash, "sanctuary," and kodesh, "sacrificial food."
38.
There is a difference of opinion concerning this matter in the Mishnah (Zevachim 13:2) because there are two prohibitions involved: the prohibition against partaking of impure sacrificial meat and the prohibition against a person who is impure partaking of sacrificial meat. Rabbi Yossi maintains that since the meat is impure and unfit to be eaten, we are not concerned whether the person is impure or not. The Sages, by contrast, maintain that since the impure person is forbidden to partake of pure sacrificial food, the prohibition also applies when partakes of impure sacrificial food. The Rambam accepts the Sages' opinion. See also Halachah 16.
39.
Sefer HaMitzvot (negative commandment 129) and Sefer HaChinuch (mitzvah 167) consider this prohibition as one of the 613 mitzvot of the Torah.
40.
An obligation for which the offering changes dependent on the person's financial capacity (see Leviticus, ch. 5; Hilchot Shegagot10:1).
41.
For one could interpret the above verse as referring to sacrificial food that contracted ritual impurity.
42.
This verse clearly indicates that the passage is speaking about a person who has contracted ritual impurity.
43.
The interpretation of the verse is explained in the following halachah.
44.
As stated in Hilchot Mechusrei Kapparah, ch. 1, to be permitted to partake of sacrificial food or to enter the Temple, a zav (a male who has secretions similar to those produced by gonorrhea), a zavah (a woman who experiences vaginal bleeding outside her menstrual cycle), a woman who gives birth or miscarries, and a person afflicted by the skin condition of tzara'at must do the following after they are fit to emerge from their ritual impurity: a) immerse in themikveh, b) wait until nightfall after immersion, and c) bring the appropriate sacrifice.
45.
Since the person has already immersed in the mikveh, a certain dimension of his or her ritual impurity has been removed. Hence, although he or she is liable for lashes for this transgression, there is no liability for karet.
The Ra'avad differs with the Rambam and maintains that even in such a situation, one is liable for karet. As mentioned in the notes to Hilchot Bi'at HaMikdash 3:9, the Kessef Mishneh cites Talmudic passages which could be used as support for both positions.
46.
For according to Scriptural Law, he is not liable. Compare to Halachah 12.
47.
In this instance as well, according to theMishneh LiMelech, the person would be liable for lashes for partaking of sacrificial food before its blood was cast on the altar, as stated in Hilchot Ma'aseh HaKorbanot11:1,4.
48.
See Halachah 13 and notes.
49.
For afterwards, they are ready to be burnt.
50.
I.e., this conclusion can be reached by comparing Halachah 7 with the previous halachah. An equation is made between sacrificial meat that is notar and that which contracted ritual impurity.
51.
In Halachah 7.
52.
I.e., the prohibition against partaking of blood, which appears uniformly, both to the blood of sacrificial animals and to that of ordinary animals. Since it is already prohibited, none of the other prohibitions apply to it. See Zevachim 4:5.
53.
This is the version accepted by the R. Shabsi Frankel edition of the Mishneh Torah. The Kessef Mishneh offers a different version of the text.
54.
I.e., although these activities are necessary for these sacrifices to be acceptable, a person can still be held liable for partaking of the sacrifice in a state of ritual impurity.
55.
This is a general rule. There are several particular aspects to it, as explained inKeritot 14a.
56.
This is speaking about a situation where there is an olive-sized portion of all the prohibited substances. Nevertheless, one might think that the presence of one might nullify the other. The person receives a set of lashes for each prohibition he violates.
57.
Instead, as stated in Halachah 11, they are combined together.
The commentaries have noted that this ruling appears to contradict the Rambam's own ruling in Hilchot Ma'achalot Assurot16:18, that orlah nullifies the presence ofterumah. See also the Beit Yosef, Yoreh De'ah 98.
It can be explained that in Hilchot Ma'achalot Assurot, the Rambam is speaking about an instance where there is sufficient amount of kosher food to nullify the prohibited substance according to Scriptural Law (for only a majority is required). Hence, for the additional amount required by Rabbinic Law, a forbidden substance is also sufficient. In this instance, however, the substances are not nullified according to Scriptural Law. Hence, one forbidden substance cannot nullify another.
58.
In Chapter 14, Halachah 7, the Rambam defines this as: "the meat that slipped by the knife at the time the animal was skinned and remains cleaving to the hide."
59.
The thin membrane that clings to the hide and separates between it and the meat; it is not fit to be eaten (ibid.).
60.
In his Commentary to the Mishnah (Zevachim 3:4), the Rambam explains that this is a general term referring to blood vessels, nerves, and sinews.
61.
In his Commentary to the Mishnah (Taharot1:2), the Rambam explains that this term refers to the growth that remains after the large feathers are removed.
62.
For these entities are not considered as fit to be eaten.
63.
Based on a comparison to Chapter 14, Halachah 7, the Ra'avad explains this should be understood as meaning that if one intended to eat the meat of a sacrifice after the time when it was supposed to be eaten, the entire sacrifice, even the fetus and the placenta, become piggul. If, however, one's intent is to partake of the fetus or the placenta, the sacrifice does not becomepiggul.
64.
As stated in Hilchot Ma'aseh HaKorbanot3:2, burnt-offerings brought by a gentile may be offered on the altar. According to the Rambam, even though such sacrifices are acceptable, these prohibitions do not apply.
The commentaries note that the Rambam's ruling appears to reflect the understanding of Rabbi Shimon in Zevachim 4:3 and, most authorities - including the Rambam in his Commentary to the Mishnah - follow the view of Rabbi Yossi who differs. It can, however, be explained that Rabbi Shimon's opinion concerns only "one who offers them outside the Temple." The preceding clause of the mishnah concerning piggul and the like is accepted by all opinions (Kessef Mishneh).
In truth, the Rambam's opinion concerning this issue is somewhat problematic. His acceptance of Rabbi Yossi's view in his ruling in Hilchot Ma'aseh HaKorbanot 19:16. Nevertheless, his ruling in Hilchot Me'ilah5:15, like the one here, appears to follow Rabbi Shimon's view.
65.
Halachah 17 above.
66.
The Ra'avad objects to the Rambam's ruling, explaining that it reflects the understanding of Rabbi Shimon in the above mishnah. Rav Kapach notes that in the Rambam's Commentary to the Mishnah, his original writing was rubbed out and his final statement is: "The halachah does not follow Rabbi Shimon." The Kessef Mishneh offers a resolution to the difficulty explaining that the Rambam is postulating that the transgressor is liable for lashes and not forkaret. The exemption for karet is accepted by all opinions. Rabbi Shimon exempts the transgressor from lashes as well, but the initial opinion of the mishnah - which is accepted by the Rambam - holds him liable on that account.
67.
In his Commentary to the Mishnah (loc. cit.), the Rambam equates a person partaking of them while he is impure with one partaking of them while they are impure. The Kessef Mishneh debates the Rambam's intent here.
68.
Although wood does not usually contract impurity, sacrificial wood may [the Rambam's Commentary to the Mishnah (loc. cit.)].
• 3 Chapters: Korban Pesach Korban Pesach - Perek 9, Korban Pesach Korban Pesach - Perek 10, Chagigah Chagigah - Perek 1 • English Text | Hebrew Text | Audio: Listen | Download• Korban Pesach - Perek 9
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Halacha 1
Anyone who partakes of a Paschal sacrifice may partake of it only in one company. It may not be removed from the company to partake of it. If one removes an olive-sized portion of meat from a Paschal sacrifice from one company to another company on the night of the fifteenth of Nisan, he is liable for lashes, as Exodus 12:46 states: "Do not remove the meat from the house to the outside,"for that prooftext uses a form of the word hotza'ah which is used with regard to the Sabbath. Therefore it is necessary that one remove the article from its initial place and place it down outside, as is true with regard to the prohibition against transferring an article from one domain to another on the Sabbath.
With regard to the Paschal sacrifice, one is not liable for removing meat from a company after it has already been removed once. Instead, since it was removed by the first person, it is disqualified.
From the doorframe of a house inward is considered as part of the house. From the doorframe outward, is considered as outside the house. The doorframe, i.e., the width of the entrance, is considered as outside. The windows and the width of the walls are considered as inside. The roofs and the lofts are not considered as part of the house.
Halacha 2
When the meat of a Paschal sacrifice has been removed from its company - whether intentionally or inadvertently - it becomes forbidden to be eaten. It is comparable to the meat of sacrifices of the most sacred order that were taken outside the Temple Courtyard or sacrifices of a lesser degree of sanctity that were taken outside the walls of Jerusalem, in which instance, everything is considered like an animal that is treifah. One is liable for lashes for partaking of it, as stated in Hilchot Ma'aseh HaKorbanot.
When part of a limb of a sacrificial animal is removed from its designated area,one should cut through the meat, descending until he reaches the bone and then scrape off the meat. Whatever is within the designated area should be eaten. Whatever is outside should be burnt. When he reaches the bone, he should cut off the bone with a butcher's knife, if other sacrifices are involved. If it is a Paschal sacrifice - in which instance, it is forbidden to break its bones - one should scrape off the meat until the joint, separate the limb whose portion was removed from the joint, and cast it outside.
Halacha 3
When two companies are partaking of their Paschal sacrifices in one house, each company must delineate its borders with a partition. From the words "from the meat... outside," the Oral Tradition taught that the place outside the place where it is being eaten must be designated. Thus one company must turn their faces to one side and eat and the other must turn their faces to the other side and eat, so they will not appear as intermingled.
Halacha 4
If the water with which they would mix their wines was in the center of the house, between the two companies, when the attendant rises to pour water, he should shut his mouth closed and then turn his face away from his company, keeping it closed until he returns to them. Only afterwards may he swallow what is in his mouth, for it is forbidden to partake of the Paschal sacrifice in two companies.
A bride is permitted to turn her face away from the company and partake of the Paschal sacrifice, because she is embarrassed to eat in their presence.
Halacha 5
When the divider between two companies has been undone, they should not partake of their Paschal sacrifices. Similarly, if one company was partaking of a Paschal sacrifice and a divider was made separating some from the others, they should not partake of it until the divider is removed. The rationale is that a Paschal sacrifice may not be eaten in two companies and one should not move from one company to another.
Halacha 6
The following rules apply when three or more members of a company come to partake of their Paschal sacrifice, but the other members of the company do not come. If they entered at the time most people partake of their Paschal sacrifices and the attendant called for the others and they did not come, they may enter and eat until satiationwithout waiting for the others. Even if those who came late come and see that the three consumed the entire sacrifice, they need not reimburse them for their portion. If, however, only two enter on time, they should wait.
When does this apply? When they enter to eat. When, however, they depart, no one has to wait for his colleague. Even if only one person finished eating, he may depart. He need not wait for the others.
Halacha 7
One who gives an olive-sized portion of a Paschal sacrifice - whether the first Paschal sacrifice or the second - to an apostate who worships false deities, to a resident alien, or a gentile worker, violates a negative commandment,but is not liable for lashes. He is, however, liable for stripes for rebellious conduct.
The term "foreigner" mentioned in the Torah refers to one who worships alien deities. One may not give a portion of the Paschal sacrifice to a gentile, even a resident alien or a worker, as Exodus 12:45 states: "Neither a resident, nor an alien should partake of it."
Halacha 8
An uncircumcised person who ate an olive-sized portion of the Paschal sacrifice is liable for lashes, as ibid.:48 states: "No uncircumcised person shall partake of it." That verse can also be interpreted as meaning: He may not partake "of it"; he may, however, partake of matzah and bitter herbs. Similarly, it is permitted to feed matzah and bitter herbs to a resident alien, or a gentile worker.
Halacha 9
Just as the circumcision of one's sons and servants holds one back from slaughtering the Paschal sacrifice, so too, it holds him back from partaking of it, as ibid.:44 states: "He shall circumcise him, then he shall partake of it."
What is implied? One purchased a servant after the slaughter of the Paschal sacrifice or one had a son whose time for circumcision did not arrive until after the slaughter of the Paschal sacrifice. Such a person is forbidden to partake of the Paschal sacrifice until he circumcises them.
How is it possible for the son to be fit to be circumcised after the slaughter of the Paschal sacrifice, but not to be fit to be circumcised before its slaughtered? For example, he had a fever and seven full days are needed from the time at which he became healed,his eye hurt severely and he was healed after the slaughter of the Paschal sacrifice, or he was a tumtum and he was operated on after the slaughter of the Paschal sacrifice and it was discovered that he was male.
Korban Pesach - Perek 10
Halacha 1
A person who breaks a bone in a pure Paschal sacrifice is liable for lashes, as Exodus 12:46 states: "You shall not break a bone in it." And with regard to the second Paschal sacrifice, Numbers 9:12 states: "He shall not break a bone in it."
When, however, the Paschal sacrifice is brought in a state of impurity, one is not liable for lashes. According to the Oral Tradition, it was taught: "You shall not break in it," i.e., in a pure sacrifice, not an impure one.
Whether one breaks a bone of the Paschal sacrifice on the night of the fifteenth of Nisan, while it is still day on the fourteenth, or even after several days, he is liable for lashes.
Halacha 2
For this reason, the bones of the Paschal sacrifice are burnt with the remainder of its meat so that they will not cause misfortune.
Halacha 3
One is liable only for breaking a bone upon which there was an olive-sized portion of meat or which contains marrow. If, by contrast, a bone does not contain marrow and there is not an olive-sized portion of meat upon it, one is not liable for breaking it. If there was an olive-sized portion of meat on a bone, but one broke it in a place where they is no meat, he is liable, even though there is no meat where he broke the bone.
Halacha 4
When one breaks a bone that is already broken, he is liable for lashes.
Halacha 5
When one burns the bones of a Paschal sacrifice or cuts its sinews, he is not liable for breaking a bone.
Halacha 6
When a Paschal sacrifice was lightly roasted or cooked and one broke a bone, he is liable for lashes. Even if it was disqualified because it contracted impurity, it was taken out of the home where it is being eaten, or the like, the prohibition against breaking its bones applies.
When does the above apply? When there was a time the Paschal sacrifice was acceptable and it was disqualified. If, however, there was never a time when it was acceptable, e.g., it became piggul or was brought with a disqualifying intent concerning time or with a disqualifying intent concerning the type of sacrifice, the prohibition against breaking a bone does not apply.
Halacha 7
If one breaks the bone of the fat-tail, he is not liable, because it is not fit to be eaten.
Halacha 8
Cartilage which is like soft bones are permitted to be eaten.
Halacha 9
If the Paschal sacrifice was a small and tender kid goat whose bones are soft, they may not be eaten, because that is considered as breaking a bone. If one partakes of them he is liable for lashes, for the liability applies equally whether one breaks a firm bone or a soft bone,
This is the general principle: Whatever could be eaten in a large ox after it has been cooked may be eaten in a tender kid after it has been roasted, e.g., the cartilage around the joints and similar types of body tissue.
Halacha 10
Soft sinews that will ultimately become firm, even though they are fit to be eaten at the time and may be eaten from the Paschal sacrifice, they are not considered when enumerating people on the sacrifice. Persons may be enumerated because of the brain in the head, because it is possible to remove it without breaking a bone. One may not be enumerated on the marrow in the hip bone - it is bone closed on both sides - because it is impossible to remove the marrow without breaking a bone.
Halacha 11
When a person partakes of the Paschal sacrifice, he should cut off the meat and partake of it. He may cut off the bones at the joints and separate them if he desires.
When he reaches the sciatic nerve, he should remove it and place it with the remainder of sinews, bones, and membranes which are removed at the time of eating. It is not removed previously, as is done with regard to other meat.
The Paschal sacrifice should not be cut into pieces before it is roasted. Instead, it is roasted whole. If it was cut into pieces, it is acceptable, provided it is not lacking a limb.
A person should endeavor that none of the meat of the Paschal sacrifice remain until the morning, as Exodus 12:10 states: "Do not leave over any of it until the morning." Similarly, with regard to the second Paschal sacrifice,Numbers 9:12 states: "Do not have any of it remain until the morning." If one left some over, whether from the first Paschal sacrifice or the second, he violates a negative commandment. He is not liable for lashes for this commandment, because it can be corrected by a positive commandment,asExodus 12:10 states: "What remains from it, you shall burn in fire."
Halacha 12
When the first Paschal sacrifice is offered, a peace-offering is sacrificed with it on the fourteenth of Nissan from cattle or from sheep, whether a large animal or a small one, like all other peace-offerings. It is called the festive-offering of the fourteenth. This is the intent of the Torah's statementDeuteronomy 16:2: "And you bring a Paschal offering to God your Lord from sheep and from cattle."
When is this festive-offering brought? When the Paschal sacrifice is offered during the week, in a state of ritual purity, and when there is a lack of Paschal sacrifices.If, however, the fourteenth of Nisan falls on the Sabbath,it is offered in a state of ritual impurity, or there are ample offerings, the festive offering is not brought with it. Instead, only the Paschal sacrifices are brought.
Halacha 13
The festive offering brought on the fourteenth is a voluntary matter; it is not an obligation. It may be eaten for two days and one night like all other peace-offerings. It is forbidden to leave over the meat of the festive offering of the fourteenth until the third day, as Deuteronomy 16:4 states: "Do not leave any of the meat that you will sacrifice in the evening for the first day until the morning."According to the Oral Tradition, it was taught that this is a warning for a person who leaves over the meat of the festive offering of the fourteenth until the sixteenth. The term "until the morning" means until the morning of the second day. One who leaves over the meat is not liable for lashes. Instead, he should burn the left over meat in the same manner as meat left over from other sacrifices is burnt.
Halacha 14
The meat of the festive offering that was served on the table with the Paschal sacrifice and similarly, the other cooked dishes served with it should be burnt with it. They may only be eaten until midnight like the Paschal sacrifice itself. This is a decree lest a mixture occur.
Halacha 15
What are the differences between the first Paschal sacrifice and the second Paschal sacrifice? At the time of the first, chametz is forbidden to be seen or possessed in one's domain. It may not be slaughtered while one is in possession of chametz. Its meat may not be removed from the company in which it was designated to be eaten. The Hallel must be recited when it is eaten. A festive offering is brought with it. It may be brought in a state of impurity if the majority of the people are impure because of contact with a human corpse, as we explained.
With regard to the second Paschal sacrifice, by contrast, both chametz andmatzah may be possessed by the person at home. Hallel is not recited while partaking of it. It may be taken out of the company in which it was designated to be eaten. A festive offering is not brought with it and it may not be brought in a state of impurity.
Both are alike in that offering them supersedes the Sabbath prohibitions. Hallelis recited when they are offered. They are eaten roastedin one house together with matzah and bitter herbs. In neither instance may their meat be left over until the next morning, nor may their bones may be broken.
Why does the second Paschal sacrifice not resemble the first in all matters, as might be expected since Numbers 9:12 states with regard to the second Paschal sacrifice: "It shall be offered according to all the statutes of the Paschal sacrifice"? Because some of the statutes of the Paschal sacrifice are explicitly mentioned with regard to it. This teaches that it is analogous to the first only in those matters which are stated explicitly regarding it. They are the mitzvot that concern the body of the sacrifice. They are "the statutes of the Paschal sacrifice" included in the general category.
The statements regarding the offering of the Paschal sacrifice in Egypt: that it should be set aside on the tenth of the month, that its blood should be applied to the lintel and the two doorposts with a bunch of hyssop, and that it should be eaten with haste, are not practices that are followed in future generations. They were observed only with regard to the Paschal sacrifice offered in Egypt.
Blessed be the Merciful One Who grants assistance.
Chagigah - Perek 1
Halacha 1
The Jewish people have been commanded to observe three positive commandments on each of the three pilgrimage festivals. They are:
a) to appear before the Divine presence, as Exodus 23:17 states: "All of your males shall appear";
b) bringing a festive offering, as Deuteronomy 16:15 states: "You shall bring a festive offering to God your Lord"; and
c) celebration, as ibid.:14 states: "And you shall rejoice in festivals."
The Torah's charge to appear before God mandates that one should appear in the Temple Courtyard on the first day of a festival and bring with him a burnt- offering, whether from fowl or from domesticated animals. One who comes to the Temple Courtyard on the first day of a festival without bringing a burnt-offering has not only failed to perform a positive commandment, but has violated a negative commandment, as Exodus 23:15 states: "You shall not appear in My presence empty-handed." One is not liable for lashes for the violation of this prohibition, because he did not perform a deed.
The Torah's charge to bring a festive offering mandates that one offer a peace-offering on the first day of the festival when one comes to appear before the Divine presence. It is a known matter that peace-offerings are brought only from domesticated animals. Women are not obligated in these two mitzvot of appearing before the Divine presence and bringing a festive sacrifice.
The Torah's charge to celebrate on festivals mandates that one offer peace-offerings in addition to the festive peace offerings. These are called the festive celebratory peace-offerings, as Deuteronomy 27:7 states: "You shall rejoice before God, your Lord." Women are obligated in this mitzvah.
Halacha 2
According to Scriptural Law, there are no fixed measures with regard to the sacrifices broughtwhen appearing before God or the festive offerings, asDeuteronomy 16:17 states: "Each person according to what he gives." According to Rabbinic Law, however, limits were established. One should not bring a burnt-offering to mark one's appearance worth less that a silver me'ah, nor should one bring a festive peace-offering worth less than two silver me'ah. It is a mitzvah to bring these sacrifices proportionate to one's wealth, as implied by the phrase: "according to what one gives...."
Halacha 3
Our Sages did not establish a minimum measure for the celebratory peace-offerings. When a person will ascend to Jerusalem for the festival, if he is in possession of the sacrifices required when presenting oneself, he should bring them or he should bring sufficient silver to purchase a sacrificial animal. If he does not possess silver, he should not bring articles of value equivalent to silver. Even if he is in possession of articles worth several gold pieces, it is forbidden for him to ascend to Jerusalem empty-handed without silver or a sacrificial animal.
Why was one forbidden to ascend while bringing articles worth money? Perhaps he will not be able to sell them or perhaps he will find impurities in the money he receives.
Halacha 4
One who did not offer the burnt offering marking his appearance and his festive peace-offering on the first day of the festival should offer them on the remaining days of the festival, as implied by Deuteronomy 16:15: "For seven days you shall celebrate unto God your Lord." This teaches that all of these days are fit for offering festive sacrifices. They are all compensation for the first day.
Halacha 5
It is a mitzvah to be early and to offer these sacrifices on the first day. If, either inadvertently or intentionally, one did not offer them on the first day, they should be offered on the second day. Whoever delays is deserving of reproach. Concerning such a person is applied the words of censure, Tzephania 3:18: "I will gather in and break those who delay the festive prayers and offerings."
Halacha 6
If the festival passed without one bringing these festive offerings, he is not obligated to bring them afterwards. Concerning such a situation and the like is applied the verse Ecclesiastes 1:15: "A wrong that cannot be righted."
Halacha 7
When one did not bring the festive sacrifices on the first day of the Sukkos holiday, he may bring them throughout the entire festival and on the final holiday, which is the eighth day. For even the eighth day can serve as compensation for the first.
Similarly, one who did not bring the festive offerings on the holiday of Shavuot may bring them for seven days, i.e., he may compensate during the six days that following the festival of Shavuot. This concept - that the festival of Shavuot is similar to the festival of Pesach with regard to compensation - was communicated through the Oral Tradition.
Halacha 8
The burnt-offerings brought when appearing before God and the festive peace-offerings do not supersede either the Sabbath prohibitions or the restrictions against ritual impurity, because there is no fixed time when they are required to be brought like the communal offerings. For if one does not bring his festive offerings on one day, he may bring them on the next, as we explained.
They do, however, supersede the prohibitions of the holidays. Although sacrifices which one has vowed or pledged to bring are not offered on holidays, the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings are offered. The rationale is that these are not vows or pledges, but rather obligations.
Halacha 9
When one brings the burnt-offerings brought when appearing before God, the festive peace-offerings, and the celebratory peace-offerings on a festival, he should lean on them with all his power as he does when bringing offerings on other days. Even though leaning on the animals is not an indispensable element of their sacrifice, as we explained in Hilchot Ma'aseh HaKorbanot, the Sages did not institute a decree forbidding this as a shvut.
Halacha 10
When a person sets aside a burnt-offering brought when appearing before God and dies, his heirs are obligated to offer it.
It is permitted to offer sacrifices which one has vowed or pledged during the intermediate days of a holiday, as Numbers 29:39 states: "You will offer these to God on your festivals aside from your vowed and pledged offerings." It can be understood from this that those offerings are brought during the festivals.
That verse continues "for your burnt-offerings, your meal-offerings, and your peace-offerings." "For your burnt-offerings" includes a burnt-offering brought by a person afflicted by tzara'at and a woman after childbirth." "Your meal-offerings" include the meal offering brought by a sinner and the meal-offering brought by a woman whose husband accused her of adultery. "Your peace-offerings" includes the peace-offering brought by a nazirite. All of these are offered on the intermediate days of a festival, but are not offered on the sacred days.
Halacha 11
When a person who ascended to Jerusalem for a pilgrimage festival had many members of his household to partake of the offerings, but limited means, he should bring many festive peace-offerings, and few burnt-offerings brought when appearing before God. If he has few members of his household to partake of the offerings, but ample means, he should bring many burnt-offerings brought when appearing before God, and few festive peace-offerings. If he has few of both, concerning that our Sages said: "One should not bring less than a meah for a burnt-offering and two silver meah for a peace-offering." If he was blessed amply with both, concerning this, our Sages applied the verse Deuteronomy 16:17: "According to the blessing of God your Lord which He granted you."
• English Text | Video Class• Wednesday, Iyar 10, 5776 · May 18, 2016• Iyar 10, 25th day of the omer
Shabbat Iyar 10, 25th day of the omer 5703
Torah lessons: Chumash: Emor, Shevi'i with Rashi.
Tehillim: 55-59.
Tanya: Ch. 47. "In every (p. 247)...been explained earlier. (p.249).
It is our custom to dip the piece of bread (for hamotzi) into salt three times, not to sprinkle the salt on the bread.
At the festive meal on the second day of Shavuot 5621 (1861), the Tzemach Tzedek related as follows: At the festive meal on the second day of Shavuot 5555 (1795) my grandfather (the Alter Rebbe) said:
At the festive meal on the second day of Shavuot 5528 (1768) my saintly master and teacher (the Maggid of Mezritch) said:
"You shall count for yourselves," us'fartem lachem.1 The word us'fartem, - you shall count - has the root of sapirut, - brilliance and brightness. Us'fartem lachem, your lachem, selves, must be bright.
The Tzemach Tzedek continued his narrative: My grandfather (the Alter Rebbe) then leaned his head on his hands and sang the Niggun (melody) Of Four Stanzas with profound d'veikut.2 Afterward he raised his head and said in a questioning tone, "And with what does one brighten the lachem?" - and without a pause he continued in a tone of response, "with the seven complete weeks (more literally, "...seven...Sabbaths"), that is, through refining one's seven emotion-traits, each trait in turn to be sub-incorporated with all seven.3 The seven attributes themselves are to become 'seven Sabbaths,' Shabbat needing no refinement."4
FOOTNOTES
1.Vayikra 23:15. This is the Torah command to count the days of the omer. The verse concludes "seven complete weeks shall they be." Instead of the common word for weeks, shavuot, the verse uses the word Shabbatot, - Sabbaths. The seven weeks correspond to the seven human emotion powers. See note on Iyar 2.
2.Devotion, communion; see Sh'vat 23 and footnotes.
3.See note on Iyar 2.
4.The effort or avoda of self-refinement and refinement of Creation is primarily appropriate to the weekdays when man is occupied with worldly affairs, "your labors." Shabbat, the day of rest, not of labor, is not a time for "refinement." Shabbat is on a higher plane.
• Daily Thought:
Illness and Life
The root of illness is the yearning of all life to return home.
The Shechinah, the mother of all souls, has descended from her place on high to give life. And to that true place, where she was one with her Beloved, to there she longs to return. And with that longing, she gives life.
If so, at the core of life’s pleasure lies a gnawing pain, an ache that says, “This is not my true place. I must be higher, somewhere beyond me.
“But I am not there.”
From that anguish comes life. But from that anguish may also come illness—from our futile efforts to alleviate the pain with habits that pretend to fill that void, with vanities that are not life at all.
To live is to yearn; to yearn to be more, but not to be fooled.
The yearning itself, let that be life.
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