Today's Laws & Customs:
• Count "Thirty-Three Days to the Omer" Tonight
Tomorrow is the thirty-third 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 thirty-three days, which are four 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'Hod -- "Humility in Humility" (also: "Splendor in Splendor")
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:
• Roman Garrison Defeated (66)
Following the theft of silver from the Holy Temple in Jerusalem on the 17th of Iyar of the year 3826 from Creation (66 CE), the Jewish defense force attacked and defeated the Roman garrison stationed in Jerusalem.
• Passing of "Noda B'Yehudah" (1793)
The 17th of Iyar marks the passing of Rabbi Yechezkel Landau (1713-1793), author of the Talmudic-Halachic work Noda B'Yehuda and Chief Rabbi of Prague. His famous "Letter of Peace" helped to heal the rift between the great sages Rabbi Yaakov Emden and Rabbi Yonasan Eibeshutz, which threatened to irreparably divide the Jewish people.
Daily Quote:
Fundamental to Judaism is the belief in One G-d, and the quest to seek unity in all things... What is truly remarkable is that this idea has also gained prominence in the sciences, particularly in recent years. Increasingly, scientific theory and research is focusing on the endeavor to express all physical phenomena in a single formula and, more importantly, to discover the singular unifying force which underlies all other forces, so that all other forces are shown to be aspects and outgrowths of this singular force...[The Lubavitcher Rebbe]
Daily Study:
Chitas and Rambam for today:
Chumash: Behar, 4th Portion Leviticus 25:25-25:28 with Rashi
• English / Hebrew Linear Translation | Video Class• Leviticus Chapter 25
25If your brother becomes destitute and sells some of his inherited property, his redeemer who is related to him shall come forth and redeem his brother's sale. כהכִּֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָכַ֖ר מֵֽאֲחֻזָּת֑וֹ וּבָ֤א גֹֽאֲלוֹ֙ הַקָּרֹ֣ב אֵלָ֔יו וְגָאַ֕ל אֵ֖ת מִמְכַּ֥ר אָחִֽיו:
If your brother becomes destitute and sells: [This] teaches [us] that a person may not sell his field except when under the pressure of poverty. - [Torath Kohanim 25:41]
כי ימוך אחיך ומכר: מלמד שאין אדם רשאי למכור שדהו אלא מחמת דוחק עוני:
some of his inherited property: But not all of it. [Scripture] teaches [us] proper conduct, namely, that he should leave one field for himself. — [Torath Kohanim 25:41]
מאחזתו: ולא כולה, למד דרך ארץ שישייר שדה לעצמו:
and redeem his brother’s sale: and the purchaser cannot impede [the redemption].
וגאל את ממכר אחיו: ואין הלוקח יכול לעכב:
26And if a man does not have a redeemer, but he gains enough means to afford its redemption, כווְאִ֕ישׁ כִּ֛י לֹ֥א יִֽהְיֶה־לּ֖וֹ גֹּאֵ֑ל וְהִשִּׂ֣יגָה יָד֔וֹ וּמָצָ֖א כְּדֵ֥י גְאֻלָּתֽוֹ:
And if a man does not have a redeemer: But is there a man in Israel who has no [relative] to redeem [his sale]? However, [Scripture means] a redeemer who is [financially] able to redeem his sale. — [Kid. 21a]
ואיש כי לא יהיה לו גאל: וכי יש לך אדם בישראל שאין לו גואלים, אלא גואל שיוכל לגאול ממכרו:
27he shall calculate the years for which the land has been sold, and return the remainder to the man to whom he sold it, and [then] he may return to his inheritance. כזוְחִשַּׁב֙ אֶת־שְׁנֵ֣י מִמְכָּר֔וֹ וְהֵשִׁיב֙ אֶת־הָ֣עֹדֵ֔ף לָאִ֖ישׁ אֲשֶׁ֣ר מָֽכַר־ל֑וֹ וְשָׁ֖ב לַֽאֲחֻזָּתֽוֹ:
he shall calculate the years of his sale: [The original owner asks the purchaser:] “How many years were left until the [next] Jubilee?” [He answers:] “Such-and-such [a number of years].” [The owner continues:] “And how much did I sell it to you for?” [He answers:] “For such-and-such [an amount of money].” [Continues the original owner:] “You would have eventually had to return the field to me at Jubilee.” Hence, [rather than buying actual land,] in effect, you bought [from me] a number of produce yields, according to the total for every year [remaining until Jubilee]. Now, you have eaten from it for three or four years [or whatever the amount may be]. Therefore, subtract their value from the total [i.e., from the original sale price], and take the remainder [until Jubilee].“ And this is the meaning of ”and return the remainder" of the purchase price over the crops he had eaten, and he shall give it to the purchaser.
וחשב את שני ממכרו: כמה שנים היו עד היובל, כך וכך. ובכמה מכרתיה לך בכך וכך. עתיד היית להחזירה ביובל, נמצאת קונה מספר התבואות כפי חשבון של כל שנה. אכלת אותה שלש שנים או ארבע הוצא את דמיהן מן החשבון וטול את השאר, וזהו והשיב את העדף - בדמי המקח על האכילה שאכלה, ויתנם ללוקח:
the man to whom he had sold [it]: [i.e., “the man to whom he-] this seller who is coming to redeem it- [had sold it.” If the first purchaser had sold it to another person for a higher price, the original owner makes the above calculation only with the first purchaser to whom he sold the field and not with the subsequent purchaser]. — [Arachin 30a; Mizrachi]
לאיש אשר מכר לו: המוכר הזה שבא לגאלה:
28But if he cannot afford enough to repay him, his sale shall remain in the possession of the one who has purchased it, until the Jubilee year. And then, in the Jubilee year, it shall go out and revert to his inheritance. כחוְאִ֨ם לֹא־מָֽצְאָ֜ה יָד֗וֹ דֵּי֘ הָשִׁ֣יב לוֹ֒ וְהָיָ֣ה מִמְכָּר֗וֹ בְּיַד֙ הַקֹּנֶ֣ה אֹת֔וֹ עַ֖ד שְׁנַ֣ת הַיּוֹבֵ֑ל וְיָצָא֙ בַּיֹּבֵ֔ל וְשָׁ֖ב לַֽאֲחֻזָּתֽוֹ:
enough to repay him: From here, [we learn] that he cannot redeem part [of a field but either all or nothing]. — [Torath Kohanim 25:48, Arachin 30a, Kid. 20b; Sifthei Chachamim]
די השיב לו: מכאן שאינו גואל לחצאין:
until the Jubilee year: [i.e., until, but not including the Jubilee year (Torath Kohanim 25:50; Mizrachi), and hence the purchaser] must not at all enter the Jubilee year [while in possession of the field,] because the Jubilee year releases [the field from his possession] at its very onset. — [Arachin 28b and Rashi there]
עד שנת היובל: שלא יכנס לתוך אותה שנה כלום, שהיובל משמט בתחלתו:
Daily Tehillim: Chapters 83 - 87• Hebrew text
• English text• Chapter 83
A prayer regarding the wars against Israel in the days of Jehoshaphat, when the nations plotted against Israel.
1. A song, a psalm by Asaph.
2. O God, do not be silent; do not be quiet and do not be still, O God.
3. For behold, Your enemies are in uproar, and those who hate You have raised their head.
4. They plot deviously against Your nation, and conspire against those sheltered by You.
5. They say, "Come, let us sever them from nationhood, and the name of Israel will be remembered no more.”
6. For they conspire with a unanimous heart, they made a covenant against You-
7. the tents of Edom and the Ishmaelites, Moab and the Hagrites,
8. Geval and Ammon, and Amalek; Philistia with the inhabitants of Tyre.
9. Assyria, too, joined with them, and became the strength of the sons of Lot, Selah.
10. Do to them as to Midian; as to Sisera and Yavin at the brook of Kishon,
11. who were destroyed at Ein Dor, and were as dung for the earth.
12. Make their nobles like Orev and Ze'ev, all their princes like Zevach and Tzalmuna,1
13. who said, "Let us inherit the dwellings of God for ourselves.”
14. My God, make them like whirling chaff, like straw before the wind.
15. As a fire consumes the forest, and a flame sets the mountains ablaze,
16. so pursue them with Your tempest and terrify them with Your storm.
17. Fill their faces with shame, and they will seek Your Name, O Lord.
18. Let them be shamed and terrified forever; let them be disgraced and perish.
19. And they will know that You, Whose Name is the Lord, are alone, Most High over all the earth.
FOOTNOTES
1.These were the Midianite leaders who were captured (see Judges 7:25)
Chapter 84
In this psalm of prayers and entreaties, the psalmist mourns bitterly over the destruction of Temple from the depths of his heart, and speaks of the many blessings that will be realized upon its restoration. Fortunate is the one who trusts it will be rebuilt, and does not despair in the face of this long exile.
1. For the Conductor, on the gittit,1 a psalm by the sons of Korach.
2. How beloved are Your dwellings, O Lord of Hosts!
3. My soul yearns, indeed it pines, for the courtyards of the Lord; my heart and my flesh [long to] sing to the living God.
4. Even the bird has found a home, and the swallow a nest for herself, where she lays her young on the [ruins of] Your altars, O Lord of Hosts, my King and my God.
5. Fortunate are those who dwell in Your House; they will yet praise You forever.
6. Fortunate is the man whose strength is in You; the paths [to the Temple] are in his heart.
7. For those who pass through the Valley of Thorns, He places wellsprings; their guide will be cloaked in blessings.2
8. They go from strength to strength; they will appear before God in Zion.
9. O Lord, God of Hosts, hear my prayer; listen, O God of Jacob, forever.
10. See our shield,3 O God, and look upon the face of Your anointed one.
11. For better one day in Your courtyards than a thousand [elsewhere]. I would rather stand at the threshold of the house of my God, than dwell [in comfort] in the tents of wickedness.
12. For the Lord, God, is a sun and a shield; the Lord bestows favor and glory; He does not withhold goodness from those who walk in innocence.
13. O Lord of Hosts! Fortunate is the man who trusts in You.
FOOTNOTES
1.A musical instrument crafted in Gath (Metzudot).
2.God provides water for the pilgrims to Jerusalem, leading them to bless their guides for choosing a water-laden route (Metzudot)
3.Remember the Temple [and rebuild it](Metzudot).
Chapter 85
In this prayer, lamenting the long and bitter exile, the psalmist asks why this exile is longer than the previous ones, and implores God to quickly fulfill His promise to redeem us. Every individual should offer this psalm when in distress.
1. For the Conductor, a psalm by the sons of Korach.
2. O Lord, You favored Your land; You returned the captives of Jacob.
3. You forgave the iniquity of Your people, and covered all their sin forever.
4. You withdrew all Your fury, and retreated from Your fierce anger.
5. Return us, O God of our salvation, and annul Your anger toward us.
6. Will You forever be angry with us? Will You draw out Your anger over all generations?
7. Is it not true that You will revive us again, and Your people will rejoice in You?
8. Show us Your kindness, O Lord, and grant us Your deliverance.
9. I hear what the Almighty Lord will say; for He speaks peace to His nation and to His pious ones, and they will not return to folly.
10. Indeed, His deliverance is near those who fear Him, that [His] glory may dwell in the land.
11. Kindness and truth have met; righteousness and peace have kissed.
12. Truth will sprout from the earth, and righteousness will peer from heaven.
13. The Lord, too, will bestow goodness, and our land will yield its produce.
14. Righteousness shall walk before him, and he shall set his footsteps in [its] path.
Chapter 86
This psalm contains many prayers regarding David's troubles, and his enemies Doeg and Achitophel. It also includes many descriptions of God's praise. Every individual can offer this psalm when in distress.
1. A prayer by David. Lord, turn Your ear, answer me, for I am poor and needy.
2. Guard my soul, for I am pious; You, my God, deliver Your servant who trusts in You.
3. Be gracious to me, my Lord, for to You I call all day.
4. Bring joy to the soul of Your servant, for to You, my Lord, I lift my soul.
5. For You, my Lord, are good and forgiving, and exceedingly kind to all who call upon You.
6. Lord, hear my prayer and listen to the voice of my supplications.
7. On the day of my distress I call upon You, for You will answer me.
8. There is none like You among the supernal beings, my Lord, and there are no deeds like Yours.
9. All the nations that You have made will come and bow down before You, my Lord, and give honor to Your Name,
10. for You are great and perform wonders, You alone, O God.
11. Lord, teach me Your way that I may walk in Your truth; unify my heart to fear Your Name.
12. I will praise You, my Lord, my God, with all my heart, and give honor to Your Name forever.
13. For Your kindness to me has been great; You have saved my soul from the depth of the grave.
14. O God, malicious men have risen against me; a band of ruthless men has sought my soul; they are not mindful of You.
15. But You, my Lord, are a compassionate and gracious God, slow to anger and abounding in kindness and truth.
16. Turn to me and be gracious to me; grant Your strength to Your servant, and deliver the son of Your maidservant.
17. Show me a sign of favor, that my foes may see and be shamed, because You, Lord, have given me aid and consoled me.
Chapter 87
Composed to be sung in the Holy Temple, this psalm praises the glory of Jerusalem, a city that produces many great scholars, eminent personalities, and persons of good deeds. It also speaks of the good that will occur in the Messianic era.
1. By the sons of Korach, a psalm, a song devoted to the holy mountains [of Zion and Jerusalem].
2. The Lord loves the gates of Zion more than all the dwelling places of Jacob.
3. Glorious things are spoken of you, eternal city of God.
4. I will remind Rahav Egypt and Babylon concerning My beloved; Philistia and Tyre as well as Ethiopia, "This one was born there.”
5. And to Zion will be said, "This person and that was born there"; and He, the Most High, will establish it.
6. The Lord will count in the register of people, "This one was born there," Selah.
7. Singers as well as dancers [will sing your praise and say], "All my inner thoughts are of you."
Tanya: Likutei Amarim, beginning of Chapter 49• Lessons in Tanya• English Text
• Hebrew Text
• Audio Class: Listen | Download
• Video Class• Today's Tanya Lesson
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• Video Class• Today's Tanya Lesson
• Wednesday, Iyar 17, 5776 · May 25, 2016
• Likutei Amarim, beginning of Chapter 49
• The Alter Rebbe explained in the previous chapter that since the light and life drawn down from G‑d is infinite — Ein Sof,as its name indicates — therefore in order for this finite world to be created, the Divine light had to undergo a multitude of contractions (tzimtzumim). This was the only way that finite creation could proceed from the infinite light of Ein Sof; were it to have been drawn down in an orderly progression, finitude would have never resulted.
Rambam:
• Sefer Hamitzvos:• English Text | Hebrew Text |
Audio: Listen | Download | Video Class• Wednesday, Iyar 17, 5776 · May 25, 2016
As will be explained later in this chapter, all these contractions were a result of G‑d’s love of the Jewish people and His desire that they have the opportunity to fulfill Torah and the mitzvot.
The Alter Rebbe will now describe these contractions in a general manner, and will conclude that just as G‑d “overcame all obstacles” because of His love for the Jews and created finite worlds and creatures, so, too, “as water mirrors the reflection of a face,” should every Jew overcome all obstacles and come to experience a love of G‑d. Moreover, just as G‑d brought forth His light into this world in a manner that transcended orderly and limited progression, so, too, should every Jew seek to serve G‑d not only in an orderly and limited fashion, but without limit, renouncing everything for the sake of his love of Him. Even limitations foisted upon him by the world’s very nature should not act as an impediment to his service of G‑d.
והנה אף כי פרטי בחינות ההסתר והעלם אור אין סוף ברוך הוא בהשתלשלות העולמות, עד שנברא עולם הזה הגשמי, עצמו מספר ומינים ממינים שונים
Even though the particular aspects of the nature of the obscuring and concealment of the [infinite] light of the blessed Ein Sof in the descent of the worlds, descending as they do ever lower until this material world was created, are too numerous to count and are of many diverse kinds,
כידוע לטועמים מעץ החיים
as is known to those who have tasted of the “Tree of Life,” the Kabbalah,
אך דרך כלל הם שלשה מיני צמצומים עצומים כלליים, לשלשה מיני עולמות כלליים, ובכל כלל יש רבוא רבבות פרטים, והם שלשה עולמות: בריאה, יצירה, עשיה, כי עולם האצילות הוא אלקות ממש
yet in general there are three levels of powerful and comprehensive “contractions” giving rise to three comprehensive Worlds, each category consisting of myriads upon myriads of particulars. These are the Worlds of Beriah, Yetzirah and Asiyah — for the World of Atzilut is G‑dliness itself.
Since Atzilut is G‑dliness itself it is not considered to be created ex nihilo, but rather is called Atzilut, which means an emanation from and an extension of G‑dliness — an illumination which comes from G‑d liness itself.
וכדי לברוא עולם הבריאה, שהן נשמות ומלאכים עליונים, אשר עבודתם לה׳ בבחינת חב״ד המתלבשים בהם
In order to create the World of Beriah, which consists of the higher souls and angels whose service to G‑d is in the sphere of the intellectual faculties of ChaBaD which are clothed in them — i.e., G‑dliness is revealed to them in an intellectual manner, through the three intellectual faculties of Chochmah, Binah and Daat,
והם משיגים ומקבלים מהם
and they i.e., the souls and angels apprehend them and receive [influence] from them — from ChaBaD which illumines them,
In order to create a world whose creations are not wholly nullified to G‑d — as is the case in Atzilut — but are only capable of knowledge and comprehension (and it will be noted that comprehension entails an awareness of one’s own being, in that comprehension presupposes an entity who is comprehending),
היה תחלה צמצום עצום כנ״ל
there necessarily preceded a powerful “contraction”, as mentioned above.
A mighty “contraction” was necessary in order to ensure that the light of G‑dliness manifest in Atzilut should be hidden, and that only a “contracted” form of light should illuminate and create creatures of the World of Beriah, which are on a level of creation ex nihilo.
וכן מבריאה ליצירה
So, too, from Beriah to Yetzirah,
In order for the World of Yetzirah — a World far lower than Beriah — to be created, there again had to be a powerful contraction.
כי אור מעט מזער המתלבש בעולם הבריאה, עדיין הוא בבחינת אין סוף לגבי עולם היצירה
for the minute portion of light (“minute”, that is, in relation to the light found in Atzilut) which clothes itself in the World of Beriah is still in a category of infinity in relation to the World of Yetzirah, so that the light of Beriahhad to undergo a powerful “contraction” before it was able to descend into Yetzirah,
ואי אפשר להתלבש בו אלא על ידי צמצום והעלם, וכן מיצירה לעשיה
and it is unable to clothe itself in the latter except through contraction and obscuration. So, too, fromYetzirah to Asiyah.
There, too, the light of the World of Yetzirah had to be considerably limited to enable it to descend into the World ofAsiyah.
וכמו שכתוב במקום אחר ביאור שלשה צמצומים אלו באריכות, לקרב אל שכלינו הדל
(1An elaborate explanation of these three “contractions” is given elsewhere, in order to make them more accessible to our poor intellect.)
ותכלית כל הצמצומים הוא כדי לברוא גוף האדם החומרי, ולאכפייא לסטרא אחרא, ולהיות יתרון האור מן החושך
The purpose of all the “contractions” is the creation of the material human body and the subjugation by man of the sitra achra, to bring about the preeminence of light supplanting darkness — by having light replace darkness, and even more so when the darkness itself is transformed into light, at which time the preeminence of light is felt to an even greater degree. This is accomplished:
בהעלות האדם את נפשו האלקית והחיונית ולבושיהן, וכל כחות הגוף כולן, לה׳ לבדו, כנ״ל באריכות
when a person elevates his divine soul and his vivifying soul (a soul which receives its nourishment from kelipot,but through man’s service in Torah and mitzvot is elevated and incorporated into holiness, thereby elevating the souls)together with their garments of thought, speech and action, and all the powers of the body, to G‑d alone, as has been discussed earlier at length,
כי זה תכלית השתלשלות העולמות
for this is the purpose of the progressive descent of the Worlds.
The ultimate purpose of all the descents from level to level and World to World is this physical world. It is here that a Jew is able, through his divine service, to effect the subjugation of evil and the preeminence of light supplanting darkness.
The Alter Rebbe now goes on to say that just as G‑d’s love for the Jews “overcame all obstacles” that (as it were) stood in the way of creating this physical world, contracting His infinite light so that infinite beings could be created, so, too, should every Jew respond in kind by overcoming all obstacles that hinder him from serving G‑d. Furthermore, his level of service too should not be finite but infinite.
והנה כמים הפנים לפנים
And “as water mirrors the reflection of a face”:
Just as water reflects an exact replica of one’s face, so, too, with regard to the “heart of man to his fellow man,” the love of one person to another results in the other person’s loving him as well:
כמו שהקב״ה כביכול הניח וסילק לצדדין דרך משל את אורו הגדול הבלתי תכלית וגנזו והסתירו בג׳ מיני צמצומים שונים, והכל בשביל אהבת האדם התחתון, להעלותו לה׳
As G‑d has (as it were) laid down and set aside, figuratively speaking, His great infinite light, and has stored it away and concealed it by means of three different kinds of “contractions” — and all this because of His love for lowly man, in order to raise him up to G‑d,
This means to say that G‑d created a world in which man may serve Him, and by doing so man is uplifted to G‑d. But how is it possible for love to bring about “contraction”, when love signifies kindness and expansiveness, while contraction and concealment characterize severity? The Alter Rebbe answers this implied question by pointing out that we find that love, too, can bring about contraction, as in the Gemara now quoted:
כי אהבה דוחקת את הבשר
for2 “love impels the flesh,” so that the flesh will not impede it. Thus, because of G‑d’s love for His people, He (figuratively speaking) set aside His great light and concealed it through many contractions, and so on. This being so:
על אחת כמה וכמה, בכפלי כפליים לאין קץ, כי ראוי לאדם גם כן להניח ולעזוב כל אשר לו מנפש ועד בשר, ולהפקיר הכל
how much more, and an infinite number of times more, is it fitting that a man also should relinquish and set aside all he possesses, both spiritually and physically, and renounce everything,
בשביל לדבקה בו יתברך בדביקה חשיקה וחפיצה, ולא יהיה שום מונע מבית ומחוץ, לא גוף ולא נפש ולא ממון ולא אשה ובנים
in order to cleave to Him, with attachment, desire and longing, without any hindrance, within or without, neither of body nor soul — hindrances from “within”, nor money, nor wife and children — hindrances from “without”. None of these things should hinder him from cleaving to G‑d. By renouncing them all he sets aside even his most important needs for the sake of his love of G‑d.
ובזה יובן טוב טעם ודעת לתקנת חכמים, שתקנו ברכות קריאת שמע: שתים לפניה כו׳, דלכאורה אין להן שייכות כלל עם קריאת שמע, כמו שכתבו הרשב״א ושאר פוסקים
This will enable one to understand the eminently reasonable explanation of the Rabbinic enactment(Mishnah, Berachot 1:4) ordaining the recitation of the blessings of the Shema: two blessings preceding it, and so on.3 For at first glance it would appear that they have no connection whatever with the recital of theShema, as Rashba4 and other halachic authorities have stated.
In this, they are unlike other Rabbinic blessings pronounced over mitzvot, where each such blessing refers explicitly to themitzvah itself (as for example the blessing “...to put on the tefillin”).
ולמה קראו אותן ברכות קריאת שמע, ולמה תקנו אותן לפניה דווקא
Why, then, were they termed “Blessings of the Shema?” And why was it ordained that they be recited specifically before it when they are in no apparent way connected to it?
The Alter Rebbe explains that the purpose of these blessings is to serve as a preparation to the Shema. The main objective of the Shema is attaining a “love of G‑d with both one’s inclinations” — so that not only the divine soul, but the animal soul and Yetzer Hara also come to love G‑d. And for this one must first meditate on the contents of the blessings of the Shema,which describe the self-nullification of the angels and other creatures.
Thus, the blessings preceding the Shema are indeed similar to other blessings. Just as the Sages instituted blessings to be recited before performing any other particular mitzvah in order to make the person a fit receptacle for the beneficent flow he receives from its performance, so, too, did they institute the blessings preceding the Shema in order for one to properly perform that mitzvah.
אלא משום שעיקר קריאת שמע: לקיים בכל לבבך כו׳, בשני יצריך כו׳
But the reason is that the essence of the recital of the Shema is to fulfill the injunction, “with all your heart...,” that is,5 “with both inclinations...” — that a Jew should love G‑d with the whole of his heart, even with his animal soul and evil inclination,
דהיינו לעמוד נגד כל מונע מאהבת ה׳
that is to say, to withstand anything that hinders [him] from the love of G‑d.
ולבבך: הן האשה וילדיה, שלבבו של אדם קשורה בהן בטבעו, כמו שאמרו רז״ל על פסוק: הוא אמר ויהי, זו אשה, הוא צוה ויעמוד, אלו בנים
For “your heart” alludes to one’s wife and her children, to whom a man’s heart is, by his very nature, bound. So have the Sages, of blessed memory, commented6 on the verse:7 “For He spoke and it came to pass,” that this refers to one’s wife; “He commanded, and it stood fast,” that this refers to the children,
I.e., it is G‑d’s command that imbues a man’s nature with the bond to his wife and children. These are “your heart,” the things to which his heart is bound — and they are not to hinder his divine service.
ונפשך ומאדך: כמשמעו, חיי ומזוני
and by “your soul and might” is understood, literally, your life and sustenance; they, too, should not act as an impediment to spiritual service;
להפקיר הכל בשביל אהבת ה׳
all are renounced for the love of G‑d.
Thus, neither the things found “within” — the animal soul and evil inclination, nor those things “without” — one’s wife, children and sustenance, should hinder a person from those matters which lead to the love of G‑d.
| FOOTNOTES | |
| 1. | Parentheses are in the original text. |
| 2. | Bava Metzia 84a. |
| 3. | Concerning the possibility that “and so on” alludes to the blessings which follow the Shema, the Rebbe notes: “This is not [found] in Tanya. More important, the answer to this is not given. On the contrary, at the end of his question the Alter Rebbe explicitly says, ’specifically before it‘; he does not mention ’after it,‘ even by indicating this with ’and so on.‘ This is especially significant because there is a connection to ’after it,‘ for the latter blessings speak of accepting the Heavenly Yoke and the Exodus from Egypt (and these themes refer to the recitation of the Shema, as explained at the end of ch. 47). ”’And so on,‘ then, is intended either to include the recitation of the evening Shema, or it alludes to the conclusion of the above-quoted Rabbinic text: ’two before it... and in the evening.‘ Essentially both answers are the same. And although later on the Alter Rebbe specifies the morning blessings, the same can be understood from them regarding those in the evening.“ |
| 4. | Quoted in Beit Yosef, Orach Chayim ch. 46. |
| 5. | Berachot 54a. |
| 6. | Shabbat 152a. |
| 7. | Tehillim 33:9. |
• Sefer Hamitzvos:• English Text | Hebrew Text |
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• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 71
The Guilt Offering
The following individuals have to bring a Guilt Offering (Asham) for their transgressions:
One who inadvertently misappropriates holy property—whether sacrificial goods or property that belongs to the Temple coffers.
One who steals money from his fellow and falsely swears in denial of his crime.
One who has sexual relations with a betrothed, half-Jewish handmaiden.
One who falsely swears in denial of his responsibility to return an object that was entrusted to him for safekeeping.
Full text of this Mitzvah »
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
Positive Commandment 71
The Guilt Offering
The following individuals have to bring a Guilt Offering (Asham) for their transgressions:
One who inadvertently misappropriates holy property—whether sacrificial goods or property that belongs to the Temple coffers.
One who steals money from his fellow and falsely swears in denial of his crime.
One who has sexual relations with a betrothed, half-Jewish handmaiden.
One who falsely swears in denial of his responsibility to return an object that was entrusted to him for safekeeping.
Full text of this Mitzvah »
• The Guilt Offering
Positive Commandment 71
Translated by Berel Bell
The 71st mitzvah is that one who commits a certain type of transgression is commanded to bring a guilt-offering as atonement. This offering is known as an asham vadai.
The transgressions which require one to bring such a sacrifice are Me'ilah,1 theft, having relations with a shifchah charufah,2 and swearing falsely regarding an object which was given for safekeeping.
Me'ilah is when one unintentionally derives at least one perutah's worth of benefit from something sanctified — whether it was sanctified for Temple repair (bedek habayis) or to be brought on the altar; or when one stole something worth at least one perutah and then swore falsely [in denial]; or when one had relations with a shifchah charufah; or when someone falsely denies having an object he was entrusted with and then swears [to support his claim] — then, whether [these last three3 transgressions were] done intentionally or unintentionally,4 one is required to bring an offering. But instead of a sin-offering, he brings a guilt-offering, known as an asham vadai.
Regarding Me'ilah it is written,5 "If a person sins inadvertently with something that is sacred to G‑d, he shall bring as his guilt offering to G‑d, an unblemished ram"; and [regarding a false oath,6 "If a person sins...] by lying to his neighbor regarding an article left for safekeeping...and swears falsely...he must bring his guilt-offering to G‑d, an unblemished ram"; and [regarding a shifchah charufah,7] "If a man has relations with a slave woman who is half married to [another] man...he must bring his guilt-offering to G‑d..."
The details of this mitzvah are explained in tractate Kerisus.8
FOOTNOTES
1.Using sanctified things for one's personal use. See P118.
2.A female non-Jewish slave who is immersed in a mikvah is known as a shifchah, and when her master frees her, she becomes a full-fledged Jew. Before this, she is permitted, under certain conditions, to a Jewish servant. Should she be owned by two masters and only one frees her; and she is betrothed by a Jewish servant, she becomes a shifchah charufah. Should another Jew have relations with her, he must bring this offering.
3.See Kapach 5731, note 94 regarding the error in previous translations. If sanctified objects were used intentionally, it is not considered Me'ilah and this sacrifice is not brought.
4.E.g. at the moment he made the oath, he forgot that he had stolen it; he was unaware of the shifchah charufah's status; or had forgotten that he was given an object for safekeeping.
5.Lev. 5:15.
6.Ibid., 5:21-25.
7.Ibid., 19:20-21.
8.9a
• 1 Chapter: Me`ilah Me`ilah - Perek 1 • English Text | Hebrew Text | Audio: Listen | Download | Video Class• Me`ilah - Perek 1
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Halacha 1
It is forbidden for an ordinary person to benefit from articles sanctified unto God, whether they are entities that are offered on the altar or articles consecrated for the improvement of the Temple. Anyone who derives aperutah' worth of benefit from an article sanctified unto God, is considered as having misappropriated a consecrated article.
Halacha 2
The concept of me'ilah, misappropriating consecrated articles, does not apply to sacrificial entities from the sacrifices that are permitted to be eaten, e.g., the meat of sin-offerings and guilt-offerings after their blood was cast on the altar, the two breads after the blood of the two sheep was cast on the altar. This applies even if these or the like are eaten by a non-priest. Since it is permitted for some people to benefit from them, anyone who benefits from them is not considered to have misappropriated consecrated articles. Even if they were disqualified and prohibited to be eaten, since there is a time when they are permitted to be eaten, one is not liable me'ilah.
Halacha 3
Anyone who purposely misappropriates consecrated articles is liable for lashes and must pay the value he decreased the value of the sacred articles. The warning against me'ilah is derived from Deuteronomy 12:17: "You may not partake of the tithes of your grain... your pledges... in your outlying cities." According to the Oral Tradition, we learned that this is a warning against one who partakes of the meat of a burnt-offering for it must be offered entirely to God. The same applies to all other consecrated articles that are dedicated to God alone, whether something consecrated for the altar or for the improvement of the Temple. If one derives a perutah's worth of benefit, he is liable for lashes. If he misappropriated a consecrated article unknowingly, he must make restitution for the benefit he received and add a fifth. Also, he must bring a ram worth two selaim and have it sacrificed as a guilt offering. This brings atonement for him and it is called: "the guilt offering for misappropriation,] as Leviticus 5:15-16 states "And he sinned inadvertently, misappropriating what was consecrated unto God and he shall bring his guilt-offering... and he should make restitution for what he misappropriated from the consecrated articles, adding a fifth." Paying the principal with the additional fifth and bringing the sacrifice is a positive commandment.
Halacha 4
Payment of the principal and bringing the guilt-offering are essential for the atonement; payment of the additional fifth is not essential. This is derived from the prooftext that speaks of: "the ram of the asham." Our Sages interpreted the term asham as referring to the principal and stated: The ramand the payment of the principal are fundamental requirements. The additional fifth is not a fundamental requirement.
Halacha 5
If the person brought the guilt-offering before he made restitution for the principal, he did not fulfill his obligation. If one is in doubt whether he derived benefit from a consecrated article or not, he is exempt from making restitution and bringing a sacrifice.
The additional fifth is considered as a consecrated article itself. If one benefits from it, he should add a fifth to the fifth. We have already explained several times that the fifth is one fourth of the principal so that the principal and the fifth will be five units.
Halacha 6
There are articles for which one is not liable for me'ilah according to Scriptural Law, but from which it is forbidden to benefit according to Rabbinic decree.A person who derives benefit from them must only make restitution for the principal. He need not add a fifth, nor must he bring a guilt-offering.
Halacha 7
All of the sacrifices offered on the altar - whether sacrifices of the highest degree of sanctity or sacrifices of a lesser degree of sanctity - are forbidden to be shorn and it is forbidden to perform work with them, as Deuteronomy 15:19 states: "Do not perform work with the firstborn of your oxen and do not shear the firstborn of your sheep." The same applies to all other sacrificial animals. One who shears an ox or works with a sheep is liable for lashes according to Scriptural Law.
One who pulls out hair is not considered as if he shears it. It appears to me that one is not liable unless he shears double the width of a sit. This prohibition should not be more severe than the prohibition against shearing on the Sabbath.
Halacha 8
When there is a doubt whether an animal is consecrated, e.g., an animal concerning which there is a question whether it is a firstborn or the like, it is forbidden to shear it or work with it, but one who shears it or works with it, is not liable for lashes.
Halacha 9
When a sacrificial animal contracted a physical blemish and it was redeemed as we explained, it is not permitted to shear it or to work with it. The prohibitions are still in effect until it is slaughtered. If it was slaughtered after it was redeemed, it is permitted to partake of it.
When does the above apply? When the animal was consecrated before it contracted a permanent blemish or it contracted a temporary blemish before it was consecrated. If, however, one consecrated an animal with a permanent physical blemish as a sacrifice for the altar, it is only forbidden to be shorn and for work to be performed with it according to Rabbinic Law. If it is redeemed, it is like an ordinary animal in all regards and like an ordinary animal, it may be shorn and work may be performed with it. The only exceptions to this principle are a firstborn animal and one separated as the tithes. In these instances, the holiness falls on their physical bodies even if at the outset they have permanent physical blemishes. They are never considered as ordinary animals entirely and it is always forbidden to shear them or perform work with them.
It is forbidden to mate an animal that is a firstborn or a sacrificial animal that was disqualified.
Halacha 10
It is permitted, even as an initial preference, to pull off hair from a sacrificial animal in order to show a physical blemish to an expert. It is forbidden to benefit from the hair that was pulled off or which fell from a consecrated animal, a firstborn animal, or one designated as the tithes, even after it was redeemed and slaughtered because of its blemish. This is a decree lest the sacrifice of such an animal be delayed, because it does not come to bring about atonement.
It is, by contrast, permitted to benefit from wool which fell from an animal designated as a sin-offering or a guilt-offering after it has been redeemed and slaughtered because of a physical blemish. The rationale is that since these offerings come to bring about atonement, the owners will not delay their sacrifice. There is an unresolved doubt if it is permitted to benefit from wool that was pulled off from a burnt-offering.
It is permitted to benefit from any wool that becomes pulled off from sacrificial animals after they have contracted a blemish, for it was not pulled off intentionally.The only exception is the wool of a firstborn animal and one designated as a tithe. In those instances, it is forbidden to benefit from wool even if it was pulled off from such an animal after it contracted a blemish.
Halacha 11
When a person slaughters a firstborn or another consecrated animal, he may pull off the wool from either side to make a place for the knife, provided he does not remove the wool from its place.
Halacha 12
It is forbidden to shear and perform work with animals consecrated for the improvement of the Temple according to Rabbinic decree. According to Scriptural Law, they are not forbidden. Therefore one who shears such animals or performs work with them is not liable for lashes. He does, however, receive stripes for rebellious conduct.
Halacha 13
When one consecrates a fetus for the altar, it is forbidden to perform work with its mother according to Rabbinic decree. The rationale for this decree is that work weakens the fetus. It is, however, permitted to shear the mother, because this does not harm the fetus.
When one consecrates one limb of an animal - whether for the improvement of the Temple or for the altar - there is an unresolved doubt whether or not the entire animal is forbidden to be sheared or for work to be performed with it. Therefore, if one performs such an activity, he is not liable for lashes.
• 3 Chapters: Shegagot Shegagot - Perek 9, Shegagot Shegagot - Perek 10, Shegagot Shegagot - Perek 11 • English Text | Hebrew Text | Audio: Listen | Download• Shegagot - Perek 9
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• English Text | Video Class• Wednesday, Iyar 17, 5776 · May 25, 2016
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Halacha 1
There are five sins for whose violation one must bring a guilt-offering. It is called a definitive guilt-offering, because it is not brought because of a doubt. They are: a) intimacy with a consecrated maid-servant, b) robbery, c) misappropriation of sacred articles, d) the contraction of ritual impurity by a nazirite, and e) purification from the infliction of tzara'at.
What is implied by intimacy with a consecrated maid-servant? When a man is intimate with a consecrated maid-servant whether intentionally or inadvertently, he must bring a guilt-offering, provided she is past majority, aware of the transgression, willfully participating, and she had previously engaged in relations in the ordinary manner, and the relations were completed, so that she will also be liable for lashes, as Leviticus 19:20-21 states: "There will be an investigation... and he will bring his guilt-offering," i.e., she receives lashes and he brings a sacrifice.
Halacha 2
According to the Oral Tradition, it was taught, in a situation where she is liable for lashes, he is liable for a sacrifice. When she is exempt from lashes, he is exempt from a sacrifice.
Halacha 3
When a youth who is nine years old is intimate with a consecrated maidservant, she is liable for lashes and he is obligated to bring a sacrifice. It appears to me that he does not bring the sacrifice until he comes of age and attains intellectual maturity.
Halacha 4
We have already explained in Hilchot Bi'ot Assurot, the definition of the termshifchah charufah used in the Torah and that the twoare not liable until he is intimate with her in an ordinary manner and the relations were completed. Therefore if two people tell him: "You were intimate with a consecrated maidservant," and he said: "I was not intimate with her," his word is accepted and he does not bring a sacrifice as a result of their statements. For he knows whether or not he completed the relations and his statement: "I was not intimate" can be interpreted as "I did not complete relations."
Halacha 5
Although a man is intimate with a consecrated maidservant many times, he is only liable for one guilt-offering. What is implied? A man was intimate with a consecrated maidservant many times intentionally or was intimate with her inadvertently, he became aware of the matter, and then he was intimate with her inadvertently again and became aware of the matter - even if the sequence occurs 100 times in 100 lapses of awareness, he is only liable for one guilt-offering. It atones for him for everything, for both his intentional and inadvertent transgressions with her.
When does the above apply? When he was intimate with only one consecrated maidservant. If, however, he was intimate with many consecrated maidservants, even in one lapse of awareness, he is liable for a guilt-offering for every consecrated maidservant.
Halacha 6
If a man was intimate with a consecrated maidservant, set aside his guilt-offering and then was intimate with her again afterwards, he is liable for every time they were intimate. Setting aside a sacrifice creates a distinction. Thus it is as if he offered the sacrifice and then was intimate with the consecrated maidservant again.
Similarly, if a man was intimate with one consecrated maidservant five times in a single lapse of awareness, he then became aware of one transgression and set aside a guilt-offering and then became aware of the second, he must set aside another one even though both transgression were committed in a single lapse of awareness. Since he did not become aware of the transgression until after he set aside the offering, it is as if he was intimate with her after he set aside the offering. For the laws pertaining to one who acts inadvertently and one who acts intentionally are the same with regard to a consecrated maidservant.
Halacha 7
In which instance is one obligated to bring a guilt-offering for robbery? Whenever anyone has in his possession a p'rutah's worth or more of Jewish money, whether he obtained it by robbery or theft, or it was entrusted to him, lent to him, came to him as part of partnership agreement, or in another way, and he denied possession of it, taking a false oath, whether intentionally or inadvertently, he must bring a guilt-offering to atone for his transgression. This is called a guilt-offering for robbery.
It is explicitly stated in the Torah that a person will not receive atonement through a guilt-offering until he returned the money in his possession to its owner. The payment of the additional fifth does not, however, hold back the atonement.
We already explained in Hilchot Sh'vuot the types of oaths for which a person will be liable to bring this guilt-offering and when he is exempt from it, in which instances one would be liable for many guilt-offerings commensurate with the number of oaths he is obligated to take and in which instances, he would be liable for only one guilt-offering.
Halacha 8
In which instance is one obligated to bring a guilt-offering for misappropriating consecrated property? Anyone who inadvertently derives a p'rutah's worth of benefit from consecrated property must make restitution for the benefit he derived, add a fifth, and bring a sacrifice to receive atonement. We already explained in Hilchot Me'ilah that bringing the sacrifice and making restitution for the principal prevent atonement from being granted. The additional fifth does not prevent atonement from being granted.
Halacha 9
When a person partakes of food for which one is liable for misappropriating consecrated property in five different dishes in one lapse of awareness, he is liable for a guilt-offering for each one, even though the meat comes from one sacrifice, provided he derives a p'rutah's worth of benefit each time he eats. The rationale is that the different dishes create a distinction and they are considered as different types of food even though they are not considered as different transgressions with regard to the liability for karet. The rationale for this is that there is an added dimension of severity to the prohibition against misappropriating consecrated property, for one who causes others to derive benefit is liable just as one who benefits, the measure for which one is liable can be accumulated over time, and when an agent performs the mission with which he is charged, the principal is liable. These concepts do not apply with regard to other prohibitions.
Halacha 10
Whenever a person is obligated to bring a definitive guilt-offering, he must become aware of his transgression beforehand and then offer his guilt-offering. If, by contrast, he offers the sacrifice before he becomes aware of the transgression and afterwards, becomes aware of it, he does not fulfill his obligation with it.
A king and an anointed priest bring the same sacrifice as an ordinary person for every transgression for which one is obligated to bring a definitive guilt-offering.
Halacha 11
Whenever a doubt arises in a person's mind whether or not he committed a transgression for which he is liable to bring a definitive guilt-offering, he is entirely exempt. Therefore if a doubt arises whether one caused the misappropriation of consecrated property, he is not liable for at all, as stated inHilchot Me'ilah.
Halacha 12
When there was a piece of ordinary meat and a piece of sacrificial meat before a person and he partook of one without knowing which one it is, he is exempt.If, afterwards, he partook of the second, he must bring a guilt-offering for the misappropriation of consecrated property. If another person comes and partakes of the second piece, they are both exempt.
Halacha 13
When there are a piece of forbidden fat and a piece of sacrificial meat before a person and he eats one of them without knowing which it is, he must bring a provisional guilt-offering, because of the possibility that he partook of the forbidden fat. If he ate the second one as well, he must bring a sin-offering for partaking of the forbidden fat and a definitive guilt-offering for misappropriating consecrated property. If another person came and partook of the second piece, that other person must also bring provisional guilt-offering.
When there are a piece of forbidden fat and a piece of sacrificial forbidden fat before a person and he eats one of them without knowing which it is, he must bring a sin-offering. If he ate the second after he became aware that he ate the first, he must bring two sin-offerings and a definitive guilt-offering to atone for misappropriating sacred property. If another person came and ate the second piece, each one should bring only a sin-offering. In Hilchot Ma'achalot Assurot, we explained the rationale why the prohibition against benefiting from consecrated property falls on forbidden fat. Similar laws apply in all analogous situations concerning other prohibitions.
Shegagot - Perek 10
Halacha 1
There are six individuals who are commanded to bring an adjustable guilt-offering. They are: one who becomes purified from tzara'at, a woman who gives birth, a person who takes an oath denying the knowledge of testimony whether intentionally or inadvertently, one who takes a false sh'vuat bitu'iinadvertently,an impure person who partook of consecrated food inadvertently and an impure person who entered the Temple inadvertently.
Halacha 2
With regard to the sacrifice brought by a woman after childbirth: If she is wealthy, she brings a sheep in its first year of life as a burnt-offering and a young dove or a turtle dove for a sin-offering. If she does not have the means, her obligation for a sacrifice is reduced and she must bring merely two turtle doves or two young doves, one as a burnt-offering and one, as a sin-offering. Even if she has the means to bring a sheep, but does not have the means to bring its accompanying offerings, she should bring the offering of a poor woman.
Halacha 3
When a person afflicted by tazara'at becomes purified, he must bring three animals as sacrifices: two sheep, one, as a burnt-offering and one, as a guilt-offering, and a ewe, as a sin-offering. If he does not have the means, he must bring two turtle doves or two young doves, one, as a burnt-offering and one, as a sin-offering, and a sheep, as a guilt-offering.
Halacha 4
One who takes a false sh'vuah concerning testimony, inadvertently takes a false sh'vuat habitu'i, or inadvertently enters the Temple or partakes of consecrated food while in a state of ritual impurity must bring a ewe or a she-goat, like other fixed sin-offerings. If he does not have the means, he must bring two turtle doves or two young doves, one, as a burnt-offering and one, as a sin-offering. If he does not have the means to purchase the fowl, he should bring a tenth of an ephah of flour. This is referred to as "the meal-offering of a sinner." The manner in which it is offered has been described inHilchot Ma'aseh HaKorbanot.
Halacha 5
All of these sacrifices are explicitly mentioned in the Torah and it is explicitly mentioned that these individuals are obligated to bring them with the exception of an impure person who inadvertently entered the Temple or partook of consecrated food. For it is written in Leviticus 5:1-5: "When a soul will sin and hear a voice of adjuration... or a soul that will touch any impure thing.... or a soul that will take an oath, explicitly stating it with his lips,... and one will be guilty with regard to one of these." According to the Oral Tradition, it was taught that the obligation for an impure person to bring a sacrifice refers to a person who became impure and then entered the Temple or partook of consecrated food without knowing of the prohibition. Although this interpretation was conveyed by the Oral tradition, it is as if it was stated explicitly, for the Torah explicitly obligated an impure person who partook of consecrated food or who entered the Temple for karet. With regard to an impure person who partakes of consecrated food, Leviticus 7:20 states: "And a soul that will partake of meat from a peace-offering brought to God while he is impure will be cut off." And with regard to one who entered the Temple,Numbers 19:20 states: "And the soul shall be cut off from the congregation, because he made the Sanctuary of God impure." Since the Torah obligated one who entered the Temple or partook of consecrated food while impure forkaret, it is understood that here it stated the sacrifice that must be brought because of the inadvertent violation of these prohibitions.
Halacha 6
Whenever a woman is obligated to bring a sacrifice, her husband is obligated to bring it on her behalf. If he is poor, he brings the offering of a poor person. If he is wealthy, he has her bring the sacrifice of a wealthy person. A person may bring an offering of a poor person on behalf of his son, his daughter, his servant and his maid-servant and have them partake of the offerings.
Halacha 7
A king and an anointed priest must bring the same sacrifices for a false oath regarding testimony, a false sh'vuat bitu'i, and for entering the Temple or partaking of sacrificial food while ritually impure as others. For the Torah did not distinguish between the sacrifices brought by a king or an anointed priest and ordinary individuals except with regard to those commandments for which one is obligated to bring a fixed sin-offering for their inadvertent transgression, as we explained. With regard to an adjustable guilt-offering, by contrast, all are equal.
We already explained in Hilchot Sh'vuot, when one is liable for a sacrifice for a false oath concerning testimony and a false sh'vuat bitu'i and when one is exempt, in which instances he would be liable for many sacrifices according to the number of oaths he took and in which instances, he would be liable for only one sacrifice. In Hilchot Mechusrei Kaparah, I will explain in which instances a woman who gave birth and a person becoming purified fromtzara'at will be liable for many sacrifices and in which instance, they will be liable for only one sacrifice.
Halacha 8
With regard to all sins that one must bring a sacrifice whether he transgressed willfully or inadvertently, if a person violates them due to factors under duress, he is exempt from bringing a sacrifice. Needless to say, this applies with regard to other sins for which he is liable for a sin-offering only when he transgresses inadvertently. If he sins under duress, he is exempt.
Halacha 9
When a person set aside money for a ewe for a sin-offering and then needed it for another purpose, he may bring a she-goat and transfer the holiness of the money to the she-goat and derive benefit from the money. Similarly, if he set aside money for a she-goat and purchased a ewe, he may derive benefit from the money.
Halacha 10
When a person set aside money for an animal and then became poor, he should take two turtledoves or two young doves and transfer the holiness of the money to them. Then he may benefit from the remainder.
If one set aside money for young doves or turtledoves and became poor, he should take an tenth of an ephah and transfer the holiness of the money to it. Then he may benefit from the money. Conversely, if he was poor and set aside money for a tenth of an ephah and became wealthier, he should add to that amount and bring a fowl. If he set aside money for a fowl and became wealthy, he should add to it and bring a ewe or a she-goat.
Even if a person was fit to inherit money and the testator was on his deathbed, he is still considered as poor until the testator dies and he inherits his estate.
Halacha 11
When a wealthy person set aside a ewe or a she-goat and it contracted a blemish and then he became poor, if he desires, he may bring a fowl with the proceeds of its sale. If, however, he set aside a fowl and it was disqualified, he may not bring a tenth of an ephah of meal with the proceeds of its sale. It may not be sold, since there is no concept of redeeming a fowl.
Halacha 12
When a person set aside a tenth of an ephah and then became wealthy before the meal was consecrated by placing it in a sacred utensil, it is like all other meal offerings and may be redeemed and eaten. Once it has been consecrated in a sacred utensil, it cannot be redeemed. Instead, it should be left overnight and then taken to the place where sacrifices are burnt.
Halacha 13
When a wealthy person set aside a pair of doves to be sold with the intent of using the proceeds of the sale as part of the funds for a ewe or a she-goat and then became poor, he may bring this pair of doves even though they were consecrated only for their worth and thus originally disqualified as sacrifices.
Why are these doves not disqualified forever? Because when they were disqualified originally, they were not disqualified in an ultimate sense. For this pair of doves is now fit for sacrifice.
When a poor person brings the sacrifice of a rich person, he fulfills his obligation. Conversely, when a rich person brings the sacrifice of a poor person, he does not fulfill his obligation.
Shegagot - Perek 11
Halacha 1
There is a difference with regard to the inadvertent violation of the prohibitions against entering into the Temple and partaking of consecrated food while ritually impure that does not apply with regard to other transgressions punishable by karet. With regard to all the other transgressions punishable bykaret, if one transgressed inadvertently and ultimately, became aware that he transgressed, he is liable for a sin-offering, even though he did not have any knowledge of the transgression beforehand. With regard to the prohibitions against entering into the Temple and partaking of consecrated food while ritually impure, by contrast, one does not bring an adjustable guilt-offering unless he was aware of his ritual impurity and aware of the consecrated nature of the Temple or the food at the outset and aware of his ritual impurity and aware of the consecrated nature of the Temple or the food afterwards, and there was a lapse of awareness in the interim.
What is implied? He unknowingly contracted impurity and entered the Temple or partook of consecrated food and afterwards, he became aware that he had contracted impurity, that he was impure at the time he ate or entered, and that it was consecrated food that he ate or the Temple that he entered, he is exempt from the obligation to bring a sacrifice. He is not obligated unless he knew that he contracted impurity and that it was consecrated food or the Temple, before he entered or ate.
What is implied? He contracted impurity and became aware that he contracted impurity and knew that that the building was the Temple or the food was consecrated. Afterwards, he had a lapse of awareness regarding the impurity, forgetting that he had contracted impurity, and entered the Temple or ate consecrated food, knowing that this was the Temple or that this was consecrated food. Alternatively, he had a lapse of awareness and forgot that this was the Temple or that this was consecrated meat, but he was aware that he was ritually impure, and he entered or partook of the meat. Or he acted inadvertently or forgot that he contracted impurity, forgot that this was consecrated meat, or that this was the Temple and entered and ate. Then afterwards, he became aware of the matters of which he had been unaware, he must bring an adjustable guilt-offering in all these six possible instances.
How do we know that this is the law regarding the inadvertent violation of the prohibitions concerning the Temple and consecrated food? Because with regard to other inadvertent transgressions, Leviticus 4:27-28 states: "Acting in violation of one of the commandments of God that forbids an act to be performed and he was guilty or if the sin that he committed becomes known to him," implying that he is liable if he ultimately knew of the transgression even if he was not aware of it originally. With regard to entering the Temple or partaking of consecrated food while ritually impure, ibid. 5:3 states: "And it became hidden from him, he became aware, and he became guilty." Since the verse states "And it became hidden from him," the implication is that he had knowledge of the matter beforehand. And since it is written: "he became aware, and he became guilty," he ultimately had knowledge. Thus we have learned that he must have awareness initially and ultimately and a lapse of awareness in the interim.
Halacha 2
If a person contracts impurity and knows that he is impure and is aware of the Temple or that food is consecrated, but does not know the type of impurity that he contracted, then forgot that he became impure and entered the Temple or ate consecrated food, and after entering or eating became aware of the type of impurity that he had contracted, he is liable to bring a sacrifice. Although at the outset, he did not know the type of impurity he had contracted, since he knew that he was ritually impure, it is considered as if he was aware of his impurity at the outset.
If, however, he suffered a lapse of awareness concerning the laws of ritual impurity, e.g., he became impure because of contact with a lentil-sized portion of the carcass of a crawling animal, and he knew that the carcass of a crawling animal imparted ritual impurity, but did not know the measure that imparts impurity and then forgot entirely that he touched the carcass of a crawling animal and entered the Temple or ate consecrated food, and then became aware that he touched a lentil-sized portion of the carcass of a crawling animal, there is an unresolved doubt whether or not he is liable for a sacrifice.
A similar issue arises when a person who never saw the Temple and never was aware of its place, became impure and knew that he was impure, entered the Temple without knowing at the outset that this was its place, since he never saw it, and afterwards, remembered that he had contracted impurity and became aware that this was the Temple. There is an unresolved doubt if the knowledge that there is a Temple in the world is considered as awareness of the Temple or it is necessary for a person to know of the Temple's place.
It appears to me that those for whom a doubt exists regarding their obligation to bring a sacrifice should not bring a sacrifice, lest they be bringing a non-consecrated animal into the Temple Courtyard. If one would say: A sin-offering of fowl is brought even in a case of doubt although it is not eaten. There is a difference between the two. A sin-offering of fowl is brought, because the one bringing it is possibly lacking atonement and is forbidden to partake of sacrificial food until he brings a sacrifice as atonement. When, however, one is not lacking in atonement, he should not bring a sacrifice when there is a doubt involved.
Halacha 3
When a person contracts ritual impurity in the Temple Courtyard, to be liable for the abovementioned offering, he must initially know that he contracted impurity and that he is in the Temple. Afterwards, if he loses awareness that he contracted impurity, but remembered that he was in the Temple or he lost awareness that he was in the Temple, but did not forget that he was ritually impure, or he lost awareness of both matters, when he regains awareness, he should bring an adjustable guilt-offering. The above applies provided he waits the minimum amount of time, as we explained in Hilchot Bi'at HaMikdash.
Halacha 4
When a person intentionally made himself ritually impure, but did not remain in the Temple Courtyard for the minimum amount of time specified, there is an unresolved doubt with regard to his obligation. Does the concept of a minimum amount of time apply only to one who contracted impurity due to forces beyond his controlor does it also apply to one who willfully contracted impurity? Therefore if such a person loses awareness of his ritual impurity, but nonetheless leaves the Temple Courtyard without tarrying, he should not bring a sacrifice.
Similarly, there is an unresolved question if an impure person suspended himself in the space above the Temple Courtyard. It is unresolved whether the space above the Temple Courtyard is considered as the Temple Courtyard or not.
Halacha 5
When a person is in doubt whether or not he entered the Temple or partook of consecrated food while ritually impure, he does not bring a provisional guilt-offering. For a person does not bring such a sacrifice unless he is unsure of the violation of a prohibition punishable by karet for which one brings a fixed sin-offering to atone for his inadvertent transgression.
Halacha 6
The following rules apply when there where two paths in front of a person, one pure and one impure. and he walked down the first and then walked down the second, and at the time he walked down the second, he forgot that he walked down the first. If he lost awareness of this ritual impurity and entered the Temple or partook of consecrated food, he is liable. Even though originally, he did not have a definitive knowledge of his ritual impurity, but merely a partial knowledge, because he did not know that he walked down both paths so that he would definitely be impure, he is, nevertheless, liable for a sin-offering. For partial knowledge is considered as complete knowledge.
If he only walked down the first path and entered the Temple or partook of consecrated food, he is exempt, because it is not certain that he contracted ritually impurity.
Halacha 7
If, in the previous situation, he had the ashes of the Red Heifer sprinkled upon him on the third and seventh days and immersed himself after entering the Temple and then walked down the second path and entered the Temple, he is certainly liable, for he has certainly entered the Temple in a state of ritual impurity, either the first time or the second time. Although on each occasion he was in a state of uncertainty, for the status of both paths is a matter of question, here, with regard to the impurity of the Temple and consecrated objects, uncertain knowledge is considered as definite knowledge.
Halacha 8
If a person was ritually impure and two witnesses tell him: "You entered the Temple," and he tells them: "I did not enter," his word is accepted and he does not bring a sacrifice. For if he desired, he could have said: "I entered intentionally."
The following rules apply if two witnesses tell a person: "You were impure when you entered the Temple. You contracted ritual impurity in our presence and you knew you were impure." Even though there was an interim of many days between the contraction of impurity which they testified about and his entry into the Temple and thus he could have said: "I already immersed myself," since he denies the statement of the witnesses and says: "I never contracted impurity," the statement of the witnesses is accepted and he is required to bring a sacrifice because of them. The rationale is that if two witnesses can cause him to receive as severe a punishment as execution, certainly, they can obligate him for an easier punishment, bringing a sacrifice, for he denied their testimony.
Halacha 9
When a person entered the Temple or partook of consecrated food in a state of ritual impurity had a knowledge of the situation at the outset, but ultimately did not have knowledge of the matter, the goat offered in the Holy of Holies and Yom Kippur bring about tentative atonement until he becomes aware and brings an adjustable guilt-offering.
When he does not have knowledge at the outset, the goat offered in the Temple Courtyard and Yom Kippur bring about atonement. If he did not have knowledge neither at the outset, nor ultimately, the goats offered on the festivals and on Rosh Chodesh, bring about atonement. If one purposefully entered the Temple or partook of consecrated food while ritually impure, the bull offered by the High Priest on Yom Kippur brings about atonement if the transgressor was a priest.If he was an Israelite, the blood of the goat offered in the Holy of Holies and Yom Kippur bring about atonement, as Leviticus 16:16 states concerning that goat: "And he shall atone for the holy place, because of the impurity of the children of Israel."
• English Text | Video Class• Wednesday, Iyar 17, 5776 · May 25, 2016
• Iyar 17, 32nd day of the omer
Shabbat Iyar 17, 32nd day of the omer 5703
Torah lessons: Chumash: B'har, Shevi'i with Rashi.
Tehillim: 83-87.
Tanya: Ch. 49. Even though (p. 255)...for the love of G-d. (p. 259).
Tzidkat'cha (p. 209) is not said.
Some recite the sh'ma in the morning, before services, to fulfill their obligation of reciting the sh'ma in its proper time; they should repeat (as usual in a non-communal sh'ma reading) the three words ani Hashem Elokeichem (p. 48), and conclude with the word emet. When reciting the sh'ma with the tefillin of Rabeinu Tam or Shimusha Raba, the three words are not repeated, but one does conclude with emet.
On Lag Ba'Omer, about 5604 (1844), the Tzemach Tzedek related this teaching of the Baal Shem Tov: It is written, "For you (Israel) shall be a land of desire, says the L-rd of Hosts"1. Just as the greatest scientists will never discover the limits of the enormous natural resources which the A-lmighty has sunk into the land ("everything came from the earth")2, neither will anyone ever find the limits of the great treasures which lie within Israel - G-d's "land of desire."
The Baal Shem Tov concluded: I want to make Israel yield the kind of produce which the A-lmighty's "land of desire" is capable of yielding.3
FOOTNOTES
1.Malachi 3:12.
2.Kohelet 3:20.
3.See Elul 2.
• Daily Thought:
Inner Engravings
The soul is full of words, some inscribed, some engraved.
The words inscribed are not of the essence—they come to the soul from the outside, from life and its experiences. Therefore, they may fade and fall away, perhaps to be replaced by other words.
The words engraved are of the soul itself—just as engravings are no more than the form of the stone. When the soul finds quietude, those words are there. If the soul is in turmoil, or soiled by experience, those engravings need only be cleaned and uncovered. But they can never be torn away.
Those same words that compose the fabric of the soul, they are also engraved in a holy fire within the depths of the Soul of All Things. They are the words that Moses heard and inscribed on stone and on parchment.
So that at times, when you immerse yourself in the Torah and the words of its sages, when you allow them entry to touch your soul, you may hear those words resonating inside your soul.
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