Chabad - Today in Judaism - Today is: Friday, 15 Sivan, 5774 - 13 June 2014
Today in Jewish History:
Birth and Passing of Judah (1565 and 1466 BCE)
Judah, the fourth son of Jacob and Leah, was born in Charan on the 15th of Sivan, of the year 2196 from creation (1565 BCE). He passed away on the same date 119 years later, in Egypt.
Judah took the leadership role both in selling Joseph into slavery and in the brothers' later attempts to find him and free him, and to protect Benjamin. On his deathbed, Jacob conferred the leadership of Israel upon Judah, proclaiming: "The scepter shall not depart from Judah, nor the legislator from between his feet, until Shiloh (the Moshiach) comes..." The royal house of David, as well as many of the great sages and leaders of Israel throughout the generations of Jewish history, trace their lineage to Judah.
Judah had five sons: Er and Onan, who died without children; Shelah; and his twins from Tamar, Peretz and Zerach. Their descendants formed the Tribe of Judah, the most populous and prestigious of the twelve tribes of Israel.
After the death of King Solomon in 797 BCE, the people of Israel split into two kingdoms: ten tribes formed the Kingdom of Israel in the north, with Shomron (Samaria) as the capital; only the tribes of Judah and Benjamin remained loyal to Solomon's son, Rechavam, and formed the Kingdom of Judea in the south, in the areas surrounding the capitol Jerusalem. Eventually, the Northern Kingdom was conquered by Assyria and the ten tribes living there were exiled and lost to the Jewish people; the inhabitants of Judea were also exiled (to Babylonia) but subsequently returned to the Holy Land and rebuilt Jerusalem and the Holy Temple. Over time, the terms "Judean" and "Jew"--which originally referred to a member of the tribe of Judah--became synonymous with "Israelite" and was used to refer to the descendants of all of Jacob's twelve sons--i.e., the Jewish people.
Links:
More on Judah
Reuben and Judah; a Contrast
On Leadership On the essence of the Jewish leader
6th Lubavitcher Rebbe arrested (1927)
Shortly after midnight of the 15th of Sivan of 1927, the sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchak Schneersohn (1880-1950), was arrested by agents of the GPU (Soviet Secret Police) and Yevsketzia ("Jewish section" of the Communist Party) for leading the underground network of rabbis, teachers and emissaries working to preserve and disseminate Jewish learning and observance throughout the Soviet Empire.
Link: The Rebbe's Prison Diary
Rabbi Yosef Yitzchak of Lubsavitch
Daily Study:
Chumash with Rashi:
Parshat Shlach, 6th Portion (Numbers 15:17-15:26)
Chapter 15
17. The Lord spoke to Moses saying: יז. וַיְדַבֵּר יְהֹוָה אֶל משֶׁה לֵּאמֹר:
18. Speak to the children of Israel and you shall say to them, When you arrive in the Land to which I am bringing you, יח. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם בְּבֹאֲכֶם אֶל הָאָרֶץ אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה:
When you arrive in the Land: Heb. בְּבֹאֲכֶם [lit., when you come to the Land] This ‘coming’ differs from all the other ‘comings’ in the Torah. For with the others, Scripture say,“when you will come” [in the singular] (כִּי תָבֹא) or [plural] (כִּי תָבֹאוּ); therefore, all of them learn [a particular law] from each other. Since in one of their cases, Scripture specifies that it applies only after inheritance and settling [in the Land], it therefore applies in all cases. But here it uses the term בְּבֹאֲכֶם as soon as they arrived there and ate from its bread, they were obligated to separate a portion of the dough. - [Sifrei Shelach 21]
בבאכם אל הארץ: משונה ביאה זו מכל ביאות שבתורה, שבכולן נאמר כי תבא, כי תבאו, לפיכך כולן למדות זו מזו וכיון שפרט לך הכתוב באחת מהן שאינה אלא לאחר ירושה וישיבה, אף כולן כן, אבל זו נאמר בה בבואכם, משנכנסו בה ואכלו מלחמה נתחייבו בחלה:
19. and you eat from the bread of the Land, you shall set aside a gift for the Lord. יט. וְהָיָה בַּאֲכָלְכֶם מִלֶּחֶם הָאָרֶץ תָּרִימוּ תְרוּמָה לַיהֹוָה:
20. The first portion of your dough, you shall separate a loaf for a gift; as in the case of the gift of the threshing floor, so shall you separate it. כ. רֵאשִׁית עֲרִסֹתֵכֶם חַלָּה תָּרִימוּ תְרוּמָה כִּתְרוּמַת גֹּרֶן כֵּן תָּרִימוּ אֹתָהּ:
the first portion of your dough: When you knead an amount of dough you are accustomed to kneading in the desert. And how much is that? “They measured with an omer ” (Exod. 16:18), “an omer per head” (verse 16). You shall separate from its first portion, that is to say, before you eat the first portion from it, you shall separate one loaf as a gift for the sake of the Lord.
ראשית ערסתכם: כשתלושו כדי עיסתכם שאתם רגילין ללוש במדבר. וכמה היא, (שמות טז, טז) וימודו בעומר עומר לגלגלת, תרימו מראשיתה, כלומר קודם שתאכלו ממנה, ראשית תלקח חלה אחת תרומה לשם ה':
a loaf: In old French, tortel , a sort of cake, a round loaf of bread, [in modern French, torteau.]
חלה: טורטי"ל בלע"ז [עוגה]:
as in the case of the gift of the threshing floor: in which no amount is specified, but unlike the gift taken from the tithe [given by Levites to kohanim] for which an amount is specified. However, the Sages did specify an amount-for a householder, one twenty-fourth [of the dough] and for a baker one forty-eighth. - [Challah 2:7]
כתרומת גורן: שלא נאמר בה שיעור ולא כתרומת מעשר שנאמר בה שיעור, אבל חכמים נתנו שיעור, לבעל הבית אחד מעשרים וארבעה, ולנחתום אחד מארבעים ושמונה:
21. From the first portion of your dough you shall give a gift to the Lord in [all] your generations. כא. מֵרֵאשִׁית עֲרִסֹתֵיכֶם תִּתְּנוּ לַיהֹוָה תְּרוּמָה לְדֹרֹתֵיכֶם:
From the first portion of your dough: Why is this [verse] stated? [Is not verse 20 sufficient?] Because it says, “the first portion of your dough” (verse 20). From this I understand the first one of the doughs. Hence, Scripture teaches us, “From the first”-a part of the dough but not the entire dough. - [Sifrei Shelach 27]
מראשית ערסתיכם: למה נאמר, לפי שנאמר ראשית עריסותיכם, שומע אני ראשונה שבעיסות, תלמוד לומר מראשית, מקצתה ולא כולה:
you shall give a gift to the Lord: Since no amount is specified for the dough portion, [challah], it says, “you shall give ”-the gift should be an amount which can be considered a ‘gift.’ - [Sifrei Shelach 30]
תתנו לה' תרומה: לפי שלא שמענו שיעור לחלה, נאמר תתנו, שיהא בה כדי נתינה:
22. And if you should err and not fulfill all these commandments, which the Lord spoke to Moses. כב. וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְוֹת הָאֵלֶּה אֲשֶׁר דִּבֶּר יְהֹוָה אֶל משֶׁה:
And if you should err and not fulfill: Idolatry was included in “all the commandments” (Lev. 4:13) for which the community brings a bull [as a sin-offering], but here Scripture removes it from that category to apply to it the law of a bull for a burnt offering and a he-goat for a sin-offering. - [Sifrei Shelach 22]
וכי תשגו ולא תעשו: עבודה זרה היתה בכלל כל המצות שהצבור מביאין עליהן פר, והרי הכתוב מוציאה כאן מכללן לידון בפר לעולה ושעיר לחטאת:
If you err: Scripture speaks of idolatry, or perhaps only to one of the other commandments? Scripture therefore states, “all of these commandments.” One commandment which is equivalent to all the commandments. Just as someone who transgresses all the commandments, casts off the yoke [of the Torah], violates the covenant, and acts brazenly [toward the Torah], so one who transgresses this commandment, casts off the yoke, violates the covenant, and acts brazenly. Which [one] is this? This is idolatry. - [Sifrei Shelach 33]
וכי תשגו וגו': בעבודה זרה הכתוב מדבר, או אינו אלא באחת מכל המצות, תלמוד לומר את כל המצות האלה, מצוה אחת שהיא ככל המצות, מה העובר על כל המצות פורק עול ומפר ברית ומגלה פנים, אף מצוה זו פורק בה עול ומפר ברית ומגלה פנים ואיזו, זו עבודה זרה:
which the Lord spoke to Moses: [The first two commandments,] “I am [the Lord, your God]” and “You must not have [any other gods]” (Exod. 20:2-3) were heard by the word of the Divine, as it says, “Once did God speak, but we heard them twice” (Ps. 62:12). - [Sifrei Shelach 33]
אשר דבר ה' אל משה: אנכי ולא יהיה לך מפי הגבורה שמענום, (תהלים סב יב) אחת דבר א-להים שתים זו שמעתי:
23. All that the Lord commanded you through Moses, from the day on which the Lord commanded and from then on, for all generations. כג. אֵת כָּל אֲשֶׁר צִוָּה יְהֹוָה אֲלֵיכֶם בְּיַד משֶׁה מִן הַיּוֹם אֲשֶׁר צִוָּה יְהֹוָה וָהָלְאָה לְדֹרֹתֵיכֶם:
All that the Lord commanded: This teaches us that anyone who acknowledges [the truth of] idolatry is considered as if he had denied the entire Torah and all the prophecies of the prophets, as it says,“from the day on which the Lord commanded and from then on.” - [Sifrei Shelach 33]
את כל אשר צוה וגו': מגיד שכל המודה בעבודה זרה ככופר בכל התורה כולה ובכל מה שנתנבאו הנביאים, שנאמר למן היום אשר צוה ה' והלאה:
24. If because of the eyes of the congregation it was committed inadvertently, the entire congregation shall prepare a young bull as a burnt offering for a pleasing fragrance for the Lord, with its prescribed meal offering and libation, and one young he goat for a sin offering. כד. וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה וְעָשׂוּ כָל הָעֵדָה פַּר בֶּן בָּקָר אֶחָד לְעֹלָה לְרֵיחַ נִיחֹחַ לַיהֹוָה וּמִנְחָתוֹ וְנִסְכּוֹ כַּמִּשְׁפָּט וּשְׂעִיר עִזִּים אֶחָד לְחַטָּת:
If because of the eyes of the congregation it was committed inadvertently: If, because of the leaders [literally, eyes] of the congregation this transgression was committed inadvertently-for they [the leaders] erred and ruled concerning one form of service, that it was permitted to worship an idol in this manner. — [See Horioth 2b]
אם מעיני העדה נעשתה לשגגה: אם מעיני העדה נעשתה עבירה זו ע"י שוגג, כגון ששגגו והורו על אחת מן העבודות שהיא מותרת לעבוד עבודה זרה בכך:
for a sin-offering: Heb. לְחַטָּת [This word] is missing an ‘aleph,’ because this [sin-offering] is different from all other sin-offerings. In the case of all the other sin-offerings [mentioned] in the Torah which are brought together with a burnt offering, the sin-offering precedes the burnt offering, as it says, “he shall make the second one a burnt offering” (Lev. 5:10), but this one-the burnt offering-precedes the sin-offering. - [Hor. 13a]
לחטת: חסר אלף שאינו כשאר חטאות, שכל חטאות שבתורה הבאות עם עולה החטאת קודמת לעולה, שנאמר (ויקרא ה, י) ואת השני יעשה עולה, וזו עולה קודמת לחטאת:
25. The kohen shall atone on behalf of the entire congregation of the children of Israel, and it shall be forgiven them, for it was an error, and they have brought their offering as a fire offering to the Lord and their sin offering before the Lord because of their error. כה. וְכִפֶּר הַכֹּהֵן עַל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וְנִסְלַח לָהֶם כִּי שְׁגָגָה הִוא וְהֵם הֵבִיאוּ אֶת קָרְבָּנָם אִשֶּׁה לַיהֹוָה וְחַטָּאתָם לִפְנֵי יְהֹוָה עַל שִׁגְגָתָם:
and they have brought their offering as a fire-offering to the Lord: This refers to [the offering] stated in the passage [in verse 24], namely the bull [which is brought as a] burnt offering, as it says [here], “a fire-offering to the Lord.” - [Sifrei Shelach 37]
הביאו את קרבנם אשה לה': זה האמור בפרשה הוא פר העולה שנאמר אשה לה':
and their sin-offering: This [refers to] the he-goat [in verse 24]. - [Sifrei Shelach 37]
וחטאתם: זה השעיר:
26. The entire congregation of the children of Israel and the proselyte who resides with them shall be forgiven, for all the people were in error. כו. וְנִסְלַח לְכָל עֲדַת בְּנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם כִּי לְכָל הָעָם בִּשְׁגָגָה:
-------
Tehillim Psalms Chapters 77-78
Chapter 77
1. For the Conductor, on the yedutun,1 by Asaph, a psalm.
2. [I raise] my voice to God and cry out; [I raise] my voice to God and He will listen to me.
3. On the day of my distress I sought my Lord. My wound oozes at night and does not abate; my soul refuses to be consoled.
4. I remember God and I moan; I speak and my spirit faints, Selah.
5. You grasped my eyelids; I am broken, I cannot speak.
6. I think of olden days, of ancient years.
7. During the night I recall my music, I meditate with my heart, and my spirit searches:
8. Is it for eternity that my Lord forsakes [me], nevermore to be appeased?
9. Has His kindness ceased forever? Has He sealed the decree for all generations?
10. Has God forgotten mercy? Has He in anger restrained His compassion forever?
11. I said, "It is to ter- rify me that the right hand of the Most High changes.”
12. I remember the deeds of Yah, when I remember Your wonders of long ago.
13. I meditate on all Your works, and speak of Your deeds.
14. O God, Your way is in sanctity; what god is as great as God?
15. You are the God Who works wonders; You make Your might known among the nations.
16. You redeemed Your people with a mighty arm, the children of Jacob and Joseph, Selah.
17. The waters2 saw You, O God, the waters saw You and trembled; even the deep shuddered.
18. The clouds streamed water, the heavens sounded forth, even Your arrows flew about.
19. The sound of Your thunder was in the rolling wind; lightning lit up the world; the earth trembled and quaked.
20. Your way was through the sea, Your path through the mighty waters; and Your footsteps were not known.3
21. You led Your people like a flock, by the hand of Moses and Aaron
Chapter 78
This psalm recounts all the miracles that God wrought for Israel, from the exodus of Egypt to David's becoming king over Israel.
1. A maskil1 by Asaph. Listen, my people, to my teaching; incline your ear to the words of my mouth.
2. I will open my mouth with a parable, I will utter riddles of long ago;
3. that which we have heard and know [to be true], and that our fathers have told us.
4. We will not withhold from their children, telling the final generation the praises of the Lord, and His might, and the wonders He has performed.
5. He established a testimony in Jacob, and set down the Torah in Israel, which He commanded our fathers to make known to their children,
6. so that the last generation shall know; children yet to be born will rise and tell their children,
7. and they shall put their hope in God, and not forget the works of the Almighty; and they shall guard His commandments.
8. And they shall not be like their fathers, a wayward and rebellious generation, a generation that did not set its heart straight, and whose spirit was not faithful to God.
9. The children of Ephraim, armed archers, retreated on the day of battle.2
10. They did not keep the covenant of God, and refused to follow His Torah.
11. They forgot His deeds and His wonders that He had shown them.
12. He performed wonders before their fathers, in the land of Egypt, in the field of Zoan.3
13. He split the sea and brought them across; He erected the waters like a wall.
14. He led them with a cloud by day, and all night long with the light of fire.
15. He split rocks in the wilderness, and gave them to drink as if from the abundant depths.
16. And He brought forth flowing waters from the rock, and caused waters to descend like rivers.
17. Yet they again continued to sin against Him, to provoke the Most High in the parched land.
18. And they tested God in their hearts, by requesting food for their craving.
19. They spoke against God; they said, "Can God set a table in the wilderness?
20. True, He hit the rock and waters flowed, streams gushed forth; but can He also give bread? Will He prepare meat for His people?”
21. And so the Lord heard and was enraged; a fire was kindled against Jacob; wrath, too, flared against Israel.
22. For they did not believe in God and did not trust in His salvation,
23. [though] He had commanded the skies above, and opened the doors of heaven.
24. He had rained upon them manna to eat, and given them grain of heaven.
25. Man ate the bread of angels; He sent them [enough] provisions to satiate.
26. He drove the east wind through the heaven, and led the south wind with His might.
27. He rained meat upon them like dust, winged birds like the sand of seas;
28. and He dropped them inside His camp, around His dwellings.
29. And they ate and were very satiated, for He brought them their desire.
30. They were not yet estranged from their craving, their food was still in their mouths,
31. when the wrath of God rose against them and slew their mighty ones, and brought down the chosen of Israel.
32. Despite this, they sinned again, and did not believe in His wonders;
33. so He ended their days in futility, and their years in terror.
34. When He slew them they would seek Him, they would return and pray to God.
35. They remembered that God is their rock, God the Most High, their redeemer.
36. But they beguiled Him with their mouth, and deceived Him with their tongue.
37. Their heart was not steadfast with Him; they were not faithful to His covenant.
38. Yet He is compassionate, pardons iniquity, and does not destroy; time and again He turns away His anger, and does not arouse all His wrath.
39. He remembered that they were but flesh, a spirit that leaves and does not return.
40. How often they provoked Him in the desert, and grieved Him in the wasteland!
41. Again and again they tested God, and sought a sign from the Holy One of Israel.
42. They did not remember His hand, the day He redeemed them from the oppressor;
43. that He set His signs in Egypt, and His wonders in the field of Zoan.
44. He turned their rivers to blood, and made their flowing waters undrinkable.
45. He sent against them a mixture of beasts which devoured them, and frogs that destroyed them.
46. He gave their produce to the grasshopper, and their toil to the locust.
47. He killed their vines with hail, and their sycamores with biting frost.
48. He delivered their animals to the hail, and their livestock to fiery bolts.
49. He sent against them His fierce anger, fury, rage, and affliction; a delegation of messengers of evil.
50. He leveled a path for His anger, and did not spare their soul from death; He delivered their animals to pestilence.
51. He struck every firstborn in Egypt, the first fruit of their strength in the tents of Ham.4
52. He drove His nation like sheep, and guided them like a flock in the desert.
53. He led them in security and they did not fear, for the sea covered their enemies.
54. And He brought them to the boundary of His holy place, this mountain which His right hand acquired.
55. He drove out nations before them, and allotted them an inheritance [measured] by the cord; He settled the tribes of Israel in their tents.
56. Yet they tested and defied God, the Most High, and did not keep His testimonies.
57. They regressed and rebelled like their fathers; they turned around like a deceptive bow.
58. They angered Him with their high altars, and provoked Him with their idols.
59. God heard and was enraged, and He was utterly disgusted with Israel;
60. And He abandoned the Tabernacle of Shilo, the Tent where He had dwelled among men.
61. He put His might into captivity, and His glory into the hand of the oppressor.
62. He delivered His nation to the sword, and was enraged with His inheritance.
63. Fire consumed His young men, and His maidens had no marriage song.
64. His priests fell by the sword, and their widows did not weep.5
65. And the Lord awoke like one who had been asleep, like a warrior shouting [to sober himself] from wine.
66. He beat His enemies into retreat, and dealt them eternal disgrace.
67. He was disgusted with the tent of Joseph, and did not choose the tribe of Ephraim.
68. He chose the tribe of Judah, Mount Zion which He loves.
69. And He built His Sanctuary [permanent as] the heavens; like the earth, He established it forever.
70. And He chose David His servant, and took him from the sheep corrals.
71. From following the nursing ewes, He brought Him to shepherd His nation Jacob, Israel His inheritance.
72. And he tended them with the integrity of his heart, and led them with the skill of his hands.
-------
Tanya Shaar Hayichud Vehaemunah, end of Chapter 4
Lessons in Tanya:
Today in Tanya
Friday, 15 Sivan 5774 - June 13, 2014
Shaar Hayichud Vehaemunah, end of Chapter 4
(והנה בחינת הצמצום והסתר החיות נקרא בשם כלים, והחיות עצמו נקרא בשם אור
1(The tzimtzum and concealing of the life-force is called in kabbalistic terminology kelim (“vessels”), and the life-force itself is called or (“light”),2 which signifies revelation.
שכמו שהכלי מכסה על מה שבתוכו, כך בחינת הצמצום מכסה ומסתיר האור והחיות השופע
For just as a vessel covers that which is within it, so does the tzimtzum cover and conceal the light and the life-force that flows into created beings, and this tzimtzum makes it impossible for them to perceive the G‑dliness that is vested within them.
והכלים הן הן האותיות
The kelim are verily the letters of the Ten Divine Utterances (or their substitutions and transpositions, etc.) which are the life-force of created beings,
ששרשן ה׳ אותיות מנצפ״ך
and [all these letters] are rooted in the five letters3 מנצפ״ך
It is explained in the Kabbalah that these are the source of all letters, —
שהן ה׳ גבורות המחלקות ומפרידות ההבל והקול בה׳ מוצאות הפה, להתהוות כ״ב אותיות
since they represent five degrees of Gevurah i.e., five restraining forces that divide and separate the breath and voice in the five organs of speech, thus enabling the twenty-two letters to be formed.
Just as the five physical organs of speech divide sounds and letters into five separate categories (labial, guttural, etc.), so too do the five spiritual levels of Gevurah give rise to the twenty-two supernal letters.
ושרש הה׳ גבורות הוא בוצינא דקרדוניתא
The source of the five levels of Gevurah is termed in the Kabbalah Butzina deKardunita, which is Aramaic for (lit.) “light out of darkness,” signifying a level of concealment that transcends light.
שהיא גבורה עילאה דעתיק יומין
This is the supernal Gevurah of Atik Yomin, the spiritual level of Keter that transcends all Worlds, including Atzilut;
ושרש החסדים הוא גם כן חסד דעתיק יומין
and, correspondingly, the source of [the various levels of Divine] kindness is Chesed of Atik Yomin,
כידוע ליודעי ח״ן)
as is known to those well versed in the Esoteric Wisdom,)4 i.e., the Kabbalah.
Since the tzimtzum and the letters (on the one hand) and the revelation of the Divine light and life-force (on the other hand) both emanate from the level of Atik Yomin, it follows that the tzimtzum does not effect an objective concealment, as viewed from their common source Above. For, as previously explained, “No entity can conceal itself from itself.”
Thus, tzimtzum affects and is only felt by created beings, who because of this concealment are unable to perceive the Divine life-force that continuously creates them. This is necessary in order for them to think of themselves as independently existing — a state which must be felt by them if they are to “tangibly exist.”
In truth, however, they are utterly nullified within their source Above.
FOOTNOTES
1.The parenthesis is in the original text.
2.The Sefirot are comprised of both “lights” and “vessels”, which are, respectively, the infinite and the finite aspects of the Sefirot. The function of the “lights” is to reveal; the function of the “vessels” is to conceal, i.e., to allow “light” to be revealed in proportion to the capacity of the finite beings.
3.These five letters have two alternative forms, one of which is used (e.g., ך instead of כ) when it terminates a word. Since their use in this way restricts the appearance of any other further letters, it is an act of limitation, and hence an expression of the attribute of Gevurah.
4.The closing parenthesis is missing in many editions of Tanya. See the commentary of the Rebbe, which appears below, following ch. 5.
-------
Rambam:
Daily Mitzvah N75, N76, P24, N69, N70, N71 - Sefer Hamitzvot
Friday, 15 Sivan 5774 - June 13, 2014
Negative Commandment 75 (Digest)
A Ritually Impure Priest Serving in the Holy Temple
"They shall separate themselves from the things which the children of Israel make holy, and they shall not profane My holy name"—Leviticus 22:2.
A ritually impure priest is forbidden from performing any service in the Holy Temple.
The 75th prohibition is that a kohen who is tameh is forbidden from participating in the Temple service while in a state of tumah.
The source of this prohibition is G‑d's statement to the kohanim,1 "Be careful regarding the sacred offerings of the Israelites, and do not desecrate My holy Name."
In the ninth chapter of Sanhedrin2 our Sages explained, "What is the source for the law that one who serves in the Temple while tameh is punishable by death? It is written, 'Tell Aaron and his sons, "Be careful regarding the sacred offerings of the Israelites, and do not desecrate (v'lo y'chal'lu)," and elsewhere it is written,3 'Because they have desecrated (y'chal'luhu) they shall die for it.'" I.e. just as the punishment for that desecration is misah biy'dei shamayim, so too in this prohibition, "do not desecrate My holy Name" — if one did desecrate by performing the service while in a state of tumah he is punishable by misah biy'dei shamayim.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 22:2.
2.83b.
3.Lev. 22:9. This verse speaks of a kohen who ate terumah while he was tameh.
-------
Negative Commandment 76 (Digest)
A "Tevul Yom" Serving in the Holy Temple
"They shall not profane the name of their G‑d"—Leviticus 21:6.
[A tevul yom is an individual who was impure and immersed himself in a mikvah (ritual pool). Though he is now pure, there are still certain restrictions upon him until the sun sets that day.]
A priest who is a tevul yom, though pure, is forbidden from doing any service in the Holy Temple until the sun sets.
The 76th prohibition is that a kohen who is a t'vul yom1 — even if he has purified himself — is forbidden from serving in the Temple until the sun has set.
The source of this prohibition is G‑d's statement2 (exalted be He), regarding the kohanim, "[They must be holy to their G‑d] and they must not profane their G‑d's Name."
One who transgresses this prohibition by serving in the Temple while a t'vul yom is punished by misah biy'dei shamayim.
This is not explicitly stated in Scripture, but has been passed down by the Oral Tradition. In the ninth chapter of Sanhedrin3 our Sages clearly said that this is the meaning of G‑d's statement (exalted be He), "They must be holy to their G‑d and they must not profane (v'lo y'chal'luhu) their G‑d's Name." They said: "It cannot teach us the prohibition of one who is tameh [serving in the Temple], because it has already been given. If so, this verse must teach us the prohibition of a t'vul yom serving [in the Temple]. And we learn from the usage of the word chillul [that the penalty is misah biy'dei shamayim4]." This prohibition is included there among the list of those who are punishable by death.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.For most categories of tumah, in order for one to be purified, the person must first immerse in a mikvah and then wait until sunset. In the time period between the time he has immersed and the time the sun sets, he is called a t'vul yom.
2.Lev. 21:6.
3.83b.
4.See N75.
-------
Positive Commandment 24 (Digest)
Sanctification of a Priest before Service
"And Aaron and his sons will use it to wash their hands and feet when they enter the Tent of the Assembly"—Exodus 30:19.
The kohanim (priests) are commanded to wash their hands and feet before entering the Holy Temple's sanctuary and before commencing any of their Temple duties.
The 24th mitzvah is that the kohanim are commanded to wash their hands and feet whenever they need to enter the heichal [main Temple building] or to perform the Temple service. This mitzvah is known as kiddush yadayim v'raglayim.
The source of this commandment is G‑d's statement1 (exalted be He), "Aaron and his sons must wash their hands and feet from it [the washstand] before entering the ohel moed."
One who violates this positive commandment — i.e. a kohen who serves in the Temple without washing his hands and feet — is punished by misah biy'dei shamayim. This is derived from G‑d's statement2 (exalted be He), "They must wash with water if they are not to die."
All the details of this mitzvah are explained in the second chapter of Zevachim.3
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ex. 30:19-20.
2.Ibid., 30:20.
3.19b ff.
-------
Negative Commandment 69 (Digest)
A Blemished Priest Entering the Holy Temple
"He shall not approach the curtain, nor come near to the altar..."—Leviticus 21:23.
A priest who possesses a physical blemish is forbidden from entering the Holy Temple's sanctuary or the area between the Outer Altar (including the altar) and the Sanctuary.
The 69th prohibition is that a kohen who has a blemish is forbidden from entering the entire area of the heichal, i.e. the altar, between the ulam1 and the altar, the ulam, and the heichal itself.
The source of this prohibition is G‑d's statement2 (exalted be He), "But he may not come to the paroches and he may not approach the altar [if he has a blemish]."
In the beginning of Seder Taharos3 it is explained that one who has a blemish or overgrown hair may not enter the area of the heichal beginning with the area between the ulam and the altar. It is also explained in the Sifra that either of these two phrases — "he may not come to the paroches" and "he may not approach the altar" — by themselves would be insufficient. Both are necessary to completely define the extent of this one law4 by defining the exact area where they are forbidden to enter.
One who intentionally went pass the altar, even if not to perform the Temple service, is punished by lashes.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.The Temple's main structure was known as the heichal. The entrance hall to this structure was known as the ulam, followed by the kodesh and the kodesh hakodoshim.
2.Lev. 21:23.
3.Keilim, Ch. 1.
4.Therefore, they count only as one mitzvah, not two.
-------
Negative Commandment 70 (Digest)
A Blemished Priest Serving in the Holy Temple
"...who has any blemish shall not approach"—Leviticus 21:17.
A priest who possesses a physical blemish is forbidden from serving in the Holy Temple.
The 70th prohibition is that a kohen who has a blemish is forbidden from performing the Temple service.
The source of this prohibition is G‑d's statement,1 "[Speak to Aaron as follows: 'Anyone among your descendants] who has a blemish may not approach.' " This means that he "may not approach" in order to perform the Temple service. Should he perform the service while he has a blemish, he is punished by lashes. This is explicitly stated by the Sifra: "One with a blemish [who serves in the Temple] has violated a Biblical prohibition, but is not punished by death.
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Lev. 21:17.
-------
Negative Commandment 71 (Digest)
A Priest with a Temporary Blemish Serving in the Holy Temple
"Any man that has a blemish, shall not approach"—Leviticus 21:18.
A priest who possesses a temporary physical blemish is forbidden from serving in the Holy Temple—so long as the blemish exists.
The 71st prohibition is that a kohen who has a temporary blemish is forbidden from performing the Temple service as long as he still has it.
The source of this prohibition is G‑d's statement1 (exalted be He), "Anyone who has a blemish may not offer a sacrifice."
The Sifra says, "The phrase,2 'one who has a blemish may not approach,' only refers to one who has a permanent blemish. What is the source that one with a temporary blemish [may not perform the Temple service]? From the verse, 'Anyone who has a blemish may not offer a sacrifice.' " One who transgresses and performs the Temple service while he has a temporary blemish is also punished by lashes.
The regulations regarding temporary and permanent blemishes of a person are explained in the seventh chapter of tractate Bechoros.3
Rabbi Berel Bell is a well-known educator, author and lecturer. He and his family reside in Montreal, Canada.
From "Sefer Hamitzvot in English," published by Sichos in English.
FOOTNOTES
1.Ibid., 21:18.
2.Ibid., 21:17.
3.43a ff.
-------
Rambam:
1 Chapter a Day Shechenim - Chapter Five
Shechenim - Chapter Five
Halacha 1
When a courtyard is jointly owned by partners, each one may compel the other to build a gate-keeper's room, a door, and any other element that is sorely needed for a courtyard or anything that is customary for the local people to build. He cannot compel him with regard to other matters - paintings and designs and the like. If one of the partners in the courtyard made such an addition on his own initiative, and then another demonstrated that he appreciated what his colleague did, he is held responsible for his share in the entire project and must pay his portion of the costs.
Halacha 2
When a person has a house in another courtyard besides the one in which he lives, the inhabitants of the courtyard in which he does not live, can force him to contribute toward the building of a door, a bolt and a lock. However, he cannot be compelled to contribute to other matters. If he dwells with them in the courtyard, he can be forced to contribute to everything.
Halacha 3
When one of the owners of a house in the courtyard seeks to put an animal or a mill in the courtyard or to raise chickens there, his colleagues can prevent him from doing so. Similarly, with regard to other things that people are not accustomed to doing in their courtyards, the partners can prevent him from doing this.
There is an exception: doing laundry. For it is not the custom of the daughters of Israel to shame themselves by doing laundry at the riverside.
Halacha 4
In a courtyard owned jointly by several owners or a lane that ends in a cul-de-sac, all the inhabitants of the lane or the courtyard can restrain one of their number so that he makes use of the lane only in a manner in which other people living in that country make use of lanes.
Halacha 5
If one of the partners in a courtyard put an animal, a mill or the like into a courtyard, and the other partner did not protest against him, he may prevent him from doing so at any time. If he erected a partition ten handbreadths high in front of the animal or the like, he has established his claim to it. For partners will protest if one erects a partition. Since the partner did not protest, but instead allowed the partition to remain, he forgoes his right to protest.
When does the above apply? In a courtyard that is jointly owned by partners. If, however, a person placed an animal in a courtyard belonging to another person, even if he erects a partition, he has not established his claim to it. For it is known that the owner only lent him the space. Similar laws apply if one brought in an oven or a range, or raised chickens or the like. This is certainly the law. For if one would say that the visitor establishes his claim to the space, a person will never lend space to a colleague.
Halacha 6
If one of the partners in a courtyard desires to open up a new window from his house overlooking the courtyard, his colleague may prevent him from doing so, for this allows him the possibility of looking at him at all times. If he opens such a window, he must close it.
Similarly, partners in a courtyard should not open the entrance of a house opposite the entrance of a colleague's house, or a window opposite a colleague's window. In the public domain, by contrast, a person may open an entrance opposite a colleague's entrance and a window opposite a colleague's window. For if the colleague would protest, he could tell him: "I am just like one of the people in the public domain who see you."
Halacha 7
Nevertheless, even in the public domain, a person should not open up a store opposite the entrance to a colleague's courtyard, for this represents an ongoing damage. The passersby in the public domain go to and fro, while this person will sit in his store the entire day and look at his colleague's entrance.
Halacha 8
When one of the partners in a courtyard purchases a home in another courtyard, he may not open an entrance from his new home into the courtyard that he shares.
Even if he built a loft over his home, he is not entitled to open a new entrance for it to his courtyard, for he is making passage through the courtyard slower. It is as if the other partners in the courtyard had only one neighbor, and suddenly they were given many neighbors. One may, however, build an entrance to the loft within one's own home. And if a person desires to divide his apartment into two, he may.
Halacha 9
From this, one may deduce that if one of the partners in a courtyard brings people from another house to his house, the partners in the courtyard may prevent him from doing so, because he makes passage through the courtyard slower.
Similarly, if a person rents his house to the master of another household, who later brings his relatives and friends to dwell with him together in this one house, the owner who rents out the house can prevent him from doing so.
Halacha 10
If the entrance to a courtyard from the home of one of the partners was small, he may not enlarge it, for another partner may protest: "When your entrance is small, I could hide from you when making use of the courtyard. I cannot hide from you when your entrance is large."
Similarly, if a person has a large entrance, he may not divide it in two, for another person may protest: "I am able to hide myself when there is only one entrance. If there are two entrances, I will not be able to hide myself."
Halacha 11
When, by contrast, a person has a small entrance from his house to the public domain and he desires to enlarge it, or he has a wide entrance and he would like to divide it into two, a person who lives opposite him - and needless to say, the people within the public domain - cannot prevent him from doing so.
Halacha 12
The inhabitants of a lane may compel each other to share in the construction of a pole or a beam for the lane.
Halacha 13
When a person has an entrance from his private domain to a lane, the inhabitants of the lane do not have the right to compel him to erect a gate for that entrance to the lane, for he can tell them: "I want to enter carrying my burden up to my entrance."
When a lane has entrances to the public domain at either of its ends, and the inhabitants of the lane desire to erect gates at the entrance to the lane, the people in the public domain may prevent them from doing so, for at times people in the public domain are pressed for space and enter the lane.
Halacha 14
When a person seeks to open an entrance from his home to a lane that ends in a cul-de-sac, the inhabitants of the lane may prevent him from doing so, because he makes passage through the courtyard slower. If the lane has openings to the public domain on either side, he may at the outset open any opening he desires.
Halacha 15
If a person has an entrance to his home that has been closed in a lane that ends in a cul-de-sac, he may open it at any time. If, however, he had destroyed the door frames, the inhabitants of the lane can prevent him from doing so.
Similarly, when one of the inhabitants of a lane desires to close the entrance to his home and transfer it to another lane, the inhabitants of the first lane may prevent him from doing so. For perhaps a tax will be levied against the lane, and the presence of another person reduces the share of the tax each of the inhabitants of the lane must pay.
Accordingly, when there is no fixed tax levied on the inhabitants of the lane, the person may close his entrance whenever he desires.
Halacha 16
The following laws apply when there are five courtyards that open up to a lane ending in a cul-de-sac. All of the inhabitants of the courtyards use the portion of the lane near the outer courtyard, while the inhabitants of the outer courtyard use only the portion of the lane near their own property. Similarly, the inhabitants of the second courtyard use the portion of the lane near their own property and the outer courtyard, but they do not use the portion of the lane near the others. Thus, the inhabitants of the innermost courtyard use use the portion of the lane near all the others as well as that near their own property.
Therefore, if the owner of the second courtyard built a bench in front of his entrance, blocking it, the owner of the outer courtyard may not prevent him from doing so. The inhabitants of the inner courtyards may prevent him from doing so for he is lengthening their path, by making them walk around the bench.
Similarly, if the owner of the second courtyard opens a second entrance between his courtyard and the outer courtyard, the owner of the outer courtyard may not prevent him from doing so, for he is allowed to use only the land that is outside that entrance. If, however, the owner of the second courtyard opens a second entrance between his courtyard and the third courtyard, the owners of the inner courtyard may prevent him from doing so, for the owner of the second courtyard is allowed to use only the land in the lane that is outside his first entrance and to its exterior. The same laws apply with regard to all the other owners.
-------
Rambam:
3 Chapters a Day Biat Hamikdash - Chapter 5, Biat Hamikdash - Chapter 6, Biat Hamikdash - Chapter 7
Biat Hamikdash - Chapter 5
Halacha 1
It is a positive commandment for a priest1 who serves [in the Temple] to sanctify his hands and feet2 and afterwards perform service,3 as [Exodus 30:19] states: "And Aaron and his sons will wash their hands and their feet from it." A priest who serves4 without having sanctified his hands and feet in the morning5is liable for death at the hand of heaven,6 as [ibid.:20] states: "They shall wash with water and not die." Their service - whether that of a High Priest or an ordinary priest - is invalid.
Halacha 2
Which source teaches that his service is invalid? [Ibid.:21] states: "It will be an eternal statute for him and his generations," and with regard to the Priestly garments [ibid. 25:43] also uses the expression: "An eternal statute."7 Just as [a priest] who is lacking the priestly garments invalidates his service, as we explained,8so, too, one who did not wash his hands invalidates his service.
Halacha 3
A priest does not have to sanctify [himself] between every service [that he performs]. Instead, he consecrates [his hands and feet] once in the morning and may continue serving throughout the day and [the subsequent] night,9 provided he does not: a) depart from the Temple;10 b) sleep;11 c) unirinate;12 or divert his attention [from his hands and feet]. If he does any of the above, he must sanctify his hands and feet again.
Halacha 4
If a priest departed from the Temple, returned and then performed service without sanctifying [his hands and feet], his service is acceptable13 if he did not divert his attention.14 This general principle was followed in the Temple: No person would enter the Temple Courtyard to perform service15 unless he immersed [in the mikveh] even though he was ritually pure.
Halacha 5
Anyone who defecates must immerse himself [in a mikveh].16 Anyone who urinates must sanctify his hands and feet.
[The following rules apply when] one goes outside the walls of the Temple Courtyard. If he departed [with the intent of] staying outside for an extended time, he must immerse [in a mikveh].17 If [his intent] was to return immediately, when he returns, all that is necessary is that he sanctify his hands and feet. If he did not immerse, nor sanctified his hands and feet and carried out [sacrificial] service, his service is acceptable18 since he did not divert his attention, not did he defecate or urinate. If he merely placed his hands outside the Temple Courtyard, he is not required to sanctify them again.
Halacha 6
If [only] a person's hands become ritually impure,19 he may immerse them and they are ritually pure. He need not sanctify them again.
If his body became impure because he partook of impure foods or drank impure beverages and immersed himself, even though he does not have to wait until nightfall [to become ritually pure],20 he must sanctify [his hands and feet] after immersing himself, for everyone who immerses himself must sanctify his hands and feet [before] serving. If he did not sanctify [his hands and feet], his service is not desecrated since he did not divert his attention.
Halacha 7
When a High Priest does not immerse himself nor sanctify his hands and feet between his changes of clothes and between his different services on Yom Kippur21and [continues] serving, his service is acceptable.22 [The rationale is that] since those immersions and sanctifications are not applicable equally to Aaron and his sons,23 as [Exodus 30:19] states: "And Aaron and his sons will wash from it." Only an obligation that is equally applicable to all the priests is an indispensable obligation, i.e., the first sanctification of one's hands.
Halacha 8
If a person sanctified his hands on one day, he must sanctify them again on the following day even though he did not sleep at all that night, for the hands are disqualified because of the passage of the night. [Even] if he sanctified his hands at night and offered fats on [the altar's pyre] the entire night,24 he must go back and sanctify [his hands] on the next day25 for that day's service.
Halacha 9
If a priest sanctified his hands and his feet for the removal of the altar's ashes,26 even though he sanctifies them before sunrise,27 he does not have to sanctify them again after daybreak, because he sanctified them at the beginning of the day's service.
Halacha 10
It is a mitzvah to sanctify [one's hands and feet] from the basin.28 If, however, one sanctify them from a sacred utensil, the sanctification is effective. Sanctification may not, however, be performed with an ordinary utensil.29 If one sanctified [his hands and feet] with a sacred utensil outside the Temple30 or did so with an ordinary utensil within the Temple and then performed service, his service is disqualified. One does not sanctify his hands and feet inside the basin or a sacred utensil, but from them, as [implied by the verse]: "Aaron and his son's will wash from it;" ["from it"] and not "inside of it." If one sanctified [his hands and feet] in such a utensil and performed service, he did not desecrate it.
Halacha 11
If one immerses his hands and feet in the waters of a mikveh31 or even a spring, this is not considered as sanctification. One must wash them from a utensil. One may sanctify them using any sacred utensil whether or not it contains a revi'it.32
Halacha 12
All water is acceptable for the sanctification, whether water from a spring or water from a mikveh, provided its appearance has not changed and it is [thus] acceptable for immersion.33 Mud that can be poured, from which a cow would drink,34 can be used to fill the measure of the basin. This is the general rule: Any water that can be used to make up the measure of a mikveh can be used to make up the measure of the basin.35
Halacha 13
How much water must there be in the basin? At least enough for four priests to sanctify [their hands and feet] from it, as [indicated by Exodus 30:19 which] mentions "Aaron and his sons." Together with him, there were Elazar, Itamar, and Pinchas, a total of four.36
Halacha 14
The water in the basin is disqualified if left [in it] overnight, as we explained.37What would be done [to prevent the water from being disqualified]? The basin would be submerged in a mikveh38 or a spring and on the following day, it would be raised or it would be filled each day in the morning.
Halacha 15
The "sea" fashioned by Solomon39 had the status of a mikveh,40 because a channel of water from the Spring of Aitem41 would pass through it.42 Therefore,43 its waters were not disqualified with the passage of night like the water of the basin and [indeed,] the basin was filled from it.
Halacha 16
How is the mitzvah of sanctification performed? [A priest would] put his right hand on his right foot and his left hand on his left foot and bend over and sanctify them.44 All the substances that are considered as intervening with regard to immersion,45 are intervening with regard to the sanctification of hands.
One may not sanctify his hands while sitting, because [the sanctification] is comparable to the Temple service and the Temple service may be performed only when standing, as [Deuteronomy 18:5] states: "To stand and to serve."46
Halacha 17
Anyone who performs service while he is seated, desecrates his service and disqualifies it. He does not receive lashes, because the warning against doing so stems from a positive commandment.47
Similarly, anyone involved with one of the Temple services must be standing on the floor.48 If there was anything intervening between himself and the ground,49 e.g., he was standing on a utensil, an animal, or a colleague's foot, [his service] is invalid. Similarly, if there was anything intervening between his hand and the utensil with which he was performing the service, it is invalid.50
Halacha 18
The Temple service may be performed only with one's right hand.51 If one performed service with his left hand, it is invalid. He is not liable for lashes.52
[The following laws apply when] one of [a priest's] feet are on a utensil and one is on the floor, one is on a stone [that was not embedded in the floor] and one was on the floor. We evaluate [the situation]. Whenever he would be able to stand on his one foot if the utensil or the stone were taken away, his service is acceptable.53 If not, his service is invalid.54
If he received [blood from a sacrifice] with his right hand and his left hand is supporting it, his service is acceptable, because we do not pay attention to [something that is] a [mere] support.55
Halacha 19
When one of the stones of the Temple Courtyard has become loosened, one should not stand upon it during one's Temple service until it is affixed in the ground.56 If he performed service, his service is acceptable,57 since it is located in its place.
FOOTNOTES
1.The Rambam emphasizes that this mitzvah applies to a priest, because an animal offered as a sacrifice may be slaughtered by a non-priest. Such a person need not sanctify his hands and feet. This explanation is reinforced by some of the versions of Sefer HaMitzvot (positive commandment 24) which state "A priest alone is obligated...," i.e., a priest and not a non-priest.
2.Through washing them from the basin in the Temple Courtyard, as the Rambam proceeds to explain.
3.Sefer HaMitzvot (ibid.) and Sefer HaChinuch (mitzvah 106) consider this as one of the 613 mitzvot of the Torah.
4.If he does not perform service in the Temple Courtyard, he is not liable even if he enters without sanctifying his hands and feet (Rav Yosef Corcus).
5.With the latter addition, the Rambam excludes the extra sanctifications performed by the High Priest on Yom Kippur before and after the changes of his garments. If he does not sanctify his hands and feet at this time, he does not invalidate his service, as stated in Halachah 7.
6.Nevertheless, as explained in Hilchot Sanhedrin 19:3, he is not liable for lashes, because he has only violated a positive commandment, not a negative commandment.
7.The text of the Mishneh Torah does not quote the verse exactly.
8.Hilchot K'lei HaMikdash 10:4.
9.On the following day, he must sanctify his hands and feet again, even if he did not sleep at night, as stated in Halachah 8.
10.See Halachah 5.
11.The Kessef Mishneh explains that this requirement is derived from the obligation to sanctify one's hands and feet if one diverts attention, for it is likely that while sleeping, one did divert his attention.
12.See Halachah 5 with regard to defecation.
13.There is an unresolved question concerning this point in Zevachim 20b. Hence, the Rambam rules leniently (Kessef Mishneh).
14.In the other three instances mentioned above, if he serves without sanctifying his hands and feet, his service is invalid (Kessef Mishneh).
15.There is a difference of opinion among the commentaries if a ritually pure person who enters the Temple Courtyard without intending to perform service is obligated to immerse himself or not.
16.See the conclusion of Halachah 6.
17.Even if he actually remained outside for a short time.
18.There is an unresolved question concerning this point in Zevachim 20b. Hence, the Rambam rules leniently (Kessef Mishneh).
19.This refers, not to ritual impurity prescribed by Scriptural Law, but instead, to certain states of ritual impurity ordained by our Sages that affect the hands alone. See Hilchot Sha'ar Avot HaTumah, ch. 8.
20.See Hilchot Sha'ar Avot HaTumah 9:9.
21.See Hilchot Avodat Yom HaKippurim 2:2 for a description of these changes of clothing, immersions, and sanctifications.
22.He does, however, violate a positive commandment, because he does not perform the Yom Kippur service as prescribed (Yoma 30b).
23.They are obligations of the High Priest (Aaron), but not an ordinary priest (his sons).
24.I.e., he was continually involved in the Temple service.
25.At daybreak.
26.Which is carried out at dawn (Hilchot Temidim UMusafim 2:11-12).
27.Halachically, depending on the different opinions, dawn is between 72 minutes and two hours before sunrise. Sunrise is the time when the priest should sanctify his hands. Nevertheless, in this instance, he has no alternative, since he is sanctifying them for that day's service and that service is performed before dawn.
28.See the description of this utensil in the conclusion of ch. 4 of Hilchot Beit HaBechirah.
29.I.e., one that is not consecrated.
30.The sanctification must be performed within the Temple Courtyard, for that is where the basin is located. Even though the sanctification need not be performed with water from the basin, it must be performed in the area where it is located (Zevachim 22a).
31.There were several mikvaot on the Temple Mount.
32.86 cc. according to Shiurei Torah; 150 cc. according to Chazon Ish. The Ra'avad states - and the Kessef Mishneh explains that this is also the Rambam's intent - that if one uses a small utensil, he must take the water originally from the basin.
33.As stated in Hilchot Mikvaot 7:1, if the appearance of water has changed, e.g., one poured wine or juice into it and changed its color, it is not acceptable for immersion.
34.Since a cow will drink it, it is considered as water and not as earth. Compare to ibid. 7:3, 8:9. 11:2.
35.A mikveh must be 40 se'ah in volume.
36.Zevachim 21b cites Exodus 40:32 which states "And Moses, Aaron, and his sons will wash from it." "His sons" is plural indicating at least two, thus reaching a total of four. The Rambam, here and in his Commentary to the Mishnah (Zevachim 2) substitutes Pinchas for Moses. The Kessef Mishneh questions that explanation on two counts: Firstly, at the time, the basin was first used, Aaron's older sons, Nadav and Avihu, were still alive. Moreover, the priesthood had not been granted to Pinchas as of yet. Rav Yosef Corcus tries to support the Rambam's understanding, explaining that according to certain views, Moses did not serve as a priest when Aaron did, only in the seven days of preparation.
37.Hilchot Beit HaBechirah 3:18.
38.In his Commentary to the Mishnah (Tamid 1:4), the Rambam explains that each night the basin would be submerged in a muchani, a large container which held a reservoir of water. This container was not a sacred utensil and hence the water it contained was not disqualified overnight. See Hilchot Beit HaBechirah, loc. cit., for a description of this container.
39.See I Kings 7:23-26. This was a circular copper tank, ten cubits in diameter and five cubits deep.
40.As II Chronicles 4:6 states, the priests would use it as a mikveh.
41.A mountain spring slightly south of Jerusalem. It was 32 cubits higher than the Temple Mount. Hence the water would naturally flow through a conduit built from it to the Temple.
42.Usually, water contained in a utensil is not acceptable for immersion. Nevertheless, since water from a flowing spring passed through this tank, its water was acceptable [the Jerusalem Talmud (Yoma 3:8)].
43.I.e., because it was connected to a flowing spring.
44.I.e., a colleague would pour water over them; alternatively, he would stand under a tap.
See Hilchot Nesiat Kapayim 15:5 which states that one would wash until the wrist.
45.As explained in Hilchot Mikvaot, ch. 2, no significant substance may intervene between the flesh of the person immersing and the waters of the mikveh. That chapter details those substances that are considered as significant and hence, as intervening, and those which are not.
46.In the Rambam's Commentary to the Mishnah (Zevachim, loc. cit.), he offers another rationale: that one is not allowed to sit in the Temple.
47.And lashes are given only when a negative commandment is violated.
48.Zevachim 24a relates that since both the Temple utensils and the ground of the Temple Courtyard have been sanctified, an equation is established between them. Just as there can be no intervening substance between a priest's hand and a sacred utensil, so too, there may be no intervening substance between his feet and the Temple Courtyard.
49.I.e., the stones of the Temple or the Temple Courtyard.
50.This is derived from Leviticus 4:5: "And the priest shall take." Implied is that the taking must be performed by the priest's body without any intermediary (Zevachim, loc. cit.).
51.Indeed, in his Commentary to the Mishnah (loc. cit.), the Rambam writes that "Whenever the word "hand" is mentioned [with regard to the Temple service], the intent is the right hand."
The above is referring to a right-handed person. A left-handed priest is disqualified from serving in the Temple, as stated in Chapter 8, Halachah 11.
52.For there is no explicit prohibition that he violates. Instead, it is an extension of a positive commandment (Kessef Mishneh).
53.For then, the support provided by the second foot is not of consequence.
54.For then it is significant.
55.This is a general principle, applying in other situations as well (see Shabbat 93b).
56.As long as it is not fixed in the ground, the stone can be considered as a separate entity and therefore, it could be considered as an intervening substance between the priest and the earth.
57.There is an unresolved question concerning this issue in Zevachim 24a. Hence, the Rambam does not rule stringently. See also the commentaries to Hilchot Beit HaBechirah 1:10.
Biat Hamikdash - Chapter 6
Halacha 1
Any priest who has a physical blemish - whether a permanent blemish or a temporary blemish1 - should not enter the area of the altar and beyond in the Temple, as [Leviticus 21:21-23] states: "[Any man from among the descendants of Aaron the priest who has a blemish...] shall not come near the curtain,2 nor may he approach the altar. If he transgresses and enters [this area],3 he is liable for lashes even if he did not perform any service.
If he performs service in the Temple, he invalidates and desecrates his service. He is worthy of lashes for the service as well,4 as [ibid.:17] states: "One who has a blemish shall not draw near [to offer...]."5 According to the Oral Tradition, we learned that this warning means that he shall not draw near to the Temple service.
Halacha 2
Similarly, a person with a temporary blemish who performs service in the Temple invalidates [his service] and is liable for lashes,6 as [ibid.:18] states: "Any man who has a blemish shall not draw close...." According to the Oral Tradition, we have learned that this is a warning against [a priest] with a temporary blemish [serving]. [A priest] with a blemish who serves is not liable for death, only for lashes.
Halacha 3
All physical blemishes - whether the priest had them from birth or acquired them afterwards, whether they will heal or they will not heal - disqualify [him] until they heal.
Halacha 4
A permanent blemish is a broken leg or a broken arm.7 A temporary blemish is a dry skin eruption or a moist skin eruption also known as a chazizit.8Not only the blemishes mentioned in the Torah,9 but any apparent bodily blemish disqualifies the priests, as [ibid.:21] states: "Any man who has a blemish," i.e., any type. Those mentioned by the Torah are merely examples.10
Halacha 5
There are three types of blemishes [involving humans]:11
a) blemishes that disqualify a priest from serving and an animal from being offered [as a sacrifice];12
b) blemishes that only prevent a man from serving;13
c) blemishes that do not disqualify a priest, but because of the impression that would be created,14 [our Sages] stated that every priest who has such a blemish should not serve.
Halacha 6
Whenever [a priest] who has a blemish that disqualifies both a person and animal serves, whether inadvertently or intentionally, his service is invalid. If he served intentionally, he is liable for lashes. Whenever [a priest] who has a blemish that disqualifies only a person serves, even though he is liable for lashes,15 his service is valid.16 If he has one of the blemishes that disqualify him because of the impression that could be created, he is not liable for lashes and his service is valid.
Halacha 7
Only blemishes that are apparent17 disqualify a person. Blemishes that are within the cavity of the body, e.g., a person's kidney or his spleen was removed or his intestines were perforated, even though he becomes a treifah,18 his service is acceptable. [This is derived from the mention, Leviticus 21:19, of] "a broken leg or a broken arm." Just as these are apparent, all [disqualifying blemishes] must be apparent.
Halacha 8
An uncircumcised person19 is like a foreigner [as Ezekiel 44:9] states: "Any foreigner20 with an uncircumcised heart and uncircumcised flesh." Therefore if an uncircumcised [priest] serves, he disqualifies his service and is liable for lashes21like a non-priest22 who serves. He is not, however, liable for death.23
Halacha 9
A priest who married women sinfully24 may not serve25 until he is compelled by the court to take a vow dependent on the discretion of other people so that it cannot be nullified26 that he will not continue to sin. He may then perform the service, descend [from the altar], and divorce her. Similarly, if he would become impure due to contact with a human corpse,27 he is disqualified until he makes a resolution in court not to contract such impurity. If he transgressed and performed service before taking such a vow or making such a resolution, he does not disqualify his service even though he remains married in sin.28
Halacha 10
When a priest performed service and afterwards, his [genealogy] was checked and it was discovered that he was a challal,29 his previous service is acceptable, but he may not serve in the future. If, however, he does [continue] to serve, he does not desecrate the service. [This is derived from Deuteronomy 33:11]: "May God bless His legion and find acceptable the work of his hand." [implied is that] He will find acceptable even the desecrated among them.30
Halacha 11
The High Court would sit in the Chamber of Hewn Stone.31 Their primary ongoing activity was sitting and judging the priests, e.g., examining the lineage of the priests32 and inspecting their blemishes. Whenever a disqualifying factor was found in the lineage of a priest, he would put on black clothes and wrap himself in black and leave the Temple Courtyard. Whoever is found to be bodily sound and of acceptable lineage puts on white garments and enters and serves with his priestly brethren.
Halacha 12
[A priest] who is discovered to be of acceptable lineage, but was discovered to have a physical blemish should sit in the Chamber of Wood33 and [removes] worm-eaten wood for the [Altar's] pyre.34 He should be included in the division of the sacrifices with the members of his clan and may partake [of the sacrifices],35as [Leviticus 21:22] states: "He may partake of the food of his God from [the sacrifices of] the most holy order and of the sacred foods."
FOOTNOTES
1.From the repetition of verses in Leviticus concerning this issue, the Sifra derives that the prohibition encompasses both types of blemishes.
2.The curtain separating between the Sanctuary and the Holy of Holies.
3.Sefer HaMitzvot (negative commandment 69) and Sefer HaChinuch (mitzvah 277) consider this as one of the 613 mitzvot of the Torah. In his gloss to Sefer HaMitzvot, the Ramban differs. He maintains that although there is a prohibition against a blemished priest serving in the Temple as the Rambam continues to explain, there is no Scriptural prohibition against merely entering this portion of the Temple area. The Megilat Esther supports the Rambam's view.
The Kessef Mishneh notes that from Hilchot Sanhedrin 19:4, it appears that lashes are given only if the priest enters the building of the Temple, not this portion of the courtyard.
4.Sefer HaMitzvot (negative commandment 70) and Sefer HaChinuch (mitzvah 275) consider also this as one of the 613 mitzvot of the Torah. As indicated by the following halachah, according to the Rambam, this prohibition refers to a priest with a permanent blemish.
5.Although the prooftext refers specifically to the daily offering, the Sifra explains that the repetition of verses indicates that the prohibition encompasses all sacrifices.
6.Sefer HaMitzvot (negative commandment 71) and Sefer HaChinuch (mitzvah 276) consider also this as one of the 613 mitzvot of the Torah. The Ramban differs and maintains that there is only one negative commandment against a priest with a blemish serving in the Temple and it includes both instances, a permanent blemish and a temporary blemish.
7.See Leviticus 21:19.
8.Ibid.:20.
9.Ibid.:18-21.
10.In his commentary to the Torah, the Ramban takes a slightly different approach, maintaining that those blemishes mentioned in the Torah outline the general categories of blemishes.
11.There are also blemishes that disqualify an animal, but do not disqualify a human, as stated in Hilchot Issurei Mizbeiach, ch. 2. See the gloss of the Radbaz there which explains that it appears that the Rambam's intent is not that if these conditions are found in men, they do not disqualify a priest. Instead, the intent is that it is extremely uncommon to find such a condition in a human. Hence they are "not appropriate to be found in a human." Nevertheless, if a priest does have such a condition, it is considered as a blemish and he is disqualified.
12.These are described in Chapter 7.
13.These are described in Chapter 8.
14.See the conclusion of ch. 8.
15.If he serves intentionally.
16.The commentaries note that there appears to be a contradiction between this statement and the Torah's explicit statements. The Torah mentions exceptionally long eye-brows and crushed testicles as blemishes. These blemishes apply to a human and not to an animal. Nevertheless, it appears that they are also included by the statement (ibid.:23): "He shall not desecrate My sacred offerings."
17.Even blemishes that are ordinarily covered by a person's clothes are considered as apparent.
18.A person who will not live more than 12 months.
19.This applies even when there was no transgression in the priest remaining uncircumcised, e.g., an instance when two of his brothers died because of circumcision (Rashi, Sanhedrin 83a).
20.This term also has the connotation of an idolater.
21.Rashi (ibid. 84a) states that since the warning is dependent on a verse from the Prophets and not from the Torah itself, the person is not liable for lashes. The Rambam's view is based on Zevachim 18b which maintains that the prohibition was taught by the Oral Tradition. Ezekiel merely provided a support. The Rambam, however, mentions the verse from Ezekiel because of the connection to the non-priest so that there will be a link to an explicit prohibition from the Torah.
22.See Chapter 9, Halachah 1.
23.As a non-priest is (ibid.).
24.E.g., he married a divorcee or another woman forbidden to the priesthood. See Hilchot Issurei Bi'ah, chs. 17-19 where these prohibitions are detailed.
25.These laws have parallels in the present era as well. Such a priest may not recite the Priestly Blessing [Shulchan Aruch (Orach Chayim 128:40)].
26.Since the vow is not being taken dependent on his own discretion, but on that of other people, it cannot be nullified. See Hilchot Sh'vuot 6:8.
27.Which is forbidden to a priest, as stated in Hilchot Evel, ch. 1.
28.For this prohibition is merely a Rabbinic safeguard.
29.A challal is a priest conceived in relations forbidden to a priest or the son of a challal. None of the mitzvot of the priesthood apply to him.
30.Challal, "desecrated," and chayl, "legion," share two of the same root letters. Hence the above concept can be derived (Kiddushin 66b).
31.The presence of the Sanhedrin in this chamber is discussed in Hilchot Beit HaBechirah 5:17 and Hilchot Sanhedrin 14:11-12.
32.See Hilchot Issurei Bi'ah 20:2.
33.Located in the Women's Courtyard; see Hilchot Beit HaBechirah 5:8.
34.For worm-eaten wood is undesirable. See Hilchot Issurei Mizbeiach 6:2.
35.See Hilchot Ma'aseh HaKorbanot 10:17.
Biat Hamikdash - Chapter 7
Halacha 1
There are a sum total of 50 physical blemishes that disqualify both humans and animals. In particular, they are:
Halacha 2
Five involving the ear: a) one whose ear lobe has been blemished1 to the extent that one's nail would become held back by the blemish.2 There is, however, no concept of a blemish with regard to the skin which surrounds the lobe of the ear, whether it is perforated, marred, or cracked.
Halacha 3
b) one whose ear has cracked to the slightest extent even though its substance has not diminished;
c) one whose [ear] lobe has been perforated, [leaving a hole] the size of a carshinah bean.3 Whether the whole is round or long, if its area is the size of a carshinah bean, it is considered a blemish.
d) one whose ear has dried to the extent that if it was perforated, it would not bleed;
e) one whose ear was double.4 [This applies] even to a goat kid whose ears are often extended and appear double, provided it has two lobes. If, however, it has only one lobe and it appears like one entity that is double-sized, it is acceptable.5
Halacha 4
There are three involving the eye-lashes:
a) one whose eye-lashes are perforated even to the slightest extent;
b) one whose eye-lashes are cracked even to the slightest extent;
c) one whose eye-lashes are blemished6 even to the slightest extent.
These three blemishes are included in the term cherutz mentioned in the Torah.7
Halacha 5
There are eight involving the eye:
a) one who is blind,8 whether in one eye or in both eyes;
b) one who cannot see from both of his eyes or one of them, even though there is no apparent change in them, because he has water continuously descending into his eyes;
c) one who cannot see with both or one of his eyes clearly, because he has continuous nerve deterioration;9
d) one who has a mound like a grape in his eye,10 even though he can still see;
e) one who has cataracts11 in his eyes which cover some of the pupil of the eye;
f) one who has the white of his eyes extended slightly into the pupil until the pupil is interrupted by the white of the eye. This is the meaning of the term tivlul mentioned in the Torah.12 If, however, the pupil is extended and enters the white of the eye, it is not considered a blemish, for there are no blemishes in the white of the eye;
g) one who has a white point in the midst of his pupil. This is the meaning of the term dak mentioned in the Torah.13 [The above applies] provided it appears floating on the pupil. If, however, it is not floating, or if it is submerged in the pupil, it is not a blemish. Similarly, if there was a black mark in the midst of the white, even if it appeared to be floating, it is not considered a blemish, for there are no blemishes in the white. If there was a black mark sunk in the pupil, it is also included in the blemish called dak. If, however, it appears to be floating, since it is black within black, it is not considered as a blemish.
Halacha 6
There are three involving the nose:
a) One whose nose is perforated, even from only one side;14
b) one whose nose is split;
c) one whose nose is blemished.
Halacha 7
There are six involving the mouth:
a) One whose lip is perforated; this applies even if only one is perforated;
b) one whose lip is blemished;
c) one whose lip is cracked, provided the surface of the lip is split into two sides;
d) one whose lower jawbone extends even the slightest measure further than his upper jawbone;
e) one whose mouth is swollen congenitally, as part of the structure of his body. If, however, it is swollen because of the wind,15 it is not considered a blemish;
f) one from whom the majority of the free portion of the tongue16 was removed.
Halacha 8
There are twelve involving the reproductive organs:
a-d) one whose member is crushed,17 mashed, severed, or cut off;
e-h) one whose testicles - or testicle - is crushed, mashed, severed, or cut off;
i) one who has only one testicle even though he has two sacs;18
j) one whose two testicles are in one sac;
k) a person whose sexual organ is covered by flesh and his gender cannot be determined;
j) a hermaphrodite.19
Halacha 9
There are six involving the hands and the feet:
a) one who limps;20 b) one whose hip has been displaced. This is the meaning of the term serua used by the Torah;21
c) one who has one hip attached at a higher place than the other;
d) one whose arm-bone is broken,22 provided it is apparent;
e) one whose leg-bone is broken,23 provided it is apparent. Even if it is not apparent when he stands, if it is apparent when he walks, it is a blemish;
f) one whose legs are swollen congenitally, as part of the structure of his body. If, however, they are swollen because of the wind, it is not considered a blemish.
Halacha 10
There are four [types of blemishes] that may occur in any place in the body. They are:
a) one who has a dry skin eruption of even the slightest size. This is the meaning of the term gerev mentioned in the Torah;24b) a growth that has a bone. This is the meaning of the term yabelet mentioned in the Torah;25
c) one who has an Egyptian boil26 of the slightest size. It is a type of boil which is firm and of distasteful appearance. This is the meaning of the term yafelet mentioned in the Torah.27
Halacha 11
d) Whenever there is a groove made in any bone that is apparent,28 it is considered a blemish. It is included in the category charutz mentioned in the Torah.29 The ribs are not considered as bones that are apparent.
Halacha 12
There are also three other types of blemishes:30
a) an elderly man who has reached the stage that he quivers and trembles when he stands;
b) a person who is sick and trembles because of his illness and the weakening of his strength.
A treifah31 is acceptable among humans, but is disqualified among animals.32 Similarly, one born through Caesarian section is acceptable among humans, but is disqualified among animals.33
Halacha 13
c) One who is foul-smelling. A priest who has a foul-smelling odor because of sweat may wash and rub perfume on his flesh and serve. If he has a foul odor emanating from his mouth, he may put pepper, ginger, or the like in his mouth and serve. If, however, he serves while his body is foul-smelling due to sweat or he had bad breath, he desecrates his service like one who has any of the other blemishes.
FOOTNOTES
1.I.e., its substance has been diminished.
2.I.e., if one would run his nail over the lobe of this person's ear, like one runs his nail over a ritual slaughterer's knife, the progress of his nail would be held back by the blemish. See Rashi, Bechorot 37b.
3.A small bean about the size of a lentil (ibid.).
4.I.e., it appears as if he has two ears, one inside the other.
5.Although the Rambam's version of the source for this ruling, Bechorot 6:9 differs from the standard printed text of the Mishnah, the interpretation of both versions is the same.
6.I.e., its substance has been diminished.
7.Leviticus 22:22.
8.As explicitly mentioned in Leviticus 21:18.
9.Our translation is based on Rav Kapach's version of the Rambam's Commentary to the Mishnah (Bechorot 6:3).
10.Due to a retinal infection (ibid.:2).
11.This refers to the term chilazon nachash mentioned in the Mishnah (ibid.).
12.Leviticus 21:20.
13.Due to a retinal infection (ibid.:2).
14.If, however, the cartilage between the nostrils is perforated and it is not visible externally, it is not considered as a blemish [the Rambam's Commentary to the Mishnah (Bechorot 6:4)].
15.Because the swelling comes from an external factor.
16.Our translation is taken from Rashi's commentary (Bechorot 40a).
17.This is the meaning of the term miruach eshef in Leviticus 21:20.
18.This refers to the inner sacs within the larger scrotum.
19.More details regarding the individuals in the latter two categories are found in Hilchot Ishut 2:25-26; Hilchot Nizirut 2:11; et al. See also Hilchot Issurei Mizbeiach 3:3.
20.As explicitly mentioned in Leviticus 21:18.
21.Leviticus 21:18; 22:23. The Rambam's interpretation is based on the Sifra. Rashi in his commentary to the Torah explains the term differently.
22.As explicitly mentioned in Leviticus 21:19.
23.As explicitly mentioned in Leviticus 21:19.
24.Leviticus 21:19; 22:22; Deuteronomy 28:27.
25.Leviticus 22:22.
26.A moist skin eruption reminiscent of the boils visited upon the Egyptians in the Ten Plagues. Its external layer is moist, but its internal layer is dry and it is also very distasteful in appearance.
27.Leviticus 21:20.
28.E.g., an arm or a leg (Bechorot 40b).
29.Leviticus 22:22.
30.The laws pertaining to animals with these three blemishes are slightly different than those pertaining to animals with other blemishes. See Hilchot Issurei Mizbeiach 2:6.
31.A man or an animal that has a physical infirmity that will cause him to die within twelve months. See Chapter 6, Halachah 7.
32.See Hilchot Issurei Mizbeiach 3:1.
33.See ibid.:4.
-------
Hayom Yom
Today's Hayom Yom
Friday, 15 Sivan 5774 - June 13, 2014
Friday, Sivan 15, 5703
Torah lessons: Chumash: Beha'alotecha, Shishi with Rashi.
Tehillim: 77-78.
Tanya: (The Tzimtzum and (p. 299)...the Esoteric Wisdom.) (p. 299).
At first the Alter Rebbe would deliver extremely brief expositions that aroused a storm within the listener's heart, and greatly inflamed his emotions. These were called d'rachim, "pathways."
Later his talks were a little more extended, and these were called igrot, "missives."
In the next stage of development, his talks were termed torot, "teachings," and these formed the basis for the maamarim in Torah Or and Likutei Torah.
Later came somewhat longer teachings called k'tavim, "writings." These were expositions with comparatively broad intellectual elaboration.
Compiled and arranged by the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, of righteous memory, in 5703 (1943) from the talks and letters of the sixth Chabad Rebbe, Rabbi Yosef Yitzchak Schneersohn, of righteous memory.
-------
Daily Thought:
Wellsprings
Only pure water can purify. The further you wish to take that water, the deeper your wellspring must be. Those who wish to reach to the very outside and enlighten and purify that place, they must reach deep into the womb of truth.
-------
No comments:
Post a Comment