Light Candles before sunset ––:––.
Today in Jewish History:
• First Property Purchase in the US by Jewish Congregation (1677)
In 1658, fifteen Jewish families emigrated from South America to (what was to become) the United States. These families were of Sephardic lineage and settled together in Newport, Rhode Island, where they established a Jewish congregation. For many years they held weekly prayer services in private homes.
When the need arose for a Jewish cemetery, the community purchased a piece of land on Wednesday, February 28, 1677.
This was the very first piece of land in the colonies which was owned by a Jewish congregation. In this cemetery are buried many of the early members of this congregation, and it is still maintained by the Jewish community today.
For more about the Newport Jewish community, see entry for the 8th of Elul.
Daily Quote:
And these words, which I command you this day, shall be upon your heart; you shall teach them thoroughly to your children, and you shall speak of them when sitting in your home and walking on the road, when you lie down and when you rise[Deuteronomy 6:6]Today's Study:
Chitas and Rambam for today:
Chumash: Vayak'hel-Pekudei, 6th Portion Exodus 39:22-39:43 with Rashi
• Exodus Chapter 39
22And he made the robe of the ephod, the work of a weaver, completely of blue wool. כבוַיַּ֛עַשׂ אֶת־מְעִ֥יל הָֽאֵפֹ֖ד מַֽעֲשֵׂ֣ה אֹרֵ֑ג כְּלִ֖יל תְּכֵֽלֶת:
23And the opening of the robe was turned inward like the opening of a coat of armor; its opening had a border around it so that it should not be torn. כגוּפִֽי־הַמְּעִ֥יל בְּתוֹכ֖וֹ כְּפִ֣י תַחְרָ֑א שָׂפָ֥ה לְפִ֛יו סָבִ֖יב לֹ֥א יִקָּרֵֽעַ:
24And they made on the bottom hem of the robe pomegranates of blue, purple, and crimson wool, twisted. כדוַיַּֽעֲשׂוּ֙ עַל־שׁוּלֵ֣י הַמְּעִ֔יל רִמּוֹנֵ֕י תְּכֵ֥לֶת וְאַרְגָּמָ֖ן וְתוֹלַ֣עַת שָׁנִ֑י מָשְׁזָֽר:
25And they made bells of pure gold, and they placed the bells in the midst of the pomegranates all around on the bottom hem of the robe, in the midst of the pomegranates. כהוַיַּֽעֲשׂ֥וּ פַֽעֲמֹנֵ֖י זָהָ֣ב טָה֑וֹר וַיִּתְּנ֨וּ אֶת־הַפַּֽעֲמֹנִ֜ים בְּת֣וֹךְ הָֽרִמֹּנִ֗ים עַל־שׁוּלֵ֤י הַמְּעִיל֙ סָבִ֔יב בְּת֖וֹךְ הָֽרִמֹּנִֽים:
26A bell and a pomegranate, a bell and a pomegranate, all around on the bottom hem of the robe, to serve as the Lord had commanded Moses. כופַּֽעֲמֹ֤ן וְרִמֹּן֙ פַּֽעֲמֹ֣ן וְרִמֹּ֔ן עַל־שׁוּלֵ֥י הַמְּעִ֖יל סָבִ֑יב לְשָׁרֵ֕ת כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
27And they made the linen tunics, the work of a weaver, for Aaron and for his sons, כזוַיַּֽעֲשׂ֛וּ אֶת־הַכָּתְנֹ֥ת שֵׁ֖שׁ מַֽעֲשֵׂ֣ה אֹרֵ֑ג לְאַֽהֲרֹ֖ן וּלְבָנָֽיו:
28and the cap of linen, and the glorious high hats of linen, and the linen pants of twisted fine linen, כחוְאֵת֙ הַמִּצְנֶ֣פֶת שֵׁ֔שׁ וְאֶת־פַּֽאֲרֵ֥י הַמִּגְבָּעֹ֖ת שֵׁ֑שׁ וְאֶת־מִכְנְסֵ֥י הַבָּ֖ד שֵׁ֥שׁ מָשְׁזָֽר:
and the glorious high hats: Heb. פַּאִרֵי הַמִּגְבָּעֹת, the glory of the high hats, [i.e., meaning] the glorious high hats. ואת פארי המגבעות: תפארת המגבעות, המגבעות המפוארות:
29and the sash of twisted fine linen, and blue, purple, and crimson wool, of embroidery work as the Lord had commanded Moses. כטוְאֶת־הָֽאַבְנֵ֞ט שֵׁ֣שׁ מָשְׁזָ֗ר וּתְכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י מַֽעֲשֵׂ֣ה רֹקֵ֑ם כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
30And they made the showplate, the holy crown, of pure gold, and they inscribed upon it an inscription like the engravings of a seal: "Holy to the Lord." לוַיַּֽעֲשׂ֛וּ אֶת־צִ֥יץ נֶֽזֶר־הַקֹּ֖דֶשׁ זָהָ֣ב טָה֑וֹר וַיִּכְתְּב֣וּ עָלָ֗יו מִכְתַּב֙ פִּתּוּחֵ֣י חוֹתָ֔ם קֹ֖דֶשׁ לַֽיהֹוָֽה:
31And they placed upon it a cord of blue wool to place over the cap, from above as the Lord had commanded Moses. לאוַיִּתְּנ֤וּ עָלָיו֙ פְּתִ֣יל תְּכֵ֔לֶת לָתֵ֥ת עַל־הַמִּצְנֶ֖פֶת מִלְמָ֑עְלָה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
to place over the cap, from above: And by means of the threads, he would place them (sic) over the cap like a sort of crown. It is impossible to say that the showplate was over the cap, because in “Shechitath Kodashim” (Zevachim 19a) we learned: His [the Kohen Gadol’s] hair was visible between the showplate and the cap, where he would place the tefillin, and the showplate was placed on the [Kohen Gadol’s] forehead. Hence, the cap was above, and the showplate was below, so what is the meaning of: “over the cap, from above” ? Additionally, I found a problem in this [matter, namely that] here the text states, “And they placed upon it a cord of blue wool,” and in the section dealing with the command (Exod. 28:37) it says, “And you shall place it upon a cord of blue wool.” Therefore, I say that this cord of blue wool was composed of threads with which to tie it [the showplate] to the cap since the showplate extended only from ear to ear. Thus how should he [the Kohen Gadol] tie it onto his forehead? Threads of blue wool were fastened to it [to the showplate] at both its ends and at its center, with which he would tie it [the showplate] and hang it upon the cap when it was on his head. Two threads were at each end, one above [the showplate] and one below [it] toward his forehead, and similarly at its center, for it is easy to tie it in this way, and it is not customary to tie with fewer than two threads. Therefore, it says: “upon a cord of blue wool,” and “upon it a cord of blue wool,” and he would tie their [the threads’] two ends [one from above and one from below the showplate], all of them together behind him, opposite his nape, and he would place it [the showplate] upon the cap. Do not be astonished that it does not say, “cords (פְּתִילֵי) of blue wool” [i.e., in the plural], since they were many [threads, i.e., three threads], because we find in regard to the choshen and the ephod: “And they shall fasten the choshen by its rings to the rings of the ephod with a blue cord” (Exod. 28:28). [There] we are forced [to explain] that there were no fewer than two [threads even though the text states “cord” in the singular] because the two rings of the choshen were on the two ends of the choshen, and the two rings of the ephod were on the two shoulder straps of the ephod opposite them, and according to the [usual] way of tying [rings together], there were four threads [one for every ring]. In any case, fewer than two [threads] is impossible. לתת על המצנפת מלמעלה: ועל ידי הפתילים היה מושיבו על המצנפת כמין כתר, ואי אפשר לומר הציץ על מצנפת שהרי בשחיטת קדשים שנינו (זבחים יט א) שערו היה נראה בין ציץ למצנפת, ששם מניח תפילין, והציץ היה נתון על המצח, הרי המצנפת למעלה והציץ למטה, ומהו על המצנפת מלמעלה, ועוד הקשיתי בה כאן הוא אומר ויתנו עליו פתיל תכלת, ובענין הצוואה הוא אומר (שמות כח לז) ושמת אותו על פתיל תכלת. ואומר אני פתיל תכלת זה חוטין הן לקשרו בהן במצנפת, לפי שהציץ אינו אלא מאוזן לאוזן, ובמה יקשרנו במצחו, והיו קבועין בו חוטי תכלת לשני ראשיו ובאמצעיתו, שבהן קושרו ותולהו במצנפת כשהוא בראשו, ושני חוטין היו בכל קצה וקצה אחד ממעל ואחד מתחת לצד מצחו, וכן באמצעו, שכך הוא נוח לקשור, ואין דרך קשירה בפחות משני חוטין, לכך נאמר (שמות כח לז) על פתיל תכלת, ועליו פתיל תכלת, וקשר ראשיהם השנים כלם יחד מאחוריו למול ערפו, ומושיבו על המצנפת. ואל תתמה שלא נאמר פתילי תכלת, הואיל ומרובין הן, שהרי מצינו בחשן ואפוד וירכסו את החושן וגו' בפתיל תכלת. ועל כרחך פחות משנים לא היו, שהרי בשתי קצות החשן היו שתי טבעות החשן, ובשתי כתפות האפוד היו שתי טבעות האפוד שכנגדן, ולפי דרך קשירה ארבע חוטין היו, ומכל מקום פחות משנים אי אפשר:
32All the work of the Mishkan of the Tent of Meeting was completed; the children of Israel had done [it]; according to all that the Lord had commanded Moses, so they had done. לבוַתֵּ֕כֶל כָּל־עֲבֹדַ֕ת מִשְׁכַּ֖ן אֹ֣הֶל מוֹעֵ֑ד וַיַּֽעֲשׂוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֧ה יְהֹוָ֛ה אֶת־משֶׁ֖ה כֵּ֥ן עָשֽׂוּ:
the children of Israel had done: the work; according to all that the Lord had commanded, etc.. ויעשו בני ישראל: את המלאכה ככל אשר צוה ה' וגו':
33Now they brought the Mishkan to Moses, the tent and all its furnishings its clasps, its planks, its bars, its pillars and its sockets, לגוַיָּבִ֤יאוּ אֶת־הַמִּשְׁכָּן֙ אֶל־משֶׁ֔ה אֶת־הָאֹ֖הֶל וְאֶת־כָּל־כֵּלָ֑יו קְרָסָ֣יו קְרָשָׁ֔יו בְּרִיחָ֖יו (כתיב בריחו) וְעַמֻּדָ֥יו וַֽאֲדָנָֽיו:
Now they brought the Mishkan to Moses, etc.: Because they could not erect it. Since Moses had done no work in the Mishkan, the Holy One, blessed is He, left for him the task of erecting it [the Mishkan], since no human being could erect it [by himself] because of the heaviness of the planks; and no human was strong enough to put them up, but Moses [was able to] put it up. Moses said before the Holy One, blessed is He, “How is it possible for a human being to erect it [the Mishkan]?” He [God] replied, “You work with your hand.” He [Moses] appeared to be erecting it, and it arose by itself. This is [the meaning of] what it says: “the Mishkan was set up” (Exod. 40:17). It was set up by itself. [This is found in] the midrash of Rabbi Tanchuma. -[from Midrash Tanchuma 11] ויביאו את המשכן וגו': שלא היו יכולין להקימו, ולפי שלא עשה משה שום מלאכה במשכן, הניח לו הקדוש ברוך הוא הקמתו, שלא היה יכול להקימו שום אדם מחמת כובד הקרשים, שאין כח באדם לזקפן, ומשה העמידו. אמר משה לפני הקדוש ברוך הוא איך אפשר הקמתו על ידי אדם, אמר לו עסוק אתה בידך נראה כמקימו, והוא נזקף וקם מאליו, וזהו שנאמר (שמות מ יז) הוקם המשכן, הוקם מאליו. מדרש רבי תנחומא:
34the covering of rams' skins dyed red, the covering of tachash skins, and the screening dividing curtain, לדוְאֶת־מִכְסֵ֞ה עוֹרֹ֤ת הָֽאֵילִם֙ הַֽמְאָדָּמִ֔ים וְאֶת־מִכְסֵ֖ה עֹרֹ֣ת הַתְּחָשִׁ֑ים וְאֵ֖ת פָּרֹ֥כֶת הַמָּסָֽךְ:
35the Ark of the Testimony and its poles and the ark cover, להאֶת־אֲר֥וֹן הָֽעֵדֻ֖ת וְאֶת־בַּדָּ֑יו וְאֵ֖ת הַכַּפֹּֽרֶת:
36the table, all its implements and the showbread, לואֶת־הַשֻּׁלְחָן֙ אֶת־כָּל־כֵּלָ֔יו וְאֵ֖ת לֶ֥חֶם הַפָּנִֽים:
37the pure menorah, its lamps, the lamps to be set in order and all its implements, and the oil for the lighting, לזאֶת־הַמְּנֹרָ֨ה הַטְּהֹרָ֜ה אֶת־נֵֽרֹתֶ֗יהָ נֵרֹ֛ת הַמַּֽעֲרָכָ֖ה וְאֶת־כָּל־כֵּלֶ֑יהָ וְאֵ֖ת שֶׁ֥מֶן הַמָּאֽוֹר:
38the golden altar, the anointing oil and the incense, and the screen of the entrance to the tent, לחוְאֵת֙ מִזְבַּ֣ח הַזָּהָ֔ב וְאֵת֙ שֶׁ֣מֶן הַמִּשְׁחָ֔ה וְאֵ֖ת קְטֹ֣רֶת הַסַּמִּ֑ים וְאֵ֕ת מָסַ֖ךְ פֶּ֥תַח הָאֹֽהֶל:
39the copper altar and its copper grating, its poles and all its implements, the washstand and its base, לטאֵ֣ת | מִזְבַּ֣ח הַנְּח֗שֶׁת וְאֶת־מִכְבַּ֤ר הַנְּח֨שֶׁת֙ אֲשֶׁר־ל֔וֹ אֶת־בַּדָּ֖יו וְאֶת־כָּל־כֵּלָ֑יו אֶת־הַכִּיֹּ֖ר וְאֶת־כַּנּֽוֹ:
40the hangings of the courtyard, its pillars and its sockets, and the screen for the gate of the courtyard, its ropes and its pegs, and all the implements for the service of the Mishkan, of the Tent of Meeting, מאֵת֩ קַלְעֵ֨י הֶֽחָצֵ֜ר אֶת־עַמֻּדֶ֣יהָ וְאֶת־אֲדָנֶ֗יהָ וְאֶת־הַמָּסָךְ֙ לְשַׁ֣עַר הֶֽחָצֵ֔ר אֶת־מֵֽיתָרָ֖יו וִיתֵֽדֹתֶ֑יהָ וְאֵ֗ת כָּל־כְּלֵ֛י עֲבֹדַ֥ת הַמִּשְׁכָּ֖ן לְאֹ֥הֶל מוֹעֵֽד:
41the meshwork garments for the service in the Holy, the holy garments for Aaron the Kohen [Gadol] and his sons' garments for serving [as kohanim]. מאאֶת־בִּגְדֵ֥י הַשְּׂרָ֖ד לְשָׁרֵ֣ת בַּקֹּ֑דֶשׁ אֶת־בִּגְדֵ֤י הַקֹּ֨דֶשׁ֙ לְאַֽהֲרֹ֣ן הַכֹּהֵ֔ן וְאֶת־בִּגְדֵ֥י בָנָ֖יו לְכַהֵֽן:
42In accordance with all that the Lord had commanded Moses, so did the children of Israel do all the work. מבכְּכֹ֛ל אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶׁ֑ה כֵּ֤ן עָשׂוּ֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֵ֖ת כָּל־הָֽעֲבֹדָֽה:
43Moses saw the entire work, and lo! they had done it-as the Lord had commanded, so had they done. So Moses blessed them. מגוַיַּ֨רְא משֶׁ֜ה אֶת־כָּל־הַמְּלָאכָ֗ה וְהִנֵּה֙ עָשׂ֣וּ אֹתָ֔הּ כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה כֵּ֣ן עָשׂ֑וּ וַיְבָ֥רֶךְ אֹתָ֖ם משֶֽׁה:
So Moses blessed them: He said to them, “May it be His will that the Shechinah should rest in the work of your hands. And may the pleasantness of the Lord our God be upon us…” (Ps. 90:17), and this is one of the eleven psalms in “A prayer of Moses” (Ps. 90:1). -[from Num. Rabbah 12:9] ויברך אותם משה: אמר להם יהי רצון שתשרה שכינה במעשה ידיכם, (תהלים צ יז) ויהי נועם ה' אלהינו עלינו ומעשה ידינו וגו', והוא אחד מאחד עשר מזמורים שבתפלה למשה:
• Daily Tehillim: Chapter 119, Verses 97-176
• Verses 97-176
97. O how I love Your Torah! All day it is my discussion.
98. Your commandments make me wiser than my enemies, for they are ever with me.
99. From all my teachers I have gained wisdom, for Your testimonies are my discussion.
100. I will be more perceptive than elders, because I have guarded Your precepts.
101. I have restrained my feet from every evil path, that I might keep Your word.
102. I have not turned away from Your judgments, for You have instructed me.
103. How sweet are Your words to my palate, [sweeter] than honey to my mouth!
104. From Your precepts I gain understanding, therefore I hate every path of falsehood.
105. Your word is a lamp to my feet and a light to my path.
106. I have sworn-and I will fulfill it-to keep Your righteous judgments.
107. I am afflicted to the extreme; grant me life, O Lord, according to Your promise.
108. Accept with favor, O Lord, the offerings of my lips, and teach me Your laws.
109. My soul is in danger always, yet I have not forgotten Your Torah.
110. The wicked laid a snare for me, yet I have not strayed from Your precepts.
111. I have taken Your testimonies as an eternal heritage, for they are the joy of my heart.
112. I have inclined my heart to perform Your statutes, forever, to the last.
113. I despise vain thoughts, but I love Your Torah.
114. You are my refuge and my shield; I place hope in Your promise.
115. Turn away from me, you evildoers, and I will keep the commandments of my God.
116. Support me according to Your promise, and I will live; let me not be shamed because of my hope.
117. Sustain me, and I will be saved, and I will be engrossed in Your statutes always.
118. You trample all who stray from Your statutes, for their ploy is a lie.
119. You have purged all the wicked of the earth like dross, therefore I love Your testimonies.
120. My flesh bristles from fear of You, and I am in awe of Your judgments.
121. I practiced justice and righteousness; leave me not to my oppressors.
122. Guarantee Your servant goodness; let not the wicked exploit me.
123. My eyes long for Your salvation, and for the word of Your righteousness.
124. Treat Your servant according to Your kindness, and teach me Your statutes.
125. I am Your servant; grant me understanding, that I may know Your testimonies.
126. It is time to act for the Lord; they have abrogated Your Torah.
127. Therefore I love Your commandments more than gold, even fine gold.
128. Therefore I affirmed all Your precepts; I have hated every path of falsehood.
129. Your testimonies are wondrous, therefore does my soul guard them.
130. Your opening words illuminate, enlightening the simple.
131. I opened my mouth and swallowed, because I craved Your commandments.
132. Turn to me and favor me, as is [Your] law for those who love Your Name.
133. Set my steps in Your word, and let no iniquity rule over me.
134. Deliver me from the oppression of man, and I will keep Your precepts.
135. Let Your face shine upon Your servant, and teach me Your statutes.
136. My eyes shed streams of water, because they do not keep Your Torah.
137. Righteous are you, O Lord, and Your judgments are upright.
138. You commanded Your testimonies in righteousness and great faithfulness.
139. My zeal consumes me, because my enemies have forgotten Your words.
140. Your word is very pure, and Your servant cherishes it.
141. I am young and despised, yet I do not forget Your precepts.
142. Your righteousness is an everlasting righteousness, and Your Torah is truth.
143. Trouble and anguish have taken hold of me, yet Your commandments are my delight.
144. Your testimonies are righteous forever; give me understanding, that I may live.
145. I call out with all my heart; answer me, O Lord; I will keep Your statutes.
146. I call out to You; save me, and I will observe Your testimonies.
147. I rose before dawn and cried out; my hope is in Your word.
148. My eyes preceded the night watches, that I may discuss Your word.
149. Hear my voice in keeping with Your kindness; O Lord, grant me life as is Your practice.
150. Those who pursue mischief draw near; they are far from Your Torah.
151. You are near, O Lord, and all Your commandments are truth.
152. From the beginning I discerned from Your testimonies that You had established them forever.
153. Behold my affliction and deliver me, for I have not forgotten Your Torah.
154. Wage my battle and redeem me; grant me life for the sake of Your word.
155. Salvation is far from the wicked, for they seek not Your statutes.
156. Your mercies are great, O Lord; grant me life as is Your practice.
157. My pursuers and my enemies are many, yet I did not turn away from Your testimonies.
158. I saw traitors and I quarreled with them, because they do not keep Your words.
159. Behold how I love Your precepts; grant me life, O Lord, according to Your kindness.
160. The beginning of Your word is truth, and forever are all Your righteous judgements.
161. Princes have pursued me without cause, but it is Your word my heart fears.
162. I rejoice at Your word, like one who finds abundant spoil.
163. I hate falsehood and abhor it, but Your Torah I love.
164. Seven times a day I praise You, because of Your righteous judgments.
165. There is abundant peace for those who love Your Torah, and there is no stumbling for them.
166. I hoped for Your salvation, O Lord, and I performed Your commandments.
167. My soul has kept Your testimonies, and I love them intensely.
168. I have kept Your precepts and Your testimonies, for all my ways are before You
169. Let my prayer approach Your presence, O Lord; grant me understanding according to Your word.
170. Let my supplication come before You; save me according to Your promise.
171. My lips will utter praise, for You have taught me Your statutes.
172. My tongue will echo Your word, for all Your commandments are just.
173. Let Your hand be ready to help me, for I have chosen Your precepts.
174. I long for Your salvation, O Lord, and Your Torah is my delight.
175. Let my soul live, and it will praise You, and let Your judgment help me.
176. I have gone astray like a lost sheep; seek out Your servant, for I have not forgotten Your commandments.
Tanya: Likutei Amarim, middle of Chapter 37
• Lessons in Tanya
• Today's Tanya Lesson
• Friday, 26 Adar, 5777 · 24 March 2017
• Likutei Amarim, middle of Chapter 37
• וכל ניצוץ לא ירד לעולם הזה
Each spark did not descend into this world to perfect itself but to perfect the body and vital soul — as the Alter Rebbe will soon conclude.
Having touched upon the subject of the soul’s descent, however, he adds a parenthetical comment emphasizing the magnitude of this descent. On entering this world, a soul may perhaps attain the loftiest heights of love and fear of G‑d that are experienced by a perfect tzaddik — but even this cannot compare to the love and fear that it experienced while in the spiritual worlds, before its descent.
אף שהיא ירידה גדולה, ובחינת גלות ממש
Though it is indeed a great descent, a veritable exile for the soul;
כי גם שיהיה צדיק גמור, עובד ה׳ ביראה ואהבה רבה בתענוגים
for even if it become, in this world, a perfect tzaddik, serving G‑d with fear and abundant love of delights,
לא יגיע למעלות דביקותו בה׳ בדחילו ורחימו בטרם ירידתו לעולם הזה החומרי, לא מינה ולא מקצתה
it will not attain to the quality of its attachment to G‑d with fear and love that the soul experienced prior to its descent into this corporeal world, nor even [to] a fraction of [its earlier fear and love].
ואין ערך ודמיון ביניהם כלל, כנודע לכל משכיל, שהגוף אינו יכול לסבול כו׳
In fact, there is no comparison or similarity whatever between them — between the love and fear of G‑d experienced by a soul on earth, and that of the soul above; [for] as is obvious to every intelligent man, the body could not bear etc. a love and fear of such intensity as the soul experienced above, in the spiritual realms.
Having concluded his comment on the formidable nature of the soul’s descent, the Alter Rebbe returns to his original point: The descent of the soul is thus undertaken not for its own sake —
אלא ירידתו לעולם הזה, להתלבש בגוף ונפש החיונית, הוא כדי לתקנם בלבד
but its descent into this world, to be clothed in a body and vital soul, is for the sole purpose of perfecting them;
ולהפרידם מהרע של שלש קליפות הטמאות על ידי שמירת שס״ה לא תעשה וענפיהן
to separate them from the evil of the three impure kelipot, by observing the 365 prohibitions and their “offshoots” i.e., by observing the Biblical and Rabbinic prohibitions,
ולהעלות נפשו החיונית, עם חלקה השייך לה מכללות עולם הזה
and to elevate his vital soul, together with the portion of the world at large that belongs to it,
ולקשרם ולייחדם באור אין סוף ברוך הוא אשר ימשיך בהם על ידי קיומו כל רמ״ח מצות עשה בנפשו החיונית
binding and uniting them with the Ein Sof-light which he draws into them by performing all the 248 positive mitzvot through the agency of the vital soul,
שהיא היא המקיימת כל מצות מעשיות כנ״ל
since [the vital soul] is the one that performs all mitzvot involving action, as explained above, in ch. 36 — that the divine soul can activate the body in performance of the mitzvot only by way of the vital soul.
וכמו שכתוב בע׳ חיים, שער כ״ו כי הנשמה עצמה אינה צריכה תיקון כלל כו׳
It is likewise written (in Etz Chayim, Portal 26) that the [divine] soul itself does not need perfecting at all...;
ולא הוצרכה להתלבש בעולם הזה וכו׳ רק להמשיך אור לתקנם כו׳
and there is no need for it to be embodied in this world, in a body and vital soul... except to draw down light to perfect them — the vital soul and the body...
והוא ממש דוגמת סוד גלות השכינה לברר ניצוצין וכו׳
and this parallels exactly1 the mystery of “the exile of the Shechinah,” whose purpose is to refine the sparksof holiness which fell into the kelipot; so too does the divine soul enter into exile within the body and vital soul in order to perfect them, and to extract from them the sparks of holiness which they contain.
The foregoing discussion enables us to understand the particular virtue of mitzvot performed through action:
Creation, and the soul’s descent into the body, were both intended for the purpose of elevating the body and vital soul, and thereby the entire world; moreover, this objective is reached primarily through the mitzvot involving action, inasmuch as these mitzvot are performed by the body and vital soul; these mitzvot are therefore of primary importance.
| FOOTNOTES | |
| 1. | The Rebbe explains how “the mystery of ‘the exile of the Shechinah’” relates to the subject at hand. On the surface, the soul’s descent into this world, and its concomitant suffering, is truly inexplicable. The soul is an entity which is truly a part of G‑d Above, emanating, as it does, from Supernal Wisdom which is wholly at one with G‑d Himself. That such a holy being should descend into this world merely to rectify the vitalizing soul and the body whose source is in kelipat nogah, strains the bonds of credulity. For even after the divine soul completely rectifies them — as in the divine service of a consummate tzaddik — the body is still unable to harbor the same love of G‑d which the soul felt prior to its descent. Why, then, did the soul descend into this world The Alter Rebbe addresses this question, writes the Rebbe, by stating that the soul’s descent parallels exactly the mystery of the exile of the Shechinah, whose purpose is to refine the sparks of holiness which fell into the kelipot. We shall soon learn that the Shechinah is the source of the divine soul. Furthermore, all things found within this world were created from the sparks of holiness, including the body and the vitalizing soul. Hence the parallel. The soul, whose source is the Shechinah, descends into this world to refine the body and vitalizing soul, whose source is the holy sparks. And just as the exile of the Shechinahis deemed a mystery, for its descent defies logic, so, too, is the soul’s descent into the body and vitalizing soul a mystery: it defies mortal reason. |
• Today's Mitzvah
A daily digest of Maimonides’ classic work "Sefer Hamitzvot"
• Positive Commandment 33• The Priestly Garments
"And you shall make holy clothes for Aaron your brother, for honor and for beauty"—Exodus 28:2.
The kohanim (priests) are commanded to don special priestly vestments – four special garments for the regular priest, eight for the high priest – before serving in the Holy Temple.
Though these clothing were stunningly beautiful, inlaid with gold and precious gems, the priest is enjoined not to take personal pleasure from them. Rather he should wear then solely because this is G‑d's command.
Full text of this Mitzvah »• The Priestly Garments
Positive Commandment 33
Translated by Berel Bell
The 33rd mitzvah is that the kohanim are commanded to don special garments for dignity and beauty, and only thereafter to serve in the Temple.
The sources of this commandment are G‑d's statements1 (exalted be He), "Make sacred garments for dignity and beauty for your brother Aaron"; "Bring forth his [i.e. Aaron's] sons and dress them with the tunics."
The priestly garments referred to are the eight worn by the kohen gadol and the four worn by a regular kohen. The kohen's service in the Temple is invalid in any case where he did so wearing either fewer or more than the garments designated for him2 for that service.
The kohen who performs the service lacking the proper garments3 receives misah bidei Shamayim (a Heavenly death sentence). Accordingly, we see him listed in the end of tractate Sanhedrin4 among those who receive this punishment.
Scripture does not state this explicitly, but states,5 "You shall dress them with belts [and with hats]...and with this they shall be kohanim." Our Sages explain6 that "As long as the kohanim wear their garments, their priesthood is intact, but when they are not wearing their garments, it is as if they are not kohanim." As we will explain later,7 a non-kohen who serves in the Temple receives a [Divine] death sentence.8
The Sifra says regarding the verse,9 "And he placed upon him the breastplate": "This passage teaches us the law for that time and for all subsequent generations; for the daily service and for Yom Kippur. For the daily service he wears the garments that contain gold, and for the service of Yom Kippur he wears the white [linen] garments."
We can see from the wording of [another passage of] the Sifra that the wearing of these garments is counted as a positive commandment. It states,10 "Which verse teaches us that Aaron should not wear these garments for his own glory, but rather as one who fulfills the king's decree? The verse,11 'And he did exactly as G‑d commanded Moshe.' " This means that although these garments are exquisitely beautiful — made of gold, emeralds, rubies, and other precious stones — his intention should not be to adorn himself, but solely to fulfill the commandment given by G‑d to Moshe, i.e. to constantly wear these garments in the Temple.
The details of this mitzvah are explained in the 2nd chapter of tractate Zevachim,12 and a number of passages in tractates Yoma13 and Sukkah.14
FOOTNOTES
1.Ex. 28:2; 29:8.
2.See Kapach, 5731, footnote 79, that this refers to the linen garments worn by the kohen gadol. The Rav Kook version omitted the Hebrew word, lo, and Chavel therefore translated, "appointed for that particular service."
3.Or who wears extra garments; see Hilchos Klei HaMikdash 10:5.
4.83b.
5.Ex. 29:9.
6.Sanhedrin, ibid.
7.N74.
8.Therefore a kohen who lacks the proper garments is considered like a non-kohen, and is punishable by death.
9.Lev. 8:8.
10.Sifra on Lev. 8:10.
11.Lev. 16:34.
12.18a.
13.71b.
14.5a
• Negative Commandment 88• Tearing the Edge of the High Priest's Robe
"It shall have [an opening] like the opening of a coat of armor; it shall not be torn"—Exodus 28:32.
It is forbidden to tear the opening at the top (i.e., the collar) of the high priest's robe. For this reason also this opening was hemmed [so that the threads shouldn't unravel].
Full text of this Mitzvah »• Tearing the Edge of the High Priest's Robe
Negative Commandment 88
Translated by Berel Bell
The 88th prohibition is that we are forbidden from cutting the head-opening of the kohen gadol's robe. It must remain woven to serve as a border.
The source of this prohibition is G‑d's statement1 (exalted be He), "[It shall have an opening for the head in the middle, and this opening shall have a woven border all around it] like there is around the head opening of a coat of mail. Do not cut it."
One who cuts it with scissors, etc.2 is punished by lashes.
FOOTNOTES
1.Ex. 28:32.
2.See Hilchos Klei HaMikdash 9:3. Kesef Mishneh, ibid. Sefer Hadres Panim Zakein.
• Negative Commandment 87• Detaching the High Priest's Breastplate from the Apron
"That the breast plate be not loosed from the apron"—Exodus 28:28.
It is forbidden to detach the high priest's breastplate from his ephod (the inverted apron he wore that covered his back).
Full text of this Mitzvah »• Detaching the High Priest's Breastplate from the Apron
Negative Commandment 87
Translated by Berel Bell
The 87th prohibition is that we are forbidden from separating the breastplate [of the kohen gadol] from the ephod.
The source of this prohibition is G‑d's statement1 (exalted be He), "Do not separate the breastplate from the ephod" — instead, leave it attached.
In the end of tractate Makkos,2 when listing those who are punished by lashes, our Sages also said, "But there is also one who separates the breastplate, as prohibited by the verse, 'Do not separate the breastplate'!" This proves that one who does separate [the breastplate from the ephod in a destructive manner3] is punished by lashes.
FOOTNOTES
1.Ex. 28:28.
2.22a.
3.See Hilchos Klei HaMikdash 9:10.
• Negative Commandment 73• Serving While Inebriated
"Do not drink wine or strong drink...when you enter the Tent of Meeting...and when you teach the children of Israel"—Leviticus 10:8-11.
It is forbidden to enter the Holy Temple or to issue a halachic ruling while inebriated—whether from wine or any other intoxicating beverage.
Full text of this Mitzvah »• Serving While Inebriated
Negative Commandment 73
Translated by Berel Bell
The 73rd prohibition is that we are forbidden from either entering the Temple grounds or giving a legal decision in any law of the Torah when intoxicated.
The source of this prohibition is G‑d's statement1 (exalted be He), "You [and your descendants] may not drink wine or any other intoxicant when you enter the ohel moed ...or when you render legal decisions for the Jewish people...." In the words of the Talmud,2 "If he drank a revi'is,3 he may not render a decision."
The punishment for violating this commandment varies according to the circumstances. One who drank wine may not enter the area between the entrance hall (ulam) and the altar or into the sanctuary itself (heichal); if he did so, the punishment is lashes. If he performed the Temple service when intoxicated, he receives misah bidei Shamayim (a Heavenly death sentence). If he drank something intoxicating other than wine4 and performed Temple service, his punishment is lashes rather than death. One who offers a legal decision when intoxicated also violates this prohibition, whether he is a kohen or non-kohen; whether intoxicated from wine or some other intoxicant.
The Sifra [states this distinction in punishments]: "From the words 'You may not drink wine' I know only that wine is forbidden. What is the source for prohibiting other intoxicants? It is the word v'sheichar ['or any other intoxicant']. If so, why is wine mentioned separately? [To indicate that it has a different punishment —] for wine one is punished by death, and for other intoxicants it is only a prohibition [punished by lashes]."
There [in the Sifra] our Sages also say, "What is the source for the law that one is punished [by death] only when performing the Temple service? It is the verse,5 'You and your descendants [may not drink wine or any other intoxicant] when you enter the ohel moed [— otherwise you will die.]' "6
There [in the Sifra] our Sages also say, "You might think that non-kohanim are punished by death for rendering legal decisions [when intoxicated] — therefore the verse says that 'You and your descendants...otherwise you will die.' You and your descendants [i.e. kohanim] are punished by death [for performing service], but non-kohanim are not punished by death for rendering legal decisions [while intoxicated]."
The details of this mitzvah are explained in the 4th chapter of tractate Kerisus.7
FOOTNOTES
1.Lev. 10:9-11.
2.Nazir 78a.
3.Approximately 86 milliliters.
4.See Hilchos Bi'as HaMikdash 1:2.
5.Lev. 10:9.
6.The Sifra adds that this verse shares the phrase, "enter the ohel moed," with the verse regarding a kohen serving in the Temple without washing his hands and feet (Exodus. 30:20). Since that verse states specifically, "when he serves," the Sifra derives that here too it is referring to when he performs the Temple service. See P24.
7.13b. In our versions, the 3rd chapter.
• Negative Commandment 163• Priests Entering the Holy Temple with Unkempt Hair
"Do not let the hair of your heads grow long"—Leviticus 10:6.
The kohanim (priests) are enjoined not to enter the Holy Temple while disheveled with unkempt hair, as is the custom of mourners who don't comb and arrange their locks.
According to an alternate version in the Midrash, this prohibition bans a priest from growing [inordinately] long hair.
The high priest is always bound by this prohibition, even when not in the Holy Temple.
Full text of this Mitzvah »• Priests Entering the Holy Temple with Unkempt Hair
Negative Commandment 163
Translated by Berel Bell
The 163rd prohibition is that kohanim are forbidden from entering the Temple grounds with disheveled [long] hair like those in mourning, who do not set or arrange their hair.
The source of this prohibition is G‑d's statement1 (exalted be He) [to Aaron and his sons,] "Your heads al tif'rau." The Targum translates, "Do not grow your hair." In Ezekiel,2 this is further explained — "Do not allow your hair to grow long."
So too, G‑d's statement3 (exalted be He), regarding the leper, "His head shall be farua," is explained in Sifra, "he must grow his hair."4
The Sifra [explains our mitzvah in the same way], "The phrase, 'Your heads al tif'rau,' refers to not growing it long."
This prohibition is repeated regarding the kohen gadol in the verse,5 "He may not allow his hair to grow long." The reason for this repetition is so one would not think that the commandment to Elazar and Isamar,6 "Do not grow your hair long" ("Your heads al tif'rau") was only because of the death [of their brothers Nadav and Avihu, and that growing their hair was prohibited because otherwise people would think they were mourning]; but if one did so without mourning, then it is allowed. Therefore it explains regarding the kohen gadol that his hair must be cut for the Temple service [even when he is not mourning].
One who transgresses this prohibition and performs the service with long hair is punished by a [Divine] death sentence. Those [who perform the service] with long hair are listed7 among, "these are punished by death," the source being the verse,8 "otherwise you will die."
If, however, one enters the Temple grounds with long hair without performing any service, he transgresses this prohibition but is not punished by death.
FOOTNOTES
1.Lev. 10:6.
2.44:20.
3.Lev. 13:45.
4.Although there the mitzvah is the opposite, i.e. to grow the hair, we nevertheless can learn the meaning of the word, farua.
5.Lev. 21:10.
6.Ibid., 10:6.
7.See Tosefta, Kerisus, Ch.1 and Zevachim Ch.12; Sanhedrin 83a.
8.Lev. 10:6.
• Negative Commandment 164• Priests Entering the Holy Temple Clad in Torn Clothes
"Neither rend your clothes, and you shall not die"—Leviticus 10:6.
The kohanim (priests) are enjoined not to enter the Holy Temple with torn garments [as is the custom of mourners].
The high priest is always bound by this prohibition, even when not in the Holy Temple.
Full text of this Mitzvah »
• Priests Entering the Holy Temple Clad in Torn Clothes
Negative Commandment 164
Translated by Berel Bell
The 164th prohibition is that kohanim are forbidden from entering the Temple grounds when their garments are torn.
The source of this prohibition is G‑d's statement,1 "Your garments lo sifromu; otherwise you will die." The Sifra explains, "The phrase, 'Your garments lo sifromu,' means 'Do not tear your garments.' "
This commandment is also repeated regarding the kohen gadol in the verse,2 "He may not tear his garments."
You should be aware that the kohen gadol may not tear his clothing in mourning [as others do] even when not performing the Temple service. This is the reason for the repetition. The Sifra says,3 "If his relative dies, 'he may not grow his hair long and he may not tear his garments,' i.e. in the same way that others grow their hair and tear their clothing when one of their relatives dies. How [is the tearing done]? The kohen gadol tears from the bottom [of the garment] and a regular kohen from the top [as is regularly done]."
One who performs the Temple service with torn garments is punished by a [Divine] death sentence, since the same law applies to both long hair and torn garments. [Therefore,] if one enters the Temple grounds in this condition, he [merely] transgresses a prohibition [but is not punished by death].
Only the kohen gadol is forbidden from growing his hair long and tearing his garments at all times, even without entering the Temple grounds. In this law, this is the difference between him and a regular kohen.
FOOTNOTES
1.Ibid.
2.Ibid., 21:10.
3.Emor 2:3.
• Rambam • 1 Chapter: Shechenim Shechenim - Chapter Three
• Shechenim - Chapter Three
1
When a wall that separates between two partners falls, each of the partners may compel the other to share in its construction until it reaches the height of four cubits, so that they will not see each other. We do not, however, compel a partner to build it any higher than four cubits.
The following rule applies if one of the partners takes the initiative and builds the wall higher than four cubits. If the other colleague comes and builds another wall of his as high as the wall between them, we obligate that partner to pay his share in the additional height that is opposite his wall.
What is implied? One person built a wall between himself and another partner and elevated it to a height of ten cubits. Afterwards, the other partner came and built another wall opposite it or at its side for the sake of making a room, and built that wall six cubits high. We obligate him to pay his share in the two cubits that were added to the minimum of four cubits. For it is obvious that he desired them.
Similarly, if he hewed out a place on the top of the wall between them to place beams or affixed permanently there a large beam on which the others rest, we obligate him to pay his share in the entire six cubits that his colleague added to the minimum of four cubits, although he did not build the entire wall. For he revealed his intent, that he desired the entire height of the wall.
א
כותל חצר המבדיל בין שני שותפין שנפל יש לכל אחד משניהם לכוף על חבירו לבנותו עד גובה ד"א כדי שלא יראו זה את זה אבל יתר על ארבע אמות אין מחייבין אותו רצה האחד והגביה הכותל יותר על ארבע אמות אם בא חבירו ובנה כותל אחד גבוה כנגד הכותל שביניהן מחייבין אותו ליתן חלקו בגובה שכנגד כתלו כיצד בנה אחד כותל שביניהן והגביהו עשר אמות ובא חבירו ובנה כותל אחד כנגדו או בצדו לעשות לו בית והגביה הכותל האחר שש אמות מחייבין אותו ליתן חלקו בשתי אמות שמוסיף על ארבע אמות שהרי נראה ממעשיו שהוא רוצה בהן וכן אם חקק בראש הכותל שביניהן מקום להניח בו הקורות או שבנה עליו קורה גדולה שהקורות נשענין עליה מחייבין אותו ליתן חלקו בשש האמות כולן שהוסיף חבירו על הארבע אמות אע"פ שלא בנה כל הכותל שהרי גילה דעתו שהוא רוצה בכל הגובה הזה:
2
The following rule applies when one of the partners builds a wall four cubits high that separates between his property and his colleague's property and demands that his colleague pay his share of the costs. If the other colleague claims to have paid his share, we assume that he paid. He is required to take a sh'vuat hesset that he paid, and he is then under no further obligation unless the plaintiff brings proof that he did not pay.
If, however, one partner demands of the other that he pay his share in the portion of the wall that he added above the minimum four cubits, because he built next to it or opposite it, and that partner claims to have paid, his statements are not believed. Instead, the plaintiff is given the option of taking an oath while holding a sacred article, that the defendant did not pay him. He may then expropriate the money, as is the case with regard to all those who take oaths and collect, unless the defendant brings proof that he paid him.
ב
אחד מן השותפין שבנה הכותל שמבדיל בינו ובין חבירו עד ארבע אמות ותבע חבירו ליתן חלקו בהוצאה ואמר נתתי חלקי ה"ז בחזקת שנתן ונשבע היסת שנתן ונפטר עד שיביא ראיה התובע שלא נתן אבל אם בא לתבוע אותו ליתן חלקו בהוצאת שאר הגובה שהוסיף על ארבע אמות מפני שסמך לו או כנגדו ואמר נתתי אינו נאמן אלא חבירו נשבע בנקיטת חפץ שלא נתן לו ונוטל ממנו כדין כל הנשבעין ונוטלין עד שיביא ראיה זה שנתן לו:
3
The following rules apply when a person owns one ruin in the midst of several ruins belonging to a colleague. Although the colleague builds a divider on one side of the owner's ruin, and then on a second side, and then on a third side, and thus the ruin is enclosed from three sides, we do not obligate the owner to pay any of the costs. For the construction is of no benefit to him, since his ruin is still open to the public domain as it was before.
Therefore, if the builder also encloses the fourth side for him, and thus the owner's ruin is totally enclosed by a partition, we require him to pay his share in the entire amount. He must pay half the costs that his colleague undertook in building the divider four cubits high around all four sides. This applies provided the place of the wall belongs to both of them.
ג
מי שהיה לו חורבה בין חורבות חבירו ועמד חבירו וגדר רוח ראשונה ושנייה ושלישית עד שנמצאת חורבה זו משלש רוחותיה גדורה אין מחייבין אותו ליתן לו ההוצאה כלום שהרי לא הועיל לו והרי חורבתו פתוחה לר"ה כשהיתה לפיכך אם גדר לו רוח רביעית עד שנמצאת חורבתו מוקפת גדר מגלגלין עליו את הכל ונותן חצי ההוצאה שהוציא זה בארבע רוחות עד ארבע אמות ובלבד שיהיה מקום הכותל של שניהם:
4
If, however, the builder constructs the wall on his own property, it appears to me that the owner is charged only a small amount, as the judges see fit, because he does not have the right to use the walls.
If the person whose property was enclosed himself encloses the fourth side, he has revealed his consent and he must pay half the cost of the other three sides if the wall belongs to both of them. Similar principles apply in all analogous situations.
ד
אבל אם היה הכותל של זה שבנה ובחלקו בנה יראה לי שאין מגלגלין עליו אלא דבר מועט כמו שיראו הדיינין שהרי אינו יכול להשתמש בכתלים וכן אם הניקף עצמו הוא שגדר רוח רביעית הרי גילה דעתו ונותן חצי ההוצאה של שלש רוחות אם היה הכותלים של שניהם וכן כל כיוצא בזה:
5
Principles similar to those that govern walls dividing courtyards apply to the construction of guard rails on roofs. If there are two houses situated next to each other, and their roofs are fit for use, one owner should make a guard rail for the half of the roof where he dwells, and the other should make a guard rail for the half of the roof where he dwells. They should extend the partitions beyond the midpoint, so that they will not see each other.
This applies even if the houses are built on two sides of the public domain. Although the people from the public domain can see the person on his roof, each one can tell his colleague: "The people in the public domain see me only during the day, when I stand on my roof. You, by contrast, see me at all times."
ה
וכן שני בתים זה בצד זה והיו גניהן עשויין לדירה אפילו היו בשני צדי רשות הרבים זה עושה מעקה לחצי גגו שהוא דר בו וזה עושה מעקה לחצי גגו וזה שלא כנגד זה ומעדיף כדי שלא יראו זה את זה ואף על פי שבני ר"ה רואין אותו יכול כל אחד לומר לחבירו אלו אין רואין אותי אלא ביום בעת שאעמוד על גגי ואתה רואה אותי תמיד:
6
When a person's roof is close to a courtyard belonging to a neighbor, he should build a guard rail four cubits high.
Between one roof and another, however, four cubits are not necessary. For people do not live on the roofs, and there is no concept of invasion of privacy. One must, nevertheless, make a divider ten handbreadths high between one roof and another to make a distinction, so that if one enters the other's property, it will be obvious that he is like a thief
ו
גג הסמוך לחצר חבירו עושה לו מעקה גבוה ארבע אמות אבל בין גג לגג משאר הגגין אינו זקוק לארבע אמות שאין בני אדם דרין בגגות לפיכך אין בגגות היזק ראייה אבל צריך לעשות מחיצה בין שני הגגין גבוהה עשרה טפחים כדי שיתפוס אותו כגנב אם נכנס לרשותו:
7
When there are two courtyards, and one is situated above the other, the owner of the upper courtyard may not say: "I will build from my level and higher." Instead, both of them must share in the building from below upward, and the owner of the upper courtyard must build from his level and higher alone.
If a person's courtyard was higher than the roof belonging to a colleague, the owner of the higher property need not be concerned with the lower property at all.
ז
שתי חצרות זו למעלה מזו לא יאמר העליון הריני בונה מכנגדי ועולה אלא בונים שניהם מלמטה ועולה ובונה העליון לבדו מכנגדו ומעלה ואם היתה חצרו למעלה מגגו של חבירו אין העליון זקוק לתחתון כלל:
8
When a wall belonging to a person that was located next to a garden belonging to a colleague falls, we compel the owner of the wall to remove his stones. If the owner of the wall tells the owner of the garden: "See, it came to you; they are yours," we do not heed him.
If, however, the owner of the garden desired the stones and agreed, saying "yes, " when he removes them, he acquires them. The owner of the wall may not retract. Even if he tells the owner of the garden: "Here is the money for your costs; let me take my stones, " we do not heed him. If, however, the owner of the garden did not remove the stones, he does not acquire them. We assume that the owner of the wall made the statement only to procrastinate.
ח
מי שהיה כותלו סמוך לגינת חבירו ונפל כופין אותו לפנות אבניו אמר לו הגיעוך והרי הן שלך אין שומעין לו ואם רצה בהן בעל הגינה ואמר לו הן אם פינה אותם קנה ואינו יכול לחזור בו ואפילו אמר הילך יציאותיך ואטול אבני אין שומעין לו אבל אם לא פינה לא קנה שלא אמר לו אלא לדחותו:
9
The following laws apply when there are five gardens that derive water from one spring, and the spring becomes impaired. All the owners of the gardens must share in the repairs made by the owner of the first garden.Thus the owner of the lowest garden must share in the repairs undertaken by all the others, but must make any repairs necessary in his own domain by himself. The owner of the first garden, by contrast, does not share in the repairs of the second, nor in any of those that are below him.
Similar laws apply when the inhabitants of five courtyards pour water into one drain, and the drain becomes damaged. All the inhabitants of the courtyards share in the repairs of the lower one. Thus, the inhabitants of the highest courtyard must share in the repairs undertaken by all the others, but must make any repairs necessary in his own domain by himself. The inhabitants of the lowest courtyard, by contrast, do not share in the repairs of the second, nor in any of those that are above it.
ט
חמש גנות המספקות מים ממעיין אחד ונתקלקל המעיין כולן מתקנות עם העליונה נמצאת התחתונה מתקנת עם כולן ומתקנת לעצמה והראשונה אינה מתקנת עם השניה ולא מהשניה ולמטה וכן חמש חצרות ששופכין מים לביב אחד ונתקלקל הביב כולן מתקנות עם התחתונה נמצאת העליונה מתקנת עם כולן ומתקנת לעצמה והתחתונה אינה מתקנת עם השניה ולא משניה ולמעלה:
10
People with properties adjacent to a river irrigate their fields with water from the river should do so in the sequence in which their properties are situated.
If one of the owners desired to dam up the river so that the water would flow through his property first, and only afterwards would he open it, and another owner wants the river to remain open so that his property will be irrigated first, whoever overcomes the other prevails.
When a cistern is close to an irrigation ditch, it can be filled first as an expression of "the ways of peace."
י
בני הנהר משקין על הסדר רצה אחד מהן לסכור כדי שיחזור לו המים וישקה תחלה ואח"כ יפתח ואחר רוצה להשקות תחלה כל המתגבר זכה ובור הקרוב לאמה מתמלא ראשון מפני דרכי שלום:
• Klei Hamikdash - Chapter 9
1
How is the forehead plate made? We make a plate of gold two fingerbreadths1 wide that extends [over the forehead of the High Priest] from one ear to the other. Upon it is written, קדש לה'ה2 in two lines, קדש on the lower line and לה'ה on the upper line.3 If [the words] were written on one line it was valid. There were times when they were written on one line.4
א
כיצד מעשה הציץ עושה טס של זהב רחב שתי אצבעות ומקיף מאוזן לאוזן וכותב עליו שני שיטין קדש לה' קדש מלמטה לה' מלמעלה ואם כתבו בשיטה אחת כשר ופעמים כתבוהו בשיטה אחת:
2
The letters would project outward. How was this done? [A craftsman] would engrave the letters on the back of the plate5while it was pressed to beeswax6 until they project.
It had holes on each of its ends. There was a strand of sky-blue wool below it that ran from hole to hole so that it could be tied with this strand at the nape [of the neck].7
ב
והאותיות בולטות בפניו [כיצד] חופר את האותיות מאחריו והוא מדובק על השעוה עד שבולט והוא נקוב בשתי קצותיו ופתיל תכלת למטה ממנו נכנס מנקב לנקב כדי שיהיה נקשר בפתיל כנגד העורף:
3
The cloak was made entirely of sky-blue colored wool.8 Its strands were twelve-fold. Its opening was woven, and that is where its weave began.9 It did not have an opening for his arms.10 Instead, it was divided into two flaps from below the throat and downward like all cloaks.11 It is joined only directly below the throat.
One who tears the border of the opening of the cloak is liable for lashes, as [Exodus 28:32] states: "It shall not be torn."12 This applies to all the priestly garments. One who tears them with a destructive intent is liable for lashes.13
ג
המעיל כולו תכלת וחוטיו כפולין שנים עשר ופיו ארוג בתחילת אריגתו ואין לו בית יד אלא נחלק לשתי כנפים מסוף הגרון עד למטה כדרך כל המעילים ואינו מחובר אלא כנגד כל הגרון בלבד והקורע פי המעיל לוקה שנאמר לא יקרע והוא הדין לכל בגדי כהונה שהקורען דרך השחתה לוקה:
4
He should then bring sky-blue wool, red wool, and scarlet wool, the strands of each of these spun eight-fold. [This is necessary,] because [Exodus 39:24] states that [the pomegrantes on the cloak's] hem [should be made from strands that are] "twisted."14Thus there are twenty four threads used for the hem of the cloak.15 They should be fashioned into shapes resembling pomegranates whose mouths are not open16and hung from the cloak. He brings 72 cups with 72 clappers that are made entirely of gold and suspends them from the hems, 36 from the hem of one flap and 36 from the hem of the other flap.17 The cup with the clapper hanging in it are together called a bell. From the hems on both sides of [the flaps of the cloak are suspended series of] bells and pomegranates, bells and pomegranates.
ד
ומביא תכלת וארגמן ותולעת שני כל מין משלשתן שזור שמונה לפי שנאמר בשוליו משזר נמצאו חוטי השולים ארבעה ועשרים ועושה אותן כמין רמונים שלא פתחו פיהן ותולה אותן במעיל ומביא שנים ושבעים זוגים ובהם שנים ושבעים ענבולים הכל זהב ותולה בו ששה ושלשים בשולי כנף זה וששה ושלשים בשולי כנף זה והזוג עם הענבול התלוי בין שניהם כאחד נקרא פעמון עד שיהיו שוליו משני צדדיו פעמון ורמון פעמון ורמון:
5
The gold that is woven in the ephod and the breastplate which is mentioned in the Torah18 was made in the following manner. A strand of pure gold was taken and placed together with six strands of sky-blue wool and [then] the seven strands were spun as one. He would do the same with one strand of gold and six of red wool, with one strand [of gold] with six of scarlet wool, and with one strand of gold with six of linen. Thus there would be four strands of gold and there would be a total of 28 strands.19
[This is reflected by Exodus 39:3]: "And they hammered out thin sheets of gold [and cut strands] to fashion into the sky-blue wool, into the red wool, into the scarlet wool, and into the linen." This teaches that there was a strand of gold woven in them.
ה
הזהב שבאריגת האפוד והחושן האמור בתורה ככה הוא מעשהו:
לוקח חוט אחד זהב טהור ונונתו עם ששה חוטין של תכלת וכופל השבעה חוטין כאחת וכן הוא עושה חוט זהב עם ששה של ארגמן וחוט אחד עם ששה של תולעת שני וחוט אחד עם ששה של פשתים נמצאו ארבעה חוטי זהב ונמצאו כל החוטים שמנה ועשרים שנאמר וירקעו את פחי הזהב וגומר לעשות בתוך התכלת ובתוך הארגמן ובתוך תולעת השני ובתוך השש מלמד שחוט הזהב כפול בתוכן:
6
How was the breastplate made? He would weave a garment that was a work of craft20 from gold, sky-blue wool, red wool, scarlet, linen, with 28 strands, as we explained.21 It is a cubit long and zeret22 wide and it should be folded into two.23 Thus it was a square a zeret long and a zeret wide.24In it should be affixed four rows of stones as described by the Torah.25 Each stone should be square and set in a setting of gold that encompasses it from below and from the four directions.26
ו
כיצד מעשה החושן אורג בגד מעשה חושב מן הזהב והתכלת והארגמן ותולעת השני והשש על שמנה ועשרים חוטין כמו שביארנו ארכו אמה ורחבו זרת וכופלו לשנים נמצא זרת על זרת מרובע וקובע בו ארבעה טורים של אבן המפורשים בתורה כל אבן מהן מרובע ומשוקע בבית של זהב שמקיפו מלמטה ומארבע רוחותיו:
7
He should engrave on the stones the names of the tribes according to their order of birth. Thus on the ruby, the name Reuben is engraved and on the jasper,27 Benjamin is engraved. At the outset, above Reuben,28 he should write [the names] Abraham, Isaac, and Jacob and below Benjamin,29 he should write, שבטי יה30 so that all the letters are found there.
ז
ומפתח על האבנים שמות השבטים כתולדותם ונמצא כותב על האודם ראובן ועל ישפה בנימין וכותב בתחלה למעלה מראובן אברהם יצחק ויעקב וכותב למטה מבנימין שבטי יה כדי שיהיו כל האותיות מצויות שם:
8
ח
ועושה על ארבע זויות של חושן ארבע טבעות זהב ונותן בשתי הטבעות של מעלה שהחושן נתלה בהן שתי עבותות הזהב והם הנקראים שרשרות ונותן בשתי טבעות של מטה שהן כנגד הדדים שני פתילי תכלת:
9
The width of the ephod is the width of a person's back from shoulder to shoulder. Its length extend from one's elbows to his feet. It has two bands extending from it on either side34with which it is fastened. They are called the belt of the ephod. The entire garment is woven with gold, sky-blue wool, red wool, scarlet wool, and linen with 28 threads as described with regard to the breastplate.35He should sew36 to it two shoulder straps so that it will extend to [High] Priest's shoulder. He should affix to each shoulder a square37 sardonyx stone38 set in a setting of gold. The names of the tribes should be engraved on the two stones, six on one stone and six on the other39 according to the order of their birth.40 Joseph's name would be written as יהוסף.41 Thus there would be 25 letters on one stone and 25 letters on the other stone. They would be written in this manner.42
The stone on which Reuven's name was written was placed on his right shoulder and the stone on which Shimon's name was written was placed on his left shoulder. On each shoulder, he should make two rings: one above, one the top of the shoulder and one below the shoulder above the belt. The two golden cords should be placed in the the two upper rings, they are called chains.43 This is the form of the ephod.44
ט
האפוד רוחבו כרוחב גבו של אדם מכתף לכתף ואורכו מכנגד אצילי הידים מאחוריו עד הרגלים ויש לו כמו שתי ידות יוצאות ממנו באריג לכאן ולכאן שחוגרין אותו בהם והם הנקראין חשב האפוד והכל ארוג זהב תכלת וארגמן ותולעת שני ושש על שמנה ועשרים חוטין כמעשה החושן ותופר עליו שתי כתיפות כדי שיהיו על כתפות הכהן וקובע על כל כתף וכתף אבן שוהם מרובע מושקע בבית של זהב ומפתח על שתי האבנים שמות השבטים ששה על אבן זו וששה על אבן זו כתולדותם וכותבין שם יוסף יהוסף ונמצאו כ"ה אות באבן זו וכ"ה אות באבן זו וכך היו כתובין והאבן שכתוב בה ראובן על כתיפו הימנית והאבן שכתוב בה שמעון על כתיפו השמאלית ועושה בכל כתף שתי טבעות אחת מלמעלה בראש הכתף ואחת מלמטה לכתף למעלה מן החשב ונותן שתי עבותות זהב בשתי טבעות שלמעלה והם הנקראים שרשרות:
10
Afterwards, he places the ends of the cords of the breastplate in the upper rings that are on the shoulders of the ephod and he should place the two strands of sky-blue wool that are on the hem of the breastplate45 into the rings that are above the belt of the ephod. The chains that are in the rings on the shoulders of the ephod should descend until they reach the upper rings of the breastplate so that they will cleave to each other and thus the breastplate will not be separate from the ephod.46Anyone who separates the breastplate from the ephod and disrupts their connection47with a destructive intent48 is worthy of lashes.49
י
ואחר כך מכניס קצות העבותות של חושן בטבעות של מעלה בכתפות האפוד ומכניס שני פתילי התכלת שבשולי החושן בשתי הטבעות של מעלה מחשב האפוד ומורידין את השרשרות שבטבעות כתפות האפוד עד טבעות החושן העליונות כדי שידבקו זה בזה ולא יזח החושן מעל האפוד וכל המזיח חושן מעל האפוד ומפרק חיבורן דרך קלקול לוקה:
11
Thus when he wears the ephod together with the breastplate, the breastplate will be flat over his heart and the ephod will be behind him. The belt of the ephod is tied over his heart50 below the breastplate. The two shoulders of the ephod lie on his two shoulders. The two cords of gold extend down from his shoulders on either side from the shoulders of ephod to the rings of the breastplate. The two strands of sky-blue wool are tied below his elbows from the two lower rings of the breastplate to the two lower rings of the shoulders of the ephod which are above the belt.
יא
נמצא כשלובש האפוד עם החושן יהיה החושן על לבו בשוה והאפוד מאחריו וחשב האפוד קשור על לבו תחת החושן ושתי כתפות האפוד על שתי כתיפיו ושתי עבותות זהב יורדות מעל כתיפיו מכאן ומכאן מכתפות האפוד עד טבעות החושן ושני חוטי תכלת מרוכסין מתחת אצילי ידיו משתי טבעות החושן התחתונות עד שתי טבעות כתפות האפוד התחתונות שהם למעלה מן החשב:
FOOTNOTES
1.
A fingerbreadth is about 2 cm according to Shiurei Torah. There is no measure according to Scriptural Law. The Rabbis chose a measure of two fingerbreadths, because this is the ordinary width of a High Priest's forehead.
2.
"Sanctified unto God."
3.
The standard published text of Sukkah 5a states that God's name should be on the upper line and קדש on the lower line. Apparently, the Rambam's text of the Gemara followed a different version. Alternatively, the Rambam favored the Jerusalem Talmud (Yoma 4:1) which follows the version stated. There it is explained that although the wording is opposite that of the verse, it is like a king (God's name) sitting on his throne (the word "sanctified").
4.
Shabbat 63b and Sukkah 5a quote Rabbi Eliezar bar Yossi as saying: "I saw it in Rome (where it had been taken after the Temple's destruction) and the words קדש לה'ה were written in one line."
Likutei Sichot, Vol. 26, p. 200ff., explains that the fact that despite Rabbi Eliezar's testimony, the halachah is that the words should be written in two lines indicates that our Sages had received orally the tradition that this was the acceptable way of preparing the forehead plate. Accordingly, we must say that the reason the second view is accepted is not because of Rabbi Eliezar's testimony, but because there was an oral tradition that it was acceptable.
5.
Exodus 39:30 states: "They engraved on it writing, [like that of] a signet ring." Now the letters of a signet ring project outward and so it was required that the letters of the forehead plate project outward. On the other hand, since the verse mentions writing, the letters could not be made using a mold (Kessef Mishneh; this rebuts the Ra'avad's objection). See Gittin20a.
6.
Beeswax was used so that it would be firm enough to support the gold and prevent it from being pierced, but flexible enough to allow it to be shaped.
7.
The Ra'avad (following the line of thinking found in Rashi's commentary to the Torah) states that there was a third hole in the center of the forehead plate and a strand extending from it over the High Priest's head. This would prevent the plate from slipping down. The Rambam (and his view is supported by the Ramban in his commentary to the Torah) maintains that only two holes were made. Apparently, the plate was held in place by the pressure generated by tying it tightly.
8.
As stated in Exodus 39:22.
9.
As ibid. 28:32 states: "Its opening for the head shall be folded over within it. Its opening shall have a border of weaver's work."
10.
The Ra'avad questions the Rambam's source for this statement. In his commentary to the Torah, the Ramban also questions the Rambam's view. The Radbaz explains that were it to have had an opening for the High Priest's arms, there would have been no difference between it and the tunic.
11.
It did not surround the High Priest on all sides, but instead hung down over the front and back of his body, with openings on either side. Here also, the Ra'avad objects to the Rambam's understanding and the Ramban supports it.
According to the Rambam's conception, the cloak bore somewhat of a resemblance to the garments worn today as a tallit kattan (except that it was much longer than those garment). Indeed, for that reason, the Radbaz questions why there was no obligation to attach tzitzit to it. He explains that since the neck portion of the garment did not extend over the High Priests' shoulders, it is not considered as a four-cornered garment.
12.
Sefer HaMitzvot (negative commandment 88) and Sefer HaChinuch (mitzvah 101) includes this prohibition among the 613 mitzvot of the Torah.
13.
If, however, he tears them with an intent to mend the article, no prohibition is involved (Radbaz).
14.
And as stated in Chapter 8, Halachah 14, that term implies a strand made up of eight threads.
15.
Eight threads from each type of fabric.
16.
Pomegranates have a crown-like bud on their top and these spheres would not.
17.
See Exodus 28:33-34.
18.
Ibid.:5, 15; 39:2, 8.
19.
I.e., four times seven.
20.
The design embroidered on it could be seen from both sides.
21.
In the previous halachah.
22.
Half a cubit.
23.
Note the comments of the Radbaz who infers that according to the Rambam, the breastplate would be woven while elongated and then folded. Others maintain that it should be sewn folded at the outset.
Between the folds of the breastplate were placed the Urimand Tumim. See Chapter 10, Halachah 10, for a description of them.
24.
As stated in ibid. 28:15-16.
25.
Ibid. 28:17-20: 39:10-13.
26.
As will be explained in the notes to Chapter 10, halachah 10, according to the Rambam, the stones of the breastplate were called the Urim and Tumim and, in the First Temple era, served as oracles.
27.
Our translation is based on R. Aryeh Kaplan's Living Torah. There are some other renditions of this term.
28.
On the ruby itself (Shmot Rabbah, the conclusion of sec. 38). Rav Avraham, the Rambam's son writes that these inscriptions were made with smaller letters so that all the names would fit on the stone. The Radbaz suggests that they were embroidered into the breastplate.
29.
On the jasper itself (ibid.).
30.
"The tribes of God." According to Yoma 73b and other sources, the inscription was "the tribes of Jeshuron." The Jerusalem Talmud states that the inscription was "the tribes of Israel."
31.
See Exodus 28:22-24. These golden cords extend from the ephod and secure the breastplate from above as explained in the following halachot.
32.
For the breastplate is placed above the heart (ibid.:30).
33.
To secure the breastplate to the ephod from below, as stated in Halachah 11.
34.
As Exodus 25:8 states, the belt was made in the same manner as the ephod itself.
35.
See Halachah 5.
36.
In contrast to the other priestly garments which are woven, these shoulder straps are sewn to the ephod.
37.
Kiryat Sefer suggests that the stones were rectangular rather than square, for otherwise it would be difficult to fit six lines on a square stone.
38.
A crypto-crystalline quartz, related to agate with alternating red and white bands. Here also, our translation is based on R. Aryeh Kaplan's Living Torah. There are some other renditions of this term.
39.
In this way, he can fulfill the charge (Exodus 28:12): "Aaron shall carry their names on his shoulders before God as a remembrance."
40.
The order the Rambam chooses - as reflected in the accompanying drawing [which is also included in his commentary to the Mishnah (Yoma 7:5)] - has attracted the attention of the commentaries. Although it follows the simple meaning of the verse, there is a difference of opinion concerning this matter in Sotah 36a-b and the Rambam's view does not follow either of the opinions mentioned there. The Kessef Mishneh, however, offers a resolution that enables the Rambam's understanding to conform to the Talmud's text.
41.
Psalms 81:1 writes Joseph's name in this manner. The Radbaz states that the extra letter was added to Joseph's name, because he was a king, and it was appropriate to include the first three letters of God's name in his name.
42.
The accompanying drawing is a copy of one included in the Mishneh Torah by the Rambam himself.
43.
These are the same chains described in Halachah 8.
44.
The accompanying drawing was copied from drawings by the Rambam that were included in the original manuscripts of the Mishneh Torah.
45.
See Halachah 8.
46.
Since the breastplate is tied firmly from above and from below, it will not be separated from the ephod.
47.
The Radbaz implies from this wording that even if the two are not separated entirely, as long as they are moved slightly, the prohibition applies.
48.
If, however, his intent is to readjust their connection, there is no prohibition against separating them.
49.
Sefer HaMitzvot (negative commandment 87) and Sefer HaChinuch (mitzvah 100) include the prohibition against separating the breastplate from the ephodamong the 613 mitzvot of the Torah.
50.
The Ra'avad differs with the Rambam and maintains that the belt of the ephod was tied below the High Priest's waist. The Radbaz explains that the belt is to be positioned below the breastplate on the same level as its top. The breastplate should lie on the High Priest's heart. Nevertheless, he also explains that the Rambam's wording has to be clarified, because as stated in the following chapter (Halachot 1-2), the sash is tied over the High Priest's heart. The Radbaz therefore suggests that the sash was tied over the upper portion of the heart and the belt of the ephod slightly lower.
Klei Hamikdash - Chapter 10
1
What is the order in which the priestly garments should be put on? [The priest] should put on the leggings first,1 tying them above his navel, over his loins. Afterwards, he puts on the tunic and then puts on the sash at elbow height. He should wind it fold after fold2 until it ends and then tie it.
א
כיצד סדר לבישת הבגדים לובש המכנסים תחלה וחוגר את המכנסים למעלה מטיבורו מעל מתניו ואח"כ לובש הכתונת ואחר כך חוגר את האבנט כנגד אצילי ידיו ומקיפו כרך על כרך עד שגומר וקושר:
2
With regard to the sash, [where it should be placed can be understood from] the received tradition. [Ezekiel 44:18] states: "They shall not gird themselves bayeza, [interpreted3 to mean] "in a place where one perspires."4 Yonason, the son of Uziel,5 received the same tradition from the prophets6 and translated the phrase: "They will gird themselves over the heart."7
Afterwards, he should arrange the headpiece as a hat.8
ב
ועל האבנט מפורש בקבלה ולא יחגרו ביזע במקום שמזיעין וכך קיבל יונתן בן עוזיאל מפי הנביאים ותרגם על לבביהון יסרון ואח"כ צונף במצנפת כמין כובע:
3
After the High Priest girds himself with the sash,9 he puts on the cloak, and on the cloak, the ephod and the breastplate. He girds himself with the belt of the ephod over the cloak, below the breastplate. Therefore [the cloak] is called "the cloak of the ephod,"10 the cloak that is girded closed with the ephod.
ג
כהן גדול אחר שחוגר באבנט לובש המעיל ועל המעיל האפוד והחושן וחוגר בחשב האפוד על המעיל מתחת החושן ולפיכך נקרא מעיל האפוד שחוגרו באפוד ואחר כך צונף במצנפת וקושר הציץ למעלה מן המצנפת ושערו היה נראה בין ציץ למצנפת ושם היה מניח תפילין בין ציץ למצנפת:
4
It is a positive commandment to make these garments and for the priests to serve in them,13 as [Exodus 28:2] states: "And you shall make holy garments,"14 and [ibid. 29:8] states: "And drew near his sons and dress them in tunics."15
When a High Priest serves with less than these eight garments or an ordinary priest serves with less than these four garments, he is called lacking garments. His service is invalid and he is liable for death at the hand of Heaven, like a non-priest who serves. [This is indicated by ibid.:9 which states:] "And you shall gird them with a sash... and their priesthood shall be for them...." [Implied is that] when their garments are upon them, their priesthood is upon them. [Conversely,] if their garments are not upon them, they are like non-priests, concerning whom [Numbers 1:51] states: "A non-priest who draws close [to the service of the Sanctuary] shall die."16
ד
מצות עשה לעשות בגדים אלו ולהיות הכהן עובד בהן שנאמר ועשית בגדי קדש ואת בניו תקריב והלבשתם כתנות וכהן גדול ששימש בפחות משמנה בגדים אלו או כהן הדיוט ששימש בפחות מארבעה בגדים אלו הוא הנקרא מחוסר בגדים ועבודתו פסולה וחייב מיתה בידי שמים כזר ששימש שנאמר וחגרת אותם אבנט והיתה להם כהונה בזמן שבגדיהם עליהן כהונתן עליהן אין בגדיהן עליהן אין כהונתם עליהן אלא הרי הם כזרים ונאמר והזר הקרב יומת:
5
Just like a priest who is lacking garments is liable to die and invalidates the service he performs, so too, one who wears extra garments17 - e.g., he wears two tunics, two sashes, or an ordinary priest who wears the garments of the High Priest and performs service - profanes his service and is liable for death at the hand of Heaven.18
ה
כשם שהמחוסר בגדים חייב מיתה ופוסל העבודה כך היתר בגדים כגון שלבש שתי כתנות או שני אבנטים או כהן הדיוט שלבש בגדי כהן גדול ועבד ה"ז מחלל העבודה וחייב מיתה בידי שמים:
6
It is said with regard to the priestly garments:19 "on his flesh and he shall wear them." [Implied is that] nothing should intervene between his flesh and the garments. Even if there is one thread, earth, or a dead louse between his flesh and the [priestly] garment, it is considered an intervening substance and his service is invalid. Therefore a priest cannot serve [in the Temple wearing] his arm tefillin, because they intervene. The head tefillin, by contrast, do not intervene20 and if he desires to wear them at the time of his Temple service, he may.21
ו
נאמר בבגדי כהונה על בשרו ולבשם מלמד שלא יהיה דבר חוצץ בין בשרו לבגדים אפילו נימא אחת או עפר או כינה מתה אם היתה בין בשר לבגד הרי זו חציצה ועבודתו פסולה לפיכך אין הכהן יכול לעבוד בתפילין של יד שהרי חוצצת אבל של ראש אינה חוצצת ואם רצה להניחם בשעת העבודה מניח:
7
[A priest] must be careful at the time that he puts on [the priestly garments] that there be no dust, nor a louse - even if it is alive - between his flesh and the garment. Nor should air enter between his flesh and his garment during the time of service so that the garment will become distant from his flesh. He should not place his hand in his bosom under his tunic. He should not remove his hair from the garment, nor should there be a strand hanging loose from the garment. [Although] one these factors occurs, his service is acceptable.22
ז
וצריך להזהר בשעה שלובש שלא יהיה אבק בין בגדו לבשרו ולא כינה אף על פי שהיא בחיים ושלא תכנס הרוח בשעת העבודה בין בשרו לבגדו עד שיתרחק הבגד מעליו ולא יכניס ידו תחת חלוקו לחיק ולא יצא שערו מן הבגד ולא יהיה בבגד נימא מדולדלת ואם היה שם אחד מכל אלו עבודתו כשירה:
8
[The following rules apply if a priest] wrapped a cloth on his flesh in a place [untouched by the priestly] garments, e.g., he wrapped it on his finger or on his heel. If it is three fingerbreadths by three fingerbreadths,23 it is considered as an intervening substance and it invalidates [the service]. If it is smaller than that, it is not considered as an intervening substance.24
A small belt, since it is considered as an independent garment, invalidates [one's service] even if it is not three fingerbreadths by three fingerbreadths in area.
ח
כרך על בשרו בגד שלא במקום בגדים כגון שכרכו על אצבעו או על עקבו אם היה בו שלש אצבעות על שלש אצבעות ה"ז חוצץ ופוסל פחות מכאן אינו חוצץ ואם היה צלצול קטן הואיל והוא חשוב בגד בפני עצמו הרי זה פוסל ואע"פ שאין בו שלש על שלש:
9
When the finger of a priest is wounded, he is permitted to tie a reed or a cloth that is not three fingerbreadths by three fingerbreadths around it on the Sabbath and perform his service.25 If he intends to release blood, it is forbidden.26[Leniency is granted,] provided the reed or the cloth does not intervene between his flesh and a sacred utensil27 at the time of service.28
ט
כהן שלקה באצבעו מותר לכרוך עליה גמי בשבת או בגד שאין בו שלש על שלש ועובד ואם נתכוון להוציא דם אסור והוא שלא יחוץ הגמי או הבגד בין בשרו לכלי בשעת עבודה:
10
In the Second Temple,29 they made the Urim and the Tumim30 to complete the eight garments [of the High Priest]31 even though inquiry was not made of them. Why was inquiry not made of them? Because the Holy Spirit32 was not vested there.33 And whenever a priest does not speak with the Holy Spirit and the Divine Presence does not rest there, inquiry is not made.
י
עשו בבית שני אורים ותומים כדי להשלים שמנה בגדים ואף על פי שלא היו נשאלין בהן ומפני מה לא היו שואלין בהן מפני שלא היתה שם רוח הקודש וכל כהן שאינו מדבר ברוח הקודש ואין שכינה שורה עליו אין נשאלין בו:
11
How was inquiry made?34 The [High] priest would stand facing the Ark. The person making inquiry was behind him, facing the [High] Priest's back. The inquirer would ask: "Should I go up [to war] or not?" He would not ask in a loud voice, nor would he merely think about the matter in his heart. Instead, [he would speak] in a low voice, like someone praying to himself.35Immediately, the Holy Spirit will enclothe the [High] Priest. He will look at the breastplate and with the spirit of prophecy see "Go up" or "Do not go up" written in letters emerging from the breastplate toward his face. The [High] Priest would then answer [the inquirer], telling him: "Go up" or "Do not go up."
יא
וכיצד שואלין עומד הכהן ופניו לפני הארון והשואל מאחריו פניו לאחרי הכהן ואומר השואל אעלה או לא אעלה ואינו שואל בקול רם ולא מהרהר בלבו אלא בקול נמוך כמי שמתפלל בינו לבין עצמו ומיד רוח הקדש לובש את הכהן ומביט בחושן ורואה בו במראה הנבואה עלה או לא תעלה באותיות שבולטות מן החושן כנגד פניו והכהן משיבו ואומר לו עלה או לא תעלה:
12
Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king;36 "all the children of Israel" to the priest anointed to lead the people in war,37 or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.
יב
ואין שואלין על שני דברים כאחד ואם שאל משיבין על הראשון בלבד ואין נשאלין בהן להדיוט אלא או למלך או לבית דין או למי שצורך הציבור בו שנאמר ולפני אלעזר הכהן יעמוד וגו' הוא זה המלך וכל בני ישראל זה הוא משוח מלחמה או מי שצורך הציבור בשאילתו וכל העדה אלו ב"ד הגדול:
13
The statements found in the words of the prophets38 that the priests would wear an ephod of linen does not mean that they were High Priests. For the High Priest's ephodwas not of linen [alone].39 For the Levites would also wear such a garment, for the prophet Samuel was a Levite, and [I Samuel 2:18] describes him as "a youth, girded with a linen ephod." Instead, this ephod was worn by the students of the prophets40 and those who were fit to have the Holy Spirit rest upon them to make it known that such a person reached a rung equivalent to that of the High Priest who speaks with the Holy Spirit via the medium of the ephodand the breastplate.
Blessed be the Merciful One Who grants assistance.
יג
זה שאתה מוצא בדבר נביאים שהכהנים היו חוגרין אפוד בד לא היו כהנים גדולים שאין האפוד של כ"ג אפוד בד ואף הלוים היו חוגרין אותו שהרי שמואל הנביא לוי היה ונאמר בו נער חגור אפוד בד אלא אפוד זה היו חוגרים אותו בני הנביאים ומי שהוא ראוי שתשרה עליו רוח הקדש להודיע כי הגיע זה למעלת כהן גדול שמדבר על פי האפוד והחשן ברוח הקדש:
FOOTNOTES
1.
From Leviticus 6:2, one might presume that the tunic is put on first, because it states: "And the priest shall put his fitted [tunic] and he shall put on linen leggings." Nevertheless, through the process of Biblical exegesis, Yoma 23b derives that nothing should be put on before the leggings.
2.
The sash was 32 cubits long, so that it will obviously be wound around him several times.
3.
By Zevachim 18b.
4.
I.e., a place like the armpits or loins where flesh covers flesh leading to perspiration.
5.
A renowned student of the Sage Hillel, who translated the Tanach into Aramaic.
6.
See Megilah 3a which ascribes this translation to the prophets Chaggai, Zechariah, and Malachi who accompanied the Jews back from the Babylonian exile to Jerusalem.
7.
At elbow height.
8.
See Chapter 8, Halachah 2. The order in which the ordinary priests put on the priestly garments is taken from Leviticus 8:13.
9.
I.e., he puts on the first three garments in the same manner as an ordinary priest does.
11.
The bracketed inclusion is necessary, because in front of his head, the turban was above the forehead plate, as the Rambam proceeds to state. The order in which the High Priest put on his priestly garments is taken from Leviticus 8:7-9.
12.
See Halachah 6.
13.
Sefer HaMitzvot (positive commandment 33) and Sefer HaChinuch (mitzvah 99) includes this commandment among the 613 mitzvot of the Torah. The wording in Sefer Hamitzvotimplies that the fundamental mitzvah is for the priests to wear these garments for their Temple service. Making the garments is merely a preparatory phase that enables that mitzvah to be fulfilled.
14.
This refers to the garments of the High Priest.
15.
This refers to the clothes of an ordinary priest.
16.
See Hilchot Bi'at HaMikdash 9:1.
17.
From the Rambam's Commentary to the Mishnah (Zevachim 2:1), it appears that wearing any extra garment, not only an extra priestly garment, causes one to be liable.
18.
We see this concept in several other contexts. When there is an extra entity, it is as if it and the entity that is required to be present is lacking. See Hilchot Shechitah 6:2.
19.
The Rambam is not quoting a verse exactly. Similar phrase exist in Leviticus 6:3 and 16:4.
20.
See Halachah 3.
21.
One can infer that he is not obligated to wear tefillin. We apply the principle: One who is occupied in the observance of a mitzvah - the priestly service - is exempt from another mitzvah, wearing tefillin.
The tefillin are not considered as an extra garment, because tefillinare not considered a garment (Kessef Mishneh).
22.
Zevachim 19a questions whether these situations are acceptable and does not arrive at a conclusion. Accordingly, the Rambam rules that as an initial preference, one should be concerned with these matters, but the difficulty is not great enough to disqualify the service. For unless the Torah or our Sages explicitly ruled that a sacrifice is unacceptable, one cannot bring another one in its place for it is possible that one will be committing the transgression of slaughtering an ordinary animal in the Temple Courtyard (see Hilchot Shechitah2:3). The slaughter of the animal might be placed in that category, because one is bringing it as a sacrifice under the conception that he is obligated to do so, when in fact that might not be so.
The Kessef Mishneh states that one may not bring a sacrifice and make a conditional stipulation: "If the previous sacrifice was unacceptable, may this be considered as my obligation and if the previous sacrifice was acceptable, this is a freewill offering." There are some sacrifices - e.g., sin offerings, guilt offerings, and communal offerings - where such a stipulation cannot be made. Hence, our Sages enforced uniformity and prevented conditional offerings in these instances.
23.
The minimum size of a garment (see Hilchot Keilim 22:12; 23:7; et al).
24.
It is too small to be considered as entity of consequence.
25.
Since he is not tying a permanent not, there is no prohibition against tying. Nor is there a prohibition against performing an act of healing on the Sabbath (as is prohibited in certain instances), because such prohibitions were not applied in the Temple.
26.
For this is a transgression of the Sabbath laws and it does not aid the Temple service (Rashi, Eruvin 103b).
27.
See Hilchot Bi'at HaMikdash5:17.
28.
For in this instance, even if the article is not significant, an interposition invalidates the service. The Ra'avad objects to the Rambam's ruling, claiming that it is a contradiction to his ruling in the previous halachah. The Kessef Mishneh justifies the Rambam's position, explaining that in the previous halachah, the garment was not considered a garment because of its size. Nevertheless, that does not mean that it is not considered an interposition. As long as it intervenes, it disqualifies service regardless of its size.
29.
Kiddushin 31a relates that the Sages sought to purchase the stones for the High Priest's breastplate in the era of the Second Temple.
30.
As mentioned in the notes to Hilchot Beit HaBechirah 4:1, the Kessef Mishneh explains that the Rambam considers the term Urim and Tumim as referring to the stones of the High Priest's breastplate. See also the Rambam's Commentary to the Mishnah (Sotah 9:20. The Ra'avad and others differ and interpret it as referring to the script of mystic names of God that were placed in the folds of breastplate.
31.
For the stones were an integral part of the structure of the breastplate.
32.
The spirit of prophecy.
33.
Yoma 21b explains that this is one of the five differences between the holiness of the First Temple and that of the Second Temple.
34.
I.e., in the era of the First Temple.
35.
As in the classic example of Chanah's prayer (I Samuel 1:13), which is accepted as the paradigm for our Shemoneh Esreh prayers.
36.
For the verse is referring to Joshua whose position was that of a king.
37.
I.e., a person upon whom the future of the entire Jewish people depended.
38.
See I Samuel 22:18.
39.
Instead, it also contained sky-blue wool, scarlet wool, red wool, as related in Chapter 9, Halachah 9.
40.
See Hilchot Yesodei HaTorah7:4-5 with regard to the preparations a person would make for the spirit of prophecy to rest upon him.
Biat Hamikdash - Chapter 1
1
Whenever a priest who is fit to perform Temple service1drinks wine, he is forbidden2 to enter the area of the Altar or [proceeds] beyond there.3 If he entered [that area]4 and performed service,5 his service is invalid and he is liable for death at the hand of heaven, as [Leviticus 10:9] states: "[Do not drink intoxicating wine...] so that you do not die."6
The above applies provided one drinks a revi'it7 of undiluted wine at one time, provided the wine is over 40 days old.8 If, however, one drank less than a revi'it of wine, one drank a revi'itintermittently,9 one mixed it with water,10 or one drank even more than a revi'it of wine from the vat, i.e., within 40 days of its being brought into being,11 he is exempt and his service is not profaned. If he drank more than a revi'it of wine, even though it was diluted and even though he drank it intermittently, he is liable for death and his service is invalidated.12
א
כל כהן הכשר לעבודה אם שתה יין אסור לו להכנס מן המזבח ולפנים ואם נכנס ועבד עבודתו פסולה וחייב מיתה בידי שמים שנאמר ולא תמותו והוא ששתה רביעית יין חי בבת אחת מיין שעברו עליו מ' יום אבל אם שתה פחות מרביעית יין או שתה רביעית והפסיק בה או מזגה במים או ששתה יין מגיתו בתוך מ' אפילו יתר מרביעית פטור ואינו מחלל עבודה שתה יתר מרביעית מן היין אע"פ שהיה מזוג ואף ע"פ שהפסיק ושהה מעט מעט חייב מיתה ופוסל העבודה:
2
If a person is intoxicated from beverages other than wine, he is forbidden to enter the Temple.13 If he enters and performs service while intoxicated from other beverages - even if he is intoxicated from milk or figs - he is liable for lashes, but his service is valid, for one is liable for death only when drinking wine at the time of service and one does not invalidate service unless he is intoxicated from wine.
ב
היה שכור משאר משקין המשכרין אסור להכנס למקדש ואם נכנס ועבד והוא שכור משאר משקין המשכרין אפילו מן החלב או מן הדבלה הרי זה לוקה ועבודתו כשרה שאין חייבין מיתה אלא על היין בשעת עבודה ואין מחלל עבודה אלא שכור מן היין:
3
Just as a priest is forbidden to enter the Temple while intoxicated, so too, it is forbidden for any person, whether priest or Israelite, to render a halachic ruling when he is intoxicated.14 Even if he ate dates or drank milk and his mind became somewhat confused, he should not issue a ruling, as [the above passage (ibid.:11)] continues: "And to give instruction to the children of Israel." If he gave a ruling concerning a matter that is explicitly stated in the Torah to the extent that it is known by the Sadducees, he is permitted. For example, he ruled that a sheretz15is impure and a frog is pure; [he ruled that] blood is forbidden, or the like.
ג
וכשם שאסור לכהן להכנס למקדש מפני השכרות כך אסור לכל אדם בין כהן בין ישראל להורות כשהוא שתוי אפילו אכל תמרים או שתה חלב ונשתבשה דעתו מעט אל יורה שנאמר ולהורות את בני ישראל ואם הורה בדבר שהוא מפורש בתורה עד שידעוהו הצדוקים מותר כגון שהורה שהשרץ טמא והצפרדע טהור והדם אסור וכיוצא בזה:
4
ד
ומותר לשכור ללמד תורה ואפי' הלכות ומדרשות והוא שלא יורה ואם היה חכם קבוע להוראה לא ילמד שלימודו הוראה היא:
5
When a person drank precisely a revi'it and it was diluted with the slightest amount of water, he slept a bit, or he walked a mil,18 the effects of the wine will have worn off and he is permitted to serve [in the Temple]. If, however, he drank more than a revi'it even if it was diluted, sleeping slightly or journeying adds to his drunkenness. Depending on how intoxicated he was, he must wait until there is no trace of his drunkenness whatsoever.
ה
שתה כדי רביעית בלבד והיה בה מים כל שהוא או ישן מעט או הלך כדי מיל כבר עבר היין ומותר לעבוד אבל אם שתה יותר מרביעית אפילו מזוג שינת מעט או הדרך מוסיפין בשכרותו אלא ישהא לפי השכרות עד שלא ישאר משכרותו שום דבר שבעולם:
6
The men of the priestly watch19 are permitted to drink wine at night, but not during the day during the week [they serve in the Temple]. Even the members of the other clans20 who were not scheduled to work on a particular day [are forbidden], lest the Temple service overburden the members of the clan who serve that day and they require other members of the watch to help them.
The members of the clan of a particular day are forbidden to drink both during the day and night of that day, lest they drink at night and arise to their service in the morning without the effects of the wine having worn off.21
ו
אנשי משמר מותרין לשתות יין בלילות אבל לא בימי שבתן ואפילו שאר בתי אבות של משמר שאין עבודתן היום שמא תכבד העבודה על אנשי בית אב של יום ויצטרכו לאחרים מאנשי משמרתן לסייען ואנשי בית אב של אותו היום אסורים לשתות בין ביום בין בלילה שמא ישתה בלילה וישכים לעבודתו ועדיין לא סר יינו מעליו:
7
Whenever a priest knows the watch from which he descends and the clan from which he descends, and he knows the day on which the members of his clan were scheduled to serve [in the Temple], he is forbidden to drink wine that entire day.22 If one knows from which watch he is descended, but does not know his clan, he is forbidden to drink wine the entire week during which his clan worked.
If [a priest] does not know [the identity of] his watch or his clan, the law would dictate that he should never be allowed to drink wine.23Nevertheless, his difficulty24 leads to his solution and he is permitted to drink wine at all times, for he is not allowed to serve [in the Temple] until his clan and watch are established.
ז
כל כהן שיודע מאי זה משמר הוא ומאי זה בית אב הוא ויודע שבתי אבותיו קבועים בעבודה [היום] אסור לו לשתות יין כל אותו היום היה יודע מאי זה משמר הוא ואינו מכיר בית אב שלו אסור לו לשתות כל אותה שבת שמשמרתו עובדין בה לא היה מכיר משמרתו ולא בית אבותיו הדין נותן שאסור לשתות יין לעולם אבל תקנתו קלקלתו והרי הוא מותר לשתות תמיד שאינו יכול לעבוד עד שיקבע בבית אב שלו ובמשמרתו:
8
A priest who lets his hair grow long25 is forbidden to enter the area of the Altar or [proceeds] beyond there.26 If he enters this area and performs service,27 he is liable for death at the hand of Heaven like an intoxicated [priest] who serves,28 as [indicated by Ezekiel 44:20-21]: "None of the priests shall drink wine. They shall not shave their heads, nor allow their hair to grow long."29 Just as [priests who serve] intoxicated from wine are liable to die, so too, those who allow their hair to grow long are liable to die.
ח
כהן שגדל שערו אסור לו להכנס מן המזבח ולפנים ואם נכנס ועבד חייב מיתה בידי שמים כשכור שעבד שנאמר ויין לא ישתו כל כהן וראשם לא יגלחו ופרע לא ישלחו מה שתויי יין במיתה אף מגודלי פרע במיתה:
9
[Priests who] let their hair grow long do not disqualify their service. Even though they are obligated to die, their service is valid.30
ט
ואין פרועי הראש מחללין עבודה אף על פי שהוא במיתה עבודתו כשירה:
10
Just as the priests are not warned against drinking wine except at the time they enter the Temple, so too, they are forbidden to grow their hair long only at the time they enter the Temple.31
To whom does the above apply? To an ordinary priest. A High Priest, by contrast, is forbidden to let his hair grow long and rend his garments forever,32 for he should be in the Temple at all times.33 Therefore with regard to him, [Leviticus 21:10] states: "He should not let [the hair of] his head grow long, nor should he rend his garments."
י
כשם שאין הכהנים מוזהרין על היין אלא בשעת ביאה למקדש כך אין אסורין לגדל פרע אלא בשעת ביאה למקדש במה דברים אמורים בכהן הדיוט אבל כהן גדול אסור לגדל פרע ולקרוע בגדיו לעולם שהרי תמיד הוא במקדש ולכך נאמר בו את ראשו לא יפרע ובגדיו לא יפרום:
11
What is meant by growing one's hair long? [Leaving it uncut for] 30 days like a Nazirite, concerning whom [Numbers 6:5] states: "He shall let the mane of the hair of his head grow long" and a nazirite vow is not less than 30 days.34Therefore an ordinary priest who serves [in the Temple] must cut his hair every 30 days.35
יא
כמה הוא גידול פרע שלשים יום כנזיר שנאמר בו גדל פרע שער ראשו ואין נזירות פחותה משלשים יום לפיכך כהן הדיוט העובד מגלח משלשים יום לשלשים יום:
12
יב
ואנשי משמר אסורין לספר ולכבס בשבתן כדי שלא יעלו למשמרתן כשהן מנוולין אלא מגלחין ורוחצין ומכבסין קודם שיעלו:
13
יג
מי ששלמה משמרתו בתוך הרגל מותר לגלח ברגל אבל אם שלמה בערב הרגל אינו מגלח אלא בערב הרגל:
14
The laws [applying to a priest who enters the Temple with] torn garments are the same as those [applying to one with] long hair, as [Leviticus 10:6] states: "Do not let [the hair on] your heads grow long or rend your garments lest you die."40 Thus if [a priest] served with torn garments, he is liable for death at the hand of Heaven although his service is valid and was not profaned.41
יד
דין קרועי בגדים ודין פרועי ראש אחד הוא שנאמר ראשיכם לא תפרעו ובגדיהם לא תפרומו ולא תמותו הא אם עבד והוא קרוע בגדים חייב מיתה בידי שמים אע"פ שעבודתו כשירה ולא חללה:
15
It appears to me42 that any priest who is fit to serve who enters the area of the altar or [proceeds] beyond there43while intoxicated due to wine, drunk due to other alcoholic beverages, with long hair, or with torn garments as one tears because of a person's death, he is liable for lashes, even if he did not perform service. [The rationale is that] he is fit for service and entered [the Temple] at the time of service in such an unkept manner although he was warned not to enter.
טו
יראה לי שכל כהן הכשר לעבודה אם נכנס מן המזבח ולפנים והוא שתוי יין או שכור משאר המשכרין או פרוע ראש או קרוע בגדים כדרך שקורעין על המתים אף על פי שלא עבד עבודה הרי זה לוקה הואיל והוא ראוי לעבודה ונכנס בשעת העבודה מנוול ככה והרי הוא מוזהר שלא יכנס:
16
The laws that apply to someone who enters beyond the altar and the laws that apply to ones who depart from there are the same. What is implied? One drank44 a revi'it of wine between the Ulam and the altar or tore his garments there and departed, he is liable for lashes.45 Similarly, if he performed service as he departed, he is liable for death.
טז
ודין הנכנס ככה מן המזבח ולפנים ודין היוצא משם אחד הוא כיצד כגון ששתה רביעית יין בין האולם ולמזבח או קרע בגדיו שם ויצא לוקה וכן אם עבד ביציאתו חייב מיתה:
17
Similarly, it is forbidden for any person, whether a priest or an Israelite, to enter the entire Temple area, from the Courtyard of the Israelites and onward46 when he is intoxicated from wine, drunk [from other beverages], with unkept long hair or with torn garments. Although there is no explicit warning [against this in the Torah], it is not a sign of honor or reverence47 to the great and holy house to enter it unkept. If, however, an Israelite48 lets his hair grow until it is formed into a weave and it was not unkept, he is permitted to enter the Courtyard of the Israelites.49
יז
וכן אסור לכל אדם בין כהן בין ישראל להכנס למקדש כולו מתחילת עזרת ישראל ולפנים כשהוא שתוי יין או שכור או פרוע ראש דרך ניוול או קרוע בגדים אע"פ שאינו באזהרה שאין זה כבוד ומורא לבית הגדול והקדוש שיכנס בו מנוול אבל ישראל שגדל שערו עד שנעשה מחלפת ולא היה דרך ניוול הרי זה מותר להכנס לעזרת ישראל:
FOOTNOTES
1.
This excludes a challal, a son born to a priest from a forbidden relationship, and a priest who has a disqualifying physical blemish. They are not liable for this severe punishment.
2.
Sefer HaMitzvot (negative commandment 73) and Sefer HaChinuch (mitzvah 152) include this commandment among the 613 mitzvot of the Torah. Note also the parallels in Hilchot Nesiat Kapayim 15:4.
3.
I.e., ascends the steps to the Temple building or enters that structure. See also Halachah 15 and notes.
4.
If he entered this area while intoxicated, but did not perform service, he is only liable for lashes, as stated in Halachah 15. Similar concepts apply if he drank intoxicating beverages while in this area (Halachah 16).
5.
The services for which he is liable are described in Chapter 9, Halachah 2.
6.
He may, however, be punished by a mortal court with lashes and thus freed from the more severe spiritual punishment. See Hilchot Sanhedrin 19:2.
7.
A liquid measure equal to 86 cc. according to Shiurei Torah and 150 cc. according to Chazon Ish. [It is reputed that the wines of the Talmudic era were very strong and drinking even this small amount could cause intoxication.]
8.
And thus has had time to ferment and reach an alcoholic content sufficient enough to cause intoxication.
9.
Since he paused while drinking it, its intoxicating effect will be less.
10.
Even if one drank the entire quantity, since it was diluted, it will have a lesser effect.
11.
Since its alcoholic content will not be that high, one is not liable. There is, nevertheless, a prohibition against serving in the Temple even when having drunk such wine (Kessef Mishneh).
12.
The Ra'avad objects to the Rambam's ruling, maintaining that although serving in the Temple in such a condition is forbidden, the priest is not liable for such severe punishment, nor is his service disqualified. The Radbaz and the Kessef Mishnehoffer interpretations of Keritot13b that substantiate the Rambam's position.
13.
One of the opinions in Keritot13b derives this concept from the literal meaning of Leviticus 10:9, translated above as: "Do not drink intoxicating wine," i.e., it interprets the term veseicheraccording to its simple meaning, i.e., an alcoholic beverage other than wine. There is another opinion in that source that interprets veseicher as an adjective (which we have translated as "intoxicating") describing the manner in which one drinks wine. Apparently, the Rambam does not see the two interpretations as mutually exclusive. See Kessef Mishneh. See also Halachah 15.
14.
See Sefer HaMitzvot, loc. cit., where the Rambam links the two prohibitions in the same negative commandment. One is not, however, liable for death for delivering a ruling while intoxicated. Note the discussion of this matter by the Ramban and Megilat Esther in their glosses to Sefer HaMitzvot.
15.
One of the eight forbidden teeming animals mentioned in Leviticus 11:29-30. A frog is not one of those animals.
16.
I.e., a directive for actual practice.
17.
Note the Shulchan Aruch(Choshen Mishpat 7:5) which quotes an opinion stating that it is permitted to rule in cases involving financial law when slightly intoxicated.
18.
A Talmudic measure equivalent to a kilometer. If he rode rather than walked, he must ride three mil (Eruvin 64b).
19.
Who serve in the Temple that week. See Hilchot K'lei HaMikdash 4:3, 11.
20.
As stated in that source, on each particular day, there was a clan whose members would perform the Temple service for that day.
21.
The Ra'avad differs with the Rambam and maintains that the intent of Ta'anit 17a (the Rambam's source) is not the night before the priests serve in the Temple, but the night afterwards. They are forbidden because it is possible that they will have to continue offering the limbs and fat-tails of the animals at night if they were not able to offer them during the day. The Kessef Mishneh supports the Rambam's interpretation, explaining that there is no need to prohibit the priests from drinking wine the entire night for this reason. It is sufficient that they be restrained until these limbs have been offered.
22.
Were it not for the reason mentioned at the conclusion of the halachah, this law would apply even in the present era. This is a decree, enacted lest the Temple be rebuilt and the priests be required to serve at their appointed time.
23.
Lest he be drinking on a day forbidden for him.
24.
I.e., his lack of knowledge of his watch and clan.
The Ra'avad differs with the Rambam with regard to the reason why there is no decree against the priests drinking wine in the present age. He rejects the Rambam's view, because with Mashiach's coming, the lineage of the priests will be established according to the spirit of prophecy (see Hilchot Melachim12:3) and the priests will immediately be called upon to begin their service in the Temple. Instead, the rationale is that because of the length of the exile, we do not expect that the Temple will be built instantaneously. [This is also the view of Rashi (Ta'anit 17a)]. The Kessef Mishneh supports the Rambam's view, noting that according to the Rambam, we may offer sacrifices even if the Temple is not rebuilt (Hilchot Beit HaBechirah 6:15) and furthermore, the establishment of the priest's lineage even through the spirit of prophecy will not take only one day.
25.
See Halachah 11 for a definition of this term.
26.
Sefer HaMitzvot (negative commandment 163) and Sefer HaChinuch (mitzvah 149) includes this commandment among the 613 mitzvot of the Torah. Note the objections of the Ramban to the inclusion of this charge as one of the mitzvot and the resolutions offered by Megilat Esther in their glosses to Sefer HaMitzvot.
27.
The law that applies if he does not perform service is explained in Halachah 15.
28.
As stated in Halachah 1.
29.
The prooftext for this prohibition from the Torah (Leviticus 10:6), "Do not let [the hair of] your heads grow long," is not sufficient, because that could be interpreted as merely granting license for Aaron's sons to conduct themselves in this manner. Other mourners must rend their garments and let their hair grow and they were not required to. The verse from Ezekiel teaches that the charge applies at all times and is not specific to that situation (Kessef Mishneh; Sefer HaMitzvot, loc. cit.).
30.
I.e., the equation of their service to that of intoxicated priests is not complete.
The Rambam's view is not accepted by all authorities. There are some who maintain that such a priest's service is also disqualified. See the Ramban's gloss to Sefer HaMitzvot.
31.
The Ra'avad differs and from the verse in Ezekiel cited above understands that all priests are prohibited against growing their hair long and must take haircuts once in 30 days. The Kessef Mishneh supports the Rambam's position. See the following halachah and notes.
32.
See Hilchot K'lei HaMikdash 5:6 where the Rambam explains the restrictions incumbent on the High Priest in greater detail. As he states there, these prohibitions apply to a High Priest even outside of the Temple and even when he is not in mourning.
33.
See ibid. 5:7.
34.
Hilchot Nizirut 3:2. Thus we can assume that growing one's hair long encompasses a 30 day period.
35.
Implied is that if a priest does not desire to serve, he is not required to cut his hair (Kessef Mishneh).
36.
This does not refer to the priestly garments, for the priestly garments are not washed (Hilchot K'lei HaMikdash 8:5). Instead, the intent is the priest's personal garments. As a mark of respect, he should ascend to the Temple in freshly laundered clothes (Yeri'ot Shlomo).
37.
Note a parallel decree in Hilchot Shivitat Yom Tov 7:19. See also Hilchot K'lei HaMikdash 6:11.
38.
Although doing so is usually forbidden, as stated in Hilchot Shivitat Yom Tov, loc. cit. Here leniency was granted, because he is considered to have been held back from cutting his hair before the festival by forces beyond his
39.
And not during the festival.
40.
Sefer HaMitzvot (negative commandment 164) and Sefer HaChinuch (mitzvah 150) includes this commandment among the 613 mitzvot of the Torah. In this instance as well, the Ramban objects to the inclusion of this charge as one of the 613 mitzvot.
41.
This ruling appears in direct contradiction to Hilchot K'lei HaMikdash 8:4 where the Rambam writes: "If [the priestly garments] were muddy, torn, longer than his appropriate measure... and a priest performed service while wearing them, his service is invalid." Among the resolutions offered is that in Hilchot K'lei HaMikdash, the Rambam is speaking about clothes that remain torn (therefore, even after the fact, the service is invalid), while here he was speaking about torn garments that were mended. As the Radbaz explains, here the Rambam is speaking about a tear like the tear made when one rends his garments in mourning (which can be mended) as indicated in the following halachah, and there, he is speaking about a garment that was torn in many places.
42.
This expression indicates a conclusion which the Rambam reached through the process of deduction and not derived from any specific source.
43.
The Ra'avad agrees that this law applies to a priest that ascends the altar in these unkept states, but differs with regard to a priest who proceeds further and ascend the steps of the Temple. He maintains that entering that area in these unkept states is forbidden only according to Rabbinic Law. The Kessef Mishneh offers an explanation that justifies the Rambam's ruling.
44.
I.e., as a conscious transgression.
45.
The Ra'avad offers a different interpretation of the Rambam's source, the Sifra to Parshat Shemini. The Kessef Mishnehand others offer support for the Rambam's interpretation.
46.
As explained in Hilchot Beit HaBechirah, ch. 7, the other areas of the Temple Mount have a lesser degree of holiness.
47.
See Hilchot Beit HaBechirah, loc. cit., which speaks of the command to fear the Temple.
48.
Or a Levite as will be explained.
49.
Rambam LeAm gives the example of the prophet Samuel who was a Nazirite and hence, allowed his hair to grow long. Nevertheless, he combed it until it was attractive and hence, he was allowed to remain in the Sanctuary of Shiloh.
• Friday, 26 Adar, 5777 · 24 March 2017
• "Today's Day"
• Wednesday, 26 Adar I, 5703
Torah lessons: Chumash: Vayakheil, Revi'i.
Tehillim: 119, 97 to end.
Tanya: As for the (p. 145)...Sefer Charedim (p. 147).
With three instruments of service - love of G-d, love of Torah and love of Israel - must young students of Torah approach their Avoda in the vineyard of the L-rd of Hosts,1 to bring the hearts of their brothers closer to observing practical mitzvot and to designating regular time for Torah study. They must do this without paying any attention to the affliction of factions. The absolute truth is that the heart of Israel is a wellspring, a source of living waters,2 and there is a "covenant"3 with effort4 and publicity - that they shall never be fruitless.
Friday, Adar Sheini 26, 5703
Torah lessons: Chumash: Sh'mini, Shishi with Rashi.
Tehillim: 119, 97 to end.
Tanya: In the case of (p. 185)...mentioned above. (p. 187).
All that is sacred to the nation of the G-d of Avraham and is fundamental to the house of Israel - in establishing and rearing an upright generation, kashrut of food, the sublime pure holiness of Shabbat, was entrusted by awesome and revered G-d - for preservation and development - to the woman of Israel.
The woman who fulfills her obligation and destiny in the life of the family, in conducting the home, and in seeing that the education1 be according to Torah, this woman is the subject of the verse, "The wisdom of women constructed her home."2
FOOTNOTES
1.Of her children, and in a broader sense, of all members of the household.
2.Mishlei 14:1.
• Daily Thought:
Better Than the Sun
There are three approaches to dealing with this world:
One is to remain aloof as the sun. The world will benefit from your light, but you will remain distant and removed. You will invest little in this world and so have little to lose.
Another approach is to wane and wax as the moon—to suffer the scars and bruises of life, delight in its offerings, thirst for its rewards, and tremble at its horrors—to invest everything and risk losing it all.
Or you could be both the sun and the moon at once. You could feel meaning and purpose in every episode of life, no matter how small. And, at the same time. remain above it all.
What is the secret? It is memory.
Even as you invest yourself in this world, remember you are not the body, but the soul.
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